Commentary on the Minor Prophets, Commentary 3 · Chapter 5
CHAP. V.
Verſe 1. HEar ye this word] A new ſermon, as appeareth by this new Oyer: not unlike that of S. Paul, Act. 13.16. Men of Iſrael, and ye that fear God, give audience: or rather, that of Diogenes, who cried out at Athens, foreign, Hear O ye men. And when as (thereupon) a great ſort of people reſorted to him, expecting ſome great matter, he looked about him, and ſaid, foreign, I called men, and not varlets. They were no better ſurely that our Prophet had to deal with;Iſai. 1.4. Ah ſinfull nation, a people laden with iniquity, a ſeed of evil-doers, children that were corrupters: they had forſaken the Lord, provoked the Holy One of Iſrael, they had increaſed revolt. Hence this oneroſa prophetia, this word, this weighty word, this burdenſome prophecy.
which I take up againſt you,]foreign, hinc foreign onus Heb. lift up, being ſcarce able to ſtand under the burden of it. See the Note on Mal. 1.1. And it is againſt you, not for you: but that's your own fault: for do not my words do good to him that walketh uprightly? Mic. 2.7. Excellently Auſtin, Adverſarius eſt nobis, quandiu ſumus & ipſi nobis, &c. The word of God is adverſary to none, but ſuch as are adverſaries to themſelves: neither doth it condemne any, but thoſe that ſhall be aſſuredly condemned by the Lord, except they repent. But we have in a readineſſe to revenge all diſobedience, ſaith the Apoſtle, 2 Cor. 10.6. and if any man will hurt Gods faithfull witneſſes, for diſcharging their duties, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he muſt in this manner be killed, Rev 11.5. for Eliſha hath his ſword as well as Jehu and Hazael, 1 King. 19.17. And when Eliſha unſheatheth and brandiſheth his ſword, it is a fair warning that the ſword of Jehu and Hazael are at hand. See Hoſ. 6.5. Jer. 1.18.
even a lamentation.] Heb. a very bitter lamentation, Ezek. 19.14. like thoſe of Jeremy for Judah, or of the mourners in Jeruſalem, Ezech. 9.4. or of Chriſt weeping over that city, Luke 19.41, 42. Or of Paul bewailing his wretched countreymen, Rom. 9.3. and 10.1. or of the two witneſſes clothed in ſackloth, Rev. 11.3. the habit of mourners: or of Athanaſius, who by his tears (as by the bleeding of a chaſt vine) ſought to cure the leproſie, and prevent the miſery of that tainted age. Heu, heu, Domine Deus, was the cry of the ancient Chriſtians. Flete nefas magnum, nam toto flebitis orbe. Their books are like that in Ezekiel written on both ſides,Cardan. and there was written therein, lamentations, and mourning, and wo, Ezek. 2.10. This of Amos was a ſad ſong, a dolefull ditty, a lamentable propheſie of Iſraels utter deſtruction, as it followeth in the ſecond verſe, where (Prophet-like) hee ſpeaketh of it as already done, notwithſtanding their preſent proſperity and tranquillity. And have not Englands Turtles groaned out for a great while, the ſad and lamentable tunes of wo and miſery to this ſinfull nation: and plainly foretold what we have felt already, and have yet cauſe enough to fear. Ah! great be the plagues that hang over England, Act. & Mon. 1667.(ſaid Mr. Philpot Martyr long ſince) Happy ſhall that perſon be, whom the Lord ſhall take out of this world, not to ſee them, &c. And the like ſaid Rogers our pr…to-martyr Bradford, Ridley, Lever, &c. beſides the concurrent predictions of Gods faithfull ſervants a-late, whoſe hearts and tongues he hath ſo guided, as that they all as one man, have denounced heavie judgements, and taken up loud lamentations againſt us. Now, as before great ſtormes, cocks crow loud and thick: ſo is it here; and ſo it ſhould be, Exod. 32.31, 32. Jer. 18.20. Ioel 2.17. elſe God will be diſpleaſed, Ezech. 13.5. & 22.30, 31.
Verſe 2. The virgin of Iſrael is fallen,] i. e. Though of the ſpouſe of God, ſhe be become the devils adultereſſe, Jer. 3.1. Hoſ. 1.2. yet ſhee will needs be counted and called a virgin ſtill: as Sardis, ſhe hath a name to live, but is dead: as the Romiſh crew cry themſelves up the onelyonly Church Catholike, and therein (like Oyſterwives) do much out-crie us.Rev. 3.1. But what ſaith the Lord by his Prophet Ieremy, chap. 18.13? Ask ye now among the Heathen; who hath heard ſuch things? The Virgin of Iſrael hath done a very horrible thing. And the Virgin of Rome may well ſay as Quartilla the ſtrumpet in Petronius doth, Iunonem meam iratam habeam, ſi unquam me meminerim virginem fuiſſe. Petron. Satyr.I can hardly remember my ſelf a maid. Iſrael may alſo be called a virgin, becauſe ſhe yet ſubſiſted and flouriſhed in her firſt liberty and ſplendour, till taken and defloured, as it were, by the Aſſyrian. And in this ſence we read of the virgin of Babylon, Eſay 47.1. of Egypt, Jer. 46.12. of Zidon, Eſay 23.12. and now of Venice, whoſe Motto is, Intacta maneo, I am ſtill a maid: as having never yet fallen into the enemies power. Tournay, a town in France, was ever counted ſo invincible, that this ſentence was engraven over one of the gates, Iannes ton me perdu ton pucellage, Thou haſt never loſt thy maidenhead. Yet was it yeelded up to our King Henry 8. with 10000. pound ſterling,Speed ſol. 1001. for the citizens redemption. The Virgin of Iſrael ſped not ſo well.
Shee is fallen,] That is, ſhee ſhall fall, ſurely, ſuddenly, utterly.
ſhe ſhall no more riſe,] i. e. return out of captivity, and be reſtored to her priſtine ſplendour: yet ſome think otherwiſe.
ſhe is forſaken upon her land,] Projecta eſt, proſtrata jacet, ſhe is thrown hard upon her ground, and as it were daſhed againſt it, like an earthen pot againſt a rock: and all this, becauſe ſhe had left off righteouſneſſe in the earth, Verſe 7. Thoſe that forſake God, ſhall be forſaken of him, 2 Chron. 15.2.
there is none to raiſe her up.] God will not; and then, man cannot. Behold, ſaith Bildad, God will not caſt away a perfect man; neither will he take the ungodly by the hand, Job 8.20. he will bring them into trouble, and there leave them, Ezek. 22.20. & 29.5. His own he will not leave: or if he do, yet forſake them he will not, Heb. 13.5. and if men do, he will relieve them the rather. Becauſe they called thee an out-caſt ſaying, This is Zion, whom no man ſeeketh after; therefore I will reſtore health unto thee, and I will heal thee of thy wounds, ſaith the Lord, Jer. 30.17.
Verſe 3. The city that went out by a thouſand,] i. e. that had a thouſand inhabitants paſſing to and fro thorow the gates (See Gen. 34.24. and 23.10. for men love not to bee cooped up, or confined to a place, as the Duke of Venice is, but to be travelling and trading) Or, that can ſend out a thouſand, fit to bear arms.
Shall leave an hundred,] Here's a wofull decimation, purporting a very great paucity of people: ſuch as was threatned, Deut. 28.62. a tenth man onelyonly ſhall be left, if that. Behold the ſeverity of God, and betray not the lives of others, by an impenitent continuance in ſinne. Turn to God, if but for your poor brethrens ſake, that are in danger, or in durance. Hezekiab's reaſon to repent is very remarkable, 2 Chron. 30.9. For if ye turn again to the Lord, your brethren and your children ſhall finde compaſſion before them that lead them captive, ſo that they ſhall come again into this land: for the Lord your God is gracious and mercifull, and will not turn away his face from you, if ye return unto him.
Shall leave ten.] Not take ten in an hundred and leave the reſt, as the Roman Generals uſed to do in the Army, in caſe of a mutiny. This was fulfilled in that three yeers ſiege of Samaria, 2 King. 18.10. as afterwards the like fell out at Ieruſalem, which could hardly be repeopled in Nehemiah's time, and at this day is but thinly inhabited: there being not an hundred houſholds of Jews to be found there. In our Countries, of the abundance of people commeth dearth, which maketh many male-contents to mutter: but in many parts of Turkey, for want of men to manure the ground: moſt of the poor being enforced with victuals and other neceſſaries to follow their great Armies, in their long expeditions: of whom ſcarce one of ten (ſaith mine Authour) ever return home again, there by the way periſhing,Turk. hiſt. 1153. if not by the enemies ſword; yet by the wants, intemperateneſſe of the air, or immoderate pains-taking.
Verſe 4. For thus ſaith the Lord,] Or, Truly thus ſaith the Lord: Notwithſtanding the former terrible ſentence, which the Prophet could not denounce with dry eyes: but takes up a lamentation, though leſſe concerned in it, and might well ſay, as One did in another caſe:
Tu quibus iſta legis, in…ertum eſt, lector ocellis,M. Fox of the L. Jane Gray.
Ipſe quidem ſiccis dicere non potui.
All Gods threatnings (for moſt part) are conditionall, Ier, 18.7. and 26.2 ſc. if men repent not. As if they do, they may live in his ſight, and be accounted worthy (ſuch is Gods great goodneſſe) to eſcape all thoſe things, that ſhall befall the impenitent, Luke 21.36. The Goſpel is poſt naufragium tabula, and hath its reward too,Heb. 11.6. Heb. 11.6. ſc. of grace and mercy. Do this and live, ſaith the Law. Seek the Lord, and live, foreign.ſaith the Goſpel. He is a rewarder of them that diligently ſeek him, (and that is the force of the Hebrew word here uſed, which ſignifieth to euquire, to make ſerious ſearch, and ſcrutiny, to ſeek him out, (as the Seventy have it) when he is with-drawn; to ſeek him as a Student doth ſciences, a worldling gold, a hungry man meat, &c. as a man ſtudiouſly turns over a Commentary, to finde out the ſence of a Text,1 Theſſ. 3.8. 1 Sam. 25.6. Eſay 34.16. Do this, ſaith God, and ye ſhall live: not onelyonly have your lives for a prey, but live merrily, happily. Now we live, ſaith the Apoſtle: that is, we rejoyce; and Thus ſhall ye ſay to him that liveth: that is, hath a comfortable life, and a confluence of bleſſings. But beſides all this, yee ſhall live for ever: and aterna vita, vera vita, eternall life is the onelyonly life properly ſo called. Life (in what ſence ſoever taken) is a ſweet mercy:Aug. A living dog is better then a dead Lion, ſaith Solomon: and Ioſeph is yet alive, ſaith Iacob, (he doth not ſay, Ioſeph is Lord of Egypt) I will get down,Eccleſ. 9.4. Gen. 46.28. Rom. 6. …lt. and ſee him before I die. But eternall life is (by a ſpecialty and with an accent) the gift of God through Ieſus Chriſt our Lord: and this gift he will freely beſtow on all that ſo ſeek him as not to be ſatisfied without him: as Moſes, who would not be put off with an Angel, but ſaid, If thy preſence go not with me, carry us not up hence, Exod. 33.15. and as Luther, who when great gifts were ſent him, refuſed them, and ſaid, Valde proteſtatus ſum, me nolle ſic ſatiari à D…o. I deeply proteſted, that I would not be ſatisfied with theſe low things;Melch. Ad. but that I would have God, or nothing. This was one of thoſe brave Apophthegmes of his, concerning which One well ſaith; A man would fetch them upon his knees from Rome, or Jeruſalem, rather then be without them.
Verſe 5. But ſeek not Bethel, &c.] Make not lies your refuge, idols your Oracles: they that obſerve lying vanities, do (by their own election) forſake their own mercies (Jon. 2.8.)Verſe 9. But I (ſaith the Prophet, who had now paid for his learning, and was yet under the laſh) will ſacrifice to thee alone, will ſeek thy face and favour, not at Bethel, or Gilgal, but in the place where thine honour dwelleth: not at Hull, Sichem, or Loretto, but in the true Reformed Churches, in the beauties of holineſſe, in the midſt of thoſe ſeven golden candleſticks, in the hearts and houſes of his faithfull people; concerning whom He hath ſaid, I will dwell in them, and walk in them, &c, 2 Cor. 6.16. and when they walk within their houſes with a perfect heart, I will come unto them, Pſal. 101.2. I will there command my bleſſing, even life for evermore, Pſal. 133.3. See chap. 4.4. and Hoſ. 4.15. with the Notes.
For Gilgal ſhall ſurely go into captivity,] An elegant agnomination in the Original,Hagilgal. galloh ijgleh. ſuch as the Prophets are full of, and this plain Prophet, among the reſt. See chap. 8.2. Miniſters may ſometimes rhetoricate: and it had need to be an elaborate ſpeech, that ſhall work upon the conſcience.
and Bethel ſhall come to nought.] Heb. ſhall be Aven, as elſewhere it is called Beth-aven, Hoſ. 4.11. and 10.5. Againſt Beerſheba he ſaith nothing: becauſe that name afforded him not the like elegancy, as Mercer thinketh: or becauſe that city belonged to Judah, 1 King 19.3.and ſo was not deſtroyed with the ten tribes, as Hier…m holdeth. Seek not theſe places ſaith the Prophet, for help and ſuccour in diſtreſſe: but ſay as Jer. 3.23. Truely in vain is ſalvation hoped for from theſe hills: truely in the Lord our God is the ſalvation of Iſrael.
Verſe 6 Seek ye the Lord, and ye ſhall live,]Mercer. See verſe 4. Sic eadem ſaepe ſurdis & obſtinatis inculcantur. The oft preſſing of a duty imports; 1. The excellency. 2.Ʋlpian. P. The neceſſity. 3. The difficulty of doing it: elſe what need ſo many words? Perquam durum eſt, ſed ita lex ſcripta eſt, ſaith the Civilian. Hard or not hard, it muſt be done, or men are undone. leſt he breake out like fire] Leſt he go through you and burn you together Eſay. 27.4. leſt ye be utterly burnt with fire in the ſame place 2 Sam. 23.7. that is in hell (as ſome expound it) which the Prophet calleth tormenting Tophet, Eſay. 30,33. and Plato calleth foreign a fierylake: ſo terrible, ſaith Bellarmine, that one glimpſe of it were enough to make a man not onelyonly turn Chriſtian and ſober, but Anchorite and Monk: to live after the ſtricteſt rule that may be.
Verſe 7. Ye who turn judgement to wormwood] Ye Grandees and governours of the people, that turne the ſweeteſt thing into the ſowreſt, (as corruptie optimi peſſima) right into wrong-dealing; that follow the adminiſtration of Juſtice as a trade only, with an unquenchable, and unconſcionable deſire of gaine; not caring what becomes of righteouſneſſe, but leaving it off in the earth, or rather not leaving it at all upon earth (Terras Aſtraea reliquit) but chaſing it out of the world as much as in you lyeth: whiles you caſt it down to the ground, and tread it under foot Dan. 8.12. whileſt you oppreſſe the juſt, cruſh the needy &c. chap. 4.1. See the Note there. Some read the text by way of exclamation thus; O ye that turn judgement &c. q. d. What ſtrange creatures are you? what monſters of men? what publike ſcourges? what ſcabs? Eſay. 5.7. God looked for judgement, Judices inſtar ſcabrei m…leſti ſunt oppreſſis Piſcater in loc.but behold oppreſſion (In the Originall it is, behold a ſcab) for righteouſneſſe, but behold a cry: ſuch a cry, as entreth into the eares of the Lord of ſabbath.
Verſe 8. Seek him that maketh the ſeven ſtarres] Once againe, ſeek him: that is, Returne to him by true repentance: and by faith take hold of his ſtrength, that ye may make peace, and ye ſhall make peace with him Eſay. 27.5. To ſtand out it bootes not: ſith it is He that made Bootes and Orion &c. that is, of infinite power: and doth whatſoever he will in heaven and earth; who only doth wondrous things Pſal. 72.18. See chap. 4.12.13. Chimah and Cheſil, that is Pleiades and Orion are twice mentioned together in Iob. Noted ſtarrs they are, and known to ſhepheards and ſuch like; Am…s, likely, was but ſuch an Aſtronomer, as heardſmen uſe to be. Thoſe that writ of theſe ſtarrs tell us, that Chimah comes of Chamah, to love ardently; becauſe of the fellowſhip and working together that appeares in them. They be ſeven ſtarres that have all one name: becauſe they all help one another in their work, which is to bring the ſpring; and like ſeven ſiſters or lovers, ſo are they joyned together in one conſtellation, and in one company. We ſee (ſaith One) that God will have the ſweeteſt works in nature to be performed by mutuall help. The beſt time of the yeare commeth with theſe ſeven ſtarrs (hence we read of their ſweet influence Iob. 38.11.) and the beſt time of our life commeth, when we enter into true love and fellowſhip. As for Orion, it is the ſtarr (ſaith the ſame Author) that brings winter: and his bonds cannot be looſed. It binds the earth with froſt and cold, that the fruits thereof might be ſeaſoned and made kindly againſt the Spring: neither can the Spring come till Orion have prepared the way. God will have us ſuffer before we raigne. The word Cheſil here uſed ſignifies in the Chaldee, to perfect: becauſe by ſuffering and offering violence to our ſelves we enter into perfection. Luk. 13.32. If we would have a pleaſant Spring of graces in our hearts, we muſt firſt have a nipping winter: the ſpirit of mortification muſt be like the cold ſtarr Orion to nip our quick motions in the head, and to bind all our uncleane deſires, and burning luſts that they ſtirr not in us: and unleſſe we do thus, the ſeven ſtarrs of Comfort ſhall never appeare to us.
and turneth the ſhadow of death: tenebras ferales & letales. Pſal. 23.4.that is, the thickeſt, darkneſſe, into the morning] into the ſhining light, that ſhineth more and more unto the perfect day Prov. 14.18. This ſevering of night from day, and day from night, this mutuall and orderly ſucceſſion and courſe of the night after the day, and the day after the night, the lengthening and ſhortening of the dayes in ſummer and winter, the wonderfull eclipſes, and other occurrents of that nature, are works of Gods power, and providence, not to be ſlighted but improved to true repentance. We are to mark the countenance of the skie, and to diſcerne the face of heaven: that every day and night winketh at us, and beckneth to us, to remember the wiſdome, power, juſtice, and mercy of God lined out unto us in the browes of the firmament. The heavens declare the glory of God: and the firmament ſheweth his handy-work. Pſal. 19.1.The creatures are Regij profeſſores, ſaith One, Catholike preachers ſaith Another, real Poſtills of the Divinity, ſaith a third. Clemens Alexandrinus ſaith, that the World is Dei ſcriptura, the firſt Bible that God made for the inſtruction of man. Antonius Eremita told a Philoſopher (who objected to him his want of bookes) that the Univerſe was to him inſtead of a well-furniſht library,Aug. de doct. chriſt. l. 1. Niceph. l. 8. cap. 40. Lib. 2. de Arca cap. 3. every where ready at hand. Hugo affirmeth, that every thing uttereth theſe three words, Accipe, Redde, Fuge, Receive mercy, Return duty, Shun ſin, together with that hell that it hales at the heeles of it. Much a man may learn out of the book of Nature, with its three leaves Heaven, Earth, and Sea: but there he muſt not reſt. For, as where the Naturaliſt ends, the Phyſician begins: ſo where Nature failes and can go no further, there Scripture ſucceeds and gives more grace Iam. 4.6. Pſal. 19.1, 2, 7, 8. The Caldee Paraphraſt takes this text allegorically: as if the ſenſe were; God changeth his hand towards the ſons of men at his pleaſure, proſpering them one while, croſſing them another: ſo that they walk in darkneſſe and have no light Eſay. 50.10. yea they walk through the vale of the ſhadow of death Pſal. 23.4. Not through a dark entry or church-yard in the night time, but a vally, a large, long vaſt place: not of darkneſſe onelyonly but of death; and not bare death, but the ſhadow of death, that is the darkeſt and moſt diſmall ſide of death, in its moſt hideous and horrid repreſentations. And yet if God be with his Davids in this ſad condition, no hurt ſhall befall them, butmuch good.
Flebile principium melior fortuna ſequetur.
That calleth for the waters of the ſea] that is, for great armyes, ſaith the Chaldee. But better take it litterally, of the generation of raine, the chief author whereof is God: the materiall cauſe is the ſea ſending up vapours: The Inſtrumentall cauſe is the Sun, by the beames whereof God drawes the vapours upwards, ſends for them, as it were, into the middle region of the ayre, there thickeneth them into clouds, and then reſolveth them into raine This Kimchi illuſtrateth by the ſimile of a boyling pot whereout vapours and fumes aſcending to the colder potlid are turned into drops of water. See Gen. 2.6.
The waters of the ſea] 1 King. 18.44. A little cloud aroſe out of the ſea like a mans hand. And preſently the Prophet ſaid to Ahab, Prepare thy charet and get thee down, that the raine ſtop thee not. And it came to paſſe in the meane while that the heaven was black with cloudes &c.
Humorem magn… tollunt & aequore ponti
Nubes, qui in toto terrarum ſpargitur orbe,Lucret. lib. 6.
Cum pluit in terris—
The Naturaliſts obſerve that it ſnowes not in the ſea, becauſe it ſends up hot vapours, which preſently diſſolve the ſnow.
the Lord is his name] His memoriall Hoſ. 12.5. See the Note there: He is not an idol to be dallied with and deluded.
Verſe 9. That ſtrengtheneth the ſpoyled againſt the ſtrong] Victorem à victo ſuperari ſaepe videmus. God can quickly change the ſcene, turn the ſcales Ier. 37.10. though ye had ſmitten the whole army of the Chaldeans, and there remained but wounded men among them, yet ſhould they riſe up every man in his tent, and burn this city with fire. In a bloody fight between Amurath the third King of Turks, and Lazarus Deſpot of Servia many thouſands fell on both ſides. In concluſion the Turks had the victory, and Lazarus was ſlaine. Amurath, after that great victory with ſome few of his chief captaines, taking view of the dead bodyes, which without number lay on heapes in the field like mountaines, a Chriſtian ſouldier ſore wounded and all blood ſeeing him, in ſtaggering manner aroſe (as if it had been from death) out of an heape of ſlaine men, and making toward him, for want of ſtrength fell down diverſe times by the way as he came, as if he had been a drunken man. At length drawing nigh unto him, when they which guarded the kings perſon would have ſtayed him, he was by Amurath himſelf commanded to come neerer, ſuppoſing that he would have craved his life of him. Thus this half-dead Chriſtian preſſing neerer unto him, as if he would, for honour ſake, have kiſſed his feet, ſuddenly ſtabbed him in the bottome of his belly with a ſhort dagger which he had under his coat; of which wound that great king and conqueror preſently died. The name of this man was Miles Cobelite, who,Turk. hiſt. fol. 200. before ſore wounded, was ſhortly after in the preſence of Bajazet (Amuraths ſon) cut into ſmall peeces: So in that memorable fight between the Swiſſers and the Dolph…n neare to Baſile, when Burcardus monk a noble-man and a great ſouldier,Lavat. in Prov. 27.14 grew proud of the victory, and put up his helmet that he might behold what a …laughter they had made: one of the half-dead Swiſſers riſing up upon his knees, threw a ſtone at him, which hitting right gave him his deaths-wound. At the battle of Agincourt, where our Henry 5. won the day,Speed 795. ex hypod. Nerſtr. the French were ſo confident of a victory, that they ſent to king. Henry, to know what ranſome he would give, and &c. Henry comforting his army with a ſpeech, reſolved to open his way over the enemies boſome, or elſe to die. After which, ſuch was the courage of the Engliſh, notwithſtanding their great wants, as he that ere while could ſcarcely bend his bow, is able now to draw his yard-long arrow to the very head.
ſo that the ſpoyled (or ſpoyle) ſhall come againſt the fortreſſe] And take it by aſſault. Deus loca, quantumvis valida, vaſta facit. Prov. 21.30.There is no ſtrength againſt the Lord.
Verſe 10. They hate him that rebuketh in the gate] In domo judicij, ſaith the Chalde: for the gate was the place of judgement, verſe 12.15. Deut. 17.5, 12, 15. Thoſe then that did not approve and applaud the oppreſſions and wrong-dealings of the Judges, and rich bribers, but cryed out againſt ſuch, and took the ſame liberty to rebuke them that they did to commit them, theſe were hated cane pejus & angue, worſe then any toad. Thus Ahab hated Micaiah, the Sodomites Lot, the Jewes Jeremy, their ſucceſſors Chriſt, the Baptiſt Steven, Paul, &c.Melch. Adam. thus thoſe of Geneva hated Farellus their faithfull miniſter, tryed him for his life, baniſhed him out of their territories: Thus afterwards ſome of them hated Calvin, calling him Cain: yea calling their dogs Calvin, in deriſion and deteſtation of him. And thus Biſhop Ridly lamenting the ſtate of England, even of thy greateſt Magiſtrates ſaith He, ſome (the Kings highneſſe excepted) evermore unkindly and ungently againſt thoſe that went about moſt buſily and wholeſomely to cure their ſore backs, ſpurned privily, and would not ſpare to ſpeak evill of them, even to the Prince himſelf: and yet would they toward the ſame preachers outwardly beare a jolly countenance, and faire face. As for Latimer, Lever, Bradford, Knox, their tongues were ſo ſharp, they ripped in ſo deep in their galled backs to have purged them, no doubt, of their filthy matter,Act & Man. fol. 1616. that was feſtered in their hearts, of inſatiable covetouſneſſe, of filthy carnallity and voluptuouſneſſe, of intollerable ambition and pride, of ungodly lothſomeneſſe to heare poore mens caſes, and to heare Gods word. And theſe men, of all others, theſe Magiſtrates then could never abide &c. Thus He, and much more to the ſame purpoſe. They were then ſick of a Noli me tangere, and ſo (alaſſe) they are ſtill. How few Veſpaſians to be found, of whom Quintilian teſtifieth that he was patientiſſimus veri, One that would patiently heare the naked truth of things: not toothleſſe truths onelyonly, but ſuch as touched to the quick? How few Davids that loved Nathan the better ever after (for dealing ſo plainly and faithfull with him) and made him of his cabbinet-councell? How few Q. Eliſabeths, who called oft for her Deering by whom ſhe was barely told of her faults: though the Biſhops (thoſe Court-paraſites) would never ſuffer him to preach more before her? The Q. of Navarre would not harken to ſuch miniſters as diſliked that fatall French match (that gave opportunity afterwards to the Pariſian Maſſacre) in regard of the diverſity of religions:Epitom. hiſt. Gallic. but inclined rather to thoſe that ſmoothed her up, and told her that it would lay the foundation of a laſting and moſt happy peace. And generally of thoſe French Reformed churches it was obſerved, that for ſome yeares before that bloody maſſacre, they affected a frothy flaſhy kind of Preaching: and cared not for that that came home to the conſcience. See my common place of Admonition.
and they abhorr him that ſpeaketh uprightly] Auget orationem, ſaith Druſius: The Prophet groweth in his expreſſion of their wickedneſſe: for to abhorr is more then to hate; See Prov. 6.16.Serpens ſi ſerpentem comederit fit draco. Hatred (as they ſay of the Crocodile) groweth as long as it liveth: Sin is of an encroaching nature. If a Serpent devoure a Serpent (ſaith the Proverbe) he becommeth a Dragon. Hatred of the truth, as runner the elder it is the ſtronger: the Phariſees for inſtance; who did not onelyonly inwardly ſwell and boil with helliſh hatred of Chriſt, his works, and doctrine: but alſo outwardly belched out againſt him the baſeſt blaſphemies: and in their pertinacious working, conſtantly perſecuted him, even to the moſt reproachfull death of the croſſe. This is merces mundi, the worlds wages to Gods faithfull witneſſes. They make a man an offender for a word, (yea for ſpeaking uprightly) and lay a ſnare for him that reproveth in the gate, and turn aſide the juſt for a thing of nought, Eſay 29.21. An expectas ut Quintilianus ametur? ſaid He: Doſt thou think that plain-dealing Quintilian ſhould be loved? It is not likely. To preach, ſaith Luther, the truth, which is according to godlineſſe, is nothing elſe but to derive the rage of the whole world upon a mans ſelf.
Verſe 11. Foraſmuch therefore as your treading is upon the poor,] Panting after the duſt of the earth on the head of the poor, Chap. 2.7. See there, and Pſal. 109.16. Some render,, Ye fire the poor; others, ye plunder them: ſo the Chaldee, and Hierom. foreign.The Seventy have it, Ye ſmite them with fiſts. But better, Ye foot it upon them, and make them ſell their commodities under-foot (as we phraſe it) to pay your heavy taxes, and ſatisfie your greedy covetouſneſſe.
and ye take from him burdens of wheat,] Heb. the fineſt wheat, and beſt winnowed: theſe ye force him to make money of,foreign. for your uſe; glad to feed upon the offall-wheat himſelf.
Ye have built houſes of h…wen ſtone,] ſquared and poliſhed,Domos raſiles & politas. Sept thinking to flouriſh, and frollick: but the ſcreech-owls of wo crying aloud from the ſtones, out of thoſe walls, ſhall marre your mirth, Hab. 2.11.
but ye ſhall not dwell in them,] For either ye ſhall be prevented by death, and ſent to dwell with devils: or be carried away captive, and a ſtranger poſſeſſe your new-buildings, Deut. 28.30.
Ye have planted pleaſant vineyards,] As He in the Hiſtory, that having a cup of new-wine in his hand, expreſſed out of the grapes of his new-planted vineyard, was ſet upon and ſlaine by a wild-boar, before he could drink it, and gave occaſion to that proverb,Eraſm. Adag. Multa cadunt inter caelicem ſupremaque labra; Many things fall betwixt the cup and the lip, betwixt the chin and the chalice. Hereunto agreeth that ſtory in Mr. Burroughs upon Hoſea. Burr. on Hoſ. 1. pag. 379.I had, ſaith he, certain information, from a reverend Miniſter, that in his own town there was a wretched worldling, who had a great crop of corn. A good honeſt neighbour of his walking by his field, ſaith, Neighbour you have a very fine crop of corn if God bleſſe it: yea, ſaith he, I will have a good crop, ſpeaking contemptuouſly: and before he could come to get it into the barn, it was ſo blaſted, that the corn of the whole crop was not worth ſixe pence. God hath many wayes to defeat the wicked mans expectation, and the hope of unjuſt men periſheth, Prov. 11.7. Etiam ſpes valentiſſima perit, ſo ſome render that text, he ſhall die or miſcarry, in the very height of his hopes and expectations.
Verſe 12. For I know your manifold tranſgreſſions, and your mighty ſinnes,] I know them, and can eaſily ſet them in an order before your eyes, Pſal. 50.21. bring them out (as they did the veſſells of the Sanctuary) by number and by weight: Ezra 8.34.make you anſwer for all with flames about your ears, lay open your many tranſgreſſions, and mighty ſinnes; Fortia peccata.The Hebrew hath it, your bony, or big-boned ſinnes: huge, hainous, and monſtrous, capable of all manner of aggravations. All theſe I know, ſaith God, they are all in Print in heaven, and I will one day read them aloud in the ears of all the world. Fac ergo confitendo propitium, quem taeciendo non facis neſcium, ſaith Auſtin. Make therefore God thy friend, by confeſſing thy ſins to him, which thou cauſt not by any means conceal from him.
they afflict the juſt,] they pinch and diſtreſſe him by their oppreſſions, which are often here laid in their diſh, as an abomination to the Lord; for he is mercifull. See Chap. 2.6.
they take a bribe,]Cophe…. A ranſome to blinde their eyes, as 1 Sam. 12.3. or a pacification of their pretended diſpleaſure againſt heinous crimes brought before them. Olim didici quid ſint munera, ſaid a worthy man, Once I have learned long ſince, how dangerous a thing it is for men in place to meddle with gifts. A publike perſon as he ſhould have nothing to loſe, ſo nothing to get: he ſhould be above all price, or ſale, &c.
they turn aſide the poor in the gate.] that is, in the place of Judicature: This makes many that go to law, to be at length of Themiſtocles his minde; who profeſſed that if two wayes were ſhewed him, one to hell, and the other to the barre, he would chuſe that which went to hell, and forſake the other. Another ſaid, that hee wondered much at two ſorts of men: viz. thoſe that go to ſea, and thoſe that go to law: not ſo much that they did ſo at firſt, but that, after triall, they would ever go a ſecond time.
Verſe 13. Therefore the prudent ſhall keep ſilence,]foreign. According to that old and good rule, Either keep ſilence, or ſpeak that which is better then ſilence. There is a time to keep ſilence, and a time to ſpeak, Eccleſ. 3.7. and it is a ſingular skill to time a word, Eſay 50.4. to ſet it upon its circumferences, Prov. 25.11. ſo to ſpeak, and ſo to do, as thoſe that ſhall be judged by the law of liberty, Iam. 2.12. He that would be able to ſpeak right and forcible words, muſt firſt learn how and when to keep ſilence. It is not good caſting pearls before ſwine: nor pulling a Bear, or mad dog by the ear. 'Tis the true ambition of a Chriſtian, to ſtudy to be quiet, 1 Theſſ. 4.11. foreign.to meddle with his own buſineſſe, to affect rather quietneſſe from the wicked world, then acquaintance with it, and to paſſe thorow it with as little noiſe and notice as he can. Not but that Gods faithfull ſervants muſt cry aloud, and not ſpare; lifting up their voyces like a trumpet, &c. Eſay 58.1. and caſting away the inverſe trumpets of Furius Fulvus, which ſounded a retrait, when they ſhould have ſounded an alarme. But this muſt be done with godly diſcretion. Zeal ſhould eat us up, but not eat up our widome, (ſaith One) nor ſhould policie eat up our zeal. The Apoſtles profeſſed that they could not but ſpeak the things that they had heard and ſeen: they muſt either vent or burſt. And yet holy Paul, (who was full of the ſpirit of judgement and of burning, Eſay 4.4. (though he preached at Epheſus (where hee lived two yeers and more together) that they be no gods that are made with hands: yet he made no particular invective againſt their great goddeſſe Diana, whereon they ſo impotently doated, Act. 19.26, 37. He that hath a good mixture of zeal and prudence, is like a ſhip well ballaſted, that ſails with a proſperous gale: but zeal without diſcretion, is like fire on the chimney-top; or like mettle in a blinde horſe; or the devil in the demoniack, that caſt him ſometimes into the fire, and ſometimes into the water. What a ſtorm of perſecution raiſed Biſhop Abdias in Perſepolis, by his intemperate zeal, not bridled with diſcretion; as the Poets fable that Minerva put a golden bridle upon Pegaſus, leſt he ſhould flie too faſt? And it was ſome diſadvantage to Paul, when in the Councel (though provoked and unjuſtly ſmitten) he called the high-prieſt whited wall: he was glad to excuſe it by his ignorance. We may not be too bold, or too forward to ſpeak in a good matter, to ſuch as hate him that rebuketh in the gate: and abhor him that ſpeaketh uprightly, verſe 10.
for it is an evil time.] by reaſon of an evil and adulterous generation, that make it ſo. It is a day of evil, as Pſal. 41.1. that is, of difficulty and danger, to thoſe that dare ſpeak out: Such as were Tiberius his times. That Tyger laid hold with his teeth on all the brave ſpirits that could ſpeak their minds fitly, and durſt do it freely. He put to death a certain Poet, which in a Tragedie had inveighed againſt Agamemnon; ſuſpecting himſelf to be intended.Senec. Freedom of ſpeech uſed by the Waldenſes in blaming and reproving the vices, diſſolute manners, life, and actions of great ones, made them looked upon and perſecuted as hereticks, Girardus.and enemies to the Sea Apoſtolike, as Manichees, Cathariſts, what not?
Verſe 14. Seek good, and not evil, that ye may live,] See verſe 4. and 6. Oh Seek, ſeek, ſeek, ſaith our Prphet: as ſome of the Martyrs cryed out, Pray, pray, pray; Mr. Sanders, and Mrs. Askew, repeated thoſe words two ſeverall times together, Mr. Marſh once, adding, Never more need. To ſeek God, is to ſeek good, and to finde life: for with him is the fountain of life, Pſal. 36.9. To ſeek evil, is to ſeek the devil, who is that evil one: it is as Solomon ſaith in a like caſe,foreign. a vanity toſſed to and fro of them that ſeek death, Prov. 21.6.
and ſo the Lord the God of Hoſts ſhall be with you,] to aſſiſt and accept you in ſeeking good: to protect and provide for you in ſhunning evil. Deal couragiouſly therefore, and God ſhall be with the good, 2 Chron. 19. ult. as your ſeven-fold ſhield,foreign. and exceeding great reward, Gen. 15.1. See the note there.
as ye have ſpoken,] Ʋt praedicatis & jactitatis, as ye boaſt and bear your ſelves bold upon: ſaying as Mic. 2.11. Is not the Lord amongst us? none evil can come upon us. But that's as you make it: for ye are upon your behaviour. The fault is not in God, but wholly in your ſelves, if ye live not happily, reigne not everlaſtingly. —at Paris ut vivat regnetque beatus Cogi poſſe negat.—Horat. ep. 2. God is far from mens hearts; and therefore far from their help: for can two walk together, except they be agreed? Chap. 3.3.
Verſe 15. Hate the evil, and love the good,] God doth ſo: you muſt alſo, or elſe never look for his gracious preſence with you: for idem velle, atque idem nolle, ea demum vera eſt Amicitia; Cicer….True friends do both will and nill the ſame things. Minutius Foelix ſaith, that he and his friend Octavius did ſo. The like did Baſil and Nazianzen, Jonathan and David: Corporibus geminis ſpiritus unus erat. All Gods people, as they partake of the Divine nature, ſo they live the life of God, Epheſ 4. and have the ſame both ſympathies and antipathies (as I may ſo ſpeak) abhorring that which is evil, cleaving to that which is good, Rom. 12.9. God, they know, hateth evil worſe then he hateth the devil: for he hateth the devil for ſinnes ſake, and not ſinne for the devils ſake: ſo do they, looking upon ſinne as the moſt loathſome thing in the world, the very vomit of the devil, which (ſo farre as they are regenerate) they do infinitely loath to lick up. And for that which is good, whether things or perſons, theſe they heartily love: not onelyonly with a love of Deſire, as Pſal. 42.1, 2. but alſo of Complacencie, as Pſal. 73.25, 26. herein reſembling Almighty God; not as an image doth a man, in outward lineaments onelyonly, but as a ſonne doth his father, in nature and diſpoſition; being daily more and more conformed to the heavenly pattern, and transformed into the ſame image from glory, to glory, by his Spirit.
and eſtabliſh judgement in the gate.] which hitherto ye have not done, verſ. 10, 12. Perform the duties of your own particular places: be good Juſticers as well as good men. It is ſaid of Galba and of our Rich. 3. that they were bad men, but good Princes: but I hardly think it. Some good parts they might have, and ſome good acts they might do; but good Princes they could not be, unleſſe they did hate the evil and love the good: but ſo doth not any bad man, for want of better principles. Make the tree good and the fruits will be good: and the contrary; Evil men may be ſome way uſefull to the Publike, and do good offices for the Church, and yet periſh, becauſe not in a good manner, upon a good motive, and for a good end, Rev. 12.16. the earth helped the Woman: and yet, chap. 16.1. the vials of Gods wrath were poured out upon the earth. A good Magiſtrate, as he ſits in Gods place, (the judgement-ſeat is called the Holy place, Eccleſ. 8.10.) ſo hee loving what God loveth, and hating where God hateth, can boldly write over it, that Diſtich, that is ſaid to bee written over the Tribunall in Zant, in letters of gold;
Hic locus odit, amat, punit, conſervat, honorat,
Nequitiam, pacem, crimina, jura, bonos.
It may be that the Lord.] Or, out of doubt, the Lord God of Hoſts will be gracious, &c. He is ſurely ready, were men but ripe, and right for mercy: it ſticks onelyonly on their part, and not on his: he waiteth to be gracious, Eſay 30.18. Oh unworthy we, that cauſe him ſo to do. Currat poenitentia, ne praecurrat ſententia. They are but a remnant that ſhall have mercy:Chryſolog. a few that ſhall finde favour: Oh labour to be of thoſe few that ſhall enter into life, Luke 13.24.
Verſe 16. Therefore the Lord God of Hoſts, the Lord, ſaith thus,] Therefore? wherefore? becauſe neither promiſes of mercy, nor menaces of miſery, will work upon you, ſtand forth, and hear your doom, your ſentence of condemnation, and it beginneth,Acts & Mon. as is uſuall, In nomine Dei: neither can you ſay, as that Martyr did, when wrongfully ſentenced, ye begin in a wrong name. To aſſure the matter, the Prophet here heapeth up three Majeſticall names of God: that they might tremble and turn, conſidering the greatneſſe of Him with whom they here have to do, being glorious in holineſſe, fearefull in prayſes, doing wonders Exod. 15.11.
wailing ſhall be in all ſtreets &c.] A generall outcry, as once in Egypt, when in every houſe there was a dead corps: or, as at the taking and ſacking of Troy there was Luctus ubique, pavor, & plurima mortis imago.Virg.
And they ſhall ſay in all the high-wayes, Alas, Alas,] Man is a creature apt to overgrieve for croſſes: and to fill the ayre with moanes and complaints of his miſery. The latine word Aeger for a ſick perſon, is judged to come from foreign the dolefull expreſſion of his grief. The Greek word foreign is as much as foreign, Not ever. We are ſoon weary of ſuffering, and would faine ſee an end of it: and therefore cry out for help. The Hebrew word here uſed Ho, Ho, is the ſame with our Oh, Oh; it is dolentis particula, it is ejulantis, the broken ſpeech of one in great dolour and durance. Nature need not to be taught to tell her own tale, when in diſtreſſe, then men are apt to be eloquent, even beyond truth: they add, they multiply,foreign. Ariſtoph. 1 Cor. 10.13. they riſe in their diſcourſe, like him in the Poet, I am thrice miſerable, nay ten times, nay an hundred, ten hundred times: whereas they ſhould correct their exceſſive complaint; with that other foreign, Alas, Alas: but why Alas? Nothing hath befaln us but what is humane, common to men, and our betters.
and they ſhall call the huſbandman to mourning] For the marring of his corn by the enemy, or by the vermine. Others read it thus,Jarchi Livelejus. The huſbandmen ſhall ſend for thoſe that are skilfull in lamentation, to mourning, and wayling.
and ſuch as are skilfull of lamentation] An ordinary practiſe in thoſe Eaſterne parts (as now alſo in Jreland) to hire artificiall mourners at funerals to ſing dolefull ditties. Ʋt qui conducti plorant in funere. See Jer. 9.17. Mat. 9.23.Horat. de arte Poet. Sic Homer. de Hectore ſepulte Gellius lib. 2. cap. 20. with the Note. Of the lawfulneſſe of this cuſtome the Prophet ſpeaketh not. Many things are mentioned in ſcripture and made uſe of, but not approved, as Uſury Mat. 25.27. dancing Mat. 11.17. Theft, 1 Theſſ. 5.2. injuſtice Luk. 16.1. the Iſthmian games, 1 Cor. 9.24. &c.
Verſe 17. And in all vineyards ſhall be wayling] where uſed to be great jollity and revell-riot in time of vintage Pſal. 4.8. The calamity ſhall be common, the ſcourge over-flowing: and all ſorts ſhall have their ſhare See Ioel. 1.5, 11, 13.
for I will paſs through thee ſaith the Lord] as a fire in a thick wood Iam. 3.5. or dry ſtubble Ioel. 2.5. Nah. 1.10. I will go thorough them, I will burn them together Eſay. 27.4. make a ſhort work with them Rom. 9.28. So fearefull a thing it is to fall into the puniſhing hands of the living God Heb. 10.31. to ſtand in his way, when his ſword is in commiſſion, and He ſaith to it, Sword go thorough the land, cut off man and beaſt from it Ezek. 14.17. Let this be thought on by thoſe ſecure ones that live, as if they were out of the reach of Gods rod:Ezech. 21.13. for what if the ſword contemne even the rod? and be drenched in the gall of theſe ſturdy rebels? what then?
Verſe 18. Woe unto you that deſire the day of the Lord] The day of his viſitation when he will go thorough us, as you Prophets would make beleeve. Where is the promiſe of his comming? Let him make ſpeed and haſten his work,Eſay. 5.19. Jer. 17.15. that we may ſee it. Let him increaſe his army and come down Judg. 9.29. Such jearing and daring ſpirits there are ſtill abroad. But do they provoke the Lord to anger? are they ſtronger then he? The great and terrible day of the Lord will come time enough to their coſt; they need not accelerate it. Can they ſtand to his triall?Job. 26.14 or abide the thunder of his power?
to what end is it for you] when God ſhall anſwer you, as he did a far better man, out of the whirlewind and ſay,Job. 38.2, 3. 1 Pet. 4.18. Who is this that darkneth counſel by words without knowledge? Gird up now thy loynes like a man &c. Where then ſhall the ungodly and the wicked appeare? what hils will they call upon to fall on them, when the elements ſhall fall upon them like ſcalding lead, or burning bell-mettall; and yet all this be but the beginning of their ſorrowes? Now therefore be not ye mockers, leſt your bands be made ſtrong, Eſay. 28.22. God can eaſily hamper you, if he once take you in hand.
the day of the Lord is darkneſſe and not light] No interchange of light: an evill, an onelyonly evill, without mixture of mercy Ezech. 7.5. a black and diſmal day of one miſchief upon another, in a continued ſeries. Affliction ſhall not riſe up the ſecond time Nah. 1.9. but ye ſhall totally and finally be deſtroyed: wrath ſhall come upon you to the utmoſt, 2 Theſ. 2. This is illuſtrated in the next verſe by an apt Similitude.
Verſe 19. As if a man did ſly from a lion &c.] And ſo by running from his death, ſhould run to it: by ſeeking to ſhun the ſhelves ſhould ſplit againſt a rock, Incidit in Scyllam &c.Alſted. Chronol. pag. 480. as Nicodemus Friſchline (that famous Poet, Orator, and Philoſopher) endevouring to eſcape out of cloſe priſon, by caſting himſelf out at a window, the rope broke, and he periſhed by falling headlong upon a rock: So fareth it with thoſe that feare not God. Aliud ex alio malum, One miſchief treadeth on the heeles of another, as Iobs meſſengers. The clouds returne after the raine Eccle. 12.2. as in April-weather, one ſhowre is unburthened, another is brewed: and deep calleth upon deep at the noiſe of the water-ſpouts Pſal. 42.7. Evill ſhall hunt the violent man to deſtroy him Pſal. 140.11. your ſins ſhall find out, out as a blood-hound, Num. 32.23. as it did that Popiſh Prieſt in London, who having eſcaped the fall of Black-friers Anno. 1623. (where Drury had his braines knockt out of his head, together with his ſermon) and taking water, with a purpoſe to ſaile into Flanders, was caſt away (together with ſome others) under London-bridge;Jac. Revius de vit. Pontif. 312. the boat being overturned. And as Philip the ſecond King of Spaine, who going from the Low-countries into Spaine by ſea, fell into a ſtorme in which almoſt all the Fleet was wracked, his houſholdſtuff of very great valve loſt, and himſelf hardly eſcaped:Hiſt. of Counc. of Trent. 417. He ſaid he was delivered by the ſingular providence of God to root out Lutheraniſme, which he preſently began to do. But the hand of God was upon him in an extraordinary manner:Caroſ. Scribonde inflit. Princ. cap. 20. for beſide the invincible Armado here defeated, to his great heart-break (for his pretended patience was but as the fever called Epialis wherein men are cold without, but hot as fire within) he fell into that moſt lothſome lowſy diſeaſe, called Phthiriaſis, whereof at length he dyed.
and a Beare met him] A Beare robbed of her whelpes (which ſhe licketh into forme, and loveth above meaſure) is a very fierce and fell creature. To meet her in ſuch a rage is to meet death in the very face: and yet that danger may be ſooner ſhifted and ſhunned, then the heavy wrath of God avoyded or averted, without true and timely repentance: there is no way to run from him but by running penitently to him: as in a tempeſt at Sea, it is very dangerous to ſtrike to the ſhore: the ſafeſt way is to have ſea-room, and to keep in the Maine ſtill.
or went into the houſe] To ſhelter himſelf from the Beare: as every creature in danger runneth to its harbour Prov. 30.26. Pſal. 104.18.
and leaned his hand on the walles] As being breathleſſe in running, and glad to ſtay himſelf on what he can next lay hold on. Man, like the vine, muſt have ſomewhat to leane on: if it be but a broken reed, or bulging wall Pſal. 62.3. he ſhifts and ſharks in every by-corner for comfort, as the Papiſts (ſtung by the Friers ſermons) do by pardons and pennances,Prov. 23.32. which are but palliate cures.
for a ſerpent bites them] the guilt of ſin abiding, biteth like a ſerpent, and ſtingeth like an adder.
Verſe 20. Shall not the day of the Lord be darkneſſe &c.] q. d. How ſay ye now: when thus beſet with miſchief on all hands, ſuch as ye can neither avoyd nor abide, muſt ye not needes ſubſcribe to the truth of what I ſaid verſe 18. and do here againe repeate (that you may the better obſerve it) with greater emphaſis, and earneſtneſſe? you ſhall not have the leaſt glimmering of comfort, eaſe, direction or good counſel. To what end then ſhould you deſire this dreadfull day of the Lord? Are you in haſt to be undone.
Verſe 21. I hate, I deſpiſe your feaſt-dayes] wherewith ye think to ſtop my mouth, and to make me your debter: ſaying as that Romane Emperour when his enemy came againſt him, Non ſic Deos coluimus ut ille nos vinceret, we have not ſo ſerved the Gods, that they ſhould ſerve us no better, then to give the enemy the better of us. The feaſt-dayes,Antonin. Philoſoph refer. Vulcat. Gallic. in Avidio Caſſio. Jer. 32.35. and ſolemne aſſemblies you ſo much bind upon are yours and not mine: I never commanded them (viz as you now uſe them) neither came they ever into my mind. So farr am I therefore from accepting your ſacrifices, as that I hate, I deſpiſe, I will not ſmell: an elegant Aſyndeton, importing Gods utter diſtaſte of what they did (The ſacrifice of the wicked is abomination: how much more when he bringeth it with a wicked mind? Prov. 21.27.) and aſſuring a ſudden vengeance, as in that quick and ſmart paſſage, Go, preach, baptiſe, He that beleeveth not ſhall be damned, Mark. 16.16. Willworſhip and out-ſideneſſe in religion is very odious to the Almighty: and ſtinks worſe in his noſtrils, then any ill vapour from the vileſt dunghill doth in ours: or as thoſe poiſonous ſmels that aſcended up once from the five cities of the plaine, and brought down from him a counterpoyſon of fire and brimſtone. Rome alſo (that ſpirituall Sodom) ſhall be deſtroyed in like ſort, with a terrible fire Rev. 17.16. and 18, 8, 9. for her deteſtable will-worſhips, ſuperſtitions and Idolatries, which no other nitre can poſſibly purge. Rev. 13.18. the whole number of the Beaſt, whatſoever is numbred to belong unto him, is but the number of a man, humane inventions and will-wiſdome; men will have it ſo: and this is the ſumm of all Popiſh religion. When the wit of man will be over-pleaſing God with better deviſes then his own, will needes deſpite him with ſeeming honours, it turnes to madneſſe, and ends in miſchief.
Verſe 22. Though ye offer me burnt offerings &c.] So long as ye ſtick in the bark, pleaſe your ſelves in the externall performance, reſt in the work done, think to expiate your ſins by your duties, and to ſett off with God for your bad deedes by your good, and to get a licenſe thereby to live as you liſt: though ye offer me burnt-offerings (which were wholy burnt in ſacrifice to God, and ſo were ordinarily moſt acceptable.)
I will not accept them] Nor ſhall you be a button the better for them, but the worſe. Eſay. 66.3. yea though ye added wine, oyle, and incenſe, that there might be a ſavour of reſt in it. The very Heathens could ſay, that Gods favour is not to be gained by multitude of ſacrifices, but by the integrity of thoſe that offer them.
neither will I regard (or look at) the peace-offerings of your fat beaſts] whether ſheep or oxen, or another diſtinct creature, bigger then an oxe called in the Arabick dialect gamus, as Aben-Ezra affirmeth, the French call it Buffle, and we the Buffe or wild-Oxe: All would not do; God would neither ſee nor heare, as it followeth.
Verſe 23. Take thou away from me the noiſe of thy ſongs] No more pleaſing to me then the grunting of an hog, or the braying of an aſſe, becauſe hateleſſe, heartleſſe: for as every ſound is not muſick, ſo neither is ever muſicall ſound melodious to God. The voice which is made in the mouth is nothing ſo ſweet to our eares, as that which comes from the depth of the breſt. Sing with grace in your hearts, is the beſt tune to all the Pſalmes: which are therefore called ſpirituall ſongs Col. 3.16. both becauſe they are indited by the Spirit, that are to be ſung with the Spirit, 1 Cor. 14.15. and becauſe they being ſo ſung, do mak us more ſpirituall in the uſe of them: whileſt we ſing Davids Pſalmes with Davids heart.
for I will not heare the melody of thy viol] Or of thine organe, harp, citterne, Inte, bag-pipe, for ſo ſome render it, with reſpect to the Etymologie of the word Nebel. The Greek rendereth it Of the Pſalteries: what need we trouble our ſelves much about thoſe things whereof we can neither have proof nor profit: at leaſt not profit enough to pay for the paines? God will not heare either their voyce or inſtrument-muſick, becauſe the heart was wanting. Non vox ſed votum, non Muſica chordula, ſed Cor. The deeper and hollower the belly of the lute or violl is, the pleaſanter is the ſound: the fleeter, the more grating and harſh in our eares: think the ſame of God: and ſee how exceeding offenſive to all his ſenſes, yea to his very ſoule hypocriſy is Eſay. 1.11, 12, 13. &c.
Verſe 24. But let judgement run down] Heb. roule down freely, plentifully, and plainely, ut devolutus monte praecipiti torrens, as the great billowes of the ſea,Livius. Columella. or as waves rowling over rocks, ſo let judgement and equity be conſtantly and vigorouſly adminiſtred and executed.
and righteouſneſſe as a mighty ſtreame] that comes with a force, and beares down all before it. Fiat juſtitia, ruat orbis, Let juſtice be done what ever come of it. The Sun might as ſoon be turned out of his courſe, as Fabricius out of the track of Truth and Juſtice, ſaith the Hiſtorian. How much better might this have been ſaid of Job, Moſes, Phineas, Nehemias, &c. famous in their generations for brandiſhing the ſword of juſtice againſt the friends of Baal, Balaam, and Batchus, for turning the wheel over all ſuch roaring monſters, ſuch lewd and lawleſſe Belialiſts, as, hardened with impunity, dare oppoſe with creſt and breſt whoſoever or whatſoever ſtandeth in the way of their wicked luſts and practiſes. Oh this was better then burnt-offerings without this: this was that Actuall, Magiſteriall, and Majeſticall kind of devotion, that pleaſed God farr better then an oxe that hath hornes and hoofes.
Verſe 25. Have ye offered unto me ſacrifices &c.] i. e. To me only, and not to other Gods alſo? did ye not begin betime to play the idolaters? and do ye not fill up the meaſure of your fathers? Mat. 23.32. They ſojourned in Egypt, and brought thence a golden calfe: Jeroboam ſojourned there, and brought home two; which were no ſooner up but you were down upon your knees, where ſtill you continue at your mawmet-worſhip. Is it not even ſo, o houſe of Iſrael? And was it not even ſo in the wilderneſſe,foreign. where and when I bore with your evill manners about the time of forty yeares Act. 13.18. (for full forty it was not, but 38. onelyonly and ſome few moneths) and was provoked by you ten times Num. 14.22. when I had but newly brought you out of Egypt chap. 3.1, 2. So that your Idolatry is hereditary; and therefore the more ingrained and to be abhorred. God alone is to be worſhipped Exod. 20.2, 3. 1 King. 18.21. truely that there be no halting, and totally that there be no halving. Be the Gods of the heathen good-fellowes, ſaith One: the true God is a jealous God, and will not ſhare his glory with another. For indeed he is the One Deut. 6.4. and OnelyOnly God, Pſal. 86.10. beſides whom Pſal. 18.32. without whom 1 Sam. 2.2. and beyond whom 1 King 8.6. there is none other Deut. 4.39. nor any like him 2 Sam. 7.22. nor any with him Eſay. 44.24. he is the onelyonly Lord, and beſides Him there is none other Joel. 2.27.
Verſe 26. But ye have born the tabernacle of your Moloch] That Idols were wont to be carried upon mens ſhoulders we may ſee Eſay. 46.7. Baruc. 6.3. and 2.5. That Moloch or Malcom was the abomination of the Ammonites, (who called him their king, as the Iſraelites called the true God Eſ. 44.6. and 33, 22.) See 1 King. 11.5. that the Iſraelites ſhould do thus in the wilderneſſe (where they had Gods tabernacle erected) carrying about them privily ſome portable chappels or pictures of theſe Idols (as ſome hold they did,Rom. 1.23. 2 Theſſ. 2.10, 11. and Joſephus ſeemes to ſay as much) was monſtrous wickedneſſe, and the guiſe of men given up to a reprobate ſenſe.
and Chiun your images] that is, your notable image, the plurall for the ſingular, as oft; eſpecially in names of dignity. Hierom here for Chiun hath Rephan; confer Act. 7.43. and the Commentatours thereon. Aben-Ezra thinks that by Chiun is meant the planet Saturn, called chivan in the Arabick. And other Hebrews by the ſtarr of your God (that is, the ſtarr which is your God. See Eſay. 21.9.) underſtand Mereury.
Verſe 17. Therefore will cauſe you] Idolatry is a land-deſolating ſin.
beyond Damaſcus] and not only ſo, but alſo beyond Babylon Act. 7 by the way of Damaſcus, by Tiglath Pileſer ſent for by Ahaz, for that purpoſe Eſ. 8.4. King. 15.29.