Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Isaiah · Chapter 5

Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan · Isaiah · Chapter 5

p. 23CHAP. V.

Ver. 1. NOw will I ſing] Now, or Now I pray, as ſtirring up his Hearers to attention; for here beginneth his third Sermon. He had endeavoured (but with little good effect) to convince them of their deteſtable unthankfulneſs, Apoſtacy, and other enormities, in proſe: Now he reſolves to try another courſe, and to be unto them as a Poet rather then a Prophet, if haply they might be taken by the ſweetneſs of his verſe, and lovelineſs of his Voyce, as Ezek. 33.32.

Metra parant animos, comprendunt plurima paucis:

Aures delectant, priſtina commemorant.

True it is that Poets for moſt part, are dulciſſimè vani, moſt ſweetly vain, as Auſtin ſaid of Homer. And ſome have noted well concerning St. Paul, that citing his country man Aratus (for he was a Cilician) he nameth him not, (but only ſaith, Certain of your own Poets, Act. 17.28.) notwithſtanding the Piety of his beginning, foreign, or the Divineneſs of his Subject, the Heavens; more ſublime and pure matter then uſeth to be in the wanton Pages of other Poets. But our Divine Poet is of another alloy, and his holy Song is of the ſame ſtrain with that of Moſes, of Deborah and Barak, of Hannah, of David (qui noſter Orpheus eſt, ſaith Euthymius, the ſweet ſinger of Iſrael, 2 Sam. 23.1.) of Solomon with his Song of Songs; ſaving that this is lugubre carmen ſaith Oecolampadius, Et tragaediae quam comaediae ſimilius, a lamentable ditty, and more like a Tragedy then a Comedy: for though the Prophet begineth merrily, yet he endeth heavily: it is of Mercy and Judgement that he ſingeth.

To my well-beloved] i. e. to Chriſt the Churches Bridegroom, cujus amicus & adminiſter ſum, whoſe Paranymph I am and well-wiſher. See John. 3.29. 2 Cor. 11.2, 3. ſome render it for my Beloved, or in his defence.

A ſong] Or Poem, whereto this firſt verſe is the Proem or Preface. A ſpiritual ſong it is, moſt Artificially compoſed, and ſet out with the moſt exquiſite skill that might be.

Of my Beloved] Of him whom my ſoul loveth, as Cant. 1.7. Jonathan loved David, 1. with a love of Ʋnion, 1 Sam. 18.1, 2. with a love of complacency, ver. 19.3. with a love of benevolence, chap. 20.4. ſo doth a gracious heart love Jeſus Chriſt. My Love was crucified, ſaid Ignatius, Epiſt. 12. quae eſt ad Romanwhoſe heart was even a Lump of Love.

Touching his Vineyard] That degenerate Plant of a ſtrange Vine unto him, Jer. 2.21. the plantation and ſupplantation whereof is here 1. parabolically propounded. Secondly, more plainly expounded. Some read it To his Vineyard: Others for his Vineyard. See Matth, 21.33.34. Mar. 1.1, 12. Luke. 20.9, 16.

My Beloved] See how oft he harps upon this ſweet ſtring, and cannot come off. What a man loveth he will be talking off, as the Huntſman of his hounds, the Drunkard of his cups, the worldling of his wealth, &c. Ten times in nine verſes together doth St. Paul mention the name of Jeſus, 1 Cor. 1. &c. ſhewing thereby that it was p. 24to him mel in ore, melos in aure, jubilum in corde, the ſweeteſt Muſick.

Hath a Vineyard] So the Church is here, ver. 7. and elſwhere frequently and fitly ſtiled: Confert autem vineae, ſaith Oecolampadius. To a Vineyard is the Church compared for ſundry reaſons:Nulla p…ſſeſſio majorem operam requierit. Cato. Itali dicunt Vinea eſt tinea. Soli antemeridiano, meridiano at que poſtmeridiano expoſtus. Piſc. as the great care men take about it, the great delight they take in it, the ſweet fruits they expect from it, the great worth of its fruit, the little worth of its ſtemm, Ezek. 15.3. if it prove fruitleſs, the lowly and feeble condition thereof, the continual need it hath to be dreſſed, ſupported, ſheltered, pruned, Joh. 15.2. foreign, amputat, putat.

In a very fruitful hill] Heb. in an horn the ſon of oyl, that is an horny-hill, bowing like a half-Moon, and ſo expoſed to the Sun beams all the day long. Some ſay that Judea lyeth in the form of a horn, like as the Low-Countries do in the form of a Lion, unde Leo Belgicus. The ſon of oyl or fatneſs, that is exceeding ſat: Judas is called Sumen totius orbis, a Land flowing with Milk and Honey, Ezek. 20.6. a very Cornucopia of all comforts; Baſil telleth us that it was a Tradition of great Antiquity, that Adam when he was thruſt out of Paradiſe, ut dolorem leniret, for a mitigation of his grief, choſe Judea (that moſt fruitful Countrey) for a place to dwell in: whence it is that Sodom and her ſiſters (which were a part of that Countrey) are ſaid to be pleaſant as the garden of God, Gen 13.10.

Pro Sepivit alii vertunt Fod…t, paſtinavit, plantavit.Ver. 2. And he fenced it] Maceria munivit, He hedged it in, or walled it about, protecting his people from the rage of enemies wherewith that Countrey was begirt. God was a wall of fire to them. Zech. 2.5. and a wall of water to them, as Exod. 14.22. whence their land, though part of the Continent, is called an Iſland, Iſa. 26.6. not only becauſe ſeparated from other Countries, but becauſe ſecured and made—media inſuperabilis unda.

And gathered out the ſtones thereof] He not only caſt out the Cananites, but flatly forbad Idolatry, and all other wickedneſſes, foreign every ſcandal or rock of offence, that might hinder their growth, or turn them out of the way, Heb. 12.13.

And planted it with the choiceſt Vine] Heb. Sorek; the Vines of which place (Judg. 16.4.) may ſeem to be the beſt and choiceſt: like as now in Germany are the Vines of Herbipolis. See Jer. 2.21. The Saints of God are noble Plants and of choice ſpirits: they are the chiefeſt Perſonages, and of higheſt account in Heaven.

And built a Tower in the midſt of it] for both Beauty, Defence, and Conveniency. This may be meant of Jeruſalem, or the Temple therein, that Tower of the flock, and the ſtrong Hold of the Daughter of Gods people, Mic. 4.8. Religion ſet up in the power and purity of it, is the beauty and bulwark of any place.

And alſo made a Wine-preſs therein] for the preſſing of the Grapes, and ſaving of the Vine: but alaſs that labour might have been ſaved, for any grapes he gat, or wine he made.

Fallitur augurio ſpes bona ſaepe ſuo.

Little good is done many times, by the moſt preſſing and piercing Exhortations and Arguments uſed by Gods faithful Prophets.

And he looked that it ſhould bring forth grapes] i. e. good grapes, as little thinking ut opera perdatur & ſpes eludatur, to have loſt all his care and coſt, as he did. For who planteth a Vineyard and eateth not of the fruit thereof? or who feedeth a Flock, and eateth not of the milk of the Flock? 1 Cor. 9.7.

And it brought forth wild-grapes] ſtinking ſtuffe, as, the word ſignifieth, that which was naught and noyſom: grapes of Sodom and cluſters of Gomorrah, Deut. 32.32, 33. He looked for the fruit of the spirit, but behold the works of the fleſh, Gal. 5. No whit anſwerable to his continual care, culture and cuſtody: they made him, as One ſaith, a contumacious and contumelious retribution. Thus the wicked anſwer Heavens kindneſs with an ungrateful wickedneſs.

Ver. 3. And now, O ye Inhabitants of Jeruſalem] Here we have Gods Plea (before his Sentence) and therein his Appeal to them, and his Inditement againſt them. Firſt he appealeth to the Jews themſelves, & maketh them Judges in their own cauſe. So Nathan dealt by David, and Jeſus by the wicked Jews of his time, Mat. 21.40. p. 25Judicate quaſo, only judge a righteous Judgement, John 7.24. and then I dare report me to the conſcience of any one amongſt you, and will therehence fetch witneſs.

Between me and my Vineyard] With which I am now at variance: Sin is that hell-bag, make-bate, trouble-town, that ſets odds betwixt God and his greateſt favourites.

Ver. 4. What could have been done to my Vineyard?] See the like angry expoſtulations, Jer. 2.5. Mic. 6.3. when God hath done all that can be done to do wretched men good, they oft do their utmoſt to defeit him, and undo themſelves. Quid debu, facere Domino meo quod fecerim? ſaid Auſtin of himſelf by way of penitent confeſſion: quis ego, qualis ego? quid non mali ego? The Cypreſs-tree, the more it is watered, the leſs fruitful: ſo it is with many people. But God can no way be charged with their barrenneſs.

At Paris ut vivat regnet que beatus,Horat.

Cogi poſſe negat.—

Ver. 5. And now go to, I will tell you, &c.] God loveth to fore-ſignifie, to warn ere he woundeth, and to foretell a judgement ere he inflicteth it. This he doth that he may be prevented, Amos 4.12. Prolata eſt ſententia ut non fiat. Well might the Lord ſay, Fury is not in me, Iſa. 27.3.

I will take away the hedge thereof] Hedge and Wall ſhall be taken away at once from an ungrateful people: and all laid open to the wrath of God and rage of enemies; it ſhall be opentide indeed: See Pſalm 80.12, 13. And what may be reaſonably pleaded againſt God at ſuch a time, when he may ſay to men as Reuben did to his brethren, Did not I warn you, ſaying, Sin not?

It ſhall be eaten up—it ſhall be trodden down] All ſhall run to ruine, as it did at Jeruſalem by the Babylonians, but eſpecially by the Romans: and as it did in Chriſtendom about ſix hundred years after Chriſts Incarnation, when Religion was become a matter of form, yea of ſcorn; then the Sarazens in the Eaſt, and the barbarous Nations in the Weſt brake in, and bore down all before them.

Ver. 6. And I will lay it waſte] Heb. Waſteneſs, I will utterly root it up and ruine it. Lege & Luge; wrath is come upon Jury to the utmoſt. Lukewarm Laodicea was ſwallowed up by an Earthquake, as Eutropius teſtifieth. The reſt of thoſe ſeven famous Churches are over-run by the Turk. And our utter ruine, unleſs we repent, may be as plainly foreſeen as if Letters had been ſent us from Heaven to ſuch a purpoſe.

It ſhall not be pruned nor digged] ſc. by ſuch painful Vine-dreſſers, as were wont both to dig and beg for it, as he, Luke 13.8. Such labour ſhall now be no longer loſt, ſuch coſt caſt away no more. Cutting ſhall be uſed where there is no longer hope of curing.

But there ſhall come up Bryers and Thorns] Being bereft of the means of Grace, they ſhall run into foul and flagitious practices, which ſhall ripen them for ruine: See Heb. 6.8.

I will alſo command the clouds] The Prophets and Miniſters.

That they rain no rain upon it] No not a ſmall ſhowr or miſt. Non pluvia dignabitur nedum imbre, ſaith Oecolampadius.

Ver. 7. For the Vineyard, &c.] Exponit breviter mentem hujus Cantici. Here we have the Parable expounded and applied: the Scripture is its own beſt Interpreter, ſometimes (as here, and John 7.39.) the ſence is annexed. The Rabbins have a ſaying, Nulla eſt objectio in Lege quae non habet ſolutionem in latere.

His pleaſant plant] Delectabilis in patriarchis, infructifera in palmitibus. Heb. his plant of Delights, but now turned into the degenerate plant of a ſtrange Vine unto him, Jer. 2.21. Good Progenitors may have a bad off-ſpring: the reaſon whereof is given by Auſtin, Homo liberos gignit ex carne vetuſta & peccatrice, Con. Palag. Lib. 2. cap. 9.non ex spiritu, &c. Man begetteth children of the old and ſinful fleſh, and not of the Spirit.

And he looked for judgement, but behold oppreſſion] Or conſpiracy, or, as ſome render it a ſcab, a cleaving ſcab, ſuch as a man cannot eaſily be rid or recovered of. And here in the Original is excellent Rhetorick paſt Engliſhing: it is as if we ſhould p. 26ſay, a Preacher, a Prevaricator rather; a Diſpenſation, a Diſſipation; the ſound is almoſt the ſame, the ſence much different. There is a lawful uſe of Rhetorick in divine diſcourſes. Auſtin confeſſeth that whilſt he heard Ambroſe for his Eloquence only, together with his words which he loved, the matter which he at firſt cared not for, came into his mind: and whileſt, ſaith he, I opened my heart to liſten how trimly he ſpoke, I came to conſider alſo how truly he ſpoke; gradatim quidem.

For righteouſneſs, but behold a cry] The clamour of the oppreſſed entered into the ears of the Lord of Sabbaoth, who heareth their groans, and beholdeth their grievances, Job 34.28. Pſalm 12.5. Jam. 5.4.

Clamitat in caelum vox ſanguinis & Sodomorum,

Vox oppreſſorum, merceſ que retenta laborum.

The twofold Ecce. Behold oppreſſion, Behold a cry, ſheweth it to be an evil action with an accent, a wickedneſs with a witneſs; Aliam Hebraeorum labruſiam notat.

Ver. 8. Wo unto them that joyn houſe to houſe] The Prophet goeth on in the Expoſition of his Parable, ſhewing us ſome more of thoſe wild or ſtinking grapes, with the ſad effects thereof, to the end of the Chapter. He beginneth with Covetouſneſs (that Root of all evil, as Paul calleth it, 1 Tim. 6.10. that Metropolis of all wickedneſs, as Bion) and throweth a Wo at it, as do alſo ſundry other Prophets. Covetous perſons are of the Dragons temper, who (they ſay) is ſo thirſty, that no water can quench his thirſt. Covetouſneſs is a dry drunkenneſs, ſaith One, an inſatiable Dropſie, and like Hell it ſelf, ver. 14. — inſatiabiliter cava guttura pandit: its Never-enough will be once quit with fire enough in the bottom of Hell. Here they are brought in joyning houſe to houſe, as Shallum did at Jeruſalem, Jer. 22.13, 14. as Nero did at Rome for the enlarging of his Palace to a vaſt extent: whence that of the Poet,

Martial.Roma domus fiet, Veios migrate Quirites,

Si non & Veios occupet iſta domus.

That lay field to field] encroaching upon others, and engroſſing all to your ſelves: as Will. the Conquerer did at New-forreſt, wherein 46. Pariſh Churches were demoliſhed, with the removing of all the Inhabitants, to make room for beaſts or dog…-game. But in true account,

Parva ſeges ſatis eſt: laudato ingentia rura,

Exiguum colito.

The holy Patriarchs were content to dwell in Tents. Abrahams only purchaſe was a burying place. David in that Letany of his (as One calleth it) bleſſeth himſelf from thoſe men of Gods hand who have their portion here, Pſalm 17.14. Chriſt biddeth us lay up Treaſures, and build Tabernacles for our ſelves in Heaven: and having food and rayment, ſaith the Apoſtle, let us therewith be content, 1 Tim. 6.

Lucan. l. har. Lib. 4.Diſcite quam parvo liceat producere vitam:

Et quantum Natura petat.

If a man will ſtudy rather to ſatisfie his hunger then his humour, a little will ſerve. But it is as eaſie to quench the fire of Aetna, as the thoughts ſet on fire by covetouſneſs.Juvenal. Ʋnus Pelaeo juveni non ſufficit orbis.

Till there be no place] ſc. left unſeized upon by you: uſ que ad deſitionem loci, no place or room for any other.

That they may be placed alone] Man is a ſociable creature, and not born for himſelf. Ariſtotle calleth him Natures good-fellow: but the covetous caytiff hath put off all Humanity, and would have all to himſelf, be placed alone. And herein, as Ambroſe rightly obſerveth, he is worſe then the unreaſonable creatures. Avis avibus ſe aſſociat, ſaith he, pecus pecori adjungitur, piſcis piſcibus, Birds, Beaſts and p. 27fiſhes ſort and ſhoale together, and account it no loſs, but a comfort to be in company of their own kind. Solus tu homo, conſortem excludis, includis feras: Lib. de Naboth and Ahab. cap. 3.ſtruis habitacula beſtiarum, deſtruis hominum; OnelyOnly thou, O ſorry man, ſhutteſt out men like thy ſelf, incloſeſt for cattle, pulleſt down houſes, ſetteſt up pinfolds and ſheep-cotes, &c. And yet thou canſt not live without poor Labourers: OnelyOnly thou hateſt to have them live by thee.

Ver. 9. In mine ears ſaid the Lord of hoſts] Or, in the ears of the Lord of hoſts: q. d. God well heareth and knoweth all your cunning contrivances, your coloured and cloaked covetouſneſs as it is called, 1 Theſſ. 2.5. 2 Pet. 2.3. The cryes alſo of thoſe poor whom you have by fraud or force unrooſted, and undone, is come into Gods ears, Deut. 15.9. and 24.15. and he will reckon with you: though by your greatneſs you can bear out your wrong dealing, becauſe it is — facinus majoris abollae. Yet God will arraign you one day for an Abaddon: and in the mean while

Of a truth many houſes ſhall be deſolate] You ſhall be driven out of your great and fair houſes, aut à milite, aut à morte, either by the enemy, or by Death, who ſhall come upon you with a firmae ejectione, and then the place of your habitation ſhall know you no more: a poor fool God will make of you, Jer. 17.11. Luk. 12.20. If many houſes be not deſolate, never truſt him more: if they be not left for Cadowes and Jack-dawes to dwell in.

Ver. 10. Yea, ten acres of Vineyard ſhall yeeld one Bath] viz of wine; a poor proportion; not a gallon of wine, for an acre of ground planted with vines.

And the ſeed of an homer ſhall yeild an Ephah] and no more: the earth ſhall yeild but the tenth part of what was fown; ſo little joy ſhall you have either of your enlarged houſes, or fields laid to fields, by evil arts. Et ſignanter decem ponit jugera, ſaith Oecolampadius here: neither is it for nothing that the Prophet ſaith ten acres of Vineyard, &c. and that they ſhall have but the tyth of their ſeed again: to teach them how angry God is with ſuch, as thorough covetouſneſs refuſe to pay their tythes duely, and truly, &c.

Ver. 11. Woe unto them that riſe up early] Heb. the early riſers, Oſor. in loc.but for an ill purpoſe. O intolerandum flagitium, ſaith one, — homines inertia, ſomnique pleniſſimos, &c. O intolerable wickedneſs, that men ſo lazy, and more ſleepy then dormiſe, ſhould be up, and at it ſo very betimes (they riſe early to corrupt their actions, ſaith another Prophet; Zeph. 3.7.) and ſhould have their brains crowing before day. Neither are they ſo ſoon up alone, but they call up others (as the Hebrew word here ſignifieth) to ſerve them, and ſit with them on their Alebench; for they are good fellows they ſay, and muſt have company.

That they may follow ſtrong drink] purſue it eagerly, as the worlding doth his gain,Studium ebrietatis illis objicit. Lib. 14. cap. ult. the hunter his game; Their Motto is, Take away our liquour, ye take away our life. By ſtrong drink here underſtand any inebriating liquour, whereof beſides wine, the Italians have twenty diſtinct Species, to pleaſe the Guſto. Pliny cries out Hei mirâ vitiorum ſolertiâ inventum eſt quemadmodum aqua quoque inebriaret! Portentoſum ſanè potionis genus, &c.

That continue unto night] All the live-long-day; theſe Ale-ſtakes ſtick to it, quaffing and carouſing. Diem noctemque continuare potando nulli probrum, ſaith Tacitus of the old Germans; to drink whole dayes together is amongſt them no diſgrace: neither is it among many of their poſterity, to this day. About the midſt of Q. Elizabeths raign, that curſed ſin was firſt brought over into England, ſay ſome,Fullers Church hiſt. 61. out of the Low-Countries: before which time there was neither general practice, nor legal puniſhment of that vice in this Kingdom.

Till wine enflame them] By which expreſſion, omnem ebriorum inſaniam intelligit, ſaith Oecolampadius, he meaneth all the drunkards mad pranks, when heated with wine, and yet more with luſts and paſſions. See Prov. 23.29 — 34. Tyrone the Rebell 1567. was ſuch a drunkard,Camd. Eliz. pag. 89. that to cool his body when it was immoderately inflamed with wine and Ʋskabagh, he would many times be buried in the earth up to the chin.

Ver. 12. And the harp and the viol] To make themſelves the more mad upon pleaſure, they had their muſick of all ſorts, that thereby they might baniſh all ſeriouſneſs, and be lulled faſter aſleep in carnal ſecurity. Feſcenninis cantibus omnia perſonabant: p. 28a practice ſtill in uſe among drunkards, to drown the noiſe of their conſciences; like as the old Italians to drown the noiſe of the heavens when it thundred, were wont to ring their greateſt bels, beat up their drums and tabers, &c. So Amos 6.4, 6.

Are in their feaſts] Or, are their feaſts, or drinkings.

But they regard not the work of the Lord] that is the firſt making, whether of themſelves to glorify God in ſome honeſt employment, and not to make drunkeneſs their occupation: or, of other creatures, wherein they might find much of God, as Pliny did in the muſick of the Gnat,Saculum eſt ſpeculum rerum inviſibili…m. Triſmeg. and the curious paint of the Butter-fly: as Galen did in the double motion of the Lungs, called Syſtole and Diaſtole: but eſpecially as David did in the contemplation of the Univerſe, Pſal. 8. and as Mr. John Dad did in the flower he had in his hand at Holdenby; where being invited by an honourable perſon to ſee that ſtately houſe, he anſwered, In this flower I can ſee more of God, then in all the beautiful buildings in the World. Thus if theſe drunkards had done, they would not have ſo abuſed Gods good creatures. But whoredom and wine, and new wine had taken away their hearts, Hoſ. 4.11. Neither regarded they any thing, but the ſparkling of the wine in the cup, Prov. 23.31. and the beauty of the ſtrange woman, ver. 33. in the flagrancy of their beaſtly luſt.

Neither conſider the operation of his hands] the preſent diſpoſing of his creatures, either by way of mercy or judgment. They paſſe by his providences unobſerved, his late judgments upon the ten Tribes, Am. 6.6. his heavy plagues hanging over their own heads, called his work and the counſel of the holy One of Iſrael, ver. 19. Nihil omnino ſapiunt niſi luxum ſuum, they minde nothing but their luxury and looſeneſs.

Ver. 13. Therefore my people are gone into captivity] i. e. they are ſure to go: So Am. 6.7.

Becauſe they have no knowledge] Heb. Propter non-ſcientiam, i. e. ut ita dicam, non-curantiam, for their brutiſh oſcitancy and inconſiderateneſs, as having buried their wits in their guts, and being miſerably beſotted by their daily ſenſualities. Jer. 5.4. Surely they are poor, they are fooliſh: for they know not the way of the Lord, nor the judgment of their God.

And their honourable men are famiſhed] Heb. are men of hunger or famine. Congrua huic malo lues. They had abuſed their meat and drink to ſurfetting and drunkenneſs: now they ſhall know the worth of thoſe good creatures by the want of them.

And their multitude dryed up with thirſt] The common ſort alſo ſhall taſte of the common calamity:Ioſeph. Egeſip. as they did very deeply when beſieged by Veſpaſian, for the ſpace of five moneths. Ox dung was then a precious diſh unto them, and the ſhreddings of pot-hearbs caſt out and trodden under foot and withered, were taken up again for nouriſhment: yea ſome, to prolong their lives, would not ſtick to eat up that that others had vomited and caſt up. See Iſa. 9.19, 20.

Ver. 14. Therefore hell hath inlarged herſelf, &c.] To ſwallow up thoſe inſatiable Helluones and Lurcones. Drunkards and Epicures: Theſe Swilbowles and Senſualiſts, Cerberi inſtar, tria guttura pundebant; Diotimus of Athens was ſurnamed Tunbowl, and yong Cicero Tricongius, becauſe he could take off three pottles of wine at a draught: Therefore Death and Hell

Have opened their mouth without meaſure] hiante rictu ampliſſimo helluones iſtos abſorbere, to devour ſuch peſts and botches of mankind. Oh that the carouſers were perſwaded, as Mahomet told his followers, that in every grape there dwelt a devil! and Oh that they would foreſee and prevent a worſe puniſhment in hell then befell that poor Turk, who being found drunk, had a ladleful of boyling lead poured down his throat, by the command of a certain Baſhaw!

And their glory] their great ones, thoſe men of honour, ver. 13.

And their multitude] The meaner ſort: Nos numeri ſumus.

And their pomp] Or their noiſe, or tumult: their revel-rout, as they call it, when they have drunk all the Out's, and are now a ſinging and hallowing.

Ver. 15. And the mean man ſhall be brought down, &c.] Here the Prophet, before he comes to the third denunciation (for this part of the chapter, like Ezekiels roule, is full of lamentation and mourning, and woe, chap. 2.10.) inſerteth three good effects of the fore-threatened puniſhments; 1. that the wicked ſhall be thereby tamed,Piſcat. in this verſ. 2. that Gods glory ſhall be aſſerted ver. 16. and 3. that Gods p. 29poor people ſhall be graciouſly provided for, ver. 17. See for this ver. chap. 29.

And the eyes of the haughty] See on chap. 2.11.

Ver. 16. But the Lord of Hoſts ſhall be exalted] See chap. 2.11.

And God, that is holy ſhall be ſanctified] He ſhall be religiouſly acknowledged,Dio i. approved of and worſhipped as an enemy to ſin, and an upright judge, becauſe of his moſt righteous judgments. It ſhall be ſaid, Certainly there is a God that ruleth in the earth, Pſal. 58.12.

Ver. 17. Then ſhall the Lambs feed after their manner] i. e. freely and quietly: by Lambs here underſtand the godly poor (thoſe Lambs with golden fleeces) who ſhall be graciouſly provided for.

And the waſte places of the fat ones] Medullatorum, of thoſe fat Buls of Baſhan, who had oppreſſed the poor, and laid waſte their dwellings: but are now ſerved in like ſort by the enemy.

Shall the ſtrangers eat] Such as had been ſtrangers at home, becauſe held captive in a far countrey, but are now returned, and repoſſeſſed of all.

Ver. 18. Woe unto them that draw iniquity] that draw ſin to them, as a beaſt draweth a cart after it. Here the Prophet reproveth and threateneth ſuch,Nihil agitantes niſi malum omni ſtudio ſuo. Jun. Qui datâ operâ peccant. Scultet. ſaith an Interpreter, as ſin without any ſtrong temptation or occaſion drawing them thereunto: yea they draw ſin to themſelves as with ropes, & quodammodo velut invitum & repugnans cogunt: not remembring that ſin haleth hell at the heels of it. Let ſuch get from under ſins cart aſſoon as they can: Otherwiſe they ſhall be holden with the cords (puniſhments) of their iniquity: they ſhall dye without inſtruction, &c. Pro. 5.22. The Devils as they ſinned without a tempter, ſo they periſh without a Saviour. Cavete.

Ver. 19. That ſay Let him make ſpeed] That jear when they ſhould fear; jeſt at Gods judgments, and mock at his menaces, as if they were onelyonly bug-bear terms, deviſed on purpoſe to affright ſilly people: but that themſelves had more wit then to regard them. This alſo was the guiſe of thoſe Atheiſts in after-ages, Jer. 17.15. Ezek. 12.23. Am. 5.18. 2 Pet. 3.3. foreign, they made childrens play of Gods direfull threats, as the Greek word ſignifieth: and that they may not plead ignorance, the Apoſtle addeth, ver. 5. that they were willingly ignorant, they choaked their natural light, and contradicted the teſtimony of their own conſciences. Magna corum hodieque ſeges eſt: ſuch duſt-heapes are found in every corner.

And let the counſel of the Holy one of Iſrael] Verba ludificantium Deum & Prophetas. foreign.Theſe ſcoffers are here brought in deriding the very name whereby the holy Prophets for more reverence ſake commonly called the Lord, viz. The Holy one of Iſrael. Oecolamp.Or thus: God is the Holy one of Iſrael, which Iſrael we are: and thinkeſt thou that he will do us hurt? Hereupon the Prophet addeth

Ver. 20. Woe unto them that call evil good, &c.] that can make Candida de nigris, & de candentibus atra, and go about to invert the nature of things, and to change the very names of them: whileſt they call (not out of ignorance or infirmity, but out of baſe calumny, or groſs flattery) evil good, and good evil; cleping drunkenneſs good fellowſhip, covetouſneſs good husbandry, prodigality liberality, ſwearing with a grace a gentleman like quality, fornication a trick of youth, adultery an enjoyment of the fellow-creature, as Ranters call it, &c. Thus the Athenians flattered their own vices calling foreign,In Catll. &c. Cicero ſaid it was an ill omen of the overthrow of the Commonwealth, that the true names of things were loſt. And in Divinity it is a rule. Qui fingit nova verba, nova gignit dogmata, David. Par. vlta.He that affecteth new terms would bring in new opinions. That ſaying of Luther was oft in Pareus his mouth, Theologus gloriae dicit malum bonum, & bonum, malum. Theologus Crucis dicit id quod res eſt. Not long before our late unhappy troubles, the Martyrs of the Proteſtant religion were diſgraced, the Conſpiratours in the Powder-treaſon excuſed in a Sermon at St. Maries in Cambridge by one Kemp of Queens Colledge. The ſchools, preſs, and pulpit began to ſpeak Italian apace,Myſt. of iniq. p. 15. and to perſwade to a Moderation, to a Reconciliation with Rome, which now was ſaid to be a true Church, the Pope not Antichriſt, &c. The great Elixar called State-policy, hath, with ſome at leaſt, ſo tranſmutative a faculty, as to make copper ſeem gold, right wrong, and wrong right. But let us pray with good David, Pſal. 119.66. Teach p. 30me good judgment, and knowledge: give me ſenſes habitually exerciſed to diſcern betwixt good and evil, Heb. 5. Ʋlt. and then take heed that we neither make Cenſures whip, nor Charities cloak too long: we may offend in both.

Ver. 21. Woe unto them that are wiſe in their own eyes] wiſer then Daniel (as the proud Prince of Tyre thought himſelf, Ezek. 28.3.) or than any Prophet of them all. This ſelf conceitedneſs is foreign, ſaid that Heathen, the hinderance of all true Proficiency, and a miſchievous marre-good: here is a Woe hanged at the heels of it. And left any ſhould hold that to be a ſmall matter, let them conſider what befell Meroz after that bitter curſe pronounced againſt it, Judg. 5.23. the very name and memorial of it is utterly extinct and blotted out: as alſo what befell the barren Fig-tree, when once curſed by Chriſt, it withered away ſuddenly, Mat. 21.19, 20. both root and branch; though naturally the Fig-tree is the moſt juyceful of any tree, and beareth the brunt of winter-blaſts.

Scuke.Ver. 22. Woe unto them that are mighty to drink wine] Iteratò taxat hoc vitium, eò quod invaluerat. The Prophet inveigheth againſt this vice a ſecond time, becauſe it was grown ſo common. Drunkards alſo are a ſottiſh kind of creatures, and had therefore more then need to be double dealt with; like as Phyſicians uſe to give double quantities, to ſuch as have Palſies or Epilepſies; ſo to awaken their dull drowſy ſenſes. Many of theſe ſots take it for a great glory,foreign. Athen. Vopiſc. in Bonoſo. that they are mighty to drink wine; as did Darius King of Perſia who cauſed it to be written upon his tomb, I was a great hunter, I could alſo drink much wine, and bear it bravely. This was (as one well ſaith) to glory in his ſhame: it being rather the commendation of a tun then of a man (for a beaſt will ſcarce abide it) to be able to take in and contain much liquour. When Bonoſus the drunken Roman had hangd himſelf, it went for a byword Amphoram pendere non hominem, that a tun or tankard hung there, and not a man. And when one was commended to King Alphonſus for a great drinker and able to bear it, he anſwered that that was a good praiſe in a ſponge,Gentiles ipſi riſere tales athletas. but not in a Prince. This, if Alexander the Great, and Tiberius the Emperour (thoſe great drinkers and incouragers of others to that vice) had well remembred, they would not have been ſo infamous as they are and will be to all poſterity.

Ariſtoph. in Ranis. Civilis eſt irriſio non carens ſale. Oecolamp.And men of ſtrength] or valour: but to do what? foreign as the Comedian hath it, to drink and do worſe onelyonly: a goodly prize ſurely, a fair commendation; fortes eſſe & ſtrenuos non contra hoſtes, ſed ad exhauriendos calices; gigantes eſſe non ad bellandum, ſed ad potandum, to be carpet-knights, not of Mars but of Bacchus, and fitter for a canopy then a camp.

To mingle] Or, to pour in, whether into their own wide gullets, or into the cup to make others drunk: for preventing whereof Minos King of Creet, made a Law that men ſhould not drink one to another foreign to drunkenneſs; So did Lycurgus at Lacedemon. And our King Edgar made an Ordinance for putting pins in cups that none ſhould quaffe whole ones, or cauſe others to do ſo.

Ver. 23. Which juſtify the wicked for reward] q. d. Woe to ſuch alſo, for even they both are abomination to the Lord, Prov. 17.15. See the Note there. See alſo chap. 1.23.

Ver. 24. Therefore as the fire devoureth the ſtubble] For all the crimes afore mentioned, and for that, to all the former they add this, that they have caſt away the Law of the Lord and deſpiſed his word.

As the fire] Heb the tongue of fire, that is, the top of the flame, which reſembleth a tongue, that is alſo thin, broad, long, and of a fiery colour; ſetting on fire the courſe of nature, and is it ſelf ſet on fire of hell, Jam. 3.6.

Devoureth the ſtubble, and the flame conſumeth the chaff] Sin doth as naturally draw and ſuck judgments to it, as the loadſtone doth iron, as dry ſtubble and light chaff doth fire: ſuddenly and with no ado ſhall ſinners be conſumed, when God once taketh them to do: exorientur & exurentur.

So their root ſhall be rottenneſs] in alluſion to the vine, ver. 1. which brought forth rotten grapes, ver. 4.

And their bloſſom ſhall go up as duſt] ſhall vaniſh and come to nothing, as it needs muſt where the root is putrified. Of wild vines Pliny ſaith, Oſtentant fructum potius quam porrigunt, Lib. 16. cap. 27.they rather make a ſhew of fruit then yeeld any. And there are ſome p. 31vines ſaith Varro, whoſe fruit ever rotteth before it hath time to ripen.Var. ap. Caſ. D on. He meaneth they ſhall vaniſh in their greateſt flouriſh of ſeeming felicity.

Ver. 25 Therefore is the anger of the Lord kindled] For contempt of the Law,1 Theſ. 2.16.1 Thess 2:16 but eſpecially of the Goſpel, wrath came upon that wretched people of the Jews to the utmoſt, or untill the end, as ſome read it. They are to this day a people of Gods wrath and curſe, and become a wofull example of that Rule, Atrocia delicta puniuntur atrocibus poenis, Hainous ſins bring heavy puniſhments. This deſolation of theirs (as Daniel propheſieth chap. 9.) ſhall continue to the end.

And he hath ſtretcht forth his hand againſt them] His mighty hand as St. James hath it, wherewith he oft leaveth bloody wailes on the backs of the beſt, when they provoke: but cruſheth the wicked in pieces, and crumbleth them to crattle.

And hath ſmitten them] Revenge is the next effect of anger.

And the hills did tremble] i. e. The higheſt among them: or literally,Ar. Montan. Hype bole. the ſenſeleſs hills ſeemed ſenſible of ſo great diſpleaſure.

And their carcaſſes were torn in the middeſt of the ſtreets] What havock there was made of men at the laſt deſtruction of Jeruſalem, Joſephus, Egeſippus, Oroſius and Euſebius fully tell us. What with the extremity of famine, what with the fury of the ſword, and what with ſickneſs during the ſiege, there periſhed about 600000 able men: or as others ſay 1100000, beſides 97000 carried captive. Titus the Roman General, ſeeing the infinite carcaſſes of the Jews caſt out unburied without the walls of the City was much grieved,Joſeph. and took God to witneſs that he was not the authour of that calamity, but that the fault was altogether in thoſe ſtubborn Jews, that held out the City againſt him.

For all this his anger is not turned away] With thoſe froward ones God will ſhew himſelf froward, Pſal. 18.26. and not give place to their pertinacy, till they had enough of it. It muſt be an humble ſubmiſſion that pacifieth Gods wrath.

Ver. 26. And he will lift up an enſign] That is, by his ſecret providence he ſhall bring on the enemies army. The Roman forces are called Gods armies, Mat. 22.7. and Titus confeſſed that he only lent God his hand to execute his wrath on that rebellious people the Jews.

And will hiſs unto them] Bring them together with little ado; as Pilots hiſs for their ſhip-boyes, or ſhepheards whiſtle for their ſheep to come about them.

From the end of the earth] Rome was far remote from Jeruſalem: and in the Roman army were likely, many French, Spaniards, Italians, and perhaps Britons.

And behold they ſhall come with ſpeed] Sooner then thoſe mockers imagined, who ſaid ver. 19. Let him make ſpeed. Hence the enemy is compared to a ſwift Eagle, Deut. 28.

Ver. 27. None ſhall be weary nor ſtumble] Though they come ſpeedily, yet they ſhall none of them tire or turn out of the way; but come on with expedition; robuſti, alacres, felices, probe armati, ſaevi, ver. 27, 28, 29. being lively, luſty, happy, well appointed, fierce.

None ſhall ſlumber or ſleep] More then the neceſſity of nature requireth: they ſhall be no leſs vigilant then diligent.

Neither ſhall the girdle of their loins be looſed] They may put up their ſwords ſometimes, but not put them off at all, as it is ſaid of Julius Caeſar.

Nor the latchet] i. e. So as to hinder their march.

Ver. 28. Whoſe arrows are ſharp] Or ſharpened, ſc. to wound the deeper.

Their horſes hoofs] Judea was a ſtony Countrey: but hard to hard will not eaſily break.

Ver. 29. Their roaring ſhall be like a Lion] At whoſe terrible roar, the beaſts of the field are ſaid to ſtand as amazed.

They ſhall lay hold on the prey] Not of wealth only but of perſons, and ſhall hold their own when they have gotten them.

Ver. 30. Like the roaring of the ſea] The noyſe whereof is ſo hideous, that the ſhreiking of the Devil is ſet forth by it, Jam. 2.19. See the Note there.

And if one look into the land] Or, to the earth below, behold darkneſs, &c. as if to the Heavens, the light alſo there is darkned. Man cannot help them, God will not. To ſuch ſtraits of an evil, an only evil, are ſuch oft brought, as think themſelves out of the reach of Gods Rod. Vae victis.