Commentary on the Minor Prophets, Commentary 6 · Chapter 6
CHAP. VI.
Verſe 1. HEar ye now what the Lord ſaith,] Exordium breve eſt, ſed planè patheticum, ſaith Gualther. This is a ſhort, but pithy and patheticall preface; wherein he wooes their attention: Audite quaeſo, Hear, I pray you. Miniſters are ſpokeſmen for Chriſt, and muſt therefore give good words: and yet remembring on whoſe errand they come, it is required that they be found faithfull, 1 Cor. 4.2.
Ariſe, contend thou] Surge, age, O Micah! Debate thou Gods cauſe againſt this rebellious and ingratefull people, as it were in judgement: calling all, even the inſenſible creatures to be judges. See the like, Deut. 32.1. Eſay 1.2. Mic. 1.2. (for theſe two Prophets have many things common) and be ſenſible, that ſome ſit as ſenſeleſſe before a Preacher ſtill, as the ſeats they ſit on, pillars they lean to, dead bodies they tread upon: ſo that we have need (as One did once in my hearing) to call to the walls and windows to hear the word of the Lord. This heavy ear is noted for a ſingular judgement, Mat. 13.13, 14. Eſay 30.8, 9. The Philoſopher was angry with his Boeotians: telling them that they had not their name for nought, ſith their ears were Ox-ears, and that they were dull creatures, and uncapable of counſel. Demoſthenes alſo for like cauſe, called upon his countrey-men of Athens, to get their ears healed: and Diogenes uſed to tell his tale to the ſtatues and images, that he might inure himſelf to loſe his labour, as he had ſo often done, in ſpeaking to the people.Pag. 18. Let us, to the wearing of our tongues to the ſtumps, preach and pray never ſo much, men will on in ſinne, ſaid bleſſed Bradford, in that excellent Sermon of his of Repentance. We cry till we are hoarſe (ſaith another rare Preacher) we ſpeak till we ſpit forth our lungs: but all to as little purpoſe as Bede did, when he preached to an heap of ſtones. Aſine quiſpiam narrabat fabulam: at ille movebat aures. But ſhall people thus carry it away, and God loſe his ſweet words? Never think it. Thoſe that will not hear the word, ſhall hear the rod, verſe 9. of this chapter: and if they could but ſee their miſery, they would do as the Prophet requires, cut their hair and caſt it away, under the ſenſe of the horror of Gods indignation, Jer. 7.27, 29. they would beg of God a hearing ear, (which is as an ear-ring of gold, Prov. 25.12.) and beſeech him to make the bore bigger, that his word might enter: yea to draw up the ears of their ſouls to the ears of their bodies, that one ſaving ſound might pierce both at once. Let him that hath an ear to hear, hear: or if yet any think good to forbear, let him forbear, Ezek. 3.27. but he will certainly repent it. He that now gives God occaſion to call to the hills, &c. ſhall one day tire the deaf mountains, ſaying, Fall on me, hide me, daſh and quaſh me in a thouſand peeces. O that I might trot directly to hell, and not ſtay to hear that dreadfull Diſcedite, Go ye curſed!
Verſe 2. Hear O ye mountains the Lords controverſie] Although the people would neither hear nor obey God, the Prophet doth: and, according to command, he ſummoneth the mountains to hear and teſtifie: the Lord ſeeming to ſay unto him, as once he did to Ezekiel; But thou ſonne of man, be not thou rebellious like that rebellious houſe: but hear what I ſay unto thee, and do it. It might ſeem to him a ſenſeleſſe thing to cite the mountains, &c. But hee knew that if God command a thing, to argue or debate upon it were bold preſumption; to ſearch the reaſon of it, proud curioſity, to detrect or diſobey it, flat rebellion. To the mountains and foundations of the earth he applies himſelf: happly with like minde, and in like manner as the Hoſt of Nola did to the Church-yard: and there called at the graves of the dead; Oh ye good men of Nola, come away;Anton. de Guevara. for the Roman Cenſor calls for your appearance: for he knew not where to call for a good man alive.
and ye ſtrong foundations of the earth] Thoſe roots of the mountains, Jon. 2.7. yet not ſo ſtrong, but God can ſhake them, Job 9.5, 6. Nah. 1.5, 6. and that by ſo weak a creature as air, gotten under ground, and ſeeking a vent. Hee can lift them off their foundations, Deut. 32.22. and carry them to another place to hear his controverſie, as he did the hill in Herefordſhire, Anno 1571.Camden. de B…tan. fol. 473. Polan. ſynt. and that other in the territories of Bern, that removing out of his place in an earth-quake, covered a whole village, that had 90 families in it. See the Note on Amos 1.1.
for the Lord hath a controverſie with his people,] See the Note on Hoſ. 4.1. and learn to tremble before this great God, who ſitteth upon the circle of the earth, and the inhabitants thereof are as graſhoppers, Eſay 40.22. which he can ſhake out of their place at pleaſure, and ſend them packing to hell. O conſider what a fearfull thing it is to be at controverſie with God: and to have him both our Accuſer, witneſſe, and Judge. O the terrour of the Lord at that great and laſt day of the world! Ʋtinam ubique de hoc judi…io diſſeretur! Then ſhall they begin to ſay to the mountains, Fall on us (but they ſhall reply,Luke 23 30. we are witneſſes againſt you for your deteſtable unthankfulneſſe) and to the hills, Cover us, but they ſhall eccho out Cover us; for who can dwell with this devouring fire? who can abide theſe everlaſting burnings?
and he will plead with Iſrael.] At which time they ſhall find, that an empty title, hath but an empty comfort; and that tribulation and anguiſh ſhall be on every ſoul of man that doth evil: but of the Jew firſt, becauſe of his priviledge,Rom. 2.9. and then of the Gentile. None ſo deep in utter darkneſſe, as thoſe that once were Angels of light. Let us all pray with holy David, Enter not into judgement with thy ſervant, O Lord, &c. And with Job, If thou ſhouldſt contend with me, Pſal. 143.2. Joh 9.2, 3. Dan. 9.7, 8.I could not anſwer thee one of a thouſand. And with Daniel, O Lord, righteouſneſſe belongs unto thee: but to us confuſion of face, becauſe we have ſinned againſt thee.
Verſe 3. O my people, what have I done unto thee?] Or rather, what have I not done, to do thee good? O generation, ſee yee the word of the Lord, Jer. 2.31.and not hear it onelyonly: was ever any thing more evidencing and evincing then what I now alledge? Have I been a wilderneſſe unto Iſrael, a land of darkneſſe? May I not well ſay unto you, as He did to his ungratefull countreymen; What? Are ye weary of receiving ſo many benefits from one man? But ſay; What hurt have I ever done you?Themiſtocles. and wherein have I wearied you, or been troubleſome to you? unleſſe it be by daily loading you with loving-kindneſſes, Pſal. 68.19. and bearing with your provocations? Forgive me that injury, 2 Cor. 12.13.
Teſtifie againſt me,] Put me in remembrance, let us plead together, declare thou againſt me, that thou mayeſt be juſtified, Eſay 43.26. See here, firſt, with what meekneſſe, and mildneſſe God proceedeth againſt ſinners, ſo Eſay 5.3. Judicate quaeſo. See, next, that God is content, for our better conviction, to ſubmit his courſes unto ſcanning, and to bring his proceedings with us to a triall, before hee paſſe ſentence; that he might be juſtified when he ſpeaketh, and cleared when hee judgeth, Pſal. 51.4. Here hee wills them to plead the cauſe with him, as it were at even hand; offering to make anſwer to whatſoever they could object, or lay to his charge. Seipſum quaſi reum ſiſtit. He maketh himſelf the Defendant,Gualther. and bids them put in their Bill of complaint againſt him, freely and without fear. This is Stupenda ſanè dignatio, a wonderfull condeſcention indeed. Should he uſe martiall law againſt us,M. Neh. Rog. and aſſoon as ever we offend (like Draco) write his lawes in blood upon us (as One well ſaith) it were but juſt and right. But for him to reaſon and plead with us about the juſtice of his cauſe before he proceedes to judgment, this deſerves admiration and acknowledgement in the higheſt degree. O the depth!
Verſe 4. For I brought thee up out of the land of Egypt] Here God twits them with his former favours: which he never doth, but in caſe of brutiſh unthankfulneſſe. Now there was brutiſh, and worſe. To render good for evill is divine: good for good is humane: evill for evill is brutiſh: but evill for good deviliſh. This makes God, contrary to his cuſtome, upbraid people with what he hath done for them: and angrily call for his love-tokens back againe, as Hoſ. 2.9. For their deliverance out of the Egyptian ſervitude how great a mercy it was, ſee the Note on Hoſ. 11.1. ſuch as they were againe and againe charged never to forget Deut. 6.12. and 5.15. and 26.5. to 12. How much more bound are we to God for our Redemption by Chriſt? for what's Pharaoh to Satan? Egypt to this preſent evill world? Egyptian bondage to fins ſlavery? Seeing then that our God hath given us ſuch deliverance as this, ſhould we againe break his commandements &c. Well might the hills and mountaines teſtify againſt ſuch a monſtrous unthankfullneſſe, and diſingenuity.
and redeemed thee out of the houſe of ſervants] Gradatim progreditur, ſaith Calvin. It was ſomthing to be brought out of the land of Egypt, a moſt ſuperſtitious place: where they turned the glory of the incorruptible God to the ſimilitude of the image of a corruptible man (for they defiled their king Oſiris) and of birds (for they worſhipped the hawk and Ibis) and of foure-footed beaſts (for they worſhipped an ox,Rom. 1.23. a dog, a cat, a ſwine) and of creeping things, for they worſhipped the Crocodile, Ichneumon &c. yea they worſhipped plants and pot-herbs. Hence the Poet
Felices gentes,Iuven. quibus haec naſcuntur in hortis
Numina—
To be brought out therefore from amongſt ſuch hatefull Idolaters was no ſmall favour, leſt they ſhould ſmell of their ſuperſtitions, as Mica's mother did after all that ayring ſin in the deſert Judg. 17.3. and Jeroboam, by being there awhile, had learned calf-worſhip: hence that ſtrickt charge never to make leagne with them. But to be redeemed out of the houſe of ſervants, was more: out of the iron furnace Deut. 4.20. Ier. 11.4. where they wrought night and day in latere & luto Exod. 1. in ſetting up thoſe famous Pyramids, and treaſure-cities for Pharaoh, where they ſerved with rigour, Exod. 1.13. their lives were made bitter with hard bondage ver. 14. till God withdrew their ſhoulders from the burden, and their hands did leave the pots Pſal. 81.6. till they ſaw the God of Iſrael: and there was under his feet as it were a paved-work of a Saphire-ſtone Exod. 24.10. to ſhew, that God had now changed their condition, their bricks made in their bondage to Saphirs. Confer Eſay 54.11. and conſider what God hath done for us, by bringing us into the glorious liberty of his own children, who were once the devils drudges and dromedaries, ſerving diverſe luſts and pleaſures Tit. 3.3. which gave lawes to our members Rom. 7. and held us under in a brutiſh bondage, much worſe then the Heathens mil-houſe, the Turks gallies, Bajazets iron-cage, the Indian mines, or Egyptian furnace. For there, if they did their task they eſcaped ſtripes; but here, let men do the devill never ſuch doughty ſervice, they are ſure of ſcourges and ſcorpions after all, armies and changes of ſorrowes and ſufferings: terrours and torments, without any the leaſt hope of ever either mending or ending. This ſhould make us lift up many an humble, joyfull, and thankfull heart to our moſt powerfull Redeemer: ſaying with St. Paul, Now to the King eternal, immortal, inviſible, the only wiſe God, be honour and glory for ever and ever, Amen. 1 Tim. 1.17.
and I ſent before thee, Moſes, Aaron and Miriam] As three principall guides, and Miriam for one: who did her part among the women Exod. 15.20. and, having a prophetick ſpirit, became a ſingular inſtrument in the hand of God who ſpake by her Num. 12.2. But her weak head was not able to bear ſuch a cup of honour, without being intoxicated: which cauſed her father to ſpit in her face Num. 12.2, 14. Her death is recorded in ſcripture Num: 20.1. but not her age, as is Sarahs Gen. 23.1. Some have obſerved that God thought not fit to tell us of the length of the life of any woman in Scripture but Sarah, to humble that ſex. But as ſoules have no ſexes, ſo of ſome women (ſuch as were Miriam, Deborah, the Virgin Mary, Priſcilla, Blandina, the Lady Jane Gray, Q. Elizabeth &c.) it may be ſaid, that in them, beſides their ſex, there was nothing woman-like or weak: as if (what Philoſophy ſaith) the ſoules of theſe noble creatures had followed the temperament of their bodies, which conſiſt of a frame of rarer roomes, of a more exact compoſition, then mans doth. It is poſſible that Miriam might (till that matter of emulation betwixt her and Moſes his wife fell out) be as helpfull to Moſes and Aaron, as Nazianzens mother was to his father;Non ſolum adjutricem in pietate, ſed etiam doctricem & gubernatricem. Nazian. Epitap. pat. not a help-fellow only, but a doctreſſe and governeſſe.
Verſe 5. O my people remember now what Balak] There muſt be a Recognition of Gods mercies, or elſe there will neither follow Eſtimation, nor Retribution: Elſe we that ſhould be as temples of his praiſes, ſhall be as graves of his benefits. Our ſoules are naturally like filthy ponds, wherein fiſh die ſoon, and frogs live long; rotten ſtuff is remembred, memorable mercies are forgotten; whereas the ſoul ſhould be as an holy Ark, the memory like the pot of Manna preſerving holy truths as the Law; and ſpeciall bleſſings, as Aarons rod, freſh and flouriſhing. This Iſrael did not, and are therefore juſtly blamed Pſal. 106.7, 13, 21. and here againe reminded of one ſignall mercy among many, that they might take notice of the enemies malignity, Gods benignity, and their own indignity and ingratitude, that parching wind, that drieth up the fountaine of divine favours.Ventus urens & exſiccans.
what Balack king of Moab conſulted] Joſhua ſaith, that he aroſe and fought againſt Iſrael chap. 24.9. that is, he had a good mind to have fought, but he did not becauſe he durſt not. So Eſth. 8.7. Haman is ſaid to have laid his hand upon the Jewes, becauſe he intended and attempted ſuch a matter. They, that is the Sortilegi or Lot-ſorcerers, with whom, Balack-like, he conſulted, caſt Pur, that is, the lot before Haman from day to day, and from month to month: viz. Eſth. 3.7.to find out what month or day would be lucky for the accompliſhment of his intended maſſacre of the Iewes: but before that black-day came, Mordecai was advanced, and Haman hanged. Now, as there, by the ſpeciall providence of God overruling the ſuperſtition of that wicked wreth, way was made for the preſervation of Gods people: So was it here. Balack conſulted, and Balaam anſwered him: that is, he was as willing to curſe as the other would have had him, but might not: for God would not harken unto him, but bleſſed his people ſtill, and delivered them out of his hand Ioſh. 24.10. Yea though at length he was reſolved to curſe howſoever, and therefore went not forth as at other times to ſeek for inchantments, but ſet his face toward the wilderneſſe, as if he would do the deed, whatever came of it Num. 24.1. Yet his indevour was fruitleſſe and fruſtrate. So ſhall the malicious attempts of Rome and Hell be againſt the Reformed religion and the Profeſſors thereof (whom the Romiſh Balaam banns and curſes with bell book and candle (at the inſtigation of the Spaniſh Balak, with his factours the Jeſuits) ſo long as they adhere to him and pray as Pſal. 109.26, 27, 28, 29. Help me O Lord my God: O ſave me according to thy mercy. That they may know, that this is thy hand: that thou Lord haſt done it. Let them curſe, but bleſſe thou: When they ariſe, let them be aſhamed, but let thy ſervants rejoyce &c. Salvation is of the Lord: his bleſſing is upon his people.
from Shittim unto Gilgal] Oratio elliptica: q. d. Remember what I did for you at Shittim in the wilderneſſe, and ſo all the way untill you came into the promiſed land, even to Gilgal, where you firſt pitched tent Ioſh. 5.8, 9, 10. At Shittim it was, where, by the peſtilent counſel of Balaam (the devils ſpelman) the Midianites out-witted them, by ſetting faire women before them as a ſtumbling-block Num. 25.1, 18. to draw them to thoſe two ſiſter-ſins, adultery and idoaltry. Then and there,Digni qui fu… ditus delerentur. Gualth. the heades of the people were hanged up before the Lord againſt the Sun, and ſome others; when as God might juſtly have cut them all off, and caſt them away from being a people before him. Nonne illic refulſit admirabilis Dei gratia? ſaith Calvin: was not this a miracle of Gods mercy?
that ye may know the righteouſneſſe of the Lord] i. e. the faithfulneſſe and goodneſſe of God in keeping promiſe with your fathers, notwithſtanding your provocations. Or my righteous dealings with thoſe fornicatours and adulterers, whom I there judged: preſerving the innocent, or penitent, till they came to Gilgal, and onwards. Or that thou maiſt know how juſt my complaint is of thee, and mine action againſt thee. So Vatablus expounds it.
Verſe 6. Wherewith ſhall I came before the Lord] This is vox populi the voice of the people now convinced in part; or at leaſt of ſome one for them. Praeſtat herbam dare quàm turpiter pugnare. Better yeeld then diſgracefully hold out the conteſt. God, ſay they hath the better of us: neither need he now call upon heaven and earth to arbitrate, nor on the mountaines and ſtrong foundations to heare the quarrell, for we are ſelf-condemned Tit. 3.11. Our own conſciences reade the ſentence againſt us, we have deſerved to be deſtroyed: but oh what may we do to avert and avoid his wrath? what ſhall we do that we might work the works of God? Ioh. 6.28. Loe this is the guiſe of graceleſſe men: faine they would pacifie God, and work themſelves into his grace and favour by ceremonies and frivolous buſineſſes: yea they offer largely for a diſpenſation to live in their ſins, which they had as liefe be knockt o' th' head, as part with. Intere à per flexuoſos circuitus fing unt ſe ad Deum accedere, In loc.à quo tamen ſemper cupiant eſſe remoti, ſaith Calvin, they fetch a compaſſe about God, but care not to come near him. Heaven they would either ſteale if they could, or buy at any hand, if they might: faine they would paſſe è coeno ad coelum, à deliciis ad delicias from Dalilab's lap to Abrahams boſome: faine they would (as One ſaith) dance with the devill all day, and then ſup with Chriſt at night. They ſeem here very inquiſitive and ſolicitous about their ſoules health: they give the half-turn ſed ad Deum uſque non revertuntur but they return not even to God: like a horſe in a mill they move much, but remove not at all: like thoſe ſilly women 2 Tim. 3.6, 7. or as ants that run to and fro about a mole-hill, but grow not greater.
and how my ſelf before the high God] Or, ſhall I bow my ſelf &c. will that, or any like bodily exerciſe pleaſe him, or paciſy him? if cringing or crouching will do it, if ſack-cloth and aſhes, if hanging down the head and going ſoftly, if pennances and pilgrimagts &c. hypocrites do uſually herein out-do the upright. Doth the Publican look with his eyes on the ground? the hypocriticall Jewes will hang down their heads like bulruſhes. Doth Timothy weaken his conſtitution by abſtinence? the Phariſees will never give over till his complexion be wholy withered and wanzed. Doth Paul correct his body with milder correction, as it were a blow on the cheek? the Jeſuite will martyr his ſides with the ſevere diſcipline of ſcorpions. But although God muſt be glorified with our bodies alſo 1 Cor. 6.20. and externall ſervice is required (what ever the Swenkfeldians ſay to the contrary) yet Bodily exerciſe of it ſelf profiteth little 1 Tim. 4.8. and let thoſe that brag off or bind upon their outward worſhip of Chriſt conſider, that the devill himſelf in the demoniack of Gadara fell down and worſhipped him. What comfort can there be in that which is common to us with devils? who as they beleeve and tremble, ſo they tremble and worſhip. The outward bowing is the body of the action; the diſpoſition of the ſoule, is the ſoule of it.
ſhall I come before him with burnt-offerings &c.] ſhall I prevent him, and propiciate him with holocauſts? ſhall I meet him marching againſt me, and thus make my peace with him? The Jewes were much in ſacrifices, till they wearied Gods ſoule therewith, and all his ſenſes Eſay 1.13, 14, 15. but they were ſacrificing Sodomites ver. 10. they ſtuck in the bark, they pleaſed themſelves in the work done, not attending the manner, which either makes or marres every action, and is mainely eyed by God: their devotions were placed more in the maſſy materiality, then inward purity; and hence rejected David could tell (through theſe Queſtioniſts could not) that God deſired not ſacrifice, further then as thereby men were led to Chriſt; and that the ſacrifices of God are a contrite ſpirit Pſal. 51.16.17. that no burnt offering is acceptable, not calf of a yeare old, unleſſe laid on the low altar of a broken heat, which ſanctifieth the ſacrifice.
Verſe 7. Will the Lord be pleaſed with thouſands of ramms] It was taken for a maxime among all nations, that no man was to come before God empty-handed: nor to ſerve him of free-coſt. And although Lycurgus the Lacedemonian made a law, that no man ſhould be at very great charge for a ſacrifice, leſt he ſhould grow weary of Gods ſervice: yet when the famous carver Phidias, adviſed the Athenians to make the ſtatue of Minerva rather of Marble, then of Ivory. 1. becauſe more durable (this paſſed with allowance.) 2. becauſe leſſe chargeable: at the mention hereof, with infinite indignation they commanded him ſilence. Pliny tells us, of Alexander the Great, that when, as being yet a youth, he caſt great ſtore of frankincenſe upon the altar, and his School-maſter told him, he muſt not bee ſo liberall, till he had ſubdued the frankincenſe-countreys: when once he had conquered Arabia, he ſent his ſchool-maſter a ſhip full of frankincenſe, largely exhorting him to worſhip the gods therewith. Superſition is, for moſt part, not liberall onelyonly, but prodigall; and no wonder, when as good works are by Bellarmine ſaid to be mercatura regni coeleſtis the price and purchaſe of heaven. Hence their Churches are ſo ſtuffed with vowed preſents, and memories, as at Loretto, Spec. Europ.and elſewhere, they are fain to hang their Cloyſters, and Church-yards with them. What would not men give, what will they not ſuffer, that they may be ſaved? I would ſwim thorow a ſea of brimſtone, ſaid One, that I might come to heaven at laſt. But thoſe that would buy heaven, and do offer as theſe here, a bribe for a pardon, ſhall hear, Thy money periſh with thee: And thoſe that ſeek to bee ſaved by their works, Luther fitly cals, the Devils martyrs: They ſuffer much, and take much pains to go to hell, they buy their damnation, as One ſaith the Phariſees did, when they gave Iudas thoſe thirty pieces, for which he ſold his ſalvation.
Shall I give my firſt-born for my tranſgreſſion, &c?] The ſuperſtitious Iews uſed, we know, to offer up their children in ſacrifice to Moloch, or Saturn, 2 King. 17. and 21. and 23. and that, in an apiſh imitation of Abrahams offering his ſonne Iſaac. Euſeb. praep. Evang. lib. 4. Diod. Sic. l. 20.to the ſame Saturn the Phoenicians are ſaid to have ſacrificed the beſt of thei ſonnes. So did the Carthaginians, as Diodorus Siculus teſtifieth. And when as they had for awhile left off ſo to do, and were overcome by Agathocles, they (ſuppoſing that the gods were therefore angry with them, becauſe they had not done as formerly) ſlew 200. at once, at the altar, of their young Nobility, to pacifie the offended deity. Of like ſort were Anammelech, and Adrammelech, the gods of Sepharvaim, unto whom that people burnt their children in the fire, 2. King. 17.13. And little better were our Anceſtours, the old Brittones, who not onelyonly ſacrificed their ſtrangers, but their children too, non ad honorem ſed ad injuriam religionis. Camd. Britan…Here then the Prophet ſeemeth to ſpeak by way of Conceſſion, that he may ſhew theſe Queſtioniſts, how little it would avail them to ſacrifice their children, if ſuch a thing were lawfull to be done.
Verſe 8. Hee hath ſhewed thee, O man, what is good] i. e. What is right, juſt, and acceptable to himſelf. Hee ſhewed it by the light of Nature: for Ariſtotle (Natures ſecretary) ſaith, It is not likely that God is ſo well pleaſed with the coſtlineſſe of the ſacrifices, as with the godlineſſe of the ſacrificers. He hath ſhewed it much more by the light of Scripture: there he hath told thee,Ariſt. in Rheto… what is the unum neceſſarium, One thing neceſſary; in compariſon whereof all other things are but by-buſineſſes: what is the Totum hominis, the whole duty of man, ſc. to fear God, and keep his commandements, Eccleſ. 12.13. What is the Bonum hominis, as here, yea, the Summum Bonum, or chiefeſt good of man, attainable in this life; viz. Communion with God, and Conformity to God.
And what doth the Lord require of thee] But thee? Quia in omni creatura terrena nihil melius fecit te, ipſe quaerit te à tu, quia in perdideras te, in te, Aug. ſerm. 136. de temp.as Auguſtine elegantly paraphraſeth this Text. In as much, as God hath among all earthly creatures, made nothing better then thee, therefore he requireth thee, of thee, &c.
But to do juſtly, and to love mercy] This is the ſumme of the ſecond Table: as that which followeth, is of the firſt, to walk humbly with thy God. Here then is a brief of the whole Bible, a little Bible, as the eleventh to the Hebrews, is by One not unfitly called, A little Book of Martyrs. Do this and live: Do this here enjoyned, and thou ſhalt never fall: yea, thou ſhalt go gallantly into heaven, as Saint Peter hath it, 2 Epiſt. 1.10, 11. Certa ſemper ſunt in paucis, ſaith Tertullian. Things ſimply neceſſaryk, whether to be beleeved or practiſed, are few in number, but many in vertue; in ſight ſmall, but great in weight: like gold, which being ſolid, is contracted into a narrow room: but may be drawn into ſo large an extent, that one angel may cover an acre of ground, as the Naturaliſts have obſerved. To do juſtly, is the duty; not onelyonly of Magiſtrates, whom God hath entruſted with the adminiſtration of his earthly kingdom, by the due execution of vindicative and remunerative juſtice, but alſo of all other perſons, in their ſerver all places and ſtations, whoſe rule muſt be that golden ſaying of our Saviour, Whatſoever ye would that men ſhould do unto you, do ye even ſo to them: for this is the law and the prophets, Mat. 7.12. See the Note there.
And to love mercy] This is more then to ſhew mercy: for that a man may do, and yet, for want of love, loſe all, 1 Cor. 13. He muſt not onelyonly draw out his ſheaf, but his ſoul to the hungry, Eſay 58.10. nor diſtribute ſpirituall alms, but do it out of deep affection, as Titus, 2 Cor. 7. he muſt be ready to diſtribute, willing to communicate, 1 Tim. 6.18. his mercy muſt flow from him, as water doth from the fountain, or light from the Sun: it muſt not be wrung from him, as verjuyce from a crab, or as diſtilled water is forced out by the heat of the fire. Let the love of Chriſt conſtrain us to look out ſome of his receivers, (as David did Jonathans ſtock) to whom we may ſhew mercy for his ſake. What though we be weak, yet if willing to ſhew mercy,2 Cor. 8. God accepteth according to that a man hath, and not according to that he hath not. The widows mite is beyond the rich mans magnificence: becauſe it came out of a richer minde: The Apoſtle bids, Put on, as the elect of God, holy and beloved, bowels of mercies, kindneſſe, Col. 3.12. ſuch as the Gaoler had toward Paul and Silas: ſuch as the Samaritan had toward the wounded man by the way-ſide: ſuch as thoſe primitive Chriſtians had, who came to the Church, with ſtrong affections, with large contributions, Acts 4.34. The like is foretold of Tyrus when converted, Eſay 23.18. and of Ethiopia, Pſal. 68.31. that ſhee ſhall haſtily ſtretch her hands unto God, Heb. ſhe ſhall make them run, noting her readineſſe, and ſpeedineſſe, in giving her goods unto the ſaints. The tender mercies of the Almighty, ſhed forth abundantly upon His, leave a compaſſionate frame upon their hearts, and do dye their thoughts, as the die-fat doth the cloth.
And to walk humbly with thy God] Or, Baſhfully, with an holy ſhamefacedneſſe, and ſollicitoſneſſe of doing any thing that may offend the eyes of Gods glory. Yea, what care, faith the Apoſtle, 2 Cor. 7.11. ſc. of walking worthy of the Lord, unto all-pleaſing, Coloſ. 1.10. as proving your hearts and lives to him in every part and point of obedience. This the Lord in a myſtery taught his people, Deut. 23.13, 14. when commanding them to cover their excrements with a paddle, hee giveth this reaſon thereof. For the Lord thy God walketh in the middeſt of thy camp, &c, therefore ſhall thy camp be holy, that he ſeen no unclean thing in thee, and turn away from thee. They that ſtand in the preſence of Princes muſt be every way exact: and give them all due reſpect. Now a good man, like a good Angel, is ever in Gods preſence: and muſt therefore walk worthy of the vocation wherewith he is called, with all lowlineſſe and meekneſſe, Epheſ. 4.1, 2. with all modeſty, and demiſſion of mind, and of demeanour, (as the word here ſignifieth) and eſpecially, when he draweth night to God in holy duties.1 Chro. 29.14. Then it muſt be his care to exerciſe a three-fold humility. Firſt, precedent, before he ſets upon Gods ſervice, he muſt in heart devote, and dedicate all that he is, and hath, as a due debt to the Almighty, ſaying with David, Juſtinian.It is of thine own, Lord, that I give thee: foreign, as that good Emperour ſaid. The ſecond is concomitant: when in the performance of good duties, he hath grace, (this lovely grace of humility eſpecially) whereby hee may ſerve God acceptably with reverence and godly fear; which is nothing elſe but an awfull reſpect to the divine Majeſty,Heb. 12.28. with whom wee have to do, Heb. 4.13. The third is ſubſequent; when after hee hath done his beſt, he is dejected in the ſenſe of his many failings in the manner; and looking on his plumes, he looketh alſo on his black feet, and is abaſhed, and abaſed before the Lord. Lo, this is to humble himſelf to walk with his God. And as many as walk according to this rule, peace be on them, and mercy, and upon the Iſrael of God.
Verſe 9. The Lords voice crieth unto the city] Or, ſhall cry, viz. by his Prophets. foreign,Herodet. ſaid the Heathen. God loves to fore-ſignifie, to warn before he woundeth, to foretell a judgement, before he inflicteth it. He had ſhewed his people what was good, and what he required of them: but to little purpoſe, through their unteachableneſſe, and ſtubbornneſſe. He thereatneth therefore here to take another courſe with them.
And the man of wiſdome ſhall ſee thy name] Gualther rendreth it, And the man of Eſſence, &c. that is, qui revera vir eſt, non caudex aut truncus, hee that is a man indeed, or not a ſtock, or trunck (ſuch an one as was that ſapleſſe fellow Nabal, in whom all true reaſon was decayed and faded) will eaſily ſee Gods name, that is, the divine majeſty of the word, working powerfully upon his heart, as the Sun-beams beat upon Jonas his head, and diſquieted him. Danaeus rendreth it, And wiſdom ſeeth thy name, that is, wiſdoms children, as Luke 7.35. which will juſtifie her, when others are either ſo froward, that nothing can pleaſe them, (neither John faſting, nor Chriſt eating, Mat. 11.16, &c.) or ſo dull, that nothing can affect them, as theſe here: the word of God was worſe then ſpilt upon them. Sure it is, that wiſdoms children are not many. Who is wiſe, and he ſhall underſtand theſe things? ſaith Hoſea chap. 14.9. the very queſtion imports a paucity. See the Note there. Though a gunne be diſcharged at a whole flight of birds, there are but a few killed: though the net be ſpread over the whole pond, but a few fiſhes are taken. Rari ſunt qui philoſophantur, ſaith Ʋlpian. It is with our hearers, as it was with Jonathans ſignal arrows, two fell ſhort, and but one beyond the mark: So where one ſhoots home to the mark of the high-calling in Chriſt Jeſus, many fall ſhort. Three ſorts of four of thoſe that heard our Saviour, were naught, Mat. 13. And of thoſe that heard Paul at Athens, ſome derided, others doubted, and but a very few beleeved: as Dennis, and Damaris, and ſome others with them, Act. 17.34.
Hear ye the rod] Sith ye would not hear the word, and ſo redeem your own ſorrows. All Gods rods are vocall, they are ſpeaking as well as ſmiting: they are not mute, but mingled with inſtructions. They are his Free-ſchool-maſter; curſt,foreign. and crabbed, but ſuch as whereby he openeth mens ears (till then, uncircumciſed, and ſtopt with the ſuperfluity of naughtineſſe) to diſcipline, and commandeth them to return from iniquity, Job 36.8, 9. By chaſtening men, God teacheth them out of his Law, Pſal. 64.12. Hence Luther calleth Affliction, Theologiam Chriſtianorum, the Chriſtian mans Divinity: and Another ſaith, that Schola crucis eſt ſchola lucis. There ſhall be onelyonly fear, to make you underſtand the hearing, Eſay 28.19. As God is ſaid to hold his peace, when he puniſheth not, Pſal. 50.21. Eſay 41.14. ſo, to preach and teach, when he doth. And look how Gideon, by threſhing the men of Succoth with thorns and briars of the wilderneſſe, taught them, Judg. 8.7.16. ſo here. I have a meſſage from God unto thee, O King, ſaid Ehud, Judg. 3.20. Lo, his ponyard was Gods meſſage. Whence, One well obſerveth, that not onelyonly the vocall admonitions, but the reall judgements of God, are his errands and inſtructions to the world. For when thy judgements are in the earth, the inhabitants of the world will learn righteouſneſſe, Eſay 26.9. Smart makes wit; and Vexation giveth underſtanding.
and who hath appointed it] God, who hath not onelyonly a permiſſive, but an active hand in all our afflictions. Others render the text, Quis ſit, qui accerſatiſtud, who it is that hath procured it, or ſent for it, Who, but your ſelves? according to Hoſ. 13.9. See the Note there. Nemo laeditur niſi à ſeipſo. Men may thank themſelves for all their ſufferings: for God afflicteth not willingly, Lam. 3.35. He cometh forth of his place to do it, Eſay 16.21. and counteth it his work, his ſtrange work, Eſay 28.21. He doth juſtice, (when there is no other remedy) but hee loveth mercy, and ſo requireth us to do in the verſe next afore-going.
Verſ. 10. Are there yet the treaſures of wickedneſſe] What yet? for all that ever I can ſay or do to the contrary? Though I cry out unto you by my word (and have ſet it on with my rod, that it might ſtick the better) Oh do not this abominable thing! Is there yet unto every man an houſe of the wicked, and treaſures of wickedneſſe? (ſo ſome read it) ſee chap. 2.2. with the Note. The Vulgar reads it, (and Gualther diſliketh it not) Is there yet fire in the houſe of the wicked? ſc. the fire of Gods wrath? and treaſures of wickedneſſe, as fuell caſt upon it, to conſume all? See Jam. 5.1, 2, 3. Treaſures of wickedneſſe profit not, Prov. 10.2. ſith to heap up ſinne, is to heap up wrath, Rom. 2. and to rake together ill-gotten goods, is to carry home a fardle of plaguy-clothes, and death with them. Ephraim ſaid yet I am become rich, I have found me out ſubſtance Hoſ. 12.8. But in ſo doing, Ephraim fed upon the wind ver. 1. yea upon peſtilentiall ayre: he daily increaſed lies and deſolation, that is, ſuch lying vanities as bring deſolation, and not conſolation:Deſolationem potius quam conſolationem. Aug. Epiſt. 121. ad Probam. as hale hell at the heeles of them, (as we ſee in the parable of that wretched rich man Luk. 16.) Animam ipſam incendio gehennae mancipant, the fire that is in them ſhall feed upon their ſoules, and fleſh thoroughout all eternity. Out of dores therefore with theſe treaſures of wickedneſſe, by reſtoring them to the right owners, as Zacheus did; and as Juſtinian the Emperour, who would not put the veſſels of the Temple taken by Titus, and recovered from Genſericus, into the treaſury, but reſtored them.
and the ſcant meaſure that is abominable?] Heb: the Ephah of leaxeneſſe, (ſo called,Modius macilentus. both becauſe it wante of its due proportion, and makes men leane) full of wrath: q. d. you ſcant it to thoſe you trade with, but God fills it up with his fierce wrath and indignation. See Am. 8.5. with the Note.
Verſe 11. Shall I count them pure with the wicked ballances] Shall I cleare and acquit ſuch? I that am the righteous Judge of heaven and earth, I abhorr all injuſtice?Exod 34.7. Iob. 8. I that have named my ſelf a God that will by no meanes cleare the guilty, nor take the wicked by the hand? Doe they think to draw me in as a party? or that I will beare with their falſe and fraudulent dealings, which I have ſo oftdeclared againſt, and doomed both in the law, and by my ſervants Solomon, Amos, and others. No: aſſure your ſelves, your ſins ſhall find you out, and I will curſe you, ſmite you, plague you, and ſo ſet it on, as no creature ſhall be able to take it off. Let earthly Judges warp, as they will, and wink at ſin, I neither can nor will: but as men have ſowed, ſo they ſhall reape; as they have ſowed in hardneſſe of heart, ſo they ſhall reape in horrour of conſcience, & quorum eculos culpa clauſit, poena aperiet, as they have lived unconſcionably, ſo they ſhall die uncomfortably: at which times, their treaſures of wickedneſſe ſhall leave them in the lurch: as the devill leaves witches, when they come to priſon.
Verſe 12. For the rich men thereof are full of violence] After that they have once enriched themſelves by fraud and falſe-dealing, they take the boldneſſe openly to oppreſſe, and to exerciſe regiment without righteouſneſſe, which is no better then robbery with authority: of which before chap. 2. and 3. Thus wicked men wax worſe and worſe 2 Tim. 3.13. till wrath come upon them to the utmoſt 2 Theſſ. 2.
and the inhabitants thereof have ſpoken lies] Not the rich men only are in fault: but as the Cretians, ſo theſe are alwayes liars, loud and lewd liars: their tongue is deceitfull in their mouth; ſo that they no ſooner open their mouthes, but ſwarmes of lies iſſue out: they are mendacierum loquaciſſimi, they have taught their tongues to ſpeak lies Ier. 9.5. they are now become artiſts at it: Yea they take faſt hold of deceit Ier. 8.5. ſo that they cannot be got off, without ſtriving. This is lamentable, and yet common: eſpecially in trading and traffiquing. But oh when ſhall that golden age return, that the argument may againe proceed, Sacerdos eſt, non fallet: Chriſtianus eſt, non mentietur. He is a miniſter, and will not deceive you: He is a Chriſtian, and will not lie! See Eſa. 63.8.
Verſe 13. Therefore alſo will I make thee ſick in ſmiting thee] This is one twig of that rod Verſ, 9. that now they ſhall heare and feel too, that would not harken to Gods word. Bernard telleth us concerning a brother of his; that when he gave him many good inſtructions and he, being a ſouldier, minded them not: he put his finger to his ſides and ſaid, One day a ſpeare ſhall make way to this heart of thine, for inſtructions and admonitions, to enter. God can (and, where he intendeth mercy will) make way for his his word by his rod: and ſeale up inſtructions by chaſtening men with paine upon their beds, and the multitude of their bones with ſtrong paine Iob 33.16, 19. He can faſten them to their beds, as he did Abimelech, David, Hezekiah, and thereby tame them, and take them a link lower Iob 33.17. He can ſmite them with ſickneſſe, and make them deſolate, as it is here: with ſuch ſickneſſe as ſhall make their beſt friends afraid of them, and that none dare look at them, but as through a grate: and all this with a ſting too in the taile of it, Becauſe of thy ſins. Fooles, becauſe of their tranſgreſſion, and becauſe of their iniquities are afflicted. Their ſoule abhorreth all manner of meate (ſo ſick they are and ſtomackeleſſe, that nothing will down with them) and they draw neare to the gates of death Pſal. 107.17, 18. This was the caſe of that rich and wretched Cardinall Henry Beauford Biſh: of Wincheſter and Chancellour of England,Fox Martyr. fol. 925. in the raigne of Henry 6. who toſſing upon his ſick-bed, and perceiving he muſt die, murmured at ſickneſſe and death, that his riches could neither relieve him under the one, nor reprieve him from the other. This was alſo the caſe of that great Emperour Charles 5. of whom Du-pleſſy reporteth, that when he was old and crazy, he curſed his honours, his victories, trophies, riches, ſaying, Abite hinc, abite longe, Away, be gone miſerable comforters are ye all. Mention is made before of a great man that wrot this a little before his death, Spes & fortuna Valete. And ſurely there are not a few rich Cormorants, who may well ſay to their wealth when they are ſick, as Cornelius Agrippa did to his familiar ſpirit, Abi perdita beſtia, quae me predididſti, Be gone thou wicked beaſt, that haſt been mine undoing. &c. A promiſe contrary to this threatening in the text is that Eſai 33.24. And the inhabitant ſhall not ſay I am ſick: the people that dwell therein, ſhall be forgiven their iniquity.
Verſe 14. Thou ſhalt eat, but not be ſatisfied] Either as not having enough to ſatisfy; but priſoners pittance, ſo much only as will keep life and ſoule together: Or elſe, troubled with a bulimy, an appetitus caninus, a weakeneſie of the diſgeſtive faculty, ſo that thy meate feeds thee not: the ſtaffe of it being alſo broken by God, the nutritive property of it being taken away. See the Note on Hag. 1.6.
and thy caſting down ſhall be in the middeſt of thee] Thou ſhalt be laid low enough by civill and inteſtine diſcords, which as a fire feedeth upon the people Eſ. 9.19. no man ſhall ſpare his brother. Or, like as an hungry man ſnatcheth on the right haud, and eateth on the left hand, and yet is not ſatisfied ver. 20. till thine unnaturall convulſions end in a deadly conſumption.
and thou ſhalt take hold, but ſhalt not deliver] Thou ſhalt catch up thy children, thy jewels &c. and think to ſecure them from the enemy, but ſhalt not be able. Of this miſery we had over-wofull experience in our late unnaturall garboiles.
and that which thou delivsreſt; will I give up to the ſword] Other judgements forerun the ſword: which, when they will not do, the ſword will then contemne the rod Ezek. 21.10 that is, it will ſet at naught whatever the rod hath done, and come furbiſhed and ſharpened for the ſlaughter.
Verſe 15. Thou ſhalt ſow, but thou ſhalt not reape] This had been long ſince threatened by Moſes Deut. 28.38, 39 40. and was now above 700. yeares after to receive its accompliſhment in this people. There is an infallibility in all the menaces of Gods mouth. Men are apt to think that they were uttered in terrorem only; and to put them off, as thoſe in the Goſpel did, with a God forbid, Whe knowes if the Lord will deale with us according to all his wondrons workes, that this evil may paſſe from us Ier. 21.2? But what ſaith the Prophet Zephany? Zeph. 3.5.The juſt Lord is in the middeſt thereof: he will not do iniquity: every morning doth he bring his judgement to light; be faileth not: but the unjuſt knoweth no ſhame: ſin hath woaded ſuch an impudency in his face, that he ſhuns no ſin, dreads no danger.
Verſe 16. For the ſtatutes of Omri are kept] Subeſt verbis hiſce ſarceſmus. Here the Prophet taunteth them for their Idolatry: and telleth them plainely what will be the iſſue of it. q. d. You think you deale wifely and take a ſafe courſe for your ſelves, that together with Ephraim you are joyned to idols, and have ſuch great names as Omri and Ahab to countenance you therein. Omri's ſtatutes can be obſerved, when mine lie neglected. Haec tibi pro vili, ſub pedibuſque jacent.Ovid The workes of the houſe of Ahab that Non-ſuch can be imitated, and their counſels embraced, when my work lies undone, and my counſell is rejected Luk. 7.30.foreign Sanè benè. Ful wel ye reject the commandement of God (being ingrati gratiae Dei as Ambroſe ſpeaketh) that ye may keep your own tradition Mar. 7.9. And do not the Papiſts even the very ſame at this day. The Popes Canons are kept exactly, and all the rites of the Church of Rome: they walk in the track of the Trent-conventicle, and hold it worſe to deface an Idoll, then to kill a man: to eate fleſh or egges on a faſting day, then to commit inceſt: to work on a holy day, then to break the ſabbath. Ther's no command of the morall law but they can diſpenſe with it: but none of their ceremoniall lawes. Let God (ſay they, profanely) look to the breach of his own law; we will look to ours.
that I ſhould make thee a deſolations] Luther here obſerveth, that oppreſſion and other violations of the ſecond table, God uſually puniſheth with war, famine, and peſtilence: but breaches of the firſt table, and eſpecially idolatry, with utter deſolation. This is a land-deſtroying ſin Ier. 22.7, 8, 9.
therefore ye ſhal beare the reproach of my people] that is, of ſuch as had been my people, if you could have held you ſo; but you are now, loammi, diſpriviledged. Or, that which I threatened in the law long ſince to bring upon you, if ye carried not your ſelves as my people; or that which you deſerved for having profaned the name and title of being my people Ezek. 36.20, 23. Rom. 2.24. with Luk. 12.47.