Commentary on the Minor Prophets, Commentary 3 · Chapter 6
CHAP. VI.
Verſe 1.In utramv is aurem dorin. WOe to them that are at eaſe in Zion] that lye ſleeping on both ſides, and ſlighting the former menaces, as Leviathan doth the ironweapons Iob. 41.27. that live as if ye were out of the reach of Gods rod: and as for all your enemies, ye puff at them, ſaying: We ſhall not be moved, we ſhall never be in adverſity, Pſal. 10.5, 6. To theſe ſleepers in Zion, God here ſends forth his ſummons (the word Hoi ſignifieth as well Heus as Vae, Ho, as Wo, Eſay 55.1. Zach. 2.6. Ho, ho, come forth) that were quiet and ſtill, Zach. 1.11. lulled aſleep by Satan, or rather caſt into a dead lethargy: Sampſon-like their enemies are upon them, and they faſt aſleep the while: Iſhboſheth-like they ſtretch themſelves upon their beds of ivory, till they loſe, not their precious lives onelyonly, but their immortall ſouls. Security uſhereth in deſtruction: thoſe that are at eaſe in Zion, ſhall be raiſed by a dreadfull Woe rung in their ears, that ſhall make their hearts fall down, and their hairs ſtand upright. In the froth of carnall ſecurity and ſenſuall delights is bred that worm of conſcience that never dieth, Mar. 9. and here begins to grub and gnaw: like as while the Crocodile ſleepeth with open mouth, the Ichneumon, or Indian Rat ſhoots himſelf into his bowels: after which he never is at eaſe, as having his entrails daily devoured: ſo that one while he will be in the water, and anon after on the land, till life fails him.
and truſt in the mountain of Samaria,] Are carnally confident and ſecure, as good David alſo was, when gotten upon his ſtrong mountain, Pſal. 30.6, 7.foreign. Septuag. but was ſoon confuted: Thou didſt hide thy face and I was troubled. The beſt are apt by reſt, to contract ruſt: and being full-fed to wax wanton, Deut. 32.15. To affect more mundi delicias quam Chriſti divitias, as One ſaith, the worlds dainties then Chriſts comforts: to truſt in uncertain riches, then to rely upon the living God, who giveth them all things richly to enjoy. This muſt be lookt to:1 Tim. 6.17. for it hath a woe hanging at the heels of it, Jer. 17.5, 6. Pſal. 52.7, 9.
which are named chief of the Nations,] Heb. expreſſely named, declared, notified, celebrated, chief,] the head, or firſt fruits; the head and height, Principium, id eſt, praecipuum gentium: So Amalec is called the firſt of the Nations, Numb. 24.20. haply they held themſelves ſo:Juſtin. lib. 2. as the Egyptians afterwards boaſted much of their Antiquity, and the Chinois at this day do of their excellency, and perſpicuity above other Nations. Many wicked ones are of great renown in this world, Pſal. 73.4, 6. and ſtand much upon their titles and termes of honour: who yet in the next generation ſhall be utterly forgotten, Pſal. 109.13. for that their names are not written in heaven, Rev. 17.8. and look how much they have glorified themſelves, and lived deliciouſly, ſo much torment and ignominy ſhall be given them, Rev. 18.7.
To whom the houſe of Iſrael came.] The whole houſe of Iſrael, viz. the two tribes to Zion, the ten to Samaria, Vel ſacrorum causà, vel judiciorum, ſaith Druſius, as to places of worſhip, and beſies, courts of Juſtice. Others ſence it thus, The houſe of Iſrael came unto them, that is, the Iſraelites invaded thoſe nations, that once held Zion and Samaria, and ſucceeded them therein: not by any ſtrength of their own, but by Gods mighty hand and out-ſtretched arm, which they (ungratefull wretches) acknowledge not: but came in for themſelves, ſo Ribera rendreth it,foreign Quaſi ſibi tantum nati, ſe ſolos eſſe aliquid, as if they were the onelyonly proprietaries, the ſole owners of all; and owed no ſervice to any chief-Lord. Such inſolency grows from ſecurity. See Job 21.23.
Verſe 2. Paſſe ye unto Calneh and ſee,] Take a voyage to, and a view of thoſe moſt famous bordering cities, Calneh, or Selencia in Meſopotamia on the Eaſt, (whereof ſee Gen. 10.10. the beginning of Nimrods Kingdom) Hamath the great, or Antiochia, (now Aleppo, a famous Mart-town) on the North. Then go down Southward to Gath of the Philiſtines, which was of all the five ſatrapies potiſſima & potentiſſima, and is therefore called Metheg-Ammah, 2 Sam. 8.1. with 1 Chron. 18.1. becauſe, being a town of great ſtrength, it was, as it were, the bridle, whereby the whole countrey about was kept in awe: It was afterwards known by the name of Diocaeſarea. Away to theſe neighbouring cities, and ſee in them, as in ſo many Optick-glaſſes, how much more God hath done for you then for them in every reſpect; the greater is your guilt, and the deeper will be your judgement in the end, for abuſe of theſe rich mercies (of a fertile ſoil, a large Empire, &c.) to ſecurity, oppreſſion, and other deteſtable vices and villanies.
be they better then theſe kingdoms?] ſc. of Judah, and Iſrael? which were certainly multis nominibus laudatiſſima, very fruitfull and pleaſant countries,foreign. Deut. 8.7, 8, 9. Numb. 14.7, 8. whatſoever Strabo ſpitefully reporteth to the contrary,Lib. 7. being therein worſe then Rabſhakeh, Eſay 36.17.
Or their border greater then your border,?] ſc. till the Babylonians, Syrians, and Aſſyrians took part of your countrey from you, and cooped you up, cut you ſhort. And now that you are ſo ſtraitned for room, doth not the Lord recompenſe you in multitudes of people? Judea was not above 200. miles long, and 50. miles broad, ſay Geographers: and yet what huge armies brought they into the field? Obſerve then ſaith the Prophet, the great things that God hath done for you above other Nations, and walk accordingly: or elſe take leſſons out of their loſſes, and damages, and know that the caſe will be your own, Aliorum perditio veſtra ſit cautio: Learn by other mens harms, to beware.
Verſe 3. Ye that put farre away the evil day,] Wo to you that would do ſo, if you could; that fondly perſwade your ſelves there is no ſuch danger in evil-doing, as the Prophets pretend: but that all ſhall be hail and well with you, though yee walk in the imagination of your hearts, to adde drunkenneſſe to thirſt, Deut. 29.19. and to heap up ſin as high as heaven,Quae longinqua ſunt, non metuuntur. Ariſt. Rhet. l. 2. c. 5. Rev. 18.5. This curſed ſecurity and hope of impunity, is the ſource of much wickedneſſe in the world. See Prov. 7.19, 20. Matth. 24.48. with the Notes. It is a ſad thing when men ſhall ſay, as Ezek. 12.27. The viſion that he ſeeth is for many dayes to come: and he propheſieth of the times that are farre off. This Atheiſticall conceit accelerates the judgement, verſ. 28. Therefore ſay unto them, Thus ſaith the Lord God, there ſhall none of my words be prolonged any more: but the word which I have ſpoken ſhall be done, ſaith the Lord God.Val. Ma…. Tarditatemque ſupplicij, gravitate compenſabo.
and cauſe the ſeat of violence to come near.] Amotâ Juſtitiae ſellâ: ſetting aſide the care of juſtice, together with the fear of God, for whom yee ought to have reſerved the chief room in all your publike meetings, as the Ethiopian Judges are ſaid to do. Atque vi an geritur res, might overcomes right: and robberies are daily done by authority. See Pſal. 94.20. The throne of iniquity ſhall not have fellowſhip with God: neither will he take the wicked by the hand, whatever thoſe corrupt Vice-gods do,2 Pet. 2.3. (as we may in the worſt ſence, beſt terme them) whoſe judgement now of a long-time lingreth not, and their damnation ſlumbreth not. The evil day that they put farre away, will ſuddenly ſurprize them, and then what will they do when God riſeth up? and when he viſiteth, what will they anſwer him? Job 31.14.
Sed quam caecus ineſt vitijs amor? omne faturum,Claudian. l. 2. in Eutrop.
Deſpicitur, ſuadentque brevem praeſentia fructum, &c.
Verſe 4. That lie upon beds of ivory,] which was a commodity far fet (even out of India) and dear bought;Ezek. 27.15. precious, and ſumptuous. The wealthier ſort uſed to deck their houſes with ſuch kind of beds deckt with ivory (lectis eburatis, as Plautus phraſeth it) as Eſth. 1.6. with gold and ſilver: hence their houſes are called houſes of ivory, chap. 3.15. and 1 King. 22.39. See Plin. lib. 33. cap. 11. Herat. l. 2. Sat. 6. Here then is condemned their luxury, and abuſe of Gods good gifts, with neglect of the weal-publike, and contempt of judgements threatned.
and ſtretch themſelves upon their couches,] Pandiculantur in ſuis cubilibus, ſo Rabbi Solomon. foreign.Others render it, redundantibus ac diffluentibus. Wo to them that delight in over-long and large coverlets, curtains, &c, ſuperfluouſly hanging down on all ſides upon the very ground; ſo Kimchi. The Seventy and Vulgar render it, Wo to thoſe that wantonnize upon their couches, melting in ſenſuall pleaſures. Compare 1 Tim. 5.6. Jam. 5.5. God grudgeth not his people an honeſt affluence, Pſal. 23.4.Laſcivientes, Deliciantes. but granteth them all things richly to enjoy, 1 Tim. 6.17. Howbeit he requireth them to be ſober and watch: not making proviſion for the fleſh, to live after the luſts thereof, but walking decently as in the day; not in rioting and drunkenneſſe, not in chambering and wantonneſſe, &c. Rom. 13.13, 14.
and eat the lambs out of the flock,] E grege, id eſt, egregios ac optimos, the very beſt and fatteſt morſels, pampering their paunches; ſwiniſh belly-gods.
and the calves out of the middeſt of the ſtall.] The French call them high-graſſeveals. Veaux de haute graiſſe.Nothing would down with them but tid bits, foreign, dainty and goodly, Rev. 18.9. Thoſe Abbey-lubbers of the Romiſh Synagogue are compared to fed horſes, pampered in their cloyſters (as war-horſes in their ſtalls or ſtables) and prepared unto battell, Rev. 9.7. Lawfull it is, I grant, at ſome times to eat of the fat, and drink of the ſweet, and to pleaſe the appetite,Neh. 8.10. Deut. 4.26. to gratifie it with what it liketh and luſteth after. But yet it muſt ſtill be remembred, that it is a finne to feed without fear; and a ſhame for a ſervant of God, to be a ſlave to his palate. Eat ſuch things as are ſet before you, ſaith Chriſt to his diſciples,foreign. be it never ſo homely, if wholeſome, Luke 10.8. And Gen. 9.3. after, Every moving thing that liveth ſhall be meat for you, it is added, even as the green herb have I given you all things, that is, ſoberly and without curioſity, to take and make uſe of ſuch meats as are at hand, as Dr. Willet interprets it. And this, Nature ſeems to teach man, in giving him ſo narrow a mouth, throat, and belly:Hexap. in loc. whereas to ſwine ſhe hath given a wide mouth, a very thick neck, a large belly, and but a very little brains: that they might the ſooner grow fat,Chryſoſt. Theatr. natu. 354. and take no other thought but for the belly ſaith Bodine.
Verſe 5. That chant (or quaver) to the ſound of the viol,] That ſing diviſion with much variation of their voyces, and many diſtinctions of diverſe tones,Particularizant, they ſing their parts in conſort. modulations fractions. The Hebrew root-word ſignifieth the ſingle grains of grapes, that remain after the vintage: or the particular berries, Lev. 19.10. Our word parting, anſwereth to the Hebrew peret. It is their wanton and unſeaſonable muſick (emaſculating, diſſolving, and drawing out their ſpirits) that they are here threatned for. This abuſe of Muſick (given to men for better purpoſes) is elſewhere condemned, chap. 5.23. Eſay 5.12. Exod. 32.18. Eccleſ. 2.8. God made not man more avium minurire to ſport on earth, as Leviathan doth in the ſea: to ſpend his whole time (as the people of Tombutum in Africk are ſaid to do) in ſinging and dancing: and, when he is caſt out of one paradiſe, to make himſelf another. It is charged as a foul fault upon thoſe ſenſualiſts in St. James, that they had lived in pleaſure on the earth, and been wanton, Jam, 5.5.
and invent to themſelves inſtruments of muſick, like David.] Whoſe example, likely they pleaded, to patronize their fidlings, and chaunting of ribald ſongs. But his muſick and theirs agreed like harp and harrow, as the proverb is. Two may do the ſame thing, and yet it not be the ſame; becauſe not from the ſame principles, and for the ſame purpoſes: as we ſee in Cain and Abel, the Phariſee and the Publican, David and theſe ſingſters, who did nothing leſſe then help forward their devotion by Muſick, as did David: and as did our late holy Eſty, who when he ſat and heard a ſweet conſort of Muſick,D. Halls Art of div. Medit. ſeemed upon this occaſion carried up for the time before-hand, to the place of his reſt, ſaying very paſſionately; What muſick may we think there is in heaven?
Verſe 6. That drink wine in bowles,] Non in ſcyphis, cyathis, aut calicibus, not in cups, pots, or chalices, but in veſſels of price, and of largeſt receipt, that they may bee counted and called (as young Cicero was) Tricongii, ſuch as can drink whole-ones, and no ſmall-ones neither. (The Seventy and the Chaldee render it, In phials, others in goblets) Diotimus of Athens, for his excellive drinking, was termed foreign, Tun-diſh. Ailian. lib. 2. cop. 41.Alexander the Great gloried that he could drink down any man: and one time inviting many to ſupper, he provided a crown of 180 pound to be given to thoſe that drank moſt: and fourty one of the company killed themſelves with drinking to get that crown. Darius king of Perſia, cauſed this to bee ingraven upon his tomb; I was able to drink much wine, and to bear it bravely. Was not this to glory in his ſhame? had he no way elſe to ſhew his valour?Athen…. Did he never take notice of that Perſian law; that it ſhould not bee lawfull for their King to be drunk but onelyonly once a yeer, when they ſacrificed to the Sunne,Idem. whom they took to be the greateſt of the gods? How much better Bathſheba, in her Lemuels-leſſon. It is not for Kings, Lemuel, it is not for Kings to drink wine, nor for Princes, ſtrong-drink: leſt they drink and forget the law, &c. Prov. 31.4. And if not for kings, much leſſe is it for others to be drunk with wine wherein is exceſſe, Eph. 5.18. leſt with Nabal, and the rich glutton, they drink deep of the wine of Gods wrath: and have the full vials of his vengeance poured upon them for ever.
and anoint themſelves with the chief ointments,] After the manner of the Jewiſh Nation, whereof ſee 2 Sam. 12.20. Eccleſ. 9.8. Luk. 7.38, 46. Pſal. 23.5. and 104.15. Mat. 6.17. They ſpare for no coſt, or pains to pleaſe all their ſenſes. And ſuch a prodigall pleaſure-monger was that rich citizens ſonne, mentioned in the ſecond part of the Theatre of Gods judgments: who to pleaſe all his five ſenſes at once, allowed to the delight of every ſeverall ſenſe a ſeverall hundred pound. For which end 1.Theat. of Gods judgments part. 2. pag. 110.111. He beſpake a curious faire room richly hangd, and furniſhed with the moſt exquiſite pictures, to pleaſe the eye. 2. He had all the choyſeſt Muſick that could be heard of, to give content to the eare. 3. He had all the Aromatickes and odoriferous perfumes, to delight his cent in ſmelling. 4. All the Candies, Preſerves, Junkets, even to the ſtretching of the Apothecaries or Confectionaries art, to pleaſe his taft. 5. And laſtly, a beautifull and faire ſtrumpet lodg'd with him in a ſoft bed, and the daintieſt linnen that could be compaſſed to accommodate his touch: and all theſe this Epicure (more then ever Sardanapalus did) enjoy'd at one inſtant. He ſpent thirty thouſand pounds in three yeares, and ſwore after all, that if he had ten times more then ever he had, he would ſpend it all to live one week like a God, though he were ſure to be damn'd in hell the next day after.
they are not grieved for the affliction of Joſeph] i. e. of the Iſraelites Pſal. 80.2. and 77.16. Amos. 5.6. Joſeph is mentioned and put for all the reſt, becauſe he was famous amongſt his brethren,Aug. de doct. Chriſtian. lib. 4. cap. 6. vel ob mala quae pendit, vel ob bona quae rependit, both for the evils that he ſuffered, and for the good turns that he returned. Time was when poor Joſeph was ill handled by his mercileſſe brethren; and could not be heard, though he uſed many intreaties, Gen. 37.23, any 42, 21. They when they had caſt him into the pit, there to pine and periſh with hunger, ſat down to eat, and ſo to eaſe themſelves of any remorſe of conſcience, that might be wrought in them.See 1 Sam. 22.8. foreign They ſhould have been ſick at heart (as the word here ſignifieth) for the affliction (the confraction, the breaking to ſhivers) (of Joſeph: poor Reuben was ſo, as farr as he durſt ſhew it: and Joſeph forgat not his kindneſſe, when he came to his greatneſſe. God (who is all bowels) will never forget thoſe that forget not his afflicted; but commiſerate and relieve them, as they have opportunity and ability.
Verſe 7. Therefore now ſhall they go captive with the firſt] Heb. in the head of thoſe that go captive: as they have been firſt in the degrees of honour, and of ſin, ſo ſhall they be now of puniſhment, according to that ſaying of the Centuriſt…, Ingentia beneficia, Magdeburg. Eſa. 50.11.ingentia flagitia, ingentia ſupplicia. This they ſhall have of Gods hand, they ſhall lie down in ſorrow: yea many ſorrowes ſhall be to theſe wicked ones, Pſal. 32.10. theſe mercileſſe men ſhall not have the leaſt mercy ſhewed them, Iam. 2.13. God will ſurely ſet off all hearts from ſuch (as he did from Haman, for whom in his miſery not one man openeth his mouth once to intercede) and he will puniſh magnum luxum magno luctu, as One ſaith, great luxury with great neceſſity.
and the banquet of them that ſtretched themſelves] They ſhall neither have mind nor mony to make feaſts, that were wont to lay on in all ſorts of ſuperfluities. That prodigall above-mentioned was by a juſt hand of God reduced to extreame penury, and caſt off by all his former acquaintance.Sen…. That luxurious Roman Apicius (the expences of whoſe kitchin amounted to more then two millions of gold,) having eaten up his eſtate, and fearing poverty poyſoued himſelf: leaving behind him ten bookes, of direction how to furniſh and ſet forth a feaſt with all manner of varieties, which now he could ſooner talk of then take of. The word here rendred banquet is taken for a funerall feaſt Jer. 16.5. and ſo ſome think the ſenſe here is;Lively. they ſhall be carried captive into a farr country, and there be deprived of the honour of burialls; which is a judgement elſewhere threatened Jer. 22.18, 19. Aben-Ezra rendreth it, faceſſet canticum the ſong of the wanton ſhall be ſet packing: and for this he alledgeth, that in the Arabick dialect, the root word here uſed, ſignifieth to lift up the voyce, either for joy or grief; The Seventy render it, the neighing of horſes: as noting their immoderate luſt according to Jer. 5.8. And this ſenſe Ribera commendeth.
Verſe 8. The Lord God hath ſworn by himſelf] Heb. by his ſoul, which is himſelf: ſith whatſoever is in God, is God. So chap. 4.2. Gen 22.16. Heb. 6.16.17. Or, He hath ſworn by his ſoule, that is Seriè & ex animo Seriouſly and heartily. Among the Heathens ex animi ſui ſententia was inſtead of an oath.
ſaith the Lord God of hoſts] who hath power enough in his hand to performe what he hath ſo ſolemnly aſſured.
I abhorr the excellency (or, the pomp and pride) of Jacob] So Baſil ſpeaking of the Weſtern Church, Odi faſtum iſtius Eccleſiae ſaith He, I hate their pride. This he elſewhere calleth foreign the Weſtern brow (from the fore-head, that ſeat of pride and arrogancy) which at length occaſioned that lamentable ſeparation of the Eaſterne or Greek church from communion with the Latine:Field. Gerſon. Carlton. the other foure Patriarks dividing themſelves from the biſhop of Rome. Pride is an odious evill; fitly compared by One to a great ſwelling in the body, which unfits it for any good ſervice: and is apt to putrify, and break, and run with loathſome and foule matter: ſo doth Pride diſable the ſoule from doing duty, and at laſt breaks forth into odious deeds, abominable to God and Man. There are that by Excellency or Glory here underſtand their glorious Temple, and other priviledges, wherein they ſo much gloried. See Pſal. 47.5. But Mercer thinks it rather meant of the ten tribes then of the two, whoſe crown of pride is elſewhere taxed Eſay. 28.1. Hoſ. 7.10. The pride of Iſrael teſtifieth to his face, it breaketh out in his forehead, as a great maſter-pock.
therefore will I deliver up the city with all that is therein] Heb. with the fulneſſe thereof: both perſons and things are all forfeited, and ſhall be ſeized by the enemy; be the city of Samaria never ſo rich a Cargazon, ſo full a Magazine of Men and meanes, I will ſhut them up (ſo the word ſignifieth) after a ſtrait ſiege, into the enemies hand, who ſhall make a ſpoyle of them.
Verſe 9. And it ſhall come to paſſe, if there remaine, ten men &c.] that is many, as Zech. 8.23. Levit. 26.26. becauſe ten is the utmoſt of ſingle number q. d. Though a conſiderable company eſcape the enemy, yet peſtilence or ſome other deſtruction ſhall put an end to them.
they ſhall dye] See this fulfilled 2 King. 17.5. In which common calamity what an happyneſſe had they, that belonging to the election of grace could confidently ſay as Hab. 1 12. Art not thou from everlaſting, O Lord my God, mine holy One? Occidere poteſt, non laedere.We ſhall not dye (or if we do, death may kill us but cannot hurt us) O Lord thou haſt ordained them for judgement, and O mighty God thou haſt establiſhed them for correction. The wicked are killed with death Rev. 2.23. undone by it:Hoſ. 2.15. to them it is no other but a trap-dore to hell; as to the Saints it is as the valley of Achor, a door of hope, the very day-break of eternall brightneſſe.
Verſe 10. And a mans uncle ſhall take him up] Him, that is every one of the ten a fore-mentioned, being now dead of the plague, ſhall his uncle or deareſt friend take up on his own ſhoulders, for want of the ordinary mercenary officers (called by the Latines Veſpillones, Libitinarii, Pollinctores) their beſt friends ſhall be forced to bury or burn their dead corpſes. So Seneca in Oedipo.
—portat hunc aeger parens
Supremum ad ignem, mater hunc amens gerit,
Properatque ut alium regerat in eundem regum.
To bring out the bones out of the houſe] for buriall as 1 Sam. 31.15 the fleſh being firſt burnt. Bones are a part of a mans body; and therefore to be committed to the earth, or laid up in a ſafe place as Ioſephs were Exod. 13.19. Ioſh. 24.32. and with his, the reſt of the Patriarks doubtleſſe Act. 7.16 This is one of the dues of the dead 1.foreign. In honour of God who made mans body with admirable art Pſal. 139.5. and as it were by the book verſe 14.15, 16.2. Next becauſe the dead body was ſometime a Temple of the Holy Ghoſt, and an inſtrument of many holy actions 1 Cor. 3.16, 17. and 2 Cor. 6.16. 3. becauſe it ſhall be raiſed one day and conformed to Chriſts glorious body the Standard Philip. 2.21. We know, ſaith the ſame Apoſtle, that when Chriſt, our life, ſhall appeare, we ſhall appeare with him in glory: like as in the transfiguration, that body of Moſes which was hid in the valley of Moab, appeared with Chriſt in the hill of Tabor.
and ſhall ſay unto him that is by the ſides of the houſe] To him that burneth the dead, as afore, that aſſiſteth a mans uncle to interr him. The Jewes did not uſually burn but bury: yet ſometimes they did Jer. 34. and 1 Kings. 31. and at this time they were forced by the raging peſtilence to do it (as Hierome here noteth) for the preventing of ſtench and further infection.
Is there yet any with thee?] ſc. left alive: or hath death made a clean riddance? Or thus: Are there yet any more dead corpſes, which I may carry foorth for the buriall?
and he ſhall ſay No:] Or, And he ſhall ſay An end, a totall conſumption: they are all dead, and gone. A ſad verdict.
then ſhall he ſay, Hold thy tongue] ſc. beare it patiently,Has, St. fret not, murmure not, 'tis Gods doing Pſal. 39.9. Hold thy peace at the preſence of the Lord God Zeph. 1.7.
for we may not make mention of the Name of the Lord] This is vox deſperantis the voice of deſpaire and deſpondenſy: and it is as if he had ſaid: it is bootleſſe to pray; for God is ſet to plague us, and will not be pacified; Surely there is no hope: but we are all Free among the dead, like the ſlaine that lie in the grave whom God remembreth no more, Pſal. 88.5. neither helpeth it us to remember or mention him any more. Men under ſharp afflictions are apt to think that there is left them neither hope of better nor place of worſe, as the Church in the Lamentations. Others ſenſe it otherwiſe: but to me this ſeemeth the likelieſt.
Verſe 11. For behold the Lord commandeth] Calamities, and they come: the Chaldeans, and they are at hand with their battel-axes, but it is he that gives them their commiſſion, and biddeth them Fall on.
and he will ſmite the great houſe with breaches &c] i. e.aequo pulſat pede &c. he will deſtroy rich and poor together; pale death will knock at both their houſes with an even foot, as in time of plague, earthquake or the like Epidemicall evill. The grave is the Congregation houſe of all living Iob. 30.23. whereinto men chop oft before they think: as a man that walks in the ſnow may into a marle-pit. The mortall ſcyth is maſter of the royall ſcepter: and it mowes down the lillies of the crown, as well as the graſs of the field. Death is the onelyonly king againſt whom there is no riſing up, as Augur phraſeth the moſt abſolute predominance Prov. 30.31. it levelleth Lords and Loſels, and layes all waſt: breaking down the greater houſes and cleaving the leſſer, with an utter extermination of all. Search you therefore, ſearch you, O nation not deſired; before the decree come forth &c. Zeph. 2.1, 2. After-wit here helps not: repentance, though true may come too late in reſpect of temporall judgements, as in Moſes Deut. 1.37. and David 2 Sam. 12.10.
Verſe 12. Shallhorſes runne upon the rock?] Is it poſſible they ſhould do ſo, and not firſt break their hoofs, and then their necks? will the rider therefore venture there? were it not matchleſſe madneſſe in him?
will one plow there with oxen?] Sure he will conceive it too hard a tug, and too vain a labour. Hierom rendreth it Bubalis, with wild-oxen: which, not accuſtomed to the yoke, are like to make but wilde work where-ever they are plowed with. Now as there is no good horſe-racing upon a rock, nor fit plowing there: ſo neither muſt you ever hope to eſcape unpuniſhed, or to keep up your Commonwealth unſhattered, ſo long as ye deal thus prepoſterouſly, perverſly, and abſurdly, Prov. 14.14. That of Virgil is not much unlike: Atque idem jungat vulpes,Eclog. 3. & mulgeat hircos.
for ye have turned judgement into gall, &c.] Or, into poyſon: the Chaldee rendreth it, into the head of hurtfull ſerpents. The word ſeemeth to ſignifie the poyſon of ſerpents, which is in the head. See Hoſ. 10.4. with the Note.
and the fruit of righteouſneſſe into hemlock.] Or, Wormwood, as if ye were a kin to that Starre in the Revelation that is ſtiled Wormwood, Revel. 8.11. Bellarm lib. 4. de Pontif. Romam.that great Antichriſt, who would make the world beleeve, that he hath power de injuſtitia facere juſtitiam, ex nihilo aliquid, ex virtute vitium, that is, of injuſtice to make juſtice, of nothing to make ſomething, of vertue vice, to diſpence with any of the ten Commandements,In Extrav. to make new articles of the Creed, to diſpoſe of all kingdoms at his pleaſure, and what not? Pope John 23 ſaith, that he may grant a diſpenſation againſt the law of Nature and of Nations,Caranza Sum. Conc: ſeſſ: 13. againſt St. Paul, and St. Peter, againſt the four Goſpels, &c. The Councel of Conſtance comes in with a Non-obſtante againſt Chriſts own inſtitution, with-holding the cup from the Sacrament: and the like for prieſts marriages, prayers in a known tongue, ſinging of Pſalms, &c. When the Cardinalls meet to chuſe a Pope, they make a vow, whoſoever is choſen, he ſhall ſwear to ſuch Articles as they make. And Sleydan telleth us, that the Pope is no ſooner choſen, but he breaks them all, and checks their inſolencies, as if they went about to limit his power, to whom all power is given both in heaven and earth, both in ſpirituals and temporals. And indeed, he is called the Beaſt, in reſpect of his civil power, and the falſe-prophet in reſpect of his ſpiritual: and the Starre Wormwood, becauſe being himſelf in the gall of bitterneſſe, and bond of perdition, he turneth all judgement into gall, and the fruit of righteouſneſſe into wormwood. See Chap. 5.7.
Verſe 13. Ye which rejoyce in a thing of nought] In the creature, ſaith à Lapide, which is a meer Nothing: in your wealth and ſtrength (called hornes in the next clauſe) which are an uncertainty, an obſcurity, as the Apoſtle deemed them 1 Tim. 6.17. and have no ſolid ſubſiſtence, ſaith Solomon, Prov. 23.5.foreign. though the fooliſh world call them ſubſtance, and goods: Indeed it is onelyonly opinion that ſets the price upon them, as when gold is raiſed from twenty ſhillings to two and twenty, the gold is the ſame: eſtimation only raiſeth it. It is ſaid of the people of the Eaſt-Indies in the Iſle Zeiilon that having an apes tooth got from them, which was a conſecrated thing by them, they offered an incredible maſſe of treaſure to recover it. Such things of nought, are highly prized and purſued by the worlds foreign by worthleſſe perſons,foreign. Act. 25.23. ſuch as Anthiocus was in all his ſtate Dan. 11.21. and Agrippa in all his pomp (or as the Greek hath it, in all his phantaſy or vaine ſhew) and as theſe voluptuaries in the text, who had their wine and their muſick, fat calves, and choyceſt oyntments wherein they held themſelves happy verſe. 4.5, 6. but the Prophet telleth them that in rejoycing in theſe low things, they rejoyced in a thing of nought: they fed altogether upon aſhes, a deceived heart had turned them aſide, ſo that they could not deliver themſelves from theſe empty vanities, nor ſay (as wiſe men would have done,) Is there not a lie in my right hand. Eſay 44.20.
Which ſay, Have we not taken to us horns,] yet, no doubt: but ſuch as God by his Carpenters can ſoon cut off, Zech. 1.20, 21, or without them, by his own bare hand, Pſal. 75.11. But what an arrogant brag is here? Have we not taken? and to us? and horns? and by our own ſtrength? Hic Deus nihil fecit, Here God did nothing; they were all the doers: ſo ſmall a winde blowes up bubble,
Sic levè ſic parvum eſt, animum quod laudis avarum
Subruit, aut reficit.—
It is a notable witty expreſſion of Luther; By mens boaſting of what they have done, ſaith He, Hac ego feci, haec ego feci, This and that I have done,Luth. in Pſal. 127. they become nothing elſe but faeces, that is dregs: if themſelves were any thing, they would not thus rejoyce in a thing of nothing: they would not crack in this ſort.
Verſe 14. But behold, I will raiſe up againſt you a nation, &c.] which ſhall be a cooler to your courage, a rebater to your ſwelth, a meanes to take you a link lower, and to ſtain the glory of your pride. I tell you not what a nation it is, that you may imagine the worſt: but you will finde their quiver is an open ſepulchre, they are all mighty men, and no leſſe mercileſſe, Jer. 5.16, 17.
and they ſhall afflict you (or cruſh you) from the entering in of Hamath unto the river of the wilderneſſe] from one end of your land to the other; that as ye have filled it from corner to corner with your uncleanneſſes Ezra. 9.11. ſo there may paſſe over it an overflowing ſcourge to waſh the foul face of it, as once the old world. Hamath was before noted to be Antiochia, which was one of the bounds of the land of Iſrael to the North-Eaſt.
the river of the wilderneſſe] is elſe where called the river of Egypt, as ſome will have it, See Num. 34.5, 8. Deut. 3.17. Ioſh. 13.3. and 15.47. 1 Chron. 13.35. where the wilderneſſe was Joel. 1.20. I cannot but concurr with Kimchi, who by the river of the valleys here, underſtandeth the dead ſea, comparing this text with 2 King. 14.25. & Deut. 3.17. It being common in Scripture to call lakes and great rivers by the name of Seas, Luke 5.1. with Num. 34.11.Joſephus. Galenus. The dead ſea alſo is in Humane Authours called the lake Aſphaltites the lake of Paleſtina, of Sodom, &c. It lieth to the South-weſt: and is elſewhere made the bound of the Promiſed land, Num. 34.3. Joſh. 15.2.