Commentary Upon Lamentations, Chapter 4
The fourth Chapter.
HOw] i. in what wonderful manner, and by what strange meanes [is the golde Verse 1.darkened] i. that glorious Temple, that shined with golde, wherewith it was adorned, is now made most base in apparance [the most fine golde is changed] i. that parte of the Temple which was most beautifull, being couered with the finest gold, is cleane altered informe, and seemeth most abiect to looke vntounto [the stones of holinesse] the stones dedicated to holie vses [are scattered] are here and there dispersed [in the head of eueryevery street] i. in the corners and by-places as things of no value.
Doctrine. [golde darkened] There is nothing so glorious 1in this life, but it will be made vile when Gods angrie countenance is vponupon it, for the sinnes of men. The reason is, because, nothing hath excellencie in it, but at his appoyntment and pleasure. The vse is, first, to reproue them that thinke they may flourish, though they neuer meddle with religion, which teacheth the way to attain the fauour of God. Secondly, to teach vsus, so carefull as we are to enioy the things of this life in their kind, to our comfort, to be so diligent to growe in the feare of God, & auoyding of sin, which displeaseth him.
Doctrine. [stones of holinesse are scattered] When GOD giueth power into the handes of the wicked ouer his people, 2they make hauocke of those things that bee most pretious. The reason is, because, first, the power of GOD, which none can resist, is then with them to the same purpose. Secondly, the hatred of the wicked against the godly, reacheth euen to all those things that they hauehave any vse of. The vse is, to teach vsus, to be humbled, whensoeuer it falleth out so with vsus, seeing it cannot be but vponupon Gods displeasure for our sins.
Doctrine. [scattered] Those things that are most pretious in the eyes of the godly, are reiected as worth nothing by 3the wicked. The reason is, because, first, they are of a contrary disposition; the one louing goodnesse, and the meanes to attaine vntounto it; and the other hating whatsoeuer is not euill, or tending thereunto. Secondly, all matters of religion are meere foolishnesse to a naturall man, because they are spiritually discerned, 1. Cor. 2. 14. The vse is, to teach vsus, to learne to discerne of men whether they bee religiously disposed or no, by their louelove or dislike of the meanes that tend to the right worship and seruice of God.
[The noble sonnes of Sion] i. the great men and renowmed [which were comparable to the most fine gold] i. which were Vers. 2.eueryevery way most worthie to be honoured [how are they esteemed as earthen pitchers] i. what a merueilous chaunge are they come vntounto? being no more regarded then the earthen vessels [the worke of the hands of the Potter] i. which the potter breaketh as things of none account, and altereth them at his pleasure, Ieremy 18. 2. or maketh them good for nothing, Ieremy 19. 11.
Doctrine. Generally out of the whole verse. The greatest 1reputation that man can attaine vntounto in this life, is an vncertaine estate, and easily taken away, Psal. 49. 12. The reason is, because, first, there is no certaintie in any thing vnderunder the Sunne, Ecclesiast. 1. 2. &c. Secondly, God setteth vp, and putteth downe at his pleasure, Dan. 4. 29. &c. Thirdly, he that vseth his prosperous estate best, deserueth continually to hauehave it taken from him. The vse is, to teach vsus, not to admire the glorious estate of man that is in honour, seeing it is most fickle, nor to set our hearts vponupon any thing we enioy in this world, but to vse the things thereof, as if wee vsed them not, 1. Cor. 7. 31.
Doctrine. [noble] The hebrew word signifieth pretious, 2or of especiall estimation; teaching this doctrine. Those whō God hath aduaunced in authoritie aboue others, are to bee reuerenced and honoured aboue others. The reason is, because, first, they doe represent the person of God himselfe; for which cause they are called Gods, Psal. 82. 1. &c. Secondly, they hauehave that power and authoritie, which should worke a reuerent feare and awe of them in the hearts of others, Rom. 13. 1. &c. The vse is, first, to reproue them that do contemne those that are in authoritie, because of their meane priuate estate, or faults as they be men, seeing they are to be regarded according to the person they sustaine, and not their owne estate. Secondly, to teach vsus, for conscience sake to giuegive honour and obedience vntounto our gouernours, as vntounto the Lord himselfe, whose person they doe represent vntounto vsus.
Doctrine. [comparable] It is a worthie thing in great men, to be adorned with good qualities, so farre exceeding others 3as their calling is aboue them. The reason is, because, first, they shall bee the more able to carrie themselues aright in their place. Secondly, they shall procure the greater reuerence vntounto their place thereby. The vse is, to teach those that hauehave it in their power to choose Magistrates, to looke that they make choyse of those that are best qualified; according to the counsell of Iethro, Exod. 18. 21. &c. Secondly, to teach all those that either looke for authoritie, or are in it, to labour to bee adorned with those qualities that may best sit them, and make them able to discharge the same.
Doctrine. [how are they &c.] It is merueilous in the iudgement of flesh and bloud, to see a man of highest estimation, 4come to be of the basest accompt. The reason is, because, we still dreame of a greater certaintie to be in the things of this life, then indeed is: so thought the Prophet Dauid in his prosperitie. The vse is, to teach vsus, neuer to put our confidence in the greatest of the sonnes of men, seeing they are often made so vnable to helpe vsus, as they cannot helpe themselues.
Doctrine. [earthen pitchers] When God giueth his people into the hand of the destroyers, the pretious and the vile are 5all of one reckoning with them. The reason is, because, first, God setteth them on worke, who regardeth not the outward appearance of men, 1. Sam. 16. 7. &c. Secondly, they seeke to satisfie their reuenging minde, especially vponupon the greatest. The vse is, to teach vsus, neuer to promise our selues freedome from Gods rods, for any outward priuiledge; but onelyonly for the merciemercy of God in Christ Iesus, which we must especiallie labour to hauehave our affiance in.
[Euen the Seales] i. The verie Sea-dogges: for albeit the Verse 3.hebrew word doe signifie generally al monsters, whether on land or water; yet here it must needes be vnderstood of this kind of beast, seeing no kinde of earthly creature that creepeth hath any paps [giuegive the breast, they giuegive their yong one: sucke] i. they hauehave a willingnesse and a place conuenient to feede their young [the daughter of my people is like the owle in the desert] i. but the mothers are so depriued of place to feede their infants, & the children so persecuted of all hands, that the whole people is howled at as the owle is among the other birds in the wildernesse [for the cruell] i. by reason of the bloudie enemie that persecuteth them.
Doctrine. generally out of the whole verse. Gods people are now and then depriued of those outward meanes of their 1comfort, which none other of his creatures doe want. The reason is, because, first, the Lord doth thereby declare his detestation of sinne, that punisheth it so seuerely in his owne deare children. Secondly, they may more cleerely see that they are vnworthie the least of his blessings, and so may the more thoroughly bee humbled. The vse is, not to thinke the outward miseries that may befall vsus, signes of Gods casting vsus off; but meanes that he seeth meete to drawe vsus neerer vntounto him and therefore to profite by them.
Doctrine. [like the owle] The godly are often made a gazing 2stock, & a wonderment vntounto men, as the owle is to the other birds, 1. Cor. 4. 9. The reason is, because, the course of godlinesse is most strange and foolish in their eyes. The vse is, to teach vsus, not to forsake any duetie of godlinesse, for the wonderment of men, lest wee proue our selues to bee of the number of those that refuse the crosse of Christ, and so are not worthie of him, Matth. 10. 38.
Doctrine [the desert] As all birds, though hating one another, 3doe wonder at the owle; so all the wicked, being enemies amongst themselues, doe set their seuerall powers against the godly: for the reason and vse hereof, see Chapt. 2. vers. 16. Doct. 1.
Doctrine. [by the cruell] It is the crueltie of the wicked that causeth the godly to fall into many grieuous distresses. 4The reason is, because, first, they are the rods and instrumēts of Gods anger. Secondly, they beare an vnappeaseable hatred against the godly. Thirdly, they are of greatest power and strength in this life, seeing they are directed by the God of this world. The vse is, to teach vsus, so to see and confesse Gods hand to be the chiefe in all our troubles, as wee looke diligently into the crueltie of the instruments, that wee may learne to take heed of them.
[The tongue of the suckling cleaueth to the roofe of his Verse 4.mouth by thirst] i. The young infants are so drie, wanting sucke, that there is no moysture in their mouthes, but thirst causeth the roofe of their mouth and their tongue to cleaue together [the little ones aske bread &c.] i. they being hungrie, doe call for food [none diuideth it vntounto them] i. The famine is so great, that there is none that can vndertake to giuegive to each one that is meete for it.
Doctrine. [suckling] When God meaneth to punish his people thoroughly for their sinnes, they shall see a braunch 1of his rod reach vntounto all that belong vntounto them, yea to the very infants, the fruite of their bodie. The reason is, because, the disobedience, which causeth that punishment, doth ofter shewe it selfe in the abuse thereof. The vse is, to teach vsus, so carefull as we are to see our children prosper and doe well, to be so diligent to take heed that we doe no way set our affections vponupon them, nor any other way make wantons of them; but in all things to acknowledge them Gods good blessings bestowed vponupon vsus, which we must imploy to his glorie.
Doctrine. [cleaueth &c] There is sufficient cause & matter in all the infants of Gods people, why he should in his iustice 2destroy them: for the reason and vse hereof, see Chap. 2. vers. 20. Doct. 5.
Doctrine. [none diuideth] God often leaueth his people 3destitute of all meanes to helpe them: for the reason and vse hereof, see Chap. 1. vers. 1. Doct. 5. & vers. 2. Doct. 5.
Doctrine. [aske bread, none &c.] Gods people may come 4to this case in this life, to begge necessary food, and yet hauehave none to giuegive it them, Luke 16. 21. & 15. 16. 17 The reason is, because, neither life, health, nor any thing that belongeth thereunto are the markes of Gods fauour, seeing he bestoweth them vponupon the iust and the vniust. The vse is, to teach vsus, first, not to promise our selues any worldly blessings euer the more, because we feare the Lord. Secondly, not to account pouertie, in it selfe, a note of vnhappinesse, seeing they whom God hath loued most dearely hauehave fallen into it.
[They that did feede delicately] i. such as hauehave been most daintie toothed, and fared deliciously [are desolated] i. are left Verse 5.destitute of friends, and succour [in the streetes] i. in the publike view, where all might see them [they that were nourished in scarlet] i. those that were vsed to be wrapped in the finest garments, and cloathed in the most costly attyre [doe embrace the dunghils] i. are glad to stretch their bodies vponupon the filthiest places, to seeke rest and case.
Doctrine. generally out of the whole verse. It is often the 1lot of Gods people, to spend the former part of their life in much worldly pleasure, and the latter in great miserie. The reason is, because, first, many hauehave their share in the world, till they be called to the knowledge of Christ, which is often at the ninth or last houre. Secondly, God seeth it meet to let many of his children hauehave experience of good and euill, Eccles 2. 1. &c. Thirdly, it is the nature of our corruptions to leade vsus to abuse prosperitie, which God will punish in his children in this life. The vse is, to teach vsus to take heede that wee abuse not the one, nor despaire in the other; but in all things to seeke to glorifie the Lord; so did Iob. 1. 21, 22.
Doctrine. [feede delicately, are desolated] Many are most delicately brought vp, that afterward come to great want 2and extremitie. The reason is, because, first, their parents make fondlings of them, and doe not vse them to any lawfull trauaile in their youth, and so they proue vnfit for any in their age. Secondly, God will punish both the folly of the parents, and the vanitie of the children, for the example of others. Thirdly, disordered education increaseth the number and height of sinne, which must needes pull in the punishments for sinne after it. The vse is, first, to reproue that fond and irreligious affection in parēts, that are so daintie of their children, as they may neither be broken from their owne desires, nor set to do any thing more then pleaseth themselues. Secondly, to teach vsus, of what wealth soeuer we bee, to bring vp our children vntounto hardnesse, and in some good calling; not knowing what may befall them when we are gone.
Doctrine. [feede &c.] In a generall calamitie, they are most subiect to ruine that in time of prosperitie are freest 3from it by their aboundance of worldly things. The reason is, because, first, they are likest to hauehave committed the greatest sinnes in the abuse of Gods blessings. Secondly, they hauehave least exercised themselues in the wayes to escape danger; perswading themselues to escape if any doe. Thirdly, the riches of the wealthiest are the things that spoylers set their eyes most vponupon: for which they will be most extreame with the owners thereof. The vse is, to teach vsus, neuer to promise our selues freedome for any worldly priuiledge; but truly to feare and worship the Lord, which is the only shield in all dangers, and stay in all distresses.
[And the punishment of the daughter of my people] i. the plagues which for their sinne are layd vponupon my brethren & Verse 6.countrimen: for the word here translated punishment, properly signifieth sinne, but is also vsed for the punishment which sinne deserueth, & so is the next word often: as namely, Chapt. 3. 39. [is greater] i. eueryevery way more heauie [then the punishment of Sodome] i. then that which GOD did lay vponupon the filthie citie Sodome, Gen. 19. [which being ouerthrowne, as in a moment the armies remained not in her] i. for it was quickly begun to be punished, & quickly destroyed; so as there was no cause for any power to continue the further vexing of it.
Doctrine. generally out of the whole verse. The godly do 1vsually sustaine more grieuous punishments in this life, then any other people whatsoeuer: for the reason and vse hereof, see Chap. 1. vers 12. Doct. 5.
Doctrine. [punishment] Man neuer sustaineth any punishment 2in this life, but such as he iustly deserueth by his owne sinnes. The reason is, because, first, sinne is the cause of all punishments. Secondly, the righteous Iudge of the world cannot but doe all things righteously, Gen. 18. 29. The vse is, first, to reprooue them that impute the cause of one mans plagues to another mans offences, Ezech 18. 20. &c. Secondly, to teach vsus, in all those afflictions that are vponupon vsus, to acknowledge our owne sinnes to deserue the same, and to learne thereby to amend them.
Doctrine. [which being &c.] That is the greatest punishment 3which man can suffer in this life, which is of longest continuance, though it bee not the seuerest in it selfe. The reason is, because, first, a short punishment, though heauier, doth not kill the heart so much as that which is of longer continuance, though lighter. Secondly, Sathan can worke many things in time, which of the sudden he cannot. Thirdly, the consideration of the length of time, giueth matter of strong temptations to despaire or reuolt from the trueth. The vse is, first, to knowe the malice and skill of those enemies to bee great, that vexe Gods people with easier and lingering torments. Secondly, to teach vsus, when we fall into such a kinde of affliction, to pray earnestly, and watch carefully ouer our selues: for it is harder to stand constant in such times, then in the daies of hottest persecutions.
[Her Nazarites] i. those of her people that had separated Uers. 7.themselues to a more strickt and pure course of seruing God then the rest, Numb. 6. &c. [were purer then the snow] i. of a cleere complexion without mixture [they were whiter then milke] i. they were faire, and without spots [they were redder in body then the Carbuncle] i. they were so pure and white, as yet a most comely ruddinesse appeared in them [their polishing was as the Saphire] i. The whole constitution and disposition of their bodies, was most decent, and amiable to behold: for all these seuerall allegories are hyperbolicall comparisons, expressing the good blessing of God that appeared in their bodies, as did in the face of the three children, Dan. 1 15. notwithstanding their abstinence and spare diet, when Gods fauour shewed it selfe among his people, whereof they were the most strickt.
Doctrine. generally out of the whole verse. When a mans waies please the Lord, very meane things doe maintaine him 1in this life, in as good case, as can be desired. The reason is, because, it is not the quantitie, nor qualitie of any thing in this world, that sustaineth mans life, but the blessing of God vponupon that wee enioy; which is especially vponupon those that rightly feare him. The vse is, to teach vsus, not to repose our affiance in the multitude of riches, nor to think our strength to stand in the large measure of food (though these be Gods good blessings to be receiued with thanks giuing) but onelyonly in the grace and blessing of the Almightie, that giueth profite vntounto man by these things, or denieth it at his pleasure.
Doctrine. [purer then] It is lawfull to expresse the extremitie of anything with hyperbolicall speeches, Iohn 21. 25. 2The reason is, because, first, the holy Ghost vseth so to doe. Secondly, our dulnesse is not els sufficiently affected, or our knowledge informed aright. The vse is, to teach vsus, first, that it is necessarie for eueryevery teacher to excell in this kind of perswasion. Secondly, to vnderstand those things in the Scriptures that seeme to import things beyond sense, to bee vsed by the holy Ghost to affect vsus the more thoroughly, & therefore to acknowledge our owne dulnesse that needeth such meanes to stirre vsus vp.
Doctrine. [their polishing] When God manifesteth his fauour 3to his people, there appeareth a speciall grace, euen in all their iesture, words and deedes. The reason is, because, first, he guideth them by wisedome and vnerstanding to all conuenient courses. Secondly, he will hauehave his foes, now and then, admire his people, to leaue them the more without excuse. The vse is, to teach vsus, whensoeuer any good thing is done by vsus, or appeareth to others to bee in vsus, to acknowledge the special grace and hand of God vponupon vsus, and to glorifie him the more therein.
[Their visage is more darkned then blacknesse] i. their countenance is now as blacke as may bee [they are not knowne in Uers. 8.the streetes] i. they are so chaunged, that in the open streetes if you meete them, you cannot knowe them to bee the men they were before [their skin cleaueth to their bones] i. all the fatnes and flesh of their bodies is gone [it is withered] i. all moysture is gone out of it, and it is dried vp [it is like to wood] i. it is become as hard as if it were a piece of wood.
Doctrine. Generally out of the whole verse. The greater 1that Gods blessings are vntounto a people, the heauier is his punishing hand vponupon them, when they fall away from him, Math. 11. 23. The reason is, because, first, to whome much is giuen, of him must much be required. Secondly, he is iudged accordingly. The vse is, to teach vsus, the more that wee enioy of Gods blessings, to bee the more carefull to serue him aright therewithall, lest we receiue the greater condemnation.
[They that be slaine with the sworde, are better then they that are killed with hunger] i. they that die with the sworde, Verse 9.do suffer lesse payne in dying, then they that die with hunger [for these fade away] i. they feele their torments a long time dying by little and little [being striken thorough] i. wounded at the heart [for the fruites of the earth] i. for want of such foode as the earth ordinarily doth yeelde vntounto the sonnes of men.
Doctrine. [are better, &c.] hee dyeth the most paynfull 1death whose deadly wounds do longest (though not so violently) pinch them: for the reasons, and vse hereof, see verse 6. doctr. 3. of this chapter.
Doctrine. [striken thorough] Hunger pearceth the heart of man with as sensible payne, as doth a sharpe sworde. The 2reason is, because, it doth directly fight against the life of man. The vse is to teach vsus, first, whensoeuer God pincheth vsus therewithall, to acknowledge that hee threatneth the taking of our liues from vsus. Secondly, to confesse Gods great merciemercy to vsus, when he giueth vsus plentie of food, and to praise him for it.
Doctrine. [fruits of the earth] Man can hauehave no increase 3of the earth, nor benefit by it, without the Lord see it meete, and giuegive a blessing thereunto. The reason is, because, the earth is the Lords, and the fulnesse thereof, Psal. 24. 1. who maketh it barren or fruitfull at his pleasure. The vse is, first, to reproue them that thinke their owne industrie sufficient to make them rich, and procure them foode, not considering that without the Lordes assistance all our early rising is in vaine; Psalm. 127. 2, &c. Secondly, to teach vsus, still to vse all good meanes, and yet therein to beg of Gods hand, our dayly bread.
[The hands of the pitifull women] i. The hands of those women Verse 10.which were naturally full of tender compassion [hauehave boyled their owne children] i. hauehave been employed in dressing and seething the fruit of their owne bodies [they were meat vntounto them] i. those same children were the foode that those compassionate mothers did eate [in the destruction of the daughter of my people] i. in that time when Ierusalem was destroyed.
Doctrine. Generally out of the whole verse, The good nature that is in mankinde, is not able to direct the same vntounto 1any good course, if the Lord doe giuegive it ouer vntounto it selfe. The reason is, because, first, nature is so corrupt, that it can doe no good thing of it selfe. Secondly, GOD is the onelyonly dooer of all good things, and he alone enableth what instruments he will to performe the same, 2. Cor. 3. 5. The vse is, first, to reproue them that thinke GOD can be serued in acceptable manner by our meere naturall things, as they vse to speake. Secondly, to teach vsus not to rest vponupon any thing that is in our selues, be it neuer so glorious, but to seeke to God alone for grace to doe whatsoeuer we desire should be accepted in his sight.
Doctrine. [they were meate] There is nothing so deare vntounto man but (if GOD stay him not) he will destroy it, for 2the preseruation of his life. This did Sathan know and alleadge, Iob 2. 4. The reason is, because, naturally life is the dearest vntounto vsus, to the preseruation and good whereof all things are vsed by mankinde. The vse is, first, to reprooue them, as being farre from the course of nature, that for some griefe conceiued doe goe about to kill them selues, and so to take away that life, which in nature should be deare vntounto them. Secondly, to teach vsus, so to make all things serue for the maintenance of this life, as that wee still craue the direction of the Lord therein, else shall we make an Idol of life, and commit many sinnes to preserue it.
[The Lord hath accomplished his indignation] i. he hath left nothing vndone that might adde vntounto the declaration of his Verse 11.anger: for the hebrew word signifieth to make perfect, so as nothing be wanting he hath powred out the fiercenesse of his anger] i. he hath aboundantly declared the extremitie of his displeasure [he hath kindled a fire in Sion which hath deuoured the foundations thereof] i. he hath sent a consuming flame into Ierusalem, which doth not onelyonly burne the tops of houses, but euen vtterly wasteth the foundations, leauing no markes of it, nor any hope of restoring it.
Doctrine. Generally out of the whole verse. Wherein the 1expressing of the same thing by so many kindes of seuerall speeches, teacheth vsus this doctrine. Though Gods punishing hand be heauie vponupon vsus, yet are we hardly brought to a thorough acknowledgment of our sinnes that deserue the same. The reason is, because, first, wee are most blind to discerne our owne corruptions. Secondly, we are naturally addicted to blame others rather then our selues, Gen. 3. 12. &c. The vse is, to teach vsus, whensoeuer we are in any affliction, to labour our owne hearts to confesse the cause thereof to be our owne sinnes, and to learne to amend them.
Doctrine. [accomplished] The Church of God endureth more trouble in this life, then any other people: for the reason 2and vse hereof, see Chap. 1 vers. 12. Doct. 5.
Doctrine. [accomplished &c. fiercenesse &c.] When Gods 3punishing hand is vponupon vsus, wee thinke our selues to sufter so great paine as God can lay vponupon any. The reason is, because, first, we measure Gods infinite displeasure by our owne feeling and capacitie. Secondly, we are so intentiue vponupon that we feele, as we regard not with due consideration any other torment. The vse is, first, to let vsus see our naturall corruption, that teacheth vsus to iudge of all things by our present feeling. Secondly, to teach vsus, if we will with patience beare our present trouble, to consider duely of that which wee might yet suffer aboue this, if God should deale with vsus after our owne deseruings.
Doctrine. [foundations] God often bringeth his Church 4into such outward miserie, as it seemeth to be in a desperate estate, not possibly able to bee recouered: Examples hereof are, the Israelites at the red Sea; and in the booke of Iudges often, &c. The reason is, because, first, he would not hauehave his people to rest vponupon any worldly or outward strength. Secondly, that he might more cleerly be seene to be the deliuerer of his seruants. The vse is, first, to reproue them, as not being rooted in the trueth, who fall away in the time of trouble. Secondly, to teach vsus neuer to despaire whatsoeuer calamitie wee fall into, seeing GOD bringeth his people as low as may be, and yet restoreth them againe.
[The Kings of the earth, and all the inhabitants of the habitable world would not hauehave beleeued] i. no naturall man, whether Verse 12.King or other would euer hauehave beleeued if it had been told him aforehand [that the aduersarie and enemie] i. that those that were against the Iewes, and hated them [should hauehave entred into the gates of Ierusalem] i. could euer hauehave been able to hauehave preuailed against that famous citie, which was not onelyonly in it selfe so strong, but also had been so wonderfully protected from aboue, that all the world admired it.
Doctrine. [could not] God doth now and then so humble his people, as their very aduersaries could not imagine it 1should euer hauehave been so. The reason is, because, first, they iudge onelyonly according to naturall reason. Secondly, he will shewe his wonderfull power in all things, especially in the guiding of his Church. The vse is, to teach vsus, not to regard the iudgement of naturall men, but to looke vntounto the Lord, and to magnifie his wisedome in his wonderfull waies.
Doctrine. [should hauehave entred] There is no place so strong, 2but the enemie thereof shall preuaile against it, when God seeth it meet. The reason is, because, first, one people cannot fortifie themselues so strongly, but they may be assailed by others as strong as they. Secondly, they are alwaies strongest whom the Lord doth assist. The vse is, to teach vsus, neuer to thinke our selues safe, be our walles so strong as may bee, except the Lord bee with vsus: and therefore to seeke especially to be protected vnderunder his wings; so shal no aduersaries preuaile against vsus.
[For the sinnes of her Prophets, and iniquities of her Priests] i. The cause that moued the Lord to deale thus with Ierusalem Verse 13.was, the height of sinne in the whole people, yea euen in the teachers, that should hauehave guided them to all good things: for he doth not exempt the other people, but conuinceth the sinnes of all, by the instance of the Prophets and Priests [that hauehave shed the bloud of the iust, in the midst of her] i. that hauehave growne to such an height of sinne, as to shed the bloud of such as walking more vprightly then they did, reproued their disobedience.
Doctrine. Generally out of the whole verse. When the 1teachers of the people are wicked, it is a signe that the generall number of the whole people is growne farre from the right way. The reason is, because, first, very shame keepeth teachers from many sinnes, vntill they bee growne into custome among the people. Secondly, such teachers are vsually sent of God among a people, as a speciall punishment for their grieuous sinnes against the Lord: see Chapt. 2. vers. 14. Doct. 2. The vse is, to teach vsus, to mourne exceedingly for the estate of that people which hath such teachers, and for our selues if it fall to our lot.
Doctrine. [Prophets, Priests, &c.] These were of that calling 2and Church to whom God gaue greatest priuiledges, and yet proue ring-leaders to all euill; teaching vsus this doctrine. The promise of Gods presence, was neuer tyed to any Church or order of Ministerie, further then as they walked in his obedience. The reason is, because, first, it was none otherwise tyed vntounto Ierusalem. Secondly, els should God be bound to retaine often a denne of theeues in his fauour. The vse is, first, to reproue the dotage of the Papists, that imagine grace to be tyed to Rome, and the successors of Peter there, (who yet shall neuer proue that euer he was there) though they can neither cōuince it by the likelihood of doctrine that Peter taught, nor life that Peter led; but are euidently most contrary to him in both. Secondly, to teach vsus, not to rest vponupon the bare title of the Church, or ministerie of the Gospell: for euen the builders thereof may proue the captaines to the greatest mischiefe, Psal. 118. 22.
Doctrine. [iniquitie of &c.] Foule spots and grosse sinnes 3may be in the face and principall members of a true visible Church; for the reason and vse hereof, see Chap. 1. vers. 9. doct. 2.
Doctrine. [shed the bloud] When the corruptions of a 4Church doe grow so farre, that the maintainers thereof proceed to shed the bloud of them that withstād the same, there can nothing be looked for, but desolation and ruine. The reason is, because, first, that is the highest of sinne which God vseth alwaies to punish. Secondly, God did still deale so with the Israelites, who were a patterne of the visible Church for euer. The vse is, to teach vsus, first, that it is a hainous sinne to goe about the shedding of the bloud of brethren. Secondly, that that Church is in a daungerous case, whose gouernours persecute those that reproue and stand against their corruptions.
[They hauehave wandred as blind men in the streetes] i. They Verse 14.hauehave walked vp and downe as though they sawe nothing [they were polluted in bloud] i. and they regarded not the vncleannesse which they should hauehave shunned [because they could not but touch their garments] i. the pollution was so generall that they could not auoyd it: the sense, in short is, that the Iewes were so blind in knowledge, that eueryevery example of sinne led them to euill: which for want of grace they could not refraine from.
Doctrine. [wandred blind] Those that are not rightly instructed in the true knowledge of God, are as blind in matters 1of religion, as the blind man in seeing what is before him in the way. The reason is, because, first, the naturall man perceiueth not the things of the spirit of God, such as religion is, 1. Cor. 2. 14. &c. Secondly, they doe erre that knowe not the Scriptures, Matth. 24. 29. The vse is, to teach vsus, first, that we are naturally farre (be we neuer so wittie) from religion, seeing we are blind therein. Secondly, so carefull as we are to discerne of the right way to heauen, to be so diligent to grow in the knowledge of the word of God.
Doctrine. In that this followeth vponupon the wickednesse of 2the Prophets and Priests, wee learne this doctrine. An vnconscionable Ministerie begetteth ignorance, and all vngodlinesse in the people. The reason is, because, first, such are vsually sent in Gods iudgement to leade them to beleeue lyes, 2 Thess. 2. 10. &c. Secondly, the people are naturally inclined easily to follow that teacher which leadeth vntounto euill. The vse is, first, to reproue them that thinke an ignorant, or a prophane Ministerie any way tollerable in Gods Church. Secondly, to teach vsus to pray to God, & vse all good meanes that we may hauehave such a Ministerie, as may both teach vsus the waies of godlinesse, and goe before vsus in the practise of the same.
Doctrine. [were polluted] In that this followeth vponupon their blind ignorance, wee learne this doctrine. The ignorance of 3the true knowledge of God, is the readie way to all iniquitie. The reason is, because, first, wee cannot knowe what is sinne, but by the knowledge of the lawe of God, Rom. 7. 7. Secondly, where there is no knowledge, there is no conscience of sinne; for conscience is nothing els, but the vnderstanding of Gods will, whereunto the heart doth consent. The vse is, first, to reproue the Papists that make ignorance the mother of deuotion; and carnall people that make no care to attaine to the knowledge of God. Secondly, to teach vsus, so carefull as wee are to approue our selues truely to feare the Lord, to be so diligent not only in vsing all good meanes our selues to growe in the knowledge of Gods will, but also to draw others vntounto the same.
Doctrine. [could not &c.] They that are ignorant of Gods 4word, and liue among an vngodly people, cannot but be defiled with their sinnes. The reason is, because, first, the godly that hauehave the greatest knowledge and most grace, can hardly auoyd the infection of euill example. Secondly, we are naturally proane to followe the ill presidents one of another. The vse is, to teach vsus, first, the cause why people generally be so prophane; euen because they easily learne euill one of another. Secondly, to auoyd to the vttermost of our power the familiaritie with the vngodly; seeing hee that treadeth vponupon coales must needes be burned, Prouer. 6. 28.
[Depart ye (eueryevery one that is) polluted] i. get you gone you wicked and sinfull people [doe they crye vntounto them] i. the Verse 15.enemies in a mockerie do say thus aloude vntounto them [depart ye, depart ye] i. be gone in all the haste [touch not] i. meddle not with any thing of ours [for they did flee and wandered] i. they made haste, and knew not which way to goe [they said among the heathen] i. they vsually hauing no ground for it, spake thus to the people, when they came [they shall not adde to remaine as strangers] i. The Iewes shall abide no longer amongst the Nations.
Doctrine. [polluted] The professors of the trueth, when God giueth them ouer vntounto themselues, doe become so odiously 1sinfull, as their enemies shall crye out of them for it. The reason is, because, first, they hauehave no power to refraine from euill, but onelyonly from the Lord. Secondly, God giueth the wicked to see and exclaime against the sinnes of professors, though they be blind in their owne. The vse is, to teach vsus, carefully to walke according to our profession, lest we become odious both to God and men.
Doctrine. [wandered] When wee regarde not to walke in the trueth, God wil giuegive vsus ouer to do we know not what, 2and wander we cannot tell whither. The reason is, because, first, it is a branch of his iudgement threatned to fall vponupon men in that case, Rom. 1. 28. &c. Secondly, hee will let them see in their owne experience, what a miserable way they walk in, that hauehave not him for their guide. The vse is, to teach vsus, not only to labour to increase in the knowledge of Gods will, but also in a sincere practise of the same, seeing he only shall enter into the kingdome of heauen, that doth the will of the father which is in heauen, Mat. 7. 21.
Doctrine. [shall not adde, &c.] Wee are easily brought to 3flatter our selues, and to promise our selues much felicitie. The reason is, because, first, wee doe not rightly weygh the waight of Gods anger, and the desert of our sinnes. Secondly, our affections labour to bee perswaded of that they desire to enioy. The vse is, to teach vsus, first, to reproue such vanitie both in our selues and others. Secondly, to looke rather for more and more heauy things: so shall our present miseries be patiently borne, and greater, if they come, daunt vsus the lesse.
Doctrine. [they sayd] It is a great fault for him that professeth to make conscience of his word, to report that which 4he hath no ground for. The reason is, because, first, it is a marke of a busie bodie, to imploy himselfe where there is no neede. Secondly, it argueth the heart to be most light and vaine, that setteth the tongue on worke with such vncertain things. Thirdly, it is cause that many vntrueths bee reported, and consequently of many sinnes. The vse is, to teach vsus, as in all things to be slow in speaking, so especially in vncertaine reportes, lest wee make our selues, and so our profession for our sakes, subiect to the mocke and reproch of men.
[The angrie countenance of the Lord hath scattered them] Verse 16.i. and yet the Lord hath made hauocke of them and dispersed them into all Nations [and will not adde to regard them] i. hee will hauehave no more respect vntounto them as hee had in former times [they hauehave not accepted the face of the priests] i. their enemies hauehave not regarded the teachers of the lawe among them [they hauehave not shewed fauour vntounto the ancients] i. they had no respect to pitie the olde people, that for their age should hauehave been reuerenced. The meaning is, the Iewes hauehave little reason to flatter themselues, seeing they are so greatly dispersed, and their foes be so cruell vntounto them, as that they neither forbeare age nor sexe.
Doctrine. Generally out of the whole verse, being a reason to shew their vanitie expressed in the former. Man often 1flattereth himselfe, and is secure when hee hath no reason thereunto, but cleane contrarie. The reason is, because, first, the corruption of our nature is prone thereunto. Secondly, GOD often giueth vsus ouer into that disposition, as a iust recompence and punishment of some former sinne. The vse is, to teach vsus, diligently to looke into our selues, and the maner of Gods dealing with vsus, that wee may learne to walke warilie, and not carelesly as many doe.
Doctrine. [scattered them] It is an argument of Gods anger 2against his people for their sinnes, when hee scattereth them so, as they cannot assemble to prayse and worship him as in former time. The reason is, because, first, the contrary is called his presence, and his face, in the scriptures, Psal 42. 2, &c. Secondly, it is the meanes to drawe vsus to all euil, as the contrarie is to all good things. The vse is, first, to reproue them as most sencelesse of their owne estate, who being in this case make no reckoning of it. Secondly, to teach vsus, when it falleth out to bee our lot, not onelyonly to acknowledge our sinnes to hauehave caused it, and therefore to learne amendment thereby, but also to thirst after the recouerie of the exercises of religion againe, with the greatest longing that may be, Psal. 42. 1, &c. 84. 2, &c.
Doctrine. [not accepted] It is a signe that Gods anger is 3hot against his people, when the aduersaries hauehave no pitie vponupon any sorte of them. The reason is, because according to the measnre of his anger, is the furie of the foes. The vse is, to teach vsus, to bee humbled when wee see our aduersaries strong and malicious, seeing it argueth Gods anger to be exceedingly prouoked against vsus for our sinnes.
[Yet wee, our eyes are consumed for our vaine ayde] i notwithstanding all these miseries, we doe exceedingly gaze after Verse 17.such helpe as is neuer able to succour vsus [in our looking we looked to a nation that could not saue vsus] i. we thoroughly set our eyes vponupon a people that had no power to deliuer vsus, meaning the Egyptians.
Doctrine. Generally out of the whole verse. It is a grieuous 1sinne (when we are smitten with Gods hand for our sinnes) to seeke after mans helpe, and not especially vntounto the Lord. The reason is, because, first, it spoyleth GOD of his right (in sauing the oppressed) as much as is in them. Secondly, it argueth an exceeding measure of Infidelitie that is not driuen away by such sharpe corrections. Thirdly, it standeth against Gods purpose who in smiting seeketh to hauehave vsus looke vntounto him for helpe. The vse is, to teach vsus, in all our afflictions to seeke vntounto the Lord that smiteth, and not to rest vponupon the instruments, who can doe nothing but according to his appointment.
Doctrine. [vaine helpe] It is a vaine thing for a man in his 2distresse, to seeke vntounto worldly helpe, except hee principally seeke vntounto the Lord. The reason is, because, man can doe vsus no further good, then God enableth him vntounto, which shal be nothing (to our cōfort) if by seeking to them we neglect him. The vse is, first, to reproue the vanitie of man that thinketh himselfe safe if great and strong outward meanes be for him, and so goeth no further. Secondly, to teach vsus, whēsoeuerwe look to hauehave these worldly means blessed vntounto vsus, to seeke first vntounto the Lord for his ayde, in whose fauour they shall doe vsus good; els not.
Doctrine. [are consumed] Man is farre more attentiue 3and diligent in an vnlawfull course, then in that way which is good. The reason is, because, his whole naturall force assisteth him in that which is euill, but is against him in that which is good. Hence it is that false Prophets, and Idolaters hauehave shewed more vehemencie in their falshoode, then Gods seruants in the trueth. The vse is, to teach vsus, to bee prouoked to all forwardnesse in wel-doing by the vehemencie that wee see in them that walke in euill wayes.
[They hunt our steps, that we cannot goe in our streetes] i. Verse 18.we are so farre from hauing the freedome of our countrey, that beeing besieged wee dare not goe in the streetes of the citie, such is the diligence of the enemie to doe vsus harme [our end approacheth] i. These extremities are an apparant signe that we shal shortly be consumed [our dayes are fulfilled, for our end is come] i. we hauehave continued our time appoynted, for now we are ouerthrowne for euer.
Doctrine. [they hunt] The aduersaries of the trueth are 1most diligent and skilfull in seeking the harme of Gods Church. The reason is, because, first, Sathan their schoolemaster is of great malice and experience. Secondly, they thē selues do set their minds wholy therunto. The vse is, to teach vsus, first, neuer to be secure, seeing the aduersarie still seeketh our harme. Secondly, to beware of him euen then when he pretendeth greatest friendship vntounto vsus.
Doctrine. [our end, &c.] When God giueth the aduersaries 2power eueryevery way to vexe vsus, it is a signe that desolation is at hand. The reason is, because, Gods fauour or anger is discerned by the ouerthrow or strengthening of our enemies. The vse is, to teach vsus, whensoeuer wee fall into the enemies hands that deale cruelly with vsus, to assure our selues that either we must by vnfayned repentance preuent it, or our vtter desolation approcheth.
[Our persecutors are lighter then the Eagles of the heauens] i. those that pursue vsus, are swifter then the Egles that flie in Verse 19.the ayre [they pursued vsus vponupon the mountaines] i. they followed and ouertooke vsus in the mountaines [and layd waite for vsus in the desarts] i. they did secretly lay ambushes in the wildernesse. The meaning is, that whether they fled to the mountaines, or hide themselues in the woods, the enemies had still meanes to ouertake them and to finde them out.
Doctrine. [lighter] When GOD setteth the wicked on worke to afflict his seruants, they doe it with great dexterity 1and readinesse. The reason is, because, first, hee that is the author of all power and skill, assisteth them. Secondly, they hauehave power giuen them to doe that which naturally they do thirst after. The vse is, to teach vsus, when it falleth out so with vsus, to looke vntounto God who giueth them abilitie to vexe vsus, and not vntounto them, who can doe nothing without him.
Doctrine. [the pursued vsus &c.] When the hand of God is 2against vsus, it is in vaine for vsus to seeke vntounto, or rest vponupon any outward helpes or meanes of refuge. The reason is, because, first, all places and meanes are within his reach. Secondly, all second causes serue to performe his pleasure. The vse is, to teach vsus, to seeke first to hauehave his fauour and assistance, so shall the outward meanes be profitable vntounto vsus.
[The breath of our nostrils] i. the meanes vnderunder which we Verse 20.breathed, and liued [the anoynted of the Lord] i▪ the King appoynted of God to be a figure of the Messiah: for so were all the Kings of the Iewes, especially the posteritie of Dauid, Psal. 84. 10. and 1. Sam. 2. 10. [is taken in their pits] i is apprehended in the grinnes of the aduersaries, Ierem. 52. 8, 9. [of whom we sayd] i. by whom wee promised our selues thus much good [in his shadow] i. being refreshed with his ayre, as with a shadowe in the heate of our extremities [we shall liue among the Gentiles] i. we shall not be vtterly destroyed, though we be scattered into diuers Nations.
Doctrine. [the breath &c.] The office of the King, and so of eueryevery Magistrate is, to protect and preserue the people in 1safetie and peace, euen as the breath that wee drawe in at our nostrils, giueth life and health vntounto the bodie. The reason is, because, first, God hath giuen them power for the good, and not the harme of the subiects. Secondly, they are Gods Lieutenants, who is the preseruation and safetie of all his creatures; in which respect they are called Gods, Psal. 82. 1. &c. Thirdly, els are the people subiecto to fall into all euils, Iudges 17. 6. Prouer. 29. 12. The vse is, to teach all Kings and Magistrates to know, that God hath not giuen them their authoritie to tyrannize, or wrong the people; neither to maintaine them in idlenesse and vanitie; but to doe iustice to all, protecting eueryevery one from wrong, els shall their account bee heauie. Secondly, to teach vsus that bee subiects, not onelyonly to bee obedient for conscience sake, vntounto all the lawfull ordinances of Princes, seeing they are appoynted og God ouer vsus for our good; but also to pray for them, that vnderunder them we may liue a quiet and peaceable life, in all godlinesse and honestie, 1. Tim. 2. 2.
Doctrine. [taken &c.] Kings and Princes when they sinne against the Lord, are subiect to his punishing hand as well as 2meaner people. The reason is, because, first, God is no accepter of persons. Secondly, they hauehave no more priuiledge promised them then others; but destruction is threatned to thē being disobedient with others, 1. Sam. 12. 25. The vse is, first, to reproue them that, to flatter Princes, doe perswade them that they are persons exempted from punishments; and therefore doe denye those meanes which God hath appointed for the good of all his seruants in generall, to belong vntounto them. Which kind of people giuing libertie vntounto Princes to doe what they list, are the greatest enemies that Princes can hauehave. Secondly, to teach Princes to looke for Gods hand against them, whensoeuer they walke in euill waies: for so was it with all the posteritie of Dauid, that followed not the lawes of the Lord, but did euill in his sight.
Doctrine. [of whom we said] It is the nature of man to promise 3himselfe al assurance, when the outward meanes seeme strong for him. The reason is, because, first, carnall reason doth regard nothing but the outward meanes. Secondly, Satan laboureth to make vsus secure thereupon, and not to looke any further. The vse is, to teach vsus, neuer to thinke any outward meanes so sure, but GOD can (and in his displeasure will) defeate them: and therefore to seeke principallie to him.
Doctrine. [sayd we shall liue] When Gods people set their 4hearts too much vponupon outward things, hee vseth vtterly to take them away from them. The reason is, because, first, els they will forget to relie vponupon him, as they should. Secondly, he loueth them, and will enforce them from all affiance, sauing himselfe: this is the cause that he often taketh from his children their strength, health, dearest friends, infants that they louelove most, &c. The vse is, to teach vsus, so to louelove and delight in these things, as we put our principall affiance in the Lord, and not be drawne from any duetie of godlinesse, but rather prouoked thereunto by them; els (if the Lord louelove vsus) he will either take them from vsus, or make them grieuous crosses vntounto vsus.
[Reioyce and be glad] i. take your pleasure vponupon vsus while Uers. 21.God giueth you power ouer vsus [O daughter Edom, that dwellest in the land of Vz] i. O all ye our enemies, and especially you Edomites that doe dwell so neere vsus, and hauehave been so cruell against vsus, Psal. 137. 7. [the cup also shall passe through vntounto thee] i. the rod of Gods afflicting hand (for that is meant by cup) shall not bee all powred out for me, but thou shalt hauehave thy share in it [thou shalt be drunken] i. such abundance of Gods punishments shall light on thee, as shall vtterly ouerthrow thee [and shalt shew thy nakednesse] i. thy filthinesse shall appeare vntounto all men.
Doctrine. [Reioyce] The godly must take it patiently that the wicked doe triumph and reioyce ouer them, when God 1doth humble them by afflictions. The reason is, because, first, they know it to bee the Lords doing. Secondly, they knowe that the wicked doe but according to their nature. Thirdly, they are assured that God will looke vponupon it in his due time, to deliuer them, and punish their enemies. The vse is, to teach vsus, with patience to beare the reproaches of the wicked, praying to the Lord to looke vponupon it, and redresse it.
Doctrine. [Edom that dwellest &c.] Of all the aduersaries that Gods people hauehave, those are the cruellest, that in outward 2respects are the neerest vntounto them. The reason is, because, first, they knowe best their corruptions for which they are afflicted, and the waies to doe them most harme. Secondly, that God might make the rod the heauier, that they may the more earnestly seeke vntounto him. The vse is, to teach vsus, if we truely feare God, to looke for enemies euen of those that are of our owne houshold, Matth. 10. 36. for by them shall we learne the greatest measure of patience, seeing they will exercise vsus most often.
Doctrine. [the cup also &c.] Whatsoeuer afflictions the Lord laieth vponupon his people in this life, the wicked shall bee 3punished therewith, in their time. The reason is, because, first, Gods iustice cannot let them escape vnpunished, seeing they continue therein without repentance. Secondly, iudgement doth begin at the house of God, 1. Pet. 4. 17. therefore it must end with the vngodly. The vse is, to teach vsus, patiently to be are afflictions, seeing God will shortly cause the cup to passe from vsus to our aduersaries.
Doctrine. [drunken] Though the Lord spare his enemies 4til he hauehave corrected his seruants, yet wil he ouerthrow them with a large measure of his iudgements in his due time. The reason, and vse hereof is, the same with the last doctrine.
Doctrine. [shew thy nakednesse] The wicked when God 5layeth his punishing hand vponupon them, doe most notoriously manifest the heynousnesse of their sinnes. The reason is, because, first, they hauehave no grace to take it patiently, but doe rage at it. Secondly, Gods hand is neuer vponupon them for their comfort, but to crush and confound them. The vse is, to teach vsus, if we will shew our selues to be vnlike the wicked to take afflictions patiently, which they cannot doe.
[Thy punishment is accomplished] i. the punishment of thy Verse 22.sinnes (as vers. 6. for the word properly signifieth sin) shal as certainly hauehave an end, as if it were finished already [ô daughter Sion] i. O people tender & deare vntounto me [he will not adde to cause thee to goe into captiuitie] i. he will not still continue & increase thy punishment [hee hath visited thine iniquitie O daughter Edom] i. he will as certainly powre out his vengeance vponupon thee, as if it were done already (for the Prophets vse the time past when they foretell things to come, to declare the certainty thereof) O Edom most choyce and dayntie at this present [hee hath carryed thee away for thy sinnes] i. he will surely driue thee out of thine owne land for thy great wickednesse.
Doctrine. [accomplished] Though the punishments that God layeth vponupon his people be neuer so many and heauie, 1yet shall they come to an ende in due time. The reason is, because, first, God cannot be angrie with his people for euer. Secondly, they suffer onelyonly in this life, which is but shorte. The vse is, to teach vsus, first, with patience to beare whatsoeuer he layeth vponupon vsus, seeing it shall continue but for a time. Secondly, not to despayre vnderunder the waight of afflictions, seeing GOD will one day wipe all teares from our eyes.
Doctrine. [he hath visited thine, &c.] Whatsoeuer afflictions 2the Lord layeth vponupon his children in this life, the wicked shall bee punished therewithall in their time, for the reason, and vse hereof, see verse 21. doctr. 3. of this chapter.