Commentary on the Minor Prophets, Commentary 6 · Chapter 2
CHAP. II.
Verſe 1. VVO to them that deviſe iniquity,] Or, labour, affliction, vanity, a lie. The Hebrew word Aven, is of large uſe; applied to all kinde of ſinne, which cauſeth pain, ſorrow, and miſery: and here in particular to covetouſneſſe, that root of all evil to a mans ſelf, and others, 1 Tim. 6.9, 10. Our Prophet flings a Wo at it, as doth likewiſe Habakkuk, chap. 2.9. calling it an evil covetouſneſſe, as the Prophet Eſay tells us, that for the uniquity of his covetouſneſſe, God was wroth with Iſrael and ſmot him, Eſay 57.17. The world counts it a light offence: and caſts a cloak of good husbandry over it, 1 Theſ. 2.5. But this diſguiſe will ſerve ſuch, no better, then that which Ahab once put on and periſhed. Let no man deceive you with vain words, foreign.(thoſe plaiſtered words, 2 Pet. 2.3. uſed by hels Proctours) for becauſe of theſe things (ſc. fornication, covetouſneſſe, &c. thoſe peccadillo's as they are counted) cometh the wrath of God upon the children of diſobedience, Epheſ. 5.6. For why? They deviſe iniquity, cogitant quaſi coagitant, they plot and plow miſchief, being men of wicked devices, Prov. 14.2. talking eftſoons to themſelves, as that covetous caitif did, Luk. 12.17. beating their brains about their worldly projects, and reſting no more, no not upon their beds by night (a time and place appointed for reſt, when men ſhould together with their clothes put off their cares, and compoſe themſelves to ſleep; that nurſe of nature, and ſweet parentheſis) then one doth upon a rack, or bed of thorns.
Thus they work evil upon their beds,] They work hard at it, having the devil for their task-maſter, who ſhall therefore alſo be their pay-maſter. He hath their ſouls here as in a ſling, 1 Sam. 25.29. violently toſſed about and reſtleſſe: they are his drudges and dromedaries, driven about by him at his pleaſure 2 Tim. 2.26. wholly acted and agitated by him Eph. 2.2. having as many Lords as luſts,1 King. 21.4. wherewith their hearts are night and day exerciſed, 2 Pet. 2.14. without intermiſſion. See this in Felix, who at the ſame inſtant trembled and coveted a bribe: in Ahab, who ſick of Naboths vineyard, laid him down upon his bed, but reſted not. His heart did more afflict and vex it ſelf with greedy longing for that bit of earth, then the vaſt and ſpacious compaſſe of a kingdome could counter-comfort.
when the morning is light they practiſe it] And ſo they loſe no time, being up and at it by peep of day; when others are faſt aſleep, and ſo more eaſily ſurpriſed and circumvented by them. The morning is the moſt precious part of the day: and ſhould be employed to better purpoſe. But wickedneſſe proceedeth from the wicked, as ſaith the proverb of the Ancients 1 Sam. 24.13. and as they like not to have God in their heads Pſal. 10.4. nor hearts Pſal. 14.1. ſo neither in their words Pſal. 12.4. nor wayes Tit. 1.16. but the contrary: Surely ſatan is rightly called the God of this world; becauſe as God at firſt did but ſpeak the word and it was done, ſo if the devill do but hold up his finger, give the leaſt hint, they are ready preſt to practiſey.
becauſe it is in the power of their hand] The Vulgar hath it, Becauſe their hand is againſt God: and indeed the ſame word El ſignifieth God and Power. The Seventy render it, Becauſe they have not lifted up their hands to God (an exerciſe proper and fit for the morning Pſal. 5.4.) The Tigurine, Quia viribus pollent, They have ſtrength enough to do it.Nihil cogitant quod non idem patrare auſint De Monachit. Lutherus. Their hand is to power (ſo the Originall hath it) that is, ſaith Calvin, quantum poſſunt, tantum audent, they dare do their utmoſt, they will try what they can do: their hand is ever ready to rake and ſcrape together commodity; neither can they be hindred either by the feare of God, or any reſpect to righteouſneſſe.
Ver. 2. And they covet fields, and take them by violence] See here the ſeverall degrees of ſin; and what deſcents covetous men dig to hell, and beware betimes. Surely as the plot of all diſeaſes lies in the humours of the body; ſo of all ſin in the luſt of the ſoule. The Heathen could ſay, foreign.Laertius. Covetouſneſſe is called the luſt of the eyes 1 Ioh. 2.16. becauſe from looking comes luſting, from luſting, acting, (hence luſts of the ſoule are called deedes of the body Rom. 8.13.) yea acting with violence, they covet and take, they rob and raviſh Pſal. 10. there is neither equity nor honeſty to be had at their hands: but as they take away fields, houſes, heritages ſhameleſly; ſo they beare them away boldly, and think to ſcape ſcotfree; becauſe it is facinus majoris abollae, Juvenal.the fact of a great one, whoſe hand is to power, as ver. 1.
and houſes, and take them away] though a mans houſe be his caſtle (as we ſay) yet it cannot ſecure him from theſe cormorants. Scribes and Phariſes devoured widdowes houſes Mat. 23.17 where was a concurrence of covetouſneſſe and cruelty (for theſe ſeldome go ſundred) beſides the putid hypocriſie of doing this under a pretence of long prayers. A poor man in his houſe, is like a ſnaile in his ſhell: cruſh that, and you kill him.
ſo they oppreſſe (or defraud) a man and his houſe] Either by fraud or force, by craft or cruelty they ruine a man, (a well-ſet man virum validum) and his family,foreign his whole progeny; which might not be done to the unreaſonable creatures Deut. 22.6. This is to be like Ʋladus that cruel Prince of Valachia: whoſe manner was, together with the offendour to execute the whole family; yea ſometimes the whole kindred.
Ver. 3. Behold againſt this family do I deviſe an evill]Turk. hiſt fol. 363 They had deviſed iniquity ver. 1. and now he deviſeth their miſery. God uſually retaliates, and proportions provocation to provocation Deut. 32.21. frowardneſſe to frowardneſſe Pſal. 18.26. contrariety to contrariety Lev. 26.18, 21. and device to device, as here. He loves to pay ſinners home in their own coyne; and to make them know by ſad experience and ſee, that it is an evill thing and bitter to forſake the Lord and his feare Jer. 2.19. Woe be to that man againſt whom the Almighty ſets himſelf to deviſe an evill: ſuch an one ſhall find, that thought is not free (as that peſtilent, proverb would make it) either from the notice of Gods holy eye, the cenſure of his mouth, or the ſtroak of his hand. See Ier. 4.14. and 6.39. Rev. 2.23. Deut. 29.19. And this, Nature it ſelf had ſome notion of, as appeareth by his cenſure who judged that Antiochus did therefore die loathſomely, becauſe he had but an intent to burn Diana's temple.Polybius. In declam. Fecit quiſque quantum voluit, ſaith Seneca: and …nceſta eſt, & ſine ſtupro, quae ſtuprum cupit ſaith the ſame Authour. Vaine thoughts are very ſins, and expoſe men to puniſhment: theſe ſhall either excuſe or accuſe at the laſt day Rom. 2.15. Meane-while, God is deviſing what to do to them: he is preparing his bow and making ready his arrowes upon the ſtring, even a Tophet of the moſt tormenting temper will ſhortly ſwallow them up, without true and timely Repentance.
From which ye ſhall not remove your necks] It ſhall ſo halter and hamper you, that like fiſhes taken in an evill net, and as birds caught in a ſnare, ſo ſhall ye be ſnared in an evill time, when it falleth ſuddenly upon you Eccleſ. 9.12. ye ſhall never be able either to avoide it,Sic laqueos fera dum jactat, aſtringit Sen. or to abide it. But as the bird in a gin, the fiſh on the hook, the more it ſtrives, the more it ſticks: and as the bullock under the yoke, the more he wriggles, the more he galles: ſo ſhall it be here. Your faire necks, that would not beare the eaſy yoke of Gods obedience, ſhall be ridden on by the enemy and bound to your two furrowes Hoſ. 10.10, 11. yea a yoke of iron ſhall be put upon thee, untill thou be deſtroyed Deut. 28.48.
neither ſhall ye go haughtily] Heb. Romah; and hence haply Roma had its name, from its height and haughtineſſe: according to that of the Poet —atque altae moenia Romae.Virg. 1. Aeneid. The meaning here is, God would deject and darken them, ſo as that they ſhall utterly loſe their former renown and ſplendour. He will thruſt them down, as it were with a thump on the back, and there hold them. See Ezech. 21.26, 27. the ſcene ſhall be changed, and the haughty abaſed.
for this time is evill] Both ſinfully and penally evill The Apoſtle ſemeth to allude to this text, when he ſaith,foreign i.e. foreign. R…deeme the time, becauſe the dayes are evill: and Sufficient to the day is the evill thereof, that is, the miſery of it, ſaith Chriſt Mat. 6.34. And againe, Thoſe very dayes ſhall be affliction (ſo the Greek text hath it) Mark 13.19. as if the time were turned into affliction: becauſe of that evill, that onelyonly evill without mixture of mercy Ezech. 7.5. here foretold,Ideo minatur Deus ut non puniat. and therefore foretold, that it might have been prevented.
Verſe 4. In that day ſhall one take up a parable &c.] In that day, that dolefull, and diſmal day of their calamity.
ſhall One] Any one that is moved at your miſery, and would work you to a ſenſe of your ſin the mother of your miſery:
ſhall take up a parable] triſtem & querulam ſad and ſorrowfull.
and lament with a doleful lamentation] Heb. with a lamentation of lamentations, or with heigh-ho upon heigh-ho, as the word ſeemes to ſignify.
we be uttterly ſpoiled] Plundered to the life, laid naked to the very foundation, chap. 1.6. put into ſuch a condition, as that there is neither hope of better, nor place of worſe.
he hath changed the portion of my people] that is God, or the Aſſyrian by Gods appointment, hath taken away our countrey, and given it to ſtrangers. The Pope took upon him in Henry the 8. dayes to give England Primo occupaturo to him that could firſt win it This brutum fulmen came to nothing: But when Gods people changed their glory for that which profited not, Ier. 2 11. he ſoon changed their portion; he cauſed that good land to ſpew them out, he turned their weale into woe, and brought wrath upon them to the utmoſt. Neither profited it them any more to have been called Gods people, then it did Dives in flames, that Abraham called him Son; or Judas, that Chriſt called him Friend.
how hath he removed it from me?]Erah. This is Lamentation-like indeed. See Lam. 1.1. and 2.1. and 4.1. all beginning with the ſame word, How. The ſpeech is conciſe and abrupt, meet for mourners. There is an elegancy in the original not to be Engliſhed. How uncertaine are all things here! God ſits upon the circle of the earth, and ſhakes out the inhabitants qt pleaſure, as by a canvas.Eſa. 40. Perſons and things are ſaid to be in heaven, but on earth: on the outſide of it only, where they have no firm footing. Dionyſius was driven out of his kingdome:Aelian. lib. 2. which yet he thought was tied to him with chaines of adamant, ſaith the Hiſtorian.
turning away (from us as a lothſome object, being ſo incorrigibly flagitious) he hath divided our fields] ſc. to the enemy for a reward: like as he gave Egypt to Nebuchadnezzar for his paines at Tyre. Or thus, Inſtead of reſtoring (which now we are hopeleſſe of) he hath divided our fields, our fertile and fat countrey to thoſe that will be ſure to hold their own in it; as the Gaules and Gothes did in Italy, after they had once taſted the ſweetneſſe of it. Vatablus rendreth the text thus: How hath he taken from me thoſe fields of ours which he ſeemed ready to reſtore? he hath even divided them, ſc. to others.
Verſe 5. Therefore thou ſhalt have none that ſhall caſt a cord by lot] Fields were divided with cords of old, and inheritances alſo, See Pſal. 16.5. and 105.11. and 78.55. 2 Sam. 8.2. This hope is henceforth cut off from revolted Iſrael: the ten tribes never returned, the other two did, and ſome few of the ten amongſt them. Whether upon their converſion to Chriſt they ſhall be reſtored to the promiſed land, Time (the mother of Truth) will make manifeſt.
In the congregation of the Lord] So you were once, but now nothing leſſe. A Congregation ye are ſtill, but of malignants: a rabble of rebels conſpiring againſt heaven. A name ye have to live, but ye are dead: ye cry out Templum Domini, The Temple of the Lord are we: but in truth ye are no better then thoſe Egyptian temples, beautifull without, but within nothing to be ſeen but a cat, rat, or ſome ſuch deſpicable creature. Here they are called the Congregation of the Lord by an irony, as the Cardinall of Ravenna is ſo called by way of deriſion.
Verſe 6. Propheſie ye not, ſay they, to them that propheſie] Prodigious impudency, thus to ſilence the Prophets, or elſe to preſcribe to them, according to the other reading of the text, Propheſie not, as they propheſie, for they are too tart: therefore Drop not ye who thus drop vineger and nitre, who vex our galled conſciences, no leſſe then the cruel Spaniards do the poor Indians naked bodies, which,Sr. Fr. Drake. for a ſport they do day by day drop with burning bacon: But let theſe drop that can ſmooth us up, that can utter toothleſſe truths, that will drop oyle into our eares,byſſina verba. and give us ſilken words; theſe be Prophets for our turns &c. God cannot pleaſe ſome hearers, unleſſe he ſpeak tinkling and tickling words. Now, theſe muſt get their eares healed (as Demoſthenes adviſed his countreymen of Greece) ere they can be in caſe to hear with profit. They muſt learn of Bees, to paſl… by roſes and violets, and ſit upon Time; to heed, I meane, ſound rebukes rather then ſmooth ſupparaſitations. There are that note a jeare it the tearm Drop. It is well known that the word Preached is oft compared to raine Deut. 32.2. Eſay. 55.10.11. The Prophets therefore are here in deriſion called Droppers or Diſtillers, Luk. 16.1….and forbidden to do their office; or at leaſt, to drop in that ſort. Thu their ſucceſſors in evill the Phariſees (who were likewiſe coverous) derided Chriſt; And thus their predeceſſours alſo in Eſay's time put a ſcoſt upon him, and his preaching, cap. 28.10. where the ſound of the words in the Original carries a taunt as ſcornfull people, by the tone of their voice, and riming words, gibe and jeare at thoſe whom they vilify.
they ſhall not propheſie to them] q. d. You ſhall have your wiſh; my droppers ſhall give over dropping, and be no further troubleſome, nor take ſhame any more by propheſying to ſuch a perverſe people, ſo ſhameleſly ſo lawleſly wicked.
that they ſhall not take ſhame] Or, ſhall they not take ſhame? q. d. though they will not heare of it, that ſhame ſhall be their promotion, and confuſion their portion, yea they ſhall ſurely feel and find it ſo.
Verſe 7. O thou that art named the houſe of Jacob] That haſt a name to live but art dead Rev. 3.1. that art called a Jew, and makeſt thy boaſt of God Rom. 2.17. that haſt a form of knowledge Rom. 2.20. and a form of godlineſſe 2 Tim. 3.5. a ſemblance of ſanctimony Luke 8.18. acting religion, playing devotion, as if it were a neme onelyonly; or as if it were enough to be named the houſe of Jacob, or to have his voice, though the hands are the hands of Eſau, the practiſe nothing ſuitable to the profeſſion. Thus many amongſt us content themſelves with the bare name of Chriſtians: as if many a ſhip hath not been called Safe-guard or Goodſpeed, which yet hath fallen into the hands of Pirates. The devil will ſurely ſweep, and hell ſwallow all ſuch Nominaliſts: ſuch ſhall find that an empty title yeelds but an empty comfort at the laſt. What was Dives the better for this, that Abraham called him ſonne, or Iudas that Chriſt called him friend, or the rebellious Iewes that God ſtileth them his people? Doth he not elſewhere diſclaim them, and call them a ſinful nation, a people laden with iniquity; the people of his wrath and of his curſe? May not all Formaliſts fear Jacobs fear? Gen. 27.12. My father peradventure will feel me, and I ſhall ſeem to him as a deceiver: and I ſhall bring a curſe upon me, and not a bleſſing. Our heavenly Father will ſurely feel us in our addreſſes: and if he find us but complementing, and contenting our ſelves to be called the houſe of Jacob, he will confute our vain confidences, and cut us out of the roll; as he did Dan and Ephraim, who were named the houſe of Jacob, and yet for their wickedneſſe are paſſed by in the reckoning up of the twelve tribes, Rev. 7. as if they were ſouldiers put out of pay, and caſhiered.
Is the ſpirit of the Lord ſtraitned] or ſhortned? Is he a penny-father? hath he but one bleſſing?Mal. 2.15. Is there not with him the reſidue of the ſpirit? plenteous redemption, an exceeding abundant goodneſſe even to a ſuperpleonaſme? foreign. 1 Tim. 1.14.Where then is the fault that you are no more Jacob-like, plain-hearted and perſwaſible; that ye refuſe to be reformed, hate to be healed, ſaying to me, Depart, and to my Prophets, Drop not, &c. Neither curſe ye nor bleſſe ye, as he ſaid to Balaam? wherein if they ſhould hearken to you, and be ruled by you, yea, ſhould you ſtraitly threaten them with bonds to ſpeak henceforth to no man in my name, as Act. 4.17. yet my word is not bound,2 Theſſ. 3.1. 2 Tim. 2.9. but runs and is glorified: my ſpirit is not ſtraitned, but is free and not fettered. I tell you, that if theſe (Prophets) ſhould hold their peace,Luk. 19.40. and not drop, the ſtones would immediatly cry out: which againſt change of weather do ſtand with great drops of water to confute your unyeeldingneſſe. Turn ye therefore now at my reproof; behold, I will turn out my ſpirit unto you, I will make known my words unto you, Prov. 1.23. I will do it howſoever; yea, in deſpite of you I will do it, as ſome ſenſe the foregoing verſe, reading it thus (and the original will bear it) Drop ye not, but they ſhall drop.
Are theſe his doings?) i.e. Such as God doth approve of, or rather, are theſe Jacobs doings? tread you in the ſteps of your father Jacob? did he ever ſilence the Prophets, and withſtand thoſe that were ſent unto him? Did he not rather lie low, put his mouth in the duſt and crie out, ſpeak, Lord, for thy ſervant heareth. Good is the word of the Lord which ye have ſpoken, &c. And whereas ye will be apt enough to replie that Iacob had no other cauſe: for the Prophets never ſpake but good and comfortable things to him, it is anſwered in the next words.
Do not my words do good to him that walketh uprightly?] Heb. upright; that pondereth his paths by the weights of my word, and turneth not to the right hand nor to the left, Pro. 4.26, 27. but walketh exactly, accurately, and preciſely, Eph. 5.15. keeping within my precincts, &c. Do not my words do good to ſuch, and ſpeak they not peace to him? David felt it as ſweet as honey, Pſ. 119.103. But as honey cauſeth pain to exulcerate parts, though of it ſelf it be ſweet and medicinal: ſo doth the word of God to exulcerate conſciences. Children, though they love to lick in honey,foreign. Al. Aphrod. Probl. yet they will not endure to have it come neer their lips, when they have ſore mouths: ſo is it here. Excellently ſaith Saint Auſtin, Adverſarius est nobis, quamdiu ſumus & ipſi nobis, &c. The word of God is adverſary to none, but ſuch as are their own greateſt adverſaries, &c. It may well be compared to Moſes rod, which whiles he held it in his hand, it flouriſhed and brought forth almonds; but being caſt on the ground it turned into a ſerpent. Did it not take hold of thoſe refractaries, Zech. 1.6. that would not take hold of Gods covenant, and chuſe the things that pleaſed him, Eſay. 56.4? Doth it not ſtill ſting wicked people with unqueſtionable conviction and horrour; when as great peace have they which love Gods law, Pſal. 119.165.and nothing ſhall offend them?
Verſ. 8. Even of late my people is riſen up as an enemy] Heb. yeſterday, no longer ago; to all their former flagitious practiſes they have now newly added this of execrable rapine and robbery, which is ſtill freſh, and as it were flagrant in mine eyes. Although the truth is, that God looketh upon former ſins as preſently committed: for as there is no beginning of eternity, ſo neither is there any ſucceſſion. But let men take heed how they heap up ſin, leſt they heap up wrath: for although God may bear with people for one or two out-ſtrayes, yet when once it comes to three tranſgreſſions and to four, he will not turn away the puniſhment, Am. 1.2. and one new ſin may ſet many old awork in the conſcience; making it like Ezekiels ſcroul,Ezek. 2.12. wherein was written lamentations, and mourning, and woe. Surely I have ſeen yeſterday the blood of Naboth, and the blood of his ſons, ſaith the Lord, 2 Kin. 9.26. The word ſignifieth laſt night, though it were done ſome while before. See the word yeſterday ſo uſed by the Apoſtle Hebraizing with his Hebrews, Chap. 15.8. Some read the text thus, He that was yeſterday my people is riſen up on the other ſide as againſt an enemy, viz. raging againſt God, and ranging againſt all men, biting all they come aneer as mad dogs. See Eſay. 9.21. 1 Theſſ. 2.15. they pleaſe not God, but riſe up in rebellion againſt him; and are contrary to all men, being rather Iſmaelites then Iſraelites, Gen. 16.12. and therefore not rightly named the houſe of Jacob (that plain man, Gen. 25.27. without welt or gard, guile or gall) nor could the word of the Lord do good unto them, ſo long as their deeds were evil, and they loved darkneſſe rather then light.Joh. 3.19.
Ye pull off the robe with the garment] Robbing and pillaging paſſengers with greateſt inhumanity: not leaving them a rag to cover them, or a croſſe to bleſſe them with, as the proverb is. This was common in Scotland and Africa, ſaith Da… here. It was in England alſo, till the dayes of king Alfred, who firſt divided the land into ſhires, and then the ſubjects into tenths or Tithings; every of which ſeverally ſhould give bond for the good a bearing of each other, &c. Heyl. Geog. 474.By this courſe men were not careful onelyonly of their own actions, but had an eye to all the nine, for which they ſtood bound; as the nine had over each. Inſomuch that a poor girle might travel ſafely with a bag of gold in her hand, and none durſt meddle with her.
from men that paſſe by ſecurely, as men averſe from war] There are a ſort of ſuch as delight in warre, Pſal. 68.30. that make a ſport of it, as Abner, 2 Sam. 2.14. that take more pleaſure in it then in an Empire, as Iuſtin ſaith of Pyrrhus king of …. David was none ſuch; and yet he wanted not for courage. His motto was,Nulli major ex imperio, quam illi…x bello fui… voluptar. …m for peace, or (as the Hebrew hath it) I am peace. He had ſeen the woe of warre, and knew well the lawleſneſſe of it. The law is no more, ſaith the Church in … L…mentations, Chap. 2.9. Inter arma ſilent leges, ſaith the Heathen, The noiſe … drowns the voice of lawes. A reverend man hath well obſerved, that as thoſe three commandments, Thou ſhalt not kill, Thoss ſhalt not commit adultery, Thou … are ranked together in the law: ſo they are commonly violated together by unruly ſouldiers, Eſay. 13.16. Their children alſo ſhall be daſhed in pieces before their eyes, their houſes ſhall be ſpoyled, and their wives raviſhed. Theſe are the miſeries of warre. But what meant theſe miſcreants to ſhed the blood of warre in peace, 1 Kin. 2.5. to ſtrip the innocent and therefore fearleſſe paſſenger of his raiment as thoſe theeves did him, that went down from Ieruſalem to Jericho, Luk. 10.30.dreading no ſuch danger? neither to rob him onelyonly, but to raviſh him too, Pſ. 10. that they might ſind all precious ſubſtance, and fill their houſes with ſpoyl? And what meant the corrupt Rulers to ſuffer it ſo to be, and not to brandiſh the ſword of juſtice againſt ſuch ſtigmatical Belialiſts.
Verſ. 9. The women of my people] Or, the wives; once wives, but now widdows, and therefore calamatious, friendleſſe, comfortleſſe; as a vine whoſe root is uncovered, as a wandring bird, or a neſt forſaken, Iſai. 16.2.
have ye caſt out from their pleaſant houſes] where they had long lived with their husbands in love, peace, and much ſweetneſſe, as good Naboths wife had: This was barbarous cruelty. God had taken order in the law, that none ſhould harm a bird ſitting upon her own neſt, how much leſſe a daughter of Abraham? Widdows and Orphans are his clients, Pſ. 146.9.
from their children have ye taken away my glory] i. e. My maintenance and that livelihood that I had allowed them for their better education, which might have redounded to my great glory. Whereas now, being by you bereft both of friends and meanes, gomunt, fremunt, vobis maledicunt, clamantque vindictam in coelum, ſaith Montanus, they groan, they moan, they curſe you, they crie to me for vengeance. &c.
Verſ. 10. Ariſe ye and depart] Veteres migrate coloni, make up your fardles and prepare for a deportation:Virg. here's no longer being for you, unleſſe ye were better. Behold the land is defiled; therefore I do viſit the iniquity thereof upon it, and the land it ſelf vomiteth out her inhabitants Lev. 18.25.
This is not your reſt] As you falſly fancy, and vainly vaunt: binding upon the promiſe, but not performing the condition. It is the guiſe of graceleſſe men to ſtuffe themſelves with promiſes, till they have made them a pillow for ſinne: Et ſic praſumendo ſperant, & ſperando pereunt, Byrnthey preſume till they periſh, as he did who died with this deſperate ſaying in his mouth, Spes & fortuna Valete, Farewell life and hope together.
Becauſe it is polluted] ſc. by your ſinne, which is of ſo ſullying a nature, that it defileth alſo the very viſible heavens, which are therefore to be purged by the fire of the laſt day: like as thoſe veſſels that held the ſin-offering were either to be broken if earthen, or to paſſe the fire if of better mettal: they muſt not think to reſt that let ſin lie unrepented of in the conſcience. But as a man that hath uſed himſelf to drink poiſon, at the 1. & 2. time he may do wel, but the laſt it overcomes and deſtroyes himſelf: ſo the next ſin, though leſſe, may ſet all the former aworking. And as two poiſons met in the ſtomack make a man reſtleſſe; ſo ſin and wrath met in the conſcience, raiſe a great garboile there. Neither muſt they think to dwell in Gods good land, that will not live by Gods good laws, Eſa. 1.19. Pſ. 107.39, 40. they walk upon fireworks every moment ready to be blown up:Euſeb. de vit. Conſt. lib 5. brimſtone alſo is ſca…ered upon their habitations, that if the fire of Gods wrath do but lightly touch it, they are ſuddenly conſumed. Euſebius telleth us of Diocleſian, that bloody perſecutour of the Church, that giving over the Empire, he decreed to lead the reſt of his life quietly: but he eſcaped not ſo. For after that, his houſe was wholly conſumed with lightning, and a flame of fire that fell from heaven, he hiding himſelf for fear of the lightning died within a little after.
it ſhall deſtroy you even with a ſore deſtruction] Diſſipatione roboratâ, ſaith Calvin, Perditione praecisâ, ſaith Tremellius. The land longs for a vomit to ſpue you out, and it ſhall do it effectually. Poyſon given in wine works more furiouſly then in water. Woe be to that people or perſon whom God will deſtroy with a violent deſtruction. This he doth not willingly, or from his heart, Lam. 3.35. but mens ſinnes compel him to it. Surely as many a fowl is ſhot with an arrow feathered from her own boyd: and as of the blackbirds ſlime is made the lime whereby he is taken: ſo out of the dung of mens ſinnes doth God make his limetwigs (his judgements I mean) to take them withal. Long they might reſt, would they but let him reſt: but pollution is the forerunner of perdition.
Verſe 11. If a man walking in the ſpirit, &c.] Si vir ventoſus, ſo Junius rendreth it, if a windy and falſe man lie, ſaying, &c. Let a man but feed them with vain hopes and frothy fancies, let him but make fair weather before them when the ſtorm of Gods wrath is ready to break out upon them; let him promiſe them plenty of all things, and propheſie to them of wine and ſtrong drink: as the Popiſh Prieſts in Gerſons time publikely preached to the people, that if any one would hear a Maſſe, he ſhould not on that day be ſtruck blind, nor die ſuddenly, nor want ſufficient ſuſtenance, &c. Theſe call themſelves the Spirituality, or men of the Spirit, (as Hoſea hath it) as if all others to them were carnal, and deſtitute of the ſpirit. They alſo (after the manner of thoſe falſe prophets of old) take to themſelves big-ſwoln titles, and as they increaſe in their pretended holineſſe, ſo they proceed in their titles from Padre benedicto to Padre Angelo, Specul. Europ.then Archangelo, Cherubino, and laſtly Cerephino, which is the top of perfection. But what is all this more then a light flask, or a pillar of ſmoak, which the higher it mounteth, the ſooner it vaniſheth? And what are all ſuch vain boaſters but gloriae animalia, popularis aurae mancipia vilia ac Hierome cals Crates the Philoſopher? may it not fitly be ſaid of them as Hoſ. 9.7. The Prophet is a fool, the ſpiritual man is mad: and as Ezek. 13.3. Surely theſe are fooliſh prophets that follow their own ſpirit, and have ſeen nothing. O Iſrael, they Prophets are like the foxes in the deſert, &c. A wonderful and horrible thing is committed in the land. The Prophets propheſie falſely, and the Prieſts beare rule by their means, and my people love to have it ſo: and what will ye do in the end thereof? Jer. 5.31. All will be naught no doubt. There is not a more dangerous creature then a paraſitical Prophet. Ezekiel calleth them the devils dirt-dawbers, chap. 13.10. his upholſters, for they ſowe pillowes, &c. And theſe are Prophets for this people, fit lettice for ſuch lips, dignum patellâ operculum: a ſingular plague of God upon the men of this world, who deſerve to be deceived: for why? they have deſired it, and it beſt pleaſeth their vitiated palats. Moſt people, having firſt flattered themſelves, are well content to be ſoothed up by others: and I cannot but accord him that ſaith, If there were Judges ordained for flattery, they would have no doings: there being ſo very few that will complain, that they are flattered.
Verſe 12. I will ſurely aſſemble, O Iacob, all of thee,] An Evangelicall promiſe (ſaith Diodate, after Others) of gathering together the Univerſall Church under the kingdom of Chriſt, contrary to the precedent diſperſion, verſ. 10. Aſſembling I will aſſemble, and gathering, gather them, ſc. into the boſom of the Church, called therefore Eccleſia (as culled and collected out of the world) and Church, or Kirk, of foreign: becauſe it belongs to the Lord Chriſt, who gathereth his together, as the hen doth her chickens: and died not for that Nation of Jews onelyonly, but that alſo he might gather together into one, the children of God that were ſcattered abroad, Joh. 11.51, 52. Here, He is called the breaker up: and his Apoſtles likewiſe thoſe that have broken up, and have paſſed thorough the gate, &c. doing great exploits, and ſubduing ſouls to the ohedience of the faith; as here in Britain, where Ceſar himſelf could not break thorow, but Territa quaeſitis oſtendit terga Britannis, as Pompey in Lucan upbraids him. Hence Tertullian ſaith,Britannoruni inacceſſa Romanis loca Chriſti patuerunt. Chriſt brake into thoſe places of Britanny that the Romans could never come at. He is that King againſt whom there is no riſing up, Prov. 30.31. He is Jehovah on the head of his people, or in the fore-front of them, as their Captain Generall, to lead them on, and bring them off ſafely in all encounters. Habent iſta ampliſſimam promiſſionem, ſaith Gualther here: this is an excellent promiſe, and carrieth in it a moſt ſweet conſolation.Quaſi Ante ſignanus & Ductor. Lapid. But I rather think it to be a continuation of the former threatning: I will ſurely aſſemble them, ſc to the ſlaughter. I will gather them together, ſc. that they may be broken in pieces: I will put them (or pen them up) together as the ſheep of Bozrah, that are fat, and fit, and appointed for the ſlaughter. See Eſay 34.6.Eſay 8.9. Bozrah was a rich paſture countrey in Edom, from whence moſt fat ſheep, and meet for meat were ſent to the ſhambles.
As the ſlock in the middeſt of their fold,] So will God, firſt ſhut you up by ſtrait ſieges, and then number you out to the ſword: and ye ſhall all bow down to the ſlaughter, Eſay 65.12. There is a memorable ſtory of the ſuffering of certain good people in Calabria, Anno 1560. by the hands of the bloody Papiſts there. A great ſort of them being thruſt up in one houſe together, as in a ſheep-fold, the executioner comes in: and among them, takes one, and blindfoldeth him with a muffler about his eyes, and ſo leadeth him forth to a larger place, where he commandeth him to kneel down: which being done, he cutteth his throat, and ſo leaving him half-dead, and taking his butchers knife, and muffler all of gore-blood,Acts & Mo…. fol. 859. cometh again to the reſt; and ſo leading them one after another, he diſpatched them all to the number of eighty eight. In Ireland many like barbarous butcheries have been committed, by thoſe breathing devils the Romiſh Rebels, thoſe fat-wolves worrying Chriſts flock in the midſt of the land. But ſhall they thus eſcape by iniquity? foreign. Acts 20.29.No verily, in thine anger caſt down that people, O God, Pſal. 56.7. Give them blood again to drink, for they are worthy. A Lapide ſaith, that Bozrah ſignifieth Rome: and that Micah here, after a ſort foretelleth, that the Church of Rome ſhould bee the common ſheep-fold of the ſheep of Chriſt, under one chief ſhepherd the Pope. But this conceit is far fetcht: and Rome (the ſlaughter-houſe of the ſaints) is no otherwiſe Boz…ah, then that ſhe is of Edom (the Rabbins for Dumah, Eſay 21.11.Jegnaleg… dam. read Roma, and call the Court of Rome, the wicked kingdome of Edom) and that her brats, as the Vultures young ones, do glut-glut blood (ſo the Hebrew ſoundeth, Job 39.30.) and where the ſl… a…e, there is ſhe.
They ſhall make a great noiſe.] Heb. a humming noiſe. By reaſon of the multititude of men, or rather wolves, Lycanthropi, wherewith they are invironed, to their no ſmall heart-break.
Verſe 13. The breaker up is come up before them] The foreign, breach-maker ſhall handle them hardly and cruelly, as Gally-ſlaves, or men condemned to the mine-pits.
Ʋna ſalus victis nullam ſperare ſalutem.
They have broken up] Made havock, and laid heaps upon heaps.
And their king ſhall paſſe before them] Not onelyonly fex populi, but Rex ipſe, ſhall bee carried captive, as were Hoſhea, and Zedekiah, the city being broken up, Jer. 52.7.
And the Lord on the head of them] Jehovah, that man of warre, Exod. 15.3. going before them, as Captain of the enemies forces, to avenge the quarrell of his covenant, Levit. 26.25.