Commentary on the Minor Prophets, Commentary 1 · Chapter 9
CHAP. IX.
Verſ. 1. REjoyce not, O Iſrael, for joy as other people,] Not as good people, for they have reaſon to rejoyce, and are called to it in both Teſtaments: joy is the juſt mans portion, but thou art naught all over, thou haſt gone a whoring from thy God; who will ſhortly meet thee as a bear robbed of her whelpes, or as the jealous hu band doth his adultereſſe, Again, not as other bad people, for they may revel (rejoyce indeed they cannot) and be merry, after a ſort: rejoyce they may in the face, as the Apoſtle phraſeth it, and from the teeth outward: ſome kind of frothy and flaſhy mirth they may have (and let them make them merry with it, 'tis all they are like to have) but ſo mayeſt not thou; becauſe thou haſt had warning ſufficient, and haſt known thy maſters will, but not done it: yea, thou haſt done that abominable thing that other nations never yet did, Jer. 2.11.12. thou haſt changed thy God for thoſe that are no gods; thou haſt forſaken the fountain, and run to the ciſtern, &c. which is ſuch a prodigious wickedneſſe, as the very heavens are aſtoniſhed at, and are horribly afraid, foreign in Grac. foreign, to dance a galliard.yea, deſolate; mourning, and as it were melting at this horrid act. Shall the heavens mourn, and wilt thou rejoyce? yea, fetch a frisk, or dance a galliard for joy, as the word ſignifies: what if other nations do ſo, when they have got the better of their enemies, or gathered in their harveſt, Eſ. 9.4. or otherwiſe have all things go well with them? yet revolted Iſrael had no ſuch cauſe, unleſſe they were upon better tearms with God. Say that this were the time when Joaſh beat Benhadad thrice over, and recovered the cities of Iſrael, 2 Kin. 13.15. Or ſay it was, when he took Amaziah, and brought all the ſpoyle of Jeruſalem to Samaria, Chap. 14.13.2 Chron. 28. or elſe when Pekah ſlew in Judah an hundred and twenty thouſand in one day, and carried captive two hundred thouſand, with much ſpoyle: theſe were times of great mirth and Jollity, 'tis confeſſed. But, are there not with you even with you ſins againſt the Lord your God (as the prophet Oded there beſpeaks them) and ſhould not thoſe ſins be bewailed? Beſides, are they not your brethren whom you have ſlaughtered and captivated? and can you have any joy of ſuch a conqueſt, of civil wars that are — nullos habitura triumphos, that are ſuch a miſery as all words (how wide ſoever) want compaſſe to expreſſe? Hear what the prophe…t mos (who was Hoſea's contemporary) ſaith to this, Ye which rejoyce in a thing of nought, (ſo he calleth their victories preſent proſperity, pomp and pride) which ſay, have we not taken to us horns by our own ſtrength? Behold, I will raiſe up againſt you a nation, O houſe of Iſrael, that ſhall tame you, and take you a link lower (as they ſay) ſo that your laughter ſhall be turned into mourning, and your joy into heavineſſe. There is ever a ſnare (or a cord) in the ſin of the wicked, Jam. 4.9.viz. to ſtrangle their joy with; but the righteous ſing and rejoyce, Prov. 29.6.
For thou haſt gone a whoring from thy God.] That's a foul buſineſſe, and may well damp thy joy. Sins are the ſnuffes that dimme our candleſtick, the leaven that ſowreth our paſſe overs, the Sanies of a plague-ſore that threatneth our very life. And, whereas the ſinnes of others are but rebellions againſt God, the ſins of his profeſſed people are treacheries: they go a whoring from their God, deſuper Deo ſuo, velomiſſo Deo ſuo, from under their God, or laying aſide their God; caſting him, as it were, into a by-corner. Hence thoſe pathetical compaints in Jeremy, Chap. 18.13. Ask ye now among the heathen, who hath heard ſuch things? the virgin of Iſrael hath done a very horrible thing; filthineſs in a ſtewes is nothing ſo odious as filthineſs in a Virgin. And again, Chap. 32.30. The children of Iſrael, and the children of Judah have onelyonly done evil from their youth. God takes evil ſo hainouſly from them, as if they had never done him any good ſervice all their dayes; or as if they were the onelyonly ſinners upon earth: they were ſo much worſe, becauſe they ought to have been better then other nations. Now God expects our ſorrows ſhould be proportionable to our ſins; Rejoyce not therefore, but (by a Liptote) weep and houl for the miſeries that ſhall come upon you.
Thou haſt loved a reward (or a harlots hire) upon every corn-floor,] i. e. Thou haſt proſtituted thy ſelf to a looſe Idolatry;Mercedem meretriciam. like to a common whore that goeth a whoring up and down the threſhing floors. Hence Boaz his fear leſt it ſhould be noiſed that Ruth had lain at his feet, and that a woman came into the floor, Ruth. 3.14. Or elſe he meaneth (ſaith Diodate) ſome particular kind of idolatry uſed in the time of harveſt and threſhing; as if they would have acknowledged their increaſe to come by their idols goodneſſe. Such was that of the Metapontines, of whom Strabo ſtorieth, that when they had had a good harveſt, and were grown rich thereby, they dedicated to Apollo at Delphos foreign an harveſt of gold. See more of this Chap. 2. with the Notes.
Verſe. 2. The floor and the winepreſſe ſhall not feed them,] Culpam poena premit comes, Puniſhment attendeth ſin at the heeles. They had abuſed their plenty, and aſcribed it to their idols: therefore ſhall they be cut ſhort either in their ſtore, as Hag. 3.6.10. and 2.16. or in their ſtrength, as Hoſ. 4.10. and 8.7. (See Chap. 2.8.9. with the Notes.) One way or other their hopes ſhall be fruſtrated, the creature ſhall lie to them, and not anſwer their expectation.
The new wine ſhall fail in her,] Muſtum mentietur ei, ſee the like phraſe, Hab. 3.17. Eſ. 58.11. Job. 41.6. they ſhall come to the corn-floors and wine-preſſes, as men come to a lottery with heads full of hopes; but depart diſappointed, with their hearts full of blanks. As they have lied to God (idolatry is nothing elſe but a large lie,) and dealt deceitfully with him in the covenant: ſo ſhall all things lie to them, and not anſwer their hopes. Look how a certain Prince paid a falſe traitour (who for a ſumme of money had betrayed his countrey to him) in falſe coyn; ſo ſhall it fare with ſuch as falſifie with God: he will blaſt their hopes, and curſe their bleſſings, cut them ſhort in the height of their expectancies, ſtrike them in the things that their hearts are moſt ſet upon, the new wine ſhall lie to them, and ſo ſet them a howling, Joel. 1.5.
Verſ. 3. They ſhall not dwell in the Lords land,] Becauſe they would not live by the Lords lawes; they ſhall therefore be turned out of his houſe (ſo this land was called Chap. 9.3.) as rebellious children, that are a diſturbance and a diſgrace to their fathers family: they ſhall hold no longer, as tenants of him the chief Landlord, becauſe ſo backward to ſend a lamb (as rent or an homage penny) to the ruler of the land, Eſay. 16.1. they were tenants at will, and held upon condition of obedience, Levit. 18.26. it was divided amongſt them by lot: Ioſhua divided it amongſt them, and left none to himſelf. The people gave him a portion, and he was content with it; though it were but a mean one in the barren mountains, as Hierome noteth. He had the promiſe that God would never leave him no… forſake him: and he well knew, that if he truſted in the Lord, and did good, he ſhould dwell in the land and be verily fed, Pſal. 37.3. He and Caleb were of another ſpirit, and fulfilled after God; therefore they onelyonly of all that generation entred the promiſed land, the Lords land: which becauſe Moſes might not do, it was a great grief to him. Theſe Idolaters here are threatened to be caſhiered and caſt out of this good land, and to have their pleaſant land laid deſolate, to be ſpewed out, as the Canaanites had been before them, Levit. 18.28. and ſo conſequently to be deprived of Gods favour, help, and protection; and altogether diſpriviledged, yea, diſinherited. This was an heavy judgement to them, and muſt be a warning to us, that yet live in the boſome of the Church, and under the joyful ſound; that we forfeit not our preſent enjoyments, that we ſinne not away our precious priviledges, as the ſeven Churches and others have done. Alterius perditio tua ſit cautio. We ſtand upon our good behaviour, as they did; See Deut. 30.19.20.
But Ephraim ſhall return to Egypt,] which they ought to have been ſenſible of as a puniſhment long ſince threatned, Deut. 28. ult. (ſee Hoſ. 8.13. with the Note) though now, of their own accord, they returned to it, for fear of the Aſſyrian (whom by their falſe-dealing they had juſtly incenſed) yet that ſhould not ſhelter them, but Gods hand would find them out, and fetch them thence into captivity. Oft they had been warned not to go down to Egypt for help; and they muſt needs be hard beſtead that fled thither. True it is, that the Egyptians are renowned in hiſtories for a thankful people, and the Iſraelites are charged not to abhor an Egyptian, becauſe they were once ſtrangers in his land,Diod. Sic. l. 2. Dent. 23.7. and had taſted of his courteſies. But withall, they could not but know how hardly the Egyptians had dealt with their fore-fathers, and how treacherouſly alſo with them; and that they ought not de jure, to have returned thither upon any tearms. Sed Deus quem deſtruit dementat, and although here they were reſolved for Egypt, yet Chap. 11.5. God reſolveth otherwiſe; and voluntas Dei neceſſitas rei, his will ſhall ſtand, when all's done.
And they ſhall eat unclean things in Aſſyria,] Things forbidden by the law, as ſwines-fleſh, &c they ſhall be forced to eat or ſtarve: they muſt not look for liberty of conſcience in Aſſyria, nor have that favour to make a difference of meat as Daniel had, Chap. 1. but as Ezekiel baked his barley-cakes with mans-dung: Even ſo ſaid the Lord, ſhall the children of Iſrael eat their defiled bread among the heathen, whither I will drive them. So haughty they were grown, that their fathers houſe could not hold them; therefore they ſhall be giad of huskes with hogs, (as that prodigal) they ſhall eat as the heathens, ſith they would needs act as the heathens. They thought it was hard with them in their own land, when the floores and the winepreſſe would not feed them, verſ. 2. But now it is farre worſe, when forced by hard hunger, they are glad of any meat, be it clean or unclean: neither have they any more mind to be ſo merry with other nations, as verſ. 1. or cauſe ſo to be: their ſtomacks craving and themſelves (with Druſus in Tacitus) ready to eat the ſtuffings of their bed; or (with the Jewes in the laſt ſiege of Jeruſalem) not onelyonly to feed upon dogs, rats, cats, &c. but the leather of their ſhooes, girdles, targets, bridles, yea,Pontanus Hegeſippus. oxe-dung was a precious diſh unto them, and the ſhreddings of pot-hearbs caſt out and trodden under foot, &c.
Verſ. 4. They ſhall not offer wine-offerings unto the Lord,] Non libabunt, multò minus litabunt, they ſhall not have wherewith to offer ſacrifice, when they are in their baniſhment, Chap. 3.4. much leſſe to ſerve God with cheerfulneſſe, to exhilarate his heart with their wine-offerings, Judg. 9.13. to chear up themſelves with the wine and oyle-offerings, Num. 15.5. which were ſymbols, and ſignes of the Merit and Spirit of Chriſt (for the Ceremonial Law was their Goſpel, it was Chriſt in figure) and the deprivation of them threatened the deprivation of grace and glory. Now therefore, ſith ſuch a ſad condition, and ſuch ſinking of ſpirits abided this people, what reaſon had they to rejoyce with joy as others.
Neither ſhall they be pleaſing to him,] Heb. they ſhal not be ſweet or mingled; for as ſweet and ſowre maketh the beſt ſawce, ſo the mixture of things of divers qualities maketh the ſweeteſt confections, and moſt pleaſing to the palat: but ſo ſhall not be theſe mens wine-offerings to God, if any they ſhould preſent; but ſowre and ſavourleſſe. He is now reſolved to take another courſe with them, to glorifie himſelf in their calamity, and to give unto them another while the cup of the wine of the fierceneſſe of his wrath, Rev. 16.19. that is, to delight as much in their miſery, as a man would do in drinking off a bowle of generous wine.
Their ſacrifices ſhal be unto them as the bread of mourners,] i. e. as funeral-feaſts (whereof read Jer. 16.7, 8. Ezech. 24.17.) made ad levandum luctum, foreigneaten in heavineſſe by thoſe that were polluted by the dead, and therefore altogether unfit for ſacrifice; ſith God loveth a cheerful ſervice, and will not have any of his come off heavily. See Levit. 10.19. Deut. 13.7. and 26.14. Mal. 2.13. where thoſe unkind husbands are blamed, for cauſing their wives, when they ſhould have been cheerful in Gods ſervice, to cover the Lords altar with tears, with weeping and with crying out, ſo that he regarded not the offering any more. So Ezr. 9.5. that holy man, though till then he ſat aſtonied at the ſins of the people, yet he aroſe from his heavineſſe at the evening ſacrifice; for he knew, that even ſorrow for ſin might be a ſinful ſorrow, if unſeaſonable and ſullen: for it ſowres a mans ſpirit, and makes his ſervices unacceptable to God.
For their bread, for their ſoul ſhal not come into the houſe of the Lord,] Their bread, That is, their meat-offering or other ſacrifices, (ſee Mal. 1.7. with the note) for their ſoul, that is, for themſelves (ſoul is oft put for the whole perſon) ſhal not come, rightly and in due manner unto divine acceptation, into the houſe of the Lord, it ſhould not have come into the Temple while it ſtood, and the Levitical ſervice was orderly performed: how much leſſe ſhall it be accepted now in a ſtrange land, being the bread of mourners. Others by the bread for their ſoules underſtand their natural and neceſſary ſuſtenance. He ſpeaks, ſay they, of that meat-offering, Levit. 2.5. appointed for a ſpiritual uſe, yet called here the bread for their life or livelihood, becauſe God eſteemed it no other then common meat. Tarnouius by the houſe of the Lord here underſtandeth the Church, as Chap. 8.1. and 9.5. and 2 Tim. 2.20. The door of this houſe, ſaith he, is Chriſt, Joh. 10.9. and door-keeper the holy ſpirit, ibid. verſ. 3. the foundation and corner-ſtone Chriſt, Eph. 2.20. the wall is God, Zach. 2.9. the ſtewards the miniſters,1 Cor. 4.1. Eph. 2.19. thoſe of the houſhold the Saints, &c.
What will ye do in the ſolemn day, &c.] q. d. How will ye do to laugh and leap then, as ye do now? verſ. 1. How will you be able to ſupport your ſelves, to keep your hearts from dying within you? when you call to mind and conſider your former ſolemnities and feſtivities, which now (alas!) in your captivity you are utterly deprived of? Time was when you went with the multitude to the houſe of God, with the voyce of joy and praiſe, with a multitude that kept holy-day, Pſal. 42.4. with dancing, eating, drinking and joy, Deut. 16.14, 15. Judg. 21.19.10. But now the ſcene is altered; your ſinging is turned into ſighing, your mirth into mourning, your joy into heavineſſe; and you muſt needs hold your ſelves ſo much the more miſerable, that you have been happy. The Epicures indeed held that a man might be chearful againſt the moſt exquiſite torments. 1. In conſideration of his honeſty and integrity,Ex praeteritc rum voluptatum recordatione. Cic. de finib. l. 2. Senec. de benef. l. 4. c. 22. 2. In conſideration of thoſe pleaſures and delights that formerly he had enjoyed; and now cheared up himſelf with the remembrance of. This laſt is a very ſlight and ſorry comfort indeed. The former hath much in it; for a good man keeps every day, holy day, ſaid Diogenes: and can be merry without muſick, ſaith another Philoſopher. He hath a merry heart, or good conſcience, which is a continual feaſt; and is bound to rejoyce evermore, 1 Theſ. 5.16. and to keep the feaſt in all countries,foreign. 1 Cor. 5.8. the Calender of his whole life is crowned with continual feſtivals; and he is the happieſt man, and may be the merrieſt if he but underſtand his own happineſſe. But this (alas) was not the caſe of theſe woful caytives and captives. They had ſinned away all their comforts; and what with the ſad remembrance of their former enjoyments, and with the ſenſe of their preſent ſervitude, they had little mind to keep holy-day. Hence this paſſionate exclamation, what will ye do, &c? God had threatned before, Chap. 2.11. to take away their feaſt-dayes, new-moons, ſabbaths and ſolemnities; but they heeded him not, tanquam monſtra marina Dei verba ſurda aure praeterierunt: therefore now God fulfilleth what he …ad forethreatned,Lam. 2.…. and calleth, as in a ſolemn day, his terrours round about them, what they were wont to do in their ſolemn dayes and feſtivals, may be ſeen, Num. 10.10. what we do or ſhould do at leaſt, upon our Lords day-ſabbaths, (the delight of every good ſoul) we need not be told. Let us take heed, leſt by profane violating or careleſſe obſerving that holy reſt, with all its ſolemnities, we deprive not our ſelves (as theſe Iſraclites did) of ſuch a precious priviledge: God gave us a good warning, in that the firſt blow given the German Churches was upon the ſabbath-day; which is there ſo ill ſanctified,Alſted. in Encyclop. Dike of Conſc. pag. 276. that if it ſhould be named according to their deſerving of it, Doemoniacus potius quam Dominicus, ſaith Alſted, it ſhould be called not the Lordsday, but the Prieſts-day rather. It is very remarkable, that upon that day was Prague loſt, and with it all opportunity of hearing, ſinging, publique praying, communicating on that high and honourable day, Eſay. 58.13.
Verſ. Abierunt, i.e. obierunt.8.For lo they are gone, becauſe of deſtruction,] They are gone either into Egypt for refuge, or into the ſtate of the dead, they are gone out of the world. They ſhall periſh by deſtructiou, ſo ſome render it. When God had ſaid in the former verſe what will ye do, they ſhould have faln down before him and ſaid, What wilt thou have us to do, Lord? we know not what at all to do, but our eyes are toward thee. This had been right, and thus they might have diſarmed Gods indignation: but they had other carnal ſhifts, and thought they could tell well enough what to do, and whither to go: whereupon they were ſo fully bent, that the prophet here reports them gone already. For lo they are gone, and got to Egypt; as divers of them did doubtleſſe during the ſiege, and after the ſack of Samaria, when they were forced to ſhift for themſelves as they could: but did they ſo eſcape by iniquity? in thine anger caſt down the people, O God, ſaith David, and it is not more a prayer then a propheſie, Pſal. 56.7. and this people had the proof of it.
Egypt ſhall gather them,] either for puniſhment, or for burial, as Ezech. 29.5. Jer. 8.2. ſo that they fled but out of the ſmoak into the fire; and in running from death they ran to it: as the Hiſtorian ſaith of thoſe poor Scots at Muſcleborough field, who running for their lives,S. J. Heyw, in Edw. 6. p. 35. ſo ſtrained themſelves in their race, that they fell down breathleſſe and dead.
Memphis ſhall bury them,] Leſt they ſhould pleaſe themſelves with vain hopes of return to their countrey, he ſhews that that ſhall never be; but they ſhall lay their bones in a ſtrange land. Memphis (anciently called Noph, Iſay. 19.13. or, (as ſome will) No, Nahum. 3.8. at this day Grand Caire, famous for the Pyramides and the kings ſepulchres) Memphis, I ſay, a principal city of Egypt ſhall be a Kibrothhattaavah to you, a place of ſepulchres; eſpecially then, when Nebuchadnezzar, ſent by God (who giveth him Egypt as his pay for his paines at Tyre) ſhall come and ſmite that land, and deliver ſuch as are for death to death, and ſuch as are for the ſword to the ſword, &c. Jer. 43.11.
The pleaſant places for their ſelves, nettles ſhall poſſeſſe them,] Heb. ſhall poſſeſſe them as their inheritance; ſo that the Iſraelites nor their heirs ſhall ever repoſſeſſe theſe pleaſant places for their ſilver, i. e. where they either laid up their ſilver (their repoſitories or counting houſes) or where they laid out their ſilver, either in coſtly buildings and ſumptuous furniture, or elſe in idols and ſtatues placed therein to their no ſmal charge & delight. Theſe ſhal be ruined and over-run with nettles, thorns and thiſtles, a token of horrible deſolation, Eſa. 32.13. and 34.13. Note hence, that as God ſpareth a place for a few good men found therein, (as he would have done Sodom, which is now a place of nettles and ſalt…pits, Zeph. 2.9.) ſo a fruitful land bringeth he into barrenneſſe, (or ſaltneſſe) for the wickedneſſe of them that dwel therein, Pſal. 107.34. witneſſe Judaea that land of deſire, Ezek. 1. ult. that garden of Eden, Joel. 2.3. that glorious land, Dan. 11.16. yea, glory of all lands, Ezek. 20.15. now wofully waſte and deſolate: ſo is Grecia, formerly ſo farmous for armes and arts: ſo are ſome parts of Germany, and ſo may England ſoon be (without the greater mercy of God, by a miracle of whoſe mercy, and by a prop of whoſe extraordinary patience we have hitherto ſubſiſted) I ſay, England, whoſe vallies now are like Eden, whoſe hils are as Lebanon, whoſe ſprings are as Piſgah, whoſe rivers are as Jordan, whoſe walls is the Ocean, and whoſe defence is the Lord Jehovah.
Verſ. 7. The dayes of viſitation are come,] A viſitation that is like to prove a vexation; for every tranſgreſſion and diſobedience, that is, Omiſſion and commiſſion, ſhall receive a juſt recompence of reward from the God of Recompences (ſo he is called Jer. 51.56.) whoſe eyes behold, his eye-lids trie the children of men, Pſal 11.4. the former points out his knowledge, the latter his judgement, or his critical deſcant in his viſitation or inquiſition, the dayes whereof are ſet, Stat ſuae cuique dies, and Iſraels dayes are come, are come, it is repeated for more aſſurance, as Babylon is fallen, is fallen, certò, citò, penitus: and as Ezek. 7.5, 6, 7. the Prophet tells them, The end is come, is come, is come; and ſo ſome ten or twelve times, that he might beat it into them, and awaken them them out of the ſnare of the devil. The wickeds happineſſe will take its end ſurely and ſwiftly: but its hard perſwading them ſo: And the Jews, as they were ever noted for obſtinate, and overweening, ſo to this day they are light, aeriall, and Satanicall, apt to work themſelves into the fools paradiſe of a ſublime dotage. But they ſhall know it to be ſo as I have ſaid, by w…ll experience, that Miſtreſſe of fools.
Iſrael ſhall know it,] ſc. to his ſorrow, he ſhall pay for his learning, buy his wit,Oculos incipit aperire moriendo. Plin: open his eyes (as the mole doth) when death is upon him, roar and look upward, Eſay 8.21. as the hog doth when the knife is at his throat. O Lord (ſaith the ſame Prophet, Chap. 26.11.) when thy hand is lifted up (and thy hand is a mighty hand, Jam. 4.10. it falls heavy) they will not ſee, they wink wilfully, or ſeek ſtrawes to put out their eyes withall, as Bernard hath it: but they ſhall ſee, will they nill they,Feſtucam quarunt unde oculos ſibi eruant. and be aſhamed of their former oſcitancy, or rather obſtinacy, when that hand of God which was lifted up in threatning, ſhall fall down in puniſhing, and the fire of thine enemies ſhall dev…ur them: How much more at that laſt and great viſitation, that terrible day of Retribution, when they ſhall anſwer for all, with flames about their ears. Tunc ſentient magno ſuo malo, then ſhall they feel to their eternall wo, the truth of all the threatnings, which till then they heard, and read, as a man doth an Almanack-prognoſtications of winde or foul-weather, which he thinks may come to paſſe, and it may be not: And give nothing ſo much credit to them, as the Prior of S. Bartholomewes in London did to an idle and addle-headed Aſtrologer,Holinſhead in 1524. when he went and built him an houſe at Harrow on the hill to ſecure himſelf from a ſuppoſed flood, that that Aſtrologer foretold.
The Prophet is a fool, &c.] foreign, a naughty man; the Hebrew word here is evil, and ſignifieth a raſh and unadviſed fellow, that is headſtrong and headlong: ſuch were their falſe prophets that promiſed peace when warre was at their gates, and made all fair weather before them, when the tempeſt of Gods wrath was even burſting out upon them; ſuch a tempeſt as ſhould neve… be blown over. Theſe ſhould now appear to be fools, or rather Impoſtours, that had brought the credulous people into a fools paradiſe.
the ſpiritual man is mad,] Heb. the man of the ſpirit, or ventoſus, the windy man, that uttereth vain and empty conceits, humani cerebelli Minervas, the brats of his own brain, light, aery Nothings, the diſeaſe of this age, full of flaſhes and figments, idle ſpeculations of men of corrupt mindes, and deſtitute of the truth. Theſe pretend altogether to the ſpirit, and would be thought the onelyonly ſpirituall men; as the Swenkfeldians (whom for their ill ſavour, Luther called Stenckfeldians) who bewitched many with thoſe glorious words (which were ever in their mouthes) of Illumination, Revelation, the inward and ſpiritual man, &c. and entituled themſelves, the Confeſſours of the glory of Chriſt. So the Entuſiaſts and Anabaptiſts, what boaſt make they of the ſpirit: profeſſing that they will deliver nothing but what they have immediately revealed to them from heaven. Muncer (their ringleader) wrote a baſe book againſt Luther (which he dedicateth to king Jeſus) wherein Lutherum flagellat quod Enthuſiaſmorum ſpiritu careat & nil niſt carnalin ſapiat, he falls foul upon Luther, as wanting the ſpirit of revelation,Scultet Annal. pag. 239. and one that ſavoureth nothing but carnall things? All his followers look upon Luther as more peſtiferous then the Pope: and for Calvin they ſay, (and I have heard it) that it had been happy for the Church if he had never been born. It was their practiſe of old (as Leo Judae obſerved in his epiſtle before Bullingers book againſt the Catabaptiſts) and is ſtill, to diſcourage and diſparage Chriſts faithfull Miniſters all they can, as carnall, and not reliſhing the things of the ſpirit: the right off-ſpring they are of thoſe ancient Hereticks called Meſſalanii (the ſame with the Euchites, and Enthuſiaſts) who in the year of Chriſt 371. profeſſed to be wholly made up of the ſpirit: gave themſelves much to ſleep: and called their dreams and wild phantaſies, propheſies and revelations.
for the multitude of thine iniquity, and the great hatred.] Heb. the great Satanical hatred, that thou haſt born againſt God and thy neighbour; but eſpecially Gods faithfull prophets, whom thou heartily hatedſt for their plain dealing; as Ahab did Michaiah, becauſe he never ſpake good to him. It is very probable that Michaiah was that diſguiſed Prophet who brought Ahab the fearfull meſſage of diſpleaſure and death, for diſmiſſing Benhadad; for the which he was ever ſince faſt in priſon, deep in diſgrace. Lo this is the worlds wages. Truth breeds hatred, great hatred, as the text hath it, devilliſh hatred, and this is through the multitude of mens iniquities, the overflow of ſinnes, which wretched men hold ſo dear to themſelves, that they cannot but rage againſt thoſe that declaime againſt them, and proclaim hellfire againſt their hatefull practiſes: they cannot ſtand ſtill to have their eyes pickt out; how ſhould they? ſay. Now for ſuch, what wonder is it if God in juſtice give them up to the efficacie of errour that they may beleeve a lie, ſith they would not receive the love of the truth,Auguſtin. in loc 2 Theſſ. 2.11? ut infatuati ſeducantur, & ſeductijudicentur, that being infatuated they may be ſeduced, and being ſeduced, periſh? what wonder alſo if he deliver them up, as to ſtrong deluſions, ſo to vile affections, and abominable actions, that they may receive in themſelves that recompenſe of their errour that is meet, Kom. 1.27? What marvell, if men that will not endure ſound doctrine be left to ſeducers? if thoſe that have itching ears meet with clawing Preachers?2 Tim. 4.3, 4. if ſuch as turn away their ears from the truth, be turned to fables and fopperies? It is for the multitude of mens iniquities, and eſpecially for their great hatred to the truth, that the Church is ſo peſtered with Impoſtours (2 Pet. 2.1, 2.) who bring in damnable hereſies, even denying the Lord that bought them. Do not our modern ſeducers ſo amongſt us, when (among other portentous opinions held by them) they ſtick not to affirm, that Chriſt is a carnall or fleſhly thing: That thoſe that are grown Chriſtians may go to God immediately without a Chriſt: that Chriſt did not riſe again, &c. Others contemn him by the notion of the man dying at Jeruſalem — O horrible!Dr. Homes his character of the preſent times. 200. Time was when the Popes were ſo notoriouſly naught, as to ſpeak thus baſely of Chriſt; to deny, or at leaſt doubt of the immortality of the ſoul, the reſurrection of the body, &c. and then a poor Popeling cried out, that the ſinnes of that Synagogue were ſo great, as that it deſerved not to be ruled by any other then Reprobates. Certain it is, that God plagues contempt of the truth (that great Goſpel-ſin) with an inundation of errours and enormities.
Verſe 8. The watch-man of Ephraim was with my God,] i. e. The falſe prophets above mentioned, pretend themſelves to be with God, and for him; ſpeak, look, and act as if they came out of Gods boſome, or were ſo many Angels newly dropt from heaven: take upon them glorious titles to that purpoſe, as Watch-men, Prophets, ſpiritual-men, &c. Theſe titles proved ſnares to many that enquired not narrowly into them: and eſpecially becauſe they preached placentia, ſoothed men up in their ſinnes, ſowed pillows under their elbowes, dawb'd with untempered morter, &c. Hence ſilly people lent both their ears to them (as birds do to the lure, or whiſtle of the fowler) and were ſoon enſnared.
the prophet is as a ſnare of a fowler, &c.] Seducers have their pithonologie, their art to perſwade before they teach, as the Valentinians had: they are cunning and inſinuate as Zanchy teſtifieth of Laelius Socinus, that, by propounding queſtions, he ſought to enſnare him,Zanch. de trib. Eloh. praefat. ſemper interrogans quaſi cuperet doceri, labouring to drop into him certain dangerous principles of the Samoſatenian hereſie. This ſlie trick they have learned of that old manſlayer the devil, who by theſe Emiſſaries of his catcheth ſimple people, as the fowler doth the bird, by caſting baits: or as the fiſher, by one fiſh catcheth another, that he may feed upon both.
And hatred in the houſe of his God.] Satanicall hatred (as in the former verſe) which theſe wicked watch-men do ſtir up againſt the true Prophets, and faithfull ſervants of God. Diodate carrieth it thus, Theſe wicked watch-men are the chief occaſion of Gods hatred, and of the rejection of his people, who are as it were his family. Luther, Wigandus, and others ſet this ſence upon the whole verſe. (taking the former part to be ſpoken of the good watch-men) Thoſe ancient watch-men of Ephraim were joyned with my God, and wholly for him: but thoſe at this day are a ſnare; &c. and if there be any yet left of the former ſtock, they have left off to do good, and are become hatefull, as Pſal. 36.2, 3. their iniquity is found to be hatefull. There are that render the words by way of exclamation thus, Orem odioſam & abominandam in domo Dei! Oh hideous and hatefull! oh how hath the devil beſtirred him, to ſtir up ſuch Seducers, to do ſo much miſchief among Gods people! There are that interpret theſe two Verſes, not of falſe Prophets, but of the true, who were looked upon as fools and mad men, by the mad world; ever beſide it ſelf in point of ſalvation, &c. It is not for nought that Rivet ſaith, Hi due verſus ſatis ſunt intricati. theſe two verſes are very intricate. And of this eight verſe Luther ſaith, that the brevity thereof hath cauſed obſcurity. Druſius alſo ſaith, Locus iſte difficilior eſt quam vulgus exiſtimat; This text is harder, then moſt men imagine.
Verſe 9. They have deeply corrupted themſelves, as in the dayes of Gibeah:] The people are as bad as poſſible, ſhameleſly, lawleſly wicked: nothing better then thoſe ſonnes of Belial the men of Gibeah, that were ſunk to ſins bottom:Judg. 19. totally transformed into ſinnes image, extreamly flagitious, ſo that a worſe people could hardly be found upon the face of the earth. As it was given in anſwer to a godly man who deſired to know of God, why Phocas was ſet up for Emperour?Cedren. becauſe there could not be a worſe man found, and that the ſinnes of Chriſtians required it. Lipſius maketh mention of one Tubulus (about Tullies time) who was ſo deſperately wicked, ut ejus nomen non hominis ſed vitij eſſe videretur, that his name ſeemed to be the name not of a man, but of wickedneſſe it ſelf.Lipſ antiq. lection. Lo ſuch were theſe men of Gibeah, Judg. 19. nothing behind Sodomites in ſinne: as Samaria now was nothing behinde them, and is therefore fitly coupled with her ſiſter Sodom, Ezek. 16.46. The reaſon of all which is here given, their wicked watch-men: according to that, Eſay 3.12. qui te ducunt, ſeducunt. They which lead thee, cauſe thee to erre: and again, Eſay 9.16. The leaders of this people cauſe them to erre; and they that are led of them are deſtroyed. It is thought that the Gibeah here mentioned, and to which this verſe relateth, was the ſame which Joſh. 21.17. is called Gebah; which was a city given to the Prieſts, who being lords and owners of the Town, were (probably) the ring-leaders of the reſt in that matchleſſe villany;Rom. 1.32. and ſo were of the number of thoſe worſt of ſinners, who knowing the judgement of God (that they which commit ſuch things are worthy of death) not onelyonly do the ſame, but have pleaſure in them that do them.
Now will he remember their iniquities, and viſit their ſinnes.] Now that they had filled up the meaſure of their fathers ſinnes, Matth. 23.32. nay ſought to outſinne them, Et puduit non eſſe impudentes (as Auſtin ſaith ſomewhere) God would forbear them no longer. Let this b…hoted, by ſuch as being told of their vile and vicious practiſes, plead that they do but as their forefathers did. Certainly if the times be as ill as they were heretofore, they are even for that cauſe much the worſe; and God will the ſooner remember and viſit, pay wicked men for the new and the old. See chap. 8.13.
Verſe 10. I found Iſrael like grapes in the wilderneſſe,] Where any thing is good and ſweet, becauſe in a barren and ſolitary place. Hence they are ſaid to have ſucked honey out of the rock, Deut. 32.13. that is, water as ſweet as honey, becauſe in ſuch neceſſity. The Vine and Fig-tree are of ſo great account, as that Jotham in his parable brings in the trees, offering the ſoveraigne power to them, Judg. 9.10, 12. To theſe two noble and uſefull trees, and to their moſt ſeaſonable and comfortable fruit doth the Lord here compare Iſrael: to grapes in the wilderneſſe,Mic. 7.1… and to the firſt-ripe figs, quae delicatis in ſummo ſunt precio, which are counted great dainties. Our Saviour came with great deſire to the fig-tree. Matth. 21.19. his ſoul deſired the firſt ripe fruits: and though they had not been full ripe, he could have been glad of them, even of the firſt-fruits of the fig tree, at her firſt-time, as it is here, in primordio ejus, of thoſe untimely fruits which the fig-tree caſteth when ſhaken of a mighty winde, Rev. 6.12. By this expreſſion then is ſet forth Gods dear and free love to Iſrael, when he found him in a deſert land, in the waſt howling wilderneſſe: he compaſſed him about, he inſtructed him, he kept him as the apple of his eye, Deut. 32.10. All this and more he did for them, ex m…ro motu, out of pure and unexcited love, according to his own heart, according to the good pleaſure of his will, he loved them becauſe he loved them, Deut. 7.7, 8. and 10.14. in the wilderneſſe eſpecially, where they grieved him fourty years together, and tempted him ten times, Num. 14.22. But God had ſaid of Iſrael, He is my ſonne, even my firſt-born, Exod. 4.22. and ſo, higher then the kings of the earth, Pſal. 89.27. He had choſen him for his love, and now loved him for his choice. This ſonne of his he called out of Egypt, to keep a feaſt to the Lord in the wilderneſſe, Exod. 5.1. that is to ſerve him, Exod. 4.23. to ſerve him acceptably, Heb. 12.28. to ſet up his pure worſhip according to his own preſcript in the Mount, Exod. 25.40. This was altogether as delightfull to God, as grapes in the wilderneſſe are to a wearied parched traveller. And this the rather, becauſe it was the kindneſſe of their youth, Ʋno anno ſepties fructus ſufficit.the love of their eſpouſals, which was as the firſt ripe of the figs, in the firſt time, at the firſt bearing: for the fig-tree bears twice a year: and the Egyptian fig-tree ſeven times a year, ſaith Solinus. Now the firſt-ripe-fruits are Ladies-meat, we ſay, or longing-meat. Gods ſoul doth even long after the firſt-ripe-fruits, Mich. 7.1. as we prize even Nettle-buds, when they bud out firſt. If the Vine do but flouriſh, the Pomgranates bud, the tender grapes appear, Cant. 6.11. & 7.12. he will pour his ſpirit upon the ſeed, and his bleſſing upon the buds, Eſay 44.3. Hee liketh not thoſe arbores autumnales, Jude 12. that bud at latter end of harveſt: he made choice of the Almond-tree, Ier. 1.11. becauſe it bloſſometh firſt. So he called for firſt-fruits of the trees, and of the earth, in the ſheaf, in the threſhing-floor, in the dough, in the loaves: yea for ears of corn dried by the fire, and wheat beaten out of the green ears, Lev. 2.14. to ſignifie how pleaſant unto him is the primroſe of our age.
but they went to Baal-peor,] See Num. 25.3. with the Note. Heb. they went in to him, which obſcoenum quid & turpe denotat, as Gen. 16.2. ſo Pſal. 106.28. They joyned themſelves alſo to Baal-peor, and ate the ſacrifices of the dead, that is, ſacrifices offered to the infernall Gods, or to Pluto the Devil (whom the Phoenicians called Moth, or Death) in the behalf of the dead.
and ſeparated themſelves,] Heb. Nazarited themſelves, ad religiosè colendum: they became Votaries, to that ſhame,] i.e. to that ſhamefull and abominable Idoll, that bluſhfull Priapus, Tarn….qui referebat viri pudendi ſpeciem: and whoſe worſhippers are brought in ſaying, Nos, pudore pulſo, ſtamus ſub Iove, coleis apertis, &c. foreign, we rake a dunghill (as Cyril ſpeaks in like caſe) in diſcourſing of ſuch dunghill-deities. Iſidor interpreteth Baal-peor, ſimulachrum ignominiae, an image of ignominy: and moſt ſure it is, that idolaters, left off their Idols in deepeſt dangers, ſhall be aſhamed of their expectation of help from them, Jer. 3.19. and 11.13.
and their abominations were according as th… loved.] Or, according as they liſted, ſo ſome interpret it: or, according as they loved the Moabitiſh women more or leſſe, ſo they worſhipped their Idols: Solomon did the ſame. Or, they became as deteſtable as their very Idols, which they loved and worſhipped. Or, I abominate them as much now as ever I loved them before: and how much that was he had ſhewed in the beginning of the Verſe. Now there is nothing that goeth more to Gods heart, then the loſſe of his love upon an unthankfull people. He had healed their back-ſlidings in Egypt (where they had worſhipped Idols, Ezek. 16.) hee had loved them freely, and immenſely. Now therefore that they ſhould ſo ſlight ſuch a love, to go after ſuch a ſhame, and ſo to undo themſelves for ever; this was monſtrous ingratitude, this was an unſufferable injury.
Verſe 11. As for Ephraim, their glory ſhall flee away as a bird,] Heb. Ephraim by a Nominative abſolute. Or, O Ephraim, as with a ſigh, or a ſhriek, for grief and horrour of their enſuing calamity, exilium, excidium, & exitium. The Lord afflicts not willingly, nor grieves the children of men, Lam. 3.33. It goes as much againſt the heart with him, as againſt the hair with us; witneſſe this patheticall expreſſion. See alſo chap. 11.8. Their glory, that is, their God, as in the next verſe. Or,Hier. Epiſt. 7. their children, as in the next words. They worſhipped Baal-peor for fruitfulneſſe; but it ſhall not do: For either they ſhall be puniſhed with barrenneſſe, or elſe with a luctuoſa foecunditas (as Hierom ſaith of Loeta, who buried many children) a dolefull fruitfulneſſe.
their glory ſhall flee away as a bird,] Suddenly, ſwiftly, irrecoverably, ſhall their numerous poſterity (which they looked upon as themſelves multiplied and eternized) be cut off, be ſnatcht away by the hand of death: ſo that (Rachel like) they ſhall refuſe to be comforted, becauſe her children were not: or as Cratiſiclea in Plutarch, Plut. in vi…. Cleom.who ſeeing her dear children ſlain before her, and her ſelf ready to be ſerved in like ſort, uttered onelyonly this word, Quò pueri, eſtis profecti? Poor children, what's become of you?
From the birth, and from the womb, and from the conception.] In all theſe ſtates ſhall the curſe follow them cloſe: Either they ſhall not conceive, or die in the womb, or be ſtifled in the birth: they ſhall all prove Icabods. It is God that gives ſtrength to conceive, as he did to Sarah, Hannah, Elizabeth, &c. It is he that formeth us in the womb, and that by the book, Pſal. 139.15, 16. and preſerveth us there, Job 10.8. when neither we can ſhift for our ſelves, nor our parents provide for us. It is he that taketh us thence, Pſal. 22.9, 10. as a nurſe or midwife doth the new-born babe. It is he that keepeth us in the cradle, and in childhood, when we are ſubject to a thouſand deaths and dangers: for puerilitas eſt periculorum pelagus: it is a juſt wonder that any childe attains to maturity. But if wicked mens children do ſo, as oft they do, (for they are full of children, and leave the reſt of their ſubſtance to their babes, Pſal. 17.14.) yet it follows,
Verſe 12, Though they bring up children, yet will I bereave them,] If his children be multiplied, it is for the ſword, and his off-ſpring ſhall not be ſatisfied with bread, Iob 27.14. This was fulfilled in Ahabs ſeventy ſonnes, beheaded together, 2 King. 10.6. in whom he had vainly promiſed himſelf the eſtabliſhment of his houſe, which God had threatned to root out: In Iehu and his poſterity after the fourth generation: Thoſe Romans that went out againſt the enemy at the Porta ſcelerata (as it was thereupon called) and never returned again: and that Eckins Raſchachius a German Captain, at the ſiege of Buda, Anno 1541. whoſe ſonne a valiant young Gentleman, being got out of the army without his fathers knowledge, bare himſelf ſo gallantly in fight againſt the enemy, in the ſight of his father and the Army, that he was highly commended of all men, and eſpecially of his father, that knew him not at all. Yet before he could clear himſelf, he was compaſſed in by the enemy, and valiantly fighting, ſlain. Raſchachius exceedingly moved with the death of ſo brave a man, ignorant how near he touched himſelf, turning about to the other Captains ſaid, This worthy Gentleman, whatſoever he be, is worthy of eternall commendation, and to be moſt honourably buried by the whole Army. As the reſt of the Captains were with like compaſſion approving his ſpeech, the dead body of the unfortunate ſonne reſcued, was preſented to the moſt miſerable father; which cauſed all them that were there preſent to ſhed tears.Turk. hiſt. But ſuch a ſudden and inward grief ſurprized the aged father, and ſtruck ſo to his heart, that after he had ſtood a while ſpeechleſſe, with his eyes ſet in his head, he ſuddenly fell down dead.
Yea, wo alſo to them when I depart from them,] This is indeed worſe then all the reſt: this is that onelyonly evil ſpoken of by Ezekiel: hell it ſelf is nothing elſe but a ſeparation from Gods preſence, with the ill conſequents thereof: and the tears of hell are not ſufficient to bewail the loſſe of that beatificall viſion. How miſerable was Cain, when caſt off by God? Saul, when forſaken of him? David, when deſerted though but for a few moneths? Iob for a few years, Suidas ſaith ſeven? While God was graciouſly with him, and proſpered him, he was Iobab, (that ſame mentioned Gen. 36, 34, as ſome think) but when under ſenſe of Gods abſence, contracted into Iob. See the like, Gen. 17.5. Ruth. 1.20. His deſertion was far more comfortable then Davids: it was probationall. onelyonly, but Davids penall, for chaſtiſement of ſome way of wickedneſſe. O lay we hold upon God (as the ſpouſe doth upon her beloved) and cry as the Prophet did, Lord leave us not. Jer. 14.9.If he ſeem to be about, and his back be turned, cry aloud afrer him, as the blinde man in the Goſpel did, till Ieſus ſtood: ſet up thy note, as Micha did after his loſt idols, Iudg. 18.24. Ye have taken away my Gods, ſaith he, and what have I more? as if he ſhould have ſaid, I eſteem all that you have left me as nothing, now that my gods are gone. Jeruſalem the joy of the whole earth pleaſed not Abſalom, unleſſe hee might ſee Davids face. God was no ſooner gone from Miriam, but the leproſie appeared in her face. But of this before.
Verſe 13. Ephraim, as I ſaw Tyrus, is planted in a pleaſant place:] And therefore pleaſeth himſelf as not forſaken of God. But He maybe angry enough with thoſe that yet outwardly proſper: As he was with the old world buried in ſecurity:Herod. l. 1. Plin. l. 6. cap. 26. with ſodom, who had fulneſſe of bread, and abundance of idleneſſE: with the land of Shinar (where Babel was built, Gen. 11.) fruitfull beyond credulity, as Herodotus and Pliny teſtifie, with Tyrus a maritine and magnificent city, planted in a pleaſant place, in the very heart of the Sea; as Venice is at this day, mediâ inſuperabilis undâ, environed with her embracing Neptune, to whom (as the ceremony of her throwing a ring into the Sea implies) ſhe marrieth her ſelf with yearly Nuptials, and hath for her Motto, Nec fluctu, nec flatu movetur, Nor windes, nor waves can ſtir her. Of the pomp, pride, and populouſneſſe of Tyrus read Ezech. 26, 27, & 28. chapters. Lo ſuch a one was Ephraim, when ripe for ruine, near to an utter downfall. What can be more fair and flouriſhing then a corn-field, or vineyard, a little afore the harveſt, the vintage? Phyſicians ſay, that the uttermoſt degree of bodily health is next unto ſickneſſe. Glaſſe, or other metals caſt into the fire, ſhine moſt, when ready to melt and run. This was Tyrus caſe, this was Ephraims, pleaſantly planted, but marked out for deſtruction: as a Carpenter cometh to a Wood, and with his Ax marketh out the faireſt trees for felling. Ephraim is the worſe becauſe he ſeeth Tyrus yet proſper. But God will take that from heathen Tyrus, that he will not take from Ephraim: and the ſun-ſhine of proſperity doth but ripen the ſins of them both for divine vengeance.
They ſhall bring forth children to the murtherers.] As to Gods executioners: and ſo ſhew themſelves not parents, but parricides: becauſe they betray their children (as Babel did, by her idolatry, Pſal. 137.8. and Eſay 13.8.) into the hands of the enemy. Wherein they are more cruell then that falſe School-maſter in Italy (mentioned by Livy and Florus) that brought forth his ſcholars (the flower of the Nobility and Gentry there) to Hannibal: who if he had not been more mercifull then otherwiſe, they had all been murthered. But what ſhall we ſay of ſuch wretched parents, as bring forth children to that old man-ſlayer the devil? and how ſhall ſuch undone children curſe their careleſſe parents in hell, throughout all eternity? If the Lord alſo could ſay of thoſe poor children that were ſacrificed to Moloch (the Chaldee paraphraſe underſtands this Text of thoſe children) Thou haſt ſlain my children, and delivered them, to cauſe them to paſſe thorow the fire for them (namely for the images of the foreſaid idols) Ezek. 16.27. what will he ſay, or rather what will he not ſay, to thoſe bloody parents, that carry their children with them, to Satans ſlaughter-houſe?
Verſe 14. Give them O Lord: what wilt thou give?] This queſtion implieth abundance of affection in the Prophet, praying for this forlorn people devoted to deſtruction. It is the property of gracious ſpirits, to be more ſenſible of, and more deeply affected with the calamities that are coming upon the wicked, then thoſe wicked ones themſelves are: as Daniel was for Nebuchadnezzar, whoſe dream hee had interpreted,Dan. 4. and as Habakkuk was for the Chaldeans, whoſe deſtruction hee had fore-prophecied, Hab. 3.16. Hoſeah likewiſe (out of great commiſeration of Ephraims direfull and dreadfull condition) ſets himſelf to pray for them; though himſelf ſeems ſet at a ſtand, and in a manner non-pluſt, that he cannot well tell what to ask for them. God once made a fair offer to a foul ſinner, even to Ahaz, that ſturdy ſtigmatick, Eſay 7.11. Ask thee a ſigne of the Lord the God: ask it either in the depth, or in the height above. But Ahaz ſaid, (churiiſhly enough) I will not ask, neither will I try the Lord, ver. 12. he would none of Gods kindneſſe, which yet the Lord there heapeth upon him verſe 14. that where ſin abounded, grace might ſuperabound. Had our Prophet had but half ſuch an offer, or any the leaſt ſuch encouragement, oh how gladly would he have embraced it, how haſtily would he have catch at it, as thoſe Syrians did at Ahabs kind words, 1 King. 20.33? But he, conſidering the ſeverity and certainty of Gods judgments denounced againſt them, verſ. 12, 13. and being much amazed thereat, ſets himſelf to intercede and make requeſt for his deplored countreymen; as Samuel did for Saul rejected by God, 1 Sam. 16.1. as Paul did for the obdurate Jews, Rom. 9.3. And becauſe he ſaw that he could not obtain of the impartiall Judge of the world, to let go ſuch an impenitent people altogether unpuniſhed, he begs for them, that of two evils they may ſuffer the leaſt: and rather bring forth no children at all, or children that may die as ſoon as born (this had been threatned verſ. 11, 12.) then bring forth children to the murtherer: It being the greateſt miſery that can befall a tender hearted parent, to ſee his dear children butchered before his eyes, as Zedekiah and Mauricius the Emperour did: and before them both the king of Edom, whoſe eldeſt ſonne, was by the king of Moab ſacrificed upon the wall, in his fathers ſight, 2 King. 3.27. Amos 2.1. Thus Rabbi Kimchi giveth the ſenſe of this text: Give Lord, what thou wilt give? viz. that they may ſuffer in the womb, or at leaſt in their infancy, that which they ſhould otherwiſe ſuffer by the enemies ſword: Confer, Jer. 20.18. Luk. 23.23. Eccleſ. 4.2. Job. 3. The prophet knew well that God is never ſo bitterly bent againſt a people or perſon, but that ſomething he will yeeld to faithful and fervent prayer, Mat. 24.20.
Flectitur iratus voce rogante Deus.
Verſ. 15. All their wickedneſſe is in Gilgal,] We have had the prophets prayer: Followes now the Lords anſwer in this and the following verſe, where we have the former threats repeated, to ſhew that God was unchangeably reſolved upon their ruine; and that firſt for their Idolatry, ſecondly, for their other vile practiſes, thirdly, for the apoſtaſie of their Princes: All this here. Their Idolatry was the worſe, becauſe committed at Gilgal, where God had done much for their forefathers: See the Note above on Chap. 4.15. The quality of the place addes much to the greatneſſe of the ſinne, Eſay. 26. In the land of uprightneſſe they will deal unjuſtly, Eſay. 25.10. the faithfull city is become an harlot, Eſay. 1.21. Eſay. 5.7. he looked for judgement, but behold a ſcab, The devil deſireth to ſet up himſelf in ſuch places, as have been formerly eminent for Gods ſincere ſervice, as Gilgal once was, 1 Sam. 10.8. and 11.15. for the ark of the covenant was there, which theſe Idolaters had not. So in the holy land, (as they ſtill call it) which is poſſeſſed by Mahometans, and Papiſts: So Wittenberg, where Luther firſt began to reform, is now deformed by divers errours and hereſies, as Polanus obſerveth. Wilkinſon againſt the Familiſts reports the like of Colcheſter in Eſſex.
For there I hated them,] Angry I was with them before, and grieved for their other miſdoings: but their idolatry hath enraged me with an holy hatred of them, and that there, where I ſhewed greateſt love to their ſorefathers. God thinks the worſe of ſuch places wherein Idolaters reſt and rooſt: like as he thinks the better of the towns and houſes, where his faithful ſervants inhabit, as Eſay. 49.16. their wals are ever before him.
For the wickedneſſe of their doings I will drive them out,] Revenge and expulſion is the next effect of hatred. There is a great deal of other wicked doings, where idolatry (that wickedneſſe with a witneſſe as it is here ſtiled) is ſet up. Surely of this abominable thing we may well ſay as Saint James doth of diſcord; where envying and ſtrife is, there is confuſion and every evil work, Jam. 3.16. But God will not endure ſuch doings in his houſe: David would not in his, Pſal. 101. Solomon entertained Jeroboam into his houſe & ſervice, becauſe he ſaw the young man was meet for the work, 1 King. 11.28. but he proved a miſchief to and againſt his houſe. Many now adayes ſcruple not to entertain and harbour ſuch as are ſerviceable, though otherwiſe their religion be either a popiſh puppet and calf worſhip, or a flat irreligion. Theſe have little of God in them.
I will drive them out of mine houſe, ſaith he, I will love them no more,] A fearful ſentence, like that Jer. 16.13. I will ſhew them no favour: this was worſe to them, then their captivity there threatened. Ephraim had a great deal of outward peace and proſperity, but love they had none; becauſe none of thoſe graces that flow from election, and accompany ſalvation. Theſe are Gods love-tokens, that all muſt court: But oh I take heed (ſaith one) if thou add'ſt any more to thy wickedneſſes, leſt that this dreadful ſentence be pronounced in heaven againſt thee, I will love thee no more, Heb. I will adde no more to love thee.
All their Princes are revolters,] Col ſarehem ſorerim, an elegancy paſt engliſhing.foreign. Dan. Hiſt. of Eng. fol. 207. the Princes were all rebellious and refractary, uncounſellable, unperſwadable (as the Seventy render it) like that king of Scotland that would ſeldom ask counſel, but never follow any: ſo wedded he was to his own will. Elati ſuperbiâ volebani ſuperiores eſſe verbo, ſaith Luther upon this text. Jeroboam-like they would ſtretch out their hand againſt a prophet, that ſhould crie againſt their altars,1 Kin. 13.4. and deal plainly with them, as Hoſea here doth: teſtifying to their faces that they were all Apoſtates, and made Iſrael ſin. Princes ſhould be the Lord-keepers of both tables of the Law; as it was written upon the ſword of Charles the Great:Decem praceptorum cuſtos Carolur. But when they are naught, as here, the people take after them. Principis vita cenſura eſt & cynoſura.
Verſ. 16. Ephraim is ſmitten,] As a tree that hath received a deadly wound, or that hath the bark pulled off it, ſo that the ſap cannot find the way to the branches: or that is blaſted, as the fig-tree in the Goſpel was by Chriſts curſe; and as a vine ſmitten by great hailſtones, and beaten down to the ground. The Lord ſhall ſmite Iſrael, ſaith another Prophet, as a reed is ſhaken in the water, and he ſhal root up Iſrael, &c. 1 King. 14.15. root and branch in one day.
The root is dried up, they ſhal bear no fruit,] The root of the righteous ſhall not be moved, Prov. 12, 3. The root of the matter is found in me, ſaith Job. Chap. 19.28. the holy ſeed ſhall be the ſubſtance thereof. Eſay. 6.13. as a teyl-tree, and as an oak, whoſe ſubſtance is in them, ib. The Duke of Florence gave for his enſigne a great tree with many ſpreading boughes, one of them being cut off with this poſie, Vno avulſo non deficit alter Aureus. Virg.But it is otherwiſe with the ungodly; as it was with Nebuchadnezzar, Dan. 4.14. nay, worſe; for not ſo much as a ſtump of their roots is left in the earth, Verſ. 15. but they are written in the earth, Jer. 17.13. written childleſſe, Jer. 22.30. their root is dried up, the parents ſhall periſh; they ſhall bear no fruit, beget no children, which are the fruit of the womb, Deut. 28.11, 18. Luk. 1.42. Doegs doom ſhall befall them, Pſal. 52.5. God ſhall deſtroy thee for ever; he ſhall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
Yea, though they bring forth,] as Ahab did ſeventy ſonnes, after that God had threatened his utter extirpation, following the work of generation ſo much the rather; ſee the note on verſe 13.
Yet I will ſlay,] for it is God that lets in, and ſets on the enemy; it is he that killeth and maketh alive, 1 Sam. 2.6.
Even the beloved fruit of their womb.] Heb. their deſires, or their deſireable ones,Valete mea deſideria, valete. Cic. ep. fam. l. 14. ep. 2. their deareſt children, called by Tully alſo his deſideria. The Latines ſeem to have their filius a ſon, from foreign beloved; there is an Ocean of love in a fathers heart:Tres vomicas tria carcinomata. Sueton. though the more he loveth, the leſſe he is loved ſometimes, (as David by Abſalom) and is ſure if he belong to God. to be croſſed in his earthly Idol. Children are certain cares but uncertain comforts: they may prove, as Auguſtus his three children did, whom he called his three ulcers or cankers, &c.
Verſ. 17. My God wil caſt them away,] My God, not their God, for they are caſt-awayes and Apoſtates: ſee the like, 1 Iohn. 5.17. and learn to ſtick to God the cloſer, when others ſtart from him; & to ſecure our own intereſt in a general defection, by ſiding with God, and ſubſcribing as here the prophet doth, to his perfect righteouſneſſe in the rejection and deſtruction of reprobates.
Wil caſt them away] with diſdain and deteſtation, as vile and execrable. He will do it, ſaith the prophet here, not without a great deal of grief, as finding that God was fully reſolved, and would not alter. The eternity of Iſrael will not he, nor repent;1 Sam. 15. for he is not a man, that he ſhould repent, ſaith Samuel to Saul, that caſtaway and it is very dreadful: as indeed it is for any wicked men to have ſuch as have intereſt in God, to declare againſt them; ſith the ſecret of the Lord is with them that fear him, Pſal. 25.14. and their ſentence is not to be ſlighted. Gods meſſengers eſpecially, out of their acquaintance with their maſters proceedings, can foreſee and foretel a puniſhment.
Becauſe they did not hearken unto him,] Haec not abilis eſt ſententia, This is a notable ſentence, ſaith Luther upon the text; and worthy to be written upon all our walls and windows. Death came into the world by the ear, ſo muſt life: for it is, Hear and your ſoules ſhal live; and they that will not hear the inſtruction of life, are doomed to deſtruction, as were Eli's ſonnes, 1 Sam. 2.25. and Amaziah, 2 Chro. 25.16. A heavy ear is a ſingular judgement, Eſay. 6.10. an uncircumciled ear a forerunner of ruine, Jer. 6.10, 11. O pray God to pull off that filthy foreskin and to give us an hearing ear, (that way to wiſedom) an underſtanding heart, ſuch as Solomon begged, 1 King 3.9. Pray, that he would bore our ears, as Pſal. 40.6. and make the bore big enough, that we may not onelyonly hear, but hearken; liſten as for life, hear and give ear, be not proud, for the Lord hath ſpoken it, Jer. 13.15. when God hath ſpoken once, let us bear it twice, as David did, Pſal. 62.11. he preacht over the Sermon again to himſelf at home. We muſt do with the words directions, as we do with oyl to a ſtiffe joynt; rub and chafe them on our hearts by deep and frequent meditation and prayer: leſt elſe we hear with theſe in the text.
Becauſe they did not hearken unto him, they ſhal be wanderers among the nations,]Gen. 4.12. Heb. Nodedim: Cains curſe ſhall befall them. A fugitive and a vagabond ſhal I be upon the earth, but could not wander ſo wide as to miſſe of hell; nor flie ſo far as from his own evil conſcience. Lo, this is the caſe of theſe wandering Jewes, a diſjected and deſpiſed nation exiled out of the world by a common conſent of all people, till God turn again their captivity as the ſtreams in the ſouth, till he gather the out-caſts of Iſrael.