Commentary on the Minor Prophets, Commentary 1 · Chapter 5
CHAP. V.
Verſe 1. HEare ye this ye Prieſts] For you are not ſo wiſe,Prov. 1.5. but that ye may heare and increaſe learning. Chap. 4.6. and beſides, from you is profaneneſſe gone forth into all the land. Jer. 23.15. For you therefore in the firſt place I have a citation to appeare before Gods tribunall, to heare your ſin & your ſentence,Jac. Ren. de. vit. Pont. your crime, & your doom God cited Adam immediately & by himſelf. Gen. 7.9. Adam, where art thou? ſo he did Cain, Laban, Nabal, & others, when he ſends for them by death, ſaying as once to that Pope, Veni miſer in judicium, Come away, and heare thy ſentence.Centum revolutis annis Deo. reſpon debitis & mihi. Mediately he citeth men by the mouth of his miniſters; as he did the Councill of Conſtance by his faithfull martyr John Huſſe, and his word ſtood: and as he doth here the three Eſtates of the kingdome, Prieſts, People, and Princes, by the Prophet Hoſea. That was very ſtrange and extraordinary, that Mr. Knox reporteth in his hiſtory of Scotland,Hiſt. of Scot. of one Sr. John Hamilton murthered by the kings meanes: that he appeared to him in a viſion with a naked ſword drawn, and ſtrikes off both his armes with theſe words, Take this before thou receive a finall payment for all thine impieties: and within 24 houres, two of the Kings ſons died. It is indeed but part of their puniſhment that wicked men here receive, ſeem it never ſo grievous when, God entreth into judgment with them, as here it is ſaid.
for judgment is toward you] that is …am about to pronounce ſentence againſt you, and to do execution: and therefore hear, harken, and give-eare, the firſt ſecond and third time I admoniſh you, that ye may know that my citation is ſerious and peremptory: and that your damnation ſleepeth not. Prieſt and people are ſet before the houſe of the king; Salvian.becauſe theirs was ſedes prima, & vita ima, an high place but a low life. And beſides, Courtiers and great men, though they be in other caſes forward enough to take place of others, yet in point of puniſhment they ſlink back, and are well content that others ſhould go before them. God regards none for his greatneſſe (Potentes potenter torquebuntur) neither ſpareth he any for his meanneſſe, or becauſe they were born down either by the lawes, or lives of their Superiours. The people are here placed betwixt the Prieſts and Princes, and with them appealed and impeached, to ſhew how frigid and inſufficient their excuſe is, who plead that they did but as they were taught by their Miniſters, and as they were commanded by their Governours. Ephraim is oppreſſed and broken in judgement, becauſe h… willingly walked after the commandement, as it is in the eleventh verſe of this chapter. See the note.
for judgement is toward you] Vengeance is in readineſſe for the diſobedient, be he what he will, keſar or caytiffe, Lord or loſell, Prieſt or people: every whit as ready in the Lords hand as in the miniſters mouth. 2. Cor. 10.6. neither ſhall multitudes priviledge or ſecure them. Though they be quiet or combined, and likewiſe many, yet thus ſhall they be cut down, when he ſhall paſs through. Nah. 1.12. yea though they be briers and thorns that ſet againſt him in battle (and thoſe never ſo much confortuplicated and ſharpened) yet God will go through them, and burn them together. Eſay. 27.4. he will cut off the ſpirit of Princes, and deſtroy a whole rabble of rebels that riſe up againſt him.
becauſe ye have been a ſnare on Mizpah] That God may be juſtified and every mouth ſtopped, a reaſon is here rendred of his moſt righteous proceedings, and the ſame recited (after the manner of men) in the preamble to their condemnatory ſentences.
becauſe ye have been a ſnare on Mizpah, & a net ſpred upon Tabor] Theſe were two very high hils, much haunted by hunters, and frequented by fowlers, to whom theſe Idolaters (ſtriving to catch people ritibus ſuis velut retibus et laqueis, with their nets and ſnares of errours and ſuperſtitions) are fitly compared. For they lie in in wait for mens ſouls and catch many of them either by perſwaſions or puniſhments, by allurements or affrightments, as Julian the Apoſtate did of old, and as the Papiſts do at this day. That Jeroboam and his counſellours ſet watchers in theſe two mountains, to obſerve who would go from him to Judah to worſhip, that he might intercept them and puniſh them, is a plauſible opinion, but wants proof. I know what is alledged, Viz 1 King. 12.28. and Hoſ. 6.8. according to the vulgar tranſlation. I confeſſe alſo that it is not unlikely that ſuch things ſhould be done then (as lately wait was laid by the Papiſts for ſuch as had a minde to betake themſelves as Geneva, Tygure, Baſil, &c. for conſcience ſake. It is more probable that upon thoſe high hils Idolatry was committed (ſee chap. 4.13. with the Note) and thereby people enſnared, as birds and wilde beaſts are in the mountains: and ſo made ſlaves to the devill, and even fatted for his tooth. Hence in the next words.
Verſe 2. And the revolters are profound to make ſlaughter] They lay their nets and ſnares deep, and lie down upon the ground that they may take the ſilly birds that dread no danger. He croucheth and humbleth himſelf that the poor may fall into his ſtrong pawes, Pſal. 10.10. He ſtudies the devils depths Rev. 2.24. poiſonfull and peſtilent pollicies, Machiavellian myſteries of miſchief. His head is a forge and fountain of wicked wiles: he hath ſtore & ſtrength of ſtrange traps and trains, frauds and fetches, to draw in and deceive the ſilly ſimple. That theſe ſeducers were deeply revolted Eſay 31.6. they had deeply corrupted themſelves Hoſ. 9.9. they ſinned not common ſins; as Kore and his complices died not a common death. They made great flaughter of mens ſouls, and of their bodies too, that refuſed to yeeld to them. Craft and cruelty ſeldom ſundred in ſeducers: as ſome write of the Aſp that he never wanders alone, without his companion with him; and as thoſe birds of prey and deſolation Eſay 34.16. it is ſaid that none of them want their mate. The devil lendeth them his ſeven heads to plot, and his ten horns to puſh and gore, &c.
though I have been a rebuker to them all] Heb. a correction. foreignUnderſtand it either of the Prophet, that he had dealt plainly with them, and done his utmoſt to reclaim them, yet they refuſed to be reformed, hated to be healed. We would have cured Babylon but ſhe would not be cured: Or elſe of God, that he had both by words and ſcribes rebuked their ſuperſtitions but nothing had wrought upon them. They were tormented with the wrath of God, but repented not to give him the glory, Rev. 16.9. Corrigimur, might they ſay, ſed non corrigimur, plectimur, ſed non flectimur. See how God complains of this ſtubbornneſſe, Jer. 6.28, 29, 30. and learn to tremble at his rebukes, to profit by his chaſtiſements, leſt a worſe thing befall us.Zeph. 3.5. The juſt Lord is in the middeſt thereof: he will not do iniquity; every morning doth he bring his judgements to light, he faileth not: but the unjuſt knoweth no ſhame. There are that take the words poſſively and render them thus Ego vero illis omnibus caſtigationi ſum I have been rebuked or corrected by them all.Levely. See the like Lam. 3.13. and in the Pſalms often I am a reproach to mine enemies: thou makeſt us a reproach to all that are round about us, &c. So the Prophet here may ſeem to complain, as Jeremy did after him, that he was born a man of contentions, that all the people curſed him, that he was a common by-word, and but-mark: that they ſharpened their tongues againſt him and flew in his face. To Preach, ſaith Luther, Totius erbis furorem in … …are. foreign … 11.19. Judicatur vel ſententia pronuncia…ur. C…merar. S…ltet. Repetitione etiam auget populi rebelliauem. Rivet.is nothing elſe but to derive … rage of the whole world upon a mans ſelf. Wiſdom (that ſhould be juſtified of her children) is eftſoones judged of her childrens, as ſome read thoſe words of our Saviour Mat. 11.19. But I like the actiue ſence better.
Verſ. 3. I know Ephraim and Iſrael is not hid from me] Thoſe that by Ephraim underſtand the Princes, and by Iſrael the common people etiam hoc operae addant, et illud ex ſcriptura probent, ſaith Tarnovius, let them prove what they ſay by Scripture, and we will ſay with them: Till then we take them for Synonima's. An hypocritical nation they were Iſai. 9.17. and Athieſtically they thought, by hiding God from themſelves, to hide themſelves from God. Hear them elſe Chap. 12.8. And Ephraim ſaid, yet I am become rich, I have found me out ſubſtance; In all my labour they ſhall finde none iniquity in me: that were ſin, that were an hainous buſineſs, that iniquity ſhould be found in them, though they were a people laden with iniquity. But I know them through and through, intus et in cute ſaith God,Iſai. 1. I am privy to all their plots and policies. And although they are profound to make ſlaughter (Tindall reades it, They kill ſacrifices on heapes to deceive) yet let not them be deceived, I am not mocked. They muſt not think to put me off with ſhewes and ſhadowes: to colour and cover their baſe ſpirits and vile ends with ſpecious pretences. For I ſearch the hearts, and try the reines: neither is there any creature (no not the creature of the heart, the thoughts and intentions) that is not manifeſt in his ſight: but all things are naked and open (naked for the outſide,foreign Tectus clathratum. Luc. and open for the inſide; the Greek word ſignifieth diſſected, quartered, and as it were cleft through the back-bone) before the eyes of him with whom we have to deal. Heb. 4.13. Indeed he is all eye; and every man before God is all window: ſo that no man needeth a window in his breaſt (as the Heathen Momus wiſht) for God to look in at. For his eyes are upon the wayes of man: and he ſeeth all his goings. There is no darkneſſe nor ſhadow of death where the workers of iniquity may hide themſelves Job. 24.21.22. His eyes behold, his eye-lids try the children of men Pſal. 11.4. the former points out his knowledge, the later his critical deſcant. David Pſal. 139. findeth God not onelyonly at his finger ends, but at his tongues end too verſ. 4. His knowledge ſtayes not here in the porch or lobbyes, but paſſeth into the preſence, yea privy-chamber ver. 2. yea my thoughts in poſſe before I think them. Deus intimo noſtro nobis intimior. The word is to God a ſea of glaſſe Rev. 4 6. a clear tranſparent body: and his eyes are as a flaming fire Reu. 1.14. which needs no outward light, becauſe it ſeeth extramittendo by ſending out a ray;Pſal. 139.12. ſo that the night ſhineth as the day, the darkneſſe and the light are both alike to him. What wonder therefore though he know Ephraim, and Iſrael is not hid from him? And how ſhould this both humble them (for which cauſe it is here urged) and caution them for the future, as it did that holy man, who had written upon the walls and windowes of his ſtudy theſe verſes,
Ne pecces, Deus ipſe videt, bonns Angelus aſtat,
Accuſat ſatanas, et lex, mens conſcia culpae, &c.
For now O Ephraim thou committeſt whoredom and Iſrael is defiled] in body and ſoul,Eph. 4.19. ruſhing into all impiety without reſtraint: working all uncleanneſs with greedineſs: being filled withall unrighteouſneſs, fornication wickedneſs, covetouſneſs, maliciouſneſs: full of envy, murder, debate, deceit, &c. Rom. 1.29.30. All theſe evil things come from within and defile a man Mar. 7.23. worſe then any leproſie, worſe then the vomit of a dog, or the mire of a ſwine. It is the pollution of fleſh and ſpirit, 2 Cor. 7.1. it is the putrefaction of a dead carcaſe, the ſanies of a plague-ſore, the devils excrement, and that which defileth far worſe then that which is caſt into the draught. Mar. 7.21. It ſets defilement upon our ſelves, others, the whole land, Jer. 3.1. yea upon the viſible heavens, which muſt therefore be purged by that laſt fire. And this was typified by thoſe many Leviticall waſhings and purification of garments, veſſels, perſons, &c. Waſh you therefore, make you clean put away the evil of your doings &c. Eſay 1.16. Waſh thy heart from wickedneſs O Jeruſalem, … hands onelyonly as Pilate, though thoſe too, Jam. 4.8. Jer. 4.14. Cleanſe your ſelves from all filthineſs of fleſh and ſpirit, 2 Cor. 17.1. Of the fleſh that is, fleſhly luſts and groſs evils, as uncleanneſs, earthly mindedneſs, or Of ſpirit, that is, thoſe more ſpirituall luſts that lie more up in the heart of the countrey, ſuch as are pride, creature-confidence, ſelf-deceit, preſumption, &c. Out with all theſe: there's both a ſtain and a ſting in them. Run to the Bath of Chriſts blood, that bleſſed fountain, Zech. 13.1. and there waſh and be clean. Look not upon Gods Jordan with Syrian eyes, as Naaman did. Abanah and Pharphar may waſh and ſcoure: but Jordan is for cure. And if God ſee fit to Iay us a froſting, to fetch out our filth, yea or caſt into the fire to take away our defilements, let us be contented.
Verſe 4. They will not frame their doings to turn unto their God] Or, their doings will not ſuffer them. That is, they are ſo habituated and hardened in ſinfull practices that they are not onelyonly diſinabled to converſion but evil-affected thereunto: they ſtand a-croſſe to all good: to their ſinewes of iron, they have added browes of braſſe, Iſai. 48.4.to their ſin they adde rebellion, which is as bad as witch-craft, 1. Sam. 15.23. till at length they loſe all paſſive power alſo of being converted: and ſo are transformed, as it were, into ſo many devils: having by cuſtome contracted a neceſſitie of ſinning, they are become incurable: they neither will nor can return to their God: they will not frame their doings to it. The Vulgar hath it, their ſtudies, the Septuagint their counſels: Caſtalio, their endeavours, Pagnine their pains &c. The Originall is very elegant, and metricall Lo ijttenu magnallchem Laſhub el Elohehem. I ſcarce know a like text in all the Scripture, unleſſe it be that Lam. 5.16. Oi na lanu, chi chattanu. Woe to us that we have ſinned: which is ſo elegant alſo in the Originall, that Maſter Wheatly of Banbury (who uſed to be very plain in his Preaching, and not to name a Greek, Latine, or Hebrew word:Maſter Leigh nis Saints encouragement, &c. ep. dedic. quoted it once in the Hebrew, as witneſſe learned Maſter Leigh who lived ſome while under his Miniſtry. But to return to the text: whereas ſome might poſſibly conceive or reply, Ephraim is far gone indeed, but he may return. No, never, ſaith God: for he will not give his minde to it, or ſhew his good will: he is even ſet; and there is no removing of him; he hath made his concluſion, and is as good as ever he meaneth to be. They are ſo far from yielding themſelves unto the Lord, as 2 Chro. 30.8. that they ſtand in full oppoſition to him, yea ſend meſſages after him. We will not have this man to rule over us. The Jewes were an untoward generation, ſaith Peter Act. 2.40. they, by their obſtinate refuſall of the Goſpel, judged themſelves unworthy of everlaſting life, ſaith Paul Act. 13.46. there were unmalleable, unframeable, ſo knotty that they were fit for nothing but the fire, ſo naſtie, that they were fit for no place but the dunghill. And why?
the ſpirit of whoredoms is in the midſt of them] The devill is at Inne with them as that Martyr ſaid: he even ſits abrood upon them,Maſter Bradford. Eph. 2.2. hatching all manner of evil counſels and courſes, he worketh effectually in theſe children of diſobedience, as a ſmith doth in his forge, an artificer in his ſhop: he acts them and agitates them, making their ſouls and all the powers thereof nothing elſe but a ſhop of ſin, their bodies and all the parts thereof tooles of ſin, their lives and all their actions of both ſoul and body a trade of ſin, a web of wickedneſs ſpun out and made up by the hands of the devil and the fleſh, an evil ſpinner, and a worſe weaver. Hence they he rotting all their lives long in the graves of ſin, wrapt up in the winding ſheet of hardneſs, of heart (they will not frame their doing to turn to God) and blindneſs of mind (they have not known the Lord:) and as a carcaſe crawleth with wo…mes, ſo do theſe men ſwarm with thoſe noiſome luſts, that are able to poiſor… an honeſt heart. How can it be otherwiſe? the ſpirit of fornication is in the m…deſt of them, as a King in his Kingdom: yea hath filled their hearts from corner to corner, as he had done the hearts of Ananias and Sapphira? Act. ….That unclean ſpirit beſiegeth the pu…eſt hearts, and compaſſeth them about, ſeeking to devour them, 1 Pet. 5.8. but they keep him out, ſtedfaſt in the faith, or if he any way get in, they quickly caſt him out again: ſo that he cannot long reſt or rooſt, much leſſe raign there: for the Spirit of God keepeth them,1 Joh. 5.18 Caietan. and that evil one toucheth them not tactu qualitativo with a deadly touch; they regard not iniquity in their heart, there is no way of wickedneſſe found in them. Of the ſpirit of whoredomes ſee the Note on Chap. 4.11.
And they have not known the Lord] He knowes them well enough verſe 3. and they ſhall know it, Jer. 16.21. to their coſt: but they know not the Lord, ſc. ſavingly and effectually: for if they did, they could not be ſo vile and vitious, ſo looſe and licentious. A man is properly ſaid to know no more of Gods minde then he practiteth: like as of our Saviour it is ſaid, that he knew no ſin, that is,2 Cor. 5.21. he did none: with an intellectuall knowledge he knew it (how elſe could he reprove it) but not with a practical: and as it is ſaid of Elies two ſons, that they knew not God becauſe they obey'd him not. Lo ſuch was the ignorance of this people, aſſected and acquired; and this is peccatorum omnium fons et fomes, the mother of all miſchief and miſery; as hath been oft ſet forth in the Notes upon the former chapter.
Verſe 5. And the pride of Iſrael teſtifieth to his face] Pride is the great maſterpock of the ſoul: it will bud, and cannot be hid Ezek. 7.10. It is the grandiabolo, that filthy ſpirit that is gotten into the midſt of men, into the very heart of the country as it were. It is the leproſie of the ſoul that breakes forth in the very forehead, and ſo teſtifieth to his face. It proceeds from ignorance of God and his will, of a mans ſelf and his duty: hence that connexion of this verſe and the former. They know not the Lord; And the pride of Iſrael teſtifieth to his face. The Laodiceans were therefore proud, becauſe ignorant: thou knoweſt not that thou art wretched and miſerable, and poor, &c. So thoſe queſtion-ſick phantaſticks in Saint Paul were proud knowing nothing, 1 Tim. 6.4. And I would not have you ignorant of this myſtery, ſaith he to his Romans Chap. 11.25. leſt ye ſhould be puffed up in your own conceits. Humble Agur though full of heavenly light, yet vilifies and nullifies himſelf to the utmoſt Prov. 30.2. and ſo exemplifies that Proverb of Solomen, with the lowly is wiſdom, Prov. 11.2. And as wiſdom maketh the face to ſhine, and humility rendreth a man lovely: ſo pride on the contrary, ſitteth in the face, and deformeth it. The proud man flattereth himſelf in his own lies, till his iniquity be found to be hatefull, Pſal. 36.2. till his ſwelling break forth in loathſome ulcers. Thus Miriams pride teſtified to her face, and Ʋzziah's, and Sodoms, Eſay. 3.9. The ſhew of their countenance witneſſing againſt them. Pride is a fooliſh ſinne, it cannot keep in, it will be above-board, and diſcover it ſelf by lofty looks, big-ſwoln-words, proud gate, ridiculous geſtures, gariſh attire, that neſt of pride; but eſpecially by ſtoutneſſe and ſtubbornneſſe againſt God and his wayes (as here in this Text it is to be taken.) When men commit ſin with an high hand, and as it were, in deſpite of God, and on purpoſe to croſſe him. Hence it is that God ſo hateth this ſinne above other: for whereas all other ſins flee from God, pride lets flye at him, nay flees in his face, ſaying, Who is the Lord, that I ſhould obey him? Hence he will be a ſwift witneſſe againſt ſuch, and a ſevere Judge. Learned Mr. Leveley, reads this Text thus; The excellency of Iſrael (that is God, as Amos 8.7. 2 Sam. 1.19.) will teſtifie to Ephraims face, give in evidence againſt them. He will indeed be Index, Judex, Vindex, to ſuch: for he reſiſteth the proud, and delighteth to ſtain their glory, to caſt dirt in thoſe faces of theirs, that are ſo hatcht with impudence, as to face the very heavens, and to conteſt with Omnipotency. Hence their fall with a violence, with a vengeance.
Therefore ſhall Ephraim and Iſrael fall in their iniquity:] Corruet, they ſhall fall with a puſh, with a powther, as we ſay: and in their iniquity, that's worſe then all the reſt. Ye ſhall die in your ſinnes, ſaith Chriſt to thoſe rebellious Jews, Ioh. 8.21. that was a great deal worſe then to die in priſon, to die in a ditch, or in the worlds disfavour. Or, in their iniquity, that is, for their iniquity which is indeed the cauſe of calamities. At the loſſe of Calice, when a proud French-man demanded of an Engliſh Captain, When will you fetch Calice again? he gravely replied, Quando peccata veſtra erunt noſtris graviora. When you ſinnes ſhall weigh down ours.Tarnov. in loc. If any man ask, (ſaith Tarnovius upon this …) Ʋnde hodi… …anta paſſim in Germania vaſtitas? efficit hanc peccatorum atr…ita…. Whence ſo great deſolations in Germany? It is for the grievouſneſſe of our …iquity. … …his was better yet, then the reſult of that conſultation held once at Hambo… …, … ſ…me of his Latheran fellow-Miniſters,Vol. 1. p. 465. concerning the cauſe and cure … manies calamities. They concluded (ſaith Mr. Boroug… on Hoſea, from the mouth of a Miniſter there, who told it him with grief) that it was, becauſe their … in … not adorned enough, which therefore they …. A ſad huſineſſe, Solomon would have told them, that it is a mans pride that brings him low, Prov. 29.23. And that before deſtruction the heart of a man is haughty, …ov. 18.12 And that pride goeth before deſtruction, and an haughty ſpirit … fall, Prov. 16.18. If the pride of Iſrael doth teſtifie to his face, the next news we …all hear of him is, that Iſrael and Ephraim are fallen in their iniquity. A bulging wall cannot ſtand: a ſwelling ſore will ſhortly break. This ſhall they have for their pride, becauſe they have reproached and magnified themſelves againſt the people of the Lord of Hoaſts. The Lord will be terrible unto them: for he will famiſh all the gods of the earth, &c. Zeph. 2.10, 11. all thoſe deunculi, thoſe pretty pictures that men ſo much dote upon: which ſhould not be ſuffered, if for nothing elſe, yet for the diſtraction they may cauſe in Divine worſhip. In the Councel-chamber of the Lacedemonians, no picture or image was ſuffered; leſt in conſultation of weighty matters, their mindes thereby might be diſtracted. Irenaeus reproveth the Gnoſticks for their pictures of Chriſt, though made in Pilates time, after his own proportion. Auſtin denieth that images can be ſet up in Churches, ſine praeſentiſſimo idololatriae periculo, without exceeding great danger of idolatry.In Pſal. 114. Epiphanius ſaith, it is an abomination of deſolation, to ſet up pictures in the Churches of Chriſtians. Plutarch an Heathen ſaith,Paul. Jovius. lib. 4. it is ſacriledge: And Solyman the great Turk, when he had taken Buda in Hungary, would not enter into the great Church there, to give God thanks for the victory, till all the images were caſt out. But this by the way onelyonly. Let us take heed by thoſe miſtaken Lutherans, Eſay 44.20.whom a deceived heart hath turned aſide, that we likewiſe fall not from our own ſtedfaſtneſſe.
leſt Judah alſo fall with them.] Leſt we be wrapt up in the ſame condemnation, leſt we follow Germany in her plagues, as we began apace to do in her ſins: for the which we have alſo already ſeverely ſmarted. If Judah comply with Iſrael in falſe worſhip, they ſhall fall with Iſrael. God is not tied to any people, but can well be without them. The Lord is with you, whilſt ye are with him. If ye ſeek him, he will be found of you: but if you forſake him, he will forſake you, 2 Chron: 15.2. But will the Lord be certainly found of them that ſeek him? yes, if they ſeek him ſeriouſly and ſeaſonably, in a time when he may be found,Pſal. 32.6. Eſay 55.6. and before he be utterly departed. But here was the miſtake, and the miſchief of it. Theſe Apoſtata's went to ſeek the Lord, and they went with their coſt, but they came too late: they had ſinned away their God, and wiped off all their comfortables, as Saul had done before them. The Philiſtims are upon me, ſaith he, and God hath forſaken me: he anſwereth me no more, neither by Prophets nor by dreams, &c. It is ſaid,1 Sam. 28.15. 1 Chron. 10.14. that Saul did not enquire of the Lord, therefore he ſlew him. He did, and yet he did not, becauſe he ſought him not with all his heart: his devotion was fained and forced. Now it is a rule in the Civil Law, Ficta pro factis non habentur: nec videtur fieri quod non legitimc ſit. Fained ſervice is loſt labour: neither is that done to any purpoſe, that is not orderly done. And this was the caſe of theſe ſacrificers in the next verſe. Sodomites God calleth them, Eſay 1.10.
Verſe 6. They ſhall go with their flocks, and with their heards] Curſitabunt, they ſhall out up and down, from altar to altar, with all their ſtock, as if they would buy off their ſins, redeem their ſorrows, with hecatombs, and ſtore of holocauſts; and then be ready to ſay, as that Heathen Emperour did, when he was to meet his enemie in the field, Non ſic Deos coluimus, aut ſic viximus ut ille nos vinceret. Antonin. Philoſoph. ap. Vulcat. Gallic. in Av…io Caſſio. Mic. 6.7.we have not ſo ſerved the gods, or lived ſo, that the enemy ſhould have the better of us. They thought they had merited better at Gods hands, by their thouſands of rams, and ten thouſand rivers of oil, then to fall, as in the former verſe, then to be relinquiſhed by him, as here. Lo this is the guiſe of graceleſſe hypocrites: by their outward performances they think to oblige God unto them; and by their good deeds to ſet off for their bad. Thus Brunheldis (that French Athaliah) after many murders, and much miſchief wrought by her, Anno 600. built many Colledges for Prieſts, and Monks, in Burgundy and Auſtria, Eo ſcilicet beneficio maleficia ſua expiavit, ſaith the French Chronicler;Epit. hist. Gal. pag. 25. Dan. hist. fol. 76. thereby thinking to ſatisfie for all her cruelty. So here in King Stevens time, there were more Abbeys built then in an hundred yeers before. So the Papiſts at this day, ſpend and are ſpent in their blinde devotions: they laviſh money out of the bag, and run up and down from Saint to Saint with their coſt: They pray publikely in publike calamities,Quarantoras Italico nomine iſtas preces vocant. Polan. in loc. quem conſule. for fourty hours together, by the Popes command, that they may pacifie God, and divert his diſpleaſure. For the ſame cauſe, they make the ſame man (in their greater Cities appointed) to preach every day in Lent without intermiſſion; ſo as ſix dayes in the week he preacheth on the Goſpel of the dayes; and on the Saturday, in honour and praiſe of our Lady, as they call her. Lo, thus they go, as they think,Spec. Europ. to ſeek God with their will-worſhip, and work done, &c. but they finde him as little as they did here, with their flocks, and with their herds: And why? Firſt, they go to ſeek him: they run, but in a wrong way; and ſo fulfill that ſacred proverb, He that haſteth with his feet ſinneth: for the faſter he runs, the farther he is out. Next,Prov. 19.2. they pretend to ſeek him, but indeed they ſeek themſelves: they ſeek him, but it is to be rid of his rod: they do not ſo much ſerve him, as ſerve themſelves and their own turns upon him; as thoſe hypocrites in Zachary faſted to themſelves; Zech. 7.not to get off their ſins, but their chains. Thirdly, they go with their flocks, &c. not mine, but theirs, ſaith God; he will not ſo much as own them, though they were tendered to him in ſacrifice; becauſe brought with a wicked minde, Prov. 21.27. as Balac and Balaam did, Num. 23.1, 2. and as Cain did, Gen. 4.5. to whom therefore God had no reſpect, becauſe he brought non perſonam ſed opus perſonae, not himſelf, but his ſacrifice, as Luther hath it: who alſo calleth all thoſe Cainiſts, that offer to God the work done, but preſent not their bodies for a lively ſacrifice, Rom. 12.1. Hence he rejects their ſervices with infinite diſdain, as Eſay 1.11, 12. and 66.2, 3. though never ſo numerous and precious, Mic. 6.7. Hoſ. 8.13. And to ſet forth this, as he calleth them here, their flocks, and not his, ſo Fourthly, he calleth them flocks and herds, not ſacrifices: that was too good a name for them. Thus, Ier. 7.21. in ſcorn he calleth their ſacrifice fleſh; ſuch as was ordinary, ſold in the ſhambles. And thus alſo, Hoſ. 9.4. ſpeaking of the meat-offering appointed, Lev. 2.5. he calleth it, their bread for their ſouls, or, for their life and livelihood, the bread for their naturall ſuſtenance; and ſaith, it ſhall not come into his houſe, he will none of it. See Mal. 1.7. with the Note.
but they ſhall not finde him] Non erit ipſis domi, non favebit eis, ſaith an interpreter here, he will not be at home, not within, to open to them when they knock at his doore: he will be as ſtrange to them as ever they were to him, becauſe they bring him not that beſt ſacrifice of a broken heart: and becauſe they come too late when the gate of grace is ſhut, when the gale of grace is over, when he hath fully reſolved upon their ruine, and will not repent
when he hath withdrawn himſelf from them] Heb. hath ſnatcht away himſelf, hath thrown himſelf out of their company,foreign as Peter threw himſelf out from the rude ſouldiers into a by-corner, to weep bitterly, Mark. 14.72. Cum ſe proripuiſſet, ſo Beza rendreth it.foreign. When God is well pleaſed with his people, they can no ſooner cry, but he will ſay, Here I am, Iſay. 58.9. And though they offer but ſmall things unto him, as Samuel did a ſucking lamb, 1 Sam 7.9. they are highly accepted, and graciouſly anſwered. But woe unto them when I depart from them, ſaith God Hoſ. 9 12. yea woe upon woe when Gods ſoul is once diſioynted from them. Jer. 6.8. anevill, an onelyonly evill, behold, is come. An end is come, the end is come, it watcheth for thee, behold it is come. Ezek. 7.5.6. and why? becauſe God was withdrawing from them: Hence all evils came ruſhing in, as by a ſluce. In the ninth, tenth, and eleventh chapters of that Propheſy, God maketh diverſe removes. And ſtill, as he goes out, ſome judgement comes in. Firſt he removeth from the Cherubins in the Oracle, to the threſhold Chap, 9.3. and upon that Remove, ſee what followeth Verſe 5, 6, 7. &c. Secondly he removeth to the Cherubins on the right ſide of the houſe Chap. 10.1. and ſee what followes Verſ. 2. Thirdly to the Eaſt-gate of the houſe, and the firſt entrance into the Temple, Chap. 10.19. and then ſee what ſucceeds Chap. 11.8.9.10. Fourthly he removeth to mount Olivet, quite out of the city, Chap. 11.23. and when God was quite gone, then follwed the fatall calamity in the ruine thereof. As there is no light in the world but from the Sun, no water but from the Sea; ſo no ſound comfort or happineſſe to be had but with and in God. Better have him angry with us, then not have him at all with us. The loſs of God is a peece of hell; in the ſuburbs whereof the Saints feel themſelves, when but a while deſerted.
Verſe 7. They have dealt treacherouſly againſt the Lord] They have dealt deceitfully in the Covenant, they are a perfidious curſed crew of them: this I ſee well enough, ſaith God, though they may think to darken mine eye-ſight with the ſmoke of their many ſacrifices, or to ſtop my mouth with their great preſents. See how he complaineth as in this Propheſie often, ſo, Jer. 3.20. Surely as a wife treacherouſly departeth from her husband, ſo have you dealt treacherouſly with me, O houſe of Iſrael. Now in ſuch a caſe a man will not regard any ranſom: neither will he reſt content, though thou giveſt many gifts:Prov. 6.35. he will not be a pandar to his own bed, unleaſs he be very baſe indeed. Moſt certain it is, that God will not endure any ſuch doings: but though he love his Spouſe never ſo well, yet if ſhe play falſe with him, and admit any other into the bridall-bed,Jer. 12.7. he will forſake his houſe that hath been ſo diſhoneſt, he will leave his heritage that hath been ſo embaſed; he will give the dearely beloved of his ſoul into the hand of her enemies, who ſhall hate her more then ever they loved her, as Amnon did Tamar, and deale cruelly with her, as Ezek. 16. is at large diſcourſed. The wickedneſſe of this people was the greater, for that they pretended religion (as in the former verſe) to their baſe beaſtly practiſes. Deſſembled ſanctity is double iniquity. See how hainouſly God takes it, Jer. 7.9, 10. And when others deale treacherouſly and unworthily with you, ſee whether you have not done as bad and worſe againſt the Lord. Alphonſus king of Arragon in a ſpeech to the Popes Embaſſadour profeſſed, that he did not ſo much wonder at his Courtiers ingratitude to him, (who had raiſed ſundry of them from meane to great eſtates) as at his own to God.
for they have begotten ſtrange children] baſtards ſuch as the Jewes call Mamzer, as ye would ſay aliena labes, a ſtrange blot. They call them alſo brambles, ſuch as was Abimelech who grew in the hedge-row of an harlot, and ſcratcht and drew blood to purpoſe, Judg. 9.14. That which is here charged upon the Iſralites is, that they had not onelyonly taken to wife the daughters of a ſtrange God, or begotten baſtards of harlots, but that they had nuzzled up their children in idolatry, and ſo made them ſevenfold worſe the children of the devill then before. This was a very great aggravation of their treachery, that they ſhould impoiſon their poſterity, and propagate their wickedneſſe from one generation to another; that there ſhould be a line and a ſucceſſion of it from their loins. None are ſo ready to drink in falſe principles, and corrupt practiſes as young ones. Such parents as have a hand in undoing their children, either by ill counſell, or example, are peremptores potius quàm parentes, ſaith Bernard, rather parricides then parents.Ber. Ep. 111. They ſhall give an heavy account to God for their childrens miſcarriages. Let it therefore be the care of parents, as to keep themſelves pure, ſo to ſee to their little ones, that they be not corrupted. Satan bears an implacable ſpite and hatred to them, as the ſeed-plot of heaven; and hath his emiſſaries abroad to marre them. Such was Protagoras, of whom Plato reporteth, that he gloried of this, that whereas he had lived ſixty years in all, fourty of them he had ſpent in corrupting of young people.Plato in Menone. Of Julian the Apoſtate it is reported, that being of excellent parts and proof, both in learning and religion, whileſt he was young: he was afterwards corrupted by his two Heatheniſh Tutours Libanius, and Jamblichus, through the careleſſeneſſe of Euſebius, Biſhop of Nicomedia, who ſhould have ſeen better to it: and that this was a main cauſe of his Apoſtacy.
now ſhall a monethmonth devour them with their portions.] Some read it thus. Now ſhall the enemy devour them monethmonth after monethmonth: Others put menſes for menſtrua, and give this ſence. Like as this people make no bones to break their faith with God by ſpirituall fornication, mingling as it were their ſeed with ſtrange gods and forraine people: ſo ſhall it come to them, which happeneth to women worn with adulteries, See Tremel. & Jun. Annat.(as Ezekiel ſpeaketh) that their monethly diſeaſes procured by inordinate luſt, ſhall eat up and conſume their bodies. For confirmation, they alledge (but not ſo properly) Jer. 2.24. I willingly concur with thoſe that by a monethmonth underſtand a little ſhort time. How ſoon is a monethmonth run out? And yet what havock will an enemy make in a moneths ſpace? as we have had wofull experience in theſe late ſtripping and killing times. Them and their portions ſhall one monethmonth make an end of. Death heweth its way thorow a wood of men, in a minute of time, from the mouth of a murdering-piece. The ſword contemneth the rod, Ezek. 21.13. as if it ſhould ſay; What doth this ſilly rod do here? Let me come; Ile quickly make work among them. Ile dung the land with their carcaſes, &c. with their portions, the lots of their inheritance. Wicked men alſo have their portions in this life, Pſal. 17.14. they live in pleaſure on the earth, and are wanton, Jam. 5.5. but their portion is no other, but a monethmonth may devour it: their pleaſure no other but one drop of an evil conſcience may damp and diſſweeten it. But if God be thy portion, &c.
Verſe 8. Blow ye the cornet in Gibeah, and the trumpet in Ramab,] Clangite, clamate, not with the inverſe trumpets of Furius Fulvius, which ſounded a retreat when they ſhould have ſounded an alarme. But blow ye the cornet; give notice to all the countrey, that Hannibal eſt ad portas, the enemy is at the very gates, ſending a ſummons, and ſounding for a ſurrender. The deſolation of warre had been denounced in the former verſe; here it is proclaimed, as it were by ſound of Trumpet: the Prophet acting the part of an herauld; and, by a rhetoricall hypotypoſis, repreſenting the enemies approach, as if it were already under view: and not foretold, but acted before their eyes. Rhetorick, we ſee here, is an art ſanctified by Gods Spirit; and may lawfully be uſed in handling of Gods word. The Scripture is full of it in every part: and happy is that Miniſter, that thereby can make himſelf maſter of his hearers affections: as potent in his Divine Rhetorick as Pericles, or Cicero, were in their humane. Let him (by our Prophets example) ſtrive to make the things whereof he preacheth to the people, as reall before their eyes, as poſſibly he can. The power of a miniſtery conſiſteth much in this; to ſet forth ſin, Chriſt, heaven, hell, in ſuch lively colours, that the hearer (though unlearned) may be convinced of all, judged of all, and having the ſecrets of his heart made manifeſt, 1 Cor. 14.84, 25.he may fall down on his face, worſhip God and report, that God is in the Miniſter of a truth: Chryſoſtom. Eze k. 4.1.Lo this is Preaching indeed. For as every ſound is not Muſick, ſo neither is every Pulpit-diſcourſe Preaching. Nihil frigidius eſt doctore verbis ſolummodo philoſophante, &c. Ezekiel muſt lay ſiege to Jeruſalem, pourtraying it upon a tile, &c. So did Jeremy and other Prophets uſe ſignes, and ſimilitudes, Saint Pauls ſpeech and Preaching was not indeed with enticing words of mans wiſdom, (he did not ſo paint the window as to keep out the light) but yet in demonſtration of the Spirit, 1 Cor. 2.4.and of power, cloſe to the conſcience.
Blow ye the cornet in Gibeah] that is in the bounds of the Kingdom of Judah, Gibeah of Benjamin, Gibeah of Saul.
And the trumpet in Ramah] Samuels country, afterward called Arimathaea, Joſephs country: this is ſaid to be in the borders of Iſrael. Strong garriſons they were both; and places of great reſort: they are now alarmed, and bidden to prepare for the approach of the Aſſyrian.foreign
Cry aloud at Bethaven] Or Bethel, as Chap. 4.11. a city (as it is ſaid of Athens, Acts 17.16.) wholly given to idolatry: and therefore more ſtupid and ſtubborn then the reſt. Here therefore the Prophet cries louder then ordinary, claſſicum canit, ſic clamat ut ſtentora vincere poſſit, he ſets up his note that he may the ſooner awaken them, and cauſe them to apprehend their danger, as preſent and reall. Bethaven was the great place of ſuperſtition, and now Rome is the neſt of Antichriſt, the habitations of devils, and the hold of every foul ſpirit, a cage of every unclean and hatefull bird: therefore the Angel crieth mightily with a ſtrong voice, ſaying, Babylon is fallen, is fallen, certò, citò, penitus, ſurely, ſuddenly, utterly. Rev. 18.2.
After thee ô Benjamin] who art at the back of Bethaven, and fareſt the worſe for her neighbourhood: like as Hamath did for Damaſcus Zech. 9.2. See the Note there. Some underſtand Hoſtis adeſt, the enemy is at they heeles; make away, or ſtand upon thy guard: for thou art like to be put to't. And this conciſe kind of warning here given implies a minde moved and diſturb'd, either with fear or anger.
Verſe 9. Ephraim ſhall be deſolate in the day of rebuke] Correptionis, vel Correctionis, ut Pagninus: when thou with rebukes doſt correct man for iniquity, &c. Pſal. 39.11. God hath a day for ſuch ſharp rebukes, or childings by way of conviction, or Argument (as the word ſignifieth) wherein he will be ſure to carry it, with a great deal of ſound reaſon and evident demonſtration: ſo that Ephraim ſhall have nothing to ſay,foreign. Vaſtri ita ut videntes obstupeſcant. &c. why he ſhould not be deſolated; yea ſo deſolated as to make the beholders amazed thereat, as the Hebrew word importeth God, will not now dally with Ephraim, or deal favourably with him as heretofore: he will not ſhake his rod at him only, but waſt it to the very ſtumps: he ſhall be utterly deſtroyed from being a people: the day that now comes is a black day indeed, a day not of inſtruction, but of deſtruction, not of correction but of execution; a very doomeſday, wherein God will bring them into the furnace, and there leave them Ezek. 22.20. And that none may think this ſentence over ſevere: or not ſo ſure but that it might be avoyded or vacated, ſee what followeth in the text;
among the tribes of Iſrael have I made known that which ſhall ſurely be] i.e. Either I have forewarned them ſufficiently, but they would take no warning, which is both a juſt preſage and deſert of their ruine: Or elſe thus: I am now fully reſolved upon their ruine, neither is there cauſe that any man ſhould deceive himſelf with a vain hope, as if theſe evils that I foretell ſhould not befall you. Experience the miſtreſſe of fools, ſhall teach you, that the ſentence I now pronounce is preciſe and peremptory, not conditionall as heretofore, but abſolute, and unchangeable: and this I here aſſure you of by this ſolemn conteſtation.
Verſ. 10. The Princes of Judah were like them that remove the bound] A wickedneſs condemned by the law and light both of Nature,Deut. 19.14. Prov. 22.28. and Scripture Deut. 27.17. The Princes are mentioned, becauſe corruption in a people (as putrefaction in a fiſh) begins at the head. Now the land-mark or limit is removed many wayes. As firſt Religione, in Religion: when the true is changed into that which is falſe, as was here in Queen Maries dayes againſt her promiſe, to the Suffolk men. Secondly, in Regione, Tarnon.in the civil State: when one man violently invadeth the right of another (as Ahab did Naboths vineyard) and no man muſt queſtion them becauſe it is facinus majoris Abollae the fact of a great one.Junenal. Thirdly, In officio, in a mans office or particular ſtation, when he keeps not within his circle, but take liberty to tranſgreſſe, preſcribing new worſhips as 2 King. 16.10, 11. 2 Coro. 28.23. taking upon them to teach Miniſters what to teach them, as Mic. 2.6. or themſelves invading the Miniſteriall office uncalled thereunto as did Jeroboam 1 King. 13.4. and Ʋzziah 2 Chron. 26.16. to their coſt. This (ſaith an Interpreter) is grandis culpa, et atrox crimen, a foul fault, a crimſon crime. Let our Lay-preachers and Levellers look to it, unleſſe they covet a curſe. Deut. 27.17. He that breaketh an hedge, a ſerpent ſhall bite him. Fourthly, In negotio, in buſineſſes and tranſactions, in contracts and covenants he removeth bounds, who cozeneth and circumventeth another in any matter 1 Theſ. 4.6. Theſe muſt remember that God is the avenger of all ſuch:Heb. 10. and that it is a fearfull thing to fall into the puniſhing hands of the living God. The Papiſts fall foul upon us as Innovatours, and removers of the ancient bounds: becauſe we reject their Eccleſiaſtical traditions and unwritten verities (as they call them) commended unto us by the Ancients, and embraced by whole nations for many ages. To whom we anſwer, that Multitude and Antiquity are but ciphers in Divinity: they muſt (at leaſt) have no more authoritie, then what they can maintain. Let them boaſt, with the Gibeonites, of their old ſhooes, mouldy bread, &c. we hold us to the Scriptures, for our limits and land-markes unmoveable and immutable. And when they ſhall ask us as they oft do, where was your Religion before Luther? we anſwer as one once did, In the Bible, where yours never was. Eraſmus met with an adverſary ſo ſilly as to charge him for a remover of the ancient bounds,Eraſm. in Apolog. becauſe he had anew Tranſlated the New Teſtament: a work of ſingular uſe to the Church of Chriſt, in thoſe dark times.
therefore I will pour out my wrath upon them like water] which ſhall overflow the bankes to overwhelm thoſe that remove the bounds. Yea God will pour it upon them by whole pailefuls, or ſpouts (as they call them) at ſea. Or if but by vials (as Rev. 16.1. which are veſſels of narrow mouthes and pour out ſlowly, howbeit) they drench deeply, and diſtill effectually the wrath of God, which wretched ſinners, ſhall never be able to avoid or abide. Oh when God ſhall ſet himſelf to ſet open the cataracts of his wrath as once at Noahs flood, and to come againſt a ſinner with a deluge of deſtruction to pour out his indignation upon him, as water haſtily, heavily, irreſiſtibly, what will he do, and where will he finde refuge? This made David pray ſo hard. Let not the waterfloods overflow me: nor the deep ſwallow me up, Pſal. 69.15. It is the priv…ledge of every godly perſon, that in the floods of great waters, they ſhall not come nigh to him, Pſal. 32.6. Or if they come up to his neck, yet they ſhall not take away his breath: for his head is ever above water. Waſht he may be (as Paul was in the ſhipwrack) drowned he cannot be. Sink he may ſeem to do once and again to the bottom: but he ſhall up again with Jonas, if out of the deep, he call upon the Lord, who will ſet him on a rock that is, higher then he.
Verſe 11. Ephraim is oppreſſed and broken in judgement] Calumniam paſſus eſt Ephraim ſo the vulgar hath it: Ephraim was falſe accuſed and ſlandered: he ſuffered much by Sycophants, who depraved his good actions, drew him before the judgement-ſeats and there oppreſſed him; as Jam. 2.6. But the word here uſed ſignifieth all manner of injuries and oppreſſions, whether by vexatious ſuits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwiſe wronging a man, to his cruſhing and utter undoing many times: For a poor man in his houſe is like a ſnaile in his ſhell: cruſh that, and you kill him. Ephraim was cruſhed in judgement by his countrymen, who would do him no right: but much more by the cruell Aſſyrians, who ſoon after this carried him captive, and left him without all remedy of law, without hope of a better condition or place for a worſe. And what wonder though men ſo ſet againſt him, when God was pouring out his wrath upon him as water? ſith all creatures are up in arms againſt Gods rebels. If the cauſe go againſt a man though he have never ſo much right on his ſide (for oft-times cedit viribus aequum, might overcomes right) and he be broken in judgement, Let him ſee whether things be right between God and himſelf: and if broken in judgement, let him be of a broken ſpirit, and he ſhall be relieved.
becauſe he willingly followed after the commandment] He was too ſequacious and obſequious to Jeroboam and his Princes, commanding him to worſhip the golden calves. Queniam voluit, juit, like a tame fool; or, at leaſt, as a fooliſh childe (ſo this Prophet calleth him) he was ſoon won over, he came off with little ado. Jeroboam did but hold up his finger, and he had him ſtraight: A mere fatuellus carried away to thoſe dumb idols even as he was led. 1 Cor. 12.2. a Melchite, ſuch a generation of Heretickes there were in the Primitive Church;Niceph. ſo called becauſe they followed the examples and decrees of the Emperours: reſolving to be of the Kings Religion, whatſoever it were, right or wrong. The Ruſſians are ſuch at this day. God and their Emperour they ſay know beſt what's truth or falſhood: and it is their part to obey, not to enquire. But all Chriſts ſheep are rationall; and will try before they truſt, look before they leap: the ſpirituall man judgeth all things, yet he himſelf is judged by no man, 1 Cor. 2, 15. Shew him a clear text of Scripture for what you would perſwade him to, and convince him thereby that it is the minde of God, and you may have what you will of him.Jam. 2.1. But for theſe maſters of opinions ſuch as are magiſtri noſtri Pariſienſes, that obtrude their own placits upon people, and require to be beleeved upon their bare word without further proof, he abhors them. And for the decrees of Princes and Rulers, if they croſſe the Scriptures, he will take leave to diſobey them, as the Apoſtles did, Acts 4.19. as the three children in Daniel did, and Daniel himſelf Chap. 6. and as all the holy confeſſours and Martyrs both ancient and modern did.Act. and Mon. The Biſhop of Norwich asked Roger Coo Martyr whether he would not obey the Kings Lawes? he anſwered yes, as far as they agree with the Law of God, I will obey them. Then ſaid the Biſhop, whether they agree with the word or not, we are bound to obey them, if the King were an infidell.Act. and Mon. fol. 1550. Coo anſwered, If Shadrach Meſhach and Abednego had done ſo, Nabuchadnezzar had never confeſt the living God. True it is that Magiſtrates muſt be obeyed:foreign Baſil. thoſe that are good muſt be obeyed as God, thoſe that are bad, for God: but then it muſt be in licitis in things lawfull, and warrantable by the word: and herein we muſt not frame excuſe. The bleſſed Virgin, though unweildy, went four dayes journey (ſo far it was from Nazareth to Bethlehem) to obey Auguſtus his decree, the charge was not ſo peremptory, but the obedience was as exemplary. Whoſo keepeth the commandment, ſc. of the King ſhall know no evil thing, Eccleſ. 8.4.5. And whereas ſome might reply, why then, let's do all the King bids us without ſciſcitation, without further delay or enquiry: Solomon anſwers in the next words. And a wiſe mans heart diſcerneth both time and judgement, that is, he knowes both when and how, and how far forth fitly and lawfully the commands of a King may be diſpatched; and no further will he go, then he can with a good conſcience. The Pope writing to Bernard, requiring him to do that which was unlawfull, Bernard writes back again this anſwer and it was taken; I as a childe, do not obey, and I obey in diſobeying. Antigona in Sophocles ſaith well, Magis obtemperandum eſt Dijs, &c. We ſhould rather obey God with whom we muſt live ever, then men with whom we have but a while to ſojourn. Lo blind nature ſaw ſo much. See the Note on Act. 4.19. It may not be forgotten or ſlipt over, that the word here rendred the Commandment ſignifies Command thou: foreignBecauſe he willingly walked after Command thou: he danced after Jeroboams pipe, ſaying to him as he did once to Julius Caeſar, Juſſa ſequi tam velle mihi quàm poſſe, neceſſe eſt.Lucan.
Or as Tiberius anſwered Juſtin. Ʋtere me pro rota figulari Plaut.(though upon a better ground & end) Si tu volueris, ego ſum: Situ non vis, Ego non ſum, I am onelyonly thy clay, and thy wax, &c. Or laſtly, as Luther at firſt ſubmitted to the Pope in theſe words (though afterwards, God gave him more courage in his cauſe) I proſtrate my ſelf at your Holineſle feet, with all that I am and have. Vivifica, occide, voca, revoca, approba, reproba; vocem tuam vocem Chriſti in te praeſidentis et loquentis agnoſcam: Anne 1518. Epiſt. ad Leon. Pontific. Kimchi.that is, Quicken me, kill me, call me, recall me, receive me, reject me: I ſhall acknowledge your voice as the voice of Chriſt himſelf ruling and ſpeaking in you. Jeroboam is not once named here: nor the word (Commandment) ſet down at large out of deteſtation (likely) both of it, and Him, becauſe it was a wicked commandment: and He no better then an Uſurper. For although he had it cleared to him, that Gods will was that he ſhould be King over the ten tribes, yet becauſe it was a will of Gods decree, and not of his Command, as of a duty done by him, he goes among Divines for an intruder and uſurper in and for that fact of his. 'Tis obedience when we follow a Divine precept: but not ever, when we follow a divine inſtinct.
Verſe 12. Therefore will I be unto Ephraim as a moth,] Their ſin was the greater, becauſe they were ſo willing to it, and ſo eaſily drawn to idolatry, as moſt agreeable to their nature, and making much for their eaſe: which was Jeroboams main argument. It may very well be, that he threatned puniſhment to thoſe that diſobeyed his commandement: but here they ſhould have ſtood out, and have bide the worſt; chuſing affliction rather then ſin; which becauſe they did not, therefore they ſhould periſh by their own hand, and counſels: they ſhall be motheaten, as a garment that breedeth the moth, and as a tree that breedeth the worm that waſteth it. Not but that God had a ſpeciall hand in their puniſhment: and this not permiſſive onelyonly, but active too, I will be unto Ephraim, &c. For is there evil in a city, and he hath not done it? The changes and periods of Kingdoms are of him, Pſal. 75.6, 7. that men may know that the Heavens do rule, Dan. 4.26. ſo are the alterations in mens bodies and eſtates, as Job ſetteth it forth, Chap. 4.19. and 13.28. and 27.18. Every one (ſay ſome Chymicks) hath his own balſam within him: his own bane 'tis ſure that he hath: his clay-cottage is every day ready to drop on his head. And for his Eſtate,2 Cor. 5.1. there are oft-times ſecret iſſues and drains of expence, at the which it runs out, as at an hole in the bottom of the bag, Hag. 1.6. See the Note there. Howbeit Gods holy hand is in all this; I will be unto Ephraim as a moth, &c. that is, I will waſt them ſenſim, ſine ſenſu. Secretly, inſenſively, ſlowly; but ſurely, and inevitably: This David after Job, acknowledgeth, Pſal 39.11. When thou with rebukes doſt correct man for iniquity, thou makeſt his beauty to conſume away like a moth, thou caſteſt him into a corruptio totius ſubſtantiae, as the Phyſicians call the Hectick: ſurely every man is vanity. Selah: Yea he is altogether vanity, yea and that in his beſt eſtate, when he is beſt underlaid, when ſetled on his beſt bottom, verſe 5. when he is gotten upon his mount with David, and thinks to die in his neſt with Iob: Pſal. 130.7. Job 29.18. Luk. 12. Mar. in cap. 28. & 11. c. 25.when he counts upon much good laid up in ſtore for many years, as that rich fool, that reckoned without his hoſt, as we ſay. Tinea damnum facit, & ſonitum non facit, ſaith Gregory. The moth maketh no noiſe, but doth a great deal of hurt among clothes. The worm here, rendred rottenneſſe, is minutiſſimus vermisulus, ſaith Luther here, a very ſmall creature, but doth no ſmall miſchief:Teredo. for it eats out the heart of the ſtrongeſt wood, yea of the ſtrongeſt oaken planks at Sea. See here what a poor creature is man, yea a whole kingdom, when as a moth and a little worm may conſume them: when they may be cruſhed before the moth, as Iob ſpeaks, Chap. 4.19. he ſaith not, before the Lion, but before the moth. Learn alſo to take heed of ſin, yea of ſecret ſins, 2 King. 17, 9. leſt we be ſecretly waſted, our graces caſt into a conſumption, our comfortables wiped away, our conſciences wearied with ſecret buffets, as being ſmitten with the rod of Gods mouth, Eſay 11.4. our eſtates melted as the fat of lambs before the fire, and our land inſenſibly waſted, and by degrees deſolated; as Ephraim and Iudah were, as the Greek Empire was, and as it began to be here with us, in Queen Maries raigne, which was never proſperous after that ſhe had aboliſhed the Goſpel: for beſide forraigne loſſes, of Calice, Speed.&c. extreme dearths raged, much hurt was done by thunder from heaven, and by fire in the royall Navie, and all things went to worſe, till Queen Eliſabeth came in,Q. Eliz. life by M. Clark. Mart. 2. part, pag. 319. a repairer of the breach, a reſtorer of paths to dwell in, Eſay 53.12. according to that glorious Epitaph, cauſed by King Iames to be inſcribed upon her Princely Monument by him erected.
Verſe 13. When Ephraim ſaw his ſickneſſe,] i. e. Felt himſelf moth-eaten, hard-driven, and at a very great under, as thoſe muſt needs bee whom God ſetteth againſt.
and Iudah his wound,] Heb. his ulcer, that needeth cruſhing to get out the filth, Ier. 30.13. Obad. 7. Ephraim was ſick, (God had made him ſick in ſmiting of him, Mich. 6.13.) and Iudah was ſore, yea ulcerated, impoſtumated, and they were both ſenſible of it: but no otherwiſe then bruit beaſts, which when they are ſmitten or ſick, feel it, and howl out, but have not the reaſon to think whence the pain comes, what may be the cauſe, and cure of it. Ephraim and Iudah make out indeed for help, but they run to wrong remedies, and refuges: they turn not to him that ſmote them, neither do they ſeek the Lord of Hoſts: therefore is not his anger turned away, but his hand is ſtretched out ſtill, Eſay 9.12, 13. If God be angry, no other helps can relieve us; no creature comfort us; no combination with King Iareb ſecure us. In a Mine, if a damp come, it is in vain to truſt to your lights; they will burn blew and dim, and at laſt vaniſh; you muſt make haſt to be drawn upward, if you will be ſafe. So muſt men make to God; fleeing from his anger to his grace. Blood-letting is a cure of bleeding, and a burn a cure againſt a burn; and the running to God is the way to eſcape him; as to cloſe and get in with him that would ſtrike you, doth avoid the blow. In a tempeſt at Sea, it is very dangerous to ſtrike to the ſhoar: the ſafeſt way is to have Sea-room, and to keep in the Main ſtill, &c. Iareb cannot be a Defender (according to the import of his name) if God come againſt a people or perſon. Braſſe and Iron can fence a man againſt a bullet or a ſword;Eſay 30.33. D Rainolds, ſerm. before Parl. Iuly 27. 1642. but if he were to be caſt into a furnace of fire, it would help to torment him; if into a pit of water to ſink him. Now our God is a conſuming fire, and his breath a ſtream of brimſtone, &c. as a Reverend man maketh the compariſon.
Then went Ephraim to the Aſſyrian, and Iudah ſent to king Iareb,] Or, to the king of Iareb, or to the king that ſhould plead, and revenge his cauſe and quarrell. Ad Regem propugnaturum, ſaith Iunius. Help O king, ſaid ſhe in the holy hiſtorie. Kings ſhould be Helpers, Propugnatours, Protectours. Sanctuaries of ſafety to the oppreſſed, whether Subjects or Neighbours: ſuch as the late king of Sweden was to the oppreſſed Princes of Germany: And before him, Queen Eliſabeth to the Low-countrey-men; whoſe protection when ſhe undertook, the king of Sweden that then was ſaid,Camd. that ſhe had taken the crown off her own head, and ſet it upon the head of Fortune. But what a madneſſe was it in Ephraim and Judab to call in the Aſſyrian to their help, as they did, 2 King. 16.7. 2 Chron. 28.16, 21. but eſpecially 2 King. 15.19, 20. & 17.3. This was to invite the enemy into their kingdome, and to ſhew gold-thirſty Babel, where ſhe might have her full draught. Thus Judea was (after the return from Babylon) loſt again to the Romans, by their calling Pompey to decide the controverſie betwixt the diſagreeing brethren. And ſuch an ungain courſe was attempted by Iohn King of England, when, being overlaid in his Barons warres,Heyl. Geog. he ſent to the Monarch of Morocco for aid, offering to hold his kingdome of him. and to receive the law of Mahomet; but he was rejected with ſcorne. Afterwards, he paſſed away his kingdome to the Pope, in hope of help; but had ſo little joy of it, that he was heard to complain, Poſtquam me ac mea regna (proh dolor.) Rom. ſubjeci Eccleſia, nulla mihi proſpera, ſed omnia contraria advenerunt, I never proſpered ſince I ſubjected my ſelf and my Kingdomes to the Sea of Rome. No more did the Greek Churches, as above hath been mentioned. By iniquity, ſaith Solomon, ſhall no man be eſtabliſhed, Prov. 12.3. Shall they eſcape by iniquity?Pſal. 56.7. ſaith David: What? no better means and wayes to help themſelves by? In thine anger caſt down ſuch a people, O God. It is not more a prayer then a prophecy: and it was fulfilled upon this people.
Yet could he not heal you, foreign medela.nor cure you of your wound.] Kings have their names in Greek from healing: they ſhould be Phyſicians, and binders up of wounds, as Eſay 3.7. (ſee Corn. à Lapide on that Text) But King Jareb proved a Phyſician of no value: inſtead of healing the wound, he made it wider; inſtead of helping King Ahaz, 2 Chro. 28.20.he diſtreſſed him, ſaith the Text. The creature was never true to thoſe that truſted to it. Such are ſure to be fruſtrated, Jer. 14.3. ſubjected to Gods wrath, Pſal. 78.22. curſed with a curſe, Jer. 17.5, 6. pointed at as forlorn fools, Pſal. 52.7.
Verſe 14. For I will be unto Ephraim as a lion,] I, that is, my Aſſyrian, the rod of my wrath: will be as a lion, or leopard, a creature ſwift and fierce above meaſure.Aelian. de var. hiſt. lib. 12. cap. 39. The Vulgar rendreth it, a lioneſſe, which, ſaith Aelian, is robuſtiſſimum & bellicoſiſſimum animal, a moſt ſtrong and ſtout creature: Hence Semiram's gloried much, when in hunting ſhe had taken not a lion, but a lioneſſe. What is ſtronger then a lion, ſaid thoſe Philiſtims to Sampſon, Judg. 14.14. See 2 Som 1.23. Prov. 30.29. The Lion (but eſpecially the young Lion, that is in his hot blood) fears no other creature, falls upon his prey with great fury, and teareth it; carrieth it away when he hath done in his mouth, or devours it in the place, and fears no reſcue. If purſued, he altereth not his gate though he die for it. Some ſay that he is frighted at the crowing of a cock, or the creaking of wheeles. But the Lion of the tribe of Judah cannot be terrified by any thing or turned out of his track. And Nebuchadnezzar his ſervant is oft compared to a Lion, Eſa. 5.29. Jer. 41.7. Dan. 7.4. as being ſet awork by God to revenge the quarrell of his Covenant, upon a perverſe and perfidious Nation. Hence that oft-repetition here of the pronoune I.
I, even I will tear and go away] Tear the very kell of their heart in ſunder, tear them by the teeth of my terrible ſword, which ſhall devour fleſh and drink blood; yea be drenched and drunk in the gall of theſe ungodly wretches. They have no way to help themſelves better then to fall down flat before this Lion,Satis est proſtraſſe leoni. Plin. lib. 8. cap. 15. to rend their hearts and not their garments, to break off their ſins by repentance, and to be abrupt in the work, leſt he tear them to pieces, and there be none to deliver them. If this be not timely and truely done, God will go on in his wrath: and of a moth and little worm become a ramping and a roaring Lion. The little cloud though at firſt but as an handbredth, will ſoon overſpread the whole heaven: yea as one cloud followeth thick upon another, ſo will one judgement upon another, if the Sun of Repentance do not interpoſe and diſperſe them. Light afflictions not improved to this purpoſe, will be but as a drop of wrath forerunning the great ſtorm: as a crack forerunning the ruine of the whole building. That is a known text, If you will not yet for all this hearken unto me, then I will puniſh you ſeven times more, and ſeven times more and ſeven to that, Levit. 26.18, 28. Three ſeverall times God raiſeth his note, and he raiſeth it by ſevens; and thoſe are diſcords in Muſick. Such ſaying will be heavy ſongs, and their execution heavy pangs to the wicked.
Verſe 15. I will go and return to my place] To my palace of Heaven: ſo the Chaldee rendereth it, I will withdraw my Majeſtie, and return into the habitation of my holineſſe, which is in heaven. I will go from them that they may come to themſelves, with the Prodigal: I will forget them that they may remember themſelves: I will trouble my ſelf no further with them (when God comes againſt ſinners he is ſaid to come out of his place, and ſo to diſeaſe himſelf Eſay 26.21. with Lam. 3.33.) that they may be afflicted and weep and mourn after me Jam. 4.9. I will take my reſt, and I will conſider in my dwelling place, as Eſay 18.4. I will hide my face from them, I will ſee what their end ſhall be: for they are a very froward generation, &c. Deut. 32.20. and they ſhall ſee that I will be as froward as they, for the hearts of them, Pſ. 18.26. I will gather them in mine anger and in my fury, and I will leave them there, Ezek. 22.20. that they may know the worth of my gracious preſence, (which they have not prized) by the want of it: and be pricked on thereby to pray, Return O Lord: how long? and let it repent thee concerning thy ſervants. O ſatisfie us early with thy mercy, &c. Pſal. 90.13, 14. Thus mothers uſe to leave their children (or at leaſt turn their backs upon them) till they mourn and make moane after them. Thus the Lion ſeems to leave her yong ones, till they have almoſt killed themſelves with roaring and howling: but at laſt gaſp ſhe relieves them, whereby they become the more couragious. God alſo will return to his people, when they once turn ſhort again upon themſelves, and ſee their ſin-guiltineſſe, and ſeek his favour. This is Gods end 1 Cor. 11.32. and the happy effect of affliction ſanctified, 1 King. 8.47.
Till they acknowledge their offence] Heb. Till they become guiltie: till they plead guiltie, and carry themſelves accordingly, bluſhing and bleeding in my preſence. Thus Saint James, Be afflicted, or be miſerable, Chap. 4.9. ye are ſo; but ſee your ſelves to be ſo: tremble and humble at Gods feet for mercy: give glory to God my Son, and confeſſe thy ſin, Joſh. 7.19. The viper beaten caſts up her poiſon. The traytour on the rack confeſſeth all. He that in affliction acknowledgeth not his offence, and ſeeketh Gods face, is more hard-hearted then a Jew, as is to be ſeen here and Pſal. 78.34. and 1 Sam. 7.6. In the year of Grace 1556. at Weiſſenſton in Germany, a Jew for theft was in this cruell manner to be executed. He was hang'd by the feet with his head downward, betwixt two dogs, which conſtantly ſnatcht & bit at him. The ſtrangenes of the torment moved Jacob Andreas, a grave Divine, to go to behold it. Coming thither he found the poor wretch as he hung, repeating verſes out of the Hebrewes Pſalms, wherein he cried out to God for mercy. Andreas hereupon took occaſion to counſell him to truſt in Jeſus Chriſt, the true Saviour of mankind.Melch. Adam. in vit. Jac. Andreae. the Jew embracing the Chriſtian faith, requeſted but this one thing, that he might be taken down and baptized, though preſently after he were hanged again (but by the neck as Chriſtian malefactours ſuffered) which was accordingly granted him.Lat. Serm. Latimer reports a like ſtory of one in his time, who being executed at Oxford, was cut down but not quite dead. And means being uſed to recover him, he came again to himſelf, and then confeſſed all his villany, which before he would not be drawn to do. In the life of Maſter Perkins alſo mention is made of a luſty fellow at Cambridge, who being upon the ladder and affrighted with the forethought of hell-torments, was called down a gain by Maſter Perkins, who prayed with him and for him ſo effectually, as that the beholders could not but ſee a bleſſed change thereby wrought in the priſoner;Maſter Fuller and Mr. Clark in Mr. Perk. his life. who took his death with ſuch patience and alacritie, as if he actually ſaw himſelf delivered from the hell which he feared before, and heaven opened for the receiving of his ſoul to the great rejoycing of the beholders. How well might theſe men ſay with Themiſtocles Periiſſem niſi periiſſem. I had been undone, if I had not been undone. David was brought home by the weeping-croſſe, Pſal. foreign. Herod. lib. 1. Alſted. Cbroni. pag. 325.119.67. Affliction was a better Schoolmaſter to Queen Elizabeth then Maſter Aſcham; Nocumenta documenta, ſaid Craeſus, when he was in the hands of his enemies. The Burgundians well beaten by the Hunnes, fled to Chriſt the God of the Chriſtians, and embraced his Religion.
and ſeek my face] Out of a deep ſenſe of their ſin-guiltineſſe. This is the work of Faith, as the former of Repentance. God was not ſo gone from his people, nor ſo far out of their call: but that if they could find a praying heart, he would find a pittying heart: if they would acknowledge their offence; he would forgive the iniquity of their ſin, Pſal. 32.5. If they would ſet their Faith a work (as ſhe in the Goſpel did, of whom it is ſaid, that when Chriſt would have hid himſelf, it could not be: for a certain woman whoſe daughter was diſeaſed, came and fell at his feet, fetcht him out of his retiring-room Mark 7.24.25.) he would break the heavens and come down from his place Iſai. 64.1, 2. he would come leaping over all lets and impediments, thoſe mountains of Bether or of diviſion, to the relief of his people (See this ſet forth Cant. 5. with the Notes there.) Provided that they ſeek not ſo much their own eaſe and ends as his face and favour, the ſenſe of his preſence and light of his countenance, the fear of his name, and comforts of his ſpirit. Thus David Pſal. 63.1. O God thou art my God, early will I ſeek thee: my ſoul thirſteth for thee in a dry and barren Land. Carnall prayers in time of miſery are but ſuch as the dry earth, or the hungry raven make. They are the prayers of nature for eaſe, not of the ſpirit for grace: ſuch as was that of Pharaoh, when the rack made him roar, the rod ſlatter. See Zach. 7.5, 6. with the Notes.
In their affliction they will ſeek me early] Manicabunt. foreign. Sept.They will morning me, ſo the Orginall hath it. They will do it, ſaith God, for I will give them to do it; both to will it, and to work it: for otherwiſe afflictions (Gods hammers) do but beat cold iron: wicked men grow worſe for corrections, as water is more cold after a beat, as naughty boyes are more ſtubborn or more ſtupid after a whipping. Theſe alſo may cry to God, as priſoners at the bar, or malefactours upon the rack: yea ſeek him early, after a ſort, and yet not finde him Prov. 1.27. no though they ſeek him with their herds and flocks. Hoſ. 5.6. becauſe they ſeek him not early, and earneſtly, or diligently as Prov. 7.15. inflamedly as Baruch Nehe. 3.20. and Jabez 1 Chro. 4.10. accurately and anxiouſly, as the Church ſought her beloved Cant. 5.1. as the Virgin Mary ſought her loſt Son. Luke 2. they ſeek him, not for himſelf, but for his corn wine and oil Hoſ. 7.14. they ſeek not him but his; they ſeek him not till they have nothing elſe to ſeek to. Moſt juſtly therefore may God reject their ſuits and regeſt upon them,Judg. 10. Depart from me ye wicked, Get ye to the gods whom ye have choſen, &c. Juſtly may he ſay to them as once Jephta did to his country men. Do ye now come to me in your diſtreſſe, who in your proſperity ſaid unto me, Depart from us, we will none of the knowledge of thy wayes? Thoſe that will finde God muſt ſeek him early. O ſatisfie us early with thy mercies, Pſal. 90.14. They muſt ſeek him early and late too Eſay 26.9. alwayes and by all means, as the Apoſtle ſpeaketh in another caſe; but eſpecially in affliction, as here; for he lookes for it. Our Saviour being in an agony prayed more intenſively; ſo did David out of the deep, Jonah out of the whales belly, the Church when ſhe was in danger, as ſhe thought of loſing God, then ſhe ſet up her note and cryed, Thou art put in the midſt of us, Jer. 14.9.leave us not Extingui lucem nec patiare tuam. Thus afliction exciteth devotion in the Saints: and although they ſeek the Lord and his ſtrength, ſeek his face evermore, yet eſpecially, In their diſtreſſe they cryed unto the Lord, and he heareth them, Pſal. 120.1. in the night of affliction they take the light of a lively faith, and ſeek him early. And that they may not fail to finde him, they call in help of others, as here in the next chapter. Come and let us return, &c.