Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Ezekiel · Chapter 20
CHAP. XX.
Ver. 1. ANd it came to paſſe] This chapter fitly followeth the former. There theſe Male-contents had complained that the fathers had ſinned and the children ſuffered. Here is evinced that there was never a better of them, that a viperous brood they had been from the firſt,foreign. Eraſ. Adag. that they were ſome of them naught all.
In the ſeventh year] ſc. Of Jechoniah's captivity: and every year ſeemed ſeven, till the ſeventy were expired. The years of our miſery we reckon; not ſo of our proſperity, which yet we ſhould duely prize and improve.
That certain of the Elders of Iſrael] Not Ananias, Azarias and Miſael, as the Jews fable: but worſe men, rank hypocrites.
Came to enquire] But were reſolved of their courſe, and had made their concluſion before they came, ver. 32. Either the Prophet ſhould chime in with the falſe Prophets, who told them they ſhould be ſent home ere long: or elſe they would for peace ſake worſhip idols and comport with the Babylonians: which yet if they had done, it might have proved nothing better with them then it did with thoſe Renegade-Chriſtians in Turkey, who falling down many thouſands of them before Solyman the ſecond, and holding up the fore-finger,S. H. Blunt vey. into Levant. p. 111. as their manner is in token of their converſion to Mahometiſme, he asked what moved them to turn? they replyed it was to be eaſed of their heavy taxations: He diſdaining that baſeneſſe, or not willing to loſe in tribute for an unſound acceſſion in religion, rejected their converſion, and doubled their taxations.
Ver. 2. Then came] See on chap. 18. ver. 1.
Ver. 3. Are ye come to enquire of me?] q. d. I ſcorn the motion, I loath your falſe looks: he packing with your putid hypocriſie. God will detect and ſhame groſſe hypocrites, as he did Jeroboams wife, the rotten-hearted Phariſees, Ananias and Sapphira, that ſorry couple that conſented to tempt the holy Ghoſt (as theſe Elders alſo did) that is, to make tryal whether he be omniſcient, and able to detect and puniſh them.
I will not be enquired of by you] The ſacrifice of the wicked is abomination:An cauſam ageres eorum? Abigend ſunt potius quam docendi. Oſtendit Dominus ulcus profundum eſſe. how much more when he bringeth it with a wicked mind, as theſe did? Prov. 21.27.
Ver. 4. Wilt thou judge them?] Or, wilt thou excuſe them? Or, wilt thou intercede for them? If thou haſt never ſo good a mind to do ſo, yet do it not: rather reprove them for and convince them of their ſins. Spare thy charity, and exerciſe thine authority of having in readineſſe to revenge their diſobedience, 2 Cor. 10.6.
Cauſe them to know the abominations of their fathers] By themſelves avowed, abbetted, augmented: their fathers iniquity they have drawn together with cart-ropes of vanity.
Ver. 5. In the day when I choſe Iſrael] Declared them to be my firſt-born; and ſo higher then the Kings of the earth, Pſal. 89.27.
When I lifted up mine hand unto them, ſaying, I am the Lord your God] This ſweet promiſe is not ſo eaſily (and indeed is never enough) beleeved: and is therefore here confirmed by Gods ſolemn oath thrice repeated: that by two immutable things (wherein it was impoſſible for God to lye) his people might have ſtrong conſolation, Heb. 6.18.
Ver. 6. Into a land that I had espied for them] Humanitus dictum.Finding it out as it were by diligent ſearch, Num. 10.33. Look how a father findeth out for his ſon an habitation fit for him, a help meet for him, other things neceſſary for his comfortable ſubſiſtence: ſo dealt God by his Iſrael. He brought them to a land which himſelf had carefully ſought out; his eyes were alwayes upon it from the beginning of the year even unto the end of the year, Deut. 11.12.
Flowing with milk and honey] i. e. Abounding with choice and cheap commodities.
Which is the glory of all lands] Or, flower; decorem & diſiderium. It was ſo then, it is not ſo now, ſince the Jews were diſpriviledged and disjected. But as in the earthly paradiſe, after man fallen; cecidit roſa, manſit ſpina, the roſe fell off, the briar whereon it grew, remained: ſo here. See on Dan. 8.9. & 11.16.
Ver. 7. Then ſaid I unto them] Viz. Whileſt yet in Egypt. This we find not in Exodus: 'tis enough that we find it here. See Joh. 5 9. with the Note.
Caſt ye away every man the abominations of his eyes] The idols to which your eyes are lifted up, chap. 18.6. and which are or ſhould be to you (as Alexander called the Perſian maides) dolores oculorum eye-griefes.
Ver. 8. But they rebelled againſt me] I might ſay what I would, but they would do what their liſt. Good they were ever (if I may call it ſo) at reſiſting the Holy Ghoſt; obſtinate idolaters from the very firſt: ſo that God had even as much ado to forbear killing them, as ever he had Moſes in the ſame country for neglecting to circumciſe his childe, Exod. 4.24.
Neither did they forſake the idols of Egypt] This we read not of in Exodus neither: tis enough that we have it here. The ingratitude of theſe Iſraelites was the greater, becauſe God had done much for them, and was dayly admoniſhing them of better things.
Then ſaid I, I will pour out my fury] It was not therefore for nothing that Iſrael ſuffered ſo much in Egypt. Many now marvel at their own miſeries, but think not of their ſins, the cauſe.
Ver. 9. But I wrought for my names ſake] Leſt the Heathens ſhould ſay to my diſhonour, me non voluiſſe aut valuiſſe eos educere, that I either would not or could not bring them out of the houſe of bondage. Ergo quod nomen ſuum in nobis ſervandis aſſerat, ſperandum eſt: It is alſo well to be hoped that God will deal favourably with the reformed Churches (though ill deſerving) for the d…ſhonour that elſe would redound to himſelf. Fiat, Fiat.
Ver. 10. Wherefore I cauſed them] With a ſtrong hand and an outſtretcht arm I cauſed it, againſt all the force of Egypt, Exod. 13.18. God hath alſo mightily brought England out of Egypt ſpiritual: and dealt with it not according to his ordinary rule, but according to his prerogative.
And brought them into the wilderneſſe] Where I was not any wilderneſſe unto them or land of darkneſſe, Jer 2.31. but a God All-ſufficient; raining bread from heaven upon them, and ſetting the flint abroach rather then they ſhould pine and periſh.
Ver. 11. And I gave them my ſtatutes] Which were far beyond the laws of the twelve Tables in Rome; whereof yet Tully affirmeth, that they were far beyond all the libraries of Philoſophers.
And ſhewed them my judgements] Statutes and Judgements are uſually put in Scripture for one and the ſame, though the Lawyers make a difference of them: Prospers conceit was, that this people were called Judaei becauſe they received jus Dei.
Which if a man do] But that he can never do exactly: Evangelically he may; and that ſufficeth to life eternal.
Ver. 12. Moreover alſo I gave them my Sabbaths] A ſweet mercy, without which the beſt would even grow wild. What a wretch then was that Egyptian in Phagius who ſaid that thoſe Jews (and after them, the Chriſtians) had a loathſome diſeaſe upon them, and were therefore fain to reſt the ſeventh day?
To be a ſign between me and them] A diſtinctive ſign of my diſtinguiſhing grace to Iſrael above others, who jeared them for ſabbatizing, as thoſe that loſt a ſeventh part of their precious time. To be alſo both a ſign of a godly perſon (Anciently when the queſtion was propounded Servaſti Dominicum? haſt thou kept the Lords day? The anſwer was returned, I am a Chriſtian, and can do no leſſe) and a means of conveying more holineſſe into his heart.
Ver. 13. But the houſe of Iſrael rebelled] They did little elſe; they made it their trade for forty years long, Pſal. 95.
And my Sabbaths they greatly polluted] They vehemently violated: either they reſted only thereon, or elſe they ſhameleſly troubled and diſquieted that ſanctified day of Gods reſt.B. King on Jon. The world, ſaith one, is now grown perfectly profane, and can play on the Lords day without book.
Then I ſaid I would pour out my fury] Gods ſayings are of two ſorts: ſome are the ſayings of his eternal counſel, and theſe are immutable. Others of his threatening only, and theſe oft are conditional; God therefore threateneth that he may not puniſh, ſaith an ancient.
Ver. 14. But I wrought for my Names ſake] Oh how oft are we beholden to this Motive, and do eſcape fair by this Means! See on ver. 9.
Ver. 15. Yet alſo I lifted up mine hand] Here we have an Epitome of Exodus and Numbers.
Flowing with milk, and honey] See on ver. 6. If it be not ſo fertile and deſireable now,Joſeph. it is for the Jews inexpiable guilt in crucifying the Lord of glory. The like befell Sodom, once as the garden of God, now a dead ſea, where nothing can live.
Ver. 16. For their heart went after their idols] Heb. their dungy-deities: thoſe dirty delights carried them ſheer away from God and goodneſſe. Any beloved ſin will do ſo.
Ver. 17. Nevertheleſſe mine eye ſpared them] It was by a Non-obſtante of Gods mercy, and by a prop of his extraordinary patience, that they ſubſiſted.
Ver. 18. Walk ye not in the ſtatutes of your fathers] With this text Frederike the fourth, Prince Palatine, anſwered another Prince who preſſed him to be of his late Noble Fathers Religion. Laban ſwore by the god of Nahor, or Abram, and of their idolatrous Fathers: but Jacob ſware by the Fear of his Father Iſaac, his immediate Father more right in Religion, Gen. 31.53. Joſhua would not follow the footſteps of his forefathers, chap. 24. but a better precedent. Chriſt ſaith ego ſum Veritas, non Vetuſtas: and contradicteth that which was ſaid of old by thoſe Kadmonim, who had corrupted the letter of the law by their falſe gloſſes, Mat. 5.21. Antiquity muſt have no more authority then it can maintaine.
Ver. 19. Walk in my ſtatutes] This is a ſurer and ſafer way. L…x Lux, Prov. 6.23. The Commandement is a lamp, and the law is light. Come therefore to this light, that your deeds may be made manifeſt, that they are wrought in God, Joh. 3.21.
Ver. 20. And hallow my Sabbaths] By abandoning as well ſpiritual idleneſſe, as corporal labour.
And they ſhall be a ſign] See on ver. 11.
Ver. 21, 22, 23, 24.] See on ver. 13, 14, 15, 16.
Ver. 25. Wherefore I gave them alſo ſtatutes that were not good] i. e. I gave them up to their own inventions and hearts luſts, (which was worſe then to be delivered up to Satan) becauſe they were ingrati gratiae Dei, as Ambroſe hath it, they received the grace of God in vain. By ſtatutes not good ſome underſtand the Ceremonial laws, which commanded neither virtue nor vice in themſelves: Others, ſuch decrees and ordinances of God in the wilderneſſe as were not good for them, but hurtful; as that for the execution of the calf-worſhippers, of the Baal-peorites, of Korah and his company, of the murmurers at Kibroth hattaavah, &c. Solon being asked Whether he had given the beſt laws to the Athenians? anſwered, The beſt that they could bear.
Ver. 26. And I polluted them in their own gifts] i. e. I rejected both their perſons and preſents as unclean. So God would do our beſt performances (wherein there would not elſe be ſo much as truth and ſincerity found) were they not wrought in us by the holy Spirit, and perfumed with Chriſts ſweet odours poured into them.
Ver. 27. Your Fathers have blasphemed me] Becauſe they trembled not at my judgements whiles they hung in the threatenings, but went on wilfully in their wickedneſs, putting it to the venture. This is a kind of blaſphemy: Confer Num. 15.30, 31. this is a ſin ſcarce to be expiated with any ſacrifice: ſuch a ſinner muſt be cut off.
Ver. 28. For when I had brought them into the land] It hath been already obſerved, that good turnes aggravate unkindneſſes: and mens ſins are much increaſed by their obligations.
Ver. 29. And the name thereof is called Bamah] i. e. A high place; a name good enough in it ſelf, but (as uſed by them) as odious to all good hearts, as a brothelhouſe is to a chaſt Matron, ſhe is the worſe to paſs by it and ſpetteth at it: ſo ſhould we in like caſe, Exod. 23.13. Pſal. 16.4. See Hoſ. 2.16, 17. Zach. 13.2. Deut. 12.2.
Ver. 30. Are ye polluted after the manner of your Fathers?] q. d. Are you good at that indeed? and have you yet a face to thredbare that paltry proverb of yours, The Fathers have eaten ſower grapes, &c. Give over for ſhame.
Ver. 31. And ſhall I be enquired of by you?] Is it ever likely to do well, think you? Of witches good prayers (as ſome call them) one ſaith well, Si Magicae, Deus non vult tales: ſi piae, non per tales. See Jer. 7.9, 10. with the Notes.
Ver. 32. And that which cometh into your mind ſhall not be at all] You are laying a plot for an accommodation with the Babyloniſh idolaters, a compliance with them: and thereby you think to ingratiate, to get their favour and friendſhip. But pleaſe not your ſelves in ſuch a project: twill never be. So no peace with Rome: The Moderator, Sancta Clara, and other ſuch as ſought to bring us together, made a pretty ſhew ſaith one, if there had been no bible. Such carnal profeſſours are not unlike theſe in the text, as ſeeing the wickeds full cups, and their own harder condition, are ready to revolt, that waters of a full cup may be wrung out to them alſo, Pſal. 73.10.
We will be as the heathen] And ſo help our ſelves as we can, ſith God will not help us.
Ver. 33. Surely with a mighty hand] You are ready to ſay, as Jer. 2.31. We are Lords: we will come no more unto thee: But I ſhall ſure ſubdue you as ſo many perverſe ſlaves or ſturdy rebels. So unhappy is Apoſtaſie: ſo little is got by ſtrugling, or by ſtarting aſide like a deceitful bow. God will rule over ſuch with rigour, he will have the better of them to their ſmall comfort.
Ver. 34. And I will bring you out from the people] The heathens with whom you have incorporated, hoping ſo to ſhun me, and to be out of the reach of my rod: but I ſhall ſure find and ferret you out of all your ſtarting holes, I ſhall be meet with you:Sennert. de febrib. l. 4. c. 15. ſo God was here with the Engliſh by the ſweating ſickneſſe, which hunted and haunted alſo our countrey-men in forrein parts, ſingling them out from others. It reigned (or rather God reigned by it) ſome forty years together.
Ver. 35. And I will bring you into the wilderneſſe of the people] Into the moſt ſolitary and ſavage places of the world, for a fulneſſe of miſery without the benefit of any good ſociety.
And there will I plead with you face to face] i. e. Solus cum ſolis & ſine arbitris, having you there alone I will puniſh you to ſome purpoſe.
Ver. 36. Like as I pleaded with your fathers in the wilderneſſe] Where their carkeiſes fell thick and threefold; till they were all conſumed. Behold we dye, we periſh, we all periſh, ſaid they once to Moſes in a pet: ſhall we be conſumed with dying? Num. 17.12, 13.
Ver. 37. And I will cauſe you to paſſe under the rod, and I will bring you into the bond of the covenant] Why then Feri Domine, feri, ſmite Lord, ſmite, ſo my ſins may be pardoned, and my ſoul ſaved. Hic ſeca, hic ure, ut in aeternum ſerves, ſaid an ancient: do even whatſoever thou wilt with me, ſo I may come to heaven, though I come to it by weeping-croſſe.
Ver. 38. And I will purge out from among you the rebells] Making firſt a difference, and then a riddance of them from among my Covenanters.
And they ſhall not enter into the land of Iſrael] But either dye by the way: or if they live to enter, they ſhall find it a ſtrange land to what they or their fathers left it.Non eos perducam ad promiſſiones aeternas. Oecol. See Jer. 44.14. Lavater maketh the ſenſe to be, They ſhall not enter into the heavenly Canaan: See the like, Pſal. 95.11.
Ver. 39. Go ye, ſerve ye every one his idols] q. d. You may for me: and I had rather you would then diſſemble, as you do, and play on both hands, to the ſcandal of the weak, and ſcorn of the wicked. For my part, I have done with you for ever, take your own courſe.
And with your idols] Away with theſe abominable mixtures. I will be ſerved truely and totally, or not at all.
Ver. 40. For in mine holy mountain] In my Church and among my faithful people: for to theſe he now ſpeaketh comfort.
There will I accept them] Ibi occurram eis, ſc. quaſi in amplexum sponſae; ſo ſome render and ſenſe the text: i. e. there I will meet them and accept them with much ſweetneſſe.
And there will require your offerings] Not forbid and refuſe them, as I did theirs, ver. 39.
Ver. 41. And I will be ſanctified in you] I will get me great glory by you among the heathen, whilſt you are non aliunde noſcibiles quam de emendatione vitiorum priſtinorum, as Tertullian ſaith of the Primitive Chriſtians, no otherwiſe to be known better from others, then by an alteration in you for the better.
Ver. 42. Into the land of Iſrael] A pledge of a better place.
Ver. 43. Ye ſhall remember your wayes] Recognition is the firſt thing in Reformation. See chap. 16.61.
And ye ſhall loath your ſelves] Diſſecabimini in faciebus veſtris, ye ſhall be as it were ſlaſhed with a ſword over your faces, like as thoſe,Percutietis facies veſtras. Sept. Acts 2. were prickt at heart; they felt their ſins as ſo many daggers at their hearts.
Ver. 44. And ye ſhall know that I am the Lord] A ſin-pardoning and heart-ſanctifying God, a rich rewarder of all that diligently ſeek me, Heb. 11.6.
Ver. 45. Moreover, &c.] See on chap. 18.1.
Ver. 46. Set thy face] Prophecy freely and boldly, againſt Jeruſalem which is South from Chaldaea.
Againſt the forreſt] Againſt Judea, which is mountainous and woody; having good and bad trees in it.
Ver. 47. Every green tree] Good and bad ſhall to the fire together, chap. 21.3. See Luke 23.31.
Shall be burnt therein] Or ſcorched, if they may ſcape ſo.
Ver. 48. That I the Lord] Who my ſelf am a conſuming fire, Heb. 12. ult.
Ver. 49. Doth he not ſpeak parables?] Nonne artifex est parabolarum iſte? Davus ſum non Oedipus.Qui ergo non vult intelligi, vult negligi. He is ſo high that we cannot take him, and ſhall therefore ſlight him as a mad man, or not much better. A Preacher ſhall have much adoe to pleaſe a profane people: Neither maketh it much to the matter: but it is grievous, Ah Lord.