A commentary on the prophecy of Hosea by Edward Pococke.

18. And in that day will I make a cove∣nant for them with the beasts of the field, and with the fowls of Heaven, and with the creeping things of the ground: and I will break the bow and sword, and the battel out of the earth, and will make them to lie down safely.

Verse 18. And in that day will I make a covenant for them with the beasts of the field, and the fowles of Heaven, and the creeping things of the Ground, &c.) In that day; as before, verse 16. when according to what is in that verse ad∣ded, they shall leave their Baals and false worships, and cleave faithfully to God, and acknowledge and serve him alone, I will make a covenant for them with the beasts of the field, &c. That this expression is figurative, cannot be doubted, seeing the things here nam∣ed are not fit parties for making a covenant; so that the meaning must needs be no other then that he will cause that they shall not do them hurt or mischief, but they shall be as secure from them, as if they were in co∣venant or a league of peace with them, and had them subservient to them for good. We hear above threatned, v. 12. that the beasts should eat their Vines and Figg-trees, and elsewhere like threats, that on their re∣belling against God, he would send e 1.1 wild beasts among them to devour and consume them. By the Foules of Heaven, here, Kim∣chi understands, Locusts and like devouring creatures which use to consume the fruits of the earth. And those elsewhere of all sorts, f 1.2 doth he threaten to send on them for their wickedness, g 1.3 and the poison of Serpents, also, Cockatrices and like creeping things of the earth. But now on the contrary to these be∣ing reconciled with him, doth he promise that he will make a covenant for them with all these hurtful creatures. The like expres∣sion have we in Job. 5.22.23. Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee, with other like hyperbollical ex∣pressions of security to those who are in fa∣vour with God, from such things as might be thought most hurtful; as Thou shalt tread upon the Lyon and the Adder, the young Lyon and the Dragon shalt thou trample under feet, Psal. 91.13. and so Ezek. 34.25. I will make with them a covenant of peace, and will cause the evil beasts to cease out of the Land, and they shall dwell safely in the Wilderness and sleep in the woods. and see Isai. 11.16. &c. Now that what is said here by the Prophet we apply to the times of the Gospel, and look on as concerning those that are called into his Kingdom and Church, may not seem strange when we hear from Christ himself such language. These signs shall follow them that believe. They shall take up Serpents, and if they drinke any deadly thing, it shall not hurt them, Marc. 16.17, 18. and Luk. 10.19. Be∣hold I give unto you power to tread on Serpents and Scorpions, and over all the power of the ene∣my,

and nothing shall by any meanes hurt you; Yea not only so, but making even the De∣vils subject unto them through his name, as his seventy disciples tell him they found made good by experience verse 17. And that the things here promised have been really ac∣cording to the letter effected in some, we see in the example of Paul, Act. 28.3. &c. on whose hand when a Viper fastned, the Barbarians looked that he should have swel∣led or fallen dead suddenly, according to the effect that the biting of that venemous beast usually had on others; but he shook it of and felt no harm at all, insomuch that they who before looked on him as a murderer whom vengeance would not suffer to live, seeing this, now chang'd their mindes, and thought him a God; a man near and dear unto God, they might well conclude him. And we can∣not doubt but that if things had been at large recorded, many other examples in like kind, to prove the good effect of Gods league made with the Beasts of the Field and other hurtful Creatures, for such as faithfully cleave to him and serve him, to whom this promise is made, would be found. I know not why we may not, think that the frequency and commonness of his preservation of his from hurts in that kind which might else daily fall on them, is the reason that they were not more taken notice of, and did not seem strange.

But if any will not take due notice of what is ordinarily done, but will object that this is not generally in a miraculous manner done, so as to prove that these priviledges of the times of the Gospel, which we say they do belong to, are so far made good as to de∣monstrate that they do belong to them; there are other answers which sufficiently shew that objection to be of no force. As first that they perhaps mistake in extending the promise far∣ther then they ought, in looking on that as belonging to all that bear the name of Chri∣stians, which pertaines only to such as are sincerely so, and with all their heart cleave to him, renouncing all that may be called Baa∣lim, all things contrary or offensive to God. They ought to consider, whether in those that they see to suffer in that kinde there be not some Sin, for chastising which God opens the mouthes of those beasts against them, or sends like hurts on them: again whether there be not in them a defect of such a measure of faith as is required, as our Saviour answer∣ed his Disciples when they were afraid of drowning, Why are ye fearful, O ye of little Faith? h 1.4 Mat. 8.26. By Faith the mouths of Lyons are to be stopped, the violence of Fire to be quenched, &c. Heb. 11.33, 34. But suppose that there be no such defect in the persons, yet mean while may other and better things be wrought in them and for them by what they suffer, which being con∣sidered, it cannot be said that this prom••e is to them of none effect, though not fulfilled accord∣ing to the letter of the figurative expression in which it is given. The main scope of the expression is to give them security against a∣ny hurt of evil by any creatures to be brought on them. If then God give them such secu∣rity and tranquility of mind as that they can look on any such things which they suffer from them, as not hurtful to them, but as causes of greater good; it cannot be said that the promise is not according to its maine end fulfilled, and the lesser hurt which seemes to cross the letter swallowed up in the greater good, which makes good the main thing therein intended. It is well observed by the Learned Grotius on the forecited, Marc. 16, 17, 18. that these signes there named by Christ are not only to be looked on as beneficial according to the letter, but to contain in them images or representations, of those be∣nefits which happen or accrew to the mindes of men by the Gospel; and so here may the expressions of this Evangelical promise here made, seeme to denote not only or not so much, security from outward hurts from the creatures, but, or as, in∣ward security and tranquillity of mind, out of certain confidence and assurance that all things work together for good to them, as St. Paul tells us they do to them that fear God, Rom. 8.28. And so being perswaded that not any creature can separate them from the love of God which is in Christ Jesus our Lord (as he farther speaks verse 39.) we cannot look on any thing that can happen to those spoken of, from any of the creatures, as hurtful, but rather beneficial; by his good providence, and out of his love so ordered to them for ends best known to him∣self, which shall be to his glory which they ought to desire, and their good; if not ap∣parently in this life, yet undoubtedly in a better wherein they shall be perfectly freed from all molestation: and that is the time on which we may well look with diverse men of good judgment, as that in which the full completion of this and like promises is to be expected, and is principally referred to, i 1.5 taking these for certain rules, First, that all promises made as to this Life, are still to be understood with exception of chastisements and the Cross which Christ hath bequeath'd to his, to be taken up, that so they may be conformed to his Image, and Secondly, that the promises belonging to Christs King∣dom, are only to begin and more imperfect∣ly to be fulfilled in this Life, but the full completion is expected in the Life to come,

to which while they aspire, they will look on all the sufferings of this Life as nothing hurtful, yea greatly beneficial, if they be any way advantagious to them for the obtaining of that by exercising their Christian vertues of Love, Faith, Hope, Patience, &c. and by trying them as Gold is tryed that it may be for vessels of honour, and will not impute it to God as a breach of promise, if he suf∣fer such things to befal them. Against all that can be said in this kind it is evi∣dent, that these promises belong to the times of Christ and the Gospel; they were never in so great a measure in any other times fulfilled, and there remain no other times after, wherein they may be fulfilled in this world; but what is wanting for a full completion of them, is to be ex∣pected in the world to come, where shall be no more wild beasts, hurtful fowls, or poison of serpents. This may be reaso∣nably said if we take here the things nam∣ed, The Beasts of the Field, the Fowls of Heaven, and the Creeping things of the Ground, in their proper notion, according to the sound and signification of the letter, as k 1.6 many learned men of great judgment do, as if it were a renewing of that league where∣by the creatures were at first subjected all to Adam, the breaking of which by his rebelli∣on against God, was a cause of their rebelli∣on against him and his posterity; and that the right and dominion over them were pro∣mised to be restored in Christ, which is cer∣tainly l 1.7 made good, fully to them in him their head, although it appear not fulfilled in his members because of their imperfection in this Life; yet it is in good measure in them also made good according to the ways that we have mentioned.

But there are m 1.8 others of no less note and authority, who prefer to understand those names also figuratively, so as to denote men who in their harmeful conditions are so like those beasts, as to deserve to be called by their names in a way of expression not un∣usual: so the Pharisees are by Christ called a generation of Vipers, Mat. 12.34. Herod a Fox, Luc. 13.37. False Prophets, Raven∣ing Wolves, Mat. 7.15. and the like. And to justify this way of Exposition diverse bor∣row from St. Jerom an instance taken out of that History Act. 10. wherein by all manner of fourfooted beasts of the Earth, and wild beasts and creeping things and fowls of the air, represented to Peter as all let down to∣gether in a great sheet from Heaven, were denoted the people of the Gentile nations: So therefore here, though beasts and fowls and creeping things be named, do (I say) diverse choose to understand men of such like conditions, but do not all in one manner apply them. Some understand them of such nations as were at open hostility then with Israel, and used to infest them and prey up∣on them, that the meaning of the words should be, that they should be secured from hurt by any such: I will cause ( n 1.9 saith a Learned Man) that the Edomites, Ammonites and Moabites shall not hurt them; an ancient o 1.10 Father, names Persians, Medians, Babylonians and the like. But these seeme to look on the per∣sons spoken to, and of, and designed by the word them, viz. the Israelites, in another respect, and to apply them to another condition of theirs, and to other times then the Prophecy, according to the way which we have all along gon in, will admit, or be found to be fulfilled by, or have its due extent allowed it. For according to their exposition the promise would be that Israel according to the Flesh should be restored to their Land, and there live secure from molestation by such enemies (denoted here under the names of beasts and like hurtful creatures) as formerly infested them and were then Nations in being, as they are not now, But there was never yet any such restauration to Israel. The return of a small remnant of them mixed with the Jews after their deliverance from the Babylonish captivity, and so swallowed up among them as all to be accounted Jews and not a di∣stinct people or Kingdome as before, can not be thought a general restauration of them; and if it were granted that that might goe for a restauration of them, yet cannot it be sayd that ever after that, they were secured from Enemies like to those by them named: though the Jews did for some time enjoy a respite from troubles, yet was that quiet again suc∣ceeded by such troubles from enemies which at last ended in the destruction of their Coun∣try and Nation, so that we cannot say that this promise which is for continuance, to have thereby had its completion. The Jews them∣selves do not think so, which makes them groundlesly look for a farther restoring to their Country, because they will not look on the benefits in Christ reached forth to be∣lievers. So that this covenant here promis∣ed to be made for Israel, cannot be said in that regard of their teturn with the Jews, e∣ver to have been made good to them; and there is no ground to say or hope, that ever in such a way it shall be. We must there∣fore, as we have all along hitherto done, un∣derstand the time to which this prophecy belongs, to be the time of the Gospel, and the calling the persons spoken of by that, not to the repossession of any earthly Canaan,

but a spiritual, the Kingdome of Christ; and then those persons to be both as many of Is∣raels posterity according to the Flesh, and to∣gether as many of other nations also as by believing in the hope of Israel are made worthy of the name of the Israel of God; then may we say, that this promise is made to such, all such, and only such, and that God will surely make it good to them in se∣curing them from the hurt and violence of all such as are desirous, and otherwise with∣out his covenant here mentioned, and his especial protection, would be able to annoy them and bring them to destruction, whe∣ther we understand it of malicious men, who are to other men as savage beasts, and ser∣pents, yea worse then any so properly cal∣led, or p 1.11 whether we yet further extend the figurative speech by an allegory to spiritual enemies also, Sin, and the Devil, that roar∣ing Lyon, that old Serpent, and Dragon. From all can the same power of God defend and secure his faithful servants as well as from the least worme, and by vertue of this promise here, may we have assurance that he will, so that they need not fear what any of them can do to them, as long as they con∣tinue in faithful and close obedience to him; and so be such as those to whom the pro∣mise is made, are required to be. And then if we thus understand by the words not pro∣perly beasts, &c. but men likened to them, as great in malice and power to do hurt as the••; the way to shew how they being so un∣derstood have been made good under the Gos∣pel ••o th••se who have received it, the Israel of God and his faithful servants, true be∣lievers who embrace the word that he hath spoken to their hearts, and abandoning all other services, of Idols, Sin, and Satan, cleave stedfastly to him, and put their sole trust in him, will be much the same as it was, if it were properly understood of beasts; and the answer also to any such objection as was made from their being molested by them, much alike. If any thing more need to be said, that will be seasonably added, when we shall have considered the following words in the latter part of the verse, which fall in with these words so understood, and are as an explication of them so taken; which are, And I will break the Bow and the Sword, and the battel out of the Earth.

Agreeable to what he saith, I will break the Bow and the Sword, is what we have Ps. 46.9. He breaketh the Bow, and cutteth the Spear in sunder. But to say, I will break the Battel, or War, may seem q 1.12 not so pro∣per a speech, and therefore do r 1.13 some here supply something, as Weapons, viz. and all o∣ther weapons of War, and so an ancient Arabick Translation s 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and all instruments of War. The Chalde in∣terprets it, And the Bow and the Sword and such as make War will I cause to cease out of the Land, so that it will be all one in sense with what is said in the same forecited Psalme and verse, He maketh War to cease unto the ends of the Earth: and the whole still a pro∣mise of security and peace, t 1.15 and that they shall dwell safely or securely, as in the next words is expressed, and will make them to lie down safely; v 1.16 others render to Sleep; others to w 1.17 dwell, securely, confidently; the Greek and printed Arabick in hope, viz. of security and pro••ection from God. All mean but the same thing, and give well enough the mean∣ing, and we may well look on it as a x 1.18 pro∣verbial kind of speech, denoting great con∣fidence, tranquillity and security, without fear of being molested or troubled by any; such a state as David likewise describes Psal. 4.8. I will both lay me down, (the same word that is here used) and Sleep, for thou Lord on∣ly makest me to dwell in safety. But here a∣gain will recur, and be resumed, the former objection, against what we say that these promises belong to the times of Christ and the Gospel, viz. How it can be said that these things, this promise of so great peace and tranquility, and security, were ever made good since the preaching of the Gospel, or are like probably, to be under it, when we see none exposed to greater hazards, greater troubles, and troubled with frequenter Wars and the ill effects thereof, then those that have embraced that doctrine, and the Chri∣stian Religion, both have been all along, and are still, and are likely to be molested and disquieted with? For answer to this questi∣on or cavil, besides what hath been but now said on the precedent words in this verse, we might remit the reader to what we have elsewhere said on Micah. 4.3. as like∣wise Isai. 2.4. where is a much like promise to the Church of Christ; but that I may not give him the trouble of sending him from place to place; and perhaps this may come into the hands of some, who have not that part, though printed before this, I shall here speak something to like purpose. Several answers are given, the scope of which I shall distinctly set down, because though any of them singly might suffice a sober mind, yet if a Jew or any that is obstinate may not acquiesce perhaps therein, by laying more of them together, he may be more fully con∣vinced. The objection as from this place compared with those in Isai. and Micah. taken, may contain in it two branches, one

one from their makeing War, and infesting others; the other from their being infested by others, and both would be answered. First therefore, we suppose it might suffice to say that the Spirit and Doctrine of the Gospel, is not like that of other Religions which e∣ven of necessity ingageth to War, but such as tendeth wholly to Peace, teacheth and requireth it. So that if Men would receive and follow the rules thereof all these things here menti∣oned would necessarily insue: they would nei∣ther injure, hurt nor trouble others, nor be in fear of hurt and molestation from others: and to such only as do receive that and give them∣selves to be directed and governed by it, is this promise made, viz. to such who receive those comfortable words which God speak∣eth to their heart (verse 14.) and who call him Ishi, keeping covenant with him, and aban∣doning all others, cleave stedfastly to him, and worship, serve and obey him with sincerity of heart, not to all in general or promis∣cuously. So that on Gods part who hath used such proper efficacious meanes for bringing this to pass, and for preparing them by alluring or perswading them (as in v. 14.) that it might take effect in them, there is no∣thing deficient: that those meanes have not taken general effect, argues only the imperfecti∣on of men, not of the rule, which they pro∣fess to have received, but do not guide their actions, as they ought, by it. They do not know, at least not consider, what manner of spirit they are of, as our Saviour upbraids his two over hasty Disciples, Luc. 9.55. The Flesh prevailes in them too much and first warreth in them against the Spirit, and that is the too frequent occasion of breach of peace and of wars abroad; so learn we from St. James (c. 4.1.) From whence come wars and fightings among you? come they not hence, even of your Lusts that war in your mem∣bers? And it cannot be expected that it should be otherwise, as to the generallity, while Christians also are men, and so necessarily subject to defects and imperfections, except we should expect that God should change the state of the Church militant on earth, into the state of the Church triumphant in Hea∣ven, and make men even in this life perfect Saints, impeccable, and leave them no pow∣er to dispose of themselves or their own acti∣ons in any thing. The Jew hath no more ground hence to except against the Gospel be∣cause all that are called Christians do not ex∣actly conform themselves to the rule thereof, then he hath to except against the Law of Moses, because all that were called Jews did not exactly obey it. y 1.19 The Law was still holy, and the Commandment holy, just and good, though it had not that effect in many of them as to make them so. But 2^ly it can∣not be denyed that the Gospel had apparent∣ly that effect here promised, after its pro∣mulgation in the World. It appears, by that so many of different nations and Sects, Jews, Israelites, Gentiles, and of all condi∣tions high and low, being by the preaching thereof converted, putting of animosities, quar∣rels, hatred and discord which were before a∣mong them, became of one Heart and one Soul, (as it is sayd of them Act. 4.2.) be∣ing all as joynt members of one Body, under one head Christ, putting on so peaceable a disposition that they neither did hurt to one another, nor to others, but as far as in them lay, did live peaceably among themselves, and with all others. As far as that doctrine diffused it self, so far did the desire of peace and charity; the whole z 1.20 multitude of Chri∣stians acknowledging themselves bound by their profession not to will, not to do, not to speak or think ill of any, to love their Ene∣mies, not to hate any; and accordingly makeing it good in their practice insomuch that though they were much more in number, and great∣er in strength, then their Enemies who op∣pressed them and exercised all manner of violence and cruelty toward them, so that they could easily not only have defended them∣selves, but have quite overcome those that so injuriously and despitefully used them, and have gotten even the Empire into their hands; yet because the present authority of the Magi∣strate was on the other side, they indeavour∣ed no such thing, but rather chose to suffer all injuries, then to take up the sword into their hands, lest they should offend against the discipline and rules of Christian Religion, which taught them that they ought rather occidi quam occidere, to be Slain, then to Slay, where they had not just authority, and that they ought not to use any armes which might be to the breach of Christs peace. This testi∣mony given of them by an ancient writer, Tertullian, who flourished about 203. years after Christ, and confirmed by the History of those times sufficiently evidenceth that these pro∣phecies had then an answerable effect, as no where else, so among the professors of the Christian Religion, whom we say they re∣spect; and that among them was fulfilled, what is here said that the Bow and the Sword and bat∣tel had no place among them, and that the effica∣cious power of the Gospel did manifestly exert it self, by its disposing of them wholly to peace, when they, in the judgement of men, and if they had not gon on higher principles then those of other Religions did, had such provokeing oc∣casions to break it, and make use of armes. And how would they who refused to make use of them against their professed Enemies,

make use of them one against another, as ma∣ny as professed the Religion of Christ com∣mon to them, however otherwise distinguish∣ed by difference of nation, or education?

But if it be farther objected, that though the Christians of those times so behaved themselves, as that what is said in these pro∣phecies might be thought very appliable to them, and to be verified in them; why then it did not still continue so to be, but that in after times there have been such unappeasa∣ble dissentions and quarrels among them, such bloody Wars, of the justice of which no rea∣son can be given (for that some Wars may be just, where there is lawful authority and a just and necessary cause, it can be no more doubted, then that too many are unjust, raised by them who have no right to invade others) as if the Gospel which they all pro∣fess were now become another Gospel, and instilled different principles from what it for∣merly did, whereas these prophecies seem to imply a continued state of peace? we have to answer, that this is no more then we were forewarn'd of in that a 1.21 Gospel of peace, viz. That in the latter daies, perillous times should come, b 1.22 times of falling away from Christ, times wherein many should have c 1.23 a forme of Godliness, but deny the power thereof, and d 1.24 many professing to know God, should in works deny him, Times wherein e 1.25 Faith should de∣crease, and f 1.26 Charity wax cold, with like signs of Apostacy? Nevertheless the founda∣tion of God still standeth sure, and his Gos∣pel the same, and drives still at the same end of disposing men to peace, not teaching the use of the Bow or Sword or art of War, but giving for its constant rule, to follow peace with all men, so that they in whom it hath not that effect, shew themselves not to live according to it, what ever profession they make of it. Nevertheless all of them, who seeme most to delight in War, will profess themselves to love peace, and that by the Chri∣stian religion they are bound so to do, and offend if they do otherwise, and therefore that they exercise their armes only for pro∣curing it; which with how sincere intentions, and with how just meanes they do, God is Judge. They all will acknowledge it as an undoubt∣ed maxim that g 1.27 Blessed are the peace makers, and that all that will be called the Children of God ought so to be; and meane while all that are truly so, all that in sincerity strive to live as becometh the Gospel of Christ, and truly believe it, alwaies have been, and are, and will be of that disposition, as to indeavour to the utmost of their power to live in peace among themselves, and follow peace with all men, and make it their continual prayer that God would give into the hearts of all that are called by the name of Christ, to do so; so as that on their part there should be no occa∣sion of Bow nor Sword, nor War in the ••arth, but all should dwell safely: and therefore from the corruptions of some men there is no argument why this Prophecy should not be applyed to the times of Christ and the Gospel, or to prove that Christ is not yet come, in answer to the first branch of the objection which is from Christians infesting others with War. As to the other branch, which is from their being infested by others; whereas the words seem expresly to promise to those whom they concern, that they should not by hurt of Armes or War be molested, but should lie down, or dwell, safely, in se∣curity and undisturbed peace, to the follow∣ers of Christ, they say, is no such thing made good, who have suffered alwaies in such kind as much as, if not more then, any. To this an answer will be easy and plain, if we consider first the nature of that peace which we say is in Christ promised and to be expected, and wherein the truest and high∣est peace and security doth consist, which we cannot better do then from Christs own words; some of whose sayings we shall there∣fore here mention by which we shall be able to judge of it. He promiseth to his, peace, peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you, let not your heart be troubled, neither let it be afraid, Jo. 14.27. again Jo. 16.33. These things have I spoken unto you, that in me ye might have peace, in the world ye shall have tribulation: but be of good cheer, I have over∣come the world. He promiseth likewise to his disciples, that nothing shall by any meanes hurt them, Luk. 10.19. yet likewise, pro∣nounceth them blessed, which are persecuted for righteousness sake, because theirs is the kingdom of Heaven, and Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for for my sake; Rejoyce and be exceeding glad, for great is ••our reward in Heaven, Mat. 5.10, 11, 12. He telleth them likewise that the time should come that whosoever killed them should think he did God service, Jo. 16.2. but elsewhere biddeth them not fear them which kill the Body, but are not able to kill the Soul, Mat. 5.28. and tells them they should hear of Wars and Rumors of Wars, but bids that they should not for that be troubled, Mat. 24.6. and that they should be betrayed, both by Parents, and Brethren, and Kinsfolks, and that some of them they should cause to be put to death, and they should be hated of all men for his names

sake; but, notwithstanding there should not a hair of their head perish: and bids them there∣fore in their patience possess their Souls, Luk. 21.16, 17, 18, 19. Out of these and like sayings of his, it is necessarily concluded that true peace and security, such as is by God promised in Christ, is according to him (the best interpreter of his Fathers Will and the nature of that which he was himself to bring and give to his) not so much outward and temporal peace (though that be a great bles∣sing also from God, and such as he will al∣so give to his as shall be for his glory and their good) as peace of a more excellent na∣ture, and such as is even with loss of that at a cheape rate purchased, inward spiritu∣al peace, peace with God, peace of mind out of assurance of his love and favour; and the promised security consists not so much in being safe from the outward violence of men, as in assurance that all that they can do to their bodies, cannot hurt their Souls, nor separate them from the love of God in Christ, nor any way hinder their Salvation but rather shall promote it, and heighten their reward in Heaven, where they shall be in perpetual peace and security, which none shall be able to disturb; in confidence and expectation of which, they do not look on any thing that God suffers to bef••l them here, as any failing of his good word to them, but the best way of fulfilling it. Of this mind ap∣pear to have been the Apostles and holy men of old, who having obtained that inward peace, did shew in themselves manifest examples of the sense and enjoyment of greater joy, se∣curity, and tranquillity, in the midst of such things as are counted most vexatious to o∣ther men, then any worldling can express in the most undisturbed enjoyment of outward peace and prosperity. So is it said of the A∣postles that were beaten by the Jews, They rejoyced that they were counted worthy to suffer shame for his name, Act. 5.41. So of Peter cast into Prison by Herod, that the same night before he was to have been brought forth to have suffered what that Tyrants cruelty, who had before killed James with a Sword, would have inflicted on him also, securely sleeping between two Souldiers, bound with two Chains; all that was fearful in this condition, could not hinder him from sleeping safely (as is here promised) till the Angel of the Lord awaked him, Act. 12.6, 7. and with what great tranquility and quiet of mind the Proto-Martyr Stephen received the stones that were cast at him, and the death by them inflicted on him, that description of his suffering, Act. 7.59, 60. sets forth, where we read, that while they stoned him, he called on God, saying, Lord Jesus receive my Spirit; and kneeled down, and cryed with a loud voice; Lord lay not this Sin to their Charge, and when he had said thus fell asleep: how could the condition of one that securely should lay him down on his bed to sleep in safety, be in terms denoting greater security, described? h 1.28 St. Paul a great persecutor of Stephe••, being afterward con∣verted, gives a like example of security in his own case, who when Agabus by his pro∣phetical Spirit had foretold of great perse∣cutions and evils that should befal him at Jerusalem, and his Friends sought therefore to disswade him from going thither, reprehends them (as once Christ did Peter, disswading him from entring on his sufferings, because he savoured not the things that were of God, but those that were of men) answering, what mean ye to weep, and to break mine heart? for I am ready not to be bound only but also to die at Jerusalem, for the name of the Lord Jesus. So that they were fain to cease from per∣swading him, saying the will of the Lord be done; in which will they saw him so far to acquiesce, that nothing which should accord∣ing to that befal him, did seem grievous to him, or once move him, or hinder him from finishing his course with Joy. And what were the grounds which so supported them that they were not overcome with any things that they suffered, but looked on them rather as joyous then grievous, more a gain and advan∣tage then hurt or damage to them, doth St. Paul discover: as, first, the inward peace that they felt, not to be disturbed by any out∣ward annoyance. So saith he Rom. 5.1. &c. Therefore being justified by faith, we have peace with God. By reason of the sense of which he saith, We rejoyce in hope of the glory of God; and not only so but we glory in tribulation also, &c. And again because they were assured that all things work together for good to them that love God, and to them who are called according to his purpose, Rom. 8.28, 35. &c. and that nothing could separate them from the love of Christ, nor tribulation nor distress, nor persecution, nor famin, nor nakedness, nor peril, nor sword; so that in all these things they were more then conquerors through him that loved them. Being perswaded that neither Death nor Life, nor Angels, nor prin∣cipalitys, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature could be able to separate them from the love of God which is in Christ Jesus our Lord. Wherefore they without fear embraced that light (as he calls all outward) affliction, as working for them a far more ex∣ceeding and eternal weight of glory, 2 Cor. 4.17. that reward, that blessedness which (as we have seen) our Saviour himself promiseth to those that are persecuted for righteousness * 1.29

sake, Mat. 5.10. in regard to which St. Pe∣ter also calleth those that suffer for righte∣ousness sake happy, and bids them not to be afraid of the terrour of men, nor to be troubled, assuring them that none shall harme them who are followers of that which is good, 1 Pet. 3.13, 14. On these grounds all the noble army of Martyrs going, went with as great security to the torments, as others to their softest beds, and into the fire with as much alacrity as Eliah ascended into the fiery Chariot which convey'd him up to hea∣ven: the fiercest beasts coming upon them with open mouths to devour them, were no more frightful to them, then the Lyons whose mouths God had shut, that they should not hurt him, were to Daniel, because innocency was found in him, and he believed in his God. The peace that they had with God, and so in themselves, their stedfast belief in him and his providence which should turn all to good for them, their assurance of his love to them, their sincere love to him, and zeal of promoting his glory by their wit∣nessing to his truth, their joy in being made conformable to Christ in his sufferings, with like considerations, made that they were not at all moved with such things however ter∣rible to other men, which he thought fit to suffer to befal them * 1.30 for tryal of their Faith, and exercise of their patience, that they might be found unto praise, and honour and glory at the appearing of Jesus Christ, nor thought themselves at all hurt by them. Who shall deny the greatest security here promised to have been made good to them? and that with all the most savage beasts or hurtful crea∣tures, God had made a covenant for them, and that the bow and sword and all in∣struments of cruelty, having their edges dulled, were broken, as to them, and that without fear from any of them, they alwaies laid them down or dwelt safely? This lan∣guage will be justified by what we read, Isaiah. 28.15. where we hear some secure ones who forgat and contemned God, saying, We have made a covenant with Death, and with Hell we are at agreement i 1.31 when the over∣flowing scourge shall pass through, it shall not come unto us. i. e. we are in no fear of hurt from them, but as secure as if by a covenant of agreement with us, they were bound up from annoying us. Their covenant was a groundless one, made by themselves, who had no power to do it; and therefore failed them in their need, and did but make those things more fearful and hurtful to them in the end; and they should be troden down by them, v. 18. But this here made by God for his faithful servants, with those fearful things, did, though not hinder them from assaulting them, yet keep them of from hurting them, and turn all that they could do, for good and advantage to them; so that they had even in this respect great reason to insult over death it self the fearfullest of them, the king of terrors, and boldly challenge it, when most strongly arm∣ed against them, in the words out of our prophet cited and applied by the Apostle 1 Cor. 15.55. O Death where is thy sting! O Grave (or Hell) where is thy victory? which he concludes with, Thanks be to God who giv∣eth us the victory through our Lord Jesus Christ. Against all that Death or Hell it self can do with all their most cruel instruments of mis∣chief, the victory hath still stood, and shall stand still, on the faithful Christians side, and they have never been able greatly to hurt him, but have all ended in advantage to him. On the same grounds and out of like consi∣derations all Gods Israel, faithful believers, have allwaies esteemed their happiness not from their outward, and easie to be disturb'd, security, though God hath granted them in greatest measure to enjoy it, but from their inward and spiritual peace which no outward thing can disturb. So that if God give them that, how shall any say that he hath not made good to them this promise, the expressions of which though figurative, are not then Hy∣perbolical, or exceeding the reallity of the thing, but giving us by what is less, but more sensible to men, to understand and con∣ceive what is greater? He that giveth far greater things cannot be said to have failed of his promise which hath expressed only what are less. And of that more excellent peace have we all reason to understand these words, the scope of which is to assure them of great peace, security, and tranquillity, considering the nature of Christs Kingdom, to which we say they have respect, which is not of this world, but spiritual: it being manifest and as a k 1.32 general rule that under notions of inferi∣or corporal and carnal things (especially in matters concerning the Kingdom of Christ) Spiritual things of an higher nature are of∣ten represented to us, as before we have seen made good by examples. The Learnedst Jewish Doctor Maimonides having confess'd that such expressions as this, of things to be expected under the Messias, are * 1.33 paraboli∣cal, or figurative (to express that things should be in as good or better posture, as, or then, they could be if that were done which the letter sounds, though it be never so brought to pass, and his subjects in as great security with the wicked of the world,) then saith that the meaning of them, or what is point∣ed out by them, shall then truely be per∣ceived,

when he, in whom they were to be made good, is come, we therefore knowing him to be already come, and that there is no other to be looked for, and having by experi∣ence seen how they are made good, see all reason so to interpret them. If a Jew except against our way of so understanding them, viz. by this promise of peace and security, to be denoted spiritual inward peace, arising from assurance of Gods favour, ordering all things for good and advantage to his; let him answer how Gods promise to l 1.34 Josiah that he should be gathered into his Grave in peace, was made good, whereas he was slain in war, and taken away by a violent death? a rati∣onal Heathen will not deny the reasonble∣ness of it, or think it improper language. We have from m 1.35 one of them this saying, that grief, poverty, ignominy, imprisonment, banishment, and whatsoever elsewhere is terrible, when they meet with a wise (or good) man are tame and gentle; to wit, because they do not disturb the quiet temper of his mind, whatever effects they may have on his bo∣dy: and therefore compares them in respect of him who knows how to tame all evils, to Lions, Tigers, and the like fierce beasts which are so tamed, as that their Masters can put their hands into their mouths without fear. What is this less then to say that with all these things there is a covenant made for them, in the Prophets language here, and that the violence of them, as to them, is broken out of the Earth, and that they can ly down safe∣ly without fear of an annoyance from any of them: it would not seem to him an im∣proper language to express firm inward peace and security by such notions. If any, yet ob∣stinate, shall persist to require a more literal completion of the things specify'd in these words, for proof that he is come to whose times they had respect; although we have no reason to think there is any such thing requisite farther, then in the manner already described, yet if we shall so far yield to them as to suppose there were, we have a ready answer which will take away all advantage from them who make that objection; name∣ly that the times of Christ to which we refer this prophecy, are of large extent, and of as long duration as the world it self; so that if any thing promised to be done under him and in his times be supposed not yet to be done, there is still time left for the fulfil∣ling of it, and no need of expecting another Messias or Christ, as the Jews would have it, under whom it should be fulfilled. Adde to this, that the time of his Kingdom (which is a spiritual kingdom, and commonly called the kingdom of grace) in this world, where∣in n 1.36 he must reign, till he hath put all his ene∣mies under his feet, shall be concluded, and succeeded by another Kingdom of his, that called his Kingdom of glory, wherein what may seem here more imperfectly fulfilled, shall be in the highest and perfectest degree com∣pleted. And that is by o 1.37 some, and well may be by us, looked on as an answer to all ex∣ceptions that can be made against the more imperfect fulfilling of such pophecys, as this, in this life, caused by the imperfection of the best of men in it; that the completion of good things, promised under the Kingdom of Christ, are in this life (as we have before said on the former part of the verse) only inchoative and in part: but the full and perfect com∣pletion of them is to be expected in the life to come, the time of perfect peace and un∣interrupted security, and tranquillity both of mind and body, p 1.38 where shall be no more fear of any hurtful thing or enemy that may give trouble, grief, or disturbance. After the strictest enquiry then, and on all considerati∣ons we see still reason to fix these promises and this prophecy to the times of Christ, and no other, and to affirm that under him, and by his coming, they have been, still are, and shall be made good to true Believers in him, to whom only they pertain.

I have in what hath been said, followed our translation, which is doubtless of all the plainest, and most agreeable to the words, and most generally received. Yet is there in some a little difference, whilst instead of, for them, they read, with them; a league with the beasts of the field, &c. So in divers copies of the vulgar Latin, which yet q 1.39 some of the Romish Church note as an error anciently crept in, into the copies thereof, yet do r 1.40 o∣thers even of Protestants maintain that ren∣dring. However in the exposition and mean∣ing, this makes no difference, tending all to den••te, that God being in covenant with them, will cause all other creatures, to be as it were so too, to work for good, and not evil to them. But there is a Jewish Doctor (Abarbinel, often by us cited) who gives an exposition far wide from others, as from the truth also: He refers the words, for them. not to the Israelites, as others do, but to the Baalim, or Baals before mentioned, and thus expounds it, I will make a covenant for them, i. e. those Baals by which he understands, the Sun, the Moon, and the Stars, so as that those superior Lords or Princes (as he calls them) shall have no more to do in influencing or guid∣ing the nation (spoken of) any more, but it shall be taken care of by Gods peculiar pro∣vidence, and its guidance shall not be ac∣cording to the disposition of the Stars: but

those indications from above, shall in that time reach only to irrational creatures, not to men, which shall all be appropriated to to the guidance of the divine providence, ac∣cording to what is said in the Prophet, And the Lord shall be King over all the Earth; in that day shall there be one Lord, and his name one, Zach. 14.9. and again, the God of the whole Earth shall he be called, Is. 54.5. And by the covenant here mentioned to be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lahem, for them, (or to them) i. e. those Baals, he will have to be understood, Gods confining of their guidance or rule to the beasts of the field, and other brute creatures, so that it shall not be extended to mankind: and that therefore, where he saith, the Bow, and the Sword and War will I break (or cause to cease) out of the Earth, the meaning is, that the Planet Mars or other Stars shall no more portend war to the Earth, or Sword, or Slaughter, and destruction, because he by his providence shall cause them to cease; and whereas he farther saith, and I will make them to lye down safely; that, he saith, may be ap∣plyed either to those beasts which he menti∣oned, that they shall not do hurt and mis∣chief one to another, but according to the saying of s 1.41 Isaiah The Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid, &c. Because there shall not only be peace in the earth between men, but also be∣tween beasts. Or that else it may be in∣terpreted of the nations, according to that of the Prophet, t 1.42 Nation shall not lift up a Sword against Nation, neither shall they learn war any more, so that as what he saith, I will cause to cease the Bow, the Sword and War, belongeth to all nations, in their countries and according to their nations, so do these last words also, that they shall all lye down in safety, every one under his Vine, and under his Figtree, their affairs being not ne∣cessitated by the power of the Stars. To this purpose doth he expound the words by a strange and uncouth exposition, blinded with strange astrological notions, which, I suppose, he, as others of them, founds on a false interpretation of those words, Deut. 4.19. The Sun, the Moon, and the Stars, even all the host of Heaven, which the Lord thy God hath divided unto all nations under the whole Heaven; as if those words did import, that then all other nations were ruled by the guid∣ance of the Stars, those heavenly bodys, ex∣cept Israel alone, who were Gods immedi∣ate peculiar care, but these words here that from the time here spoken off it should be no more so, but God would take all nati∣ons into his beculiar care and tuition. Yet from his words do we gain this concession that the promise here made doth not con∣cern the Israelitish nation alone, but other na∣tions also, which is that which we say; yet not with that Latitude which he doth, as if it belonged to all of that nation, and all of other nations promiscuously; but only to such of Israel as should be converted sincerely to God, and all such of other nations as should likewise be converted to him, and so obtain the name and priviledges of the Israel of God, among whom through their partaking of one common faith, there is no farther di∣stinction of Israelite or Gentile, Jew or Greek, they being all one in Christ Jesus, Gal. 3.28. To all such and only such do we say this promise belongeth, and so those that follow.

Notes

• e 1.1

  Lev. 26.22. Deut. 32.24. and see Ezek. 14.15, 21.
• f 1.2

  Deut. 28.38. & Joel. 1.4. &c. & 2.
• g 1.3

  Deut. 32.24. Jer. 8.17.
• h 1.4

  Marc. 4.40. Luk. 8.25.
• i 1.5

  Par. & Rivet.
• k 1.6

  Kimchi. Calv. Mont. Zanch.
• l 1.7

  Rivet.
• m 1.8

  Cyril. Theodoret. Hierom. Riber. Christ. à Castro. Rivet. &c.
• n 1.9

  Grot.
• o 1.10

  Cyril.
• p 1.11

  Rivet.
• q 1.12

  Drus.
• r 1.13

  Aben Ezra. Kimchi.
• s 1.14

  See MS. in H••brew letters, and see above chap. 1. v. 7.
• t 1.15

  Ab. Ez.
• v 1.16

  Vulg. Lat.
• w 1.17

  Cald. LXX. Ar. MS. & printed.
• x 1.18

  Rivet.
• y 1.19

  Rom. 7.12.
• z 1.20

  Tertul. Apolog. N. 36. Ed. Rig.
• a 1.21

  2 Tim. 3.1.
• b 1.22

  2 Thes. 2.3.
• c 1.23

  2 Tim. 3.5.
• d 1.24

  Tit 1.16.
• e 1.25

  Luk. 18.8.
• f 1.26

  Mat. 24.12.
• g 1.27

  Mat. 5.9.
• h 1.28

  Act, 21.11. &c.
• * 1.29

  Act. 20.24.
• * 1.30

  1 Pet. 1.7.
• i 1.31

  Rivet.
• k 1.32

  Flace. Illyr. de rat cognoscendi litteras sacras, Tract. 1.
• * 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yad. tr. Melacc••m, c. 12.
• l 1.34

  2 Kings. 22.20.
• m 1.35

  Senec. Ep. 85. Dolor, egestas, ignominia, c••rcer. exilium, ubicunque horrenda, cum ad hunc pervenere mansueta sunt.
• n 1.36

  1 Cor. 15.25.
• o 1.37

  Par. & Rivet. & see Pet. à Fig.
• p 1.38

  Rev. 21.4.
• q 1.39

  R••ber.
• r 1.40

  Munst. & Fig.
• s 1.41

  Cap. 11.6.
• t 1.42

  Mic. 4.3, 4.