Commentary on the Minor Prophets, Commentary 1 · Chapter 8
CHAP. VIII.
Verſ. 1. SEt the trumpet to thy mouth,] Heb. The trumpet to thy palate. A haſty expreſſion, an abrupt and imperfect ſpeech, common with ſuch as are moved with paſſions, of anger, grief or fear, as Chap. 5.8. after thee O Benjamin. God, though not ſubject to ſuch perturbations, Iam. 1.17. yet here and elſewhere utters himſelf in this ſort; to ſet forth the nearneſſe of the peoples danger by the enemies approach: and the neceſſity of their return to him by true repentance, for the diverſion of his diſpleaſure. Break off thy ſinnes by righteouſneſſe, ſaith the Prophet to Nebuchadnezzar; be abrupt in the work, cut the cartropes of vamty, if it may be a lengthning of thy tranquillity, Dan. 4.27. Take the bark from the tree, and the ſap can never find the way to the boughes: get ſin remitted, and puniſhment ſhall be removed. In this ſermon of the Prophet (which is much ſharper then the former, and may ſeem to be one of the laſt, becauſe God is ſo abſolute in threatning, as if he meant to be reſolute in puniſhing) there is (as one ſaith) peccatorum & poenarum foreign an heaping together of ſins and puniſhments of many ſorts: and the prophet is commanded to give ſuddain warning of the enemy at hand, which is elegantly ſet forth by a military hypotypoſis or lively repreſentation; as if it were now a doing. The trumpet to thy mouth, that is, ſet up thy note, and proclaim with a loud and clear voyce, as Eſay. 58.1. crie in the throat (ſo the Chaldee hath it here) ſpare not, that none may ſay he was not warned: lift up thy voyce like a trumpet, that all may hear and fear, Am. 3.6. as people uſe to do when an ala m is ſounded, or the bels are rung backward. See chap. 5.8. There they had been before alarmed, here reminded in brief: for the prophet is as it were, monoſyllabus, as one in haſte; he uttereth amputatas ſententias & verba ante expectatum cadentia, as Seneca ſomewhere hath it, broken ſentences, conciſe, but pithy periods.
he ſhall come as an Egle againſt the houſe of the Lord,] He, that is, the Aſſyrian; not Nebuchadnezzar, though the like is ſaid of him, Ezech. 17.3.7. Much leſſe the Romans (as Lyra interpreteth this text of the laſt deſtruction of Jeruſalem, becauſe the Eagle was their Enſign) but Pul, Tiglath-Pileſer, and Salmanaſer, who came againſt the ten Tribes as an Eagle, to waſte, ſpoil, and carry captive ſpeedily,2 King. 15.19. & 29. & 17.3. &c. & 18.19. Lam. 4.19. Plin. lib. 10.3. impetuouſly, irreſiſtibly: as Ierem. 4.19. The Eagle is the ſtrongeſt and ſwifteſt of birds, and feareth no obſtacle, either from other fowl, or winde, or thunderbolt, as Plinie affirmeth. Nebuchadnezzar is not onelyonly compared to an Eagle (as before is noted) but to a Lion with Eagles-wings, Dan. 7.4. that is, with invincible armies, that march with incredible ſwiftneſſe. And all this was long ſince forethreatned, Deut. 28.49. The Lord ſhall bring a Nation againſt thee from farre, from the end of the earth, as ſwift as the Eagle flieth: to which Text the Prophet here ſeemeth to allude; as indeed all the Prophets do but comment upon Moſes, and draw out that Arras, which was folded together by him before.
againſt the houſe of the Lord,] that is, the houſe of Iſrael, called Gods houſe, Numb. 12.7. Heb. 3.5. and Gods land, Hoſ. 9.3.15. and their Common-wealth is by Ioſephus called a Theocratic. And although they were now become Apoſtates, yet they gloried no leſſe then before, to be of the ſtock of Abraham, and of the family of faith: like as the Turks call themſelves at this day, Muſulmans, that is, the true and right beleevers; eſpecially after they are circumciſed, which is not done till they be paſt ten yeers of age; following the example of Iſmael, Grand Signior Serag. p. 191.whom they imitate, and honour as their Progenitour: alledging that Abraham loved him, and not Iſaac, and that it was Iſmael whom Abraham would have ſacrificed.
becauſe they have tranſgreſſed my Covenant, and treſpaſſed] Sin is the mother of miſery: and the great Makebate betwixt God and his creature. It moves him when we ask bread and fiſh to feed us (as verſe 2.) to anſwer us with a ſtone to bruiſe us, or a ſerpent to bite us. The ſin of this people was the more hainous, becauſe they were covenanters, and confederate with God. It was his covenant that was in their fleſh, Gen. 17.13. and he had betrothed them to himſelf, and betruſted them with his Oracles. but they like men, tranſgreſſed the covenant, and dealt treacherouſly againſt him, Chap. 6.7. (See the Note there.) they performed not the ſtipulation of a good conſcience toward God.1 Pet. 3.21.
they treſpaſſed againſt his law.] As if it had not been holy, and juſt, and good, Rom. 7.precious, perfect, and profitable; grounded upon ſo much good reaſon, that if God had not commanded it, yet it had been beſt for us to have practiſed it, Eſay 48.17. I am the Lord that teacheth thee to profit, &c O that thou hadſt hearkened to my commandements! &c. q. d. It is for thy profit and not for mine own, that I have given thee a law to live by. But they have treſpaſſed, or praevaricated: and this, out of pride and malice, as the word ſignifieth; and as before he had oft convinced them of many particulars, and more will do: therefore are they juſtly puniſhed.
Verſe 2. Iſrael ſhall crie unto me,] It is their courſe and cuſtome to do ſo: they will needs do it though I take no delight in it. Hypocriſie is impudent, as chap. 5.6. and Ier. 3.4, 5. No nay, but it will deſpite God with ſeeming honour; and preſent him with a ludibrious devotion. Iſrael, though revolted and degenerated into Iezreel, chap. 1. ſhall crie, yea cry aloud, vociferabuntur, cry till they are hoarſe, as criers do: and unto me, but not with their heart, chap. 7.14. It is but clamor ſine ſide fatuus, an empty ring, that God regards not. For, not every one that ſaith unto him, Lord, Lord, &c Mat. 7.21. Many leane upon the Lord and ſay, Is not the Lord amongſt us? none evil can come unto us, Mic. 3.11. who yet ſhall hear, Diſcedite, Avaunt ye workers of iniquity: I know you not. Wo then to all profligate profeſſors, carnall Goſpellers: their prayers ſhall not profit them, neither ſhall they be a button the better for their loud cries to the moſt High, (Pro. 1.28. and odious fawnings,
My God, we know thee.] When their hearts are far from him. Of ſuch pretenders to him and his truth, it is that the Apoſtle ſpeaketh, Tit. 1.16. They profeſſe that they know God, (which yet God denies, Hoſ. 4.1. & 5.4.) but in works they deny him: being abominable, and diſobedient, and to every good work reprobate. To come and call God Father, the guide of our youth, and then to fall to ſinne, this is to do as evil as we can: We cannot eaſily do worſe, Jer. 3.4, 5. To cry, The Temple of the Lord, The Temple of the Lord: and then to ſteal, murther, and commit adultery, &c. this is painted hypocriſie, Ier. 7.4, 9. when men ſhall take ſanctuary, and think to ſave themſelves from danger by a form of godlineſſe (as the Jews fable that Og king of Baſhan eſcaped in the flood by riding aſtride upon the Ark) when they are perfect ſtrangers to the power of it, this is to haſten and heap up wrath, Iob 36.13. Religion, as it is the beſt armour, ſo the worſt cloak: and will ſerve hypocrites as the diſguiſe Ahab put on, and periſhed. Caſtalio maketh this laſt clauſe to be the ſpeech of the bleſſed Trinity, We know thee O Iſrael: q. d. Though thou collogue and cry, My God: yet we know thine hypocriſie and the naughtineſſe of thy heart. But the former ſence is better, though the placing of the word Iſrael in the end of the verſe, ſeem to favour this: for thus it runs in the Hebrew, To me thy ſhall cry, My God, we know thee, Iſrael.
Verſe 3. Iſrael hath caſt off the thing that is good,] Heb. The Good: as firſt, the good God, who is good originall, univerſall, All-ſufficient, and ſatisfactory, proportionable and fitting to our ſoul. He both is good, and doth good. Pſal 119.68. and that both naturally, abundantly, freely, and conſtantly. Good thou art, O Lord, and ready to forgive, ſaith David, Pſal. 86.5. And the Good Lord be mircifull, 2 Chron. 30.&c. ſaith Hezekiah in his prayer for the people. To ſpeak properly, there is none good but God, Aſe elonganit' …ipulis.ſaith our Saviour, Matt. 19.17. but Iſrael caſt him, or rather kickt him off (procul à ſe rejecit) as the word ſignifieth: So do all groſſe hypocrites: they are rank Atheiſts, practicall Atheiſts though profeſſionall Chriſtians. Secondly, they reject Chriſt as a Soveraigne, though they could be content to have him, as a Saviour: they ſend meſſages after him, ſaying, We will not have this man to rule over us: they will not ſubmit to the lawes of his kingdom, nor receive him in all his offices, and efficacies: they are Chriſtleſſe creatures, as without God, ſo without Chriſt in the world. Thirdly, hypocrites reject the good Spirit of God, (as David calleth him, Pſal. 143.10.) the fruit whereof is in all goodneſſe, and righteouſneſſe, and truth, Epheſ. 5.9. When God ſtriveth with them by his good Spirit (as Neh. 9.20.) they, by yeelding to Satans ſuggeſtions, grieve that holy Spirit, and by grieving reſiſt him, and by reſiſting quench him, and by quenching maliciouſly oppoſe him, and offer deſpite unto him; and ſo caſt themſelves into the puniſhing hands of the living God, Heb. 10.29, 31. Laſtly, they caſt off the good Word, and true Worſhip of God: thoſe right judgements, true lawes, good ſtatutes, and Commandements, Neh. 9.13. they put the promiſes from them, and judge themſelves unworthy of everlaſting life, Acts 13.46. they hate inſtruction, and caſt Gods words behind them, Pſal. 50.17. In a word, bee hath left off to bee wiſe, and to do good: hee ſetteth himſelf in a way that is not good: hec abhorreth not evil, Pſal. 36.3, 4. The words may be read thus, The good (God) hath rejected Iſrael; the enemy ſhall purſue him: according to that in the Pſalme, God hath forſaken him, perſecute and take him, for there is none to deliver him, Pſal. 71.11. Sure it is, that the Lord is with us, while we are with him: and if we ſeek him, he will be found of us. But if we forſake him, he will forſake us. And if he forſake us, wo be to us, chap. 9.12. we are in danger to be caught up by every paltry enemy, as young Lapwings are to be ſnatcht up by every buzzard. If Iſrael caſt away the thing that is good,… Chron. 15.2. what marvell if evil hunt him to overthrow him, Pſal. 140.11. and if he find himſelf in all evil in the midſt of the Congregation, and the aſſembly, Prov. 5.14. Hence Cains fear, when caſt out by God; and Sauls complaint, that the Philiſtines were upon him, and God had forſaken him.
Verſe 4. They have ſet up kings, but not by me, &c.] The Septuagint and vulgar Latine render it, They have reigned to themſelves: like as St. Paul telleth the haughty Corinthians, who, carried aloft by their waxen wings, domineered and deſpiſed others, ye have reigned as kings without us, &c. 1 Cor. 4.8. But our reading is according to the Originall: and ſo they are charged with a double defection: the one Civil, from the houſe of David, they have ſet up kings, &c. the other Eccleſiaſticall, from the ſincere ſervice of God, they had made them idols. For the firſt, it was not their fault to ſet up kings; but to do it without God, without his licence, and approbation. They took counſel, but not of God: they covered with a covering, but not of his ſpirit, that they might adde ſin to ſin, Eſay 30.1. They went headlong to work, in ſetting up Jeroboam the ſon of Nebat. For although the thing were done by the determinate counſell and foreknowledge of God, as was likewiſe Chriſts crucifixion, Acts 2.23. (See 1 King. 11.31, 17. and Chap. 12.15, 24.) yet becauſe the people were led by their own pride and ambition to chuſe a new king, without either asking Gods conſent, or eyeing his decree, they did it raſhly, and ſeditiouſly; neithey aimed they at any thing elſe, but at the eaſing of their burdens, and drawing to themſelves the wealth of the kingdome. As for Jeroboam, it is before noted, that although he had it cleared to him, that Gods will was he ſhould be king over the ten Tribes, yet becauſe it was a will of Gods decree, not of his command, as of a duty to be done by him; and becauſe he did not as David, who when he had the promiſe of the kingdome, (yea was anointed king) yet invaded not the kingdom, but waited till he was lawfully exalted thereunto by God: therefore paſſeth he for an uſurper. And the people are here worthily reprehended, ſith whatſoever is not of faith is ſin: and it is obedience when men obey a Divine precept; but not ever, when they follow a Divine inſtinct.
they have made princes, &c.] Some render it, They have removed Princes, R. Sal. Jark.(as if in the word Haſiru Sin were put for Samech) they have taken liberty to make and unmake Princes at their pleaſure: as the Roman Army did Emperours: and as that potent Earl of Warwick, in Henry the ſixths time, who is ſaid to have carried a king in his pocket. But becauſe the former reading is confirmed by the Chaldee Paraphraſe, and the ſence is agreeable to what went before: neither read we of any kings of Iſrael depoſed by the people, we retain it as the better.
Of their ſilver and their gold have they made them idols,] Of the guts and garbage of the earth had they made them terricula, fray-bugs, or moleſtations:Gnatſabim. terrorem enim & triſtitiam duntaxat afferunt ſuis cultoribus, for they cauſe terrour and heavineſſe onelyonly to thoſe that worſhip them.Polan. Their ſorrow ſhall be multiplied that haſten after another God, Pſal. 16.4. The Greek Churches, for inſtance, ſo ſet upon Image-worſhip; and therefore now ſubjected to the Turkiſh tyranny: a type whereof were theſe ten Tribes carried captive by the Aſſyrian, without any return. Idols are called griefs, or ſorrows, ſaith Peter Martyr, becauſe they torment the minde; and trouble the conſcience; neither can they quiet or pacifie it:Com. in 1 Sam. 31.9. ſo that Idolaters muſt needs be alwayes in doubt and deſpair, as Papiſts are, whoſe whole religion is a doctrine of deſperation. Their penances and pilgrimages to ſuch or ſuch an Idoll, might ſtill their conſciences for a while: but this was a truce rather then a peace: a palliate cure, which would not hold long; a corrupting of the ſergeant, but not compounding with the Creditour.
that they may be cut off.] Not their ſilver and gold, the matter of their idols, as ſome ſence it; but the whole nation, Princes and people together. Idolatry is a God-provoking, and a land-deſolating ſinne, as in this Prophecy. Often it is not ſo much the enemies ſword as the ſin of idolatry that deſtroyeth cities and kingdoms, through the juſtice and jealouſie of Almighty God.
Verſe. 5. Thy calf, O Samaria, hath caſt thee off,] That is, it can do thee no ſtead, nor deliver thee from the deſtroyer. Be not afraid of ſuch mawmets (ſaith Jeremy) for they cannot do evil, neither alſo is it in them to do good, …chap. 10.5. they can neither hurt, nor help: for an idoll is nothing in the world, 1 Cor. 8.4. nothing but a meer fiction: it hath no god-head, or power divine in it ſelf, as the following words ſhew, that there is none other God but one. How then can help be reaſonably expected from it? Iſrael had caſt off the thing that is good, for calf-worſhip, ver. 3. therefore is he worthily caſt off by his calf, called here Samaria's calf, or calves, becauſe that was the chief City, the Palace of the King, and is therefore put for the whole Province: and their idols called a calf, by way of contempt, as the brazen-ſerpent is called Nehuſhtan, or a piece of braſſe when once it was Idolized. See how Rabſhakeh inſults over thoſe Heathen-deities, 2 King. 18.33, 34, 35. and blaſphemouſly applieth it to the God of Iſrael, who never caſteth off his faithfull ſervants: but is with them in trouble, to deliver them, and honour them, Pſal. 91.15. Surely the Lord will not caſt off his faithfull people, neither will he forſake his inheritance, Pſal. 94.14. Behold, God will not caſt away a perfect man, Job 8.20. But though he cauſe grief, yet he will have compaſſion according to the multitude of his mercies, Lam. 3.31, 32. ſome reads it thus, Thy calf, O Samaria, hath been carried away into a far countrey, namely into Aſſyria: as the idols of the nations which were overcome, were carried away captive in triumph by the Conquerours. See Hoſ. 10.6.
Mine anger is kindled againſt them,] God is ſaid to be angry againſt idolaters, becauſe he doth that which an angry man uſeth to do, viz. 1. chide, 2. fight; ſee the ſecond commandement in the ſanction of it, and tremble at Gods diſpleaſure, which when once kindled, and comes into his face, or, noſtrils (as here) it burneth to the loweſt hell, conſumeth the earth with her increaſe and ſets on fire the foundations of the mountains, Deut. 32.22. It is ill angring him that is the Ancient of dayes, and a conſuming fire. The Jewes uſe to ſay to this day, that there is no puniſhment befalleth them, in which there is not an ounce of Aarons golden calf.
How long will it be ere they attain to innocencie?] Quouſque non poterunt innocentiam? a forcible ellipſis: as if God were ſo vexed, that he could not fully utter himſelf, nor at all ſpeak to Samaria as he had begun, but turn his diſcourſe to others, ſaying, How long will they not be cleanſed? or, not abide innocency? By which powerfull expreſſion three things are intimated. Firſt, that theſe Iſraelites were refractarie and deſperate: not onelyonly unclean, but enemies to innocency, ſuch as could not abide it: they were inveterate, and incurable, their diſeaſes ingrained, and not eaſily ſtirred by any potion. Secondly, that God is moſt patient, who though he thinks over-long of the time that men continue in their evil courſes, and therefore cries, Quouſque, How long, &c. and when will it once be? yet bears with their evil manners, and inviteth them to better. Thirdly, that he will at length break off his patience, and proceed to puniſhment, ſith there is no other remedy, 2 Chron. 34.16. Prov. 29.1.
Compenſet longas ut gravitate moras.
Verſe 6. For from Iſrael was it alſo,] There is an Emphaſis in Alſo, and it is as if the Prophet ſhould ſay, This calfe of Samaria is no leſſe from Iſrael, and came out of his ſhop or device, then that of old ſet up by them in the wilderneſſe. Iſrael then brought a calf out of Egypt, Jeroboam brought two; and Iſrael hath received them, and are much taken with them: ſo that they cannot attain to innocencie, (as it is in the former verſe) ſo far they are engaged, and ſo faſt joyned to idols, that they cannot get off: there is ſo much of Self in it: it was the barn of their own brain; and hence ſo over-admired, ſo claſped and hugged, with the Ape, &c. or rather, as Cleopatra hugged her Vipers that ſucked her blood, and took away her life; ſo did they their own inventions, though fairly warned of the danger, verſe 3, 4, 5. Lo this was Iſrael, that acted thus madly. Iſrael that was wont to laugh at, or pity other Nations for their Idolomany, for worſhipping the works of their own hands, for going a whoring after their own inventions, for changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beaſts, and creeping things: As in Lap-land, the people worſhip that all day for a god, whatſoever they ſee firſt in the morning. Now that a calf-worſhip ſhould be found in Iſrael, Rom. 1.23. Abbats Geogr.and not onelyonly ſo, but found out by Iſrael; who was herein worſe then Egypt: for that the Egyptians worſhipped a living Ox of Gods making; but Iſrael, a dead calf of their own making: ſuch ſots they were grown, and ſo thwart to the very principles of reaſon.
the workman made it,] who confeſſedly is no God, therefore it is not God,] for no man can give that divinity to another, which himſelf hath not. Nay it is certain that God himſelf by his infinite power cannot make any thing to be a God to us. He cannot do this I ſay: like as he cannot lie, he cannot die, he cannot deny himſelf, &c. ſo he cannot raiſe a created excellency to that height, as to be a God to us. How vile then is the Voluptuary, that maketh his belly his god? the Mammoniſt, that maketh his gold his god? the Ambitioniſt, that maketh his honour his god? How abominable the Maſſe-monger, that maketh his god, and eateth him when he hath done? This made Averroes the Mahometan crie out; Quoniam Chriſtiani Deum ſuum manducant, ſit anima mea cum Philoſophis, that is, Foraſmuch as Chriſtians do eat their God, let my ſoul be rather with the ſouls of the Philoſophers. Thoſe Pſeudo-chriſtians the Papiſts, ſtick not to call the conſecrated Hoſt, their God and Lord: and Harding (that ſottiſh Apoſtate, for he was once a zealous Preacher againſt Popery, and wiſhed that he had a voice as loud as the bels of Oſeney, Artic. 2…to cry it down) in his diſputation againſt Juel, is not aſhamed to defend it. And yet we all know that that Hoſt or Sacrament, as they call it, of the Altar, is the work of the Baker, therefore it is no God, neither Lord nor God. (whatſoever our Lord God the Pope ſay to the contrary) Which yet further appeareth, in that (as the calf of Samaria here) it may bee broken in pieces, or to ſhivers, (which word of ours ſeemeth to come from the Hebrew ſhebharim here uſed) yea ground to powder, as was the molten calf in the wilderneſſe, whereto the Prophet may well here allude. Is not their breaden-god broaken by the Prieſt into three bits? Is it not chawed with his teeth? May it not be gnawed by mice, become meat for worms,In cau…elis Miſſae. &c? Mureſcit, putreſcit, & corrumpitur: all which things the Papiſts themſelves confeſſe may befall their god, which is therefore no god, or nomine tantum & non numine deus, a nominall god onelyonly. And the like we may ſay of images, and reliques (ſuch as is at Genua, the tail of that Aſſe, whereon Chriſt rode into Jeruſalem) theſe and other monuments of idolatry may, nay they ought to be broken, burnt, and utterly aboliſhed, Exod. 34.13. Deut. 7.5. Ezek. 20.7. as (bleſſed be God) they are lately amongſt us, by our Worthies in Parliament: to whom perhaps, for that and the like good ſervices, we attributed but too much, we even idolized them: and the king of Sweden (that bright Northern-ſtarre) a little before his deceaſe, being in diſcourſe with Dr. Fabricius his Chaplain, he told him,Mr. Clark in his life. that he thought God would ere long take him away, becauſe the people did ſo overvalue and deifie him.
Verſe 7. For they have ſown the winde, and ſhall neap the whirl-winde:] To ſowe the winde is to labour in vain, as Eccleſ. 5.16. to labour for the winde, and Prov. 11.29. to poſſeſſe the winde, to feed on the winde, Hoſ. 12.1. and to be eaten up of the winde, Jer. 22.22. The Greeks expreſſe the ſame by hunting after,foreign. and huſbanding the winde. The winde we know maketh a mighty buſtle, as if it were ſome great buſineſſe, ſolid and ſtable: but preſently it blowes over, and comes to nothing. Or if it get, as ſeed, into the boſome of the earth, either it breeds an earth-quake, or at leaſt ariſeth in a whirl-winde, which blowes duſt into the eyes, and once at leaſt buried a conſiderable Army in the Lybian ſands. Solomon ſaith,Cambyſes his ſouldiers. He that ſoweth iniquity, ſhall reap vanity, Pro. 22.8. But our Prophet here, ſaith more: He that ſoweth the wiude of iniquity, ſhall reap the terrible tempeſt of unconceiveable miſery. By the blaſt of God he ſhall periſh, and by the breath of his noſtrils he ſhall be conſumed, Job 4.8, 9. As the beginnings of Idolatry, hypocriſie, vain-glory,foreign. carnall policy, &c. are empty and unhappy, (it is but the ſowing of blaſted corne, as the Septuagint here hath it, ſeed corrupted by the winde) ſo the end thereof is very ſad and diſmall. The word here rendred, the whirl-winde, hath a ſyllable in it more then ordinary, to note (ſaith Tremellius) the fearfulneſſe of the divine vengeance,Suphatha…. that will befall the forementioned: and eſpecially at death, when they are entring upon eternity. Oh what a dreadfull ſhriek gives the guilty ſoul at death, to ſee it ſelf launching into an infinite Ocean of ſcalding lead, and muſt ſwim naked in it for ever: not having the leaſt cold blaſt of that winde it ſowed all its life long to cool it; but rather to adde to its torment! Then will God ſpeak to ſuch, as once he did to Job out of a whirl-winde, but after another manner; Go to now ye formaliſts, falſe-worſhippers, triflers, troublers of Iſrael: ye that have been meer mutes, and ciphers, nullities in the world, ſuperfluities in the earth, or worſe then all this:Jam. 5.5. Go to now, I ſay, weep and howl for the miſeries that are come upon you. Ye have lived in pleaſure on the earth, and been wanton: ye have nouriſhed your hearts as in a day of ſlaughter. Jam. 5.5.But now, an end is come, is come; an evil, an onelyonly evil, without mixture of mercy, ſorrow without ſuccour, miſchief without meaſure, torments, without hope of ever either mending or ending, are the portion of your cup: the dregs of that cup of mine muſt you now drink off, that hath eternity to the bottome. O lamentable! Oh did but men forethink what would be the end of ſin, they durſt not but be innocent. Oh let that terrible tempeſt at death bee timely thought on and prevented, Job 27.20, 21, &c. Terrours take hold of him as wa…ers: a tempeſt ſtealeth him away in the night. The Eaſt-winde carrieth him away, and hee departeth, and as a ſtorm hurleth him out of his place. For God ſhall caſt upon him and not ſpare: he would fain flee out of his hand, &c.
It hath no ſtalk: the bud ſhall yeeld no meal:] Nihil habet fertilitatis firmitatiſque, as Ruffinus expoundeth it; It hath no firmneſſe or fruitfulneſſe: the winde of wickedneſſe that thou haſt ſown, the blaſted corn that thou haſt committed to the earth, will yeeld thee nothing but loſſe, and diſappointment. A blade there may be, but not a ſtalk: or if a ſtalk, yet not a bud: or if a bud, yet it ſhall bee nipt in the bud: it ſhall yeeld no meal, but onelyonly duſt and chaff: or if it come to the meal, yet ſtrangers ſhall ſwallow it up, ſo that you ſhall bee never the better for it: but after that ye have ſown the winde of iniquity, ye ſhall reap the whirl-winde of miſery, maledictionem omnimodam, curſes of all kindes, which God hath hang'd at the heels of your idolatry, a pernicious evil, (whatever thoſe ſuperſtitious ſhecſinners bragg'd to the contrary, Ier. 44.17.) Or if they flouriſh for a ſeaſon, and have hopes of a large crop: yet God will curſe their bleſſings, and fruſtrate their fair hopes, Pſal. 37.2. as he dealt by that rich wretch mentioned by Mr. Boroughes, in his Comment on the ſecond Chapter of this Propheſie, pag. 379. I had certain information, ſaith he, from a Reverend Miniſter, that in his own Town there was a worldling, who had a great crop of corn. A good honeſt neighbour of his walking by his corn ſaid, Neighbour, you have a very fine crop of corn, if God bleſſe it: yea, ſaith he, I will have a good crop: ſpeaking contemptuouſly. And before he could come to get it into the barn, it was blaſted, that the corn of the whole crop was not worth ſix pence.
Verſe 8. Iſrael is ſwallowed up,] Not their meal onelyonly, as verſe 7. but themſelves alſo are devoured by thoſe workers of iniquity, that eat up Gods people as they eat bread, Pſal. 14.4. Perſecutours are men-eaters, more cruel then thoſe American Canibals, that devour men peece-meal: they make but a breakfaſt of Gods people, as Senacherib meant to do of Ieruſalem; and the Powder-papiſts of England. If it had not been the Lord who was on our ſide, when men roſe up againſt us, Then they had ſwallowed us up quick, when their wrath was kindled againſt us. But bleſſed bee God, who hath not given us as a prey to their teeth, Pſal. 124.2, 3, 6. Let us keep us out of the clawes and clutches of that old man-ſlayer, who night and day walketh about (in a circular motion) that he may take us at advantage, ſeeking whom hee may ſwallow down his wide gullet, which he hath even made red with the blood of ſouls, foreign. 1 Pet. 5.8.and is therefore happly, called the great red-Dragon, Rev. 12.3. that hath ſeven heads to plot, and ten horns to puſh men into the ſin of idolatry, and thereby into hell. So long as Iſrael was holineſſe to the Lord, and the firſt-fruits of his increaſe, all that devoured him found that they offended: for evil came upon them, Ier. 2.3. they could no more diſgeſt him,Judg. 5.1 then the Whale did Ionah: a cup of trembling, or of poyſon he was to all the people round about, Zech. 12.2. See the Note there. But, when he offended in Baal, he died: when he choſe new gods, then was warre in the gates: when they made leagues with idolaters, then were they even ſwallowed up by them: as were likewiſe the Greek and Latine Churches, by the Eaſtern and Weſtern Antichriſt, thoſe crooked Leviathans, thoſe dragons in the ſea, as the Egyptian, and Aſſyrian are called, Eſay 27.1.
now ſhall they be among the Gentiles,] whoſe favour and friendſhip they have baſely ſought, and dearly bought. It was threatned in the former Chapter, verſe 16. that they ſhould be a deriſion in the land of Egypt. See the Note. To have Egyptians deride us, and that for ſin, is an heavy judgement. So here, to be diſdained and vilified by ſuch, as an old broken veſſell, fit for none but unclean uſes.
as a veſſell wherein is no pleaſure.] No delight or complacency; vas deſpectum, reijculum, abjectum, a veſſell that is for the carrying up and down of excrements; ſo ſhall Iſrael be employed by Gentiles, in baſe and contemptible offices: as they were by the Babylonians, Jer. 51.34. yea Iehojakim himſelf (though a King) was no better uſed, Ier. 22.18. and Moab, that haughty nation, Ier. 48.38. In which ſence, Mo…b ſhall be my waſhpot, ſaith David, Pſal. 60.10. that is, brought into moſt abject ſlavery; as your ſcullions or ſcavengers: they ſhall lie among the pots, Pſal. 68.13. not onelyonly to make pots, for the king of Babylons uſe, (as thoſe ſervile ſouls, the baſe brood of their degenerated forefathers, 1 Chron. 4.23.)Matulam praebere. but alſo to hold pots, or empty pots and veſſels of diſhonour; that they might know a difference betwixt Gods ſervice (which is all clean and fair work,2 Tim. 2.21. fit for a veſſell of honour, an elect veſſell, elect and precious, ſanctified and fit for the maſters uſe) and the ſervice of their enemies, baſe and beaſtly; ſuch as is beneath the excellency of an ingenuous man: ſuch as the Turks at this day put the Jews to; and the Spaniards the poor Indians.
Verſe 9. For they are gone up to Aſſyria, a wilde aſſe alone by himſelf,] This was that that moſt moved the Lord to denounce and determine hard and heavy things againſt Iſrael, they had ſuſpicious thoughts of God, as if he either could not, or would not do for them, and help them out, as the Aſſyrian (though an enemy) would. This prank of theirs, God uttereth here with as great indignation, and diſlike, as old Iacob did his ſonne Reub…ns inceſt, when he ſaid, He went up to my couch. The Lord is as jealous of his glory as any man can be of his wife: neither will he give it to another, Eſay 42.8. he admits not of any corrivall in heaven or earth, as Potiphars wife was his own peculiar. Now God is no way more glorified by us, then when we put our truſt in his love and faithfulneſſe, and expect from him ſafety here, and ſalvation hereafter. For in ſo doing, we ſet him up for our king, Iudg. 9.15. and put the crown royall upon his head, Cant. 3.11. As in doing otherwiſe, we turn his glory into ſhame, loving vanity, ſeeking after leaſing. Pſal. 4.2.Hence that angry expoſtulation, Ier. 2.36. Why gaddeſt thou about ſo much to change thy way? How doſt think to mend thy ſelf, by running to the creature; as if there were no God in Iſrael? thou alſo ſhalt be aſhamed of Egypt, as thou waſt aſhamed of Aſſyria: Yea thou ſhalt go forth from him, and thine hands upon thine head (after the manner of mourners, 2 Sam. 13.19.) for the Lord hath rejected thy confidences, and thou ſhalt not proſper in them.
a wilde aſſe alone by himſelf:] Fooliſh and fierce above meaſure, untameable and untractable: loving to be alone, and ſo becomes a prey to the lion,Lib. 8. cap. 40. as ſaith Siracides, chap. 13. verſe 21. Pliny ſpeaketh much of the wilde aſſe, and his properties: and Interpreters on this Text, bring many reaſons why Iſrael is compared to him. Iſrael is as ſtupid, and as mad as the wilde aſſe, ſaith Lyra. He is all for himſelf, ſaith Iunius: he caſteth off Gods yoak, ſaith Tremellius: he is a contemptible creature, ſaith Kimchi: he walks where he liſts, as maſterleſſe, ſaith the Chaldee: hee ſeeketh water in the wilderneſſe, but hardly findeth it, ſo doth Iſrael help of the cruell enemies, and hath it not, ſaith Oecolampadius: he taketh a great deal of pains for his belly, ſaith Mercer: he cannot be tamed and made ſerviceable, ſaith Geſner. He is left alone by God to be carried captive by the Aſſyrian, ſaith Ribera. The Scripture deſcribeth the nature of this creature in many places, Gen. 16.12. Iob 6.5. & 11.12. & 24.5. & 39.8. Pſal. 104.11. Eſay 32.14. Ier. 2.23. & 14.6. Dan. 5.21.
Ephraim hath hired lovers.] This is the ſecond ſimilitude, taken from a moſt libidinous harlot. See the like baſeneſſe in Judah, Ezek. 16.33. They were ſo mad upon their idols, and creature-confidences, that they were at no ſmall charge for them: they laviſhed money out of the bag: and laid on,Jer. 5.38. as if they ſhould never ſee an end of their wealth. They ſent great gifts and ſummes of money to the Aſſyrians and Egyptians; and leaned upon them as their champions: they hired loves, as the Hebrew here hath it. But love as it cannot well be counterfeited, (a man may paint fire, but he cannot paint heat) ſo it cannot at all be hired or purchaſed. Thoſe that go about it ſhall finde loathing for love, and be ſcorned of thoſe mercenaries, which are ſeldome either ſatisfied, or ſure.
Verſe 10. Yea, though they have hired among the nations,] The uncircumciſed; ſtrangers to the promiſes, and aliens from the common-wealth of Iſrael: that they ſhould ſo far diſtruſt God, and debaſe themſelves, as to ſeek help of ſuch; this went neer to the heart of God, and was very grievous. They brought up an evil report upon Gods houſe-keeping, charged him with unfaithfulneſſe to his people, whom he now ſeemed to leave in the lurch, to ſhift for themſelves in their ſtraits; and hardened his enemies in their wicked, but yet more proſperous condition. Foelix ſcelus virtus vocatur. Cic. de divin. lib. 2.How would theſe Heathens hugge themſelves in the conceit that Iſrael ſhould do thus, who was Gods portion, Deut. 32.9. the dearly beloved of his ſoul, Jer. 12.7. of whom it was anciently ſund, and commonly ſaid among the Heathen, The Lord hath done great things for them, Pſal. 126.2. Happy art thou O Iſrael: who is like unto thee, O people! ſaved by the Lord, the ſhield of thy help; and who is the ſword of thine excellency: and thine enemies ſhall be found liars unto thee, and thou ſhalt tread upon their high-places, Deut. 33.29. Whoſoever was free of the city of Rome, might not accept of any freedome in another city: for that they counted a diſhonour to Rome. And will not God take it in ill part from his covenanters, to ſeek or make after correſpondency with his enemies, and ſafety by them? The help of the wicked, Eccleſiae ſunt tandem pernicioſa & ſemper perfidioſa, are the beſt perfidious, and at length pernicious to the Church.
now will I gather them,] This the Chaldee, and the Vulgar make to be a promiſe of bringing back their captivity; when indeed it is a commination of carrying them into captivity. I will gather them,] that is, either the enemies againſt Iſrael; or elſe Iſrael, for the enemies; ut eos acervatim perdam, that I may lay them heaps upon heaps, and gather them, as dead corps ſlain in battle are gathered together for buriall. Or, I will gather them, to the end that I may diſperſe them. And they ſhall ſorrow a little,] And but a little now, for the burden of the king of princes.] for the taxes and tributes exacted from them by the king of Aſſyria, (whoſe Nobles were Princes, 2 King. 18.24. Eſay 10.) See 2 King. 15.19, 29. But all this is but a little: it is but the beginning of ſorrows; it is but ſmall drops fore-running the great ſtorm; or as a crack fore-running the fall of the houſe. They ſhall ſorrow much more hereafter, when carried captive, and made a ſcorn to the ſcum of the people. See Deut. 32.42. Some read the whole verſe, Yea, becauſe they have hired among the nations, now will I gather them together: (for they have begun a little) becauſe of the burden of the king of Princes. And they thus paraphraſe it: Well may they bribe and hire, but this will be the end: The Iſraelites themſelves ſhall fall by heaps; the nations whom they hire ſhall come ſo tumbling in upon them (as Eſay told Ahaz, Eſay 8.) Do you not ſee it pretily well begun already? Look upon the late example that is yet now freſh and bleeding before your eyes: ſo you will the better beleeve my threatning in that which is to come: I mean, the ſacking and carrying away of the Tribes beyond Jordan, by Pul and Tiglath-Pileſer. If you ask me the reaſon,The calling of the Jews. pag. 212. why God ſhould be ſo angry with you? It is becauſe you are ſo fooliſh, or ſo wicked rather, to ſend preſents and tributes to the king of Aſhur (who in the pride and vanity of his heart nameth himſelf the King of Princes, the mighty and moſt potent King) with the pilling, polling, and burdening of your Subjects.
Verſe 11. Becauſe Ephraim hath made many altars to ſinne,] Becauſe he hath multiplied altars againſt Gods expreſſe command, Lev. 17.3, &c. Deut. 12.5, &c. Joſh. 22.22. Jer. 11.13. and that, to ſinne: as if it were on purpoſe to croſſe and provoke the Lord to anger, by their ſuperſtitions and will-worſhip, and to deſpite him with ſeeming honours (for diſpleaſing ſervice is double diſhonour) therefore he ſhall have enough of it, ere I have done with it. He ſhall be given up to a reprobate ſenſe: that going on from one ſin to another, he may fill up his meaſure, till wrath come upon him to the utmoſt. Per quod quis peccat, per idem punitur & i…ſe. Idolatry is ſinne with an accent, wickedneſſe with a witneſſe, 1 King. 15.30, 34. & 16.2. 1 King. 12.30. & 13.35. and ſhall be puniſhed accordingly: for ſo the Chaldee paraphraſeth here; Becauſe they have multiplied their altars for ſin, the altars of their idols ſhall be their ruine: there is one Hebrew word for ſin and puniſhment: ſinne hales hell at the very heels of it, as One ſaith wittily. Polanus upon this Text, hath theſe three profitable Obſervations. Firſt, that as in the old Teſtament, one onelyonly altar was ſet up by Gods command in the Tabernacle and Temple: ſo alſo in the new Teſtament, we have no other altar but Chriſt, Heb. 13.10. Iren. lib. 4. contra haereſ. cap. 34. Secondly, as the Iſraelites ſinned in multiplying altars: ſo do the Papiſts moſt grievouſly, in that not content with Chriſt and his ſatisfactory ſacrifice alone, they ſet up other altars, and bring in other expiatory ſacrifices. Thirdly, as the Iſraelites made many altars to ſinne, though they pretended good intention and devotion: So the Papiſts at this day multiply altars (even hundreds in ſome one Church in Rome) to ſinne, though they falſly pretend their good intention therein, and the preſervation and augmentation of Gods ſervice.
Verſe 12. I have written to him the great things of my Law,] Magnalia legis; there are alſo minutula legis, Mat. 5.22. both muſt be looked to: for though the Civilian ſay of his Law, De minutis non curat lex, the law takes no notice of ſmall faults: yet it holds not true of the Law of God, which is ſpiritual, and muſt bee kept as the apple of the eye, Prov. 7.2. and obſerved in every point and part, nay in every punctilio and particle thereof. But to come to the words; Ephraim could not plead ignorance of Gods minde, for their many altars, and ſuperſtitions: Deus enim jure quaerat & queratur, for God might very well ſay and complain, as Prov. 22.20. Have not I written for thee excellent things in counſels and knowledge? and in the verſe next afore, I have made known (my minde) this day to thee, even to thee. So here, I have written, ſc. by my Pen-men and Secretaries, to him chiefly, and for his better direction in my ſervice, that, he might walk therein by rule, and not at randome, (See Deut. 4.8. Pſal. 147.29.) the great things, or excellent documents (the multiplicity or multiformity, ſaith the Chaldee) of my Law, or of my doctrine ſapientiall, Prov. 13.14. which taketh in the Goſpel too, that Law of Chriſt, Gal. 6.2.
But they were counted as a ſtrange thing.] As not pertaining to them, as that wherein they were little or nothing concerned, as the narration of forraign affairs. Whereas men ſhould read and regard the holy Scriptures, as they do the Statutes of the Land: holding themſelves as much concerned and intended as any other: threatning themſelves in every threat, binding themſelves in every precept, bleſſing themſelves in every promiſe, mingling the whole Word with faith in their hearts, and reſolving upon the obedience of faith; as knowing that theſe are verba vivenda non legenda, words to be lived, not read onelyonly: and that they ſhould indwell in us familiarly, and yet richly, Col. 3.16. and we ſhould be as inwardly acquainted with them, as any man is with his ſiſter, or neareſt allies, Prov. 7.4. All this the rather; Firſt becauſe God is the Authour of the holy Scriptures, both matter and words are his, 2 Pet. 2.21. he ſpake by the mouth of his holy Prophets which have been ſince the world began: and he guided their hands in writing the Bible. How dare Papiſts then ſay, that they wrote it injuſſi without command from God. Secondly,Luke 1. becauſe God hath written his Law for us, for our behoof and benefit, Rom. 4.23. and 15.4. The Scripture is Gods Epiſtle to us, ſaith Gregory. It is a lamp to my feet, Pſal. 119.1…and a light to my pathes, ſaith David. Not a light that I ſee at a diſtance, a great way off; but a light held to my feet, that I may ſee my way in this land of Chabul, this dirty and dark world: and not lift up one foot, till I deſcry and finde ſure footting for another, as thoſe Pſal. 34.6. Thirdly, becauſe he hath written for us, the honorabilia legis, honourable and precious things, ſuch as a man would fetch from China or the uttermoſt part of the habitable world upon his bare feet, rather then be without. David prefers it before gold and ſilver, Pſal. 19.11. Solomon before pearls and rubies, Prov. 3.15. Moſes before all the learning of other Nations, Deut. 4.6. The Scripture is the ſouls food, ſaith Athanſius: the ſouls phyſick, ſaith Chryſoſtome: the invariable rule of truth, ſaith Irenaeus. It is ſaith Another, the Aphoriſmes of Chriſt, the Library of the Holy Ghoſt, the divine Pandects, the Wiſdom of the Croſſe, the Cubit of the Sanctuary, the Firmament of Faith, the Touchſtone of Errour, &c. What reaſon then had Darbiſhire (Biſhops Boners kinſman and Chaplain) to ſay to Mr. Hawkes the Martyr, that he was too curious: for he would have nothing but his little pretty-Gods-book? Acts and Mon.And is it not ſufficient for my ſalvation? ſaid Hawkes: yes, ſaid he, but not for your inſtruction. God ſend me the ſalvation (ſaid Hawkes) and you the inſtruction. That the Scripture is full and ſufficient for both inſtruction and ſalvation, ſee 2 Time. 3.16, 17. and my Treatiſe called the True Treaſure. Has igi…ur nocturnâ verſate manu, verſate diurnâ, Pſal. 1.2. Let there not, by infrequency or diſuſe, grow an alienation or ſtrangeneſſe betwixt us and the holy Scriptures: but be ready in them, and have them, as Saul had his pitcher and ſpear at his bolſter: as David had his choſen ſtones at hand in his ſcrip, &c. Luther wiſheth all his own books burnt; becauſe I fear, ſaith he, they hinder men from reading the Bible, that book of books; in compariſon whereof all the books in the world are but waſt-paper. After which, I tremble, ſaith he, to think of the former age, wherein many Divines ſpent ſo much time in reading Ariſtotle and Averroes, and ſo little in reading the Book of God. Melancthon ſaith that he heard ſome preach upon Texts taken out of Ariſtotles Ethicks. Caroloſtadius was eight yeers Doctour when he began to read the Scriptures: and yet at the taking of his degree,Joh. Manlius. being asked whether he had read the Decalogue, negitabat ſe hujuſmodi librum in Bibliotheca ſua habuiſſe unquam: he denied that he had ever had, or heard of any Book ſo called:Amam. in Antibar. praf. ſuch a perfect ſtranger was he to the great things of Gods Law. And if the learned Doctours be thus bard and ignorant, what may we think of the poor miſled and muzled multitude, that lie faſt lockt up in the Popes dark dungeon, and are flatly forbidden to meddle with the Scriptures, leſt they ſhould be infected with hereſie, or poſſeſſed with a devil, as ſome (ſay they) have been by that means?
Verſe. 13. They ſacrifice fleſh in the ſacrifices of mine offerings, and eat it;] q. d. They would ſeem not to have rejected the great things of my Law, nor to be ſuch ſtrangers thereunto; ſith they were much in ſacrificing according to the Law. But their hypocriſie is moſt hatefull:In decal. In that Firſt, they offer (with Cain) Non perſonam, ſed opus perſonae, as Luther ſaith; not themſelves, but their bare ſacrifices, Eſay 66.3. which is but as a brainleſſe head, and ſoul-leſſe body: it is but fleſh, as it is here called in contempt, and ſcorne. See the like, Jer. 7.21. Hoſ. 9.4. And think the ſame of all externall ſervices; ſi careant animâ ſuâ, id eſt rect â in Deum fide, & erectâ in illum mente, if not performed in faith and obedience. Secondly, They pretended to ſerve God, when indeed they onelyonly ſerved their own bellies, as thoſe, Rom, 16.18. ſought their own ends, Phil. 2.21. catered for the fleſh, Rom. 13.14. inſigne donum quo afficior (as Luther Paraphraſeth the text) carnem offertis quam vos ipſi voratis, i. e. A goodly gift it is that you give mee, viz. the fleſh of your peace-offerings which your ſelves may feaſt with: and you therefore multiply ſacrifices that you may gorge your ſelves with good chear. Now one egge is not more like to another, then theſe old fleſh-mongers were to the Popiſh fleſh-flies at this day. It was an honeſt complaint of one of them; We, ſaith he, handle the Scripture, tantùm ut nos paſcat & veſtiat, onelyonly that it may feed us, and cloath us. And it is evident to all the world, that their Maſſes, pilgrimages, feſtivals vowed preſents and memorials, &c. are onelyonly to pamper their paunches: which made them ſo angry with Eraſmus, and Luther, for medling.
but the Lord accepteth them not,] How ſhould he (ſay) when there was nothing but fleſh, nothing but ſelf in them. See the like, Jer. 4.10. Am. 5.22. Eſay 1.10. where God telleth them, that their ſacrifices were grievous and offenſive to all his ſeveral ſenſes, nay to his very ſoul too. The ſacrifice of the wicked is abomination to the Lord, Prov. 15.8. yea though he bring it with never ſo good an intent, Pro. 21.27. how much more if he bring ex rapina holocauſtum, a ſacrifice of what he hath got by rapine and robbery? and ſo the Chaldee carrieth the ſence of the former words: the ſacrifices of mine offerings, quae collecta ſunt ex inj…ria, ſaith He, which were gathered and gotten by wrong-dealing: how then ſhould the Lord accept them?
now will he remember their iniquity,] Even while they are ſacrificing: let them not think to blinde his eyes with the ſmoak of their offerings, to ſtop his mouth with their rich gifts, and donaries: to bribe him into a connivency: to expiate and ſet off their ſinnes with their ſacrifices: for God will remember them, and puniſh them. Yea, now will he do it, in the time of their holy duties: he will come upon them then in his wrath,Luke 13. as Pilate came upon the Galileans, and mingled their blood with their ſacrifices. Sure it is that ſin (brought into Gods holy preſence) petitions againſt the ſinner, as Eſther did againſt Haman, at the banquet of wine: picks out the time of prayer and other duties to accuſe and call for vengeance.Eſth. 7.6. Take we heed, leſt while we are confeſſing our ſinnes, (which yet we cloſe with, and will not forſake) and judging our ſelves worthy to be deſtroyed, God ſay not, Out of thine owne mouth will I condemn thee, thou graceleſſe perſon, that haſt ſo much impudence as to bring thy Cozbi into my preſence, then; when all the people (as on a faſt-day) are weeping before the door of the Tabernacle.Lev. 10.3. God will be ſanctified of all that draw nigh unto him: one way or other he will be ſanctified, either in them, or on them. Of ſuch he ſaith, as Solomon once did of Adoniah, 1 King. 1.5….If he ſhew himſelf a worthy man, there ſhall not an hair of his head fall to the earth: but if wickedneſſe ſhall be found in him, he ſhall die. If any defile the Temple of God,1 Cor. 3. him ſhall God deſtory.
they ſhall return to Egypt.] They had a minde to run thither for refuge: they ſent alſo to So king of Egypt for that purpoſe, 2 King. 17.4. Inſtead of making their peace with God, they betook themſelves to baſe ſhifts; and ſought help of the creature. This is the guiſe of graceleſſe men, when diſtreſſed.Rahab. But they ſhall ſoon have enough of Egypt, chap. 9.3, 6. Their ſtrength (or their Egypt) had been to have ſitten ſtill, in expectation of help from heaven, Eſay: 30.7.Deut. 28.6…. and to have conſidered that the laſt and greateſt curſe denounced againſt their diſobedience, was, And the Lord ſhall bring thee into Egypt, &c.
Verſe 14. For Iſrael hath forgotten his maker,] Not more his Factour, then his Benefactour, as 1 Sam. 12.6. the Lord made Moſes, and Aaron, i. e. he advanced them to that honour in his Church. So our Saviour is ſaid to have made twelve, when he ordained them to the Apoſtleſhip, Mar. 3.14. And the Apoſtle ſaith of Iſrael, that God exalted the people, when they dwelt as ſtrangers in the land of Egypt, Acts 13.17. ſc. to the priviledge of his peculiar people, the poſſeſſion of the promiſed land, the cuſtody of his Oracles, and ſervices, &c. beſides the many benefits and deliverances wrought for them. All which they are ſaid to have forgotten. 1. Becauſe they laid them not to heart, ſee Eſay 57.11. they ſaw not God in them: 2. Becauſe their lives were not anſwerable: they walked not worthy of ſuch a God: but ſaid (in effect) We are delivered to do all theſe abominations, Jer. 7.10. God challengeth remembrance, and well he may, Eccleſ. 12.1. for he hath created us for his glory, Eſay 43.7. he hath formed us, yea he hath made us, (as it followeth there, and all that we might remember him) the word (made) is uſed for a degree of grace after creation. Thoſe that are his workmanſhip, his attificiall facture created in Chriſt Jeſus (who is the beginning of this creation of God, Rev. 3.14.) unto good works, Epheſ. 2.10. if ever they ſhould forget God,foreign. (which is the character of a wicked man, Pſal. 50.22.) if they ſhould forſake God that made them, and lightly eſteem the Rock of their ſalvation; as Solomon did the Lord that had appeared unto him twice; if they ſhould not prefer him above their chief joy,Deut. 32.15. or make him aſcent above the head of their joy (as the Hebrew hath it, Pſal. 137.6.) and ſet him over all, as Pharaoh did Joſeph (cauſing Sun moon, and ſtarres to do obeyſance to him) I mean all their naturall, morall, temporall, and ſpirituall abilities to bee ſubject and ſerviceable to him, he would have an unanſwerable action againſt them, and both heaven and earth would have cauſe to bluſh at their disingenuity, and unthankfulneſſe. Let it ever be remembred, that of all things God cannot abide to be forgotten.
and buildeth temples;] To God, no doubt; and yet becauſe they worſhipped him not in his own way, they are ſaid to have forgotten him: So do Papiſts in all their ſtructures, vowed preſents, and memories (as they call them.) In king Stevens time here, notwithſtanding all the miſeries of warre, there were more Abbeys built, then in an hundred years before. But who required thoſe things at their hands? Chriſtus opera noſtra non tam actibus quam finibus penſat. Zanch.Now the end why thoſe Temples and Monaſteries were built, appears in ſtories to be pro remiſſione & redemptione peccatorum, pro remedio & liberatione animae: pro amore coeleſtis patriae: in honorem glorioſae Virginis, in eleemoſynam animae, &c. for remiſſion of ſins,Acts & Mon. pag. 1077. redemption of ſouls, honour of the Virgin Mary, and other ſuperſtitious ends and uſes.
and Iudah hath multiplied fenced cities:] As thinking thereby to fence themſelves againſt Gods wrath, to mott themſelves up againſt his fire, that had burnt up the ten tribes, and threatened them. Strong cities and munitions may be lawfully built; but then their foundations muſt not be laid upon fire-works. If ſin be at the bottom (as the voice from heaven is ſaid to have told Phocas) though they build as high as heaven,Niceph. it will not do. Babylons thick wals and large proviſions could not ſecure her from the enemy: Samaria held out for two or three yeers, but was ſurprized at laſt by the Aſſyrian: ſo was Jeruſalem by the Babylonians, and then by the Romanes, Eſay. 22.8, 9, 10, &c. great fault is found with this people for their war-like preparations with neglects of God, verſ. 11. and of deep and down-right humiliation, verſ. 12, 13, 14. The name of the Lord is the ſtrongeſt tower, Prov. 18.10. But curſed is he that maketh fleſh his arm, that truſteth in men though never ſo great, or means though never ſo likely, Jer. 17.5. thoſe were never true to thoſe that truſted them. The Jebuſites were beaten out of their fort, though they preſumed it impregnable. The men of Shechem were fired out, Judg. 9.49. ſo ſhall Judah be: for,
I will ſend a fire upon his cities, and it ſhall devour the palaces thereof,] The enemy did this, but not without the Lord; who cannot b…ook it that men ſhould thruſt in palaces and ſtrong-holds: and as Luthyer well obſerveth, in this whole chapter is fully ſet forth whence it is, that ſtrong Palaces and flouriſhing kingdoms come to nought; it is becauſe men believe not in God, but truſt to their own ſtrength, Deut. 28.52. they fortifie themſelves againſt an enemy, but do not parifie God; diſpleaſure; who is himſelf a devouring fire, and can quickly quaſh all our forces, and confute our confidences.