Commentary on the Minor Prophets

CHAP. III.

Verse 1. FOr behold in those days, and in that time, ] In is di • bus illis ipsis, & in hoc tempore ipso, In those very self-same days, and in that self-same time. sc. In the time of the Messias, in the days of the Gospel; when God shall deliver Jerusalem, and call the remnant of Gentiles, and so bring again the captivity of Judah and Jerusalem, of the whole Israel of God, preaching liberty to the captives, Isaiah 61.1. and proclaiming the everlasting Jubilee, Joh. 8.36. In those happy days, I say, Jer. 23.5, 6. Woe to the wicked enemies of the Church, it shall go ill with them. They are sure to be broken with a rod of iron, to be dashed in pieces like a potters vessel, Psal. 2.9. dashed against Christ the King, who as He is Pierum rupes, a Rock of refuge to his people (such as was that to Moses, Exod. 33.22.) so He is, Reorum scopulus, a Rock of revenge to Persecutours, to split them to pieces, such a rock as that out of which fire arose, Judge. 6.21. the fire of God's jealousy, Zach. 1.14. which burneth unto the lowest hell, Deut. 32.22. Let them, therefore, have grace, (as the Apostle from this ground adviseth, Heb. 12.28, 29.) Let them, at least have so much wit for themselves, as Pilate's wife had in a dream, to take heed of having anything to do with just men. Let them do as Tertullian counseled Scpula, God will reduce the captivity of Judah and Jerusalem, which shall be as a cup of poison to all the people round about, as a burdensome stone, as an harth of fire, Zech. 12.2, 3, 6. (See the Notes there) Their destruction must needs go along with the Saints salvation, Philip. 1.28, 29. Isaiah 8.9. Prov. 11.8. The Jew-Doctors collect from this and other like places in the Prophets, that when the Messias cometh, he shall recollect the Jews into the land of Canaan: where they shall get the better of their enemies, and have a most flourishing Commonwealth, and glorious Church. For this, they daily expect the visible appearance of the Messias; oft throwing open their windows to behold, and crying altogether to God, Let thy kingdom come, let it come quickly, even in our days, quickly, quickly, quickly. That he stays so long, is for our sins, say they, which are many. See the Notes on Zach. 14.2, 3.

Verse 1. I will also gather all nations ] that are adverse to my Church, that I may have my peniworths of them, and do execution upon them with ease (troubling those troublers of his Israel, 2 Thess. 1.6. licet videantur plures & potiores ) as he dealt by Jehosaphats enemies, 2 Chron. 20. and leaving them no more place to escape, then those have who are environed in a valley by a potent enemy, who hath gotten them into a pound, as the proverb is. And this God will do in the valley of Jehoshaphat, (a valey, saith Lyra, Adrichomius, and Montanus, betwixt Jerusalem and Mount Olivet) in the very view of the Church, that the righteous may rejoice, when he seeth the vengeance, and wash his feet in the blood of the wicked. So that a man shall say, Verily there is a reward for the righteous, (see verse 4.) verily, he is a God that judgeth in the earth, as in the valley of divine judgment, (so some render Jehoshaphat here, as if it were an appellative) called verse 14. the valley of decision, and the words that next follow seem to favor, and I will plead with them (judicio agam) judicially plead with them there, for my people: which word also God useth when he foretelleth the destruction of Gog, and Magog in Ezekiel. So that the valley of Jehoshaphat (saith Mercer ) is the place wheresoever God shall please to punish the enemies of his people. As for that conceit of Lyra and others: who gather out of this Text, that this valley near Jerusalem, shall be the very place where Christ shall sit to judge the world at the last day: and for confirmation, allege Acts 1.11. Mercer judgeth it to be a cl • idish conceit: and Luther asketh where all mankind shall have room to stand in so small a valley? Though others judge it not unlikely that it shall be thereabouts, because Jerusalem is in the middle andabout the center of the earth: and besides, it will be the more for the glory of Christ, to sit there as Judge where himself was judged. But it is probable he will sit in the air, (near the earth) whither the Elect shall be wrapped up to meet the Lord, 1 Thes. 4.17. that the devils may be subdued and sentenced in the air, where they have ruled and played Rex, Ephes. 2.2. and that the wicked may be doomed on the earth, where they have offended.

for my people, and for my heritage Israel, ] All was His: and the wrongs done to them, were done to God's self: as the injury done to the Subject, is said to be done to the Sovereign, his crown and dignity. See Acts 9.4. Matth. 25.45. So that ye cannot tread upon the least toe, in Christ's mystical body, but the head cries out from heaven, Why hurtest thou me? The Saints sufferings are his, Col. 1.24. their reproach his, Heb. 13.13. Manet compassio, etiam cum impassibilitate, Christ retaineth still compassion, though free from personal passion: and though without feeling, yet not without fellow-feeling. He doth condolere proportionate ad miseriam, as Pareus rendereth the Apostle, Heb. 5.2. condole, and that proportionably to his people's misery.

and for mine heritage Israel, ] Israel, 〈 in non-Latin alphabet 〉 , saith Mercer, the people of God's purchase, that comprehend all his gettings, and are much more dear to him then Naboth's inheritance was to him: He sets them before his face forever, Psal. 41.12. as loving to look upon them; yea, upon the very walls of the houses where they dwell, Isaiah 49.16. They are his portion, Deut. 32.9. his inheritance, Isaiah 19.25. the dearly beloved of his soul, Ier. 12.7. his glory, Isaiah 46.13. dear to God, though despised of, and dispersed in the world. He may suffer them to be Anathema secundum dici (as Bucholcer said) but not secundum esse.

whom they have scattered among the nations, ] The Jew-Doctors refer this to Titus and Adrian the Roman Emperors. The first carried 97000 of them captives, saith Josephus. The second drove them utterly out of Jewry; and by Proclamation commanded them, not so much as look toward that land, from any tower or high mountain. But all this was for their sedition and other wickednesses. And ever since they have continued a disjected and despised people, exiled out of the world, as it were by a common consent of Nations, specially for their inexpiable guilt in murthering Christ, and persecuting his people: Concerning whom therefore, this Text is to be understood. See how Christians were soon scattered abroad throughout the regrons, Act. 8.1. I am. 1.1. 1 Pet. 1.1. where they are called Strangers of the dispersion. Afterwards, the Heathen Persecutours relegated and confined them to Isles, and mines: and scattered them into corners. So did the Pope and his Agents: forcing them to flee for their lives, &c.

And parted my land ] As Shalmaneser did to his new colonies: as Sennacherib also designed to do, had not God prevented him: as the Pope taketh upon him to do, those countries whom he counteth heretical. He gave this land (in Hen. 8. his time) Primo occupaturo to him that could first seise it. He declared John King of Navarre, a schismatic, an heretic, an enemy to the sea Apostolic, and gave his kingdom to the Spaniard, because he took part with the French, and would not suffer the Spaniard to march through his kingdom against the French. And what work he hath lately made in the Palatinate and other parts of Germany, who knows not?

Verse 3. And they have cast lots for my people ] Impiously and imperiously domineering over them: as those rude soldiers that cast the dice upon our Savior's Coat, at his passion. It was ordinary to divide by lot the enemies they had taken in fight Nah. 3.10. Obad 11. Lam. 3.53. Judge. 5.30. but at base rates thus to sell God's people ignominiously, and that to satisfy their lewd lusts, this was unsufferable.

and have given a boy for an harlot, ] Heb. that boy, as afterwards, that girl, with an emphasis; a son and daughter of Israel, those earthly angels, Angli quasi Angeli, as Gregory the Great once said of the English-boys presented to him. Thou hast slain my children and delivered them, to cause them to pass thorough the fire, said God, not without very great indignation, to their idolatrous parents, Ezech. 16.21. His they were more then theirs: by virtue of the covenant he had made with that people. Hence Deut. 14.1. Ye are the children of the Lord your God: and can he bear with your misusages? Should he deal with our sister as an harlot? said they with a courage (as the great Zaijn in Zonah importeth) Gen. 34.31. So here, should they give a boy, (such a boy ) for an harlot? that is, for the hire of an harlot, and to gratify such abhorred filths? In the reign of Henry 2. of France, Anno 1554 many precious sons of Zion were burned there for religion, not without the indignation of honest men, who knew that the diligence used against those poor people was not for any piety or religion, butto satiate the covetousness of Diana Valentina the Kings Mistress, to whom he had given all the confiscations of goods, made in the kingdom, for cause of Heresy.

and sold a girl for wine, that they might drink. ] the wine of violence: drink, and be drunken, and spew, and fall, and rise no more, Ier. 25.27. Worthy therefore to be served as that drunken Turk was by that severe Bashaw, who caused a ladlefull of boiling lead to be poured down his throat. God will turn a worse cup down their wide gullets one day, Quorum vivere est bibere, and whose profane proverb it is, Bibere & sudare, est vita Cardiaci: But what an heathenish baseness is that of the Papists (besides an horrible abuse of God's holy ordinance) that at Rome, a Jewish maid may not be admitted into the stews of whoredom, unless she will first be baptized. Espensaeus (a modest Papist) writeth it, not without detestation.

Verse 4. Yea, and what have ye to do with me, O Tyre, &c. ] Or, what are ye to me? I value you not, but look upon you as vile persons, how great soever in the world? See Dan. 11.21. Or, what have I to do with you? what wrong have I done you, that ye invade my land, and molest my subjects? It is an idle misprision to sever the sense of an injury done to any of his members, from the head? and it was a malapert demand of the devil, What have I to do with thee, O Jesus the Son of the living God? whilst he vexed a servant of his. But there is an old enmity betwixt them and their seed, Gen. 3.15. and it will never be extinct, while the world stands. Israel had given Tyre and Zidon as little cause to quarrel them, as once they had done Moab, whom they had assured, that they would not meddle nor molest them. Howbeit, Moab was distressed, or irked, fretted, vexed at them, Numb. 22.3. carried with Satanical malice against God's people, because of a different religion; and sought their ruin. Lo this was the case of Tyre, Zidon, and Palestine, near neighbors, but bitter enemies to the Church. Bats fly against the light: malice breaks all bonds: and vents itself by utmost inhumanity. Mercer understandeth by those nations, verse 2, 3. the open and professed enemies of the Church: and by these neighbouring people's here mentioned, those more subtle adversaries, that pretend love, and can draw a fair glove upon a foul hand: but will take the first opporunity to do the Saints a mischief, and to spet their poison at them. This is an old stratagem of the Devil, still practiced by the Renegado Jesuits amongst us.

Will ye render me a recompense? and if ye recompense me, &c. ] Num meritum mihi refertis, an etiam infertis? so some render it. Whilest ye afflict my people, is it to be avenged on me, for an old injury I have done you? or is it rather to pick a quarrel with me, who have done you no wrong? Surely, whether it be this, or the other, I shall handle you according to your deserts.

swiftly and speedily will I return your recompense. ] Repente e vestigio, while you'le say, what's this? I will execute my fierce wrath upon you, and you shall soon feel what it is despitefully to spit in the face of heaven, and to wrestle a fall with the Almighty. See Obad. 15. God cannot bear long with sins of this high nature. He resisteth the proud persecutors.

Verse 5. Because ye have taken my silver, &c. ] Sacrilege is a second sin they here stand charged with. Ye have taken, that is, taken away, (by which obfervation, ye shall easily reconcile the Psalmist, Psal. 68.19. with the Apostle, Eph. 4.8. saith Tarnouius here) my silver and my gold, vessels consecrated to mine use and service: or mine, that is, my people's, whom ye have robbed: but it shall not thrive with you; it shall prove as the gold of Toulouse, fatal to them that had any part of it: or as Achan's wedge, that cleft his body and soul asunder

these ye have carried into your Temples, ] or Palaces, even my goodly pleasant things. my desirable goods, either to adorn your houses, or your idols, to your own bane, as Belshazzar. It is surely a snare to a man, who devoureth dedicated things: that bowseth in the bowles of the Sanctuary. And it was a sad complaint of Luther, that even in the reformed Churches, Parishes and Schools were robbed of their due maintenance: as if they meant to starve us all. The like saith Gualther in his Homily upon this Text: Non desunt pseudo-evangelici, saith He, There want not such false-Gospellers amongst us, who restore not the Church her wealth, pulled out of the Papists fingers: but make good that saying of One, Possidebant Papistae, possident Rapistae; Papists had Church-livings, and now Rapists have gotten them: like as a good Author observeth upon the battle of Montlecherye, that some lost their livings for running away, and they were given to those that ran ten miles further.

Verse 6. The children also of Judah, and the children of Jerusalem, ] The precious sons of Zion, comparable to fine gold, Lam. 4.2. with whom you were anciently confederate in the days of Solomon, 1 King. 5. and seemed to be then their prosperity-proselytes.

have ye sold unto the Grecians. ] that is, to the Gentiles in general, for so Saint Paul oft useth the word Grecians, as contradistinct ot Jews; who were barbarously sold, as if they had been brute beasts, and that into the farthest countries, that they might never ransom themselves, nor return to their native soil again. This was singular, yea savage cruelty, which the merciful God cannot abide, but will severely punish, I am. 2.13, 14. Isaiah 47.6. thou didst show them no mercy; upon the ancient hast thou very heavily laid the yoke. See the Babylonian cruelty graphically described, and accordingly recompensed, Ier. 51.34, 35, &c. The Spanish cruelty to the poor Indians is unspeakable. They have made away 50 Millions of them in 42 years, as Acosta the Jesuit testifieth; and that under pretence of converting them to the faith. They suppose they show the wretches great favor, when they do not (for their pleasure) whip them with cords, and day by day drop their naked bodies with burning bacon. Such a devil is one man to another, when set awork by the devil, and spur'd on by him. But shall they thus escape by iniquity? In thine anger cast down the people, O God. He will do it: for those words are not more a prayer, then a prophecy.

Verse 7. Behold I will raise them out of the place, &c.] Seem it never so improbable, or impossible, I will do it, saith God, and you shall see it. Behold, I will fetch home my banished, though they may seem to be as water spilled on the ground. I will make those dead bones live: and raise myself a name and a praise, by out-bidding their hopes, and marring your design of utter extermination. Ribera understands the words concerning the resurrection of the dead at the last day: because the Hebrew word properly signifieth, to raise one out of sleep. Some think it is meant of the Apostles and Martyrs, fetched out of banishment; as was John out of Patmos, Athanasius, Chrysostom, (who yet in his last banishment, by reason of the barbarous usage of the fouldiers that led him along, hired for that purpose, sweetly and blessedly breathed out his last) the English Exiles in Queen Mary's time, whereof many returned and did excellent service here. But I doubt not, saith judicious Calvin, but God intends here a spiritual gathering together of his people into one body, by the bond of faith: and this was principally fulfilled after the death of Christ, who died for that Nation: And not for that Nation only, bus that also he should gather together into one the children of God, that were scattered abroad, Joh. 11.51, 52. so that those whom God hath gathered together and caused to return ( non pedibus vel navigio, for that needs not, to Jerusalem which is above, which is the mother of us all) from the lands of the East, of the West, of the North, and of the South, shall praise the Lord together, as the Psalmist hath it.

and will return your recompense upon your own head, ] God delights to retaliate, to bloody and decitufull men especially; as were easy to instance in the Egyptians, Adonibezek, Agag, Attilius Regulus, the Roman General, who dealt most cruelly with the Carthaginians, and was shortly after as cruelly dealt with by them, when fallen into their hands. Here at home in K. Edw. the sixths time, the remembrance of Somerset much moved the people to fall from Northumberland (who had wrought his death) in his greatest attempts, and to leave him to his fatal fall: whereat also they openly rejoiced, and presented to him handkerchiefs dipt in the blood of Somerset, for whom they thought he suffered rather late, then undeserved punishment. So certain it is (saith the Histarian ) that the debts both of cruelty and mercy go never unpaid.

Verse 8. And I will sell your sons and your daughters, ] And so the scene shall be soon altered, and a strange vicissitude easily observed. But when was this done? or was it ever done? Ego putarim factum, etsi scriptura non dicat quando, saith Tarnovius: I suppose it was done, though the Scripture say not when. Others fly to Allegories, and understand the Text of the conversion of the Gentiles. I like their way best, that say. That which God did for the Churces sake, the Church itself is said to do it. For their cruelties to the Jews, God delivered these Nations up into the hands of Nebuchadnezzar first, (who had a hard tug of it, and had therefore Egypt given him for his wages) and afterwards by Alexander the Great, who took Tyre, and rased it. And this was that great service spoken of, Ezek. 29.18. wherein every head wasmade bald, and every shoulder bare, in filling up that strait of the Sea, which separated it from the Continent, before it could be taken. But taken it was, together with Sidon, and Philistia; and their children sold as far as Sabaea, which was then counted the utmost part of the known earth, Mat. 12.42. Luke 11.31. being part of Arabia the Happy, or, (as some will) the Desert. All this was done for the Jews sake, though the world little considereth it. It was enough for them, that they knew it to be so, according to this Prophecy: and that God did hereby show his high esteem of them, by avenging them of their enemies, and by thus giving men for them, and people for their life, Isaiah 43.4.

for the Lord hath spoken it. ] And will therefore surely do it: neither could their Apollo deliver them out of God's hands; though, to prevent his forsaking of them, when besieged by Alexander, the Tyrians chained and nailed that Idol of theirs to a post, that they might be sure of it. But all would not do.

Verse 9. Proclaim ye this among the Gentiles, ] Oratio tota est figurata, saith Pareus: All this following discourse is figurative; Hortatio sarcasmon habens, saith Mercer. It is an Ironicall challenge to all God's enemies, to do their worst to Christ and his Church: Somewhat like that Judge. 9.29. Increase thine Army and come out (which seems to be the challenge that Gaal sent to Abimelech, by some messenger) Or that of Rabshakeh, Isaiah 36.8. I will give thee two thousand horses, if thou be able on thy part to set riders on them: Or that, Isaiah 8.9.10.

prepare war, ] Heb. sanctify war: that is, laying aside all other business, give yourselves wholly to it: (like as at holy services they were called upon, Hoc agere, to mind the business in hand, and nothing else) as Skanderbeg did; out of whose lips, whiles he was fighting, the very blood would ftart; so earnest he was at it.

wake up the mighty men ] the Giants, the champions, such as were Goliath the Gittite, David's band of worthies, Achilles, Albertus Marquess of Brandeburg, who for his valor was called Achilles Teutonicus. Put what metal you can into these your Mighties, that they may do their utmost. But withal know that they shall soon meet with their matches, viz God's Mighty Ones mentioned verse 11.

let all the men of war draw near ] that they may join battle, and not stand daring and facing one another: as the two armies of Christians and Turks did in the days of Baldwin the second, king of Jerusalem for three months together, and then rose and returned without any notable thing done. It is the ancient and manfull fashion (saith our Chronicler) of the English (who are naturally most impatient of lingering mischiefs) to put their public quarrels quickly to the triah of the sword. Praestat semel quam semper was Caesars motto: and his property was

Verse 10. Beat your plowshares into swords ] Come with the best preparation you can make, that ye may seem (as they say of a travelling Turk) to be so many walking armouries.

let the weak say I am strong ] Come forth full and whole, young and old, weak and strong, all that are able to bear arms, without excuse. It is an ancient custom in Scotland, in cases of importance, to command the fire-cross to be carried, that is, two fire-brands set in fashion of a cross, and pitched upon the point of a spear, and proclamation is thereupon made that all men above 16 years of age, and under 60 shall come into the field to oppose the enemy. Those were desperate boys in Kets conspiracy, that at the battle nere Norwich pulled the arrows out of their own flesh, and delivered them to be shot again by the archers on their side: and those other wounded and weakened, no less desperately resolved, who being disabled almost to hold up their weapons, would strive what they could to strike their enemies: others being thrust thorough the body with a spear, would run themselves further on, to reach those that wounded them deadly. The enemies of the truth will make hard shift but they will bear arms against Christ: and, though feeble, yet will say I am strong, a Satana impulsi & armati, saith Mercer here, as being pricked on, armed and agitated by the devil, that old manslayer: according to that of Bernard, Seest thou thy persccutor outrageous, marvel not: but know, that the devil rides him, makes him run.

Verse 11. Assemble yourselves, and come all ye heathen ] Come and fetch your bane, whereof, by your forwardness to come uncalled, ye may seem to be ambitious: Judgments need not go to find you out: for you associate yourselves that ye may be broken in pieces Isa. 8.9. as at Armageddon Rev. 16.16. Come on therefore, since you will needs be so mad, and take what befalls you. Who would set the briars and thorncs against me in battle? I would go thorough them, I would burn them together, Isaiah 27.4. See Zech. 14.2, 3. (with the Notes) Ezech. 38.4, 16, 17. &c. Rev. 19.17, 18. The word here Englished Assemble, is by Rashi rendered Festinate Hasten: by others conglobamini cluster together, that ye may be the sooner cut off, that the mouth of God's sword may have its full bit, that he may make an utter end, and your affliction may not rise up the second time. Nah. 19.

thither cause thy mighty ones to come down ] i. e. Vel Angelos vel alios saith Mercer, either thine Angels (called God's mighties Psal. 103.20. Isaiah. 10.34. Psal. 68.17. where these Mighty Ones are said to make Zion as dreadful to all her enemies, as those Angels made Sinai at the delivery of the law) or other thine officers and executioners, that by thy command they may fall on, and destroy these Heathen-armies, see verse. 13. the answer to this prayer of the Prophet and the power of prayers which Luther fitly calleth bombardas & instrumenta bellica Christianorum the great ordnance and warlike weapons of Christians.

Vers. 12. Let the heathen be wakened ] Here begins God's answer to the Prophets prayer. The heathen, though at ease Zach. 1.11. and fast asleep, must be arrowsed and assembled to the valley of Jehoshaphat, where God the righteous Judge (at the Prophets request reminding him of his promise, I am come for thy words saith He to Daniel, chap. 11.12.) gets up to the Tribunal, and there sits to judge all the heathen round about. Let not us doubt of the like success of our suites: but, when wronged, run to the Judge of heaven and earth who will do us right, so we pray over the promises, as here, and not faint, though he hear long with us. This, our Savior hath taught us, by that famous parable of the unjust Judge and the importunate widow Luk. 18.2, 3. &c. wherein we may take notice of many excellent encouragements to pray down our enemies. 1. He was a Judge only; but God is our Father also. 2. He was an unrighteous Judge: But, is there unrighteousness with God. Rom. 9.14, 3. He, as he feared not God, so he cared not for man: but God is 〈 in non-Latin alphabet 〉 properly and peculiarly loving to man above other creatures, Tit. 3.4.4. He avenged the widow, as wearied out with her: and merely to be rid of her: And shall not God do as much for us, out of his love to righteousness and hatred of wickedness? 5. It was troublesome to him to be sued unto: but God is displeased with us for nothing more, then for our backwardness and bashfulness, John. 16.24. Quid est cur nihil petis? what meanest thou to ask me nothing? said Se verus to his favourite. 6. the unjust Judge had no care of his credit: but God is most tender of his glory; and delights much in that title of his, O thou that hearest prayers.

Verse 13. Put ye in the sickle, for the harvest is ripe ] It even hangs for mowing, as we say: the enemies are ready ripe for ruin: down with them therefore that they may not shed in the field, and seed again: let this valley of decision be unto them a valley of excision: let it be as a wine-press to those bunches and branches of the grapes lopped off the vine. Lacus iste locus coedis See Rev. 14.18, 19. Mat. 13.39. There is a stint set to men's sins Gen. 15.16. Zech. 5.8, 11. Mat. 23.32. with the Note there. What more beautiful to behold then a field afore harvest, then a vineyard afore the vintage? and yet how sudden an alteration, when workmen once take it in hand.

for the wickedness is great ] Here is that plainly, that before was expressed parabolically. The scripture oft expounds itself in the same text: and is everywhere its own best Interpreter.

Verse 14. Multitudes, Multitudes in the valley of decision ] Or Concision, (as Jerome and Tremellius ) or of threshing, as Piscator, in reference to Jehoshaphat, who once threshed the Moabites and Ammonites there. These multitudes are thither summoned (Turbae, Turbae adeste) or are there laid dead, even heaps upon heaps, with those Philistines Judge. 15.16. So Ibn-Ezra senseth it, and thence the name of the valley of Concision or decision: to show that there God, having passed a definitive sentence upon the Churches enemies, and a very severe one too, such as was that kind of punishment, to put men under harrowes of iron &c. 2 Sam. 12.31. Am. 1.3. would now finish the work and cut it short in righteousness. Rom. 9.28. idque cito & certo, as sure and as soon, as if that day of slaughter were at next door by.

for the day of the Lord is near ] Lyra understands it of the last day, which cannot be far off. And Diodate was of the same mind. For upon the next words

Verse 15. The Sun and the Moon shall be darkened ] he sets this note, Signs which shall go before the last judgment, Mat. 24.29. Luk. 21.25. See the Note above on chap. 2.13. The Prophets, by such forms of speech, use to decipher greatest calamities when all things look dark: as it fareth also with them that are under spiritual desertion Isaiah. 50.10. who yet are exhorted there to trust in the name of the Lord, and stay upon their God: to cast the anchour of hope, as Paul and his company did in the shipwreck Act. 27.20. when they saw neither Sun nor moon for many days together, and no small tempest lay upon them: all hope that they should be saved, being taken away.

Verse 16. The Lord also shall roar out of Zion ] Out of his church he shall terrify his enemies as the Lion doth the rest of the creatures by his dreadful roar: so that they are amazed thereat, and have no power to stir from the place. Lyra interpreteth it of that terrible Discedite Go ye cursed that shall be uttered by Christ at the last day. A sentence that breatheth out nothing better then fire and brimstone, stings and sorrows, woe, and alas, torments without end, and past imagination.

and the heavens and the earth shall shake ] The heavens with thunder, the earth with earth-quake, to the terror of the wicked, but comfort of the godly. Hag. 2.6.

for the Lord will be the hope (or, harbor ) of his people ] they shall have a good bush on their backs in the greatest tempest: they shall not be afraid though the earth be removed, and though the mountains be cast into the midst of the sea, Psal. 46.2.

Verse 17. So shall ye know that I am the Lord your God ] you shall experiement that, which, during your deep afflictions, ye made some doubt of: and were ready to say as Gideon did to the Angel, If the Lord be for us, why is it thus with us? or, as your unbelieving forefathers in the wilderness, Is God amongst us? as if that could not be, and they athirst.

dwelling in Zion ] Defending my people, and dispensing my best blessings to them. The Lord that made heaven and earth bless thee out of Zion. The blessings that come out of Zion, are far beyond those that otherwise come out of heaven and earth.

then shall Jerusalem be holy ] with a double holiness, Imputed and Imparted: the profane being purged out here in part, but hereafter in all perfection. This our Savior sweetly sets forth in those 2. parables of the tares, and of the draw-net. Mat. 13. Or, It shall be holy, that is dear to God, and under his care, favor and protection from the dominion, direption, and possession of profane Heathens.

and there shall no strangers pass through her anymore ] either to subdue her and prejudice her (as the proverb runs of the great Turk, that wherever he sets his foot, no grass grows anymore, such havoc he makes) or to fasten any filth or contagion upon her See Rev. 21.27. where St. John alludeth to this text: as all along that book he borroweth the elegancies and flowers of the Old Testament to set out the state of the New, in succeeding ages. If this promise be not so fully performed to us as we could wish, we must lay the blame upon our sins, whereby the Reformation is ensnarled, and our prosperity hindered. Behold, the Lord's hand is not shortened that it cannot save: neither his ear heavy that it cannot hear. But your iniquities have separated betwixt you and your God: and your sins have hid his face from you, that he will not hear Isaiah. 59.1, 2. Nothing intricates our actions more then sin: this is that devil in the air, that hinders our happiness: this is that Make-bate Hell-hag, Trouble-town: charm this devil, and make him fall from his heaven (which is to do hurt) and we shall inherit the promises. The godly man only prospers. Psal. 1.3.

Verse 18. The mountains shall drop down new wine ] By these hyperbolical expressions is promised plenty of all things pertaining to life and godliness; such a golden age, as the Poet describeth.

And all the rivers of Judah shall flow with waters, ] Sanctuary-waters, wholesome doctrines, such as have a healing, cooling, quenching, quickening property in them, Isaiah 44, 3. and a fountain shall come forth, ] viz. Baptism, that laver of regeneration, Tit. 3.5. that fountain opened, Zach. 13.1. that pure river of water of life, clear as crystal, that washeth away sin, Rev. 22.1. Acts 22.16.

and shall water the the valley of Shittim. ] That dry valley in the borders of Moab, near to Jordan, and not far from the dead Sea. Here it was that the Israelites defiled themselves with the daughters of Moab (as Jarchi noteth) but shall be purified and sanctified with the washing of water, by the word, Ephes. 5.26. Tarnovius renders the Text, Qui irrigabit vallem cedrorum, which shall water the valley of cedars, those choicest trees planted in the paradise of God, Psal. 92.13. For (saith He) as the Tabernacle was built and garnished of old with Shittim-wood, for the most part, Exod. 25.5. & 26.15. & 27.1. & 30.1. so is the spiritual temple, with these spiritual cedars.

Verse 19. Egypt shall be a desolation, ] By Egypt and Edom, are meant all Christ's adversaries, whether they be professed open enemies as were the Egyptians, or false brethren as the Edomites. Romists have been both, and shall therefore be desolated, Rev. 17.16. with 11.8.

For the violence against the children of Judah, ] From the very cradle of the Church, Exod. 1. yea sooner: for Esau in the very womb justled his brother Jacob, and offered violence against him, that he might lose no time.

because they have shed innocent blood in the land. ] The Saints blood is called, innocent blood; 1. Because their sins are remitted. 2. Because they are causelessly killed. And this is a land-desolating sin. The innocent blood spilled by Manasseh, brought the captivity: the Marian times, our late troubles. The blood of the Martyrs, shed by Turk and Pope (whom the Jew-Doctors understand by Egypt and Edom here) shall be the ruin of them both.

Verse 20. But Judah shall dwell forever, ] Perpetuitas Ecclesiae declaratur, saith Mercer: The perpetuity of the Church is declared, and assured. The blood of Martyrs is the seed of the Church. Christ is with his to the end of the world: and those Roman persecutors who sought to root out Christian Religion, and erected pillars in memory of what they had done, or rather attempted that way, what got they thereby but perpetual ignominy, besides the irrepairable loss of their souls, bodies, and fortunes?

Verse 21. For I will cleanse their blood that I have not cleansed, ] i. e. I will clear their consciences from dead works, from the stain and sting of all sin, that they may not question their right to these precious promises; but boldly take the comfort of them: I will say unto them, Such were some of you: but ye are washed, but ye are justified, but ye are sanctified. Be of good cheer therefore, since your sins, your bloody sins are forgiven you. Or thus, I will cleanse their blood, that is, I will declare that the blood of the godly which the world thought to have been justly spilled, was indeed innocent blood, and that they were slain without cause. This I will do, partly by rooting out and damning their enemies, and partly by clearing their innocence, and crowning their constancy. Thus Mercer, Levely, &c.

for the Lord dwelleth in Zion. ] This is the last promise, but not the least. It referreth, saith Danaus, to Christ taking our flesh; by the which he dwelt among us, being God manifest in the flesh, 1 Tim. 3.16. and Joh. 1.14. The word was made flesh, and dwelt amongst us, and we saw the glory thereof, &c. This is reserved to the last place, as the causa & cumulus felicitatis: especially since he dwelleth with his Church forever, as it is in the precedent verse, and maketh her a true Jehovah Shammah, as she is called, Ezech. 48.35.

CHAP. I.

Verse 1. T HE words of Amos, ] Not of that Amos who was father to Isaiah, (as some Ancients, for want of Hebrew, mistook it) but a man of meaner rank: rude in speech, but not in knowledge, tam sensuum nomine quam simplicitate verborum clarus, as Jerome saith of Didymus. The Jews firname him, 〈 in non-Latin alphabet 〉 , The Stammerer: as if he had been a man, not only of a low, but of a letsome language; one that had an impediment in his speech, as Mark 7.32. and this they gather from his name Amos, which signifieth a burden, as if this herds-man had had bovem in lingua, a clog upon his tongue: and could not utter himself freely. But let this pass for a Jewish tradition. True it is, that Amos is by interpretation a burden: and no less true, that the words of Amos are onerosa prophetia, the burden of the word of the Lord to Israel by Him, (See the Note on Mal. 1.1.) who is a vehement Prophet laden with reproofs and threatenings, (as Luther saith of him) such as the land was not able to bear, said that Malcontent Amaziah, who had sel in aure, his gall in his ears, as they write of some creatures. But truth must be spoken, however it be taken: neither may God's Ministers meddle with toothless truths only, (as Balac bid, Neither curse nor bless at all ) but bind heavy burdens, if need be, upon the shoulders of obstinate sinners, that may cripple their iron sinews, and make them buckle under the sense of God's unsupportable displeasure.

who was among the herdmen of Tekoah, ] He was no Prophet, neither was he a Prophets son; but an herdman and a gatherer of Sycomore fruit, chap. 7.14. and extraordinarily called to this high office, by Him who chooseth the foelish things of the world to confound the wise: and the weak things of the world, to confound the mighty, who enabled the dumb Ass to forbid his Masters madness, 2 Pet. 2.16. and sent this down-right Net-herd to deal with a brutish people, worse then the Ox an Ass that have no understanding, Psal. 32. Isaiah 1.3. Job 10.4. and who had changed the glory of the uncorruptible God into a four-footed calf, and creeping things, Rom. 1.23. Tekoah is said to be six miles from Bethlehem, twelve from Jerusalem, seituate in the tribe of Judah, 2 Chron. 11.6. Quinquius that learned Hebrew, therefore is utterly out, in saying that Tekoah was a great townin the tribe of Asher.

which he saw concerning Israel, ] He not only heard these words, but saw them in a vision: he had them by revelation from God. See the Note on, Hos. 1.1.

concerning Israel, ] Or, against Israel, that is, the ten revolted tribes, who had many Prophets sent them, to foretell their captivity. God loves to foresignifie.

In the days of Uzziah, &c. At the same time with Hosea, and Isaiah, and Micah, when Procas Sylvius was king of the Latins, and Sardanapalus of the Assyrians, as Jerome saith.

and in the days of Jeroboam, ] the second; not that funestum Iudaeis caput, that Jeroboam the son of Nebat, who caused Israel to sin. Under the reign of these two kings Judah and Israel were in great prosperity: and, bewitched therewith, applauded themselves in their impiety, as Psal. 73.5.6. This Prophet therefore is sent to rouse them and rub them up, to tell them their own, and what they should trust to.

Two years before the earthquake. ] That notable earth-quake, famous and fresh in most men's memories. Whether it sell out just then when Uzzia • attempted to offer incense, and was therefore smitten with leprosy, 2 King. 15.5. as some Ancients affirm: or whether at that instant, when Isaiah in a vision saw the Lord in his glory, and the posts of the door moved, Isaiah 6.4. as some Rabbins tell us, I have not to say. It seems to be foretold, chap. 3.5. and so terrible it was, that people fled from it, Zach. 14.5. See the Note there. Josephus maketh mention of it, in the ninth Book of his Antiquities, chap. 11. and telleth us, that half a great hill was removed by it out of its place, and carried four furlongs another way: so that the high-way was obstructed, and the kings gardens utterly marred. God, by such extraordinary works of his, sh • weth his justice and displeasure against sin, Psal. 18.8. Isaiah 13.23. as also his special mercy to his praying people, as at Antioch, in the year 529, and at Bern Anno 1584; near unto which city a certain hill, carried violently beyond and over other hills, is reported by Polanus (who lived in those parts) to have covered a whole village that had 90 families in it; one half house only excepted, wherein the master of the family with his wife and children were earnestly calling upon God. Oh the terror of the Lord! and oh the power of prayer!

Verse 2. And he said, The Lord will roar, ] This is spoken for the terror of the wicked, as the like was Joel 3.16. for the comfort of the godly. See the Note there. The word, as Moses, saves the Israelite, slays the Egyptian; and is, as the fragrancy of precious ointment: of which Oecumenius tells us, that it refresheth the Dove, but killeth the Beetle. See 2 Cor. 2.16. with the Note. The Prophet here tells Idolatrous Israel to their teeth, that God will no longer deal fairly with them as a shepherd, but fiercely as a lion: he will not only roar upon them, but rent the caul of their hearts: as the lion, together with his roar, lays his paws upon the prey. And that ye may know that these are not bug-bear terms, devised on purpose to affright silly people, and that I shoot not Fot-guns at you.

the habitations of the shepherds shall mourn, &c.] That is, all your bravery shall down: all your wealth and worldly greatness shall wither: the top of your Carmel, the Zenith of your prosperity shall be blasted, and the scene soon altered. All this the Prophet used to shepherdy, expresseth accordingly, Artis suae usus sermonibus (as it is natural for all Artists to do) but with a great deal of life and boldness. Verbis vivis, animatis sententiis, & spiritus fervore flagrantissimus, as One saith of Savanarolas Meditations upon Psal. 51.

Verse 3. For three transgressions of Damascus and for four, ] For their seven, that is, several sins, not a few: for their many and bony provocations, for their progress in sin, without mean, or measure. The Jews here note, that for three faults God will pardon a man, but let him beware of the fourth: God will not always serve man for a sinning-stock, but break off his abused patience, and proceed to punishment. Lo all these things worketh God twice and thrice with man, Job 33.29. but let him not thereupon grow over-bold: lest he pay for his presumption. Sin iterated is greatly aggravated; as cyphers added increase the sum: and though it may sleep a long time, yet it is but as a sleeping-debt not called for of many years, required at length: as Saul's sin in slaying the Gibeonites, was not punished till forty years after: as Joab's killing of Abner, slept all David's days, &c. Now, lest Israel looking upon Syria yet flourishing, should promise themselves like impunity, they are here thus threatened.

I will not turn away the punishment thereof, ] but pay them home for the new and the old; yea, for the old by occasion of the new; for their obstinate and incurable wickedness, I will punish them seven times more, and seven times more, and seven to that, Lev. 26.24. &c. and so hang them up, as it were, in gibbers, for a warning to Israel, that they may wash their feet in the blood of these Heathens, and redeem their own sorrows.

because they have threshed Gileaed, ] i. e. the Gileadites whom they had taken captive, and thus cruelly entreated. See 2 King. 13.7. and 10.32. where it appeareth, that all this was done, not without the Lord: which yet is no excuse to Hazaels cruelty. That Conquerors were wont to use this kind of torment and punishment, see 2 Sam. 12.31. But that David should do so, is some wonder: he was hardly recovered of his late foul fall: and thence haply, so much harshness. Certain it is, that the merciful God abhorreth cruelty toward his creature; and severely punisheth it: such as was this of Hazael toward Israel, foretold by Elisha, 2 King. 8.12. and afterwards of Ptolemy Lathurus King of Egypt, who slew 30000. Jews at once: and forced the rest to eat up their dead carcasses. So that barbarous Duke of Alva, roasted some of his prisoners to death, starved others, and that even after quarter: saying, though he promised to give them their lives, he did not promise to find them meat. Dio telleth us of the Jews that dwelt about Cyrene, in the days of Trajan; that they slaughtered a great sort of Romans and Greeks after a miserable manner; sawing them down the middle from the crown of the head, tearing their flesh with their teeth, smearing themselves with their blood, and wearing their skins for coverings, &c. so that 200000 people perished there: and besides in Egypt, and Cyprus, 240000, by the like abhorrid cruelty, and about the same time, by the same hands. Beware of men, Mat. 10.

Verse 4. But I will send a fire into the house of Hazael, ] Sin doth as naturally draw judgments, to it, as the load-stone doth iron, or turpentine fire: and heinous sins, heaviest judgments, devouring plagues: Such as are the fire of war, Psal. 78.63. pestilence, Lev. 10.3. foreign enemies, Num. 21.28. Jer. 48.45. homebred conspiracies, Judge. 9.15, 20. besides the fire of hell, whereof all miseries here are but typical. Let men kiss the Son therefore, lest God's anger be kindled: and get the spirit of judgment, and of burning, that they may dwell with everlasting burnings. For even our God is a consuming fire, Heb. 12.29.

Verse 5. I will break also the bar of Damascus, ] i. e. their power and might, all strength defensive, or offensive, and so make way for the enemy into the city, give him a fair entrance without resistance. It is God that orders the battle, and renders men's attempts vain, or prosperous, Isaiah 54. ult. Jer. 50.9. whencesoever the sword comes, it is bathed in heaven, Esa. 34.5.

and cut off the inhabitant from the plain of Aven. ] Campus idoli, the plain, or valley of idols (so Mercer rendereth it) that is, of Syria given to idolatry; or Damascus, a very Poneropolis, and therefore ripe for ruin.

and him that holdeth the scepter, ] A plain periphrasis of a king, (called oft by Homer, 〈 in non-Latin alphabet 〉 , Scepter-bearer ) or of him that was to succeed in the kingdom. The French call him Dolphin, the Spaniards, Jnfant, &c. Our Henry the second, crowned his eldest son Henry, while he was yet alive, and put the Scepter into his hand: which made his ambition quite turn off his obedience.

from the house of Eden, ] Or, of pleasure, the kings palace, a very paradise. God denieth not great men their lawful pleasures, for refreshment, amidst their weighty businesses, &c. but yet they must remember St. James his charge against the Grandees of his time, Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts. as in a day of slaughter, or of good cheer. And that of Abraham to Dives, Son remember that thou in thy life time receivedst thy good things &c. Luk. 16.25. which text Gregory the great could never read, but his heart aked with fear, lest it should be his own case. It is well observed, that Philedoni Lovers of pleasures are set as last and worst of those wicked ones, 2 Tim. 3.4. Solomon is blamed for spending thirteen years in building his house, and planting those paradises about it, Eccle. 2.5.

and the people of Syria shall go into captivity unto Kir ] A place of Media, called by other Authors Cyrrha, or (as others think Cyrene in Egypt, or Afrrica. This was fulfilled 50. years after by Tiglath Pileser.

saith the Lord ] who spake the word and it was done Psal. 33.9. and 148.5. And what wonder, when his Fiat only made the world, and he can as easily unmake it, if he please.

Verse 6. For three transgressions ] See the Note on ver. 3.

of Gaza ] One of the five chief cities or Satrapies of the Philistines; an ancient name, Gen. 10.19. Deut. 2.23. 1 Sam. 6.17. and not so first called by Cambyses, making it his Magazine, when he marched against Egypt, as Mela would persuade us.

I will not turn away ] Or I will not convert them, as some render it (so verse 2.9. &c.) i. e. non reducam ad misericordiam suam, I will show them no mercy: but they shall have an evil, an only evil Ezek. 7.5. without mixture of mercy. This is punishment enough.

because they carried away captive the whole captivity ] This cruely God singleth out (as before) as a singular sin that shall be surely punished. Now that is called a whole or perfect deportation, when none escapeth; but all of all sorts, sexes, and sizes, are carried away, as by a sweeping rain, or universal deluge. Jer 13.19 Judab shall be carried away captive all of it: it shall be wholly carried away captive. Whether this were Judah or Israel that was so inhumanely dealt with by the Philistines, we find not. Something like it we read 2 Chron. 21.16, 17. Joel. 3.6. See the Note there.

to deliver them up to Edom ] Or to shut them up in Edom, their most inveterate deadly enemy; to whom the Philistines delivered or sold them on this condition or bargain, that they should hold them there in perpetual and irrevocable slavery.

Verse 7. But I will send a fire ] i. e. an enemy, saith Drusius, which, as a fire, shall consume all. This was fulfilled by Uzziah 2 Chron. 26.6. whence it was afterward called Gaza which is desert, Act. 8.26.

which shall devour the palaces thereof ] built likely in the blood of the poor afflicted, and having sin at the bottom, which blew up all at length, as the voice from heaven said to Phocas, who likewise laid his foundation in blood. See the Note on verse 4.

Verse 8. And I will cut off the inhabitant from Ashed ] These other four Satrapies of the Philistines ( Gath is not mentioned, because haply Time had now triumphed over it, so that it lived by fame only) were the worse likely, and fared the worse for Gaza 's ill neighbourhood: like as Hamath did for Damascus Zech. 9.2.

and I will turn mine hand ] Not in mercy as Zech. 13.7. but for further miscief; I will have a double blow at Ekron, where Beelzebub the Grandiabolo is worshipped, Iterabo plagam: and when I have done with the rest, I will begin again with Ekron; Acheronta movebo.

and the remnant of the Philistines ] This is dreadful, but due to them, and just upon them for their savage dealing with Israel verse 6. This was fulfilled by Hezekiah conquering all that country 2 King. 18.8. See Josephus lib. 9. cap. 13.

Verse 9. For three transgressions of Tyrus ] That crown of the sea Isaiah. 23.8. mediâ insuperabilis undâ, till Alexanders time, who joined it to Continent, and afterwards ruined it. Charged it is here, as those before, 1. with incurable obstinacy. 2. with extreme cruelty.

because they delivered up the whole captivity ] which either themselves had taken, or that had fled to them for refuge in some common calamity: but were betrayed by them into the hands of their bitterest enemies. See verse 6. and acknowledge the truth of that divine proverb. The tender mercies of the wicked are cruel: they help their clients no otherwise, then the wolf in the fable helped the sheep of his cough, by sucking his blood.

and have not remembered the brotherly covenant ] that passed of old betwixt David Solomon, and Hiram their king. Or rather, that between Jacob and Esau and their respective posterity, which the Tyrians should have promoted by laboring a reconciliation betwixt these dissenting brethren: but they contrariwise blew up the coals, and rather stirred up more strife then stinted it. They called not to mind what unity and amity ought to be between people so near allied: and what good offices they should therefore have done for them.

Verse 10. Therefore I will send a fire upon the walls of Tyrus ] This was fulfilled shortly after in the war that Shalmaneser waged against the Tyrians, whereof see Joseph: lib. 9. chap. 14. Or in Nebuchadnezzar's war with them, whereof read Ezech. 29.18. Jer. 27.3. and 47.4. Joseph: cont. Appion. lib. 2. Or Alexanders, Curt: lib. 4. Justin. lib. 11. It is good for men to tremble at God's judgments whiles they hang in the threatenings, as Josiah did: and not to tempt the Spirit of the Lord, as Ananias and Sapphira did Act. 5.9. by putting it to the proof, whether he will be dicti sui Dominus as good as his word.

Verse 11. For three transgressions of Edom &c. ] i. e. of the Edomites, the Rabbin's understand the Romists those false-brethren the Popes blood-hounds. See the parallel made by D. Taylor in his sermon called the Romish Edomite.

because he did pursue his brother with the sword ] First when he drove him from house and home for fear of his life, which he threatened to take from him Gen. 27. and afterwards came against him (returning home-wards) with four hundred cutthroates at his heels Gen. 32.6, 8. to smite the mother with the children, ver. 11. Next in his posterity, those sworn swordmen of the devil: that denied God's Israel passage in the wilderness, coming out against him with much people, and with a strong hand Num. 20.20. to his great discouragement Num. 21.4. And ever after, bote him an aking tooth, and waited him a shrewd turn; joining with the enemy, and taking all advantages of mischief. See 2 Chron. 28.17. Psal. 137.7. Obad. 10.11. Malice is commonly hereditary, and runs in the blood. And (as we use to say of Runnet) the older it is, the stronger.

and did cast off all pity ] Heb. corrupted his compassions, forgot his brotherhood, banished natural affection out of his bosom, and put off all humanity. The Rabbin's tell us, that out of the profaneness of his Spirit Esau put away his circumcision, by drawing up again the foreskin with a Surgeons instrument. Whether this were so or not, I have not to say: but that he corrupted his compassions (if any ever he had) violated the law of nature, and abolished the bowels of a brother, the brotherly covenant, this text assureth us; even all the affections, duties, and respects of blood and nature by which he was bound. His grandfather Abraham could say to his nephew Lot, Let there be no difference between thee and me; for we are brethren, Gen. 13.8. This one consideration was retentive enough, cooler sufficient to his choler: it was even as the Angel that stayed his hand when the blow was coming, Gen. 22. It should have been so with Edom: good blood would not have belied itself: But he had lost his brotherly bowels, and even put off manhood: he had wiped out all stirrings of good nature, as a man wipeth a dish, wiping it and turning it upside down, as the scripture speaketh in another case: or as when a man emptieth wine out of a cup, the sides are yet moist: but when it is rinsed and wiped, there remains not the least taste or tincture.

and his anger did tear perpetually ] i. e. He in his anger did tear, as a beast of prey, and rage without intermission. The enemies of the Church do so still: such is their implacable hatred against God and his truth: they eat up God's people as they eat bread, yea they tread down and tear in pieces, as if there were none to deliver. At the Town of Barre in France, when it was taken by the Papists, all kind of cruelty was used, saith Mr. Fox: children were cut up, and the guts of some of them and hearts pulled out, which in rage they tare and gnawed with their teeth. The Italians likewise which served the king there did for hatred of religion break forth into such fury, that they did rip up a living child, and took his liver being as yet red hot, and eat it as meat. Erasmus tells of an Augustine friar, who openly in the pulpit at Antwerp wished, that Luther were there, that he might bite out his throat with his teeh. And Friar Brusierd in a conference with Bilney brake out into these angry words: But that I believe and know that God and all his saints will take revengement everlasting on thee, I would surely with these nails of mine be thy death. Pray therefore with David, Deliver not the soul of thy turtle dove to these destroyers &c. Cursed be their anger, for it is fierce: and their wrath for it is cruel.

and kept his wrath forever ] Though himself was mortal, yet his wrath, might seem to be immortal: as was Hanibals against the Romans, and our Edward the first against the Scots: against whom being about to march, he adjured his son and Nobles, that, that if he died in his journey into Scotland, they should carry his corpse with them about Scotland, and not suffer it to be enterred, till they had absolutely subdued the country. Anger may rush into a wise man's bosom, but should not rest there. Eccle. 7.9. for it corrupteth the heart, as vinegar doth the vessel wherein it long continueth; Of the Athenians it was said, that their anger was 〈 in non-Latin alphabet 〉 everlasting; but that was but small to their condemnation. Thou shalt neither revenge nor remember ill turns Lev. 19.18. where servare is put for servare iram to keep, for to keep ones anger: to show that there is nothing that a man is more ready to keep; as being a vindictive creature; Arestotle saith (but absurdly) that it is more manly to be revenged, then to be reconciled: and this the world calleth manhood: but indeed it is doghood rather. The manlier any man is, the milder and more merciful, as David 2 Sam. 1.12. And Julius Caesar, when he had Pompey 's head presented to him, wept, and said, Non mihi placet vindicta sed victoria, I seek not revenge but victory. And the Apostle purposely disgraceth revenge of injury by a word that signifieth disgrace, loss of victory, or impotency of mind. Thunder, hail, tempest, neither trouble nor hurt celestial bodies: no more doth anger, great minds. Edom was short-spirited, soon kindled, and not easily appeased; his wrath kept no bounds, as the word here used importeth: his coals were coals of Juniper, fierce and long lasting: his fire not elementary, but culinary; nourished by low and unworthy considerations: a fruit of the flesh, and such as excludes out of heaven Gal. 5.20, 21. It was not the passion, but the habit of hatred which St. James calleth the devil Jam. 4.7. and St. Paul counselleth men not to give place to that devil: and for that end, not to let the Sun go down upon their wrath Ephe. 6.26. See Ezech: 35.5. where Edom is charged with a perpetual hatre, and therefore threatened with blood, and desolation, as here.

Verse 12. But I will send a fire ] A fierce enemy, ut supra. The inhabitants of Teman and Bozra, together with other the posterity of Esau, were famous for power and policy Obad. 8.9. Ier. 49.7. Esa. 34.6. But there is no wisdom, might nor counsel against the Lord Prov. 21.30, 31. He can make fools and babies of the Churches enemies: he can fire out their malice &c.

Verse 13. I will not turn away the punishment thereof ] Or I will not turn and reduce him to myself by repentance, that I may show him mercy, as Lam. 5.22. Ier. 31.18. but harden his heart, and hasten his destruction.

because they have ripped up the women with child ] Immane facinus, & vicinis indignum, saith Mercer, A cruel fact, and the worse, because done by so near neighbors, and allyes; thus to kill two at one blow, and those also innocent and impotent, and such as they ought to have spared by the law of nature, and of nations: and all this, merely out of covetousness and ambition.

That they might enlarge their border ] but first root out the little ones, that else might hereafter claim and recover their fathers possessions. So at the Sicilian vespers they ripped up their own women that were with child by the French: that no French blood might remain amongst them. See the Note on Hos. 13.16. and learn to detest covetousness, that root of all evil, 1 Tim. 6.10. Better converse with a Canibal, then with a truly covetous caytiffe: and more courtesy you may expect.

Verse 14. But I will kindle a fire &c. ] with mine own hands (not only send a fire, as before verse. 10.12.) as Charles 5. Emperor of Germany, (when it was told him how that Farnesius the Popes General had ravished certain Ladies) brake out into these hot words: If I had the villain here, I would kill him with mine own hands: neither was he ever heard to speak anything with so great anger, in all his days.

with shooting in the day of battle ] Cum clangore, velululatu with noise of trumpets and soldiers, so terrible, haply, as that in the bloody fight betwixt the great Turk Amurath 3. and Lazarus Despot of Servia: where the noise was so great, that the wild beasts in the mountains stood astonied, and the birds fell to the earth amazed thereat.

with a tempest ] i. e. with incredible swiftness, and all on the sudden: and so the more terrible, because impetuous.

Verse 15. And their king shall go into captivity ] Where he may find as little favor as Zedekiab did with Nebuchadnezzar, Valerian with Sapores the Persian, Baiazet with Tamerlan the Scythian: and not so much as Gilimer king of Vandals with Bellizarius, of whom he requested (and obtained) these three things, a loaf, a spunge, and an harp: a loaf to relieve him, a spunge to wipe his weeping eyes, and an harp to cheer him up in his captivity.

He and his Princes together ] Lord's and losels shall fare alike: the sword spares neither: And in hell Potentes potenter torquebuntur Mighty men shall be mightily tormented.

CHAP. II.

Verse 1. FOr three transgressions &c. ] Or Malicious wickednesses with an high hand committed, and heaped up to that height. See chap. 1.3.

because he burnt the bones of the king if Edom ] A wicked man, but yet a man: and God (who is a lover of mankind) shows himself sensible of the injuries and indignities done but to his dead body: such an enemy he is to cruelty to his creatures. That Mesa king of Moab bore a special edge against the king of Edom, sought to break thorough the army to him but could not, and afterwards sacrificed his son and heir whom he had taken in that sally made upon the king of Edom's quarters, we read 2 King. 3.26, 27. There are some that think that at another time, overcoming the Edomites, he digged up the bones of that king out of his sepulcher, he burnt them to lime, that is prorsus, perfectissime & absolutissime as some sense it, to ashes and cinders as Isaiah. 33.12. or (for greater revenge, and contempt,) be whitelimed the walls of his palace therewith, as Gen. 11.3. Psal. 69.23. Isaiah. 22.21. Thus, in that horrid massacre of Paris, they cut of the Admiral's head (whom before they had murdered) and presented it to the Q. mother; who, balming it, sent it for a present to the Pope, who thereupon caused the Massacre to be pictured in the Vatican hall: under one side is Colignij & sociorum caedes, On the other, Rex Colignij caedem probat. The king himself (viz Charles 9.) beholding the bloody bodies of those then massacred: and feeding his eye on so woeful a spectacle, breathed out this bloody speech Quam bonus est odor hostis mortui. How sweet is the smell of a slain enemy: another hell-hag said upon a like occasion, that she never beheld so goodly a piece of tapesstry, as the faces of those butchered Saints. This insulting over the dead is, that piece of cruelty which the church complaineth of Psal. 79.2. Cornelius a Lapide upon this text cries out of it as an inhumane and shameful thing both because the honor of sepulture is the last dues of the dead; and also because this is to fight with dead carcasses. Yet this hath been practiced by one Pope against another, and by many of the Popes Champions here in England, who unburied and burnt the bodies of Paulus Phagius, Peter Martyrs wife, and many others: Cardinal Wolsey had a purpose (had he not been prevented by death) to have taken up King Henries body at Windsor, and to have burnt it. How much better Charles the fifth (yet no friend to the Reformation, but a prudent Prince) who entering Wittenburg as a Conqueror, and being importuned to dig up the dead bodies of Luther, and other Reformers, refused to violate their graves, and sent away Melancthon, Pomeran, and some other eminent Preachers unhurt, not so much as once forbidding them to publish openly the doctrine that they professed? Cambyses heareth ill among all men for his digging up the dead body of Amasis King of Egypt, and causing it to be whipt and brickt; and Sylla for the like cruelty to C. Marius. Of all fowl we most hate and detest the Crowes; and of all beasts, the Jackal's (a kind of • oxes in Barbarie ) because the one digs up the graves, and devours the flesh, and the other picks out the eyes of the dead. Hinc moraliter disce, saith a Lapide, Learn hence also what a baseness it is to tear and deface the good names of those that are dead: to fly-blow their names is worse then to burn their bones to lime. And yet among many other men of mark that might be instanced, Melancthon mortuus tantùm non ut blasphemus in Deum cruci a •• igitur, saith Zanchius: not Papists, but Lutherans laid blasphemy to his charge after his death, whom all Christendom worthily honored for his learning and piety.

Verse 2. But I will send a fire, ] See Chap. 1.4.

and it shall devour the palaces of Kerioth, ] A city so fair and large that it hath a plural name, which signifieth cities, by way of excellency: as Athens was called the Greece of Greece; Rome, the Epitome of the world, &c.

and Moab shall die with tumult, ] with all these together, on an huddle, as it were: they are here set down by an elegant Asyndeton, to set forth the suddenness and terror of the judgment threatened. They shall be stormed, and have no quarter given them. Here Osiander noteth, that it is one of the many punishments of sin, for a man not to die in his bed, but in battle. It was promised to Josiah, he should die in peace. True it is, he died in battle: but he died before that general desolation that followed shortly after. (for indeed, with him died all the prosperity of that people) And besides, his weeping and humiliation had altered the very nature of the trouble, and made war to be peace to him.

Verse 3. And I will cut off the Judge, ] i. e. the king, who sometimes sits himself in Judgment, as K. Hen. 8. did here, at the condemnation of Lambert Martyr: as the King of Persia doth oft at this day. I have seen him (saith a traveler) many times to alight from his horse, only to do justice to a poor body. The Grand Signior himself sits one day in the week to receive the poor's petitions, and punish the faulty Grandees about him. For as he stiles himself, Awlem Pe • awh, that is, the worlds refuge: so he would have the world to take notice, that such as lament unto him, shall be sure to have redress and succor from him, although his Ministers fail them, or abuse them, through their injustice: Hence, few Visiers die in their beds.

from the midst thereof. ] i. e. of Kerioth, the chief city where the Court was kept, as Kimch • saith, with a great deal of pomp and pride. We have heard of the pride of Moab. See Ier. 48.7, 11, 14, 18. Zeph. 2.8, 10. It was their national sin, and fore-runner of their fall.

Verse 4. For three transgressions of Judah, ] who were therefore worse then the above-mentioned Nations, because they ought to have been better. Beset they were with enemies round about, who dealt cruelly with them: and this should have made them to cleave more close to God: these horns pushing and scattering them, should have pushed them home to him: but it proved otherwise. For Judah also is found to to be incorrigibly flagitious, guilty, as the former, of three transgressions and of four, &c. worse in them then in others, because in Judah was God known, and to them were committed the Oracles of God, whom they might hear eftsoons screeking out unto them, when they were putting forth their hands to wickedness, Oh do not this abominable thing. But they tanquam monstra marina, as One saith, like so many Sea-Monsters passed by God's words with a deaf ear.

They despised the law of the Lord, ] They would none of his counsel: they liked well to live in God's good land, but not to live by God's good laws: like those in the Gospel, they rejected the counsel of God within themselves, and that with scorn and disdain, as the word here used signifieth. See the Note on Hos. 6.6.

and have not kept his commandments, ] though holy, just, and good, though such, as if a man keep them, (be it but Evangelically, si faciat, etia • si non perficiat) he shall live in them, by a life of grace, as the flame lives in the oil, or the creature by his food: Though in keeping thereof (how much more for keeping thereof?) there is great reward, Psal. 19.11.

and their lies caused them, ] that is, their idols (as the Vulgar well rendereth it) and their will-worships: their new inventions, and good intentions, thereby to serve and please God. These are properly called lies: because contrary to the law of truth (whereto they are here opposed) and to David's practice, who did the truth, 1 John. 1.6. and could safely say, I hate and abhor lying: but thy law do I love, Psal. 119.163. and ver. 104. Through thy precepts I get understanding: therefore I hate every false way.

after the which their fathers have walked. ] So that they are a race of Rebels, a seed of evil-doers, and do fill up the measure of their fathers sins, till wrath come upon them to the utmost. This is no small aggravation, Ezek. 20.30. Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations. See Acts 7.51. Must I be provoked by you from one generation to another.

Vers. 5. But I will send a fire upon Judah. ] They shall also bear the punishment of their iniquities, yet is it not said as ver. 2. that Judah shall die with tumult, &c. God will make a difference in his dealings with his own and others, his sons and his slaves, these shall totally and finally be consumed at once, Nah. 1.9. not so the Saints. The remnant of the Philistines shall perish, Am. 1.8. But of Judah a remnant shall be still reserved, for royal use, Isai. 11.11, 16.

Ver. 6. For three transgressions of Israel, &c,] The ten Tribes come in last: lest they (with whom his main business lay, and to whom he will hence-forth apply himself) should conceit themselves privileged, because for present prospered: lest they should read, or hear the menaces of God's mouth, as men do the old stories of foreign wars, that nothing concern them.

because they sold the righteous for silver, ] Even God's own pasture-sheep, that had golden-fleeces, precious souls: these they made sale of for a little money, which ever was, and still is a common medler; and drives the bargain, and business to an upshot. Money, saith One, is the worlds great Monarch, and bears most Mastery: whence it is, that the Hebrew word Adarcon, used for money, 1 Chron. 29.7. Isaiah 8.27. comes of Adar, strong, or mighty, and Con, to prepare: to show that a moneyed man is a mighty man, as this world goes. Unless we may say of money, as one doth wittily of Sardanapalus, the last of the Assyrian. Monarchs: Sardanapalus, saith He, had a terrible name. Sar noteth a Prince, Dan a Judge, Niphal an overthrower, or Conqueror: no otherwise appliable to him, but that his Luxury was the overthrow of both Sovereignty and Judgment. So is money mighty and well prepared, but it is to blind the eyes of the wise, and to pervert the matters of the righteous, Deut. 16.10. who because not so well underlaid as his adversary, lies long languishing many times at Hopes hospital; as that lame man did at the pool of Bethesda, but might not be sped, because (for want, belike, of stirring Angels) he could get none to put him into the Pool immediately after the Angel had stirred it. That was a sad complaint made by the Prophet Habakkuk, chap. 1.4. Behold the law is slacked, and judgment doth never go forth: for the wicked doth circumvent the righteous, viz. by his bribery and baseness, therefore wrong judgment proceedeth. A Judge is to retain the decency and gravity of the Law; yea of the Law-maker, with whom their is none iniquity, nor respect of persons, nor taking of gifts, 2 Chron. 19.7. Nec prece, nec precio, should be the Magistrates Motto: he should be above all price or sale.

and the poor for a pair of shoes, ] For a cup of wine, Joel 3.3. for handfulls of barley, or pieces of bread, Ezek. 13.19. for a thing of nothing, so base they were grown at length: a very small deal of gain would win them over. See chap. 8.6. At first, a little matter would not hire them: it must be silver, and a considerable sum too; as an harlot, that requires at first no small reward: but afterwards prostituteth herself light-cheap to all comers. Sin seemeth modest and maidenly at first: but meddle not, for it sooneth woadeth an impudency in men's foreheads, and debaucheth them.

Vers. 7. That pant after the dust of the earth on the head of the poor: ] Covetousness is craving, and cruel: it rides without reins, as Balaam did after the wages of wickedness; and cares not whose head it rides over, to compass commodity. Yea it panteth after the dust of the earth, on the head of the poor, as desirous not only to lay them in the dust, but to lay them a-bleeding, and a-dying there. They gape over the head (or life) of the poor, in the dust of the earth (so some read the words) as devising to destroy them. A poor man's lively hood is his life, Mar. 12. ult. Luke 8.43. for a poor man in his house is like a snail in a shell; crush that and you kill him. These cormorants earnestly desired, and endeavored to bring dust upon poor men's heads (the garb of those that were in heaviness, Job 2.12. Ezech. 27.30. Lam. 2.20.) by their oppressions and injustice; yea to bring them down to the dust of death, to set them as far under ground, as now they were above. Lo this they do as greedily, and as greatly desire, as serpents and other hot creatures covet the fresh air, to cool their scorched entrails. See Ier. 14.6. Job 5.5. and 7.2. It is said of Saul the persecutor, that he breathed out threatenings against the Church, Acts 9.1. as a tired Wolf, that wearied with worrying the flock, lieth panting for breath. So Bonner whipt the poor Martyrs, till he was breathless. Some Interpreters note out of Joseph Ben Gorion, that there was an old custom, that those that were accused before the Judges, should be arrayed in black, and have their heads covered with dust. And hence they conceive the sense to be this. That pant, i. e. that earnestly desire that such poor men may be accused by the rich, of whom they may receive gifts to pervert judgment. And this they think to be confirmed by the following words.

they turn aside (or pervent) the way of the meek, ] that is, the cause, business, judgment of the modest, and self-denying poor, the subject of rich men's injuries, (for most part) and unreasonable oppressions, Jam. 2.6. A crow will stand upon a sheep's back, pulling off wool from her side: she durst not do so to a wolf, or a mastiff. Even reasonless creatures know whom they may be bold with: so do wicked oppressors. The meek by pocketting up one wrong, invite another. Ye have condemned and killed the just: and he doth not resist you, Jam. 5.6. Ye not only rob, but ravish the poor, that are fallen into your nets, Psal. 10.9. ye do even whatsoever you please to them, as One Martyr said of John the Baptist, that he was put to death, as if God had been nothing aware of him.

and a man and his father will go in, &c.] by an horrible (if not incestuous) filthiness; such as Heathens by the light of nature condemned and execrated, 1 Cor. 5.1. The Indians abhor it; showing themselves in respect of the incestuous Spaniards amongst them, as the Scythians in respect of the Grecians, whom they so far excelled in life, as they were short of them in learning. Am I a dog, said Abner to Isbbosheth, 2 Sam. 3. that is, so impudently and excessively lustful as a dog is, so scalded in his own grease, Rom. 1.27. Some libidinous sensualists put off all manhood, become dogs, worse then dogs: following their harlots, styled in Scripture, saltbitches, Deut. 23.18. such as having abandoned both the fear of God, and shame of the world, care not whom they admit, father, son, any one, everyone.

to profane my holy name. ] As if I were Author, or Fautour of such cruelties and villainies. This is to take God's name in vain, Prov. 30.9. yea this is to blaspheme, 1 Tim. 1.20. by breaking down the banks of blasphemy, and causing the enemies of the truth to speak evil with open mouth, as they did in David's days 2 Sam. 12.14. And in Paul's days, Rom. 2.24. And in Origen's days, Nunc male audiunt castiganturque vulgo Christiani; quod vitia sub obtentu nominis Dei celent, &c. saith He, Christians and their religion heareth ill among Heathens, by reason of their impious and impure lives, and their conversation not becoming the Gospel of Christ, Philip. 1.27. Of such carnal Gospellers it may be truly said, as Diogenes said to Antipater (who being vicious wore a white cloke, the ensign of innocence) that they do virtut is stragulam pudefacere put honesty to an open shame, bring contempt upon God and his ways &c.

Verse 8. And they lay themselves down upon clothes ] i. e. table-carpets, or bedcoverlets laid under those that sit at meat: whether on the ground, with their legs gathered under them (as the Turkish Bashawes do to this day, and the Trojans of old- stratoque super discumbitur ostro ) or at beds or tables, leaning on the left elbow Esth. 1.6. and 7, 8. John. 13.28. Et cubito remanete presso.

laid to pledge ] These should have been restored and not detained beyond the time prescribed Deut. 24.12, 13. Exod. 22.26, 27.

by every altar ] It was their fashion to feast in their Idol-temples 1. Cor. 8.10. and 10.21. See Horat. Oda. 37. lib. 1. And this in imitation, belike of God's people, who were commanded to feast before the Lord, in the place that he should choose to place his name in. See Deut. 14.23.26. 1 Sam. 1.3, 4. &c. And here Paucis verbis multiplex scelus arguit, saith Gualther, in few words he accuseth them of much wickedness.

and they drink the wine of the condemned in the house of their God ] A God they have of their own devising, a wooden God, and such as if he had but a pair of horns clapt on his head, might make an excellent devil, (as the Major of Dancaster told the wise men of Cockram in Q. Mary's days, that came to complain of the Carver for making them an ugly Crucifix) Next they drink wine in the house of their God, besides their drink-offerings (which David's soul hated Psal. 16.4.) they had their drunken compotations in their Idol-temples, as now they say in the Isle of Sardinia after mass done, they fall to drinking and dancing in the midst of the Church: singing in the mean time songs too immodest for an Alehouse. Lastly,

they drink the wine of the condemned ] or of such as they have fined or mulcted, for not coming along with them to the Idol-temples. Diodate rendereth it, the wine of the amercements, that is bought with such money as they have unjustly amerced and condemned the innocent in. There are that here understood that wine that was wont to be given to malefactors led to execution Prov. 31.6. to cheer them up: but these wretches drank it off from them. The former sense is the better.

Verse 9. Yet destroyed I the Amorite before them ] It is not usual with God to hit men in the teeth with what he hath done for them Jam. 1.5. unless in case of unthankfulness, as here. Then indeed people shall hear of what they have had; and be taught the worth of good turns by the want of them. Good turns aggravate unkindnesses: and our offenses are not a little increased by our obligations. Hence this approbation; and it is as if God should say: This people hath not only done the evils afore-mentioned, but also after the receipt of mercies without measure and many miraculous deliverances; as if I had even hired them to be wicked: and as if that were to pass for truth which the snake in the fable said to the country man, that had shown it kindness, Summum premium pro summo beneficio est Ingratitudo. In the year 1245. the Pope was denied entrance into England: it being said that the Pope was but like a mouse in a fachell, or a snake in ones bosom, who did but ill repay their hostess for their lodging. God had done exceeding much for this perverse people: and this they now hear of with stomach enough, as well they deserved. At Athens, if a servant proved ungrateful, for his manumission, his master had an action 〈 in non-Latin alphabet 〉 against him: and might recover him again into bondage. Lycurgus the Lacedaemonian law-giver would not make a law against Ingratitude: as holding it monstrous not to requite a kindness, not to acknowledge a good turn. The old Romans decreed that such as were found guilty of this fault, should be cast: alive to the Cormorant, to be pulled in pieces and devoured. Our Savior f •• lie yokes together the evil, and the unthankful Luk. 6.35. and God here sums up all this people's sins in this One, as the Epitome of all the rest.

yet I destroyed the Amorite ] when once his iniquity was full Gen. 15. when he had filled the land from corner to corner with his uncleanness Ezrh. 9.11. then sent I my hornets before them, which drove them out before them. But not with their sword nor with their bow. Josh. 24.12. See this thankfully acknowledged by this Church, after she had paid for her learning, Psal. 44.2, 3. with 9.10.

whose height was like the height of the Cedars &c. ] For stature and strength they seemed insuperable, Num. 13.28. &c. But God soon topt them and tamed them, he took them a link lower, and made them know themselves to be but men. Psal. 9.20. or if trees, cedars, oakes (as Plato saith of man, that he is but arbor inversa ) yet,

I destroyed his fruit from above, and his root from beneath ] I left him little enough to be proud of: less then Nebuchadnezzar, who had a stump left, and was reserved for royal State again Dan. 4.15. God cut off these Amorites, that is, all the seven nations, head and tail, root and branch, old and young together Deut. 7.2. Josh. 6.21. (Behold the severity of God, ) as if he had forgotten that forepart of his back-parts Jehovah, Jehovah, gracious, merciful &c. and had taken up that Emperors Motto, Fiat justitia, pereat mundus, Let Justice be done, though never so many be undone.

Verse 10. Also I brought you up from the land of Egypt ] which lies lower then Judea: as doth also mystical Egypt then Jerusalem, which is above, which is the mother of us all. To what great preferments and privileges God's people are now brought up by Christ, See Heb. 12.22, 23, 24. and cry out with that noble Athenian 〈 in non-Latin alphabet 〉 from how great miseries to what great mercies are we advanced? Even from darkness to light, from the power of Satan to God: that we may receive forgiveness of sins and inheritance among the Saints &c. And shall we then again break God's commandments? Ezra, 9.14. Or say, We are delivered to do all these abominations Ier. 7.10. Would not the heaven sweat over us, and the earth cleave under us, yea hell gape for us upon such an entertainment of divine bounty.

and led you forty years through the wilderness ] led you all along in my hand as an horse in the wilderness, that ye should not stumble Isaiah. 63.13. Led you, and fed you, daily and daintily, sending you in Angels food, and then setting the flint abroach that you might not pine and perish in that vast howling wilderness Deut. 32.10. Besides that, I there bore with your evil manners, Act. 13.18. as a mother bears with her child's frowardness, or as an husband bears with his wives crossness, which he knows he must either tollere, or tolerare, cure or cover.

to possess the land of the Amorite ] to fit you for such a mercy, to humble you, to prove you, and to do you good at the latter end, Deut. 8.16. God knows the height of our spirits, and the naughtiness of our natures &c. how ill able men's brains are to bear a cup of prosperity: and how soon their hearts are lifted up with their estates, as a boat that riseth with the rising of the water. God therefore usually brings his people into the wilderness, and there speaketh to their hearts: he holds them first to hard meat, and then puts them into full possession.

Verse 11. And I raised up your sons for Prophets ] The Ministry is worthily instanced, as a singular mercy Psal. 147.19, 20. Other nations had their Prophets such as they were Tit. 1.12. Tragedians and Comedians were said 〈 in non-Latin alphabet 〉 to labor in teaching the people, and were highly esteemed of the Athenians: insomuch as that after their discomfit in Sicily, they were relieved out of the public stock, who could repeat somewhat of Euripides. But what were these to Israel's Prophets, those holy men of God who spake as they were moved, acted, and as it were carried out of themselves by the holy Ghost, to say and to do what God would have them? yea those holy children, such as Samuel and Jeremy (for of them especially the Rabbin's understand this text) who devoted themselves to the work betimes, being more forwardly then either Athanasius the boybishop, or Cornelius Mus, who (if we may believe Sixtus Senensis ) was a Preacher at twelve year old: and such one an as with whom all Italy was in admiration.

and of your young men for Nazarites ] The Chaldee hath it Doctors or Teachers; it being the office of these holy Votaries, to teach the people. Heathens also had a kind of Nazarites, as Lucian setteth forth in his Dea Syria (Habent & vespae favos, simiae imita • tur homines) and the Turks at this day have their Dermislars, and their Imailers, whom they call the religious brothers of love: Epicurus his hogs they might better term them, saith the Historian. The Papists would prove their Monks to be Christian Nazarites: but the abolishing of that order is declared Act. 21.25. and Monks are so far from the abstinence of the Nazarites, that they eat of the best, and drink of the sweetest that Sea and Land can afford. So far also from the singular sanctimony of the Nazarites, whereof see Lam. 4.7. that the Poet sung truly of them,

Is it not even thus, O ye children of Israel? ] If it be not testified against me, as Mic 6.3. and if ye cannot, then read the sentence against yourselves, as Judas did, that ye may appear to be subverted and self-condemned Tit. 3.11. God loveth to fetch witness from men's own consciences for the justifying his proceedings: and to convince them clearly, that he is no way wanting to them, but they to themselves. A cunning carver can cut the similitude of any creature, but not on a rotten stick. What could god do more to his Vineyard then he had done ( Es. 5. How oft would I have gathered thy children, as an hen her chickens &c. Mat. 23.27. How long shall thy vain thoughts lodge within thee? Ier. 4.14. God is so far from being guilty of Israel's misery as that (besides other undeniable arguments of his love, as bringing them out of Egypt, destroying the Amorite &c.) he had raised them up Prophets and Nazarites, given them his word, Sacraments, all good helps to mollify their hearts; and then appealeth to their consciences by this Rhetorical interrogation, Is it not even thus? so to wring from them a confession of the truth, in spite of their teeth.

Verse 12. But ye gave the Nazarites wine to drink ] Opponit jam Propheta pessimam gratiam &c. saith Gualther. Here was the ill requital they made the Lord for all his benefits; they corrupted his young Nazarites (as Buzzards snatch up young lapwings ) and silenced his Prophets, or enjoined them at least to meddle with toothless truths only, to preach placentia: threatening them if they did otherwise (for so the Original importeth) that so they might sin without control, and go to hell without hindrance. This God heavily here complains of, as an horrible Ingratitude. To render good for evil is divine, good for good is human: evil for evil is brutish, but evil for good is devilish.

Verse 13. Behold I am pressed under you &c. ] A country comparison (such as this Prophet is full of) plain but pithy; to show how God is pressed and oppressed with people's sins, wearied as it were Isaiah. 43.24. and his patience even worn out; so that he can forbear them no longer, Isaiah. 42.14. but like a travelling woman, that bites in her pain, as long as she is able, at length cries out; so here, God hath much ado to forbear killing men in their sins: as he was ready to have a blow at Moses, when he met him in the Inn, and could hardly hold his hands; he even groans under the pressure as a cart seems to do under an extraordinary load laid on it, till it creake and crack again: He seems to screeke out to sinners as Jer. 44.4. Oh do not this abominable thing? And (when he cannot be heard) to sigh out, Ah sinful nation, a people laden with iniquity &c. Isaiah. 1.4. as Fasciculus temporum Anno. 884. bitterly bewailing the iniquities of those times cries out, Heu, heu, Domine Deus &c. That ninth age is much complained of by many Waters. God hath as much, nay more cause to complain of ours, considering his pains with us and patience towards us, to so little purpose and profit. See the Note on Mal. 1.1. many Interpreters make these words not a complaint, but a communication; rendering it thus, I will press or straighten your place as a cart full of sheaves presseth, sc. either the ground whereon it goeth, or the corn which it thresheth out of the husk Esa. 28.27, 28. or as the creature that lieth under the wheels of it is crushed in pieces. It was a memorable saying of Mr. Bradford Martyr, He that will not tremble in threatening, shall be crushed in pieces in feeling. These perverse Israelites would not be warned by any threatening, therefore they were pressed to some purpose in that sore famine, and straight siege of Samaria. Obsidione vos premam saith the Chaldee here, I will so beleaguer your city, that there shall be no escaping. Look how a laden cart onustum sibi, so laden that another sheaf can hardly be laid on, so sticks in straight places, that it can neither go forward nor backward: so will I bring you into those distresses, that you shall not know how to avoid or abide them. (Confer Psal. 4.2. Prov. 4.12. 2 Cor. 4.8.) I will distress my distressers: and press with such piercing afflictions, as shall make you sigh and screech out another while, Oh it is an evil thing and a bitter to forsake the Lord &c. Jer. 2.19. Oh he is worse then mad, that would buy the sweetest sin, at so dear a rate.

Verse 14. Therefore the flight shall perish from the swift ] men are apt to bless themselves when God curseth Deut. 29.19. and to bind upon impurity in a common calamity; to make fair weather when such a tempest is up, as shall never be blown over. Or, if worse come, then, as all creatures run to their refuges Prov. 30.25. Psal. 104.18. Prov. 18.11. Dan. 4.14.11. Judge. 9.50, 51. (the hunted hare runs to the form, to the bushes that she formerly haunted, but now those cannot save her) so men in misery bethink themselves of and betake themselves to creature-comforts, and refuges, either natural or artificial as here, but these all serve them as Absolom's mule did her master, hanging betwixt heaven and earth, but rejected of both. Let a man be as swift as Asahel, God can easily overtake him; his sin will find him out, and he shall but in running from his de ••• run to it: as the Historian speaketh of those Scots defeated by the English at Muscleburough fled, that they so strained themselves in running for their lives, that, they fell down breathless and dead. Surely as the coney that flies to the holes in the rocks doth easily avoid the dogs that persue her: when the hare that trusts in the swiftness of her legs is at length overtaken and torn in pieces: So those that trust in God shall be secured: whereas those that confide in themselves or the creature, shall be surprised, and come to an ill end. David ran to God in distress and was relieved. Saul goes to the witch, and from thence to the swords-point, Judas to the Pharisees, and thence to the halter.

the strong shall not strengthen his force ] but be made weak as water. None of the men of might have found their hands Psal. 76.5. their hands are palsied, their sinews cracked and crippled. It is God that both strengtheneth and weakeneth the arms in the day of battle Ezek. 30.24.

Verse 15. Neither shall he stand that handleth the bow ] Arcitenens, though he can do it never so dexterously: yet if he trust in his bow Psal. 44 6. God will break it Ier. 49 35. or otherwise render it unuseful: as it befell the army of Sennacherib in Egypt, of Maximus against Theodosius, and the French in the battle between our Edward the third, and their king Philip: who being enraged with a defeat, resolved presently to revenge it: being elevated with an assured hope of triumphant victory. But it fell out otherwise: for there fell at the instant of the battle a piercing shower of rain which dissolved their strings, and made their bows unuseful &c.

neither shall he that rideth the horse ] though it be as good an one, as Cain is feigned by Dubertas to have managed, or as Alexanders Bucephalus, or Julius Caesar's great horse, serviceable, and full of terror. A horse is so swift, that Job saith he eateth up the ground: and the Persians dedicated him to their God the Sun, as the swiftest creature to the swiftest power-divine. But as the sun in heaven can neither be out-run, nor stopped in his race: so neither by men nor means can God be frustrated, or his anger avoided. the Canaanites had both horses and chariots, the Israelites had neither: and yet they found an horse a vain thing for victory &c. Psal. 33.17. and 147.10.

Verse 16. And he that is courageous ] Heb. strong of his heart, a Cucurdelion, as one of our kings was called, Egregie cordatus homo, one of a Roman resolution to vanquish, or die: they were wont to say of cowards in Rome, that there was nothing Roman in them. But let a man be as bold as Brutus, whom One pronounced, Romanorum ultimum, the last of the Romans, as if after, Rome had brought forth no courageous man and worthy of herself. Let him be courageous among the mighty, such as were those Lion-like chieftaines among David's worthies, Skanderbeg, Zizka, Hunyadi, who was in that unhappy battle at Varna (by a just hand of God upon him for joining with that perjured Popish king Ladis • aus ) beaten out of the field.

and forced to flee away naked in that day ] escaped narrowly with his life: as he did also another time, when after a slaughter of 34000. Turks, he was compelled to save himself by flight: and all alone by uncouth ways to travel three days and nights, without meat or drink: and afterwards being on foot and disarmed (which is here meant by naked: confer Isaiah. 20.3. Mich. 1.8. 1 Sam. 19.14. he fell into the hands of two notable thieves, who despoiled him of his apparel &c. and on the next day he light upon a shephard of whom he for God's sake craved something to eat, and obtained bread and water and a few onions, as the Turkish history hath it.

CHAP. III.

Verse 1. HEare this word that the Lord hath spoken &c. ] Here beginneth the second sermon tending to confirm what had been affirmed in the former, and evincing the equity of the judgments there threatened for their hateful ingratitude, and other horrible offenses, condemned and cried out upon by the very Heathens.

hear this word ] Verbum hoc decretorium this notable word; there are three articles in the Original: and there is not the least tittle in the text upon which there hangeth not a mountain of sense, say the Rabbies; this neck-verse. that the Lord hath spoken ] And shall he not do it? whoever waxed fierce against God, and prospered? John. 9.4.

against you O children of Israel ] By his word, Christ many times secretly smites the earth Es. 11.4. that is, the consciences of carnal men glued to the earth: He sets a continual edge upon the word, and consumes them by his rebukes, till he have wearied them with his secret buffets and terrors: and then in the end casts them into a reprobate sense, as he did the Pharisees, who were toties puncti & repuncti, minime tamen ad resipiscentiam compuncti.

against the whole family ] The Dodecaphylon, all the twelve tribes, the whole house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah Isaiah. 48.1. God stands not upon multitudes Psal. 9.17. nor matters, whether it be against a nation that he speaketh and acteth, or against a man only, Job 34.29.

which I brought up from the land of Egypt ] This they oft hear of by way of exprobation, as chap. 2.10. God seeming to repent him for their detestable unthankfulness, as David did of the kindness he had shown unworthy Nabal, in safegarding his substance 1 Sam. 25. and to complain as Frederick the third Emperor of Germany did, that of those courtiers whom he had advanced, he found scarce any that proved faithful to him, but the worse for his courtesy: or as Q. Elisabeth, that in trust she had found treason.

Verse 2. You only have I known ] That is, owned and honored, culled and called, chosen and accepted to be my people, when I had all the world afore me to choose in Deut. 10.14, 15. and nothing to move me thereto but mine own mere grace, even the good pleasure of my will.

therefore I will punish you for all your iniquities ] Not passing by the least without a sensible check: the least, I say, that is allowed and wallowed in: and that because of the disloyalty and treachery that is therein. Other men's sins are rebellions against God: but the saints sins are treacheries, because against the covenant. Let such therefore look to themselves, and walk accurately, or they shall be sure to rue it. God will be sure to plow his own ground, whatsoever becomes of the wast: and to weed his own garden, though the rest of the world should be let alone to grow wild. His own he will not fail to punish. 1. In case of scandal, as David. 2. For sins unrepented of, though not scandalous. Oh the bloody wails that God hath left upon the backs of his own dear children for such sins! Bastards may scape scot-free: but sons shall pay for it. Ingentia benesicio, slagitia, supplicia. The punishing Angel is bidden begin at God's Sanctuary, Ezek. 9. He will be sanctified in all that draw near unto him, Levite. 10.3. Sanctified I say, either actively, or passively: either in the sincerity of men's conversation, or in the severity of their visitation: at which time, his Articles of enquiry will be very strict and critical against his own professed people, who are therefore worse then others, (and shall therefore speed worse) because they ought to be better.

Verse 3. Can two walk together, except they be agreed? ] God permits his people to walk together with him in an humble familiarity: but then they must take care that familiarity breed not contempt: and that they conceit not that he will connive at their iniquities, or that their holy services will bear them out i • any known sin. He is just and jealous of his glory, wherein he should be no small loser, if he did wink at any besides involuntary sailings, and unavoidable infirmities; for which there is a pardon of course, if sued out. If I shall walk with you, saith God, as a father, friend, husband, you must agree with me, consent, and conform to me, idem velle, & idem nolle, will and nill the same that I do: or else I shall walk with you no otherwise then as a severe judge, or cruel enemy, Levite. 26.24. as a lion, with the prey that he hath taken, as the fowler with the bird he hath caught, or the hunter with the wild beast he hath gotten into his snare.

Verse 4. Will a lion roar in the forest, when, &c.] It is said of the Lion, that he sets up a double roar: first, when he descrieth his prey, next when he seizeth it, Then, saith Plutarch, he roareth, or rather belloweth like a bull, that other beasts may come to him, and take part with him. It is not for nothing that the lion uttereth his voice: much less that Almighty God thundereth, and threateneth by his Prophets, your sins without repentance will be your ruin, according to those threatenings: though you are so sturdy, or at least so stupid, as to fear them no more, then Behemoth doth the iron weapons, which are esteemed by him as staws, or bull-rushes. Shall the wrath of a King be as the roaring of a lion, Prov. 19.12. and as the messengers of death, Prov. 16.14. and shall God's menaces be slighted? will vile men imagine him a God of clouts? One that howsoever he speaketh heavy words, will not do as he saith? intends them no otherwise, then in terrorem, for fray-bugs? Surely they will find it far otherwise: and it must be concluded, that being already sentenced, either their beds are very soft, or their hearts very hard, that can sleep securely in so deplorable a condition: Surely God's predictions shall have their accomplishment, 1 Sam. 3.19. & 15.29. Believe them therefore: Stand in awe and sin not, since he that despiseth the word, shall be destroyed: but he that feareth the commandment, shall be rewarded, Prov. 13.13. See the Note there.

Will a youg lion cry out of his den? ] q. d. Is it for nothing that God so terribly threateneth? Is there not a cause? as David said in another case, 1 Sam. 17.29. Surely, as in the Revelation we never read that heaven opened, but some great matter followed: so here; Hath the Lord spoken it, and shall he not do it? Never think it. Oh think of God as of one not to be thought of: as One, whose wisdom is his justice, whose justice is his power, whose power is his Truth, and all himself. He is the God of Amen, Psal. 31.6. faithful, and true: he can as soon die as lie: neither can he be hindered or resisted, as Angels, men, and devils may. In the creature there is an essence, and a faculty, whereby they work: as in fire is the substance and the quality of heat. Now between these, God can separate, and so hinder their working; as in the Babylonish fire. In the Angels there is an essence, and an executive power: God comes between these oft, and hinders them from doing what they would. Not so in God; who is most simple, and entire, armed with power irresistible to tame his rebels: Every morning doth he bring his judgment to light, he faileth not: but the unjust knoweth no shame, Zeph. 3.5. the fool passeth on and is punished, Prov. 22.3.

Verse 5. Can a bird fall in a snare upon the earth, &c? Think you, that all things are carried here by blind fortune, and not by a particular providence, as if

Or shall one take up a snare from the earth, &c.] No wise fowler will take up his nets, till he have gotten his prey: No more will God withdraw his hand, or call off the enemy and the avenger, till he have his design: till he hath either reformed or ruined you.

Verse 6. Shall a trumpet be blown, ] sc. out of a watch-tower in time of war, to sound an alarm, and to say, Hannibal ad portas, the enemy is at hand, the Philistines are upon you.

and the people not be afraid, ] or run together to make resistance? Will ye not then tremble at my threats, saith the Lord? Tremble thou earth at the presence of the Lord, at the presence of the God of Jacob. Fear is an affection of the soul, shrinking in itself from some imminent evil. God is the proper object of it, whence he is called Fear in the abstract, Psal. 76.11. and those that come on his errand should be received with reverence, yea with fear • and trembling, as was Titus, 2 Cor. 7.15. and before him Samuel, by those Elders of Bethlehem, 1 Sam. 16.4. as suspecting it was the purpose of some judgment that brought him thither. Commest thou peaceably? said they. It is a good thing to stand in awe of God's Messengers, and to tremble at his judgments, whilst they yet hang in the threatenings. It appeareth by this Prophet, that carnal security was grown epid emicall, and had over-spread the land, chap. 6.2, 3. Some there were that said, God had not sent the Prophets to denounce those evils, but that they had done it of their own heads, as we say. Others doubted of the certainty of those evils denounced, chap. 6.3. against whom He here disputeth by these fore-going similitudes; and in the next words plainly asserteth the Divine providence, and the authority of the Prophets, God's privy-Counselors.

Shall there be evil in a city, ] Understand it of the evil of punishment. See Lam. 3.37. Isaiah 45.7 Mic. 1.12. Eccles. 7.14. 1 King. 9.9. and 21.29. See my Treatise called, God's love-tokens, pag. 3, 4. &c.

and the Lord hath not done it? ] Although God doth it not but only as it is bonum Justitiae, good in order to his glory. That which we are here advertised is, that it is not Luck and Fortune that doth toss and tumble things here below: but that God sits at the stern, and steers the affairs of the world. The Gentiles indeed, held Fortune as a goddess: representing her by a Woman sitting upon a Ball, as if the whole world were at her command; having with her a razor, as if she could at her pleasure cut off and end man's happiness; bearing in her right hand the stern of a ship, as if she could turn about all things at her pleasure, and in her left hand the horn of abundance, as though all plenty came from her. This was abominable idolatry, to be shunned by Christians: yea the very name of Luck or Fortune, is to be spet out of their mouths with utmost detestation. It repented Austin that ever he had used that wicked word, Fortuna.

Verse 7. Surely the Lord God will do nothing, ] i. e. Hardly anything. He lo-veth to foresignifie, to warn before he wound: and this merely out of his Philanthropie. Howbeit sometimes, and in some cases, he is more sudden and still in his revenges: that he may thereby, First maintain his honor and glory, the eyes whereof are by some sins extraordinarily provoked, as Acts 12.23. And secondly, to teach men not to continue in sin, no not for a moment: since they may be presently cut off from all further time of repentance, acceptation, and grace forever: This made Austin say, that he would not be an Atheist, no not one half hour, to gain all the world. See Luke 17.32. and 12.20. Pharaoh had warning of the first and second plagues, not so of the third: and again, of the fourth and fifth, but not of the sixth: and yet again, of the seventh and eight, but not of the ninth. And when neither warning, nor no-warning would do good, then came that sweeping plague;

But he revealeth his secret to his servants the Prophets. ] God's Prophets then are his meniall servants: not his underlings, or inferior hinds, but of noblest employment about him. Every faithful Minister is servant to the king of heaven ( Act. 27.23. whose I am, and whom I serve: this the Devil denied not, Act. 16.16, 17.) yea his Steward Ambassador, Herald (as here) by whom he proclaims war, but first proffers pardon, and proposes conditions of peace. A practice usual, not only among the people of God, by his appointment, Deut. 20.10. but also among the Heathens, as Histories inform us. The Romans had their Lex Facialis: by their Heralds they sent to such as had wronged them, Caduceum & Hastam, as Ensigns of peace and war, that within thirty days they might take their choice: within which time, if they did them not right, the Herald presently denounced war against them, casting forth a dart in token thereof. Alexanders course was; when he sat down before a city, to set up a torch: to show that if they would come in, and submit before that torch were burnt out, they should have hearing. Tamerlan hanged out first a white flag, then a red, and lastly a black. And the Turks at this day, first make to their enemies some offer of peace; how unreasonable soever it matters not. God's offers in this kind are all of grace, and for our good. If it were otherwise, what need he give warning? and why doth he not as Absalom did; when, intending to murder Amnon, he spake neither good nor evil to him? Well might the Lord say, Fury is not in me, O Israel, thou hast destroyed thyself. As I live, I desire not the death of a sinner, &c. If he did, why might he not rush suddenly upon such and confound them at once, as he did the reprobate Angels, even in the very act and first moment of their sin? Why comes he first in a soft still voice, when he might justly thunder-strike us? and why sendeth he his Heralds to proclaim war, but yet with articles of peace and reconciliation open in their hands? Why was He but six days in making the world, and yet seven days in unmaking and destroying one city, Jericho? Was it not to show that the Lord is merciful and gracious, slow to anger, and of great kindness? And this he hath commanded his Prophets to make known, that the goodness of God may lead men to repentance. As, if they turn his grace into wantonness, and pervert his patience to presumption, their commission is to declaim against such practices with all authority, Tit. 2.15. and to proclaim hell-fire, in case men amend not. Necessity is laid upon them so to do, and woe be to them if they preach not law as well as Gospel; that when they return up their commission, they may report the matter, saying, Behold we have done as thou hast commanded us, Ezek. 9.11. True it is, that perverse people question the Prophets, and quarrel them for this plaindealing: as Ahab did Elijah for a troubler of Israel, and Amaziah our Prophet Amos, for a trumpetter of rebellion. But this is as great folly, as if some fond people should accuse the herald, or the trumpet as the cause of their war: or as, if some ignorant pesant, when he seeth his fowls bathing in his pond, should cry out of them, as the causes of foul weather.

Verse 8. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? ] Who that knoweth the terror of the Lord, can dare to do otherwise, when he commandeth it? Shall men fear fire, water, bears, lions, &c. and not the great and terrible God? If he roar upon his servants, and say as to Jeremy he once did. Thou therefore, gird up the loins of thy mind, and arise, and speak unto them all that I command thee; be not dismayed at their faces, lest I confound thee before them: We must roar against men's sins, and be instant, though they roar against us for so doing, and threaten never so much. Micaiah will not budge for a Kings authority, when once he had seen the Lord in his Majesty; nor Paul for an Angels, Gal. 1. the rest of the Apostles for the Sanhedrims, Acts 4.19. & 5.25, &c. When the Emperor threatened Basil with imprisonment, banishment, death, he answered; Let him threaten boys with such fray-bugs: I am resolved: neither menaces nor flatteries shall silence me, or draw me to betray a good cause or conscience. If I deal not plainly and faithfully with your souls, said Bernard, Vobis erit damnosum, mihi periculosum. Timeo itaque damnum vestrum, timeo damnationem ineam si tacuero. i. e. it will be ill for you, and worse for me. The truth is, you would be betrayed, and I should be damned, if I should hold my peace. Let me be accounted proud, pragmatical, anything, rather then found guilty of sinful silence, when the Lord calleth me to speak, saith Luther. These were men whose hearts were fraught with the reverential fear of God; and therefore found themselves necessitated to be faithful: besides the love of Christ constraineth them, 2 Cor. 5.14. so that they could do no less, they could not but speak, &c. Act. 4.19.

Verse 9. Publish in the palaces at Ashdod, &c.] that is, in the courts of the Philistine-princes, and of the Egyptian kings, who are here attested and invited, to judge betwixt God and his vineyard, to pass an impartial sentence, and to say whether Israel's sins deserved not all the judgments that God by his Prophets had denounced, yea and greater too. Holy Ezra acknowledgeth as much, chap. 9.13. But because that many were ready to say, as those in Jeremy, Because I am innocent, surely his anger shall turn from me: behold I will plead with thee, (saith the Lord) because thou sayest, I have not sinned. Yea thy sworn-enemies shall give true evidence against thee, and judge of the justice of my proceedings with thee, that I may be justified, and every mouth stopped.

Assemble yourselves upon the mountains of Samaria, ] that there-hence ye may be eye-witnesses, and have a full prospect of their lewdness; which will be to you a pleasant spectacle; that out of their tragedies you may frame comedies. Samaria was a city set upon an hill: and as itself, so its wickedness could not be hid. Carnal people are very inquisitive into the miscarriages of professors: and ready to search more narrowly thereinto then Laban did into Jacob's stuff. What a jear made Ammianus Marcellinus of the pride and luxury of some of the primitive Bishops? Averroes, of the Papists Breaden-god? the Turks, of the Papists Asinus palmaris? the Jews, of their clipping the crucifix, and weeping over it in the Pulpit? as also the swearing that is so common amongst Protestants; together with that mad conceit of some, that he that cannot swear with a grace, wanteth his tropes and figures befitting a Gentleman? This and such like unchristian practices, made learned Lineker when he read Christ's Sermon in the Mount, cry out; Certainly, either this is not Gospel, or we are but bad Gospellers: It is a lamentable thing, that it should be commonly reported that there be such abominations found in the Church as are hardly heard of among the Heathen, 1 Cor. 5.1.

and behold the great tumults ] Or the humming-noises, the garboiles, the violent irruptions upon the poor oppressed, causing them to cry out as those that are crushed or broken in pieces.

and the oppressed in the midst thereof ] whether by force or fraud oppressed: whether it were 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 The Lord is the avenger of all such, 1 Thes. 4.6. This the Heathen shall take special notice of, and say with Calocerius the Conful Vere magnus est Deus Christianorum, The Christians God is a righteous God indeed.

Verse 10. For they know not to do right ] They have done wrong so long together, against knowledge and conscience, that now they are given up to a reprobate sense, to an injudicious mind, having sinned away that light they had, and lost that little knowledge they had learned out of the law of Moses concerning good works: this they have wickedly blotted out of their own minds; as also those common notions of good and evil, that glimmering of divine light left in the natural man; this in a defiled conscience is wholly extinct. Have the workers of iniquity no knowledge? No, not they, as appears by what follows, they eat up my people as they eat bread Psal. 14.4. These Cannibals, like pickrels in a pond, or sherkes in the sea, devour the poorer as they the lesser fishes. And though they cannot but know this to be evil, condemned by the light of nature, and much more of scripture, yet they do it, and will do it: their eyes being put out with the dust of covetousness, and their hearts so exercised therewith 2 Pet. 2.14. that they can say as that wretched fellow did, We are masters of our consciences, we can do what we will, for all them: and as Balaam resolved at length, to curse, whatever came of it.

who store up violence and robbery in their palaces ] Till the screech-owls of woe cry aloud from the walls, and the beams out of the timber make answer Hab. 2.11.12. till their cursed boards of evil-gotten goods witness against them, and eat their flesh as it were fire Jam. 5.3. till very Philistines and Egyptians cry shame on them, and say as the Indians did of the cruel Spaniards, that they carried themselves neither like Christians nor men, but like devils; that it had been better the Indies had been given to the devils of hell, then to them; and that if the Spaniards went to heaven when they were dead, they would never come there. Let no man think to thrive violentiâ & vastitate, by rapine and robery: to treasure up sin is to treasure up wrath Rom. 2.5. which, as a fire, will devour their palaces, and it shall not be quenched, Ier. 17.27.

Verse 11. Therefore thus saith the Lord ] And he saith it in great hast and heat; as appeareth by that concise kind of expression that he here useth after the manner of those that are through-angry, and therefore say not much, but mean to do the more.

an adversary round about the land ] A distresser at every corner: that as all the borderers have beheld thy wickedness, so shall they thy wretchedness, by reason of the enemy and the avenger, who shall meet thee at every turn: and leave thee neither hope of better, nor place of worse.

and he shall bring down thy strength from thee ] Thee in the feminine gender: haply because they should be so enfeebled, and impoverished: Or else, to express the heat of God's anger against them, as Num. 11.15. where meek Moses being in a great passion of anger and grief together, saith to God, If Thou (in the feminine) deal thus with me, kill me I pray thee, out of hand &c. he was so out of measure moved, that he could not fill up his speech, nor utter the last syllable.

thy strength