Synecdochically for the Body or Perſon, as is uſual in Scripture, Gen. 46-18, 22, 25. Lev 2. 2,4. and 7. 20, 21, 27. and 22. y Here th2 Prophet ſets down thoſe external geſtuies and poſtures 1n par- ticular, which they did joyn with their hypocritical faſts, as he had mentioned it before in general. To bow down, bowing 1s the po- ſture of Mourners, Pſalm 35- 14. and here it is either, as if through weakneſs of Body their Heads did hang down ; or counterteitly, to repreſent the poſture of true Penitents, moving ſometimes their Heads this way and that way, as the word ſignificth, not unlike the ballance of a Clock, as the Bullruſh moved by the Wind bow- etl it ſelf down, waving to and fro, in a kind of circular, or femi- circular motion, the contrary motion of lifting up the Head being ail indication of Pride, Ch. 3. 16. Ir is the guiſe of Hypocries to put on affe&ed Countenance:, Marth. 6. 16. 2 The Jew to expiels their ſorrow, made uſe of Sack-cloth and Aſhes two ways. 1. Some- times by putting on Sack-c!oth upon their Bodies, as 1 Kings 21, 27. Pſalm 69. 11. and caſting Aſhes upon their Heads, 2 Sam. 13; 19. And 2. Sometimes by ipreading Sack cloth under them, and lying down upon Aſhes, E/th. 4. 3. Fob 2. 8. The Iatent of Sack- clotls was to afflidt the Body by its unpleaſing harſhneſs, and of 4ſb- e: to repreſent their own vilenefs, as being bur Duſt and Aſhes; their puting of them on might note their uneaſineſs uncer ſin, and lying on them their ſelf abhorrency, ſhamirg themſelves for it, Quer, Are ſuch Rites now convenient on a day of Humiliation to help us in our afflicting ofour ſelves ? Anſw. woſpel Services net- ther require them, or need them, reſpc&ting more the Inward aft- flicting of the Soul with godly ſorrow, and deep contrition 3 Yet may they carrry this initru&ion along with them, that our Orna- ments, our beſt and gawdy Fpparel, ought ro be laid a'ide, as not ſuiting either the ground an cauſe, or the end and deſign of days of Humiliation. & 1. e. Canit thou upon a rational account as a meer man call it ſo? Canſt thou'th nk, ſupyoſ , or believe it to be ſo? b It being ſuch an one as hath not"1ing :n it, bur the lifeleſs Skeleton and dumb ſigns of a Fa#, nothing of \cep Humiliation ap- pearing in it, or, real Reformation proceeding from it : Not that the Prophet blames them for rheſe external Rites in this outward way of afflicting themſelves. For this he commands, Levi. 23. 27, 31, 32. and appoints certain Rites to be uſed. Zevir. 16. 19, 21. And theſe particular Rires were frequent in their folema Humilations, 1 Kings 21. 27. Efth. 4. 3. Dan. 9. 3. uſed alſo by the Heathen,
A 1 #-
Jon. 3.5. 6. See Matth. 11. 21. Bur that which he condemns is their
Hypocriſie in ſeparating true Humiliation from t-em, for bodily '
exerciſe profirerh jittle, 1 7Tim.4.8 c A day that God will approve of, as before. Heb. a day of accept ance, or that will turn to a good account on your behalf.
6 Is not this the faſt that I have choſen 4? to looſe
feb. zhe the bands of wickedneſs e, to undo F the heavy bur- hndles of
dens f, and * to let the F oppreſſed g go free b, and
that ye break every yoke s ?
d Or, approve, as before wv. 5. or, ought not ſuch a Faſt to be accompanied with ſuch thing- as theſe, where he 1 now abour to ſhew the concomitants of a truz Faſt, with rcfe: nce ro the thing in hand, namely, to exerciſe works of Charity c nſiiting part] in as of ſelfdenyalin this Verſe, and part.y in d «:g good to thoſe in diſtreſs in the next. In this Verſe he inſtancerti in tome partt- culars, and cloſeth witha general. e viz. Th: cruel obligacions of uſury and oppreſſian. f Heb.bundles, a Metaphor, poſſibly point- ing at thoſe many bunales of 'Writings,as Bills, Bonds, Mortgages, and Acknowl:dgements, which the Uſuters had lying by th m. The for- mer may relate to unjuſt and unlawful Obligati-ns cxtorted by force or fear, which he would have cance'led ; This latter ro juſt Debts contrated through poverty and neceflity, the r:gour whereof he would have abated, wherh-r by reaſon of loans upon too hard con- ditions, called adrawing them into a net, Pal. 10. 9. and ſo much is implied, Prov. 6. 5. Or, under tvo hard circumſtances, whether thev were 1..ans of Food, or Money, of which the people ſo bitter= 1Iy complained, Neb 5. 1, 2, 3, 4. and is expreſly forbid, Exod. 22. 25. For Debts may be called Burdens, x Becaule they ly as a great load upon the Debtors Spirits, under which who ever can walk up and down eaſily, dot'i no: ſo much excel in fo. titude as in folly, 2. Becauſe they uſually introduce Poverty, S'avery. Impriſonment, &c. & Either in a iage ſenſe. viz. any ways grieved or vexed, whether by the grippings of Uſury, or the bondage of Slav-ry, accompanied with cruel uſage; Or, more peculiarly (according to ſome) relating to their being confined, and ſhut up in Priſons, which latter ſenſe the word, Free, may poſſibl- ſeem to favour, the former being compriſed in that general Expreſſion that follows of breaking every yoke Heb. Broken, 1.e. like a bruiſed Reed, ſo cruſh» ed and weakned, that they have no conſi®ency or ability, either to fatisfie thei Creditors, or ſupport themſelves, and we uſually call ſuch inſolvent perſons, broken, that cannot look upon themſelves to be, ſu! juris, but whoily at anothers Mercy ; You have t:.c ſame kind of oppreſſion, and the ſame words uſed, Amos. 4. 1. # Namely, Thar is grievous, a M-taphor, i. e. free them from all ſorts of Vex- ation, whatever it is that held them under any Bondage; The LXX refer it toBonds and Writings: Butit ſeems more general: The word properly ſignifies that #:cþ or cord that holds both ends of the yoke, thar it ipring not out, or fall off from the neck on which ir is Jaid, Exod. 25. 14. where the ſame word is uſed for faves, and cal- led the bands of the Yoke, Levit. 26. 13. I have broken the bands of our yoke, and male you go upright, the ſame thing that Gad would have them do here.
7 Is it knot * to | deal | thy bread » to the hun- gry, and that thou bring » the poor 0 that are || caſf out p, to thy houſe q? when thou fſeeſt the naked r
that thou cover him 5, and that thou hide 7 not thy ſeif |