Commentary on the Minor Prophets, Commentary 6 · Chapter 3
CHAP. III.
Verſe 1. AND I ſaid,] viz. at another time, and in a new diſcourſe: the heads whereof … we have here recorded. A ſtinging Sermon it is, preached to the Princes, and Prophets, thoſe great Heteroclites in the houſe of Iſrael. For as in a fiſh, ſo in a Church and State, corruption begins at the head: and as …heume falling from the head upon the lights, breeds a conſumption of the whole body, ſo is it here. To the chieftains therefore, and Capitanei, our Prophet applieth himſelf: And as it is ſaid of Suetonius, that ealibertate, ſcripſit Imperatorum vitas quà ipſi vix…runt, that hee wrote the Emperours lives with as much liberty, as they lived them: ſo did Micah as boldly reprove the Princes ſinnes, as they committed them. Such another Preacher amongſt us was Latimer, and after him De…ring; who in his Sermon afore Queen Elizabeth, ſpeaking of the diſorders of the times; Theſe things are ſo, ſaith He, and you ſit ſtill and do nothing. And again, May we not well ſay with the Prophet, ſaith He, It's the Lords mercy that we are not conſumed, ſeeing there is ſo much diſobedience, both in ſubjects and Prince. Once it was Tanquam ovis, as a ſheep before the ſheerer:Act. & Mon. but now it is Tanquam …uvenca petulca, as an untamed heifer, &c. In our dayes, Reverend Mr. Stock had this commendation given him by a faithfull witneſſe; that hee could ſpeak his minde fitly, and that he durſt ſpeak it freely. I will go to the Biſhop (Steven Gardiner, then Lord Chancellour) and tell him to his beard, that he doth naught, ſaid Dr. Taylour Martyr; and hee did ſo, though his friends diſſwaded him. Truth muſt be ſpoken, however it bee taken. And if Gods Meſſengers muſt be mannerly in the forme, yet in the matter of their meſſage, they muſt be reſolute, and plain-dealing. It is probable that Joſeph uſed ſome kind of preface to Pharaohs Baker, in reading him that hard deſtiny, Gen. 40.19. ſuch haply as was that of Daniel to Nebuchadnezzar, chap. 4.19. or as Phile brings him in with a Ʋtinam tale ſomnium non vidiſſes, &c. But for the matter, he gives him a ſound, though a ſharp interpretation. So dealeth Micah by theſe corrupt Princes, to whom nevertheleſſe he giveth their due Titles: and of whom hee fairly begs audience. Hear I pray you, yee heads of Jacob, &c. Or, hear yee now, who formerly have refuſed to hearken. It was in Hezekiah's dayes, that this Sermon was preached, as appeareth, Jer. 26.18. not long before Sennacherib invaded the land, Mic. 5. And although the King himſelf were religious, and righteous, yet many of his Princes and Courtiers, who in the reigne of his father Ahaz, had been habituated in rapine, and wrong-dealing, ſtill played their pranks, and are here as barely told their own.
Is it not for you to know judgement?] To know it, and do it? as it is ſaid of our Saviour, that he knew no ſinne, that is, he did none. And have the workers of iniquity no knowledge? they eat up my people as they eat bread, and call not upon God, Pſal. 14.4. Of all men Magiſtrates ſhould be knowing men, fearing God, hating covetouſneſſe, and cruelty, Exod. 18.21. They are the eyes of their Countrey, and if they be dark, how great is that darkneſſe? They are the common looking-glaſſes, by which other men uſe to dreſſe themſelves. Judges they are, to diſcern, and decide controverſies: fit it is therefore and neceſſary, that they know …udgement: how elſe ſhall they execute it? Tully complaineth of the Roman Prieſts in his dayes, that there were many things in their own lawes that themſelves underſtood not. I will get me to the great men, ſaith Jeremy, (when hee found things farre amiſſe among the vulgar) and will ſpeak unto them; for they have known the way of the Lord, and the judgement of their God: but theſe have altogether broken the yoke, and burſt the bonds, Jer. 5.5.
Verſe 2. Who hate the good, and love the evil,] q.d. That you know not judgement, but are men ignorant of the truth, which is according to godlineſſe, appeareth by your wicked practiſes. For you ſtand acroſſe to what God requireth,Homo eſt inverſus decalogus. hating what you ſhould love, and loving where you ſhould hate. Goodneſſe is in it ſelf amiable, and attractive: but you are perfect ſtrangers to it, and therefore hate it, and thoſe that profeſſe it. Evil is of the Devil: and muſt therefore needs be loathſome: and yet you love it, allow it, and wallow in it:foreign. whereas you ſhould abhorre that which is evil (hate it as hell) and cleave (or bee faſt glued) to that which is good, Rom. 12.9. You are direct Antipodes to the godly, Pſal. 15.4. and have nothing in you of the divine nature, 2 Pet. 1.4. or of the ſpot of Gods children: but are a perverſe and crooked generation, Deut. 32.3.
Who pluck off their skin from off them, and their fleſh from off their bones.] Like ſo many carnivorous Canibals, or truculent wild-beaſts. As the Oſſi…age, or Breakbone purſueth the prey, tears off the fleſh, breaks the bones, and ſucks out the marrow: ſuch were theſe griping tyrants: their furious rapacity ſurmounted all bounds of humanity. Such an one was Verres among the Romans, as Tully deſcribeth him: that Tigre Tiberius, thoſe Romiſh Uſurers in King Johns time here, called Caurſini quaſi capien…es Ʋrſi (quoth Paris) devouring Bears: who left not ſo much money in the whole Kingdom, as they either carried with them, or ſent to Rome before them. Money and lands are here called mens skin, fleſh, and bones: and a poor mans ſubſtance is his life. See Mark 12. ult. and Luke 8.43. Hence oppreſſion is called a bony ſinne, Amos 5.12, 13. and Oppreſſours Men-eaters, Pſal. 14.4. and murtherers, Hab. 2.12. Cyprian cries out, F…rae parcunt Danieli, Aves paſcunt Eliam, homines ſaeviunt; Lions ſpare Daniel, ravens feed Elias; but men rage and are worſe then both. Melancthon maketh mention of a certain Prince, ſome few years before his time, who, to get money out of his ſubjects, would ſend for them: and by knocking out firſt one tooth, and then another (threatning to leave them toothleſſe elſe) would extort from them what ſummes ſoever he pleaſed. Our King Johns exactours received from his ſubjects no leſſe ſummes of curſes, then of coin,Joh. Manl. loc. com. pag. 636. Speed. 568. Ibid. 1012. ſaith the Chronicler: And ſo did Cardinal Wolſey, under Henry 8. by his importable Subſidies: which cauſed Suffolk to riſe up in arms, making poverty their Captain.
Verſe 3. Who alſo eat the fleſh of my people, and flay their skin, &c.] He ſtills proceeds in the Allegory, the better to argue, and aggravate their extreme cruelty. Money, ſaith the Heathen, is a mans fleſh, blood, life, all. Of this, when the people were pilled, and polled, by their cruel princes, who are here compared to butchers and cooks, they are looked upon as not onelyonly excoriated, but exca…i…ied, and even exoſſa…ed, and laid for dead: for mortis habet vi…es quae trahitur vi…a gemitibus. It is a lifeleſſe life that many poor people live for want of neceſſaries. Such ſavage Shepherds Ezekiel inveighes againſt, that not onelyonly ſheer their ſheep,Ezek. 34. Tiber. ap. Sueton. but held them, and ſuck their blood. Atqui paſtoris eſt pecus tondere, non degl…bere, non carnem & oſſa concidere, &c.
Chop them in peeces, as for the pot, &c.] Making no more bones of undoing them and their families, then to eat a meals-meat, when hungry: yea nouriſhing their hearts therewith, as in a day of ſlaughter, or good cheer. Jam. 5.3.
Verſe 4. Then ſhall they cry unto the Lord, but he will not hear them] Then ſc. when God ſhall have changed their cheer, pulled the fat morſell from between their teeth, and fed them with the bread of affliction, and water of affliction, with priſoners pittance as they call it, which will neither keep them alive,1 King. 22.27. nor ſuffer them to die; Then ſhall they cry, and whine as hogs when hungry, as dogs when tied up from their meate; but God will not hear them. He will even caſt out their prayers with contempt, as beeing the prayers of the fleſh for eaſe, and not of the ſpirit for grace. They cry unto the Lord aloud, but it is only to be rid of his rod, they roare when upon the wrack, but 'tis only to get off, they look rufully as the fox doth when taken in a gin, but it is only to be ſet at liberty, they chatter out a charme when Gods chaſtening is upon them, yea they may be with child (as it were) of a prayer, and yet bring forth nothing but wind Eſa. 26.16, 17, 18. For either God anſwereth them not at all, which was Sauls caſe & curſe 1 Sam. 28.15. & Moabs Iſa. 16.12. and Davids enemies Pſal. 18.41. Or elſe he gives them bitter anſwers Ezek. 14.4. Judg. 10.13, 14. Or if better; it is but for a further miſchief, that he may curſe their bleſſings, and conſume them after that he hath done them good Ioſh. 24.20. Their preſervation from one evill is but a reſervation to ſeven worſe; as we ſee in Phaoh, Senacherih, Ahab, and others. Lo, this is the portion of a wicked man with God, and the heritage of oppreſſours which they ſhall receive of the almighty Iob 27, 13, 14, 15. &c. See the place. Remedileſſe miſery ſhall befall them, calamities that ſhall wring from them clamours but to no purpoſe, or profit See Prov. 1.28.
he will even hide his face from them] that is, withdraw his ſavour, care, providence, help, preſence, and benefits, of all which the face is the ſymbol: that like as they have turned upon God the back and not the face, and have been mercileſſe to men,Eſa. 58.7. hiding their eyes from their own fleſh: ſo ſhall it be done to them in the day of their diſtreſſe, God will award them judgement without mercy who ſhewed no mercy Iam. 2.13. He will ſet off all hearts from them, as he did from wicked Haman, See Prov. 21.13. with the Note.when the king frowned upon him. Laſtly, he will turn their own conſciences looſe upon them (as once he did upon Ioſephs brethren Gen. 42.21.) to ring that dolefull knell in their eares Iſa. 3… 1. Woe to thee that ſpoiliſt, &c. when thou ſhalt ceaſe to ſpoile, thou ſhalt be ſpoiled, &c. Talionis lege mulctabere, as Adonibezek, Phocas, Charles 9. &c.
Verſe 5. Thus ſaith the Lord concerning the Prophets] Falſe prophets, who pretended divine authority, when as God never ſent them, but expreſly declareth here againſt them, and threateneth them. Thoſe prophane Princes had their fleſh-flies, thoſe court-paraſites, to ſooth and ſmooth them up in their ſins: to promiſe th…m peace, albeit they walked in the imagination of their own hearts, to add drunkenneſſe to thirſt, Deut. 28.19. Bucholcer:and to live as they liſted. Mirifica eſt ſympathia inter Magnates & paraſitos, ſaith One. There is a ſtrange ſympathy betwixt Great men and claw-backs: nothing ſo troubleſome to ſuch, as truth; nothing ſo toothſome, as flattery: this is the fruit of … ſelf-love: and the end thereof are the wayes of death Prov. 16.25.
that make my people to erre] That … them and carry them out of the right way into by paths,foreign Act. 20.30. and blind thickets … …rrour, where they are loſt for ever. Deut. 13.13. Seducers are ſaid to draw … violently or to thruſt them onward. Jeroboam is ſaid to have driven Iſrael from following the Lord: and the falſe Apoſtles to drag diſciples after them Act. 20. compelling them by their perſwaſions to embrace thoſe diſtorted doctrines, that cauſe convulſions of conſcience.
that bite with their teeth] The dogs of Congo bite through they bark not, ſaith Mr. Purchas: Pilgr of Religion. Chriſts Polititian by Tho. Scot.there are a ſort of cu…-dogs, ſaith Another, that ſuck a mans blood only with licking. Seducers are ſuch: Beware of falſe Prophets: for they come to you in ſheeps clo…thing; but inwardly they are ravening wolves. And in this ſenſe Hierome and Theodoret take this text: they devoure thoſe they make prize of,foreign. as the Apoſtles word ſignifieth Coloſ. 2.8. Others think their covetouſneſſe and gormandiſe is noted.
O Monachi, Veſtri ſtomachi ſunt amphora Bacchi:
Vos eſtis, Decis eſt teſtis, certiſſima peſtis.
As hungry dogs they ſnap at a cruſt, and make cleane work, ſuch is their voracity and unſatisfiableneſſe: Ingluvies, & tempeſtas, barathrum que macelii.
And cry, Peace] foreign All ſhall be as well as heart can wiſh, or need require. Let theſe Cerberuſſes but be morſelled, and you ſhall heare no worſe of them. Like they are to the ravens of Arabia that full gorged have a tuneable ſweet record: but empty, ſcreech horribly. Si ventri benè ſi lateri as Epicurus ſaith in Horace, Let their bellyes be filled and their backs fitted, and they will prophecy all good to you: as thoſe falſe Prophets nouriſhed by Iezebel did to Ahab; as the Phariſees cryed up the Centurion, who had built them a ſynagogue Luk. 7. as the Popiſh Clergy canonize their benefactours, and extoll them to the skies. Wvlſin Biſhop of Sherborn diſplaced ſecular Prieſts and put in Monks. Hence the Monkiſh writers make him a very holy man; and report of him, that when he lay a dying he cryed out ſuddenly, I ſee the heavens open, Godw. Cataloc. 335.and Jeſus Chriſt ſtanding at the right hand of God, and ſo died. Yea, they had a trick to make their Images ſpeak their minds this way. As the rode of grace here in England had a man within it incloſed, with an hundred wires to make the image goggle with the eyes, nod with the head, hang the lip: move and ſhake his lawes according as the value was of the gift that was offered. If it were a ſmall peece of ſilver, he would hang a frowning lip: if a peece of gold, then ſhould his jawes go merrily. This idolatrous forgery was at laſt, by Cromwels meanes, diſcloſed:Act. & Mon. fol. 1034. and the image with all his engines ſhewed openly at Pauls croſſe, and there torn in peeces by the people, who had been ſo ſeduced.
and he that putteth not into their mouthes, they even prepare warr againſt him] Heb. ſanctifie a warr, id eſt, excomunicatis aquâ & igni interdicunt, Gualth.crucem adverſus eos praedicant &c. they thunder againſt them, and throw them out of the Church: publiſh their Croyſades, as they did againſt the Waldenſes in France, the Huſſites in Bohemia, and Luther in Germany: whom the pope excommunicated, the Emperour proſcribed, diverſe divines wrot againſt: the reaſon whereof when Eraſmus was asked by the Electour of Saxony, he rightly anſwered, Becauſe he meddleth with the Popes tripple crown, and with the Friars fat paunches.
Verſe 9. Therefore night ſhall be unto you] Ye ſhall be benighted, your gifts blaſted, and your perſons baffled: your lamp ſhall be put out in obſcure darkneſſe: the ſword ſhall be upon your arms, and upon your right eyes: your arms ſhall be clean dried up, Zech. 11.17.and your right eyes utterly darkened. Thoſe illuminations and inſpirations that ye ſeemed to have, ſhall be taken from you: and God ſhall paſſe that dreadfull ſentence, Take the talent from him, even here in this life: let him not have the leaſt dram or drop of a prophetick Spirit, of miniſteriall abilities; and then, in the next world, caſt ye the unprofitable ſervant into outer darkneſſe &c. Mat. 25.28.30.
and it ſhall be dark unto you, that ye ſhall not divine] Tenebrae vobis à divinatione, vel propter divinationem, ſo Calvin. All the reward ye ſhall have for your divination ſhall be diſgrace and confuſion: your folly ſhall be manifeſt unto all men, as was that of Jannes and Jambres 2 Tim. 3.9.
And the Sun ſhall goe down over the Prophets] The ſame thing is ſet forth by ſundry Metaphors, for more aſſurance: for Hypocritis nihil ſtupidius, it is hard to perſwade an hypocrite, that evill is toward him: ſee ver. 11.
Verſe 7. Then ſhall the Seers be aſhamed, and the diviners confounded] They ſhall be hiſſed and hooted at for Impoſtour, and falſaries: ſhame ſhall be the promotion of theſe fooles, as it is at this day of the Heathen Philoſophers, of the Iewiſh Rabbins, of the Popiſh Doctours and Schoole-men: who once caried the bell for moſt acute and accurate Divines, but now appear to be great triflers, a rotten generation of dunghil-divines as one ſtileth them: in deteſtation of whoſe vain jangling and doting about queſtions 1 Tim. 6.4. Luther ſaith,Luth. tom. 1. oper. lat. ep. 47. Prope eſt-ut jurem &c. I could ſwear almoſt, that there was not a Schoolman that underſtood one chapter of the Goſpel. Latimer profeſſed that by hearing Bilneys confeſſion, he learned more, then afore in many yeares. So from that time forward, ſaith He,Act. & Mon. 917 I began to ſmell the word of God, and forſake the School-doctours, and ſuch fooleries.
yea they ſhall all cover their lips] And ſtand aloof; as lepers. See Lev. 13.45. Ezek. 24.17, 22. Or they ſhall leave off their lying; for I will ſtop their mouthes,Ego illis os claudam. Calv. that they ſhall not hereafter ſo much as mute any more. The Septuagint render it, All men ſhall abhorre them, ſhall open their lips againſt them. Montanus, involuent myſta cem ſuam, they ſhall wrap up their muſtachoes, which (ſaith à Lapide) the falſe Prophets wore upon their upper-lip, & incedebant comptuli, and went neatly trimmed, as do now the Calviniſtical Miniſters. But if ſome do ſo, yet this is better then the Popiſh prieſts ſhaving, which is a ceremony ſo bald, that ſome Prieſts in France are aſhamed of the mark: and few of them have it, that can handſomly avoid it.
for there is no anſwer of God] He comes not at them, as ſometimes he did to Abimelech, Laban, Balaam; neither ſpeake they according to his word, for why? there is no light in them Eſ. 8.20. The Philoſophers profeſſing themſelves to be wiſe (but wanting the wi…dome from above) became fooles Rom. 1.22. The Phariſees had they known any thing aright and as they ought, they would not have crucified the Lord of glory 1 Cor. 2.8. Oracles they had and miracles enow: but they rejected the counſel of God againſt themſelves being not baptized Luke. 7.30. or if they were, yet remained they a viperous brood Mat. 3. and never attained to that anſwer of a good conſcience toward God 1 Pet. 3.21. The Schoolmen often cite the Philoſophers,Lombard Paſſim. ſeldome the Apoſtles; they count the authority of Fathers as good as that of Scriptures: neither doubt they to call the writings of the Eathers by the name of Scripture. Was not this to ſet mens threſhold by Gods threſhold: and their poſts by his poſts Ezek. 43.8. what marvel therefore though they became vain in their imaginations, and their fooliſh heart was darkened, while they taught for doctrines mens traditions? what marvell though Popiſh fopperies once ſo admired be now ſo much ſlighted, ſince the world ſeeth further into them, then formerly? Notable is that paſſage in K. Henry the eights proteſtation againſt the Pope; England is no more a babe; there is no man here, but now he knowes that they do fooliſhly, that part with gold for lead &c. Surely except God take away our right wits, not only the Popes authority ſhall be driven out for ever,Act. & Mon. 990. but his name alſo ſhortly ſhall be forgotten in England. We will from henceforth ask counſell of him and his, when we liſt to be deceived, when we covet to be in errour, when we deſire to offend God, Truth, and honeſty &c.
Ver. 8. But truely I am full of power] But doth it become the Prophet thus to praiſe himſelf? Laus proprio ſordeſcit in ore: and thoſe who vaunt moſt, have oft the leaſt courage; as thoſe creatures who have the greateſt hearts of fleſh, are the moſt timerous; as the Stag, Panther, Hare &c. For anſwer, it muſt be conſidered, that the Prophet ſpeaketh not here of his own good parts, out of a vain glorious humour (it was enough for him that he was all glorious within, Pſal. 45.13.virtuſque ſuo contenta theatro eſt) but to ſeparate himſelf from thoſe falſe prophets aforementioned, and to aſſert his calling by his qualifications, as doth likewiſe St. Paul 2 Cor. 12. to thoſe who ſought a proof of Chriſt ſpeaking in him. The word rendered But truly ſignifies, All which notwithſtanding: q. d. Albeit there is ſuch a generall defection from God, and ſuch unfaithfulneſſe in the Prophets of theſe times, yet I am full of power, lively and luſty, vigorous and vivacious.
by the ſpirit of the Lord] That noble Spirit, as David calleth him, that ſpirit of power, Pſal. 51. 2 Tim. 1.7.of love, and of a ſound mind (as Paul, that putteth ſpirituall mettle into the ſoule, and ſteeleth it againſt all oppoſition. And truely if the ſpirit put not vigour into us, how dead and flat are our duties and all ordinances like liquor that hath loſt its ſpirits? there is as much difference many times as betwixt cold water and Aquavitae.
and of judgment] to diſcern of things that differ, to time a word as the Prophet Eſay hath it,Eſa. 50.4. and to teach things profitable and proper to my auditours (not as He in the Emblem that gave ſtraw to the dog, and a bone to the Aſſe; or as thoſe falſe Prophets, who ſpake good of evill, and evill of good) and wiſely to diſtinguiſh betwixt law and Goſpel in praxi; Gratias agat Deo, & ſciatſe eſſe Theologum Luth.which who ſo can do, let him thank God, ſaith Luther, and let him know, that he is a Divine indeed.
and of might] Or, of manhood, virtue, prevalency againſt an adverſary, patience under whatſoever croſſe occurrences for the truths ſake, and for my p…ain-dealing. A miniſter had need be a man,foreign. every inch of him; and to play the man 1 Cor. 16.13. yea, as the good ſouldier of Jeſus Chriſt, to ſuffer hardſhip; being ſtrong in the Lord, and in the power of his might. He muſt be like the diamond in the High-prieſts breſtplate for hardneſſe and hardineſſe, as of Athanaſius Naz…a…zen teſtifieth, that he was Magnes & Adamas, both a loadſtone for his lovelineſſe and humility, and an Adamant for his reſolute ſtoutneſſe and magnanimity againſt thoſe that were evil.
to declare unto Jacob his tranſgreſſion, and to Iſrael his ſinne] to tell them of their wickedneſſe with the ſame liberty that they commit it. See here the true picture of a Preacher, both how he muſt be gifted, and how deeded; A thankleſſe office it is with the world to be thus bold and buſie; and very many miniſters affect to be counted no medlers: they think it enough to preach toothleſſe truths, and not to incurre the diſpleaſure of people, by telling them of their tranſgreſſions, and Gods jud…gements. But this is not the garb and guiſe of thoſe that are ſent and gifted by God. ſee Ezek. 3. and 33.
Verſ. 9. Hear this, I pray you, ye heads, &c.] He had had a bout with them before: but becauſe little good was thereby done, he is at them again; according to that counſel of the wiſeman, In the morning ſow thy ſeed, Eccleſ. 11.…in the evening withhold not thy hand; for thou knoweſt not, &c. Preach the word ſaith the Apoſtle, be inſtant (or ſtand over the work) in ſeaſon, out of ſeaſon, &c. 2 Tim. 4.2.foreign. Chryſoſtome told his Antiochians, that he would never give over preaching againſt that ſinne of ſwearing, till they gave over their ſwearing: which becauſe he could not get them to do, he breaks out into theſe words. It will be an hard ſpeech unto you, but I will ſpeak it: Though there be ſo many thouſands of you, yet there cannot be found an hundred that ſhall be ſaved: and I tell you true, I doubt of them too.
Ye heads of the houſe of Jacob, and Princes of the houſe of Iſrael] As bad as they were he gives them their titles. The devil alſo is to have his due: he is called by the holy Ghoſt Prince of the ayr, and his Angels are ſtiled Principalities, powers, Rulers of the darkneſſe of this world, Eph. 6.12. See the Note on verſ. 1.
that abhorre judgement] They were not onelyonly ignorant of it, verſ. 1. but abhorred it; and therefore abhorred it, becauſe they knew it not. Plato could ſay, that if morall vertue could be beheld with mortal eyes, it would attract all hearts to it ſelf. But theſe, as natural bruit beaſts made to be taken and deſtroyed, ſpake evil of thoſe things that they underſtood not, 2 Pet. 2.12. and what they knew naturally as bruit beaſts, in thoſe things they corrupted themſelves, Jude 10. being carried away by their impetuous and imperious luſts, they not onelyonly did that which was evil, but alſo hated the light of the law that reproved and ſentenced them: licenſing others by their practiſe at leaſt, to do the like. Such Centaures and Cyclopes were theſe princes of Iſrael grown; ſuch Heteroclites theſe heads of the houſe of Iacob. The whole head was ſick, Iſai. 1.5. the Rulers were a ſcab, Chap. 5.7. The Lord looked for judgement, but behold oppreſſion: for righteouſneſſe, but behold a crie. …. Caff.They had made the age not unlike that under Nero, wherein nothing almoſt was unlawful: but villany was acted by authority.
and pervert all equity] Heb. they pervert, &c. It is ſpoken to others, in token of abomination: See the like, Gen. 49.4. with the Note. Now equity or rectitude is perverted, when the guilty are acquitted and the innocent condemned,2 Chron. 19.7. (See Eſay. 5.20, 23. when there is accepting of perſons, and receiving of gifts.
Verſ. 10. They build up Zion with blood] Heb. bloods, that is, with goods gotten by rapine and robbery, to the utter undoing of many poor oppreſſed, whoſe livelihood is their life, Mar. 12. ult. Luk. 8.43. How much better Selymus the great Turk, who being upon his death-bed moved by Pyrrhus the Baſſa to beſtow the great wealth, taken by him from the Perſian Merchants,Turk. hiſt. … upon ſome notable hoſpital for relief of the poor, took order that thoſe evil-gotten goods ſhould be forthwith reſtored again to the right owners, to the ſhame of many Chriſtians who will not be drawn to do ſo. Our Henry the ſeventh indeed in his laſt will and Teſtament, deviſed and willed reſtitution ſhould be made of all ſuch moneys at had unjuſtly been levied by his officers. But how few ſuch princes are to be found?Speed. … It is held a goodly thing to build Zion, though it be with blood, and Jeruſalem with iniquity. But God, as he will not have ex rapina holocauſtum, ſo he infinitely abhorreth all thoſe, who, under pretext of religion in building ſome poor hoſpital with the fragments of their accurſed wealth, ſeek to make him a party, a partaker of their cruelty, as thoſe did, Eſa. 66.3, 4, Mar. 7.11. Mat. 23.14. Our Henry the third, when he had (after his many great exactions) ſent the Friar-Minors a load of freeſe to clothe them,Dan. hiſt. 168. had the ſame ſent back again with this meſſage, That he ought not to give almes of what he had rent from the poor, neither would they accept of that abominable gift. Zion is not to be builded or beautified with bloods, &c.
Verſ. 11. The heads thereof judge for reward,] Being ſo many locuſts, & latrones cum privilegio, as one ſaith, Well might Saint Paul ſay that covetouſneſſe is the root of all evil, 1 Tim. 6.10. It is here aſſigned as one cauſe (and carnal ſecurity as another) of that Regiment without righteouſneſſe, here juſtly complained of. And it was the worſe, becauſe it had over-run all ſorts of ſuch as were in place of power, whether Civil or Eccleſiaſtical. The Princes and Judges took gifts, which they ſhould not only not have taken, but have hated, Prov. 15.27. they ſhould have ſhaken their hands from holding of bribes, Eſay. 33.15. ſith there is a curſe to ſuch Magiſtrates with an Amen to it, Deut. 27.25. and Pſal. 15.5. excluſion out of heaven:Stapleton. Olim didici quid ſint munera, ſaid one once, Raine is good (ſaid another) and ground is good, ſed exeorum conjunctione fit lutum, of the mixture of theſe two is made dirt: So, Giving is kind, and taking is courteous: yet the mixing of them maketh the ſmooth paths of Juſtice foule and uneven. Nec prece nec precio, ſhould be the Magiſtrates Motto. And Iuſtice Iustice (as Moſes phraſeth it, Deut. 16.20.) that is, cleer ſheer juſtice without mud ſhould run down as waters, and righteouſneſſe as a mighty torrent, Am. 5.24.
and the Prieſts thereof teach for hire, and the Prophets thereof divine for money] They were meerly mercenary: and as Apollo's Oracles, corrupted by Philips gold, were ſaid foreign, to ſpeak as he would have them, ſo was it here. Both Prieſts and Prophets were ignava ventris mancipia, (ſee verſ. 5. with the Note) greedy dogs,In Mat. 10.16 ſlow-bellies, they all looked to their own way, every one for his gain from his quarter, Eſay. 56.11. Albertus Magnus complained of the covetouſneſſe of Paſtours in his time: Bernard for this cauſe calleth them Impoſtours, and By-ſeers, Hugo Cardinalis ſaid that the devil had two daughters, Avarice and Luxury: the former whereof he had married to the Iewes, the latter to the Gentiles: but now, ſaith he, the Prieſts have taken away both of them from their right husbands, and make uſe of them for their own. Si poſui aurum in conjugium meum, So the Septuagint read that text, Job. 31.24. ſignifying the covetous mans great love to money: whence Saint Iames calleth ſuch,2 Pet. 2. adulterers, and adultereſſes, Chap. 4.4. Saint Paul ſaith they minde onelyonly earthly things (ſc. their purſes and paunches) Phil. 3.19. and and unceſſantly wooe this Mundus immundus, this vile ſtrumpet the world: having eyes full of the adultereſſe, and that cannot ceaſe to ſinne. But their money ſhall periſh with them that teach for hire, that follow the miniſtery onelyonly as a trade to pick a living out of, qui plus fiſco quam Chriſto vacant, plus attonſioni quam attentioni gregis, & ubi non vident quaeſtum, rident Chriſtum, &c. All ſeek their own, not the things which are Jeſus Chriſts, Pſal. 2.21.
yet will they lean upon the Lord] Or, lay their weight upon him, as upon a ſtaffe or crutch, velut firmiſſimo ſcipione. Thus their forefathers (Pſal. 78.32, 35.) though they ſinned ſtill, and believed not for his wondrous works, yet they would needs believe that God was their Rock, and the high God their Redeemer. So their ſucceſſours, Jer. 3.3, 4, 5. when they had ſpoken and done evil as they could, yet, having a whores forehead, they could give goodly words, Wilt thou not from this time crie unto me, My father, thou art the guide of my youth? Will he reſerve his anger for ever? Will he keep it to the end? Here were good words (for they are good cheap, as we ſay) but nothing more. The Lord was much in their mouthes, but farre from their reins, Jer. 12.2. Selfe-deceivers think they lean upon the Lord, when it is no ſuch matter: Their faith is a mock-faith, a ſtrong phanſie, a blind preſumption, which will prove but a broken reed, and was never true to thoſe that truſted it. Surely as he that maketh a bridge of his own ſhadow cannot but fall into the brook; ſo neither can he eſcape the burning lake, that had rather be carnally ſecured, then ſoundly comforted. Good gold is a cordial; ſo is not Alchymy gold: neither will it paſſe the ſeventh fire, as the other will. Security is the forerunner of calamity: neither miſcarry any ſo ſure or ſo ſoon, as the over-confident.
and ſay, Is not the Lord amongſt us] And hath he not promiſed ſo to be for ever? True, but upon condition that you be with him, and no otherwiſe, 2 Chron. 15.2. He is not ſo tied to you, but that he can go away from you. See his many removes, Ezek. 9, 10, and 11 Chapters; and obſerve, that ſtill as he goes out, ſome judgement comes in. They call themſelves of the holy city, and stay themſelves upon the God of Iſrael, the Lord of hoſts is his name, Jer. 48.2. but all this was but court-holy-water, as they call it, empty words; ſuch as our profligate profeſſours are full of. But wilt thou know, O vain man, (or, O empty man) that words without works are bootleſſe? Jam. 2.20. that externall priviledges alone profit not,foreign. Jer. 7.4. Act. 6.14. that formal profeſſion and performances are diſaccepted, and thoſe that pleaſe themſelves therewith are but as women travelling with a falſe birth, Iſai. 26.18. Men are wont to do with theſe, as thoſe Conjurers did with the name of Jeſus; they thought if they uſed that name, it was enough. They heare therefore,Act. 19.5. Jeſus I know, and Paul I know, but who are ye? So ſhall it fare with ſuch as glory in this, that they were born in the boſome of the Church, live under the means of grace, &c. Gehezi took the Prophets ſtaffe: but there was ſomething more, elſe the childe had not been raiſed. Thoſe tell but an ill tale for themſelves, that have no more to ſay but this, Is not the Lord amongst us? Men are the worſe for his preſence with them, if they walk not worthy of the Lord in all wel-pleaſing, Col. 1.10.if they have not grace to ſerve him with reverence and godly fear: for even our God is a conſuming fire, Heb. 12.28, 29.
None evil can come upon us] Let Prophets ſay what they pleaſe, we ſhall have peace, Deut. 29.19. all ſhall be well with us, whiles God is with us, and for us.Job. 8.20. Exod. 34. Pſal. 5. But God will not take the wicked by the hand, ſaith Job, neither will he at all acquit the guilty, ſaith Moſes. The fooliſh ſhal not ſtand in his ſight, ſaith David: for he hateth al the workers of iniquity, Pſal. 5.5. Beware of him and obey his voice; provoke him not: for he will not pardon your tranſgreſſions, Exod. 23.21. or if he do, yet 'tis two to one, that he will take vengeance of your inventions, Pſal. 99.8. Shake off therefore carnal ſecurity: fear the Lord, and depart from evil.
Verſ. 12. Therefore ſhal Zion for your ſake be plowed as a field] even for your ſakes, O wicked Princes, Prieſts and Prophets; you are the traytours that have betrayed us all into the hands of divine juſtice: to be angry with us for ſaying ſo, and telling you what to truſt to, is as if ſome fond people ſhould be angry with the herald, or the trumpet, as the cauſe of their warres.
Zion ſhal be …lowed as a field] Shall be utterly laid waſte and ſevelled. Conquerours uſed to plow up thoſe places that they would not have re-edified; and to ſow them with ſalt, Judg. 9.45. It muſt needs be a diſmal deſtruction, that is deſcribed in ſuch exquiſite tearms. Alterius perditio tua ſit cautio. This threatning of the Prophet took ſo well, that the judgement was reſpited for above an hundred years, Jer. 26.19. But now mens hearts are more hardned, and therefore their deſtruction more haſtened.
and Jeruſalem ſhal become heaps] Rupes ruderum, This they once thought as poſſible, as to overthrow Gods own throne: the very diſciples had a conceit that the World could not outlaſt the Temple, as may be gathered from Mat. 24.3. But they (ſome of them) lived to ſee themſelves confuted, and our Saviours words verified, There ſhal not be left here one ſtone upon another, that ſhall not be thrown down, Verſ. 2.
and the mountain of the houſe] that famous houſe that was worthily reckoned one of the ſeven wonders of the world, and ſtood upon mount Moriah.
As the high places of the forreſt] As wooddy and deſert places, fit onelyonly for wild beaſts, Lege & Luge, ſaith one, ſpeaking of Jeruſalems deſolation.