Commentary on the Minor Prophets, Commentary 3 · Chapter 4
CHAP. IIII.
Verſe 1. HEare this word ye kine of Baſhan] Obeſae & benè pastae, ye fat bawſons (as we uſe to call them) ye that are Baeotum in patria, craſſoque ſub a ëre natae. Ye that have hearts as fat as greaſe, and delight not in Gods law Pſal. 119.70. Ye that cover your faces with fatneſſe, Job. 15.27. till both your eyes ſtand out with it Pſal. 73.7.8. (as fulneſſe breeds forgetfullneſſe Deut. 32.15. the fed hawk forſakes his maſter) as untamed heyfers full-fed, ye have been unruly and refractary, meanes of much miſchief to my poor afflicted, as was Iezabel to Eliah, Herodias to the Baptiſt, Eudoxia the Empreſſe to Chryſoſtom, Theodora to Belliſarius that brave and noble Captaine, and others; Poor Tegedine ſuffered many yeeres captivity in miſery and irons, by the Turk, for one word in a ſermon, which diſtaſted a proud and petulant woman without the leaſt cauſe. What cruel perſecutions raiſed the Q. Mother of Scotland about the beginning of the Reformation there? the Q. Mother of France Katherine de Medices, for thirty yeares together? Q. Mary here, being wholy poſſeſſed by the Biſhops, as Alexandra was by the Phariſees, of whom Ioſephus teſtifieth that ſhe had the name, but they had all the power of the kingdome? Oh theſe kine of Baſhan, theſe wanton and wicked women (for ſo I underſtand the text after the Jew-Doctours Vatablus, Lyra, Lively &c.) when once they get the reines in their hands, there is no hoe with them: when once the devill gets paſſage per coſtam ad cor (as Gregory ſpeaketh) by the rib to the heart, what may he not effect? when the hen is ſuffered to crow, what hope is there of good? David complaines of ſtrong buls of Baſhan Pſal. 22, 12. but thoſe he might better deale with, then with theſe curſt cowes of Baſhan that thruſt with ſide and ſhoulder, and puſht the diſeaſed with their hornes, till they had ſcattered them abroad, Ezek. 34.21.
that are in the mountaines of Samaria] Ladyes of the Court, accuſtomed to high titles, ſuch as I (that am non aulâ ſed caulâ natus & educatus, no courtier but carter rather, and uſed to call a ſpade a ſpade) care not to complement.
which oppreſſe the poor, which cruſh the needy] As did, much about the ſame time, Iezabel in Iſrael, and Athaliah in Judah: and (beſides the above-mentioned) Dame Alice Piercy K. Edward the thirds concubine, an impudent woman; who ſo farr wrought upon the kings impotencies, and preſumed on his favour, that ſhe impriſoned Sr. Peter Lamare Speaker in Parliament,Daniel. 257. and intermedled in courts of Juſtice, and other offices; where ſhee her ſelfe would ſit to effect her deſires: which though in all who are ſo exalted are ever exceſſive, yet in a woman, moſt immoderate: as having leſſe of diſcretion and more of greedineſſe. I have ſpoken before of Diana Valentina King Henry the ſecond of France his miſtreſſe,Hiſt. of Councell of Trent. 387. to whom he had given all the confiſcations of goods made in the kingdome for cauſe of hereſy, whereby many poor Proteſtants were oppreſſed, and needy cruſhed and quaſhed to peeces: for a poor man in his houſe is like a ſnaile in his ſhell: cruſh that, and you kill his heart.
which ſay to their maſters] Or, Lords, that is to their husbands: as Sarah called her husband Lord Gen. 18.12. She in obedience, but theſe in craft and counterfaiſance: that they may the ſooner ſubdue them, and have what they will of them.
Bring and let us drink.] q. d. Fac nobis poteſtatem in hos aut illos, ſaith Mercer: that is, Give us authority over ſuch and ſuch, that we may pick their bones, drink their tears, enrich and feaſt our ſelves of their ſpoils, make no more ſcruple to undo them by force or forgery, then to eat a meals-meat when hungry, or then the luxurious Italians (who have twenty diſtinct ſpecies of liquor,Il Mercuri… Italico. to pleaſe the Guſto) do, to take off a cup of the moſt delicious, which they profanely call Lachrymae Chriſti.
Verſe 2. The Lord God hath ſworn by his holineſſe,] He hath ſworn for more aſſurance, Heb. 6.16, 17, 18. it being hard to perſwade ſecure ſinners of the certainty and infallibility of the threatnings: which yet will as ſurely befall them without repentance, as the coat is on their back, or the heart in their bodies. And, by his holineſſe, he hath ſworn; that is, by himſelf, (as having none greater to ſwear by) confer Gen. 22.16. Jer. 51.14. Eſay 45.23. and 62.8. where God ſwears by his right hand, and by the arm of his ſtrength, Exod. 17.16. He is brought in laying his hand upon his throne; and ſwearing to root out Amalek. And ſo ſome in this place think, that by Gods Holineſſe, is meant heaven,Mercer. the habitation of his holineſſe, and of his glory. But Druſius diſlikes that,Eſay 63.15. becauſe ſwearing by heaven is condemned by Chriſt, Mat. 5. If God be holineſſe it ſelf, let him be ſanctified in righteouſneſſe, Eſay 5.16. and let men ſwear (when called to it, and not till then; the Hebrew word here uſed is paſſive, and ſignifieth to be ſworn, Neſhbang.rather then to ſwear) in truth, in judgement, and in righteouſneſſe, Jer. 4.2.
Behold the dayes come,] certò & citò, ſurely and ſuddenly: even thoſe diſmall dayes of blackneſſe and darkneſſe, of greateſt calamities. See chap. 5.18, 20. And let this prediction be to you as the knuckles of a mans hand, to write you your deſtiny; or as a prophet to read it unto you.
That he will take you away] i. e. Ye ſhall be taken away, and hurried into another countrey: like as Eſay 8.4. He ſhall take away the ſpoyl of Samaria, i. e. It ſhall be ſurely taken away, ſo Luke 12.20. They do reqire thy ſoul, foreign.that is, it ſhall be required of thee.
with hooks,] Heb. with thornes, which were wont to be uſed in fiſhing, till ironhooks were more frequent. See Job 40.21. Ezek. 29.4. and 19.4. They brought him with hooks, that is, with chains, nto the land of Egypt. Thoſe that were overcome, were wont to be linked and langold together; and ſo led captive by their Conquerours.
and your poſterity with fiſh-hooks.] Heb. that which is laſt of you; your children, and nephews, as Dan. 11.4. it is foretold of Alexander the Great, that none of his race ſhall ſucceed him, but ſtrangers. See enemies compared to fiſhers, Jer. 16.16. Habak. 1.16. and note, that hereby is intimated, that theſe inſolent Dames ſhall be no more like fat kine, that abide in their paſtures: but as fiſhes hanging on the hook, that are eaſily pulled up, and quickly carried away with little labour, but much delight to the fiſher. See a like compariſon from ſwimming, (Eſay 25.11.) the motion wherein is eaſie and not ſtrong: to ſhew, that God can ſubdue his ſtouteſt adverſaries, with greateſt facility.
Verſe 3: And ye ſhall go out at the breaches, every cow,] Quâ data porta ruitis, ye ſhall be glad to get out at any breach to ſave your lives, which now hang in ſuſpence, Deut. 28.66. yea to ride one upon the back of another for haſt, as kine do in a narrow ſtrait. Or, ye ſhall be led into captivity, after the taking and diſman…'ling of your cities. See Ezek. 12.5, 12.
And ye ſhall caſt them into the palace.] Or, ye ſhall caſt away the things of the palace. Ye ſhall caſt them, that is, your children and nephews, (verſ. 2.) into the palace: either that ye may not ſee their deſtruction, as Gen. 21.16. or that they might with greater celerity, provide for their own ſafety. That was a ſingular example of the Vindelici (now called Suevians) ſubdued by Druſus the Roman Generall under Auguſtus, but not without great reſiſtance:Heyl. Geog. 289. the women throwing their young children at the Romans inſtead of darts. Theſe were monſtrous mothers, mad-cows indeed.
Verſe 4. Come to Bethel and tranſgreſſe,] Do ſo, if you think … good: and ſith you are ſo ſet upon it, go on, deſpair, die and be damned: That that will periſh, let it periſh, quoniam vobis ſtat ſententia, ſith you are reſolved, and there's no removing of you, take your own courſe, at your own perill. Here then we have a moſt bitter ſarcaſme, wherein God in ſeeming to command ſin, ſheweth his utmoſt diſlike of it: for he is not a God that loveth wickedneſſe, neither ſhall evil dwell with him, Pſal. 5.4. See the like Ironicall expreſſions, Jer. 7.21. Ezech. 20.39. Eccleſ. 11.9. Numb. 22.20. Eſay 29.1. and 8.9. and 47.12. Judg. 10.14. 1 King. 18.27.
At Gilgal multiply tranſgreſſions,] that your madneſſe may appear to all men. See Hoſ. 4.15. with the Note.1 Tim. 4.15.
and bring your ſacrifices every morning,] Like Apes imitate the daily ſacrifice: and do thoſe ſelf-ſame things to your idols, which I have commanded to be done to my ſelf alone; and in other places, that ſhould be done at Jeruſalem onelyonly. Do all this, and try what will come of it: will you try a fall with God? will you deſpitefully ſpet in the face of heaven? Do ye provoke me to anger, ſaith the Lord? do ye not provoke your ſelves to the confuſion of your own faces? Jer. 7.19.
and your tithes after three years.] that ſo ye may ſeem to keep my Law exactly, Deut. 14.28. and to be wanting in no duty, either of piety, or charity. Waſpes alſo have their honey-combs: idolaters a form of devotion,
Verſe 5. And offer a ſacrifice of thanksgiving with leaven,] which I have flatly forbidden to be done, Lev. 2.11. Neither leaven nor honey (which hath a leavening property in it) might be burnt in any offering made by fire: to ſhew how God hateth hypocriſie; which, as leaven, ſowreth, ſwelleth, impureth, both us and our ſervices. Out with it therefore, 1 Cor. 5.7. God indeed permitted his people to offer leavened bread with the peace-offerings, Lev. 7.13. ut offenderetur, Deum ferre noſtram infirmitatem, ſaith Alſted, to ſhew that God beareth with our infirmities. But thoſe leavened loaves were not to be burnt upon the altar: they were onelyonly for food to be eaten.
and proclaim and publiſh the free-offerings,] that you may not ſeem in any thing to come ſhort of my moſt forward worſhippers: nor to be without your holy convocations ſolemnly proclaimed. Atque ita omnino in caepta idololatria ſtrenuè pergite, and ſo ſhew your ſelves thorow-idolaters:Tarnou. as the Hiſtorian ſaith of our Rich. 3. that knowing it was no good policie to play the villain by half-deal, he reſolved to ſuffer never a rub to lie in his way, that might hinder the true running of his bowles.Dan. Hiſt. 218.
for this liketh you.] Heb. ſo ye love. Idolatry is marvellous pleaſing to corrupt nature: as is to be ſeen in little ones delighting in babies. The whole world wondered after the beaſt. The Papacie with its pomp and pleaſure is an alluring, tempting, bewitching religion.Rev. 13.3. The great whore with her cup of fornications may eaſily boaſt,Aelian. hiſt. as that harlot in Aelian did, that ſhe could ſoon get ſcholers from Socrates; not he from her. But what an odde or rather ſad thing is it, that men ſhould ſo like that which will be their bane? and that God ſhould be put to complain, as here, and Jer. 5.31. My people love to have it ſo: and what will ye do in the end thereof? Polybius ſaith, that whereas man is counted the wiſeſt of all creatures here below, to him he ſeemeth to be the fooliſheſt: for other things love and ſeek their own preſervation, Solus homo ab aevo ad aevum peccat ferè in ijſdem & punitur. Man onelyonly perſiſteth in ſin, and is puniſhed, as if he were ambitious of deſtruction.
Verſe 6. And I have alſo given you cleanneſſe of teeth,] ſo that you need not ſpend time in picking them, as thoſe that are full-fed: for I have cut you ſhort enough, and held you to hard allowance: as thoſe that would tame wild creatures, keep them empty and waking: but you have been, and ſo continue, untamed and untractable, incorrigibly flagitious, uncapable of repentance. Your diſeaſes are complicate, yea they are ſo ingrained, that they are not eaſily ſtirred, much leſſe deſtroyed by any potion I have yet given you. In vain have I ſmitten your children: they received no correction, Jer. 2.30
In all your cities,] One as well as other, leſt you ſhould ſay as thoſe Philiſtines, It was a chance … and as the Rabbines tell us, that the idolatrous prieſts told Jeroboam, 1 Sam. 6.9.that the drying up of his hand fell out meerely by accident.
and want of bread in all your places,] Thus the Scripture oft interpreteth it ſelf, and is ever its own beſt gloſſe. Some think that by want of bread here, is meant dearth of corn; as by cleanneſſe of teeth, ſcarcity of fleſh: and that by all your places, we are to underſtand, all your houſes. This fell out in the times of Elias and Eliſha, 1 King. 17. and 2 King. 6.21. and 8.1. and God would not have it to bee forgotten, but is juſtly angry that they remained ſo irreformable. That dearth in Elias his dayes, laſted above three yeers: and might (likely) be as extreme, as that here in England, (about the yeer 700.) of three yeers continuance: and ſo violent it was, that not onelyonly many died daily for hunger, but great numbers joyning hand in hand, fourty or fifty in a company,Godw. Catal. p. 465. threw themſelves headlong into the Sea. A like three-yeers famine alſo wee read to have been in Bohemia and Polonia, Anno 1312. ſo great, that children devoured their parents, and parents their children: ſome fed upon the dead carcaſſes that hang'd in gibbets,Balth. Exner. Val. Max. 135 &c. Wolves alſo were ſo famiſhed, that they fell upon all they met, and fed upon them.
yet have ye not returned unto me, ſaith the Lord.] Ye have loſt the fruit of your afflictions, and all mine hammers hitherto have but beat cold iron.Perdidiſtis ſructum afflictionis. Aug. The bellows are burnt, the lead is conſumed, the Founder melteth in vain, for the wicked are not plucke away, ſc. from their wickedneſſe: his droſſe is yet with him, his great ſcum ſtill in him. Ezek. 24.6, 12, 13. it is woven into the very texture of his heart, and cannot be ſeparated. Reprobate ſilver ſhall men call him, becauſe he returneth not to God that ſmiteth him, Jer. 6.29, 30. Eſay 9.12, 13.
Verſe 7. And alſo I have with-holden the rain from you, &c.] And ſo have puniſhed you with thirſt and drought, as well as with dearth and famine: and becauſe I have found you wells without the water of piety, 2 Pet. 2.17. therefore I have refuſed to rain upon you, as I threatned, Deut. 28.23, 24.
En quia jam vobis ſunt ferrea pectora,Bill. Anthol. lib. 2. reddit
Coelum etiam vobis durius aere, Deus.
When there were yet three moneths, &c.] When you could worſt of all want it (ſee Joel 2.23. with the Note) for the watering of the ſeed, and opening of the earth.
And I cauſed it to rain upon one city,] It rains not then by hap-hazard: neither are the ſeaſons of the yeer (whether barren or fruitfull) ruled by the courſe of nature, or influence of the ſtars, but by God, Act. 14.17. It is he that giveth rain from heaven, and fruitfull ſeaſons. He covereth the heaven with clouds, he prepareth rain for the earth, he maketh graſſe to grow upon the mountains, and ſtanding corn in the fields, Pſal. 147.8. He weighes theſe waters by meaſure: ſo that not a drop falls in vain, or in a wrong place; but by Divine decree, Job 28.26. for the fatning of the earth, allaying the heat, nouriſhing the herb and tree, Deut. 32.2. Eſay 44, 14. producing unto us the appointed weeks of harveſt, Jer. 5.24. that it may give ſeed to the ſower, and bread to the eater, Eſay 55.10. This the poor Pagans aſcribed to their god Jupiter, whom they therefore ſtiled foreign. Him they confeſſed the greateſt of all, calling him foreign: the Overſeer of their trading, hence foreign: the keeper of their houſes, hence Jupiter Herceus, &c. Of foreign, a wall, or hedge.this they did to the great ſhame of many Atheiſts amongſt us, who hold that all things come either by benigne nature, or blinde adventure.
One peece,] ſc. of the ſame field, was rained upon, and fructified (this was neer to a miracle; as when Gideons fleece was wet and no place elſe: and again, every place elſe, and not Gideons fleece, Judg. 6.37.) and the peece whereupon it rained not] It, that is, the cloud, but by Gods appointment: for He it is that filleth thoſe bottles of the skie, and emptieth them again, where and when he pleaſeth, either in mercy, as Joel 2.23. Zach. 10.1. Lev. 26.4. or for a judgement, as Joel 1.17. Gen. 17.11, 12. 1 Sam. 12.18, 19. In the yeer of grace 1551. a great multitude of men and cattle in Germany were drowned and deſtroyed; decidentibus ſubitò nubibus, ac effuſis certatim aquis, ſaith Bartholinus; by exceſſive ſhowres and immoderate waters, pouring down upon people as by ſpoutes. This was the very finger of God, who will one day rain upon the wicked, ſnares, fire, and brimſtone, Barthol. lib. 2. de Meteor. c. 2. Pſal. 11.6.and an horrible tempeſt. Heb. a burning tempeſt: like as now out of thoſe very clouds where-hence he raineth, he doth oftſoons ſcatter ſudden fires unto all parts of the earth, aſtoniſhing the world with the fearfull noyſe of that eruption.
withered] It muſt needs do ſo: and ſo muſt Gods own Vineyard the Church, when he ſhall command the clouds that they raine no raine upon it, Eſay. 5.6. that is, his miniſters, that they drop no doctrine upon it, Deut. 32.2. Ezek. 21.2. Am. 7.16. fitly reſembled to raine in regard 1. of cooling heat, 2. quenching thirſt, 3. clenſing the ayre, 4. allaying the windes, 5. mollifying and mellowing the parched and heat-hardened earth, 6. cauſing all things to grow and fructify. This raine of righteouſneſſe goes ſometimes by coaſts, as here: God tying up the tongues of his faithfulleſt labourers, and witholding their ſhowres, though they be clouds thick, and full, and likely enough to drop down in abundance. See Ezek. 3.26, 27. Hoſ. 9.7. Prov. 16.1. Pray therefore, oh pray earneſtly, both miniſters, for ability and liberty to drop their word toward the holy places, and propheſie. Ezek. 21.2. and People, that he would fill their miniſters as full of good matter as ever Elihu was Iob. 32.18. and then be with their mouths Exod. 4.12. yea ſtretch out his holy hand, and touch them Ier. 1.9. performing that peece of midwifery Prov. 16.1. that they may freely utter their conceptions, and come to their hearts in the fulneſſe of the bleſſing of the Goſpel of peace Rom 15.29. In the Iſland of St. Thomas on the back-ſide of Africa in the middeſt of it, is an hill: and over that,Abbots Geog: 251. a continuall cloud wherewith the whole Iſland is watered. This is our happyneſſe for preſent. Oh that we knew but this gift of God, and were anſwerably thankfull and fruitfull:Joh. 4. Oh how curſed a generation are thoſe that repine at it ſaying, Never was merry world, ſince ſo much preaching &c. How ſhall ſuch miſcreants one day wiſh to have but one drop fall from theſe full clouds to coole the heat and horrours of their conſciences, but ſhall not obtaine it.
Verſe 8. So two or three cities wandred] Neceſſity is an hard weapon: and want of water will make men wander far, and part with any thing for it: as Lyſimachus did with his kingdome, ſacrificing his eſtate to the ſervice of his life. Oh that we were as ſolicitous for our ſoules &c. Thoſe good ſoules Pſal. 84.7. went from ſtrength to ſtrength, travelled many a mile, to ſee Gods face though but in that dark glaſſe of the ceremonies. The good Sunamite went every ſabbath and new-moon to the Prophet. Our forefathers were unweariable in making out after the meanes, which we vilipend, and make no reckoning of &c.
to drink water] raine-water: for in thoſe countries (as Hierome teſtifieth who lived there many yeares, and therefore knew the ſcituation and nature thereof) they have but few ſprings,Mercer in verſe 7. and no conſiderable rivers, but only lordan: and are therefore glad to keep raine-water in ciſterns for all uſes: being much afflicted with thirſt and drought, if it raine not.
but they were not ſatisfied] either becauſe there was not enough to be had: or by a ſingular curſe of unſatisfiableneſſe, See Hag. 1.6. with the Note.
yet have ye not returned unto me] uſque ad me, ſo far as me. You have made ſome faint overtures and eſſayes of returning, but they have not reacht out unto me: they have not amounted to the full meaſure of a ſound converſion. Plectimur, may you well ſay,Salvian. nec tamen flectimur: corripimur, ſed non corrigimur &c. God rained not upon us that we might return unto him, and learn righteouſneſſe Eſay. 26.10. that we might powre out a prayer when his chaſtening was upon us verſe. 16.18. But we, alaſſe, have done nothing leſſe: we have turned every one to his own way: and done what in us lies to defeat God and undo our ſelves by our incorrigibleneſſe and uncureableneſſe.
Verſe 9. I have ſmitten you with blaſting and mildews &c.] This, by immoderate raine: that, by drought cauſed by an Eaſt-wind, that ventus vrens & exſiccans. God cannot poſſibly want a weapon to tame a rebell.
when your gardens and your vineyards increaſed] Or were trimmed and tricked up. Taxat nimium eorum ſtudium ſaith Mercer. The Prophet here taxeth their overmuch paines taken, and coſt caſt away in multiplying and dreſſing their hort-yards, and Vineyards: when in the meane while, they neglected the ſincere ſervice of God: and ſuffered their own hearts to lie like the ſluggards field, that was all grown over with thornes and briars, Prov. 24.31. that is, with luſts and ſins, under which lurketh that old ſerpent.
the palmer-worme] which is worſe then the locuſt, as Hierom noteth: for the locuſt feeds only on the tops of the eares of corne as he flies (and thence hath his name in Greek) but palmer-wormes ſtick cloſe to the fruits or flowers they light on:foreign. and will not off, till all be conſumed. It is the laſt and worſt of evils, ſaith He: and leaves nothing behind it: omnia corradit & converrit, makes cleane work. See Ioel. 1.3, 10, 11, 12. &c. with the Notes.
yet have ye not returned unto me] No not yet: but have rejected the remedy of your recovery: ſee verſe 8.
Verſe 10. I have ſent among you the peſtilence] that evill angell Pſal. 78.49. that foreign eminent hand of God, as Hippocrates calleth it: that deſtruction that walketh in darkneſſe, and waſteth at noon day, as the Pſalmiſt ſtileth it.In prognoſt. Pſal. 91.6. This God ſent: for it is a meſſenger of his ſending, an arrow of his ſhooting 2 Sam. 24.15. and may better be called morbus ſacer, then the falling ſickneſſe; as being an extraordinary hand of God, ſuch as was that Sudor Anglicus in the dayes of Edward the ſixth,Sennert. de febrib. l. 4. c. 15. the ſweating ſickneſſe that raged very violently for forty yeares together here in England (as Sennertus teſtifieth) and ſlew ſo many, that ſtrangers wondred how this Iſland could be ſo populous as to beare and bury ſuch incredible multitudes. No ſtranger in England was touched with this diſeaſe: and yet the Engliſh were chaſed therewith, not only here but in other countries abroad:Life of Ed. & by Sr. Io. Heyw. pag. 126. which made them like tyrants both feared and avoyded, where ever they came. So long as the ferventneſſe of this plague laſted, there was crying Peccavi Peccavi: and ſome pretences of turning to the Lord. The Miniſters were ſought for in every corner (ſaith Mr. Bradford) oh you muſt come to my Lord, you muſt come to my Lady &c. Thus, when he ſlew them, then they ſought him: Pſal. 78.34.36.and they returned and enquired earely after God: Nevertheleſſe they did flatter him with their mouth, and lied unto him with their tongues. As the fox, when taken in a ſnare, lookes pittifully; but 'tis only that he may get out: as Ice melts in the day and hardeneth againe in the night; or as Iron is very ſoft and malleable whiles in the fire, but ſoon after returneth to its former hardneſſe.
after the manner of Egypt] In the way to Egypt (ſo ſome reade it) as you were trudging down to Egypt for help againſt enemies, or for corn in time of famine (for Egypt was the worlds granary) I have ſtretcht my net over you: Egypt hath gathered you up, Memphis hath buried you, Hoſ. 9.6. But taking the words as we tranſlate them, After the manner of Egypt, i. e. ſo as I plagued the Egyptians, when you were amongſt them (See Exod. 12.29.)Exod. 9.15. with mortality of men and murraine of cattel. The plague of Athens is graphically deſcribed by Thucydides: Lib. 2. bell. Pelopon. Metam. l. 7. Georg. l. 3.whence Ovid and Virgil are thought to have borrowed their deſcriptions of the peſtilence. The plague of Italy is ſet forth in lively colours by Dionyſ: Halycarnaſſ: lib. 11. Antiq. That of Conſtantinople, by Nicephorus and Sigebertus.
your young men have I ſlaine with the ſword] Juvenes à juvando ſaith Varro: becauſe they are able and apt by armes to defend the commonwealth, and to help it at a dead lift. In Hebrew they have their name à delectu: becauſe they are choſen to fight and do buſineſſe, as fitteſt for the purpoſe Exod. 17.9. 2 Sam. 6.1. Theſe God had ſlaine with the ſword which cutteth its way thorough a wood of men, and heweth down the youngeſt and ſtrongeſt; ſpareth neither Lord nor loſcll, as they ſay: is diſpatched with confuſed noiſe, and garments rolled in blood Eſay. 9.5.
and I have made the ſtink of your campes] by meanes of the ſlaine, both men and horſes that lye unburied, and poyſon the ayre; See Ioel. 2.20. Eſay 34.3.
and yet have ye not returned] Nec ſic tamen: Vide contumaciam, ſaith Mercer here. Obſtinate men will ſooner break, then bend. Monoceros interimi poteſt, non capi.
Verſe 11. I have overthrown ſome of you] Some and not all: thus, in the midſt of judgement he remembred mercy, he did not ſtir up all his wrath Pſal. 78.38. he let fall ſome drops, but would not ſhed the whole ſhowre of it: for he remembred that they were but fleſh &c. Some he hang'd up in gibbets, as it were, for example to the reſt: as St. Jude ſaith he dealt by Sodome and Gomorrah, and the cities about them, thrown forth for an inſtance of divine vengeance to all ſucceeding ages Jude. 7. and as Herodotus telleth us,foreign, that the ſparkles and aſhes of burnt Troy ſerved for a laſting monument of Gods great diſpleaſure againſt great ſinners. See the like threatened to Babylon Eſay 13.19.20.
as God overthrew Sodom] As Jehovah from Jehovah rained hell out of heaven upon them Gen. 14.24.De praepar. Evang. l. 5. c 23. Vide Socrat. hiſt. Eccleſ. l. 2. c. 30. that is, God the Son from God the Father: and ſo Euſ…bius obſerveth that the Father here ſaith of the Son, that he overthrew Sodome and Gomorrah: he condemned them with an overthrow 2 Pet. 2.6. he overthrew them and repented not Jer. 20.16 he overthrew them in a moment, and no hand ſtayed on them Lam. 4.6. And yet worſe ſhall be the condition of thoſe that deſpiſe the grace of the Goſpell, which is the great ſin of theſe laſt times Mat. 11.24. yea the devils will keep holy-day as it were, in hell, in reſpect of ſuch ſinners againſt their own ſoules.
and ye were as a ſire brand] Ambuſtus & fumigans titio ſmutchy and ſmoaky, and ſcarcely eſcaping with the skin of your teeth Iob. 19.20. as Lot out of Sodom, as the man of Benjamine out of the army 1 Sam. 2.12. as the young man that fled naked away at Chriſts attachment Mar. 14.52. or as Hunniades narrowly eſcaping with his life from the battel of Varna; where he had like to have fallen with that perjured Popiſh king, as good Jehoſaphat had for joyning with Ahab. It is as if God ſhould ſay: There are not many of you that are left, and have your lives for a prey: howbeit they are ill beſtowed upon you, for any good uſe you have made of my forbearance. Let favour be ſhewed to the wicked, yet will he not learne righteouſneſſe, Eſay. 26.10. and if thou deliver him once, yet thou muſt do it againe: and when all's done that can be done. A man of great wrath ſhall ſuffer puniſhment Prov. 19.19. and ſo (to be ſure of it) ſhall a man of great ſtomach and ſtubbornneſſe, that refuſeth to return as theſe of whom the fifth time it is here complained.
and yet ye have not returned &c.] O prorſus obſtinati! ſaith Tarnovius here:Act. 7.51. Prorſus indurati et contumaces, ſaith Mercer. Ye ſtifnecked and uncircumciſed in heart and eares, do ye thus alwayes reſiſt the holy Ghoſt: will ye needs be like horſe and mule uncounſellable, untractable? will ye, after conviction, needes run away with the bit in your mouths and take your ſwinge in ſin &c. If ſo reſolved, yet ſtay ſaith the Pſalmiſt,Pſal. 32.9.10. and take this along with you, Many ſorrowes ſhall be to the wicked: your preſervation from one evill ſhall be but a reſervation to ſeven worſe Lev. 26. as it fared with Pharaoh, Senacherib and others: God will ſurely ſubdue, or ſubvert you.
Verſe 12. Therefore thus will I do unto thee o Iſrael] Thus? how? Non nominat mala ut omnia timeant ſaith Ribera. He tells them not how, that they may feare the worſt: even all that is written and unwritten. It was the very policy of Julius Caeſar never to extenuate or deny to his ſouldiers the danger of an enemy, but rather to raiſe up thoughts of valour by aggravating the contrary forces: and this way he did (not ſeldome) hyperbolically rhetoricate, ſaith the ſtory. Now the Lord need not do ſo: ſith his judgements are a great deep, neither can any man know the power of his anger:Pſal. 90.11. let a man feare it never ſo much, he is ſure to feel it a great deale more, if he once fall into his fingers. Is it nothing to drink the dregs of Gods diſpleaſure, when it is eternity unto the bottome? Is it nothing to launch into an infinite Ocean of ſcalding leade, and to ſwim naked in it for ever? Oh do any thing rather then be damned, and as Lewis King of France caſt the Popes bulls into the fire ſaying,Speed 496. he had rather they ſhould burn then himſelf fry in hell for obeying them: Or as Mary Q. of England reſtored againe all the Eccleſiaſticall livings aſſumed to the crown,Idem. ſaying that ſhe ſet more by the ſalvation of her own ſoule, then ſhe did by ten kingdomes: So let the wicked forſake his wayes, and the unrighteous man his thoughts, and let him return to the Lord that he may have mercy upon him, and to our God, that he may multiply pardon. Eſay 55.7.
and becauſe I will do this unto thee] which (had I not wiſhed thee well) I would never have told thee.Ideo minatur ut non puniat. But God loves to fore-ſignifie: and therefore threateneth evill that he may not inflict it: he would gladly be prevented by our humble addreſſes unto him, and by our entreaties of peace. Heare him elſe.
prepare to meet thy God O Iſrael] Turn and try; thou canſt not likely loſe thy labour: or if thou ſhould'ſt, yet thou haſt loſt many a worſe. Let Ephraim but bemoane himſelf, and God will ſoon melt over him Ier. 31.20. Let Gods prodigals return to their mercifull father, and he will meet them halfe-way, and receive them with all ſweetneſſe. Tantum velis, & Deus tibi praeoccurret. Do as thoſe Jer. 3.17. Alexanders Macedenonians being ſenſible of his diſpleaſure laid by their armes put on their mourning attire,Plut. in Alexandro. came trooping to his tent, where for almoſt three dayes they remained with loud cryes and abunance of teares teſtifying their remorſe for offending him, beſeeching his pardon which at laſt they gained. And Guicciardin tells us, that Lewis 12. of France (when he entred Genoa in his triumphant charret with his ſword naked) reſolved to make a prey of their riches,Guice. lib. 7. and an example of many of the chief amongſt them, and to leave the reſt to his ſouldiers mercies. But beeing met firſt by the chief, afterward by the multitude,Parel Med. hiſt. prof. 754. making great lamentation for their folly, with abundance of teares and cryes, his wrath was appeaſed toward them. The like we read of Henry 7. Emperour toward the citizens of Cremona; of our Edward the third,Daniel. hiſt. 240. toward the Inhabitants of Callice. And in Cades conſpiracy here, after that 26. of the chief rebels were executed, the multitude naked in their ſhirts met the king on Black-heath, Speed 851.humbly praying mercy: which they obtained.
Verſe 13. For …o, He that formeth the mountaines &c.] q. d. If my mercy move thee not to an humble ſubmiſſion, let my Majeſty: and for that end conſider and tremble at my Nomen Majeſtativum my tranſcendent excellencies, as they are here diſplayed, deſcried, and deſcribed (for thy learning) with a great deale of ſolemnity and ſtate; to the end that thou mai'ſt not expect evils, but prevent them (as Demoſthenes counſelled his countrymen.)
He that formeth the mountaines] At firſt (doubtleſſe) with the reſt of the Univerſe: (though ſome held they were caſt up by Noahs flood) ſee Pſal. 90.1, 2. by his mere Fiat without toole or toyle Eſay. 40.28. This the blind Heathens ſaw,Plutarch de Iſide & O…yr. and thus hieroglyphically ſet forth: In Thebe a town of Egypt they worſhipped a God, whom they acknowledged to be immortall: And how painted they him? In the likeneſſe of a man blowing an egge out of his mouth: to ſignify that he made the round world by his word.
and createth the wind] The worlds beeſome (as Rupertus calleth it) wherewith God ſweepeth his great houſe, and whereby he ſetteth forth his inexpreſſible power. See for this Pſal. 18.11. and 148.8. Iob. 28.25. Ier. 10.12. Senec: lib. 5. Nat: quaeſt. cap. 18. And although we cannot tell whence it commeth, or whither it goeth Iob. 3.8.foreign yet can we (with Cruciger) contemplate the footſteps of God in this and other creatures: ſaying with Paul, that God is ſo neer unto us, that he may be almoſt felt with our hands.
and declareth unto man what is his thought] what language he hath in his heart,quid ſermocinetur, quidve cogitet. Druſ. what he talketh within himſelf, as the rich fool did Luk. 12.17. Jeſus knew the Phariſees thoughts: yea thou underſtandeſt my thoughts afarr off ſaith David Pſal. 139.2, even before I conceive them. Hierom and Theodotion referre the affix to God,Eloquium ſuum. foreign. The Seventy reade thus, Who declareth unto man his Chriſt ſenſu pio et egregio ſaith Mercer, ſed alieno: for Ma-ſicho they reade Meſhichio; perperam.
that maketh the morning darkneſſe] As he did at Sodome whereon the Sun ſhon bright in the morning; but ere night there was a diſmall change. So in Egypt Exod. 10.22. ſo in Jury at Chriſts death Mat. 27.45. Let this learne us to bleſſe God for the light both naturall Gen. 1.4. and ſupernaturall 2 Cor. 4.4.5. and to pray; that our Goſpell-ſun may not ſet at noon-tide, nor our light be put out in obſcure darkneſſe: but rather that he would make our darkneſſe, morning (for ſo the words may be read here) by clearing up thoſe truthes to us, that yet lye in part undiſcovered: Oh cry after Chriſt, as the poor man in the Goſpell, Lord, that mine eyes might be opened! Oh that thou wouldeſt give me ſight and light! Sun of righteouſneſs ſhine upon my dark ſoule.
and treadeth upon the high places of the earth] As being Higher then the higheſt, Excelſus ſuper Excelſos Eccleſ. 5.8. terrible to all the kings of the … thoſe dread ſoveraignes) Pſal. 76.12. the moſt high God Gen. 14.18. and 22. that hath heaven for his throne, and earth for his foot-ſtoole: yea thoſe higheſt places of the earth, the tops of mountains, and rocks inacceſſible. But who is this King of glory?
The Lord, the God of Hoſts is his name.] Give therefore unto the Lord (O yee mighty) give unto the Lord, Pſal. 29.1.glory and ſtrength: Give unto the Lord the glory due to his name, worſhip the Lord in the beauty of holineſſe, &c. Exalt yee the Lord our God, Pſal. 99.5.and worſhip at his footſtool: for he is holy.