Commentary on the Minor Prophets, Commentary 1 · Chapter 10
CHAP. X.
Verſ. 1. I Sracl is an empty vine,] Heb. an emptying vine; loſing her fruit,foreign and ſo deceiving the owner. How can Iſrael but be empty of all good, of all fruits of the ſpirit, when he will not hearken unto God, nor dwell under the droppings of a powerful miniſtry? when he is caſt off by God, Chap. 9.17.who fils his people with the fruits of righteouſneſſe: and is not a wilderneſſe a land of darkneſſe unto them? Jer. 2.31. when his root is dried up, Chap. 9.1… Phil. 1.11.and all his juyce and ſtrength runs out into leaves, ſo that is (frondoſa vitis (as the vulgar renders it) a leavy vine; ſuch as are our profligate profeſſours, and carnal goſpellers, and ſuch as was Saint James his ſolifidian, that empty fellow, as he calleth him, Chap. 2.20. when,foreign. laſtly, the holy Spirit (thoſe two golden pipes, Zach. 4.) empties not into his candleſtick the golden oyles of all precious graces, as from two bleſſed olive branches? The Vine and the olive (two of the beſt fruit-trees) grow beſt together, ſaith Melanchthon. If Iſraels heart be divided from God, as verſ. 2. and hath not his fruit found in him, as Chap. 14.8. what marvel if he prove (as Nahum. 3.10.) empty and void, and waſte; and though (as verſe 2.) the Lord turn away the excellency of Jacob, as the excellency of Iſrael: for the emptiers have emptied them out, and married their vine branches?
He beareth fruit to himſelf,] As he beareth fruit in and from himſelf (like the ivy, which though it claſp about the oak, and ſometimes kils it, yet brings forth all its berries, by virtue of its own root) ſo he beareth fruit for himſelf, or to himſelf. Profit, pleaſure, and preferment is his Trinity: and corrupt ſelf is all theſe in unity. He faſteth to himſelf, as thoſe hypocrites, Zach. 7.5. he prayes, hears, confers, giveth alms, &c. cut of ſinful ſelf-love. In all that he doth ſibi ſoli velificatur, he ſeeks his own ends onelyonly; as the Eagle, when he flieth higheſt, hath his eye on his prey. In parabola ovis capras ſuas quaerit: like the fiſh in the Goſpel, either he is dumb, or hath nothing but ſilver in his mouth, he is a notorious ſelf-ſeeker, he bears fruit to himſelf: he ſacrificeth to himſelf as Sejanus did. As Prometheus is fabled to have ſtollen fire from Jupiter; ſo the falſe Iſraelite would cozen God of heaven, if he could tell how. Spira confeſſed that he uſed prayer onelyonly, as a bridge to bring him to heaven; and therefore he deſpaired of acceptance, as well he might: for how ſhould God reliſh ſuch ſorry hedge-fruits? how ſhould he ſay of ſuch cluſters of Gomorrah, Deſtroy it not, for there is a bleſſing in it? The good ſoul, as ſhe bears all her fruit in Chriſt, Ieh. 15.2. ſo ſhe keeps all her fruit for him, Cant. 7.13.Eſ. 65.8. and cries out, Propter te Domine, propter te. As all his ſprings are in her, ſo all ſhe has and is, is for him; and if ſhe had more and better, ſhe could beteem it him. Hence it is, that when he comes into his garden (upon her invitation) Cant. 4.16. to eat his pleaſant fruits, he gathereth his myrrhe with his ſpice, he eateth his honey with his honycomb, as it were cruſt and crumb together, Chap. 5.1. He takes in good part the better and worſe-performed ſervices; he paſſeth by failings in the manner, where the heart is upright, for the main: wicked men preſent alſo ſome kind of fruit, (as the oak bears ſome kind of apples and acorns, but they are not mans meat: ſwine indeed will haunch them up; ſo the devil likes well enough of theſe ſelf-fruits) but they make not to Gods palat. Delicata res eſt Spiritus Dei, our oaken apples will not down with him. Self muſt be ſtrained out, and God ſet up,Tertull. that ye may be called Trees of righteouſneſſe, the planting of the Lord, that he alone may be glorified, Eſay 61.3. being filled with the fruits of righteonſneſſe, which are by Jeſus Chriſt, unto the glory and praiſe of God, Phil. 1.11.
according to the multitude of his fruit, he hath increaſed the altars,] Juxta ubertatem, exuberant ſimulachris, ſaith the Vulgar elegantly; but yet ſhort of the Original, where there is a dainty Agnomination, and a double Polyptôton. For the ſence: the Prophet as he had accuſed Iſrael of emptineſſe, and ſelfiſhneſſe, ſo hee doth here of unthankfulneſſe, in abuſing Gods plenty to the promoting of idolatry; as if God had hired them to be wicked. See the like before, chap. 2.8. with the Note: and conſider how far againſt the ingenuity of a Chriſtian it is, to bee leaſt for God, when he hath moſt from him: when his own turn is ſerved, then to turn his back from the Authour of all his good: to do as the Moon, that getteſt furtheſt off the Sun, when ſhe is fulleſt of his light.
according to the goodneſſe of his land,] Idolaters deſire to be where there are good lands, fruitfull fields: that they may laviſh upon their Mawmets; that they may ſo beautifie, or (as the Hebrew word here is) bonifie their images, as Jezebel did her head with tires and brave dreſſes, 2 King. 9.30. Their ſorrows ſhall be multiplied that haſten after another God, or, that endow another God, and give gifts to him, as that Text may be rendred, Pſal. 16.4. What exceſſive coſt the ſuperſtitious papiſts beſtow upon their idols, or images, (which are one and the ſame, as we ſee here) and eſpecially upon their …ady of Loretto, the Jeſuite Turſellinus hath ſet forth to the world. And why they ſo much deſire and endeavour to recover England (praying for it, as is to be ſeen written on the gates of their Colledges, Jeſu, Jeſu converte Angliam: fiat, fiat) the reaſon is evident: it is a good land, and would eaſily yeeld them goodly images, ſtately altars, &c. England was wont to be called, the Popes aſſe, and his puteus inexhauſtus, his pit of treaſure, that could never be drawn dry: he was wont to ſay, that he could never want money, ſo long as hee could hold a pen in his fingers, to write to England. He received here-hence yearly,Job. Manl. loc. com. p. 492. above nine tunne of gold. Now, according to what they received, they expended upon their images. What a ſhame is it then for true worſhippers, that there is no proportion between their increaſes for God, and their encreaſes from God: that thoſe that are rich in this world, 1 Tim 6.17, 18.are not rich in good works: that they lay not by for pious and charitable uſes, according as God hath bleſſed them, 1 Cor. 16.2. but that they ſhould be the richer the harder: as children that have their mouthes full, and both hands full, yet will part with none, but ſpill it rather. It is obſerved, of men that grow very far, that they have ſo much the leſſe blood. And ſo the fatter many men are in their eſtates, the leſſe blood, life, and ſpirits they have for God.
Verſe 2. Their heart is divided,] ſc. From God; whoſe ſoul therefore is juſtly disjoynted from them, Ier. 6.8. They profeſſed to worſhip the true God, and yet they transferred the honour due to him alone upon dumb-idols: they halted between two, and would needs ſerve two Lords: but God would none of that. Be the gods of the Heathen good-fellows, ſaith One, the true God is a jealous God, and will not part ſtakes with another: The double-minded man is not for his ſervice: for he will be ſerved truely, that there be no halting; and totally, that there be no halving. Good therefore and worthy of all acceptation is the counſell of St. Iames to ſuch,foreign. chap. 4.8. Cleanſe your hands ye ſinners: and purifie your hearts ye double-minded, or ye cloven-hearted. Out with the corruption that cleaveth to your hearts: and then there will be a conſtancy and evenneſſe in your mindes, mouthes, and manners: which is abſolutely neceſſary to ſuch as draw nigh to God in holy duties, and the contrary abominable, Eſay 29.13.
Now ſhall they be found faulty,] Sinners againſt their own ſouls, procurers of their own ruth, and ruine. And this they ſhall ſo clearly be convinced of (as afflicti… dat intellectum, ſmart makes wit) that they ſhall cry out with Joſephs brethren, We are verily guilty, Gen. 42.21. and conſcience awakened ſhall anſwer as Reuben in the next verſe, Spake I not unto you ſaying, Do not ſin: (O do not this abominable thing) and yee would not hear? Did not the Prophets foretell you what would be the fruit of your idolatries? did they not even ſlit up your hearts with the ſacrificing knife of Gods word, (ſharper then any two-ed…d ſword) and lay all your evil thoughts naked and open,foreign. or diſſected, quartered, and cleft in the back-bone (as the Apoſtles word ſignifieth, Heb. 4.13.) but ye would not then be convinced of all, and falling down upon your face worſhip God, as 1 Cor. 14.24, 25? Now you are found faulty, or guilty, and cry peccavi: or now you are, that is, ſhortly ye ſhall be waſted and deſolated, as ſome render it: or now ſhall they die, Interibunt.(ſo the Vulgar) ſhall they periſh: how ſhould they do otherwiſe whoſe heart (that ſeat of life) is cut in twain, and whom the jealous and juſt God will cut in twain;foreign. tearing their ſouls from their bodies by death, Satans ſlaughter-man, and appointing them their portion with hypocrites, Matth. 24.51.
He ſhall break down their altars.] He, that is God, my God, chap. 9.17 for this Chapter is a continuation of that (though Gualter make it the beginning of Hoſea's ſeventh Sermon) He, that excellent He, that Aph-Hu, 2 King. 2.14. Even He, proved by five reaſons to be one of Gods Attributes, by Mr. Weemſs in his Expoſition of the Morall Law, Part. 1. pag. 162. Vide ſis. Others render it thus: It ſhall break down their altars, Ipſum cor. It, that is, their Heart, (which indeed is the next Antecedent) and happy had it been for them, if their heart divided from their wickedneſſe, had been active in breaking down their Altars in the Prophet Eſay's ſence, chap. 27.9. as a fruit of their true repentance: By this therefore, that is, by their affliction ſanctified, ſhall the iniquity of Jacob be purged, and this is all the fruit (and good fruit too) to take …ay his ſinne: When (in teſtimony of his ſound repentance, and ſelf-abhorrency for former idolatry) he makes all the ſtones of the altar as chalk-ſtones that are beaten in ſunder, the groves and images ſhall not ſtand up. But it appears not any where that Iſrael was ſo well-affected though grievouſly afflicted: that his divided heart prompted him to any ſuch holy practiſe. Rather it brought ruine upon him, to the decolling of his altars, and ſpoyling of his images (which he ſo doted on, and delighted in) and ſo might well ſay to him, as Apollodorus the tyrants heart did,foreign. who dreamed one night that he was flea'd by the Scythians, and boyled in a caldron: and that his heart ſpake to him out of the kettle; It is I that have drawn thee to all this: thou mayeſt thank me for all.
Verſe 3. For now they ſhall ſay, We have no king,] ſc. to do us good: he is no better to us now, then a king of clouts: he cannot protect us, or deliver us out of the hands of our enemies. If we crie unto him, as ſhe did, Help O king; he muſt needs anſwer as there, If the Lord do not help thee, whence I help thee? 2 King. 6.16, 27.Vain is the help of man now that God ſets againſt us. Feared him we have not, and now help us he will not. Eſt ergo interrogatio negantium & deſperantiuns, ſaith River. This is the queſtion, not of penitentiaries (as Lyra thinketh) but of ſuch as deſpair, and deny that help can be had, either from God, whom they have ſlighted, or from their king, who is over-matched; as Aſa was by the Ethiopians, when he came forth againſt them, with an Army of five hundred thouſand, but was encountred by an Army of a thouſand thouſand, the biggeſt, I think, that we read of in the book of God, 2 Chron. 14. and was therefore fain to crie, Help us O Lord our God, for we reſt in thee: and in they Name, not in our own ſtrength, we go againſt this multitude, ver. 11.
becauſe we feared not the Lord,] We trembled not at his word, as chap. 9.17. and now it hath taken hold of us, Zech. 1.6. See the Note. By our prophaneneſſe we have enraged God againſt us: by our creature-confidence, wee have made him our enemy: and now, all too late, we acknowledge our implety, we bewail our folly: for what ſhould a king do to us? what can he do for us? more then weep over us, as Xerxes did over his Army? cry Alas, Alas, that great city Babylon, &c. as thoſe kings her paramours, Rev. 18.9, 10. wiſh they had never raigned as Adrian, Felix ſi nan imperitaſſent.&c. Once the cry of this people was, Nay, but we will have a king, and they had him: but no ſuch great joy of him. After that again, they would have a king of their own chooſing, Ieroboam I mean; and he proved a ſingular miſchief to them, as did likewiſe all his Succeſſours. They doted upon a king, and put their truſt in Princes; but they ſoon found that in them there was no help, Pſal. 146.3. that they could not reſcue them out of the puniſhing hands of the king of kings, the living God.
Verſe 4. They have ſpoken words,] Bubbles of words, great ſwelling words (as 2 Pet. 2.18.) thereby thinking to bear down, and outface the Prophets, and the godly-party. They ſpeake violent words, (as the Chaldee hath it) robuſtious words, as if they would yet carry it (though their king could not help them) by confederacies, and covenants, confirmed with oathes: holding that rule of the Priſcilianiſts for Goſpel (as they ſay.)
Iura, perjura: ſecretum prodere noli:
And that maxime of Machiavel, that Religion it ſelf (in contracts and covenants) ſhould not be cared for; but onelyonly the appearance, becauſe the credit is an help, the uſe a cumber: but all theſe are but words, ſaith the Prophet, and thoſe but winde: they ſhall do them no good, becauſe without God.
Quid niſus? riſus: conamina? inania, vana:
Conventus? ventus: foedera? verba mera.
Swearing falſly in making a covenant,] A foul buſineſſe, whether it be underſtood of covenanting with God (whereof before) or with the Aſſyrian, with whom they broke, to ingratiate with So king of Egypt, 2 King. 17. How God plagueth perjurers, &c. covenant-breakers, ſee Zach. 5.3. and Mal. 3.5. with the Notes. He will appoint the ſword to avenge the quarrell of his Covenant, Lev. 26.25. as he did upon Jeruſalem, not leaving there one ſtone upon another: upon thoſe ſeven golden candleſticks, long ſince broken in pieces for their breach of covenant: upon Bohemiah, that ſeat of the firſt open and authorized Reformation, whatever will yet become of England, &c.
thus judgement ſpringeth up as hemlock in the furrows of the field.] Heb. Of my field, where I have plowed and made long furrowes, fitted for good ſeed, wherein I looked for judgement, but behold oppreſſion; for righteouſneſſe, but behold a crie, Eſay 5.7. This root of bitterneſſe, theſe ſtalks of hemlock (that venemous weed, full of deadly poyſon) is bad any where, but worſt of all, when found in Gods field, noted for an habitation of juſtice, and mountain of holineſſe, Jer. 31.23. Where ſhould a man look for juſtice, but where holineſſe is profeſſed?Luther. ſith primo pracepto reliquorum omnium obſervantia praecipitur, the ſecond Table of the Law is included in the firſt: yea the keeping of all the ten is enjoyned in the firſt commandement?Velejus. Of Rome it was anciently ſaid, that all the neighbouring cities were the better for her example of ſingular care to do juſtice. It ſhould be ſo ſaid of the city of God: where when judgement is turned into wormwood, and the fruit of righteouſneſſe into hemlock, as Amos 6.12. Well it may grow till it be ripe in the field, but God will not ſuffer it to ſhed, to grow again, but cuts it up by a juſt and ſeaſonable vengeance.
Verſe 5. The inhabitants of Samaria ſhall fear,] ſc. When God ſhall break the necks of their altars, and ſpoil their images, as verſe 2. They feared not God, by their own confeſſion verſe 3. therefore they are full of baſe fears, whereof the true fear of God would have freed them, Matth. 10.28. Hee that feareth God needeth not fear any other thing, or perſon, Pſal. 112.7. but can ſay with David, My feet, Horat.that is, mine affections, ſtand in an even place, that is, in an equable tenour: Impavidum ferient ruinae, I ſhall reſt in the day of trouble, when he cometh up againſt the people, (ſaith holy Habakkuk. chap. 3.16.) I ſhall rejoyce in the God of my ſalvation: when thoſe that fear not God ſhall be at their wits end: yea they ſhall be mad for the ſight of their eyes that they ſhall ſee, Deut. 28.34.
Becauſe of the calves of Beth-aven,] Calves in the feminine gender, Shee-calves, by way of contempt and deriſion,S. H. Blounts voyage. 122. Grand Sign. Serag. 199. Virg. Aeneid. 9 Hom. Il. 8. In loc. as Hierom noteth: as Eſay 3.12. Women rule over them. The Jewes at this day look upon women as a lower creation, and ſuffer them not to enter into the Synagogue. As among the Turks they never go to Church, neither is there any reckoning made of their religion. The Heathens had the like conceits and expreſſions: O Phrygiae, neque enim Phryges—foreign, &c. We cannot ſpeak over-baſely of idols: the Scriptures calleth them, excrements, Nothings, &c. Luther wonders that Jeroboam knowing how ill the people had ſped with their golden. Calf in the wilderneſſe, ſhould yet dare to ſet up two at Dan and Bethel (both here called Bethaven, or houſes of iniquity:) and a man might as well wonder, that having as great a miracle wrought before him in the drying up of his hand, as St. Paul at his converſion, yet was he no whit wrought upon. But if God ſtrike not the ſtroke, if the Spirit ſet not in with the means, all's to no purpoſe. Who would think that men ſhould ever be ſo void of reaſon, as to truſt in that which cannot ſave it ſelf from the enemies hands? as theſe calves of Beth-aven, and as the Papiſts breaden-god, brought into the field by the rebels of North-folk, in King Edward the ſixths dayes: neither was there lacking maſſes, croſſes, banners, candleſticks, with holy-bread, and holy-water plenty, to defend them from devils and all adverſary power: which in the end, neither could help their friends, nor ſave themſelves from the hands of their enemiees: but eft-ſoons both the conſecrated god, and all the trumpery about him,Act. and Mon. 1190. was taken in a cart, and there lay all in the duſt; Leaving to them a notable leſſon of better experience, ſaith Mr. Fox, who relateth it.
For the people thereof] i. e. of the calf, to whom they had dedicated themſelves; as the Moabites are called the people of Chemoſh, Num. 21.29. and Turks, Mahometans. For all people will walk every one in the name of his God; and we will walk in the name of the Lord our God for ever and ever, Mic. 4.5.
Do mourn over it,] As thoſe women wept for Tammuz, Ezech. 8.14. that is, for Oſiris king of Egypt, whoſe image they had adored, as thoſe Rev. 18. wailed over that old whore, when they ſaw her a broyling; as Idolatrous Micah cried after his gods, Judg. 18. and as the people of the Eaſt-Indies in the Iſle Zeylon, having an apes tooth which they had conſecrated, gotten from them, mourned, and offered an incredible maſſe of treaſure to recover it. Should not men then mourn after the ſincere ſervice of God, and hold it dear to their ſoules?
And the Prieſts thereof that rejoyced in it] Heb. the Chemarims, or Chimney-chaplaines, that were all black and ſooty with the ſmoak of the ſacrifices, and were therefore called Chemarim or Camilli, as affecting a black habite ſanctimoniae ergo; or having black brand-marks upon their bodies, in honour of their Idols, whereof theſe haply were the Hierophantae, or maſters of the Ceremonies, and made a great gain thereof the ground of their joy: for it is foreign, gain ſo called, becauſe it delights the heart.
For the glory thereof.] i. e. of the calf, the beauty and bravery of its worſhip, all is now utterly gone.
Verſ. 6 It ſhall be alſo carried unto Aſſyria, &c.] As no ſmall part of the ſpoyl, ſhal this Deafter be carried captive: being ſo far unable to ſave others, that he cannot ſave himſelf.
For a preſent to king Jareb,] (See Chap. 3.13. in ſignum omnimodae victoriae. ſo Aeneas, Ilium in Italiam portat, victoſque penates.Aeneid. 1. though in another ſenſe; yet they muſt needs be poor deſpicable deities,See Iſay. 46.2. that fall into the enemies hands. The Ark indeed fell into the Philiſtines hands: but the Ark was not Gods, but onelyonly a ſigne of his preſence, which God ſuffered ſo to be taken, for a puniſhment to his people, and for a plague to his enemies, whom he ſmote in the hinder parts, and ſo put them to a perpetual reproach, Pſal. 78.66.
Ephraim ſhall receive ſhame] becauſe they hoped and harped upon better things, Job. 6.20. O pray, with David, that our hopes be not diſappointed: that they make us not aſhamed, as Paul ſpeaketh; that they prove not as the ſpiders web,Rom. 5.5. curiouſly framed but to catch flies onelyonly; or as the childes hope, who catcheth at the ſhadow on the wall which he thinks he holds faſt, or at the butterflie, which if he catch, he hath no ſuch great catch of.
And Iſrael ſhall be aſhamed of his own counſels] of their impolitick plots and practiſes, in dividing themſelves from Davids houſe, and ſetting up unwarranted worſhips, calling in forrain helps, &c. Their own counſels have caſt them down, Job. 18.7. becauſe they were acted by falſe principles, and aymed at their own corrupt ends. They took counſel, but not of God; and covered with a covering, but not of his ſpirit, that they might adde ſin to ſin, Eſay. 30.1. They made not the Word the man of their counſel, as David did, Pſal. 119.24. neither prayed they as he, Pſal. 73.24. Guide me Lord with thy counſel, and ſo bring me to glory. In a word, they periſhed by their own counſels, Hoſ. 11.6. whereby they provoked God, and ſo were brought low, by their iniquity, Pſal. 106.43. and then they were aſhamed of their own counſel, they ſaw themſelves befooled by their carnal reaſon, and by that which they call Reaſon of State, which indeed is treaſon, unleſſe it be ſeaſoned with Juſtice and Religion.
Verſ. 7. As for Samaria, her king is cut off, as the feam upon the waters,] An apt ſimile (whereof this prophet is full) Her king, (not her idols, as ſome ſenſe it) though gotten into Samaria, a ſtrong city, ſo well victualled and fortified, as to hold out a ſiege of three years continuance, yet ſhall be cut off, or ſilenced as Chap. 4.7. as the foam upon the waters, bulla evanida, more weak then water, whereof it ariſeth, and whereby it is wherried away, and cannot reſiſt: or, as a bubble blown up by every ſmall wind, and as eaſily blown out again; it no ſooner appears but it diſappeares. Lo ſuch are the greateſt kings and kingdoms, when God taketh them in their wickedneſs. He cuts off the ſpirits of Princes, Pſal. 76.12. he ſlips them off, (ſo the Hebrew is) as one would ſlip off a flower between ones fingers; or as one would ſlip off a bunch of grapes. The kingdoms of the earth are like foam upon the waters. 1. For their ſeeming brightneſſe. 2. For their great eminence. 3. For their inſtability and inability to reſiſt. 4. For their ſudden fall, and diſappearance. The Turkiſh Empire (which hath ſwallowed up ſo many glorious Empires and renowned kingdoms) laboureth with nothing more then the weightineſſe of it ſelf: and ſhall ſhortly be cut off as foam, and live no otherwiſe then by fame, as others now do: though for the preſent, it be no whit inferiour, in greatneſſe, and ſtrength to the greateſt Monarchies that ever yet were upon the face of the earth; the Roman Empire onelyonly excepted.
Verſe 8.foreign unde foreign. The high places alſo of Aven, &c.] Sept. the Altars, ab Alto dicta. Of Aven, for Beth-aven, (whereof before) a place ſo hatefull now, that God loathes at large to mention it: he even cuts off the head of it, as he had threatned to do by the Altars verſe 2. So Jeconiah degenerating, is Coniah, &c.
the ſinne of Iſrael,] that damning ſinne of idolatry here committed, that wickedneſſe with a witneſſe, which makes God abhorre places as well as perſons, and turns them into ſin as it were. What is the tranſgreſſion of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jeruſalem? Mich. 1.5.
ſhall be deſtroyed.,] Thus, mans ſinne brings deſtruction upon the creatures. It is as poyſon in a glaſſe, that cauſeth the glaſſe to be broken, and caſt upon the dunghill. The veſſels that held the ſin-offering, if made of earth, they were to be broken; if of braſſe, or other metalls, to be purged with fire: as one day the earth and viſible heavens alſo ſhall be for the defilement that mans ſinne hath ſet upon them.
The thorn and the thiſtle ſhall come upon their altars,] There ſhall be nil niſi ſolitudo in terris, Tarnou.aegritudo in animis, &c. See the Note on chap. 9. verſ 6.
they ſhall ſay to the mountains, Cover us,] This they ſhall ſay out of the ſenſe and terrour of Gods juſt judgements driving them to deſperation. —tellus prius ima dehiſcat, &c. Ariſtides commendeth Themiſtocles for this, that he never was ſo perplexed by any evil occurrence, as to wiſh that the earth would ſwallow him up quick, or to pronounce the dead happy. Rivet well obſerveth here, that Iudaea, as it was full of hills and rocks, ſo they were wont to dig themſelves therein caves and dennes, wherein to hide in time of danger. To theſe David oft repaired, and ſo ſecured himſelf from Saul. And to theſe he alludeth when he calleth God his Rock, Pſal. 18.2. and the Rock of his refuge, Pſal. 94.22. And of theſe places of ſecurity Ioſephus writeth,Antiq. l. 14. cap. 26. De bel. Jud. …ib. 1. cap. 12. deſcribing the forme of them. Now when they were in thoſe holes of the hills, and were diſtreſſed by the enemy there, what wonder though they ſaid to the mountains, fall upon us, cover us bury us alive, eruſh us to pieces, grinde us to powder, rather then that we fall into the bloody fingers of theſe mercileſſe monſters; who will put us haply to a lingring death, kill us peecemeal, as Tiberius did thoſe he was angry with:Sueton. and as the Canibals of America, when they take a priſoner, feed upon him alive, and by degrees, to the unutterable aggravation of his horrour and torment. Our Saviour foretold his diſciples, that at the laſt deſtruction of Jeruſalem, men ſhould crie out to the mountains on this manner: And ſo ſhall the Antichriſtian rout alſo do one day, Rev. 6.16. They that would not worſhip the Lamb, ſhall finde him a Lion: thoſe that would not caſt away their tranſgreſſions, but faced the heavens, ſhall run into the rocks to hide them; thoſe that would not aſpire to eternity, ſhall deſpair of mercy; thoſe that would not lift up their eyes to the everlaſting mountains, from whence comes help, ſhall now in vain tire the deaf mountains, with hide us, help us. Now what can the mountains do more then give an eccho to ſuch help us; for they need help alſo: the wrath of God is upon the creature, &c.
Verſe 9. O Iſrael thou haſt ſinned from the dayes of Gibeah,] Or, Prae diebus worſe then in the dayes of Gibeah. What thoſe dayes were, ſee chap. 9.9. and Judg. 19. when they were, is not ſo certain: but probably, before the time of the Judges, and ſoon after Joſhuahs death: for Jebus, or Jeruſalem, was not yet taken, Judg. 19. with chap. 1. and Phineas was yet alive and miniſtred before the Lord, chap. 20.28. and was one of thoſe Elders that out-lived Joſhuah, who had ſeen all the great works of the Lord, which he did for Iſrael, Judg. 2.7. ſo that theſe dayes of Gibeah, were very ancient: and Iſraels ſinne the worſe, becauſe from thoſe dayes: and yet more, becauſe above, or beyond thoſe dayes. God made uſe of your forefathers to puniſh that great ſin: and yet you continue to be more vile and vitious then they were, that were ſo puniſhed by your forefathers: Neither are ye at all warned by their harmes: which is a juſt both preſage and deſert of your downfall. Alterius perditie tua ſit eautio. Exemplo alterius qui ſapit, ille ſapit.
there they ſtood.] Who ſtood? either the men of Gibeah ſtood ſtoutly to it: and ſlew in two ſeverall battles fourty thouſand. Or, there ſtood the men of Iſrael, and their battle did not overtake the children of iniquity: not ſo overtake them at firſt, but that they were twice beaten by them: All which notwithſtanding, they ſtood it out, and prevailed at laſt: but ſo ſhall not you, ſith it is in my deſire, and decree, verſe 10. to order it otherwiſe, and utterly to deſtroy you at once. Non ſurget bîc aſſlictio.
Verſe 10. It is in my defire that I ſhould chaſtiſe them,] That is,Nahum 1.9. I am unchangeably reſolved, and fully bent upon't, to carry them captive and enſlave them to their enemies: wherein they ſhall finde that they have to do with God, and not with man; and that it is I that binde them, though I make uſe of the Aſſyrians to that purpoſe. Luther renders it, Valde cupidè eos caſtigabo, exceeding deſirouſly will I chaſtiſe them. O the venemous nature of ſin, that maketh the mercifull God to deſire and to delight in mens miſeries: to take comfort in their puniſhments, Ezck. 5.13, 15. to laugh at their deſtruction,foreign. Act. 13. Prov. 1. And although he bear long with mens evil manners, yet he beareth them as a burden, whereof he deſireth to be eaſed, Eſay. 1.24. as a ſervitude whereof he deſireth to be freed, Eſay 43.24. as a pain, not inferiour to that of a travelling woman: and albeit he bite in his pains, as it were, for a time, yet hear him what he ſaith, Eſay 42.14. I have long time holden my peace, I have been ſtill and refrained my ſelf; now will I cry like a travailing woman: I will deſtroy and devour at once.
and the people ſhall be gathered againſt them,] God can bring in his armies at his pleaſure: for all creatures are at his beck and check. If he do but look out at the windows of heaven, and cry, Who is on my ſide? who? all creatures in heaven and earth will preſently preſent their ſervice: he never need want a weapon to chaſtiſe his rebels.C…. Pempei. If he but ſtamp with his foot (as that proud Roman ſaid) he can have men enough. How ready are the Aſſyrians here, to be the rod in his hand?
When they ſhall bind themſelves in their two furrowes,] i. e. I will bring their enemies upon them, and they ſhall yoke them like oxen that are yoked to plow: yea, they ſhall bring them into ſuch ſervitude, that they ſhall make them do double work, plow in their two furrows, be they never ſo weary of doing one. The enemies ſhall not be moved to pity the poor Iſraelites, when tired with hard labour: but ſhall make them plow like beaſts, giving them no reſt till they have even wearied and worn them out. This is Polanus his interpretation: who further admoniſheth us, as oft as we behold, or think upon the yoking of oxen for the plow,Polan. in loc. that wee likewiſe bethink us of the miſerable condition of ſuch poor Chriſtians, as are ſlaves to Turks, and Tartats, and other enemies, who binde them indeed in their two furrows. It is not ſo long ſince here amongſt us, diverſe of Gods dear ſervants were driven from Ciceter and other places (taken by the enemy) naked and barefoot, (as the Egyptians were by the Aſſyrians, Eſay 20.4.) thorow thick and thin to Oxford-Gaole, &c. where by the cruelty of their keepers, many of them loſt their precious lives, to the incredible grief of their dear relations. Neither can I here paſſe by Tillies cruelty at Magdeburgh in Germany: where after twenty thouſand perſons at leaſt put to the ſword, and the Town burned down, his ſouldiers committed all manner of ravages,Mr. Clark in the life of the K. of Swed. all the countrey over: Ladies, Gentlewomen and others, like beaſts, they yoaked and coupled together, leading them into the woods to raviſh them; and ſuch as reſiſted, they ſtripped naked, whipt them, cropt their ears, and ſo ſent them home again. The Iriſh cruelties unnameable, might here be inſtanced. O quam duram, O quam triſtem ſerviunt illi ſervitutem! See Mr. Clarks relation. The words may be read, They ſhall binde them together.
Verſe 11. And Ephraim is an heifer that is taught,] ſc. With the Ox-goad, which hath its name from teaching, Judg. 3.31. becauſe therewith Oxen are taught to plow,Malmad. ſaith R. David. Ephraim was a bullock unaccuſtomed to the yoak, Jer. 31.18. but God brought her to it and taught her, though at firſt a backſliding heifer, chap. 4.16. (ſee the the Note there) taught her, as Gedeon taught the men of Succoth, with briers and thorns of the wilderneſſe, ſo that they paid dear for their learning, Judg. 8.16. But Ephraim, though taught it, loveth not plowing work, becauſe hard and hungry. She loveth rather to tread out the corn,] where ſhe may dance and frisk in the loft ſtraw without either yoak or muzzle, Deut. 25.4. As we threſh, ſo it was their manner to tread out their hard corn with the feet of beaſts, or by them to draw Wains over it, and ſo get it out of the husk. Now this was fair and free work, and Ephraim delighted in it; the rather, becauſe ſhe might feed all the while at pleaſure: whereas thoſe heifers that plowed, wrought hard all day, and in all weathers, without any refreſhment. It is an ill ſigne, when men muſt pick and chooſe their work: this they will do for God, but not that. A diſpenſatory conſcience is a naughty conſcience: neither doth he Gods will but his own, that doth no more, or no other, then himſelf will. Such holy-day-ſervants, ſuch retainers God careth not for. Every one can ſwim in a warm Bath; and every bird will ſing in a ſummers day. Iudas will bear the croſſe, ſo he may bear the bag. And thoſe carnall Capernaites follow Chriſt, whiles he feeds them: as children will ſay their prayers, ſo they may have their breakfaſt. But Abraham will forſake all to follow God, though he knew not whither: yea though God ſeemed to go croſſe-wayes: as when he promiſed him a land ſlowing wich milk and honey, and yet as ſoon as he came there, he found famine, Gen. 12.1, 10. So when he promiſed him ſeed as the ſtars, yet kept him without child for twenty years after: and after that hee muſt kill him too, Gen. 22. So Iob will truſt in a killing God: Ionah calls upon him out of the deep: David keeps his ſtatutes, when God had in ſome degree forſaken him, Pſal. 119.8. and behaved himſelf wiſely in a perfect way, though God was not yet come unto him, Pſal. 101.2. This is the triall of a Chriſtian, to do difficult duties upon little or no incouragement; to wreſtle as Jacob did, in the night, and alone, and when God was leaving him, and upon one leg, &c. This is work-man-like. The ſtaff-rings were to continue upon the Ark: the Kohathites ſhoulders felt wherefore: and ſo long God helped them to carry it. But when they once fell to carting it for their own eaſe,1 Chro. 15.26 as the Philiſtines had done, 1 Sam. 6.) God made a diſmall breach upon them, 2 Sam. 6. and David was very ſenſible of it, when he came up the ſecond time to fetch the Ark, 1 Chron. 15.12, 13.
but I paſſed over upon her fair neck,] God will make her both bear and draw; though ſhe were grown delicate and tender, with long proſperity; her good, and fair, and fat neck, not galled, or brawned with the yoak, which now ſhe made dainty of; yet He would bring her to it: though he were by her untractableneſſe forced to ſit upon her neck, and make her more towardly to the yoak, as the manner of plowmen was in that caſe.
I will make Ephraim to ride,] Or, as the Vulgar hath it, I will ride him and rule him, though he kick and lay about him never ſo much: though he champ upon the bridle, and ſtamp with his feet, &c. Ile maſter him, and make him more ſerviceable, or at leaſt, leſſe inſolent. See this fulfilled, Jer. 31.18, 19. where Ephraim is brought in ſeeing his need of mercy in the ſenſe of miſery.
Iudah ſhall plow, and Iacob ſhall break his clods.] Judah doth the worſt of the work, and ſuffers more hardſhip in the wayes of my worſhip, and is held under by Iſrael, as appeareth in the ſecond book of Kings, chap. 10.16. &c. Jacob, that is, the ten Tribes, did onelyonly break the clods, or harrow, which is the lighter work; and ſhould therefore have been done with more delight. But they love to take their eaſe, and onelyonly follow after their pleaſure, and profit: and though taught to plow, yet like it not, becauſe laborious: no though they have Judah for an example of better.
Verſe 12. Sowe to your ſelves in righteouſneſſe, reap in mercy:] Righteouſneſſe is a ſure ſeed, a precious grain, which thoſe that ſowe (and every action of our life is a ſowing) ſhall doubtleſſe come again with rejoycing, and bring their ſheaves with them, Pſal. 126.6. OnelyOnly they muſt not look to ſowe and reap all in one day; as one ſaith of the Hyperborean people far North, that they ſowe ſhortly after the Sun-riſing with them, and reap before the Sun-ſet: that is, becauſe the whole half year is one continuall day with them. The Church is Gods husbandry, Heresbach. de. re rust.1 Cor. 3.9. the ſeed is the Word of God, Luke 8.11. Miniſters are Gods husband-men, harveſtmen, Matth. 9.37, 38. the plough, Luke 9.62. plough-ſtaff, Luke 13.8. axe, Mat. 3.10. are the Lawes threatnings: the fruit-cauſing rain, are the promiſes of the Goſpel, Eſay 55.10, 11. faith that works by love, are the fruits: the laſt day, the harveſt, Mat. 13.39, 40, 41. Then, at utmoſt,foreign. thoſe that ſowe bountifully (or, in bleſſings, as the Greek hath it) ſhall reap bountifully, 2 Cor. 9.6. He that ſoweth ſeemeth to caſt away his ſeed: but if he ſowe in locis irriguis, (as Eccleſ. 11. 1. Ezek. 34.26.) upon fat and fertile places, he knowes he ſhall receive his own, with uſury. In ſome parts of Egypt, where the river Nilus overfloweth, they do but throw in their ſeed, and they have four rich harveſts in leſſe then four moneths.S. H. Blounts voyag. 77. Oh ſowe bountifully the ſeeds of piety and charity into Gods bleſſed boſome: and then be ſure to reap plentifull mercy, in thy greateſt neceſſity: reap in the month of mercy (as the Originall here hath it) that is, according to the meaſure of divine mercy (ſee Levit. 27.16. Exod. 16.16.) proportionably to the infiniteneſſe of Gods mercy. Now the Scripture hath three notable words to expreſſe the fulneſſe of Gods mercy in Chriſt, to thoſe that ſowe in righteouſneſſe, Epheſ. 2.7. the abundant riches of his grace, that are caſt in over and above, Rom. 5.20. The grace of God hath been more then exceeding: there's a ſecond foreign, 1 Tim. 1.14. The grace of God was exceeding abundant. It had a pleonaſme before: yea, but here's a ſuperpleonaſme; here's good meaſure, preſſed down,Luk. 6.38. ſhaken together and running over ſhall God give into mens boſomes: Like as when a poor man asked Mr. Fox for an alms, he (finding him religious) gave him his horſe: Or as Alexander gave one (that craved ſome ſmall courteſie of him) a whole citie. And when the poor man ſaid, It was too much for him to receive: yea,Non quaero quid te accipere deceat, ſed quid me dare. Sen. de benef. l. 2. c. 16. foreign. but not for me to give, ſaid he. So God giveth liberally and like himſelf, Jam. 1.5. He doth not ſhift off his ſuiters, as once a great Prince did a bold begging Philoſopher. He asked a groat of him, and the king told him, it was too little for a king to give. He requeſted the king then to give him a talent: the king replied, It was too much for a begger to crave. Certain it is, that God in his ſpirituall bleſſings and mercies to us is wont to regard not ſo much what is fit for his to ask or expect, as what ſtandeth with his goodneſſe, and greatneſſe to beſtow. If Iſrael had a hundred-fold increaſe of his ſeed, thoſe that ſowe to themſelves in righteouſneſſe,Gen. 26.1…. by doing and ſuffering Gods will ſhall have much more: Even an hundred-fold here, and eternall life hereafter, Matth. 19.29. ſo great a gain is godlineſſe: ſo ſure a grain is righteouſneſſe: who would not then turn ſpirituall ſeeds-man?
break up your fallow ground,] ſc. of your hearts, that ye ſowe not among the thornes, Jee. 4.3. The breaking up of ſinfull hearts, is a ſingular meanes to prevent the breaking down of a ſinfull nation. Hence the Prophet, though almoſt out of hope of any good to be done, upon his deſperate countreymen, reſolves to try one more exhortation to them: and as in the morning he had ſowed his ſeed, Eccleſ. 11.6.ſo in the evening he with-holdeth not his hand: for who can tell whether it may not proſper? and whether in the midſt of threats, they might not ſuffer a word of exhortation, Heb. 13.22.and whether it might not leave ſome impreſſion, being delivered in few words? Sowe (therefore ſaith he) to your ſelves in righteouſneſſe, &c. but firſt break up your fallow ground,] Innovate vobis novale. Repent, and be renued in the ſpirit of your mindes; in ſpirit and ſpeech, in mindes and manners, in conſtitution and converſation, in the purpoſe of your hearts, and practiſe of your lives. Old things are paſt,2 Cor. 5.17. let all things become new: turn up the turf, ſtock up, and ſtub up the roots and weeds; get into Chriſt, and become a new creature. Till this be done, men are in an undone condition, though they ſhould ſpend their whole time in gathering up pearls and jewels.
for it is time to ſeek the Lord,] High time, ſith your ſouls lie upon it. Plowmen, we know are carefull to take their time: ſo are all others, wiſe enough in their generation. The wayfaring-man travelleth while it is light. The Seafaring-man takes his opportunity of winde and tide. The Smith ſmites whiles the iron is hot. The Lawyer takes his terme-time to entertaine Clients, diſpatch ſuits. The men of Iſſachar were in great account with David, becauſe they had underſtanding of the times, to know what Iſrael ought to do, 1 Chron. 12.32. ſo are they with God, that regard and uſe the ſeaſons of grace; that ſeek the Lord while he may be found, and call upon him while he is near: Eſay 55.6.that put in the plough, ſet upon the practiſe of repentance, after a ſhowre, when the heart is beſt affected; after God by his Word and Spirit hath taught (ſo ſome render the Text) or rained righteouſneſſe upon them. Rain comes from heaven: ſo doth every good and perfect giving. Rain poures down plentifully, Pſal. 68.9. thou didſt ſend a plentifull rain on thine inheritance: ſo do the ſhowres of righeouſneſſe on good hearts. Not a drop of rain falls in vain, or in a wrong place, but by a divine decree, Job 28.26. ſo here. Seek it in time, and we ſhall not fail of it. OnelyOnly we muſt not ſet God a time when to come, but wait upon him, who waiteth to be gracious. Elijah ſent ſeven times ere the rain came. Seek till God comes: Limit not the holy One of Iſrael. As he ſeldom comes at our time, ſo he never failes in his own. Hold out therefore faith and patience: for behold he cometh on the clouds, on the wings of the winde, and his reward is with him. To him that ſoweth righteouſneſſe, ſhall be a ſure reward, Prov. 11.18.
Verſe 13. Ye have plowed wickedneſſe,] The former exhortation was even ſpilt upon them: for they went on to plot and plough wickedneſſe: they had their necks in the devils yoak, and promoted his kingdom with ſides and ſhoulders: they let out the ſtrength of their ſpirits for the furtherance of ſin, and were at no ſmall pains to go to hell. as being the devils hinds and horſes to draw his plough, Prov. 21.4. Job 4.8. Even as I have ſeen, ſaith Eliphaz, they that plow iniquity, and ſowe wickedneſſe, reap the ſame. Ye have reaped iniquity, ſaith our Prophet, that is, dignum factis praemium, the reward of your wickedneſſe. And her iniquity is oppoſed to mercy in the former verſe, as wickedneſſe alſo is to righteouſneſſe: or wickedneſſe may be taken for their Apoſtacy, Idolatry, and creature-confidence; and iniquity for the reſt of their enormities, proceeding from thoſe former: for theſe wicked ones are never out of action.Plaut. Capt. Act. 3. ſc. 5. Arant, ſerunt, occant, ſcelera, they plow, ſowe, and harrow miſchi… ſo that would they but take the like pains for heaven that they do for hell, they could not (lightly) miſſe of it.
Ye have eaten the fruit of lies,] That is, ye have been cozened, by your falſe Prophets, and State-politicians; whoſe fetch it is to formalize and enervate the power of truth, till at length they have left you an heartleſſe and ſapleſſe religion. Ye have fed hungerly upon the murthering morſels of ſin; and that's the reaſon that there is ſo much ill blood amongſt you. Your bread is that panis meadacij Solomon ſpeaks of, Prov. 20.17. full of grit and gravell, made up with ſaw-duſt (as they ſerved the Martyrs) and mixed with lime,Turk. hiſt. as the treacherous Greeks dealt by the Weſtern Chriſtians, marching towards the Holy-land.
becauſe thou didſt truſt in thy way,] In thy Calf-worſhip. Way is oft put for religion: and every action men do, is a ſtep either to heaven or to hell: he that walketh uprightly, walketh ſafely. Theſe Idolaters were very confident of their way: ſo are our Papiſts, and other heretikes; as David George, that peſtilent Libertine, was fully perſwaded, that the whole world would ſubmit to him. And Campian, Coſter, and other zealous Papiſts tell us to our heads, that our religion is errour, our ſelves heretikes, our end deſtruction: that one heaven cannot hold us hereafte, one Church now, &c. Thus the way of a fool is right in his own eyes: but hee that hearkeneth to counſell (as no confident fool will) is wiſe, Prov. 12.15.
and in the multitude of their mighty men.] This made them ready to boaſt, as that young king of Hungary did, that though the skie ſhould fall down upon them,Sigiſmund. Turk. hiſt. yet they were men enow, and ſtrong enough, with their pikes to bear it up. Theſe Ephraimites liked their way of falſe worſhip the better, becauſe backt by a ſtrong Army. That way the mighty men go, that ſhall be troden: this is a ſecret byaſſe, a ſtrong poyſe upon the ſpirits of moſt men, Rev. 13. when power and authority was put into Antichriſts hands, the whole world wondered after him. But curſed be that man, that maketh fleſh his arm, &c. I will not truſt in my bowe,Jer. 17. my ſword ſhall not ſave me, ſaith David. There is no king ſaved by the multitude of an hoſt: a mighty man is not delivered by much ſtrength, Pſal. 33.16. See Pſal. 146.3, 4, 5.
Verſe 14. Therefore ſhall a tumult ariſe among the people, &c.] Even among thoſe mighty men, wherein ye truſted, ſhall there be ſeditious tumults, that ſhall ſoon bring all into a miſerable confuſion. Inteſtine commotions may undo a people, as a man may die of an inward bleeding.
Ac veluti in magno populo cum ſaepe coorta eſt,
Seditio, ſaevitque animis ignobile vulgus, &c.Virg. Aeneid. lib. 1.
When the multitude is in a rage, they are like to a tiled houſe that is on fire (ſaith One) there's no coming near the houſe, the tiles do ſo flie about your face: ſo it is in tumults, there's no coming neer to talk to them, to convince them: but they are ready to flie preſently upon you. In Kets ſedition, Dr. Parker in his Sermon before the Rebels neer Norwich, touched them for their miſſiving ſo near, that they went near to touch him for his life. The rude rage of the rebels was ſuch, that ſome being diſabled almoſt to hold up their weapons, would ſtrive what they could to ſtrike their enemies: others being thruſt thorow the body with a ſpear, would run themſelves further, to reach thoſe that wounded them deadly. Yea boyes were obſerved to be ſo deſperately reſolved, as to pull arrows out of their own fleſh,Liſe of King Edward the 6. p 75. and deliver them to be ſhot again by the archers on their ſide. There are none ſo inſolent and cruell as the vileſt of the people, when they are got together in a head. What havock made the ſeditious in Jeruſalem a little before the laſt deſtruction of it? the Guelfs and Gibellines in Italy? Wat Tyler and his complices here? That Rebell,Joſeph lib. 2. cap. 11. & l. 6. cap. 11. Speed. 734. foreign. held up by the many-headed multitude, dared to ſay, that all the Lawes of England ſhould come out of his mouth. The Hebrew word here uſed ſignifieth an inundation, or multitude of waters, which over-run their banks with violence and roaring. The people are a moſt dangerous and heady water, when once it is out: it is like a ſweeping rain which leaveth no food, Prov. 28.3. The Septuagint render it, Deſtruction. Sal. Jarchi ſaith, it ſignifieth the voice of thoſe that cry, Fugite, Fugite, Away, Away, the enemy is at hand, &c. Some ſay, to the ſame purpoſe, that it ſignifieth clamorem meticuloſorum, the crying of thoſe that are ſcar'd,Virg. Aen. as when there is Luctu, ubique pavor, & plurima morti imago. See Am. 2.2. Zeph. 1.15, &c.
and all thy fortreſſes ſhall be ſpoyled.,] Yea though they be munitions of rocks. Thy terribleneſſe hath deceived thee, and the pride of thine heart, O thou that dwelleſt in the clefts of the rock, that holdeſt the height of the hill: though thou ſhouldeſt make thy neſt as high as the Eagle, I will bring thee down from thence, ſaith the Lord, Jer. 49.16. And again, all thy ſtrong-holds ſhall be like fig-trees, with the firſt ripe figs: if they be ſhaken, they ſhall even fall into the mouth of the eater, who ſhall devour them at a bit, Nah. 3.12.
as Shalman ſpoyled Betharbel] Shalman ſignifieth peaceabley (ſaith an Interpreter) a man of a calme ſpirit: but he anſwered not his name: for he exerciſed greateſt cruelty. There is not a more troubleſome ſea, then that which is called Mare pacificum. There is oft Aliud in Titulo, aliud in Pyxidc. Abſalom ſignifieth the Fathers peace: but he proved otherwiſe then was hoped.
Fallitur augurio ſpes bena ſaepe ſuo.
But this Salman is by the beſt Interpreters thought to be Salmanaſar king of Aſſyria in this Prophets time. Salman is vox truncata, a name cut off to the halves: a thing very ordinary in all the learned languages, as were eaſie to inſtance. See Eſay 15.2. Bamoth for Bamoth-Baal, Joſh. 19.35. Chamath for Chamath-Dor. Heſiod puts foreign for foreign,Vide Lipſ. ep. 19. lib. 1. Ennius hath Fabric for Fabricius. This Salmanaſar (or as Luther will have it, ſome other great warriour called Salman, not elſewhere mentioned in Scripture, but not unknown to the ten tribes) did cruell execution, it ſeems, upon Betharbel, a city beyond Jordan, 1 Maccab. 9.2. like as Tamerlan (for a terrour to the Greek Empire, much whereof he afterwards ſubdued) did at Sebaſtia; Turk. hiſt. fol. 211.where he made a mercileſſe ſlaughter of all ſexes and ſizes; whereby he held the whole Eaſt in ſuch awe, as that he was commonly called, The wrath of God, and Terrour of the world. There are that think this Arbel to be the ſame with that Arbela where Alexander defeated Darius, and won the Perſian Monarchy. They make it a city or countrey of Aſſyria, beneath Arpad, and hinted at by Rabſhakeh, 2 King. 18.34.See 2 King. 15.29. & 16.34. & 19.13. Where are the gods of Hamath, and Arpad? ſc. Salmanaſar hath utterly deſtroyed them. Arbel is by ſome interpreted, the city of Bel, where Belus or Baal was worſhipped. By others, Beth-arbel is interpreted, The houſe of the inſnaring god, the god of policie, or ſubtilty: It ſeemeth to them, that the people of this place had a god that they thought would enſnare and enſnarle all their enemies: but it proved much otherwiſe.
For, the mother was daſhed in pieces upon her children.] Daſhed againſt the ground (ſo the word ſignifieth) againſt the walls,foreign. Sept. or pavement. See Gen. 32.11. Pſal. 137.9. Eſay 13.16. Such is the ſavage cruelty of warre, when God lets it out. Such was the barbarous dealing of the French in the Pariſian Maſſacre, ſuch the Sicilian Veſpers, and at Merindoll; where the paps of many women were cut off, which gave ſuck to their children;Act. & Mon. fol. 868. … which looking for ſuck at their mothers breſts being dead before, died alſo for hunger. Was not this to kill the mother with the children? which God forbade by a ſymboll of taking the dam with the young, Deut. 22.6. and again of killing the ewe and the lamb both in one day, Lev. 22.28. The Spaniards murdered fifty millions of Indians in 42. years, as Acoſta the Jeſuite teſtifieth. Arſenoe was killed upon her children by her bloody brother Ptolomce king of Egypt. And another of that name killed thirty thouſand Jewes, and compel'd the living to feed upon the fleſh of the dead. When the Switzers vanquiſhed the Thericcuſes in battle,Languet. Chron. they banqueted in the place where they won the victory: uſing the dead bodies of their Adverſaries inſtead of ſtools and tables. The ſight of ſuch like cruelties, common in warre, might well make Zuing lius ſay, when he had been abroad with the Army,Melch. Ad. in vit. 36. that he had found more wickedneſſe, and bad counſels and courſes therein, then ever he had known before, either by experience, or out of books. This paſſage in Gods book (and the like, chap. 13.16. their infants ſhall be daſhed-in pieces, and their women with child ſhall be ript up.) he could not be ignorant of. The Prophet refers his hearers to a ſad example of freſh-bleeding cruelty, well known to them: that they might relent, repent, and prevent the like miſery upon themſelves. This is the uſe we ſhould all put ſuch examples to, Luke 13.2, 3, 5. & 17.26.28. 1 Cor. 10.6, 7, 8, 11.
Verſe 15. So ſhall Bethel do unto you,] i. e. the idolatry that you have committed at Bethel, by a Synechdoche of the place, this ſhall undo you. Or, So ſhall he do unto you, O inhabitants of Bethel. Bethel ſhall be made a Betharbel. They that take not example by others, ſhall be made an example to others. Lege hiſtoriam, ne ſias hiſtoria…
Becauſe of your great wickedneſſe:] Heb. the wickedneſſe of your wickedneſſe, the iniquity of your ſin, the fooliſhneſſe of your madneſſe, Eccleſ. 7.25. your idolatry eſpecially, that wickedneſſe with a witneſſe. Let us (by Gods example) learn to lay load upon our ſins, and not to extenuate, but to aggravate them againſt our ſelves.
In a morning ſhall the king of Iſrael be utterly cut off.] This was fulfilled in Hoſe… the laſt king of Iſrael, 2 King. 17. cut off in a morning, that is, in a moment, as foam, or a bubble upon the waters. The morning-light laſteth not long, but ſhineth on to the perefect day. Or, in a morning, when ſome hope appears, and ſome comfort is expected, as Pſal. 30.6. it is but a lightning afore death. Accidit in puncto, quod non ſperatur in an…. Contrarily, the Saints at evening-time have light, Zech. 14.7. See the Note there.