Commentary on the Minor Prophets, Commentary 1 · Chapter 7
CHAP. VII.
Verſe 1. WHen I would have healed Iſrael, &c.] Whereas Iſrael, hearing of an happy harveſt promiſed to Judah, Chap. 6.11. and themſelves excluded,unus. might complain of hard dealing: God ſhews them here, that Crudelem medicum intemperans aeger facit, the fault was meerly in themſelves. God came with his healing medicines to have cured them, but they hated to be healed, and like mad-men, railed and raged againſt the Phyſician, ſpilt the potions, would none of thoſe ſlibber-ſauſes, as they accounted them: yea (as if on purpoſe to croſſe God.) then the iniquity of Ephraim was diſcovered, and the wickedneſſes (malitia multiplex) of Samaria,] Of ſo perverſe a ſpirit were they: and therefore (in Solomons judgement, Prov. 12.8.) worthy to have been deſpiſed and let alone to periſh in their corruptions. In Hippocrates his time, the Phyſicians were bound by oath, to leave ſuch under their wounds to periſh by them, as were unruly, and would not be ordered. We would have healed Babylon, (ſaith the Church) but ſhe would not be healed: forſake her therefore, ſaith God, Jer. 51.9. Let them alone, ſaith Chriſt, Matth. 15.14. That, that will die, let it die: A fearfull ſentence. Let them ſwelter and pine away in their iniquities, Levit. 26.39. In their ſilthineſſe is leudneſſe, their diſeaſe is complicate, it is the leproſie in the head, it breaketh forth in their forehead, and my people love to have it ſo:Jer. 5.31. but what will they do in the end thereof? Ephraim here diſcovereth a headſtrong wilfulneſſe that was uncounſellable, uncureable. He runs away after conviction, with the bit between his teeth, as it were: he runs, I ſay, upon the rock. Am. 6.12. where he firſt breaketh his hoofes, and then his neck. Some grow deſperately ſinfull, like thoſe Italian Senatours, that deſpairing of their lives, (when upon ſubmiſſion they had been promiſed their lives, yet) being conſcious of their villany, made a curious banquet; and at the end thereof every man drank up his glaſſe of poyſon, and killed himſelf. So men feeling ſuch horrible hard hearts, and privie to ſuch notorious ſins, they caſt away ſouls and all for luſt; and periſh wofully, becauſe they lived deſperately, and ſo ſecurely. It is a fearfull ſigne of reprobation, when Gods means and medicines do men no good, but hurt rather: when Phyſick which ſhould remove the diſeaſe, doth cooperate with it, then death comes with the more pain and ſpeed. The ſtronger the conviction of ſin is, the deeper will be the wrath againſt it, if it be not by repentance avoided.
for they commit falſehood,] They do not the truth, 1 Joh. 1.6. but deal falſely, Ier. 6.13. every one of them,Aſſuunt mendacium mendacio. from the Prophet, even to the Prieſt: they work a deceitfull work, Prov. 11.18. their bellies prepare deceit, Iob 15.35. they have an art in lying, in ſtitching one lie to another, as the word ſignifieth, Pſal. 119.69. Idolatry is a reall lie, as ſhe in the book of Martyrs anſwered the Doctour, that asked her, Doſt thou beleeve that the body of Chriſt is in the Sacrament of the Altar really and ſubſtantially? I beleeve ſaid ſhe, that ſo to hold, is a reall lie, and a ſubſtantiall lie. Theſe Idolaters having plaied falſe with God, and treacherouſly dealt with him, what wonder though they lie, deceive, rob, ſpoil, both within doors and without, in private negotiations, and publike tranſactions? but eſpecially forge lies againſt thoſe that withſtood their ſuperſtitious vanities, and prey upon their goods; as Heb. 10.34. Sublata pietate tollitur fides, is a truth irrefragable. Take away piety, and fidelity is gone: as we ſee in that unrighteous Judge, Luke 18.2. and as Abraham concluded of the men of Gerar, Gen. 20.11. and laſtly, as Conſtantinus Chlorus, the father of Conſtantine the Great, experimented in his own Councellours, and Courtiers: whence that famous Maxime of his, recorded by Euſebius: He cannot be faithfull to me, who is unfaithfull to God; religion being the ground of all true fidelity and loyalty.
Verſe 2. And they conſider not in their hearts,] Heb. They ſay not in their hearts: that is, they ſet not down themſelves with this conſideration, they commune not with their conſciences upon this moſt needfull, but much neglected matter. A good mans work lieth much within doors: he loves to be dealing with himſelf, and working good and wholſome conſiderations upon his own affections. He is never leſſe alone, then when hee is alone: for ſtill hee hath God and himſelf to talk to.
that I remember all their wickedneſſe,] i. e. Record and regiſter them, as in a book, with a pen of iron, and point of a Diamond, Ier. 17.1. that I ſeal them up in a bag, Job 14.17. as the Clark of Aſſizes ſeals up Inditements, and at the Aſſizes brings his bag, and produceth them. Is not this laid up in ſtore with me, and ſealed-up among my treaſures? Deut. 32.34. So little reaſon is there, that wicked men ſhould pleaſe themſelves in hope of impunity. And yet they do, Pſal. 94.7. they ſtrive to perſwade themſelves, that the Lord doth not ſee, neither doth the God of Jacob remember: They hide God from themſelves, and then think they have hid themſelves from Him. Herein they are alike fooliſh as the Struthiocamelus, Plin. lib. 10. cap. 1.a bird as big as a Camell, and taller then a man: When this Buſtard would hide her ſelfe, ſhe thruſts her head into a thicket, as conceiving that no body ſeeth her, becauſe ſhe ſeeth no body; and ſo becomes a prey to the hunter. Caveatur carnalis ſecuritas. Let us walk evermore in the ſenſe of Gods preſence, unleſſe we had rather be carnally ſecured, then ſoundly comforted.
now their own doings have beſet them about.] Their ſtudied wickedneſſe, their contrived iniquities, ſo Luther expounds the word doings: Studia corum Tigurin.for wicked men are great ſtudents, and break many a nights ſleep in pernicious ploddings, Prov. 4.16. But as the Blackbird is taken by birdlime made of his own excrements, ſo is the wicked beſet by his own devices; as by ſo many ſerjeants ſet on by God. Some think (and not without probable reaſon) that the Prophet in this phraſe of beſetting them about, alludeth to the future ſiege of Samaria: wherein theſe ſinners againſt their own ſouls were ſo ſtraitly beſet by the enemy, that they could not flee, or ſtir, without danger. And this he ſaith ſhall befall them. Now, that is, ſhortly, and ſooner then they think for: Indeed how ſhould it be otherwiſe, when as their doings are b…ore my face?] Eregione & velut adverſa ac deteſtata, Over-anent and in full view, as a continuall eye-ſore to me, Pſal. 57.5. & 90.8. ſo that though I could or would forget them, yet they will not ſuffer me to do ſo: ſuch is their impudency, and importunacy for vengeance. Lyra makes it a metaphor, from a thief taken in the act, with his back burden of ſtollen goods; and as it were beſet with them, and ſo brought before the Judge. His own iniquities ſhall take the wicked, ſaith Solomon, Prov. 5.22. For how can he eſcape the multitude of his ſins within him, and the variety of Gods heavie judgements without him, &c?
Verſe 3. They make the king glad with their wickedneſſe,] A ſad ſyncratiſmus ſurely of king and people, exhilarating themſelves and each other in wickedneſſe. Their kings were well apaid of the peoples compliances with their unlawfull Edicts: and the people no leſſe well-pleaſed to gratifie and flatter their kings, as the Romans did Tiberius and other Tyrants, who therefore ſaid of them, that they were ſervum pecus, ſervile ſoules, & homines ad ſervitutem parati, men made for ſlaves. Tyrants care not how wicked their ſubjects are: for then they know they will ſwallow down any command though never ſo impious, without ſcrupling, or conſcience-making. They like to have ſuch about them, as will down with any thing, diſgeſt iron for a need, with the Eſtrich; and ſay as that wretched man ſaid (when one complained he could not do ſuch a thing for his conſcience) I am maſter of my conſcience, I can do any thing for all that. Thus Balaam reſolved to curſe what ever came of it: he went not aſide as at other times, neither built he any more altars; but ſet his face toward the wilderneſſe, as fully bent to do it, and nothing ſhould hinder him now, Numb. 24.1, 2. (confer Luke 9.51.) He alſo gave wicked counſell to king Balak (and ſo made him glad at parting, though before he had angred him) to lay a ſtumbling-block before the children of Iſrael, viz. to ſet fair women to tempt them to corporall and ſpirituall fornication, that God might ſee ſin flagrant in Iacob, ſome tranſgreſſion in Iſrael, and ſo fall foul upon them with his plagues, Numb. 23.21. Paraſites propound to kings ſuavia potiùs quam ſana conſilia, pleaſing, but peſtilent counſell: they alſo act for them, and under them, as Doeg did for Saul, and ſo gratifie them, Leti…ie them, as here,Rev. 2 make them glad, but it proves to be no better then riſus Sardonius, ſuch a mirth as brings bitterneſs in the end: Wo to ſuch mirth-mongers and mirth-makers; for if they ſhall ſtill do thus wickedly, they ſhall be conſumed, both they and their king, I Sam. 12.25.
And the princes with their lies] with calumnies and falſe accuſations, wherewith they load Gods innocent ſervants, and that againſt their own conſciences. Thus Doeg dealt by David; the Prieſts and Prophets by Ieremy; the Perſian courtiers by Daniel and his companions; Amaziah by Amoz, Haman by the whole nation of the Iewes, Tertullus by Paul, the Heathen Idolaters by the primitive Chriſtians; which cauſed thoſe many Apologies made for them by Tertullian, Athenagoras, and others. If a Ruler hearken to lies (and that's a common fault among them,Prov. 29.12. as David tells Saul, 1 Sam. 24.9. all his ſervants will be wicked: he ſhall have his Aiones and Nigones that will ſay as he ſayes, and fit his humour to an hair; he ſhall have plenty of ſuch as will ſlander the Saints, and caſt an odium upon the conſciencious. I once ſaw (ſaith Melancthon) an old coyn, on the one ſide whereof was Zopyrus, on the other Zoilus; he adds, fuit imago aulae, comitantur calumniae bene merentes, It was a picture of Princes courts, where are ſtore of ſuch, as, by flattery, dawb white upon black, and, by calumny, ſprinkle black upon white.
Verſ. 4.foreign They are all adulterers,] Adulterio caleſcunt, ſo Pagnine, ſcalded in their baſe luſts as thoſe, Rom. 1.27. all (for the moſt part) were ſuch: but eſpecially the Courtiers, and clawback-Informers, as verſ. 3. God, in his juſt judgement, giving them up to thoſe vile affections or paſſions of diſhonour, and puniſhing their impieties with impurities: as He did alſo in thoſe Heathens, Rom. 1.24.
as an oven heated by the baker] An apt ſimilitude ſetting forth the intenſe heat of filthy luſt, (better marry then burn, 1 Cor. 7.9.) and of long continuance as the heat of an oven; yea, of Nebuchadnezzars oven, yea, of hell it ſelf, whence it was enkindled, and where it ſhall be perpetually puniſhed. The holy Angels at the laſt day will be moſt active againſt ſuch, to bring them to condign puniſhment, 2 Pet. 2.10. (But chiefly them that walk after the fleſh in the luſt of uncleanneſſe. Note the word chiefly, and conſider the example of the Sodomites) and God moſt ſevere againſt them, Heb. 13.4. How much they have lived deliciouſly, and drenched themſelves in fleſhly delights, ſo much torments and ſorrow ſhall they have proportionably, Rev. 18.7. As their hearts have ben as an hot oven or furnace, ſo they ſhall be bound up in bundles, and caſt into a furnace of fire (where ſhall be wailing and gnaſhing of teeth, Mat. 13.42.
Verſ. 5. In the day of our King,] Our good king, on whom they ſo doted, that they forgat God and his ſincerer ſervice. Quaecunque á regibus dicuntur aut fiunt, Gallis minificè ſolet placere, Epit. Hiſt. Gallor. 134.It is reported of the French by their own Chronicle…, that they are wonderful well pleaſed with whatſoever is ſaid or done by their king: ſo that they affect to ſpeak like him, to be arraied like him, & to imitate him in every thing. Their ſong is Mihi placet quicquid Regi placet. But is not this to idolize the creature? and have not many (otherwiſe well-minded men) amongſt us been by this means miſcarried to their coſt in our late combuſtions? This day of their king was either his Birth-day (ſo Pagnine rendreth it here) or his Coronation-day (ſo the Chaldee Paraphraſt carrieth it) which alſo is the Birth-day of a king as he is king,Die natalis ejus. Sam. 13.1. unleſſe haply he have the happineſſe to be crowned (not in his cradle onelyonly, as Europus king of Macedony and the late king James were, but) in his mothers womb, as Miſdatus king of Perſia was, the crown being ſet upon his mothers great belly before he was born. Now in this ſolemn day of the king, (when they ſhould have been better buſied) The princes have made him ſick, or, the princes were ſick, they drank themſelves ſick, drowning their bodies and ſouls (as Richard the third did his brother Clarence) in a Butt of Malmeſey. How many importunate and impudent drinkers are there, that by drinking other mens health, deſtroy their own? See Maſter Prinnes Healths-ſickneſſe, and accord him that ſaid,
Ʋna ſalus ſanis, nullam potare ſalutem,
Non eſt in pota vera ſalute ſalus.
But what beaſtly bedlams or rather incarnate devils were thoſe three drunkards mentioned by Jo. Manlius in his common places,pag. 244. who drank ſo long till one of them fell down ſtark dead: and yet the other two nothing terrified with ſuch a dreadful example of divine vengeance, went on to drink, and powred the dead mans part into him as he lay by them? Oh horrible! Drunkenneſſe is a deteſtable vice in any, but eſpecially in men of place and power, Prov. 31.4. Wo be to thoſe drunken vicegods (as I may in the worſt ſenſe beſt call them) woe to the very crown of their Pride, in drinking down many, Eſay. 28.1. as Marcus Antonius wrote, or rather ſpued out a book concerning his own abilities to bear ſtrong drink; Darius alſo boaſted of the ſame faculty in his very Epitaph: a poor praiſe. Drunkenneſſe in a king is a capital ſin, and makes the land reel;Hence thoſe feaſt-dayes were called foreign they were like the Rom. Saturnalia. Hic pendet Amphorae. witneſſe Belſhazzar carowſing in the bowles of the Sanctuary to the honour of Shar his drunken god; Alexander the great drinking himſelf to death, and killing fourty one more with exceſſive drinking, to get that crown of one hundred eighty pound weight, which he had provided for him that drank moſt: Bonoſus the Emperour that beaſtly drunkard, called therefore a Tankard: and Tiberius ſirnamed Biberius for his tipling; like as Eraſmus called Eccius, Jeccius for the ſame cauſe: And well he might; for as he lived a ſhameful drunkard, ſo being nonpluſt at Ratisbon by Melanchthon in a publique diſputation, and drinking more then was fit that night at the Biſhop of Mundina's lodgings (who had of the beſt Italians wines) he fell into a fever, whereof he died.Jah. Manl. loc. com. p. 89. Drunkenneſſe is a flattering evil, a ſweet poiſon, a cunning Circe that beſots the ſoul, deſtroyes the body, dolores gignit in capite, in ſtomacho, in toto corpore acerrimos, Mercer in Prov. 23.32.grievous diſeaſes and dolours in the head, ſtomack, whole man. At the laſt, it biteth like a Serpent, and ſtingeth like an Adder, Prov. 23.32. The drunkard ſaith as the vine in Jothams parable, Non poſſum relinquere vinum meum, Take away my liquour, you take away my life. But it proves to him, in the iſſue, like that wine mentioned by Moſes, Deut. 32.33. Their wine is the poiſon of Dragons, and cruel venom of Aſpes, which makes the ſpirits warm, and the body ſick to death.
with bottles of wine] Or, with heat through wine, as Eſay. 5.11. and ſo Jarchi expoundeth it. The ſame word ſignifieth the poyſon of a Serpent, Pſal. 58.4. which inflameth and killeth: confer Prov. 23.32. and think of that cup of fire and brimſtone, Pſal. 11.6. to be one day turned down the wide gullets of intemperate drinkers; which will be much worſe to them then was that ladle-full of boyling lead, which the Turkiſh Baſhaw cauſed to be poured down the throat of a drunken wretch, without giving him any reſpite for the recovery of his loſt wits.The Grand. Sign. Serag. pag. 186.
he ſtretcht out his hand with ſcorners] He that is the king, forgetting his kingly dignity, authority and gravity, (for there is a decorum to be obſerved in every calling,foreign but by great ones eſpecially) ſtretcht out his hand, as a companion and copeſmate, as an hail-fellow-well-met, (as they ſay) proſtituting his regal authority to every ſcoundrel that would pledge him; or at leaſt, giving them his hand to kiſſe, which Job ſaith God will not do, Chap. 8.20.
with ſcorners] Thoſe worſt of men, Pſal. 1.1. thoſe Peſts, foreign.as the Septuagint here render it, thoſe incorrigible perſons as they tranſlate the word, Prov. 20.1. where alſo it is fitly ſaid, that wine is a mocker, becauſe it maketh men mockers. Hence that of David, with hypocriticall mockers at feaſts they gnaſhed upon me with their teeth, Pſal. 35.16. And that holy jealouſie of Job for his children, leſt (while they were feaſting and merry-making) they ſhould curſe God, or mock at men.Tarnou. Tales enim evadunt qui ſtrenuè helluantur. It is ordinary with ſuch as are full gorged with good chear, and throughly heated with wine, to ſet their mouths againſt heaven, and to licenſe their tongues to walk through the earth, Pſal. 73.9. they have a flout to fling, and a fooles bolt to ſhoot at their betters by many degrees: yea, though they be kings that do it, (as here) if they ſtretch out their hands with ſcorners, and jear at the power and profeſſion of Godlineſſe, they are no better then baſe fellowes, as great Antiochus is called, Dan. 11.21. and as Kimchi upon this text noteth from his Father, that thoſe that at the beginning of the feaſt or compotation were here called Princes, are afterwards when they fell to quaffing and flowting called (in contempt) ſcoffers & ſcorners. Polanus & others by ſtretching out the hand underſtand, ad aequales hauſtus potare, &c. a drinking ſhare and ſhare like with every baſe companion, till drunk; they became deſpicable. Nempe vbi, neque mens, neque pes ſuumfacit officium. The Greeks when they meet at feaſts or banquets, drink ſmall draughts at firſt, which by degrees they increaſe, till they come to the height of intemperancy. Hence Graecari, and as merry as a Greek. How much better thoſe Spartans, of whom the Poet,
Quinetiam Spartae mos eſt laudabilis ille,
Ʋt bibat arbitrio pocula quiſque ſuo?
How much better the Perſians in Eſthers time, Chap. 1.8. the drinking was according to the law, none did compel, &c. And what a drunken beaſt was Domitius the father of Nero, Sueton.who ſlew Liberius an honeſt Roman, becauſe he refuſed to take up his cups, as he commanded him? The Carthag inians made a law, that none of their Magiſtrates during their office ſhould drink any wine. Romulus being invited to a feaſt would not drink much,Gell. lib. 11. cap. 14. quia poſtridie negotium haberet, becauſe he had publike buſineſſe to diſpatch on the morrow. Ahaſhueroſh drinking more freely on the firſt day of the feaſt,Eſth. 1.5, 10. became ſo frollick, that in his mirth he forgat what was convenient; and guided by his paſſions, ſent for Vaſthi.
Verſ. 6. For they have made ready their hearts like an oven.] As an oven red hot is ready to bake whatſoever is caſt into it, ſo are wicked mens hearts, heated from hell,Ad male cogitandum. Pagnin. ad peſſima facinora Tigur. prepared for any evil purpoſe or practiſe that the devil ſhall ſuggeſt: but eſpecially to lie in wait for blood, and to hunt every man his brother with a net, Mic. 7.2. David complains of ſome that lay in wait for his ſoul, Pſal. 59.3. that ſatanically hated him, Pſal. 38.20. and 7.13. and 109.4, 6, 20, 29. that ſought his ſoul to deſtroy it, not his life onelyonly but his ſoul too; as that monſter of Millain did, that made his adverſary firſt forſwear Chriſt, (in hope of life) and then ſtabbing him to the heart ſaid,Bodin. de Rep. Now go thy wayes ſoul and body to the devil: and as the Papiſts dealt by John Huſſe, and Hierome of Prague, to whom they denied a confeſſour, which he required after the manner of thoſe times, to fit him for heaven; and for John Huſſe, Act. & Mon.after they had burnt him, how deſpitefully did they beat his heart (which was left untoucht by the fire) with their ſtaves: Beſides, that the Biſhops when they put the tripple crown of paper (painted with ugly devils on it) on his head, they ſaid, Now we commit thy ſoul to the devil. Did not theſe mens hearts burn like an oven with helliſh rage and cruelty?
their baker ſleepeth all the night,] Concoquens illa, ſcilicet corda, ſo Vatablus; He that concocteth or worketh their hearts, that is the devil (as ſome interpret it) or evil-concupiſcence, as others, Tota nocte protrahitur furor eorum, ſo the Chaldee; their rage is deferred or drawn out to the length all night long, till in the morning, i. e. at a convenient ſeaſon it break out and beſtirs it ſelf. A metaphor from a baker, who caſting fire into the oven with good ſtore of laſting fuel, lets it burn all night and ſleeps ſecurely; as knowing that he ſhall find it through hot in the morning. Thoſe ſcorners in the former verſe, by being over-familiar with their drunken king, come not onelyonly to ſlight him for his baſe behaviours, but alſo to conſpire againſt him, and to plot his death; wherein their heart is the oven, ambition the fire, treaſon the flame of that fire, Satan that old manſlayer the baker; who, though he make as if he ſlept all night, yet by morning he hath ſet his agents the traitours awork (either by ſecret treacheries or open ſeditions) to do as in the next verſe, and as is to be ſeen, 2 Kin. 15.
Verſ. 7.Dedit hac contagio labem, Et dabit in plures, — Juven. Sat. 2. They are all hot as an oven,] That none might poſt it off to others, all are accuſed of this mad deſire to do miſchief; as all the Sodomites full and whole, young and old, came cluttering about Lots houſe, Gen. 19.4.
and have devoured their Judges; all their Kings are fallen, &c.] Scil. being ſlain with the ſword of thoſe that ſucceeded them in the throne, as may be read, 2 Kin. 15.8, 9, &c. and as it was in the Roman State, where all or moſt of the Ceſars, till Conſtantine, died unnatural deaths. Neither was it much better here in England, during the difference between the two houſes of York and Lancaſter; wherein were ſlain fourſcore Princes of the blood-royal,Dan. hiſt. 249. This is the fruit of ſin, Prov. 28.2. For the tranſgreſſion of a land many are the Princes thereof: either many at once (as once here in the heptarchy) or many ejecting and ſucceeding one another, to the great calamity and utter undoing of the people by their new Lords, new Lawes.
there is none among them that calleth unto me,] though in ſo great a confuſion, and under ſo heavy calamities: a ſtrange ſtupor, that there ſhould be none to ſet to his ſhoulder to ſhore up the falling State. None there were (to ſpeak of) in a conſiderable number of praying people to ſtand in the gap, and to divert the divine diſpleaſure. Their ſins cried loud for vengeance, their blood-guiltineſſe eſpecially. But had there been but a few voyces more of praying Saints, their prayers had haply out-cried them. A few birds of ſong are ſhriller then many crocitating birds of prey: ſtirre up your ſelves therefore, ye that are Gods remembrancers, to take hold of him, and give him no reſt. Lie night and day at the gate of his grace, knocking thereat by the hand of faith, and praying for the peace of our Jeruſalem. If Englands fears were greater, thy prayers might preſerve it, Jer. 5.1. as if our hopes were greater, thy ſin and ſecurity might undo it, Eccleſ. 9.18.
Verſ. 9. Ephraim, he hath mixed himſelf among the people,] viz. In confederacies, marriages, manners, ſuperſtitions. They were conformed to thoſe nations from whom God had ſeparated them with a wonderful ſeparation, Exod. 33.16. and put them up by themſelves from all the world in the promiſed land, as it were in an Iſland, Iſay. 20.6. And this they had done not once but often, as the conjugation importeth; and that wilfully without any neceſſity: yea, and that conſtantly, and of cuſtome, or deſperate obſtinacy, (Heb. he will mingle himſelf) ſo that there was little difference to be diſcerned betwixt Ephraim the profeſſed people of God,foreign and profane heathens. Hence that, Amos. 9.7. Are ye not as children of the Ethiopians unto me, O children of Iſrael, ſaith the Lord? Hence Saul is called Cuſh, or an Ethiopian for his black and ill conditions, Pſal. 7. title, as the Chaldee interpreteth it. Caſt we may be upon bad company, but we muſt not mingle with them. The rivers of Peru, after they have run into the mam ſea, yea, ſome write twenty or thirty miles, they keep themſelves unmixt with the ſalt water: ſo that a very great way within the ſea, men may take up as freſh water as if they were neer the land. At Belgradi in Hungary, where the Danuby and Sava (two great rivers) meet,Abbats Geog. 331. their waters mingle no more then water and oyl; not that either flote above other, but joyn unmixed: ſo that neer the middle of the river I have gone in a boat,Sir Henry Blounts voyage into Levant. p. 10. (ſaith mine Authour) and taſted of the Danow as clear and pure as a well. Then putting mine hand not an inch further, I have taken of the Sava as troubled as a ſtreetchannel, taſting the gravel in my teeth. Thus they run ſixty miles together, and for a dayes journey I have been an eye-witneſſe of it. To come nearer home, the river Dee in Merionith-ſhire running thorough Pimbli-meeri remaines intire,Camden. and mingleth not her ſtreams with the water of the lake. Let not Ephraim mix himſelf among the people, but cry with David, Gather not my ſoul with ſinners, Pſal. 26.9. and verſ. 5. I have hated the congregation of evil-doers, and will not ſit with the wicked.
Ephraim is a cake not turned,] And ſo but half-baked, or dow-baked; neque crudus, neque coctus, neither hot nor cold, as Laodicea, Rev. 3.15. halting between two, as 1 Kin. 18.21. Mongrels, as thoſe 2 King. 17.33. Zeph. 1.5. Barnacles that are neither fiſh nor fleſh: Amphibians that will conform to the world, and yet ſeem to be for the Lord. But he likes no ſuch retainers, no ſuch holy-day-ſervants; he requireth to be ſerved truly that there be no halting: and totally, that there be no halving: he cannot away with dow-baked duties. Men muſt be fervent in ſpirit, ſerving the Lord, they muſt be zealous of good works, if they look to be accepted.Rom. 12.11. Tit. 2. The effectual fervent prayer, or the thorough-wrought prayer of a righteous man availeth much. A cake that is half-baked, half burnt pleaſeth not the palate: no more do cuſtomary, formal bedulling performances pleaſe the Lord. It is Gualthers note upon this text;Jam. 5.16. foreign as a cake, ſaith he, that is raw on the one ſide and ſcorcht on the other is caſt away; ſo Hypocrites that are hot in their ſuperſtitions, but cold in their devotions are rejected of God; Introrſum turpes, ſpecioſi pelle decorâ. I know the words are otherwiſe interpreted by Luther, Mercer, Polanus, and others, with reference to the following words, thus: that Ephraims adverſaries, even thoſe ſtrangers with whom he hath mixed himſelf, ſhall be ſo greedy to devour him, that they ſhall not ſtay till he be baked on both ſides, but ſhall eat him raw. But I like the former better.
Verſ. 9. Strangers have devoured his ſtrength, and he knoweth it not,] Strange ſtupidity, ſuch as was that of Sampſon, who had loſt his haire, and therewith his ſtrength, and wiſt not of it. Theſe ſtrangers were the Kings of Syria, but eſpecially of Aſſyria. See 2 King. 13.7. & Chap. 14. with 15.19, 30. & 17.6. Salmanaſar, as a deep gulf ſwallowed them up whole. Now that they ſhould not know how theſe ſtrangers had devoured their ſtrength, that is their wealth, and warlike power, this was very ſtrange. The Chaldee Paraphraſt helps us to the meaning of it: Non novit formidare à facie mea. He knew it not, that is, He knew not how to fear before me, to tremble at my judgements, and to flee to my mercies: this he knew not, that is, he cared not to do, as the old world knew not till the flood came, though fairly forewarned, Matt. 24.39. and as the Greeks would not know that the Turks had invaded their Empire, till they were got into the very bowels of it. So was it with Ephraim. A ſpirit of pride and of ſlumber had ſo ſurprized and ſeized him, that he took no knowledge of the enemies and evils that were upon him. Thus the ſpirituall ſleeper ſtirs not with Saul, though the water-pot and ſpear be taken from his bolſter. Like the fooliſh hen, which loſeth her chickens one by one, by the devouring kite; when one, or two, or three, are ſnatcht away ſhe ſtill continues to pick up what lies before her. It is our wiſeſt way to obſerve, and improve Gods dealings with us, to be ſenſible of his ſtroaks, and to return to him that ſmote us, and can as ſoon heal us, if we come to him for cure, Lev. 26.40. yea, gray-hairs are here and there upon him,] Heb. ſprinkled, ſparſi, non ſpiſſi. He began but to decline and decay, as a man doth when he grows toward fifty. And as gray hairs come the ſooner through cares and griefs, (Hiſtories tell us of a young man, who being for ſome capitall offence condemned to die, grew gray in one nights-ſpace, and was therefore pitied and ſpared) and are fore-runners and fore-warners of death. So the many and grievous miſeries inflicted upon this people, foreſhewed their utter deſtruction to be even at next door by. And this the rather, becauſe they knew it not, (as before) but (as it is ſaid of the Flemings) that the elder they grow, the fooliſher they are.Quòmagis ſeneſcunt eo magis ſtulteſcunt. Eraſin. Apopht. Cleanthes was wont ſometimes to chide himſelf: Ariſton wondering thereat, asked him, whom chideſt thou? Cleanthes laughed and anſwered. I chide an old fellow, qui canos quidem habet, ſed mentem non habet, who hath gray hairs indeed, but wants underſtanding, and prudence worthy of them. It was Chryſippus (I trow) that offered to the world that ſowre diſtribution and choice, Aut mentem, aut reſtim comparandam; Either get wit worthy of your years, or go out of the world by an halter.Bibl. Pat. That of Eleazer is very remarkable, who would not do any thing which migh ſeem to be evil, becauſe he would not ſpot his white head. Gray hairs ſhould be a ſtrong argument to move men to live blameleſſely (becauſe old age is a crown, Prov. 16.31. Gen. 25.8.when found in the way of righteouſneſſe, as it is ſaid of Abraham, that he went to his grave with a good gray head) and gray hairs in a State, that is, leſſer and lighter judgements, ſhould make men prepare to meet and prevent God: becauſe, as in an houſe, ſtillicidia praecedunt ruinam, and as in a man, gray hairs fore-ſignifie death, ſo do theſe, deſolation; if courſe be not timely taken.
Verſe 10. And the pride of Iſrael teſtifieth to his face,] Sept. the ignominy, or impudency of Iſrael: q. d. They think to brave it out in a ſtout and ſtomachfull way. Low they are, but not lowly; humbled, but not humble. God thruſt him downward, as it were with a thump on the back: but he ſtood ſtouting it out with him; and ſo diſcovered a great deal of arrogancy and folly. Plectimur, may ſuch ſay,Salvian. nec tamen flectimur: Corripimur ſed non corrigimur; We have been ſtricken, but not ſick; beaten, but not ſenſible, &c. the drunkards ditty, Prov. 23.35. When for all this, for all that God can do to tame them, and turn them again, they will on in their wicked wayes, and not accept of the puniſhment of their iniquities: not confeſſe and forſake their ſins, that they may have mercy: not ſeek him, that is, come unto him by faith, Heb. 11.6. and ſubject themſelves unto him by true obedience, 2 Chron. 7.14. this is ſuch a piece of pride as teſtifieth to mens faces, that they deſerve to be deſtroyed: this is wickedneſſe with a witneſſe: this is faſtus adco enormis atque notorius, ſaith Pareus, ſuch horrible and notorious inſolency, as is not to be endured. God complains of Iſrael for this with a ſigh, Ah ſinfull nation, &c. and reſolves upon revenge, verſe 24. See more of this in the Note on Chap. 5.5. Of turning to God. See Zech. 1.3. and of ſeeking God, ſee Hoſ. 5.15.
Verſe 11. Ephraim alſo is like a ſilly dove,] that may be drawn any way for want of wit (ſo the word ſignifieth) eaſily perſwaded,foreign enticed, deceived. The Septuagint render it foreign, inſenſata, witleſſe, or wanting an heart, as the next words explain it; the heart being put for the underſtanding, as Jer. 5, 21.Prov. 6.32. & 11.12. & 10.13. and oft in the Proverbs. Lo ſuch a thing is Ephraim; and yet he holds himſelf wondrous wiſe, in calling to Egypt, and going to Aſſyria for help. Which was as wiſely done, as if ſheep ſhould commit themſelves to the Wolf for ſafeguard. The Egyptians were their ancient oppreſſours: the Aſſyrians ſhould be ſhortly their executioners. Betwixt theſe two, as betwixt two milſtones, they had been, and were to be ground to powder, as it were: and yet to theſe, they were ready to run for refuge. This was indeed to be like a ſilly dove, which flies from the clawes of the Hawk into the net of the fowler, who will ſoon make a breakfaſt of them: or that waits till the fowler be gone, that ſhe may fall upon the bait, never fearing the ſnare that is laid for her. See 2 King. 17.4. A ſerpents eye in a doves head is a ſingular ornament. Be ye wiſe as ſerpents, innocent as doves. The ſerpent, when charmed,Mat. 10 16 ſtoppeth his ears, by applying one to the earth, and covering the other with his tail. The dove is too credulous and perſwaſible, dulce canente fiſtulâ. She is alſo dull, and defends not her young ones, as other creatures do. She will ſit quiet in her columbary, and ſee her neſt deſtroyed, her young ones taken away, and killed before her eyes, and never offer to reſcue or revenge; which the hen and other fowls ſeem in ſome ſort to do. Lo ſuch was Ephraims ſtupidity. The Philiſtins were upon him, the enemies ſpoiled and made a prey of him, yet he knew it not, as it is verſe 9. he was not affected with it, nor driven to God by it: but either ſat ſtill, as the ſpoiled dove doth in her neſt, or upon her dove-coat, delighted in the beauty of her feathers, priding her ſelf in the clapping of her wings: or elſe ran a wrong way for refuge: flew to king Jareb, to humane helps, to carnall confederates, which never were true to thoſe that truſted them. See chap. 5.13. with the Note. Where you ſhall ſee that from the Aſſyrian they had pro praeſidio ludibrium: as likewiſe thoſe Chriſtians had that called in the Turk, or the like to help them. True it is that religion without policie is too ſimple to be ſafe: but it is no leſſe true, that policie without religion is too ſubtile to be good. As the dove without the ſerpent is eaſily caught: ſo the ſerpent without the dove ſtings deadly. Let that bee held and remembred, that there is no wiſdom, nor underſtanding, nor counſell againſt the Lord, Prov. 21.30. and that he takes it very ill, when we decline him, and knock at the creatures door for help, Ier. 2.13. ſhifting and ſharking in every by-corner for comfort. This is the devils policie to draw men from God the Rock of ages, Joſh. 8.5.(as Ioſhuah did the men of Ai out of their city, and as Briſtow counſelleth his fellows,Briſt. Mot. the Popes Janizares, to draw the Lutherans out of their ſtrong-hold of the Scriptures, into the open field of Councels and Fathers) that he may do what he will with them, and deſtroy them. For he knows, that be our hopes never ſo high, our helps from the creature never ſo likely, yet if God deny his concurrence, and influence, the arm of fleſh (as Ieroboams) ſhrinks up preſently; and the ſtrongeſt ſinew of it cracks, and becomes unuſefull.
Verſe 12. When they go,] Yea, flee (as the dove doth very ſwiftly, pleaſing her ſelf in the clapping of her wings, and cutting of the air) they cannot flee ſo high, but I ſhall eaſily reach them, Obad. 3.4. for in the thing wherein they deal proudly, I am above them, Exod. 18.11. I can over-top them, melt their waxen wings, and bring them down with a vengeance.Pſal. 94.11. He taketh the wiſe in their own craftineſſe. And again, The Lord knoweth the thoughts of the wiſe that they are vain, 1 Cor. 3.19, 20. So ſaith the Apoſtle out of the Pſalmiſt; but with this difference. The Pſalmiſt ſaith, the thoughts of men, the Apoſtle, the thoughts of the wiſe, meaning the worlds wizards, the choiſeſt and moſt picked men, the greateſt politicians, the moſt nimble and Mercuriall wits, quorum praecordia ex meliore luto finxit Titan. Theſe God will take, ſaith Paul: he will lay hold upon them, foreign Fugientes in curſu deprehendit manu que injectâ captat, Eraſ. Annot.as they are running away, (ſo the word ſignifieth) as bruit beaſts made to be taken and deſtroyed, 2 Pet. 2.12. or as fiſhes that are taken in an evil net, and as the birds that are caught in the ſnare: ſo are the ſons of men ſnared in an evil time, when it falleth ſuddenly upon them, Eccleſ. 9.12.
I will ſpread my net upon them,] as a skilfull fowler. By net, underſtand captivity, and other miſeries, compared to a net, Ezek. 12.13. & 17.20. & 19.8. Lam. 1.13. Pſal. 9.16. wherein being once caught, the more they ſtruggle, the faſter they ſtick: the more they ſeek to extricate themſelves, the more they are intangled: ſnares are round about them, and ſudden fear ſurprizeth them, Iob 22.10. the ſteps of their ſtrength ſhall be ſtraitned: and their own counſels ſhall bring them down, Iob 18.7.
I will bring them down as the fowles of the heaven,] Though they may think themſelves extra jactum, out of gun-ſhot, I will cauſe them to deſcend, as the Hebrew word ſignifieth: and though lifted up to heaven, as Capernaum, and neſted in the clouds; yea among the ſtars, as Edom, Obad. 4. yet ſhall they be brought down to the nethermoſt hell. God will meet with them in their out-ſtrayes, caſting his net over them: or bring them down with his bowe, whileſt (with the fooliſh bird) they are gazing at the bolt: hee hath wayes enough to hamper ſuch as go out of his way: to be for a gin, and for a ſnare unto them, Eſay 8.14. to ſhoot at them with an arrow, ſuddenly ſhall they be wounded, Pſal. 64.7. How are they brought into deſolation in a moment? they are utterly conſumed with terrour, Pſal. 73.19.
I will chaſtiſe them as their congregation hath heard.] Or,foreign. Sept. Ligabo eos Kimchi. Judg. 8.16. I will binde them (as a bird is bound in a net that ſhe cannot ſtir forth) and, by binding, nurture them: as Gideon taught the men of Succoth, by tawing and tearing them with thorns and briars of the wilderneſſe. The hypocrites in heart, heap up wrath: thy cry not when God bindeth them, Iob 36.13. God expects men ſhould cry peccavi, when they are bound as Paul was, to be beaten with rods; and not be ſilent in darkneſſe, 1. Sam. 2.9. or, not make moan when he hath them under hand. Hear ye the rod, and who hath appointed it. Ye muſt now do ſo, that would not hear the word ſounding in thei Congregations.
I will chaſtiſe them as their Congregation hath heard.] Crebrò & clarè, I have plainly and plentifully told them my minde: and foretold them by my Prophets, what would be the iſſue of their evil practiſes. Sed ſurdo fabulam, They would not hear Moſes and the Prophets. See 2 King. 17.13. 2 Chron. 24.18.19. They thought that my words were but wind, Jer. 5.13.and that all my threats were but in terrorem, to fright them a little, and not in good-earneſt. Therefore they ſhall finde that the juſt Lord is in the middeſt of them, he will not do iniquity: every morning doth he bring his judgement to light, Zeph. 3.5.he faileth not: but the unjuſt knoweth no ſhame, feareth no colours, trembleth not at Gods word though it come never ſo cloſe to his conſcience, though it even daſh him in the mouth as it were, and make him ſpit blood. See Ier. 7.13.
Verſe 13.Na…edu, Wo unto them, for they have fled from me:] As Cain (the devils Patriarch) did when he went out from the preſence of the Lord, in his fathers family, into the land of Nod, Gen. 4.16. being himſelf a Nad, that is, a runnagate, verſe 12. of the ſame root, that is here made uſe of in the Text. Now as that land took name of Cain, and his wofull ſtate therein, ſo is every land and place a Nod to Apoſtates: and St. Iude throws a Wo after them, Wo unto them, for they have gone in the way of Cain, Iude 11. that is, they have wickedly departed from God, and his bleſſing, and gotten into the worlds warme ſunne: yea, they not onelyonly go from God, but flee from him in hurry-haſt, as from an enemy; a metaphor from birds flying amain, Prov. 27.8. As a bird that wandreth from her neſt, (where God took order for her ſecurity, Deut. 22.6, 7.) ſo is a man that wandereth from his place (how much more from his God, that Infinite good?) expoſed to miſery and miſchief, to ruth and ruine. Wo to ſuch, yea double wo: Wo and alas: deſtruction to ſuch, foreign.and devaſtation, as the word ſignifieth. Perdition and deſtruction, as the Apoſtle phraſeth it, 1 Tim. 6.9. whereby is meant, remedileſſe miſery, miſchief without meaſure, torments without end, and paſt imagination. This truth muſt be told, how ever it be taken; that wicked men may not periſh without warning. Toothleſſe truths, and ſilken words, would better pleaſe people who are moſt of them ſick of a Noli me tangere, and cry out againſt theſe fierce Preachers, that come with their Wo unto them, Deſtruction unto them, &c. This is the way, ſay they, to drive men into utter deſpair. We anſwer; Firſt, if it ſhould be ſo, yet that is not the proper effect of the Word ſo diſpenſed; but to a bate the pleaſure that reprobates take in ſin, and to reſtrain them from outrage: that they deſpair, it proceeds meerly from their own corruption and guiltineſſe. They reply, that it comes rather from the ſeverity of the Teachers, who ſet themſelves to preach damnation, and utter terrible things. Secondly, therefore we anſwer; that the mad world (ever beſide it ſelf in point of ſalvation) is herein very much miſtaken. Let them give us an inſtance of any one that was ever driven to deſpair by the ſincere preaching of the word: and yet for one bitter word given by us, the Prophets gave ten. This whole Prophecy of Hoſea is much more Comminatory then Conſolatory. God himſelf comes here with Wo unto them, Deſtruction to them. Indeed by this patheticall exclamation, he declareth his affection toward them whom he threatneth: and how little delight he takes, either in their deſtruction, or in ſuch denunciations thereof: And ſo muſt Gods Miniſters, &c.
Becauſe they have tranſgreſſed againſt me:] This is a new degree of their Apoſtaſie from God. Wicked men and deceivers grow worſe and worſe, and adde rebellion to ſin. As a ſtone will fall down to come to its center, though it break it ſelf in twenty pieces: ſo will Apoſtates, till they come to their own place with Judas: they ceaſe not till they become altogether filthy, Pſal. 53.3. as the dog at his vomit, or the ſow in her ſlow, 2 Pet. 2.22. It fareth with ſuch as in that caſe, Lev. 13.18, 19, 20. If a man had a bile healed, and it afterwards brak out, it proved the plague of leproſie.
Though I have redeemed them, yet they have ſpoken lies againſt me.] All was done againſt God, whence the word me, is ſo often inculcated in this and the next verſe. God is, as it were, a ſufferer in all the ſins of the ſonnes of men: and this is no ſmall aggravation of the evil of ſin, that it ſtrikes at Gods face, lifts at his throne, makes to his diſhonour Thou haſt made me to ſerve with thy ſinnes, and wearied me with thine iniquities, Eſay 43.23. And to ſhew this to be ſo, it was, that the offendour was confined to the city of refuge, during the High-prieſts life;Godw. Antiq. Heb. p. 98. as being the chief God on earth. Good David was very ſenſible of this, and much humbled, when he ſaid, Againſt thee, thee onelyonly have I ſinned, Pſal. 51.14. The treſpaſſe was againſt Ʋriah, but the tranſgreſſion againſt God, ſo gracious a God; and there lay the pinch of his grief: viz. the unkindneſſe that was in his ſinne. Therefore alſo Moſes, in his ſwan-like-ſong, ſets on this humbling conſideration, Deut. 32.6. Do ye thus requite the Lord, O fooliſh people and unwiſe? Is not hee thy Father? and wilt thou kick againſt his naked bowels? haſt no where elſe to hit him but there? Again, Is not he thy Redeemer, that hath bought thee, and brought thee out of the iron furnace, where thou labouredſt in the very fire, and waſt wearied out with unſufferable ſervitude? More, hath he not made thee, and doſt thou rebell againſt thy Maker, thy Maſter? Or, hath he not made thee, that is, exalted thee: in which ſence, he is ſaid to have made Moſes and Aaron, 1 Sam. 12.6. that is, to have advanced them to that honour in his Church: and ſo we ſay, Such an one is made for ever. Laſtly, hath he not eſtabliſhed thee, that thou mighteſt abide in his grace, and remain unmoveable? And doſt thou yet evil requite him, &c. To render good for evil, is Divine; good for good, is humane; evil for evil, is brutiſh; but evil for good, is devilliſh. See how grievouſly God taketh it here. Though I have redeemed them, viz. out of the hands of their enemies in generall, (See an ample proof hereof, Nehem. 9. and the whole book of Judges thorowout) and in ſpeciall, as a late particular mercy to Ephraim, I have delivered and proſpered them in their warres, under Ieroboam the ſonne of Ioaſh, 2 King. 14.27. and therefore they ſhould have given me their good word at leaſt, and ſpoken good of my Name: yet They have ſpoken lies againſt me.] Aſcribing the glory of their deliverances to their Idols, or arrogating it to themſelves, or fathering their falſe worſhip upon me as the Authour, or at leaſt, Abbettour thereof, by my preſent proſpering of them. See Ier. 7.10.
Verſe 14. And they have not cried unto me with their heart,] Hitherto hath been ſaid what they had done: now what they had not done. Omiſſions are ſins as well as commiſſions. Not ſerving of God, not ſacrificing is condemned, Mal. 3.18. Eccleſ. 9.2. Not robbing onelyonly, but the not relieving of the poor, was the rich mans ruine. Omiſſion of diet breeds diſeaſes, and makes work for hell,Luke. 16. or for the Phyſician of our ſouls. It is the character of a graceleſſe man, that he calleth not upon God: And wee have too many of that profane Earl of Weſtmorelands mind, who ſaid, that he needed not to pray at all,Camd. Eliſa. for he had Tenants enow to pray for him. Some wicked pray (ſo as it is: indeed they Cant, or Charme, rather then pray,foreign. Eſay 26.16 they powred forth a charme when they chaſtening was upon them) but they pray not with their heart. Their hearts are exerciſed with covetouſneſſe, 2 Pet. 2.14. and inhabited by the devil, Acts 5.3. Simon Magus his heart was not right with the Lord, Acts 8.21. How could it be, when it was in the gall of bitterneſſe, and bond of perdition, 23. as every unregenerate heart is? Hence though God be neer in their mouthes, yet he is far from their reins, Jer. 12.2. and though they honour him a little with their lips, yet their heart is farre from him, Matth. 15.8. A little artificiall breath they can give God; and that's all. The breath that comes from life is warm, (as that from the body) whereas artificiall breath is cold, as that from bellows. The deeper and hallower the belly of the Lute or Violl is, the pleaſanter is the ſound: the fleeter, the more grating and harſh in our ears. The voice which is made in the mouth, is nothing ſo ſweet as that which comes from the depth of the breaſt, Epheſ. 6.6. Do the will of God from the heart: ſerve God in the ſpirit, Rom. 1.9. Lift up hands and hearts to God in the heavens, Lam. 3.41. Lip-labour is but loſt-labour, yea it is ſin, Prov. 15.8. Diſpleaſing ſervice is double diſhonour; as diſſembled ſanctity is double iniquity. Theſe men cried, vociferabantur, voce ſtentorea ſonum edebant. They did ſet up their note, yea they howled upon their beds,] whereupon they had caſt themſelves, being ſick, not of wantonneſſe, as once Ahab was, but of want: which made them howl as dogs do, when tied up from their meat and hunger-bit: but were no more regarded then a dog that howleth, or then the Cuckow in June. For why?Jejelilu. They howled indeed to ſome tune, (as they ſay) the Hebrew word hath a letter more then ordinary, to note as much. It was the Heathen faſhion to cry hideouſly to their gods: as alſo the Indians do at this day. So did theſe, becauſe kept ſhort, and held to ſtrait allowance. It is ſaid of the Ravens of Arabia, that when they are hungry, they ſcreech horribly. And a Parrot when he is beaten, utters an hoarſe and harſh voice.Eſay 66.3. The ſongs of the Temple ſhall be howlings in that day, Amos 8.3. Their ſacrifices as the cutting off a dogs neck, which is not done without much howling and yelling.
They aſſemble themſelves,] ſc. To make publike ſupplication in their Idoltemples; called beds before, (as ſome conceive) becauſe as corporall fornication is committed in beds, ſo is ſpirituall in thoſe places of ſuperſtition. Here therefore they met; not ad ruminandum, (as the vulgar Latine) to feed as beaſts, nor to cut and lance themſelves as Baals prieſts did, (as the Septuagint) and the Heathens in great afflictions,foreign. Deut. 14.1. But to howl for wheat, for provender, for provant:Inops Senatus auxilij humani ad Deos populum & vota convertit: omnia delubra implent, &c. Liv. lib. 3. as now the Papiſts do in their ſacra Ambarvalia: and as of old the Pagans did in time of extream famine, or other publike calamity. But as the graſhopper hops not much above the earth: and as vapours exhaled and drawn up by the Sun, do ſoon fall down again: ſo do droſſie and earthy hearts in prayers, they ſeldom riſe above corn and wine in their deſires. Si ventri bene, ſi lateri, as Epicurus in Horace. If the belly may be filled, the back fitted, their own turns ſerved, it's enough to them, whoſe belly is their God, and who mind earthly things onelyonly. Which when they have once got, then they rebell againſt me,] they conſume it upon their luſt, James 4.2. and ſo fight againſt God with his own weapons, as Jehu did againſt Jehoram with his own men; they abuſe their ſtore to his diſhonour, like cornfed cattell they kick againſt their maſter; or as the young Mulet, that when ſhee hath ſuckt her fill kicks her damme: or as the wild-aſſe, that ſnuffes up the wind, and cannot be taken. Or ſecondly, they rebell after they have aſſembled themſelves, and made a ſhew of no ſmall devotion:Jer. 2. when once the duty is over, they go to their old courſes again, and undo all their prayers, as Jerem. 5.3. as if now they had prayed, they had purchaſed a licenſe to live as they liſt. Whereas duties ſhould mightily ingage us againſt ſin; and deliverances command obedience.
Verſe 15. Though I have bound, and ſtrengthened their arms,] Quum ego erudivi, So Pagnine, Polanus, and others: when I taught them, or chaſtened them, as verſe 12. and ſtrengthened their arms: there is no and in the Originall; it is an Aſyndeton; to ſhew that God had done both for them, together and at once: he had acted the part both of an Inſtructour, and of a Chirurgion; (like as Rev. 3.18. he takes upon him the perſon both of a rich merchant, and a skilfull Phyſician) he had done all that could be done to do them good; teaching their hands to war, and their fingers to fight, Pſal. 144.1. binding up their broken armes (See Ezek. 30.24.) and ſtrengthning their feeble ſinewes, their hands that hung down, Heb. 12.12. After I have ſcourged them, I have re-eſtabliſhed them; but what thanks for my labour? what Minerval or pay for my pains? The worlds wages;Hoc ictu ceu didactro accepto Linus mortuus eſt. Buchol. ſuch as Hercules paid the Schoolmaſter Linus, whom he knockt on the head: or as Agricola's ſcholars in Germany killed their maſter with their pen-knives; or as Phyſitians and Surgeons are many times paid by their penurious patients, of whom the Poet wittily,
Tres medicus facies habet, unam, quando rogatur;
Angelicam, mox eſt, cum juvat, ipſe Deus.Owen: Epigr.
Aſt ubi, curato, poſcit ſua munera; morbo,
Horridus apparet terribiliſ que Satan.
yet do they imagine miſchief againſt me,] All goes againſt God (See the note on verſ. 13.) Here they imagine miſchief againſt him, as before they ſpake lies againſt him, verſ. 13. and acted rebellion againſt him, verſ. 14. Thus they ſpake and did evil things as they could, Jer. 3.5. and the reaſon of all was, they imagined miſchief, cogitabant quaſi coagitabant, they were men of wicked devices, Prov. 12.2. wholly made up of ſinful projects and purpoſes: they plotted and plowed miſchief, and that againſt God himſelf (which is horrible,) David thought much that his enemies ſhould machinate miſchief againſt him, though but duſt and aſhes; and threatneth them ſore for ſo doing, Pſal. 62.3. How long will ye imagine miſchief againſt a man? Ye ſhall be ſlain all of you; as a bowing wall ſhall ye be, and as a tottering fence: he meaneth, ye ſhall be ſurely and ſuddenly ruined. What then will become of thoſe Zamzummims that imagine miſchiefe againſt the Lord? and ſuch a Lord as hath bound and ſtrengthened their armes, that had been broken by the enemies, and ſought their good every way, puniendo, muniendo, malis & bonis afficiendo, &c. If they had ſlipt into ſome ſmall offence againſt him, of infirmity and at unawares, it had been nothing ſo grievous: but to buſie their braines, and bend their wits and ſtudies ſcientes, volentes, & deliberato conſilio to plot and practiſe miſchief,foreign or (as the Septuagint render it) miſchiefes againſt God, (for every tranſgreſſion and diſobedience is contrary to his moſt pure Nature, and ſacred Law, and ſhall therefore receive a juſt recompence of reward, Heb. 2.2.) ſo gracious a God, this is deteſtable ingratitude. This is, as if thoſe in the Goſpel ſhould have railed againſt Chriſt, for raiſing them from the dead: it is like the matchleſſe miſchievouſneſſe of that monſter Michael Balbus, who that night that his Prince pardoned and releaſed him;Zonaras in Annal. gat out and ſlew him. Omne peccatum eſt deicidium, for although wicked men cannot reach God, yet they reach at him; ſhooting up their darts againſt heaven, (as the Thracians did once in a ſtorm) and ſaying in effect as Caligula did to his Jupiter,Herodot. Homer. foreign! either kill me, or I will kill thee.
Verſ. 16. They return but not to the moſt High,] Gnal for Gnelion by contraction: as Jah for Jehovah, ſo afterwards, Chap. 11.7. and 2 Sam. 23.1. Return they do, or ſeem to do at leaſt (for it is their hypocriſie that is here deſcribed) but not to the moſt High: to whom then? to idols, or humane helps, or any thing rather, and ſooner, then to God. Jehu went farre in the work of Reformation, and made a great flaunt at firſt, as if he would have done as much that way, as ever Joſiah did: But he and his people came not up to the height, turned not to the moſt High God, honoured him not as a juſt and jealous God, that can endure no corrivals. They gave the half-turn, but returned not with all their hearts, Joel. 2.12. they turned from weſt to north, but not from weſt to eaſt, to the full counterpoint, ſetting their faces toward God, and having their backs towards their ſins. They had haply a kind of velleity, ſome ſhort-winded wiſhes and wamblings, as I may ſo ſay, but it boyled not up to the full height of a reſolution for God; they made beleeve they would caſt away their tranſgreſſions, but it was but as the mother makes her childe beleeve, that ſhe will caſt him to the puttock or into the water; when as ſhe holds him faſt enough, and means him no hurt at all. Theſe faint eſſayes of returning are not worthy of the moſt High; he delighteth not to be dallied with, but requireth the beſt of the beſt; and that we ſerve him like himſelf, that is, after a godly ſo…t, or worthy of God, foreignas Saint Iohn phraſeth it, 3 Ioh. 6. Thus if we do, we ſhall be drawn up to him,foreign and have cauſe to rejoyce in our ſublimity, or, in that we are exalted, Iam. 1.9. For indeed the moſt High ſtoopeth to the true convert (who conſidering his diſtance repents and abhors himſelf in duſt and aſhes) he dwelleth in the higheſt heavens and loweſt hearts,Job. 42.5. Eſa. 57.17.
They are like a deceitful bow] a rotten bow (though otherwiſe fair) when an arrow is drawn to the head, breaks and deceives the archer. Or thus, when a man ſhoots with a deceitful bow, though he level his eye and his arrow directly to the mark, and thinks with himſelf to hit it; yet indeed the arrow, by reaſon of his deceitfull bow goes a clean contrary way; yea, and ſometimes reflects upon the archer himſelf; ſemblably theſe falſe Iſraelites dealt with God. Their hearts were as the bow, their purpoſes and promiſes to return as arrows; the mark they aimed at converſion; to the which, they, in their afflictions looked with ſo accurate and intent an eye, as though they would repent indeed; but their hearts deceived them as being unſound: hence they ſtarted aſide like a deceitful bow, Pſal. 78.57. and the arrowes of their fair promiſes and pretences vaniſhed in the aire, as ſmoak. Some take the words in another ſenſe, as if puniſhment and diſappointment were here threatned: but I beſt like the former. Let us look to the ſecret warpings of our hearts, and, ſeeing we are Gods bow, Zach. 9.13. let us not be deceitful, &c.
Their princes ſhall fall by the ſword for the rage of their tongue,] and the people with them; for princes fall not alone, as we have ſeen in our late wars, wherein Lords and Loſels fel together not a few at Newbury-fight eſpecially foreign, the ſword devoureth one as well as the other, 2 Sam. 11.25. God hangs up the heads of the people as it were in gibbets, Num. 25.4. their greatneſſe cannot bear them out,Thraſonicae aulicorum Dej erationes ronchi & blaſphemiae in Deum, & Prophetas. Rivet. Philip of Spain. Farneſius. Minerius. nor their life-guards defend them, for the deteſtation of their tongue (ſo ſome read this text) for the hatred that God beareth to them for their blaſphemies and great ſwelling words of vanity, uttered againſt him, his people, and his ordinances. With our tongue, ſay they, we will prevaile, our lips are our own: who is Lord over us? Lo this and worſe is the rage of their tongue: as his, that ſaid he would not leave one Lutheran in his dominions: another, that he would ride his horſe up to the ſaddle in the blood of the Lutherans: a third, that he would ſend them all to dine with the devil, &c. God will cut off the ſpirit of ſuch outragious Princes. They ſhall fall by the ſword, they ſhall be a portion for foxes, Pſal. 63.10. and a deriſion to the Egyptians.
this ſhall be their deriſion in the land of Egypt,] their confederates in whom they truſted; and upon whoſe help bearing themſelves over-bold, they had ſpoken loftily, ſetting their mouthes againſt heaven, and their tongues walked thorow the earth, Pſ. 73.9. Lo, theſe ſhould not onelyonly faile them but jear them; not onelyonly not ſuccour them, but ſcorn them; as the Monarch of Morocco did our King John, that ſent to him for help in the Barons wars. He grew into ſuch diſlike of our king (ſaith the ſtory) that ever after he abhorred the mention of him. Neither met he with better entertainment from the Pope, to whom he baſely ſubmitted and ſurrendred his kingdome. It is better to truſt in the Lord, then to put confidence in Princes. For, Deo confiſi nunquam confuſi, they that truſt in the Lord ſhall never be aſhamed.