Exposition of Ezekiel 14-19

Then came certain of the Elders of Israel.

After Ezekiel had declared the mind of God against Zedekiah, the Princes, the false Prophets and Prophetesses, who drew many to sinful practices, and especially to trust in vain divinations; some of the Elders of Israel thought in themselves to go to Ezekiel and hear what he would say; he hath cryd down all other Prophets, and thinks himself the only true Prophet; come let us go to his house, and hearken what he will prophesy unto us.

Elders of Israel.

These men are called Elders, not only because they were aged, but because they were in some place of authority, which required men grave in age and counsel. Jer. 26.17. Then rose up certain Elders of the Land, and spake unto all the assembly of people. These were such Elders. Its questioned whither these Elders were Elders of those in Babylon, or of those in Jerusalem. The most Interpreters agree that they were of the Elders of Judah in Babylon: Chap. 8. 1. its said; The Elders of Judah sat before the Prophet: and Jer. 29.1. tells you that there were Elders carried away captive. But judicious & learned Junius is of another mind, who thinks these Elders were Ambassadors sent from Zedekiah into Babylon to treat of State-affairs between him and Nebuchadnezzar, as Jer. 51.59. Seraiah went with Zedekiah into Babylon in the 4 ^th year of his reign: its nowhere extant that Zedekiah ever went into Babylon till he was carried thither, and that was in the 11 ^th year: the meaning then of the words is, he went in the behalf of Zedekiah, so its in the margent, and being a quiet Prince, endeavored to keep a peaceable correspondency between Zedekiah and Nebuchadnezzar: so in Jer. 29.3. Elasah and Gemariah were sent by Zedekiah unto Nebuchadnezzar King of Babylon; its ordinary for Kings to send Ambassadors to other States, and especially when a part of their people live in that State, as here, and when they send, its some, or diverse of the Elders and Nobles that are sent; and of these, certain came to the Prophet; its likely some of those were formerly brought hither, might accompany them, & the judgments spoken of in the Chapter concernd those belongd to Judea rather then those captives in Babylon.

Sate before me.

To converse with the Prophet about the great affairs of the King and Kingdom. They were in straits, full of doubts and fears, and came to feel the Prophet, to inquire of him what would be the event of things; its like they had no good tidings from Nebuchadnezzar, they would try what was to be had from God: or thus, they had heard what the false Prophets and Prophetesses had said, how they concurd in their Prophesies, and now they would try Ezekiel, whither he prophesied the same, or differing things. And so came not to him animo sincero, but fallaciously, if what he had said had liked them, then they would have affirmed he was of the same judgment the false Prophets were, if otherwise, that he was a lying and false Prophet, that he and Jeremiah were singular, dissenting in their Prophesies from all the other Prophets.

Observ. 1. When the true Prophets detect and disparage those are false, then those adhere to them are offended at it, & seek advantages against them; as here the Elders of Israel came to Ezekiel, they could not bear it that he had said their Prophets were foolish, followed their own spirits, played the Foxes, were liars, seducers, daubed with untempered mortar, that they and their Prophesies should perish, for the Lord was against them. Great persons will take part with false Prophets, and appear for them, and seek to entrap those have discovered them. When Micaiah discovered the false Prophets, 1 Kings 22.22, 23. then Ahab appeared for them, and commands Micaiah to be imprisond, fed with bread and water of affliction, 26, 27. verse.

Obs. 2. Many profess love to the true Prophets, and to Religion yet are false-hearted to both; these Elders of Israel came to the Prophet, sat before him, pretended to learn & obey, but their intentions looked another way. Not all who seem religious, frequent the solemn Assemblies, and hear the Word from the mouths of the Prophets, are truly godly: Ezek. 33.31, 32. saith God of the people; They sit before thee, as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. And loe thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not. This people were as glad to hear Ezekiel Prophesy, as men to hear music, and songs, at marriages or feasts, and yet their hearts were unsound; see Isa. 29.13.58.2, 3, 4, 5. Jer. 7.9, 10.11. where you may find their professions were pious, but their spirits and practices impious; profession is easy in all sorts, Elders, and Elders of Israel can do that, but the practice of what men profess is difficult; men rest in forms of godliness, and deny the power, 2 Tim. 3.5.

Observe from the second Verse.

That much of the Scripture hath been given out upon sinful occasions: when these Elders came to the Prophet, the word of the Lord came unto him, and he gave it out to them and us. Men's sins have opened the windows of heaven for much divine light to shine into the world: the Prophesy of Haggai, was occasioned by the neglect to build God's house, as you may read in the first Chapter, 2, 3.4, &c. Ninivehs sin drew out the Prophesy of Jonah, Chap. 1.1, 2. David's murder and adultery were occasions of some, if not of all the Penitentiall Psalms: The Levite cutting his Concubine, who was forced to death, into twelve pieces, and sending her into all the coast of Israel, occasioned some part of the Book of Judges to be written. The Gospel of John, its conceived by the learned, was written by the occasion of Cerinthus, Ebion, and some others, who did deny the divine nature of Christ; therefore in the beginning, viz. Chap. 1. he speaks much of his God-head, Son-ship, and Eternal Generation. It was the disorders, divisions, scandals, and corruptions, which set Paul on work to write his two Epistles to the Corinthians, as you may observe throughout the Epistle. The doctrine of false teachers amongst the Galatians, gave birth to that Epistle, Chap. 1.6. and in several parts of the Epistle it clearly appears. The danger of the Jews forsaking their professing of Christianity, and revolting to Mosaical Ceremonies, opened the doors for the Epistle to the Hebrews to enter into the world. The faultiness of the Angels in the Churches, made way for the several Epistles to be writ and sent unto them.

Have set up their idols in their heart.

The Hebrew is, Have made their idols to ascend upon their heart; The Septuagint is, They have put their thoughts upon their hearts. Castalio. Their dunghill gods are for a delight to these men. Fr: These men have put their idols in their heart, or as its in the margent of the French, Have subjected their hearts to idols. The word for idols 〈 in non-Latin alphabet 〉 is from 〈 in non-Latin alphabet 〉 filth, dung, which defiles, and therefore is rendered by some stercora, by the Vulgar immunditias; so metaphorically is applied to idols, because as dung is offensive to the eye, being an excrement, and to the smell being unsavory, so idols are offensive unto God: this word you had before, Chap. 8.18. where it was opened unto you. If one should now for the sense of these words tell you they had the pictures of their idols at their hearts, it may be, you would not altogether condemn it, for it suits with the Hebrew, they made their idols to ascend upon their hearts. And such a practice the Scripture seems to hold forth, Hos. 2.2. Let her put away her adulteries from between her breasts; that is, such pictures she had of her idols hanging at her breast: so that in Jer. 17.1. may be understood, The sin of Judah is graven upon the table of their heart, they had a table, in the form of a heart, hanging at their breast, in which was engraven the effigies of their idol god; and that which adds some strength to this is the 20. verse of the former Chapter, Shall a man make gods unto himself? If this be part of the meaning, yet, I conceive, not all.

They set up their idols in their heart; that is,

1. They gave them entertainment in their hearts, and made them the Temples and Altars for them, before, they set them in God's house, Jer. 7.30. to pollute that; now they set them in their own hearts, to pollute them; they minded and affected them, they were much in their thoughts and affections, and had the strength and supremacy of them; and so judicious Calvin interprets the place; he saith, they were so addicted to superstition, that their idols & rites about them had made deep impressions upon their hearts, and had the command of their thoughts & affections. Psal. 62.10. If riches increase, set not your heart upon them, that is, do not mind and affect them, let not them sway, command your thoughts or affections, but here their idols were set up in their hearts, and their hearts were set upon their idols.

2. They purposed to honor them with Dulia and Latri • service and worship, and to continue in their idolatry; when the Calves were set up at Dan and Bethel, it was for to worship them; when Amaziah set up the Edomites gods, he bowed down to them, 2 Chron. 25.14. and the setting these up in their hearts, notes their intention to persist in their way of worship.

3. They resolved not to part with them; what men set up in their hearts, they count as their gods, they will be at any cost to maintain them, venture their credit, limbs, lives, souls, in defense of them. You know how Micah was affected when the Danites took away his idol gods; you must remember they were set up in his heart as well as in his house, and therefore he gets men together, pursues the Danites, and ventures his life to recover them. When anything becomes an idol in the heart, as covetousness, wantonness, ceremony, any way of false worship, any foolish or blasphemous opinion, its no easy matter to get down that idol.

And put the stumbling block of their iniquity before their face.

The Hebrew for stumbling block is from a word signifies to fall, to dash against anything, or person, so as to receive hurt, or do hurt. The Septuagint is, They have set the torment or punishment of their iniquity before them: Castal: their detrimentall evil. This stumbling block of their iniquity was their idols, which while they affected, respected, reverenced, they fell into idolatry, causd many others to do so; and therefore are called the stumbling blocks of their iniquity, they stumbled at these, fell from God upon these, and so wounded themselves. Zeph. 1.3. idols are called stumbling blocks.

The putting them before their faces or eyes notes.

1. Delight in them; for usually we set such things before our eyes as are pleasing. Psal. 26.3. Thy loving kindness is before mine eyes: So wives and children are called the desire of men's eyes, Ezek. 24.16.25. because they are pleasing and delightful; such were their idols unto these Elders of Israel, and diverse others: hence is that phrase, Ezek. 6.9. Your eyes go a whoring after your idols: that look how men are taken with a beautiful woman, so, &c.

2. Insatiablenesse in that practice, they intend to look constantly upon them, as not being satisfied with one, two, or some few acts, but they must have them ever in their eyes. Pro. 27.20. The eyes of man are never satisfied; the eyes and hearts of idolaters are never satisfied. Ezek. 16.28. Jerusalem is said to be insatiable: and Chap. 23.11. Aholibah, which was Jerusalem, was corrupt and inordinate in her love, that was to idols.

Should I be inquired of at all by them?

Hebrew is, am I inquired by inquiring, or am I asked by asking? do they not dissemble? Ezekiel doest thou think they are in good earnest now they are come, sit before thee, and make as if they would hearken to what counsel should be given? No, no, be not deceived, they have idols in their hearts, and before their eyes, and what ever pretences they have, all is fancied, and false. The words are an interrogation, discovering and reproving their hypocrisy and impudency, that dare come to the Lord to inquire of him; Should I be inquired, &c. do they think I will mind them, give them any comfortable answer, far be it from me.

Obs. 1. That God takes notice of heart-idolatry, not only what idols are in Temples, in his worship, what innovations, corruptions, superstitions be there, but also what idols are in men's bosoms.

Obs. 2. Where superstition and idolatry once get interest, they are not easily removed. These Elders of Israel had turned aside from the true God, and fell to idolatry in Jerusalem, Chap. 8. 11. and now being come into Babylon, they brought their idols with them in their hearts; neither change of Country, nor company, did prevail with their hearts, to let go their idols, they saw many of their Brethren in captivity for that sin, they heard Ezekiel Prophesy against their practices, and those upheld them in it, they understood Nebuchadnezzar had no good will to them, yet the idols remain firm and settled in their hearts: when idols get into Bethel, God's house, its a great difficulty to get them out, but when gotten into the heart, they become immovable, you may as soon pluck out their hearts, as pluck out their idols. The Papists hold fast their images and idolatrous practices to this day, notwithstanding all the judgments of God have been upon them. Acts of Authority may take down Monuments of superstition, remove out of the public worship, ceremonies, pictures, idols; but can they remove them out of men's hearts? its not the power of man, change of place, company, or duties will do it, till the Lord speak to the heart with a strong hand, the idol got in, will stand; men's affections and corruptions are very tenacious of them.

3. Idols set up in the heart, or elsewhere, prove ruin to the authors and fautors of them; the Text calls them stumbling blocks, by them they fell into sin, and that brought ruin upon them: Idolatry hath snar'd and ruined many. When Gideon made and set up an Ephod in the City, and in his heart, it became a snare to him and to his house, Judge. 8.27. so Psal. 106.36. They served idols, and they were a snare unto them; it was their idolatry which brought their captivity; and there is no idol in secret or public, but is cause of ruin; idols in worship bring destruction upon Churches and States; idols in heart bring destruction upon souls.

4. Men are active to their own destruction, they set up their idols in their own hearts, and put the stumbling block of their iniquity before their face. Men's destructions are from themselves: Jeroboam set the calves in Dan and Bethel, 1 King. 12.29. He made Priests of the lowest of the people; and what saith the Text; This thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth, Chap. 13.34. Hence God told them, Hos. 13.9. that they had destroyed themselves; they set up the Calves at Dan and Bethel, and practiced such things as brought total destruction upon them. Prov. 5.22. His own iniquities shall take the wicked himself; and he shall be holden with the cords of his sins.

5. However, hypocrisy may escape the eyes of men, yet it cannot escape the eye of God; these Elders carried it fair with the Prophet, but the Lord saw their hypocritical and deceitful hearts, and discovered them unto the Prophet; God's eye is a piercing eye, and can discern hypocrisy how deeply soever it be hid. The Scribes and Pharisees had their hypocrisy hid under long garments, long prayers, much zeal, and yet Christ saw it, and made it known: Mat. 23. Woe unto you Scribes, &c. What ever pretences men make, what ever they practice outwardly, if the heart be not clear, if they go after covetousness, whoredom, idols, &c. its hypocrisy, seen of God, and shall be detected. Prov. 15.3. The eyes of the Lord are in every place, beholding the good and the evil; He knows the secret counsels and plottings of men.

6. When hypocrites sue unto God, they may rather expect wrath then mercy, these men came for counsel and comfort; but what saith the Lord; Should I be inquired of at all by them? They have no warrant to come at me with hypocritical hearts, with idolatrous spirits, and if they do, should I grant their requests? No, no, I will manifest my dislike of them, answer them in wrath, according to the multitude of their idols; for bread I will give them stones; for fish Serpents. Would they have counsel from me, I will give them up to their own devices, and leave them to seduction by their own thoughts and lusts. Hos. 8.13. They sacrifice flesh for the sacrifice of mine offerings, but the Lord accepts them not: Now will he remember their iniquity, and visit their sins. They came hypocritically to God, expected acceptation when they sacrificed, but the Lord at that time remembered their sins, and instead of a gracious answer, they had a grievous judgment. Hence saith the Lord in Isa. 66.3. He that killeth an Ox is as if he slew a man, and he that sacrificeth a Lamb, as if he cut off a dogs neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. What is the reason of this? why, They have chosen their own ways, and their soul delighteth in their abomination; they have their idols in their hearts, they are hypocrites, and come to me, thinking to have favor of me, and mercy from me. They shall hear such things as they would not hear. Ahab consulted with Michaiah about regaining Ramoth Gilead, not out of conscience to obey, but that he might have him speak things suitable to his heart, but he heard that displeased him.

7. God will give such answer to hypocritical heart-idolaters, as shall snare them; I will answer them come to inquire of me according to the multitude of their idols, that I may take the house of Israel in their own heart, in their own thoughts and devices. Their tongues ask for mercy, but their hearts call for judgment; there is hypocrisy and idolatry in their hearts, and suitable thereunto shall be my answer. God answers such in justice, and sends them strong delusions to believe lies, 2 Thes. 2.11. And to ripen their damnation, they bring matter of damnation in their hearts, and God seals it up.

Quest. How are they said to be taken in their hearts when God doth not answer their desires or hopes, but gives out what is contrary there unto?

Answ. 1. When God answers not such men after their desires and expectations, they frett and rage against God, as if he dealt not well with them, and so God takes them in their heart, and discovers them to the world.

2. God threatening judgments, takes the hearts of sinners with fear, which holds them in dreadful bondage night and day; famine, plague, sword, and noisome Beasts, Captivitie, were threatened: and Chap. 12.13. God calls his judgments, nets, snares.

3. He convinces them that they do not honor him by their false worship, but are guilty of those things do greatly offend him, they think he sees not their idols, because shut up within in their hearts.

8. Idolatry of what kind soever is a grievous sin, it estranges from God, they are estranged from me through their idols. Mans happiness lies in his nearness to God, • nion with him, and fruition of him; now idolatry, though • nely heart-idolatry, estranges, divides, separates from God, •• d that is the great misery of the creature. They left the • innite, all-sufficient, living, only good and wise God, for dunghill gods that had nothing in them, that could do nothing for them, that brought a curse upon them & theirs. Jer. 19.3, 4. Behold! I will bring evil upon this place, the which whosoever heareth, his ears shall tingle, because they have forsaken me, and have estranged this place, and have burnt incense in it to other gods. They first estranged themselves from God, then estranged the place of his worship. And then God dealt strangely by them, he brought destruction upon them: People may think themselves happy that they have communion with God in sacrifice and worship, but if there be any idols within or without, they are strangers unto God, and God is a stranger unto them, and strange judgments are in readiness for them.

9. Note here the right way of coming unto God to inquire of him; if you would have a gracious answer, you must come with hearts free from idols, with pure hearts. Psal. 66.18. If I regard iniquity in my heart, God will not hear my prayer; if we come with sin in our hearts, (sin approved, countenanced, delighted in), God will meet us with wrath in his hand, therefore the Scripture oft tells us of this duty, how we should come to God. Heb. 10.22. Let us draw near with a true heart. 1 Tim. 2.8. Let us lift up holy hands without wrath and doubting; there must be no wrath nor doubting in your hearts. James 4.8. Draw nigh to God, but how? cleanse your hands ye sinners, and purify your hearts you double minded. Inwardly they must be cleansed, and outwardly reformed, lives and spirits must be suitable unto God.

Repent.

〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 reverti, to return, implying a going back from what a man had done; the Septuagint is, turn ye too, and turn from, turn to the Lord from your idols. Castal. Redite & avertite: Fr: returnez vous. The Greeks have two words by which they express the nature of repentance; one is 〈 in non-Latin alphabet 〉 , which is to be careful, anxious, solicitous after a thing done, Ita ut in animo oriatur displicentia qua quis rem factam infectam esse exoptat; and so 〈 in non-Latin alphabet 〉 is that we call poenitentia. The other word is 〈 in non-Latin alphabet 〉 mentem & consilium in melius mutare ab 〈 in non-Latin alphabet 〉 dementia & 〈 in non-Latin alphabet 〉 post, it being the correction of men's folly & returning ad sanam mentem, and 〈 in non-Latin alphabet 〉 is that we term resipiscentia, a growing wise again: Some express it by postmentatio, an after mind, an amendment of the mind. One of these, respects the change of the will, the other the change of the mind. Some Divines refer 〈 in non-Latin alphabet 〉 to Legal repentance, and 〈 in non-Latin alphabet 〉 to Evanlicall. The Hebrew word for repentance is 〈 in non-Latin alphabet 〉 from the Word in my Text, and notes a returning, converting from one thing to another, from sin to God. 1 King. 8.35. If they pray towards this place, and confess thy Name, and turn from their sin when thou afflictest them, then hear thou in Heaven.

Quest. Is not repentance the work and gift of God? if so how is it that man is commanded to repent?

Answ. Repentance is of the Lord, Acts 11.18. God granted repentance to th • Gentiles unto life. 2 Tim. 2.25. Ministers must meekly instruct those that oppose, if God peradventure will give them • epentance. Its also the gift of Christ, Acts 5.31. He is exalted the a Prince and Savior, to give repentance to Israel: yet God commands man to repent.

Because man may do something that he may repent, as • st seriously consider the na •• re of his sin, what circumstances its clothed with, what aggravations it admits, how crimson and scarlet it is, against what light, mercies, means, engagements, &c. apprehension of sin under false notions of profit or pleasure, induceth to it, and consideration of sin in its own nature, helps to repent of it, and abhor it. Did men lay to heart what wrong the infinite holy blessed God hath by sin, what mercies it keeps from them, how greatly it doth defile them, what miseries and mischiefs it brings upon them, what a weight of divine wrath hangs over their heads, it would have some operation upon their hearts.

2. They may confess them before God; Josh. 7.19. Give glory to God, and make confession unto him. Prov. 28.13. Who so confesseth and forsaketh, shall have mercy. 1 Joh. 1.9. If we confess our sins, &c.

3. God gives what he commands; Chap. 11.19. he had promised to take the stony heart out of their flesh, and to give them a heart of flesh, and therefore here might command them to repent. Mark. 1.15. Repent and believe the Gospel; neither of these were in their power, they might as well create new heavens and new earths, as do these acts, but God gives and works them both in the hearts of whom he pleases, 2 Tim. 2.25. Phil. 1.29. Neither repentance nor faith, are natural or any acquired habits by the industry and acts of men, but they are the efficacious work of the Spirit in and upon the heart: God and Christ do work repentance by the Spirit, and therefore its attributed unto them, and denied to be in the power of man. 2 Cor. 3.5. We are not sufficient of ourselves to think anything as of ourselves. Phil. 2.17. Its God that works both to will and to do of his good pleasure. Commands argue not power and free will in man to repent.

There is an Use of these.

• 1. In regard of God.
• 2. Of Man.

1. In regard of God.

1. To manifest what the Lord may justly require 〈◊〉 the hands of men, if they sin unjustly, he may justly call • r repentance.

2. To clear himself, that it is not his fault if men cannot do what they are called upon for. The creditor may call for his debt of that man who is fallen into extreme poverty through his own sin.

3. To set before us the corruption and impotency of our nature, by the Law we come to the knowledge, not of our power, but our impotency. Rom. 3.20. By the Law comes the knowledge of sin.

4. To advise us to look out for help elsewhere, therefore where you have commands in one place of Scripture, you have promises in some other part.

2. In regard of Man.

1. That he may be more thoroughly sensible of the wretched corruption of his nature, and bewail it more fully.

2. That he may be stir'd up more effectually to beg of God that which he commands, for God commands nothing but that which is of great weight and advantage for man.

3. That wicked men may be inexcusable. Joh. 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.

Obser. 1. Repentance is a turning from sin to God, sin turns men from God, draws the soul into ways that lead unto death. James 1.14. A man is drawn away of his own lust; drawn away from God, from his worship, truths, rules; but when repentance comes, he turns back again, he changes his thoughts, his mind, his will, he befooles, abhors himself for what he hath done, and so comes to God again from whom he departed: the Prodigal was drawn away from his fathers house through his own lust, and laid a long time in looseness and wantonness; at last he changed his judgment, counsels, purposes, and returning to himself, returns to his father, Luk. 15.17. When he came to himself, he said, I will arise and go to my father, and say, father, I have sinned against heaven and before thee, &c. 〈 in non-Latin alphabet 〉 , in seipsum reversus, ad cor, ad mentem. Syrus ad animum suum, he was without himself, &c. Sinners are said to be mad, Psal. 102.8. They that are mad against me: and Paul when he was in his course of sinning, saith, he was exceedingly mad: Act. 26. 11. and Balaam's sin is called madness, 2 Pet. 2.16. Repentance brings a man to his right wits, he becomes wise, and turns from his folly and madness: its called a turning of men from darkness to light, and from the power of Satan unto God, Act. 26.18. Sin is darkness, and when men sin they know not what they do; its the power of Satan holds them under his government; but repentance enlightens and sets at liberty, so that men see and walk from under Satan unto God. Vers. 20. Repentance and turning to God are put together, they are the same, but its not any turning, but a turning of the judgment, so that men judge otherwise of God, of his Laws, ways, of sin, of themselves, then before, a turning of the will and affections, so that they are carried wholly and fully unto God. Joel 2.12. Turn you unto me, even with all your heart: if it be with a piece, its partial, its hypocritical, its deceitful.

2. Repentance is a continued act; the word repent, implies the continuation of it. Some have thought it one act, and that's sufficient for a man's sin, but repentance is a grace, and must have its daily operation as well as other graces; if faith, love, patience, humility, must continue, repentance must do so likewise: where a spring breaks forth, its always flowing: this is the spring of the soul, when God once smites the rocky heart, the water will flow: sincere repentants can no moee content themselves with one act of repentance, then with one act of faith, they oft iterate and renew their repentance. Hence is it that the Lord would not have us forget our old sins, but to think of them and mourn for them. Deut. 9.7. Remember and forget not, how thou provokedst the Lord thy God to wrath in the Wilderness. Psal. 25.7. Remember not the sins of my youth, nor my transgressions. 1 Cor. 15.9. I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. Ezek. 16.62, 63. I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayest remember and be consounded, and never open thy mouth anymore, because of thy shame, when I am pacified towards thee for all that thou hast done.

3. Sinners should stir up themselves, and do the utmost lies in their power to further their turning unto God; turn yourselves from your idols 〈 in non-Latin alphabet 〉 facite converti; use all arguments you can to cause your hearts to turn from idols, and from other sinful ways. Consider

1. That they are separated from the Lord; Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear: for a woman to be separated from her husband that is gracious, loving, and to join her self to some rogue, is grievous; so here are too sad effects of it, they have nothing of God's face, nor of God's ear.

2. That man's life is short, and the pleasures of sin but for a season; let a man all his life enjoy them, yet they end then, and man may be cut off before he is aware of it. Mat. 25.13. Watch, for ye know neither the hour, nor the day, wherein the Son of man cometh.

3. The daily treasuring up of wrath, and danger of final impenitency: Rom. 2.4. Thou treasurest up wrath unto thyself against the day of wrath. Its a seal of condemnation.

4. The condemnings of a man's own heart and conscience; There is no peace to the wicked, but they are like unto the troubled Sea, when it cannot rest; as Isa. 57.20, 21.

5. Absolute necessity of repenting and turning unto God; Luk. 13.3. Except ye repent, ye shall all perish.

6. The love of Christ, in laying down his life, shedding his blood, suffering such hard things as he did: Zach. 12.10. They shall look upon me whom they have pierced, &c.

7. That its acceptable unto the Lord, he would not else call for it, as here, nor make such promises unto it; as 1. King. 8.48, 49, 50. If they will return to God with all their heart and soul, he will hear their prayers, maintain their cause, forgive their sins, and have compassion on them. Its acceptable to the Angels; repentance makes them rejoice.

4. True repentance and turning to the Lord, doth manifest it self in the effects and fruits of it; it hath meet fruit, Mat. 3.8. worthy fruit, Luk. 3.8. Now here are three effects thereof in these words.

1. When the soul is truly turned to God, it seeks to turn others, its not content that it self is come to God, but would have many come to him Vehashibu, facite converti, make yourselves, make others to convert.

2. It dispenses with no sin, it saith not, Lord be merciful to me in this, but turns from all abominations, from every idol, the most darling sin shall then go to it. Hos. 14.8. Ephraim shall say, What have I to do anymore with idols.

3. It avoyds the occasions of sin, and appearances of evil: Turn away your faces from all your abominations: if you should look upon idols, they will endanger you, stir up the old corruptions. Hence Solomon counsels men not to look upon the wine, Prov. 23.31. when its red, and gives his color in the Cup: Not to enter into the path of the wicked, Chap. 4.14.

Everyone of the house of Israel.

The Hebrew is, ish, ish, man, man; of the house of Israel, that is, every man of Israel that forsakes me to follow idols, I will do so and so by.

The stranger that sojourns in Israel.

Heb. 〈 in non-Latin alphabet 〉 which the Septu: render Proselyte, of the Proselytes that sojourn. Those came from the Gentiles, and embraced the Jewish Religion; they were Proselytes. There were two sorts of Proselytes; one sort was called 〈 in non-Latin alphabet 〉 the Proselyte of the Covenant; and these were to be circumcised, and to keep the Law: another sort was called 〈 in non-Latin alphabet 〉 the Proselyte of the Gate, from Deut. 14.29. these were not circumcised, neither received the Law of Moses, but the seven Precepts of Noah; one of which was, Ut non colerent idola; if therefore they should come with idols in their hearts, God would answer them.

And separateth himself from me.

God had taken the Jews to be his people, and some of the Gentiles came in to join with them, yet these separated themselves from God to go to idols; like a Woman that leaves her husband, and follows other men, Hos. 9.10. When men leave the Law of God, and his pure worship, then they separate from God.

Of setting up idols in the heart, and putting the stumbling block of iniquity before their face, we have spoken in the fourth verse.

And cometh to a Prophet to inquire of him concerning me.

In the fourth verse, its said, and cometh to the Prophet; then he adds; to inquire of him. It was an ordinary thing for this people upon occasions to go to the Prophets; Exod. 18.15. The people came to Moses, who was a Prophet, to inquire of God. They went to the Seer, 1 Sam. 9.9. to inquire: so 2 King. 8.8. Benhadad sends to Elishah the Prophet, to inquire of him. Zedekiah sent again and again to Jeremiah, to inquire of the Lord for him, Jer. 21.2.37.7. When they came to the Prophets, or sent to them, it was to know the mind of the Lord in their straits, undertakings, desires, and doubts.

I the Lord will answer him by myself.

The Hebrew runs thus; I the Lord, it shall be answered to him in me, I will not let any answer him but myself. God spake himself to Moses, Numb. 12.7, 8. which was an argument of great love, and good will; and sometimes its an argument of wrath and displeasure, when he will not speak by others but by himself; as here, I will not answer him by the Prophet, whom he intreats to inquire for him, but by myself, whom he despises, by setting up idols in his heart. I will answer him not with words but deeds, not with mercies, but with judgments; as the next verse imports. God would not vouchsafe their questions they propounded any answer at all, but he would go on in his judgments; not be inquired of by them, but answer them according to the multitude of their idols.

I will make him a sign.

His punishment shall not be easy or common, but exemplary: the Vulgar is, in exemplum; such judgments would God bring upon them, as that others should be astonished at them. Deut. 28.37. Thou shalt become an astonishment, a Proverb, and a by-word among all Nations.

A Proverb.

God would so deal with these men, as that they should be talked on everywhere: Jer. 24.9. Zedekiah, the Princes, and residue of Jerusalem, God would remove them into all Kingdoms of the Earth for their hurt, to be a Reproach, a Proverb, a Taunt, and a Curse in all places. Their punishment should be Proverbiall. Calvin observes that Mashal signifieth disgrace, so that they shall not only be matter of talk to the people, but their names shall be infamous.

And I will cut him off from the midst of my people.

God would not only make him a sign and talk to others; that were no great matter, but destroy him, cut him off: The Scripture oft speaks of cutting off men, its not always meant by death, but thought to be some censure whereby they were deprived of the privileges of God's people; but sundry times its spoken of God's cutting men off by death: Levite. 17.10. Chap. 20.3, 4, 5, 6. And its certain, where God is said to set his face against any, and then speaks of cutting off from his people, that there its to be understood of cutting off by death, as in this place, they should be cut off from his people, both by temporal and eternal death.

And ye shall know that I am the Lord.

Hypocrites pretend they are godly, they converse with the Prophets, ask counsel of God; but yet they contemn the true Prophets, and the power of godliness, they will choose their own ways. Therefore saith God, Ye shall know that I am the Lord; you set up idols in your hearts, make gods of them, but I will myself deal with you for them, and punish you severely.

Obs. 1. That when men leave God, and his ways, then they fall to idolatrous and other sinful practices, they separated themselves from God, and set up idols in their hearts: when once corruption hath taken off the heart from the Lord, who is an infinite good, then it cleaves to any creature, any dunghill god, and deifies that; Hos. 9.10. They went to Baalpeor, and separated themselves unto that shame: it was a shameful idol, yet having left God, they could embrace it: and Hos. 4.10, 11, 12. They have left off to take heed to the Lord; Whoredom, wine, and new wine, take away the heart; they ask counsel at their stocks, and their staff declareth unto them. Jer. 2.13. They forsook God the fountain of living waters, and then hewed themselves Cisterns that could hold no water. It was therefore good Counsel the Apostle gave, Heb. 3.12. Take heed least there be in any of you an evil heart of unbelief, in departing from the living God. Through unbelief men separate from God, and that is the principle of all disobedience, and lets the heart loose unto any creature, to every sin.

2. Men exceeding sinful may put on a face of holiness, these men who were idolaters, come to the Prophet, inquire of God by him, as if they were pious men, intended to know the mind of God, and do what he would have done. This was counterfeit holiness, they had idols in their hearts, and meant to keep them there. Saul was sometimes among the Prophets; The Devil seems an Angel of light, and wicked vile men appear Saints, 2 Tim. 3.5. Having a form of godliness. The worst of men may make a cloak of Religion; Antichrist sits in the Temple, 2 Thes. 2.4. Simon Magus believing, is baptized, and wonders at the miracles Philip wrought, Act. 8.13.

3. Look what men are in coming unto God, the like shall they find him unto them; they came to the Prophet fallaciously, and God would not answer them by the Prophet, but by himself; he knew how to deal with them, he knew their hearts, and so what was fittest to be said or done unto them. Psal. 18.25, 26. With the merciful thou wilt show thyself merciful; with an upright man, thou wilt show thyself upright; with the pure, thou wilt show thyself pure; and with the froward, thou wilt show thyself froward, or wrestle with them: so Levite. 26.23, 24. If ye will walk contrary to we, I will walk contrary to you. If a people come humbly unto God, and sue for mercy, he will save them; but if their hearts swell, rise within them, he will bring down their high looks, Psal. 18.27. As God finds men, so he will proceed with them; so he dealt with Pharaoh.

4. God will proceed impartially with every man, be he Jew or Gentile, all is one to God; Everyone of the house of Israel, or of the stranger that sojourneth in Israel, &c. God neither accepts nor respects persons, Gal. 2.6. Act. 10.34. If a Jew be guilty, he shall have an answer suitable; so if a Gentile be faulty, his Gentilism shall not excuse him. Let men's conditions, nations, qualities, degrees, be what they will, it matters not, if they come to God with idols in their hearts, the greatest shall speed no better then the meanest; the Jew no better then the Stranger.

5. Men set up idols in their hearts, and God sets his face against them, he becomes an adversary unto them, looks severely upon them, speaks terribly unto them, and works powerfully against them. They had set their faces and hearts upon idols for evil, and God sets his face and heart against them for evil, and is resolved to ruin them. Jer. 44.11. Behold, I will set my face against you for evil, and to cut off all Judah. To have God set his face against a people is very sad.

There be several sins mentioned in Scripture, for which God sets his face against men, offering their seed to Molech, Levite. 20.2, 3. despising of his Statutes, and breaking his Covenant, Levite. 26.15.17. idolatry and hypocrisy here in the Text.

6. When God's face is against a people, his judgments upon them will be exemplary, he will make them signs and Proverbs in the world. Jer. 19.8. I will make this City desolate, and an hissing; everyone that passeth thereby shall be astonished and hiss, because of all the plagues thereof. Chap. 18.16. Everyone that passeth by, shall wag his head at it. Chap. 42.18. Ye shall be an execration, and an astonishment, and a curse, and a reproach. Men's names are dear unto them, but God will blast their names, make them to be a Taunt and Proverb, Jer. 29.22. It was a Proverb among them; The Lord make thee like Zedekiah and Ahab, whom the King of Babylon roasted in the fire. And when they wished hurt to any, they used this speech; God make them a reproach among all Nations, Ezek. 5.14, 15. And when this is done, God cuts them off from the land of the living in that condition.

7. The end of God's setting his face against sinners, and proceeding severely with them, is, that they may acknowledge his justice and power over them.

If a Prophet be deceived.

Heb. Original word is 〈 in non-Latin alphabet 〉 which being taken in the ill part, as here, notes a turning of the heart to that; Quod est praeter rationem veritatis & prudentiae. Septu. is; 〈 in non-Latin alphabet 〉 si errabit: The Vulgar; Cum erraverit. 〈 in non-Latin alphabet 〉 pyhal, futur: Pisc: turns thus; Persuaderi se passus fuerit, by those idolaters and hypocrites which came to ask counsel of him, and desired to have answer suitable to their own wills, (as Ahab of his Prophets) or by his own corruption; for a man may be seduced in himself by himself: James 1.14. Every man is tempted, when he is drawn away of his own lust; his lust is in him; by his lust he is enticed, seduced, and this seduction is voluntary, by his own act and will. So that in himself is the true efficient cause of his seduction.

I the Lord have deceived that Prophet.

Heres the assertion: These words found very harsh, and no man durst have attributed them unto the Lord, had not he himself said so: We must inquire into the sense of these, how God is said to deceive a Prophet that speaks falsely.

To say God declared him to be deceived, or permitted him to be deceived, comes not up to the expression here; I have deceived that, &c. 〈 in non-Latin alphabet 〉 its active and notes action. This we must lay down that God neither is, nor can be the author of sin; for then he must act against some rule; God's will, which is ever most holy, just, and wise, is his rule; and its unreasonable impious, to think, that God should work or do anything against his own will: yet God wills sin, not as good, but so far as he intends, and is able to work good out of it, and bring about his glory by it. M ^r . Baynes, and some other hold, there is an efficacy of God reaching to the beginning of sin, though not to the essence of sin: and its no more then some Jesuits acknowledge, who maintain a deadly quarrel against Calvin, for making God the author of sin, when he saith for substance no more then they. A Lapid: saith, God's permission of sin is an action, otherwise no sin could be: Quia deus ad deceptionem, uti ad quemlibet actum peccati, generali suo concur su physice concurrere & cooperari debet, sine hoc enim dei concur su nil effici nil produci potest. He saith further, this permission is efficacious, and certainly ponit effectum. He instanceth in a Greyhound which a man lets loose to pursue the hair, and sets the dog upon the hair; so God lets Satan loose upon men, and so is active to the beginning of sin. 1 King. 22.20. The Lord said, who shall persuade Ahab that he may go up and fall at Ramoth Gilead? One said on this manner, another on that manner. Vers. 21. There came forth a Spirit and said, I will persuade him. And Vers. 22. The Lord saith unto him, wherewith? I will go forth and be a lying Spirit in the mouth of all his Prophets; and he said, thou shalt persuade him and prevail also. Go forth and do so. Here is some concurrence of God to the deception of these Prophets: and God might have said of them as here; I have deceived these Prophets.

The words, I have deceived, are to be taken as a judicial act of God, who dealing with them as delinquents, punisheth them with this special judgment of seduction; they were idolatrous and hypocritical, and God punished those sins with others, and so accidentally was the efficient cause of their deception. God finding those men false and forward to deceive, hearkening to their own hearts, and following their own spirits. Ezech. 13.2, 3. He gave them up and over to vain visions and lying divinations; which was one punishment, and to perdition, which was another punishment following thereupon. Have you a mind to be Prophets, to prophesy lies,? ye shall be so.

Quest. Jer. 20.7. saith Jeremiah a true Prophet; O Lord, thou hast deceived me, and I was deceived; thou art stronger then I, and hast prevailed. What doth God deceive true Prophets?

Answ. The deception here is no sinful deception, he had no vain visions, no lying divinations, what ever he prophesied was truth, from the God of truth, and came to pass: The meaning here is this; Jeremiah was discontented, that he saw so little fruit of his Ministry, that he found such opposition, that he was daily in derision and mocked of everyone; and therefore saith; O Lord, thou hast deceived me, in making me a Prophet; I looked for other things then I find, but I am deceived, and thou hast done it: I was unwilling to be a Prophet, objected against it, Chap. 1.6. but thou laidst thy charge upon me, overpoweredst me, and prevailedst against me, making me great promises, which yet I see not performed, verse. 7, 8.18, 19.

2. The words may be read thus; Thou hast persuaded me, and I was persuaded; for when its taken in the better sense, it notes to persuade.

Quest. Isa. Chap. 63.17. O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear. Did God make the Prophet and People to err? did he harden their hearts?

Answ. 1. The Prophet speaks in the name of the people, not of himself, he did not err from the way of God, but reproved the people for it.

2. God did this in judgment to the people, who affected false Prophets, and chose their own ways, Isa. 66.3. and delighted in their abominations, therefore God denied them his Spirit, and left them to their own spirits; he in judgment gave them up to their own ways, and to hardness of heart; and this was not sinful in the Lord. Psal. 81.11, 12. My people would not hearken unto my voice, and Israel would none of me; so I gave them up unto their own hearts lust: and they walked in their own counsels.

I will stretch out my hand upon him.

God hath no hand to stretch out, he is without all parts, the words are metaphorical, taken from the practice of men, who stretch out their hands to do this or that. Gen. 22.10. Abraham stretched forth his hand to slay his son. Jeroboam put forth his hand to lay hold upon the Prophet had prophesied against his Altar, 1 King. 13.4. So God would put forth his power to punish such a Prophet.

Quest. If God deceived him, how can he in justice punish or destroy that Prophet?

Ans. 1. The false Prophet did what ever he did freely, he was not forced by any power or act of God, his seduction was principally from himself; and it was his own fault that he was deceived, that he deceived others.

2. A man may serve Providence, and yet sin against the Law of God: the secret Providence of God had ordered it that this people should be seduced by false Prophets, yet God in his Word had forbid false Prophets and Prophesies, Deut. 13. And because men are to look at what is written, not what is secret and hidden, therefore if they violate the Law, God may justly punish thereupon. Act. 4.27, 28. Herod, Pilate, Judas, and the Jews, they did to Christ whatsoever God had determined to be done, yet were they not without sin, nor without punishment, because they transgressed the rule given them.

Obser: 1. The Lord in his infinite wisdom and justice doth make a punishment of sin, and punish one sin with another: Besides corporal judgments he hath spiritual; if the Prophet be deceived, I the Lord have deceived him, I have laid this judgment upon him, that he should be deceived, led into errors, and deceive others; this he hath deserved at my hands, and this punishment in just judgment I inflict upon him. The Scriptures hold out frequently this way of God's proceedings with sinners; his punishing of one sin with another; 2 Chron. 25.17, 18, 19, 20. Amaziah provokes Joash to war, he dissuades him from it; but Amaziah would not hear; For it came of God that he might deliver them into the hands of their enemies, because they sought after the gods of Edom. Jer. 4.10. Then said I, ah Lord God, thou hast greatly deceived this people and Jerusalem, saying, ye shall have peace, whereas the sword reacheth unto the soul. They were desirous of Prophets that might speak pleasing things unto them; they regarded not Jeremiah, and Ezekiel; and God in judgment lets them have such Prophets which cried peace, peace, and gave them over to believe their lies; and this made Jeremiah say; Thou hast greatly deceived, &c. Rom. 1.25, 26. They changed the truth of God into a lie; worshipped and served the creature more then the Creator: for this cause God gave them up unto vile affections: and verse. 28. Over to a reprobate mind. 2 Thes. 2.10, 11. Because they received not the love of the truth, that they might be saved; for this cause God shall send them strong delusion, that they should believe a lie.

2. God will deal severely with false Prophets; I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. He would make him Exemplary to all. Hannaniah was a false Prophet, and deceived many: therefore said God; Behold, I will cut thee from off the face of the Earth, and that quickly, this year thou shalt die. God would not stay long from cutting him off. Jer. 28.15, 16. Shemaiah was another false Prophet, and God would destroy him and his seed; he should not have a man to dwell among that people, Jer. 29.

The punishment of the Prophet, shall be even as the punishment of him that seeketh unto him.

It may seem hence, that there is an equality in their sin, and in the punishment; but sins and punishment do differ in Scripture. Matth. 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say, Racha, shall be in danger of the Counsel: but whosoever shall say, thou fool, shall be in danger of Hell fire. Here are diverse degrees of sin, and diverse degrees of punishment. Mat. 12.45. The last estate of that man is worse then the first: worse for sin, worse for punishment. Joh. 19.11. He that delivered me unto thee hath the greater sin: His sin that betrayed Christ, was greater then Pilate's, and answerable should be his punishment. Jer. 7.26. They did worse then their fathers: so should have worse punishment then they God appointed punishment to be inflicted according to the nature of the sin. Deut. 25.2. If the wicked man be worthy to be beaten, the Judge shall cause him to lie down, and to be beaten before his face according to his fault. Rev. 18.7. How much she hath glorified her self, and lived deliciously, so much torment and sorrow give her. By these Scriptures you see that all sins are not equal, neither all punishment, and that God doth proportion punishments to the nature of sins. We are not here to conclude an equality of punishments upon the false Prophet, and those that came unto him; for certainly his sin in deceiving the people, pretending visions and divinations from heaven, that he was sent of God, &c. was greater then the people's: even as, notes the quality and reality of the punishment, not the degree.

Obs. 1. The fruit or reward of sin is burdensome, They shall bear their iniquity; that is, the fruit and effect of it; it lights and lies heavy upon the authors of it: guilt is a heavy burden for a soul to bear; it made a Prophet cry out, Psal. 51.14. Deliver me from blood-guiltiness, O God, thou God of my salvation: Guilt lay like a mountain of lead upon him: so any punishment for sin is weighty; if God send a plague, a famine, or sword, are they not heavy? when God brought tidings to David that one of those judgments must be upon him for numbering the people, he was in a great straight, 2 Sam. 24.14. And Psal. 38.2, 3, 4, 5. Thine arrows stick fast in me, and thy hand presseth me soar; there is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin: for mine iniquities are gone over my head, as an heavy burden they are too heavy for me: my wounds stinck, and are corrupt, because of my foolishness. He had sinned, and found the burden of sin wonderful grievous. The Church saith, Lam. 3.7. He hath made my chain heavy; sin had brought an iron heavy chain upon her. Sin brings shame, and that is a burden. Ezek. 16.54. That thou mayest bear thine own shame. It brings sorrows, fears, pains, loss, death, damnation, and all these are grievous. Ezek. 18.20. its said, The wickedness of the wicked shall be upon him; it shall be a burden upon him.

2. To seek unto false Prophets, is a thing punishable before God; The punishment of the Prophet shall be as the punishment of him that seeks unto him. Men think its nothing to consult with a wicked Prophet, but God will not so pass it over, he counts it a great sin, and will lay upon him a proportionable burden; if Prophets be not sent of God, if they give out erroneous and false things, if they be wicked in their lives, its a dangerous thing to have recourse to them, God is against those Prophets, and those depend upon them. Jer. 23.32. I am against such Prophets, saith God there, and they shall not profit this people at all; they thought by consulting with them, that they should gain much, and its true, they gained the displeasure of God, they brought exemplary judgments upon themselves. God had commanded them not to hearken to such Prophets, verse. 16. as spake a vision out of their own heart, and not out of the mouth of the Lord; yea, he had commanded such Prophets to be put to death, Deut. 13.5. for them, therefore to consult with these Prophets, to follow their counsels, and do what they appointed; leaving the true Prophets, discountenancing and discouraging them, was a high provocation of God, and punished answerably. Ahab sought unto the false Prophets, but God remembered it, and visited it upon his head. If God will punish those seek to false Prophets, surely he will not spare those seek unto Witches, Sorcerers, Astrologers, and Stargazers, nor those seek unto another god. Psal. 16.4. Their sorrows shall be multiplied.

House of Israel.

By these we are to understand the godly, those were elected, the spiritual Israelites, not all after the flesh; for the false Prophets, and those clave to them were so of the house of Israel: When God visited with great judgments, he ever reserved some, that so his Covenant which he had made with Abraham might not fail; and they were the spiritual Israelites, not the carnal, who went no more astray.

May go no more astray.

〈 in non-Latin alphabet 〉 non errent from 〈 in non-Latin alphabet 〉 to err, to wander; Septuag: 〈 in non-Latin alphabet 〉 ; its a metaphor borrowed from cattle which wander out of the right way, as Matth. 18.12. If a man have an hundred Sheep, and one of them be gone astray. Exod. 23.4. If thou meet thine Enemies Ox or Ass going astray. And is applied unto man; 2 Pet. 2.15. Which have forsaken the right way, and are gone astray, following the way of Balaam. Here they had left the way of God, and followed lying Prophets.

No more.

Quest. Do the godly being once redeemed go astray no more? David went astray oft, and the Apostle saith, In many things we sin all, James 3.2.

Answ. God's end in punishing the wicked, is to keep his from straying at all, as a Parent when he corrects the child for lying, would have it lie no more, though through that corruption is in it, it lie often.

2. That they go no more astray from him in that way, and manner they did before, no more to false God's, and false worship; they go not astray, pernitioso error.

From me,

The Hebr. is 〈 in non-Latin alphabet 〉 a post me from after me: a sequendo me Jun. Pol. ab eundo post me Pisc. God's People are to follow him: but by hearkening to false Prophets, and the enticement of their own hearts; they are turned aside from following God.

Neither be polluted anymore.

〈 in non-Latin alphabet 〉 Sept. 〈 in non-Latin alphabet 〉 , ut non contaminentur, French Ne soit plus soviller, that they may no more be soyled; the original word 〈 in non-Latin alphabet 〉 is to pollute, defile, be unclean; and some of the learned think the word tamino and contamino are from this word, and it is contrary to 〈 in non-Latin alphabet 〉 which is to be clean, innocent; and purus a sordibus.

With all their transgressions.

Or prevarications, the word 〈 in non-Latin alphabet 〉 notes not any transgression, but such an one, as hath much of the will in it, joined with Pride and malice, and therefore is rendered defectio, rebellio, Pal. 5.10. Cast them out in the multitude of their transgressions, for they have rebelled against thee. They were trangessions which had sedition and rebellion in them. Job. 34.37. He addeth Rebellion unto his sin. 〈 in non-Latin alphabet 〉 the vulgar hath it blasphemiam.

But that they may be my People, and I &c. Heb. is, and they shall be to me for a People, and I will be to them for a God.

They were God's people before, in Covenant, circumcised, had the Temple, sacrifices, &c. God speaks thus, to show they had made a defection from him, forfeited all, deserved to be rejected, and had by their sins bred a great strangeness between him and themselves; for they had corrupted his worship, violated his Laws, rejected his Prophets, polluted his Name and Temple, forsaken him, and followed after strange God's, and so done what was in them, to be none of God's People: but if they would awaken out of their spiritual slumber, consider, repent, and turn to him, he would manifest his faithfulness, and loving kindness unto them, They should be his People, &c, The like words you had in the 11. ch. 20. They shall be my People, and I will be their God.

Obser. 1. From the coherence with the two former Verses.

That God makes use of ill means to accomplish good ends; he lets errors, and strange opinions, seducing Doctrines prevail with false Prophets and People, that so they suffering proportionably for their evil, his People may be kept from such ways and ends: he in judgment sent strong delusions to the Prophets and People, which they venting and embracing, he punished them, that so the house of Israel might not go anymore astray from him.

There is no Creature so poisonous, but God makes use of it to some good end; and there is no Prophet or Teacher so corrupt, no opinions so damnable or blasphemous, but the Lord by his infinite power, orders and works it to some good end. 1 Cor. 11.19. There must be Heresies among you, that they which are approved, may be made manifest among you. God makes use of Heresies, Sects and Scismes, to discover who are sound, who not: when it is a time of war, men of valor and Counsel are made known. Deut. 13.3. When a false Prophet rose up amongst them, the Lord tells them it was to prove them, whither they did love the Lord, his Truthes, would hold them fast and follow him; or whither they would be led aside with erroneous doctrines, and follow seducing Teachers.

2. By judgments upon the wicked, God intends the good of his; he will destroy the seducing Prophet, and seduced People, that the House of Israel may go no more astray from him, that those were godly People might awake out of their secure slumber, consider what they had done, repent of it, and never do the like; when the Prophets of Baal were slain, then the People were freed from their haltings between God and Baal, and clave to the Lord. Psal. 9.16. The Lord is known by the judgment he executeth, when he lays his hand upon sinners, Saints tremble, consider his power, Majesty, greatness, the nature of his judgments, and so judge themselves, and remove out of the way, what ever may provoke. Psal. 119.119, 120. Thou puttest away all the wicked of the earth like dross, therefore I love thy Testimonies, my flesh trembleth for fear of thee, and I am afraid of thy judgments. When God by his fiery judgments, separated the dross from the gold, the wicked from the ungodly, David trembled, considered the law of God more thoughly, and loved his testimonies, so Isai. 26.9. When thy judgments are in the earth, the Inhabitants of the World will learn righteousness, Isaiah knew that it was the mind of God, in his judgment to advantage his by them, and therefore saith, the Inhabitants of the Earth; that is, the godly Inhabitants Will learn righteousness, they will see the evil of sin hate it.

3. God's own People are apt to go astray; that the house of Israel may go no more astray; they had gone astray and were in danger to do it again. They are like Sheep, and no creature apter to wander out of the right way, then that Psal. 119.176. David confesseth he had gone astray like a lost Sheep, a Sheep that hath lost the Fold, and lost the way. Adam who was the Ram in the head of the flock, he went astray in eating the forbidden fruit, and the whole flock of mankind, have ever since followed him. Psal. 58.3. The wicked go astray as soon as they be borne, even from the belly, as the Hebrew is, and Isaiah speaking in the name of the better sort, saith, chap. 53.6. All we like Sheep have gone astray, we have turned everyone to his own way. One hath a way of pride; another of wantonness; a third hath away of covetousness, &c. Ye were as Sheep going astray, but now are returned &c. A Sheep is,

1. A foolish Creature.

2. Subject to many diseases.

3. Obvious to much danger.

4. Aptest to leave the good paths, and good Pastures. The foolish Galatians were ready to embrace another Gospel, and to admit cirumcision. Peter and Barnabas stepped awry, when they dissembled with the Jews. David, its said, Turned aside in the matter of Uriah the Hittite 1 Kings 15.5. And the People quickly turned aside out of the way of God. Deut. 9.12.

4. When God's People are once gone astray, they would never return of themselves, if God should let them alone in their wrong ways; he must reduce them by his own hand, and keep them in the right way, by his own power; a Sheep wanders further and further, and thinks not of returning; David when he had left the way of God, turned aside to Bathsheba, he goes further, he makes Uriah drunk, plots his death, rejoices at it, takes the Widow to be his Wife, and never considers all this time, that he is out of the way of God, and had not Nathan been sent to him, to tell him how he had wandered, he had not returned; so Peter denies his Master once, twice, thrice; and had not Christ looked upon him, he might have denied him forever. This appears in the Parable of the lost Sheep, the Shepherd stays not for Sheeps returning, but goes into the mountains, and seeks that is gone astray.

5. God would have his People to keep close to him, to follow him, to walk with him, that they may no more go astray from after me. To go after God, is to worship him in his own way, to have him in our eye, to do things in order to him, to follow his directions, commands, to observe his operations in the world, to lean upon him for counsel, comfort, assistance, safety and blessings, to submit to his will, to receive what he reveals, following on to know God, and to get further communion with him. God would have his People to do thus, Hosea 11.10. They shall walk after the Lord. He would go before them, and they should follow him. They should not go after other gods, after their own eyes, hearts, inventions, but after him. God commends David for his following him, 1 Kings 14.8. he sets him there before Jeroboam, and condemns him by his example. Thou hast not been as my Servant David; who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes. He went not from after God but followed him closely, and its very pleasing to God when his People do so. Elijah knew it well, and therefore said to the People. 1 Kings 18.21. If the Lord be God, follow him, do not leave him to go after any other.

God showeth mercy not only to little sinners, but great ones, they were polluted with all their transgressions, with all their rebellious seditions: yet being the House of Israel, his select ones, he would pardon their sins, though of an high nature; God is rich and great in mercy, and no sins can exceed his mercy, he would pass by their pollutions and transgressions, account them his People, and be their God, their sins should not obstruct his grace. Isai. 1.18. Though their sins be as red as Scarlet, they shall be white as snow, though they be red like as Crimson, they shall be as wool. Scarlet and Crimson are of a deep die; silk and wool do hold those colors firmly; you cannot wash nor wear them out, neither nature nor art can reduce them to their pristin condition; but let souls be died, and stained with sins most deeply, with the deepest and vilest sins, yet God can take out that hellish die and tincture, he can make them wh • te as Snow, pure as wool undyed. The wool in those Countries was exceeding white, Psal. 147.16. He giveth snow like wool, and Daniel 7.9. it is called Pure wool, in regard of the whiteness, Revel. 1.14. the whiteness of wool and snow are put together, His hairs were white like wool, as white as snow. Now let a man's sin be willful murder, which is very great, and his soul be dipt in blood, yet God can, and doth take away such sins, and make white again. Psal 51.7. Wash me saith David, whose soul had a double die, one of uncleanness, another of murder, and I shall be whiter than snow. Manasseh sins were exceeding great, yet the grace of God surmounted them all, and they were swallowed up in a Sea of Mercy. Luk. 7.37. it is said, A Woman that was a sinner came to Christ. Was this such a matter to be recorded in holy writ? Are not all men and women sinners? Yes, but the word sinner, notes a notorious sinner, she was such a great and known sinner, that the Pharisees wondered at Christ, that he should suffer her to touch him, verse 35.8. Her sins were many, ver. 47. Yet mercy was reached out to her, ver. 48. Thy sins are forgiven thee.

7. Sin is a polluting thing; Neither be polluted anymore. Matth. 15.19, 20. Christ reckons up sins there, and saith, These are they which defile a man; 〈 in non-Latin alphabet 〉 ; they make common, which in Scripture sense, is to defile, to profane, to make unclean; so Peter expounds it, Act. 10.14. I have never eaten anything common nor unclean, 〈 in non-Latin alphabet 〉 , and Eras. renders the word 〈 in non-Latin alphabet 〉 Matth. 15.11. impurum reddere, its sin, and sin only which makes impure creatures; therefore in Scripture it is compared to blood, Ezek. 16.6. to mire and dirt. Isa. 57.20. to vomit, 2 Pet. 2.22. to filth, Isa. 4.4. yea more, it is put in the abstract, and called filthiness, Prov. 30.12. 2 Cor. 7.1. 〈 in non-Latin alphabet 〉 that defiles both flesh and spirit 2 Pet. 2.20. 〈 in non-Latin alphabet 〉 , Physicians say, that miasmata are seminaria luis pestilentialis in aere corrrupto, those spreadings or seminaries of the pestilence in a corrupt air; you know in a pestilence the air is infected, & that infection in the air spreads, and falling upon Subjects capable if it, infects and kills them: so pollutions in the world, are pestilential, they spread, infect, and kill many. Seeing sin is such a polluting thing, let us hasten to the fountain set open for sin and uncleanness, let us get our souls washed in the blood of Christ, Heb. 9.14. that blood will purge, yea, purge out any spots, all defilements, 1 Joh. 1.7. Revel. 7.14. they had Washed their robes and made them white, in the blood of the Lamb, blood makes red, but the blood of the Lamb makes white, takes away all sin, and makes innocent.

13. ver. By trespassing grievously.

〈 in non-Latin alphabet 〉 prevaricando prevaricationem. Maal signifieth in general, any disloyalty of inferiors towards superiors; yet especially it notes those sins which are against the Lord, his Covenant, and holy things; as here, they had forsaken God, broken the Covenant, set up Idols in the Temple, worshipped the Sun, &c. These were grievous sins, and therefore Piscator renders the word, prevaricando perfide; by sinning treacherously: the doubling of the word notes the affection to, delight, and continuance in sin, they were obstinate.

Of breaking the staff of bread, and famine, hath been spoken in the 4. and 5. chapter; God breaks the staff of bread, when he either takes away the virtue of it, that it doth not nourish, but men pine away and come to nothing: or when he takes away the bread itself, so that there is not sufficient to nourish. This the Lord doth, by sending unseasonable weather, by too much drought, too much rain, by Frosts, Hail, Mildews, Blastings, Caterpillars, locusts, &c. And these are the hand of God stretched out, to break the staff of bread.

15. ver. Noysome Beasts to pass through the land.

Some would understand by these Beasts, the Babylonians who spoiled the Land, and laid all desolate; and if we should do so, it were not much amiss; for we do not find that any wild beasts were sent as a judgment upon the Jews, before their going into captivity; yet because he speaks here of distinct judgments, and that which is to be exemplary for all, we shall take it literally as the rest are. It was threatened in Moses Law, that evil beasts should be sent amongst them. Levite. 26.22. I will send wild beasts amongst you, which shall rob you of your Children, derstoy your Cattle; make you few in number, and your high ways shall be desolate. And it was made good; The Lord sent fiery Serpents amongst them, which stung and destroyed many of them. Numb. 21.6. Bears which slew their Children. 2 Kings 2.24. Lions which slew the men. Chap. 17.25, 26. and Josh. 24.12. By the Hornet God drove out the two Kings of the Amorites. And it is probable, that when the Chaldeans came, many who fled into woods, mountains, and by-ways, were wounded and slain by wild Beasts.

17. If I bring a Sword upon that Land.

Sword is put for war. Jer. 4.10. The sword reacheth unto the soul, Chap. 25.29. I will call for a sword upon all the Inhabitants of the earth, that is a war; and so in this place, God would bring in an enemy, armed with the Sword, and other military instruments, and they should make grievous work amongst them. Of the misery of war, formerly hath been spoken.

19. ver. If I send a Pestilence upon that Land.

Hebrew is, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to speak; because in this judgment the Lord speaks aloud. Its a soar judgment, and because it is amongst us, I shall speak something of it. Philibertus Marchinus calls it bellum divinum; this judgment is more immediately from God, and hath less of man and second causes in it, than others; and therefore when the murraine and plague was upon the Cattle, Exod. 9.3. There was no hand of Moses or Aaron in bringing it in, as in other judgments, and Ps. 91.5. It is called an Arrow, not of man's, but God's shooting, God shoots it into Cities, and Families, by ways undiscernable unto us.

That there are second causes of it, we do not wholly deny, but assert they are fewer, and hard to be found out; it puzzles the learned Physicians to express clearly what are the causes of it, some refer it to the indisposition of the air, by dryness and heat; some to malignant, and occult qualities in the air, or the body, or in the diet men feed upon; some to corruption in the blood; some to hunger; some to surfeit: but as Senertus, Qualis sit pestilentialis veneni natura, & quae ejus in qualibet pestilenti constitutione differentia, nemo hactenus satis explicavit. So Fern. Quicquid asseratur, omnis pestilentiae caeca & delitescens est causa, & aliunde quam ex primis qualitatibus, aut ex putredine perfecta

God's hand is seen much in this noisome disease, some pestilences kill cattle, and not men, some kill men, and not cattle, some kill one sort of men, and not others, some kill women and not men, and some men and not women, some kill young, and not old people, some the strong and healthful, and not the weak and sickly, some the rich, not the poor, some the poor and not the rich, as the learned have observed.

This judgment, the plague, and pestilence, spreads far; it flies up and down by night and day, it devours multitudes suddenly; in David's time 70000. were consumed by it in three days. 2 Sam. 24.15. In Vespasians days, at Rome, there died 10000. a day, for many days together, and in the year 1345. it was so general through the Christian world, that it destroyed half mankind; and in this City, thousands have died in one week, and how suddenly men die of it, is known unto many of you; some within few days, yea some within few hours.

The great cause of this judgment is sin. You may observe in Scripture some sins, which brought in the plague or pestilence, 2 Sam. 24. David's heart wat lifted up, and he confided in the number of his People, and hereupon was the plague sent, when Persons in place have lofty spirits and pride themselves, in what they have, they make way for this judgment; so oppression of God's People, Pharaoh would not let the Israelites have liberty, but hold them under; therefore the Murraine and plague of boils came upon the Cattle and People, Exod. 9. When people sin grievously, then God is ready to send in the arrows of Pestilence. Do not many sin greatly, by pride in their Apparel, by excess in their feastings, and pomp in the funerals of their friends, by their bitterness against those differ from them: when the plague was much in France, especially at Lions, about 1629. the Propapists judged Calvinisme to because: those Sectaries and Heretics were tolerated; therefore Marchinus a Florentine, in his book De bello divino, tells his Italian friends, that the Lord's end in that plague, was to root out Calvianisme.

An pour out my fury upon it in blood.

To put this for blood corrupted in the body by the plague, sounds harsh, we may take it for death, Ezek. 3.18. He shall die in his iniquity, but his blood will I require at thy hand, that is, his death.

14. ver. Though these three men, Noah, Daniel, and Job were in it, they &c.

To speak something of each of these, Noah Gen. 6.9. Was a just man, and perfect in his generation, there was none like unto him in the world, in his days; and he walked with God, he had great familiarity with him; his justice, sincerity, and piety, were eminent. His name signifies Rest or comfort, Gen. 5.29. Lamech called his name Noah, saying, this same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Surely he was a great comfort both to God and man, being so holy as he was. Its conceived Lamech was a Prophet, or at least uttered these words by a Prophetical strain, intimating thereby, that Noah should be a Type of Christ, and so he was in building the Ark, and offering sacrifice, which was a sweet savor in the nostrils of God, and made him say, he would curse the eatrh no more for man's sake. Gen. 8.21.22. He was also a Preacher of righteousness, 2 Pet. 2.5. And the man with whom God made a special Covenant, and gave the Rainbow for a sign thereof, Gen. 9 9.13. yet if this man should pray for them, God would not hear.

Daniel.

He was a holy man, and would not defile himself with the Portion of the Kings meat and drink, Dan. 1.8. And he was a man of great wisdom, Ezek. 28.3. Wiser than Daniel, men that had great insight into things, who knew secrets and mysteries were paraleld with Daniel, or preferred before him, but Daniel was the Standard. Daniel was alive at this time, and young, as will appear, if you consider this time: Ezekiel spak these words, in the sixth year of Jehoiachins captivity, if you compare the 1. Chap. 2. verse. with the 20. Chap. 1. ver. where he speaks of the fifth, and seventh year; so that this was the time between, and Dan. 1.1.6. Its evident that Daniel was carried into captivity, the third year of the reign of Jehoaikim father to Jehoiachin: so that now Daniel had been 14. years in Babylon, eight years of Jehoiakim’s reign, for he reigned 11. years, 2 Chron. 36.5. and six of Jehoiachins captivity: So that the learned think Daniel was not above 13. years of age, when he came into Babylon; therefore is it that the King spake to Aspenaz to bring of the Children of Israel, and of the Kings seed, and of the Princes, whereof Daniel was one; and now at this time, when Ezekiel rankt him with Noah and Job, about 27. Surely Daniel was a choice man, of singular wisdom, and holiness, whom the spirit of God would thus join with Noah and Job, such great worthies in their days. He was a man much given to prayer Dan. 6.10. Three times a day, he prayed in his Chamber, with his face towards Jerusalem; and that when it lay upon the hazard of his life. His prayer and fasting are mentioned, Chap. 9.3. and 10.2, 3.

Job,

The Lord gives him this testimony, that he was Perfect and upright, one that feared God, and eschewed evil; he was much in offering sacrifice, for himself and Family, Job 1.1.5. he was a man of much faith, great patience, Job 13.15.14.14. James 5.11. he was acceptable with God, and prevailed for his friends in prayer. ch. 42.8, 9. if these 3. men were in a Land that hath grievously sinned, they should not deliver it.

Some make great inquiry why these three men should be mentioned, rather then others, and they give in their answer;

1. Its thought they are named, for that they could not divert God's wrath by their holiness and prayers, from the people of their times. Noah could not keep off the flood, nor Job the sad things befell himself and his, nor Daniel the captivity.

2. Others think they are named, because they freed others in eminent danger in their times; Noah saved his Family from the flood, Job prayed for his Friends, and they were spared. Daniel preserved the Magicians and wise men. But rather they are named, because they were men of great holiness, exercised with great trials, and so the more fervent in prayer: and what if these men, who were so acceptable to me, had so much interest in me, and often prevailed with me should pray for you, yet they should do nothing for your deliverance by their prayers.

These were men in great afflictions, and affliction is the whetstone of prayer, the bellows to blow up that fire. David when he fled from Absalom, then he cried unto the Lord, and he heard him, Psal. 3.4. Jonas when he was in the Whales belly prayed fervently, Jon. 2.2. I cried by reason of mine affliction unto the Lord, and he heard me. Surely Noah when the flood came, poured out a flood of tears in prayer; and Job, when God's hand was so hard upon him, cried aloud unto God: and Daniel among the Lions; yet such was the case here, that if these three men were amongst them, they should do them no good.

16.18.20. They shall deliver neither Sons nor Daughters.

Children are very dear to Parents, they come out of their loins are part of them, even the bowels; and holy Parents would strive hard in prayer with God for them, are so dear unto them, they would invent arguments (for love is inventive) to move the Lord to spare them: yet if they should bring the strongest arguments, that nature, reason, or grace could find out, saith God, They should deliver neither Sonns nor Daughters, from any one of the judgments.

14.20. ver. They shall deliver but their own souls by their righteousness.

You must not think hence, that their holiness or righteousness merited deliverance of themselves: Mans goodness is nothing to God; all he can do is debt, and the best he doth is imperfect, no motive of God's will; deliverance, salvation are acts of grace and favor Ephes. 2.8. By grace are ye saved, and that not of yourselves, it is the gift of God, not of works, least any should boast. God hath out of his free grace promised to do great things for his Elect, for the godly: and when he doth ought for them, it is not because they deserve it, or because they are godly, but because he hath promised. Many promises are made to godliness, 1 Tim. 4.8. Bodily exercise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, not without calling, yet not for calling but for his promise sake.

Quest. If these three men Noah, Daniel, and Job, who were so eminent in holiness, so fervent in prayer, should not by their prayers and piety deliver any, to what end should we desire the prayers of any in our days, when they are neither so holy nor effectual in prayer as these men were, is it not altogether in vain to crave the prayers of others, whatever our condition be?

Ans. 1. If God revealed our estate to be desperate, and that he would not hear any praying for us here, then it were in vain for us to request any to solicit the Lord on our behalf, 1. John 5.16. If a man have sinned a sin unto death, any prayer made for him by whomsoever, is to no purpose; I say not that you should pray for it, for the pardon of it, whoever should entreat you to do it.

2. We have divine warrant for the pactise of it. 1 Sam. 12.19, All the People said unto Samuel, pray for thy Servants unto the Lord thy God, that we die not, and 1. Thessal. 5.25. Brethren (saith Paul) pray for us. Ephes. 6.18, 19. he entreats them to pray for all the Saints, and for him. James 5.14. Is any sick among you? let him call for the Elders of the Church, and let them pray over him: and then ver. 15. The prayer of faith shall save the sick, and the Lord shall raise him up. Est. 4.16. She would have all the Jews gathered together, that were in Shushan, to fast and pray for her.

Quest. 2. Had these three men met together, and agreed to pray for this People, would God have denied them? Doth not Christ say, Matth. 18, 19. If two of you shall agree on earth, as touching anything that they shall ask, it shall be done for them of my Father which is in Heaven.

Answ. If two, three, or more agree to ask anything, it must be in faith, Matth. 21.22. according to God's will, 1 Joh. 5.14. which could not here have been, for God had declared his mind otherwise, and so they could neither in faith, nor according to his Will, have prayed; they would never have agreed together, to ask a thing contrary to his mind.

Obser. 1. That Lands may sin grievously against God, provoke him greatly: so did the Jews, Ezek. 7.23. their Land was full of bloody crimes, their City full of blackness, they had variety of abominations, ch. 8.4. Hos. 12.14. Ephraim provoked him to anger most bitterly, Isai. 63.10. they rebelled and vexed his holy spirit, hereupon you find Lament. 1.8. Jerusalem hath grievously sinned, and Amos 5.12. I know the mighty sins, they did mightily provoke, press, and weary God. See one place, in Jer. 2.10, 11. Passe over the Isles of Chittim, and see, and send unto Kedar, and consider diligently, and see if there be such a thing. Hath a Nation changed their gods, which are yet no God's? but my People have changed their glory for that which doth not profit. Be astonished O ye Heavens at this, and be ye horribly afraid, be ye very desolate saith the Lord.

2. God hath variety of judgments to punish a sinning People, he can stretch out his hand, bring in a famine, the noisome beasts, the sword, and pestilence; when men have grievous sins, God hath sore judgments for them; read the 28. of Deut. and 26. of Levite. Let Lands be never so full of People and Cattle, let their Towns and Cities be never so well fortified, God can quickly cut off man and beast, and lay all desolate. Cardanus in his eight book De varietate ch. 45. reckons up 7. judgments of a grievous nature, that do befall the sons of men, three more besides those here in our Prophet.

1. Earthquakes, which sometimes are very grievous, and shake down whole Towns.

2. Inundations, when waters break out and drown up whole Countries.

3. Winds, which do great mischief, both at Sea and Land: and those we have here mentioned, how grievous are they. In famines, parties have eat their own flesh, and Mothers their own Children. Wild beasts fill all full of fears, that none dare look out of doors, or travel the highwayes, The sword hath made sore work in Germany, Ireland, and England of late days. The Plague is amongst us, and what it will do ere it leave us, is unknown; we that have escaped the sword, it may be are numbered out for the plague. O let us repent of our former and present sins, pride in apparel, excess in diet, pomp in funerals, bitter divisions, unchristian carriages one towards another, unthankfulness for mercies, our unworthy walking of the Gospel, and take heed of all sin for the future.

3. Whatever the judgment be upon a sinning Land, and people, God is the author of it, acts in, and orders it. I will stretch out my hand, and break the staff of bread. ver. 13. If I cause noisome beasts to pass through the Land. ver. 15. If I bring a sword upon that Land. ver. 17. If I send a pestilence. ver. 19. These judgments come not casually, they are by divine power and providence; if man or beast fall by them, its God cuts them off, if the wild beasts come here and there, its God causes them to go those ways; he gives Commission to the sword, and saith, go through the Land, it could not enter without God, much less go through a Kingdom, without warrant from him; if the plague wander up and down in a Land, skip from street to street, from Family to Family; if it slay thousands, and ten thousands, the Lord bids it, orders it to do so: Therefore we should look at God's hand in all judgments, quietly submit to his stroke, and humble ourselves under his mighty hand. I will stretch out my hand and break, &c. Shall God's hand be stretched out, and we not take notice of it, its argument of a profane spirit not to do it; Isai. 26.11. Lord when thy hand is lifted up, they will not see, but they shall see and feel to their destruction.

4. The sins of a Land or People may be so great and grievous, that the Lord will show them no mercy, but proceed irrevocably to their destruction, what means soever be used for their help; you have sinned so against me, saith the Lord, that though Noah, Daniel, and Job were here, men of renown for their piety and prayers, though they should singlie or jointly pour out their hearts before me, use all their interest in me for you, yet should they do no good; they should not change my thoughts, my heart, in the least degree, they should not obtain at my hands, to abate ought of my fury; all the judgments intended should come, not one of them should be withheld; Jer. 15.1, 2. Though Moses & Samuel stood before me, yet my mind could not be towards this People. Moses was the man of God, Psal. 90. title; the man of God's choice, love, honoring, the man of his counsel, that did his work, that ruled his people; the man that was so potent in prayer, that he held God's hands, and kept him from destroying the Progenitors of this people here spoken of, and brought God to repent of the evil he thought to do unto them; Exod. 32.14. and Samuel was a man, had the ear and heart of God very much, when he cried for Israel God heard him, 1 Sam. 7.9. yet if these two men stood before him, and mediating for these people, should produce their strong arguments as of old, God's mind could not be towards them, but he would say as it there follows; Cast them out of my sight & let them go forth, such as are for death to death such as are for the sword to the Sword such as are for the famine, to the famine, such as are for the captivity to the captivity; and I will appoint over them four kinds saith the Lord, the sword to slay, the Dog to tear, and the fowls of the Heaven, and the Beasts of the earth to devour. Their sin was so high, that the prayers of the holy, yea the holiest men would do them no good. Jeremiah was a praying and a weeping man, much affected with the condition of this People, Jer. 9.1, 2.14.7, 8, 9. and was much in prayer for them, but God was so far from hearing him for them, that he forbad him to pray for them, chap. 7.16. Pray not thou for this People, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. So in chap. 14.11. Pray not for this People for their good; as if the Lord had said, Jeremiah, I know thou wilt be praying, weary and wear out thyself, but pray not for their good, if thou wilt pray for their destruction, that I would hasten in my judgments upon them I will hear thee so praying, otherwise not.

[Quest.] But what if they prayed themselves?

[Answ.] It follows in the next verse, When they fast, I will not hear their cry, and when they offer burnt offerings as an oblation, I will not accept them, but I will consume them by the Sword famine and pestilence. In James 5.16. you find the effectual fervent prayer of a righteous man availeth much; if of one righteous man, surely the working prayers of many righteous men should do more, you have six mentioned in Ezekiel and Jeremiah; Noah, Daniel, Job, Moses, Samuel, and Jeremiah himself, yet if all these should make the most fervent prayers that ever were made, God would not hear, but proceed in his intended judgments against this People. Their sins had such malignity in them, as that they out-cried the prayers of all the righteous, yea the very mercies of God.

5. Righteousness is advantage to men in times of common calamity, Noah, Daniel, Job, were righteous persons, and if they had been in the Land or City, when these soar judgments were come upon it, they should have been delivered, verse. 14, 16, 18.20. though their righteousness could not profit others, yet it should profit themselves; Prov. 11.4. Riches profit not in the day of wrath, but righteousness delivereth from death: and verse. 6. The righteousness of the upright shall deliver them. When men are holy, praying, upright men, God hath a special care of them in times of danger, Noah when the flood came, he had an Ark to be secure in, when Sodom was destroyed, Lot was pulled out by an Angel.

Their ways.

Some understand hereby, their former course of life at Jerusalem, which they should still walk in, which when the others should see, they should be comforted in the heavy hand of God upon them. Others understand by their ways, that sad course of life they should lead in Babylon: the primitive captives thought them happy who were at Jerusalem, and themselves the most miserable; but now when they should see them in captivity with themselves, and suffering as hard, if not harder things then themselves, the Babylonish yoke would seem easier. Consorts in misery are comforts to each other.

Junius interprets their ways and doings of the confession of their sins, and repentance; the soar and heavy judgments of God, convinced them of the greatness of their sins, caused them being now stripped of all, and in the hands of a potent and barbarous enemy, to confess their iniquity and repent of their former ways and doings, and that induceth me, to close with this Exposition in those words; They shall comfort you, when ye see their ways and doings. Thus though we have met with grievous judgments, have lost City, Temple, Country, all; are become captives like yourselves, yet God is just in all he hath done, he hath made good the word of his servant Jeremiah and Ezekiel, brought us to you, but withal, he hath broken our hearts for our sins, made us to abhor and loath our former ways and doings, so that we must say in wrath, he hath remembered mercy, and recompensed all our temporal losses, with spiritual advantages, and this was a comfort to the hearts of the former Captives, when they saw their ways changed. Doubtless the first captives were a great comfort unto them, when they came into Babylon naked, and spoyld of all, and when they had told them of the severe judgments befell them, how that some did eat their own children, &c. certainly they were astonished at it, but when they told them what good they had gotten, by the dealings of God with them, they were comforted again.

Obser. 1. When God's judgments are soarest, yet then he shows mercy to some, when God brought his four soar judgments upon Jerusalem; viz. the sword, famine, noisome Beast, and pestilence; yet a remnant is preserved, each judgment devoured its number, hundreds, thousands, and ten thousands; but all those judgments destroyed not all the People; God had some elect ones amongst them, and the election obtains mercy, and together with them, some others. The Lord never poured out his wrath so fully, as that no drams of mercy were mingled with it. In the flood of wrath which drowned the world, were drops of mercy which saved Noah. In the Brimstone and fire, which burnt up Sodom and Gomorrah, were sparks of divine love, to deliver Lot; he ever hath in wrath remembered mercy, and will do it to the end, the world shall not have advantage to charge him with cruelty, had none been spared, they might have said so; a remnant is left, and the mouth of iniquity is stopit.

2. The Lord will satisfy and comfort the hearts of his against the evil and scandal that comes by any of his judgments; when Jerusalem was destroyed, the Jews rooted out and carried to Babylon what joy was there in the Nations? what reproachings of the Jews? where now is their God? what now is become of their holy City and Temple, are not all laid wast, &c? at these things the Jews hearts in Babylon, were grieved, offended, therefore the Lord tells them, They shall be comforted concerning all the evil he hath brought upon Jerusalem, they shall know the greatness of their sins, which moved him to do so, they shall know the fruit of his judgments, how they have caused those brought unto them, to confess their sins, to repent of their ways, and turn to the Lord.

3. That the Lord is righteous and just in his judgments, I have not done without cause, all that I have done in Jerusalem, he cut not off man or beast without cause, its the Devils design to do so, therefore saith God, Job 2.3. Thou movedst me against him, to destroy him without cause, but God would not do it; what ever he doth, he hath great cause for; he is the only & infinitely wise God, and doth all things upon the height of reason. Their sins were such as impeachit his honor, corrupted his worship, brake the Covenant, questioned his providence, violated justice, and conformed them to the heathen, he had cause enough therefore to destroy them, and do what he did, namely, to vinicate his honor, worship, covenant, providence, justice, and to show that his People, if they will sin with the world, must suffer grievous things for it, Jer. 22.8, 9. when the Nations should pass by the City and say, Wherefore hath the Lord done thus unto this great City; God will have the cause known, then they shall answer, Because they have forsaken the Covenant of the Lord their God, and worshipped other gods and served them: and chap. 19.13. God saith he would make Jerusalem as Tophet (that is, fill it with blood, and the bodies of slain men) and why would he do so; Because of all the Houses upon whose roofs they have burnt incense unto all the Host of heaven, and have poured out drink offerings unto other gods.

4. Men shall know in due time the equity of God's judgments, And ye shall know that I have not done ought without cause. God's judgments are a great depth, Psal. 36.6. men cannot sound or measure them, the nature of them, the suddennes and severity of them; the frequency and continuance of them, do puzzle men, and especially the causes of them, which are hidden from the eyes of most. Jobs friends mistook the cause of God's dealing so sharply with Job, but afterwards they understood it; they in Babylon, and others, were astonished at the soar judgments of God, but God let them know the cause of it, and so they were brought to justify God, 1 Kings 9.7, 8, 9. I will cut off Israel, out of the Land which I have given them, and this House which I have hollowed, for my name, will I cast out of my sight, and Israel shall be a Proverb, and a by-word, among all people, and at this House which is high, everyone that passeth by it shall be astonished, and shall hiss, and they shall say, why hath the Lord done thus unto this Land, and to this House: and they shall answer, because they for sooke the Lord their God, took hold upon other God's, worshipped and served them, therefore hath the Lord brought upon them all this evil. God proclaims the cause of his severe judgments, that so men may see the equity of them, that he is righteous in all his ways, and holy in all his works; Psal. 145.17. when we hear of the bloody doings have been in Germany so long, and of those in Ireland, we are amazed, wonder what is the cause, that God proceeds so severely with them; there is cause sufficient for it, and if we know it not, God will in his time clear himself, and make it known to us.

Vers. 2. What is the Vine Tree more then any Tree?

The Hebrew is, 〈 in non-Latin alphabet 〉 the wood of the Vine; so the Sept. 〈 in non-Latin alphabet 〉 : so the French, du bois de la Vigne: the word 〈 in non-Latin alphabet 〉 signifies mostly a living Tree, as Gen. 1.11. Let the earth bring forth the fruit-Tree Psal. 1.3. Like a Tree planted by the Rivers of waters, yet sometimes it notes, the Trunke & body of a Tree cut down, as in Deut. Ye shall serve gods, the work of men's hands, wood and stone. Some would understand it here of the Vine-Tree, dead and cut down, but that needs not, its more suitable to Scripture, to take it for a fruitless Vine-Tree, neither dead nor cut down, but as if dead and cut down; and what is such a Vine more then other Trees? its not only lower, weaker, more bunched, wreathed, unsightly than they, but its of less use than any of the Trees of the Forest; they serve to make Temples, palaces, houses, ships, musical and martial instruments, and tools, for many uses, but for the Vine-Tree, it serves not for any such use. By the interrogation, he sets out the unusefulnesse of it; its so far from being equal to the Trees of the Forest, as that its not comparable to a branch of one of those Trees. Take one arm or branch of an Oak, Elm, or Ash, it would be of more use to the Joyner or Carpenter, than the wood of a thousand Vines.

Therefore it follows,

Vers. 3. Shall wood be taken thereof to do any work?

This is a great derogation from the Vine, the wood of it is not fit for any work; the wood of other Trees is fit for variety of services within doors and without, this for none. The Hebrew is, ad saciendum ipsum in opus, to make it into work, its not fit to make a pin of, which is a small thing, and for small uses, as to hang a cloak, hatt, or band on; Will men take a pin of it to hang a Vessel thereon? no, no, they will not, they know its unfit to hang the least thing on it.

Vers. 4, Behold its cast into the fire for fuel.

Here he showeth what its fittest for, viz, The fire, neither is it the best fuel for that, for the branches of Vines, cut and bound up, if they be reserved any considerable time, ne quidem igni fovendo apti sunt.

The fire devoureth both the ends of it, and the midst of it is burnt.

The roots and tops, namely the branches, they are only for the fire, and quickly consumed in it, and whereas you may think the body which is the middle part may be good for somewhat, its otherwise, the midst of it that you think strongest, soundest, most useful, burns like the rest, and you cannot make ought of it: other Trees when the roots and tops are burnt, their bodies are improved, to several great and good purposes: the Vine-Tree is wholly combustible matter, and only for the fire. Some refer the ends to the 10. Tribes, and those carried away under Jehoiachin, the midst to those that remained at Jerusalem.

Is it meet for any work?

Hebr. is, 〈 in non-Latin alphabet 〉 Nunquid prosperabitur, will it prosper to work? it will break in pieces, deceive a man's expectation, come to naught and his labor will be in vain.

Vers. 5. When it was whole it was meet for no work, how much less shall it be meet yet for any work when the fire hath devoured it.

Sanct: thinks that their Vines at this time were much wasted, for the Chaldeans had been twice there, in Jehoiakim’s and Jehoiachins time, and where Armies come, they spoil the Countries, pull down buildings, cut up Trees, tear the Vines in pieces, and lay the Vinyards open to wast; they had almost ruined the metaphorical Vine the Jews: as therefore the Vine neither whole nor burnt, was meet for any domestic or State Service; so this Jewish People neither in their prosperity or adversity neither before the Chaldeans afflicted, them nor since, have been serviceable to God or his Church.

Vers. 7. Set my face against them;

See Chapter 14. 8. Concerning these words.

They shall go out from one fire and another fire shall devour them.

By fire is meant affliction, judgments, Psal. 66.12. We went through fire and water, and there be sundry resemblances between them.

1. Fire is dreadful to men's thoughts, fire of Sodom, and fire of Hell how terrible, if you see a ship on fire, &c. So judgments, afflictions are exceeding terrible to the apprehensions of many; the Sword how sad did it make the hearts of many before it was drawn, &c. the plague now is terrible to your thoughts.

2. Its painful, and so are the judgments of God, they put a Land into travail, Isai. 26. when the judgments of God were abroad, what saith the Prophet, v. 17. Like as a woman with Child that draweth near the time of her delivery, is in pain, and crieth out in her pangs: so have we been in thy sight O Lord. God's judgments breed terrible pangs, in those are under them.

3. Fire enlightens the eyes, and judgments enlighten men's understandings, vexatio dat intellectum, Hos. 5.15. In their affliction they will seek me early; then they will see the nature of their sins, the danger of their lives, the great need they have of mercy, and therefore will seek me early: hence it is that God saith so oft after judgments threatened, They shall know that I am the Lord.

4. It refines, so do the judgments of the Lord, Zach. 13.9, I will bring them through the fire, and refine them as silver is refined. The Babylonish Furnace, purged out their Idolatry, Isai. 1.25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy Tinne. When God takes away his hand of mercy from a Nation, and turns his hand of judgment upon it, then he purges, &c.

5. It consumes, and so do his judgments, Psal. 21.9. Thou shalt make them as a fiery Oven, in the time of thine anger, the Lord shall swollow them up in his wrath, and the fire shall devour them. Famine devoured its thousands, &c.

The scope of the words is, that they should have judgment after judgment, if they escaped one, they should fall into another, until they were consumed.

Vers. 8. Because they have committed a trespass.

Hebrew is, 〈 in non-Latin alphabet 〉 praevaricati sunt praevaricationem, he means not one trespass only, but its a singular put for a plural, and is cleared by that, Chap. 14.13. If a Land sin against me by trespassing grievously, 〈 in non-Latin alphabet 〉 there is little difference in the words, and those here might have been so rendered, They have trespassed grievously.

Obser. 1. The Ministers of God have warrant to use Pararables, similitudes, in their teaching of the people, God himself doth it here, he brings in a parable of the Vine-Tree, and allegorizeth upon it, and the Scripture is frequent in parables and allegories. Christ was much in parables; they help memory, if familiar and known, they convince more fully then plain speeches.

2. That men are apt to glory & confide in the privileges they have, What is the Vine-Tree more then any Tree? the Jews because they were God's Vine, God's people, thought themselves better then any, then all other, that they should never be cut down and destroyed; what are not we God's Vine, his pleasant plant? hath he not made a hedge about us, done much for us? will he pluck up the hedge and lay us wast? No man would ever destroy his own Vine, and Vineyard, and shall we think God will deal so by his? The Jews doted upon their privileges, that they were Abraham's seed, they had the Temple, that they were a plant of God's planting; and its incident to most, to adhere to, and confide in some privileges they have; but whence had they, or any, their privileges? if they were the people of God, his Vine, the Lord chose them, they chose not him, he planted them, and pleased to call them his Vine, and Vineyard, what ever excellency or privilege they had, it was from his free grace and good Pleasure, neither they nor we can merit, or purchase ought at the hands of God; let us not glory in privileges, in carnal excellencies, have any confidence in the flesh, but remember the more privileges we have, the stronger obligation is upon us, to admire free grace, and to honor the God of our mercies.

3. The Lord knows what all Trees are, the Vine-Tree in the Vineyard, and the Trees of the Forest, the Cedars of Lebanon, the Oaks of Bashan, and shrubs of the Wilderness, he knows the goodliness or meanness, the talnesse or lowness, the weakness or strength, the fruitfulness or unfruitfulness, the usefulness or unusefulnesse of every Tree: he knew what Trees the Jews were, and what Trees the Gentiles were, which Tree was fit for the fire, and which fit for other services; he knows eve y man's nature, qualities, operations, uses and ends.

4. Trees in the Forest and Wilderness, may be of better use than Trees in the Orchard and Vineyard, wild Trees may exceed those are planted, What is the Vine-Tree, to a branch among the Trees of the Forest, shall wood be taken thereof to do any work? Will it serve for a pin to hang a hat on? no, other trees you may take the wood and Timber of, and employ many ways. The Heathens that were Trees of the Forest, had more good in them, than the Jews who were his Vine; they did more service to the world, they were more just, diligent, faithful, bountiful, pitiful than the Jews, they were fitter for Temple-work than the other: and is it not so now? are not many Forest-Trees better than us Christians?

5. People degenerating from the condition they were set in, lose their esteem and favor; this people of the Jews was a noble Vine, a choice Vine, a good Vine; but now it was become a degenerate plant of a strange Vine, Jer. 2.21. I had planted thee a noble Vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange Vine unto me? they were become like Sodom and Gomorrah, Isai. 1.10. Hear the word of the Lord, ye rulers of Sodom, give ear unto the Law of our God ye people of Gomorrah, now their Vine was of the Vine of Sodom and of the fields of Gomorrah, now their grapes were of gall, and their clusters were bitter, Deut. 32.32. and why so? Isai. 1.4. they were a sinful Nation, a people laden with iniquity, a seed of evil doers, children that were corrupters, they had forsaken the Lord, his Ordinances, Truths, worship; they had changed their glory, and wandered after Idols, Jer. 2.11.20. they oppressed in the Gates, the City and Land were full of violence, and bloody crimes, Ezek. 7.23. and hereupon they lost their favor with God, and esteem they had of him, so that he came to abhor them, Psal. 78.59. He greatly abhorred Israel, forsook them, delivered them into captivity, and into the enemies hand; verse. 61. Because they degenerated so, God branded them with disgraceful titles, as a Rebellious Nation, impudent children, Ezek. 2.3.4. Hypocriticall, Isai. 10.6. Lying, Isai. 30.9. Reprobate silver, Jer. 6.30. Sons of the sorceresse, seed of the Adulterer, Isai. 57.3. Soothsayers, Isai. 2.6. Supplanters, slanderers, Jer. 9.4. An assembly of treacherous men, verse. 2. A homeborne slave, Jer. 2.14. Thorns and briars, Isai. 2.17. Naughty figs, Jer. 24.8. A Garden without water, Isai. 1.30. Scorpions, Ezek. 2.6. A generation of Vipers, Matth. 3.7. When this Vine lost its sweetness, it lost the interest it had in the heart of God, and the more it degenerated, the more distasteful and reproachful it became. Degeneracie from God and his ways, is a provoking sin, God had done more for his people, than any people in the world, he had given them such a Land, such Ordinances, Laws, privileges, as none else had; and now for them to forsake God, was a grievous trespass, they violated many bands of love, they brake the covenant of their God, and did secretly accuse God, as not being so good as he had promised to be unto them, therefore Mich. 6.3. O my people what have I done unto thee, and wherein have I wearied thee? testify against me. I brought thee out of the Land of Egypt, and redeemed thee out of the house of servants, &c.

Its good for us therefore to keep close to God, not to admit of any undervaluing or discouraging thoughts of God and his ways, let not your hearts draw you back from God, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him. Drawing back, is the way to perdition, Heb. 3.12. Take heed therefore, least there be at any time, in any of you, a heart of unbelief, to depart from the living God: if you would be honorable and fruitful, you must cleave fully to God and keep close to him, and his ways, Joh. 15.4. The Branch cannot bear fruit of it self, except it abide in the Vine, no more can ye except you abide in me.

6. That people which is fruitless, and useless is determind of God to destruction, The Vine Tree being barren and of no use, was given and cast into the fire, and so should the Inhabitants of Jerusalem, for they were neither fruitful nor useful.

1. Not fruitful, Hos. 10.1. Israel is an empty Vine, he bringeth forth fruit unto himself, this seemeth a contradiction, that Israel should be called an empty Vine, and yet bring forth fruit, but it is not, the fruit was selvish fruit, and that is as no fruit in God's account, it brought forth branches, leaves, and wild grapes, but God reckoned not these for fruit: their Idolatry, superstition, oppression, violence, and injustice, were wild grapes, their hypocrisy, formal professions, carnal confidences, their fastings and sacrificings, were levy things, they had no fruit unto holiness, and righteousness, their worship was not pure, Laws were not executed, so that they were unfruitful towards God and Man.

The evil of fruitlessenesse lies in this,

1. A Vine or people that are fruitless, deceive God's expectation, Isai. 5.4. I looked that it should bring forth grapes, and it brought forth wild grapes: God had taken great pains, been at great cost with his people, waited long for grapes, and when all came to all, there were only wild grapes, verse. 7, I looked for judgment, but behold oppression, for righteousness, but behold a cry.

2. It offends God to have such Trees in his Vineyard, People that bring forth nothing but wild grapes, cursed Fruit. How grievous was it to God, that there was no justice in the Land, Jer. .5 11. Run to and fro through the streets of Jerusalem, if there be any, that executeth judgment, that seeketh the truth, and I will pardon it. Isai. 5.3. Judge between me and my Vineyard. it argues, God was troubled: though they had no good fruit, yet they had evil fruit too much, such as offended, his eyes, his ears, his taste, therefore Isa. 1.5. I will hide mine eyes from you, yea when you make many prayers, I will not hear: and the grapes they bare, were sour grapes, distasteful unto the Lord.

3. Fruitlessenesse is a reproach to God, who is the Husbandman of the Vineyard, as if he were not skillful, or negligent, and did not what was fitting, to make the Vine to bear, and therefore Isai. 5.3, 4. Judge between me and my Vineyard, what could I have done more: I have done all is fitting, for a prudent and industrious Vine-dresser to do, and my Vine is a reproach to me; when men till their Land, sow it with the best seed, and it brings forth nothing but Thistles, Nettles, or weeds, its a reproach to the owner: if other people had had that pains taken with them, those means and mercies bestowed upon them which the Jews had, they would have brought forth fruit unto repentance.

4. Fruitlesse ones are a burden to God, to the godly, and to the place where they grow.

1. To God who speaking of this People, Isai. 1.24. Saith, Ah I will ease me of mine Adversaries, they were a mighty burden unto him. Amos 2.13. Behold I am pressed under you, as a cart is pressed that it full of sheaves.

2. To the godly; Lots righteous soul was vexed with the Sodomites, 2 Pet. 2.7. they were a Vine that brought forth nothing good. David sighed and said, Woe is me, &c. such hinder the liberties, and sad the Spirits of those are truly good.

3. The place where they grow, Luk. 13.7. The barren fig-tree must be cut down, and why? it cumbers the ground, keeps out others which might be set up in the place, sucks up the moisture and fatness of the earth, overshaddows and prejudiceth the plants are near.

5. Such are slighted, looked upon as worthless, inconsiderable; take a Vine or Tree hath no fruit, its not regarded: its not the leaves or branches, but the fruit makes it esteemed, its not a levy profession, but a fruitful conversation makes people to be esteemed. Mark. 14.3. A woman bestows a box of precious ointment upon Christ's head, some envied at it, but Christ said she had wrought a good work, and this begat such an high esteem of her, in the heart of Christ, that to honor her, he said, the fact should never be forgotten, but where ever the Gospel should be preached in the world, that she had done should be spoken of, for a memorial of her, verse. 9. she was a Tree bare good fruit, and was honor'd for it, but fruitless Trees are not minded, not valued; take a man that doth no good, we say he is an idle, an empty man.

6. Fruitlessenesse declares a man to be an evil man, a Tree is known by its fruit, if it have good fruit its a good Tree, if ill, its an ill Tree, but what if it have no fruit? you cannot say, its neither good nor bad, God hath no such Trees, in his garden; in that it hath no fruit, its an ill Tree; a barren Tree cannot be good; when Christ found no fruit upon the Tree, he dealt with it as with an evil Tree.

7. That is fruitless, is near to a curse, Matth. 21.19. when Christ saw a fig-tree without figs, what said he to it? Let no fruit grow on thee hence forward forever, and presently the fig-Tree withered away, Heb. 6.8. The ground that brings forth briars and thorns, not herbs meet for the dressers, is rejected and nigh unto cursing, Prov. 10.7. The name of the wicked shall rot, Wicked men are fruitless, and God will curse their names, Esau, Jeroboam, Judas.

If a Vine be fruitless, God will take away what he hath bestowed, and undo what he hath done, Isai. 5.5. I will tell you what I will do to my Vineyard, I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. The hedge and wall were God's protection, and defense of them; now because the Vine had no good fruit, was an empty Vine, the Lord would preserve them no longer, but expose them to spoil and ruin, God made a Law concerning fruitful Trees, that they should be preserved Deut. 20.19. and God himself is careful of fruitful Trees and Vines that bring forth good grapes, Isai. 65.8. As the new wine is found in the cluster, & one saith, destroy it not, for a blessing is in it, so will I do for my Servants sake. If God's Trees, Vines be fruitful, God will preserve them, prohibit others to wrong them, Psal. 105.15. Touch not mine anointed, and do my Prophets no harm. Cant. 2.5. Take us the Foxes, the little Foxes that spoil the Vines, for our Vines have tender grapes. When the Vines do bear good clusters and wine, the Lord is careful to preserve them, he is a hedge and wall unto them, but when they are barren, or bring forth sour grapes, he will protect and bless no longer, he will undo what he hath done, take away what he hath bestowed, Matth. 21.43. The Kingdom of God shall be taken from you, and given to a Nation, bringing forth the fruits thereof; the Jews had the Title to be God's People, the Gospel was presented to them, both should be taken away, and be bestowed upon the Gentiles, who would bring forth the fruits thereof: several Kingdoms have several fruits, and the fruits of God Kingdom, are the fruits of the Spirit.

9. Fruitles Trees must be cut down or plucked up, Luke 3.7. Cut it down. Matth. 3.10. Now the Axe is laid unto the root of the Tree. The Jews were a fruitless Vine-Tree, and when Christ came, he laid the Axe to the root, and quickly they were cut down, and sometimes he pulls them up by the roots, Jud. 12. Trees whose fruit withereth without fruit, twice dead, plucked up by the roots; Fruitlesse Trees are twice dead, dead in the body and branches, and dead in the root, dead by nature, and dead by their Apostasy, from that Profession they made, and these God plucks up by the roots, there shall nothing of them remain.

2. They were not useful: as the Vine-Tree, if fruitless, it must be cut down, or plucked up, it is unserviceable for any work, to make a pin of, other Trees when they are growing or cut down, serve for divers uses at Sea and Land, this people were come to such a pass, as that they were unfit for any use, Jeremiah tells you they were like naughty Figs, that could not be eaten, Chap. 24.8. and like the girdle he hid in the bank of Euphrates, Chap. 3.7. which was marred and profitable for nothing, you know what Christ saith of salt, when it hath lost its savor its good for nothing, but to be cast out and trodden underfoot, Matth. 5.13. so the Vine-Tree when it hath lost its fruitfulness, its clusters, and wine, with which it cheered God & man, its good for nothing but to be cast into the fire, such a Vine-Tree were the Jews, Jer. 4.22. My people is foolish, they have not known me, they are sottish Children, and they have none understanding, they are wise to do evil, but to do good they have no knowledge.

Let England, London look to it, we have been the Vine and Vineyard of the Lord, he hath made a hedge and wall about us, he hath of late digged us and pruned us, he looks for fruit, good fruit, the power of godliness, not the form, through reformation not a half one, justice, not oppression, love, not bitterness, taking off burdens, not laying them on, countenancing of the Saints, not reproaching, &c. if we be found without such fruit, or having ill fruit, the Axe is sharpening, we shall be cut down, and cast into the fire like the Inhabitants of Jerusalem; let us now then after such warnings, such mercies and deliverances from the wild beasts and Boars, bring forth fruit meet for repentance, meet for the Gospel, meet for all that God hath done for us.

1. We have been near cutting down like the Fig-Tree, Luke 13.6, 7, 8, 9. A man had a Fig-Tree, planted in his Vineyard and came three years to see what fruit it had, and there was none, either no figs, or naughty figs, and then he said to the Dresser cut it down, but the dresser interceding, prevailed for another year. Lord let it alone this year also, if it bear fruit, well, if not, then cut it down: so here, &c.

2. God hath bestowed upon, and done great things for us, he hath taken us out of the Romish Egypt, and planted us in Canaan, A Land that flows with milk and honey; he hath given us the glorious and everlasting Gospel, which many other Nations have not, in it he hath given us, exceeding great and precious promises, with it pardon of sin, the spirit, Christ himself, all; to us Heaven is opened, we have visions of God, dew, showers and sun-shine, to make us fruitful; he hath done for us wonderful things; hath he not fenced and walled us about with his protection; defending us from enemies without and within, so that neither Lyon nor Leopard, Boar nor Bear, Wolf nor Fox, Jesuits, Papists, Malignants, have been able to devour us? hath he not delivered us from the greatest dangers, most devellish devices and plots, and out of many deaths? hath he not destroyed the Serpents and Scorpions? that stung us, or driven them into holes, made their Hosts To fall, as a leaf falleth from the Vine, and as a falling Fig, from the Fig-Tree. Isai. 34.4. Hath he not plucked up most of the Thorns and briars that grew in his Vineyard, and removed the stones of stumbling out of the Ecclesiastic and civil Estate? hath he not turned curses into blessings, wise counsels into foolish results, and by weak hands wrought glorious effects for us? hath he not disappointed the expectations of our enemies, when they have been high, puzzeling the wit of Hell, non-plussing the powers of darkness, causing their Designes to dash out their own brains, and to promote those they were intended to ruin.

3. God blesses and prospers a People that is fruitful in good, Genesis 49.22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall, of him came two Tribes Ephraim and Manasseh, and how did he prosper in Egypt? to what a height and greatness did he grow? he was the only man in all the Land, Gen. 41.44. Its said of the man is fruitful, that he shall prosper whatsoever he doth. Psal. 1.3. Moses exhorted the People to obedience, upon this ground, Deut. 29.9, Keep the words of this Covenant and do them, that ye may prosper in all that ye do. When men are obedient unto the Will of God, and so fruitful, it pleases the Lord to bless them; the Jews were the terror of Nations, whilst they worshiped God in his own ways, and executed justice in their Gates, 2 Chron. 32.30. Hezekiah prospered in all his works, he abounded in doing good, and prospered accordingly, if you bring forth sweet grapes and pleasant fruit, you shall prosper in your families, shops, journeys, worship, &c.

4. All Creatures are fruitful one way or other, the earth is so plentiful in fruit bearing, that as it is the Mother of all living, so its the maintainer of them. What is there grows upon the face of the earth, which is altogether fruitless, and doth not contribute something to the good of man, and glory of its Creator? Clouds are the bottles of heaven, and being carried over the quarters of the earth, they empty there silver drops to enrich the earth. The heavens yield us their light and influence, and move constantly to do us service; that old Servant of the world the Sun, is not yet weary of sending down her beams to warm us, and all other creatures: hath God made the heavens and earth useful and fruitful for man, and all the fish, fowl, beasts, birds, plants in them? and shall man be barren? it was a reproach for a woman in Israel to be so, and surely for a Christian it is a great reproach to be so.

5. Its the appointment of the Lord Christ, that those are his should be fruitful, John 15.16. I have chosen you and ordained you, that you should go and bring forth fruit: that they should preach, pray, convert souls, work miracles, plant Churches, set up his Kingdom, &c. and now if Christ hath chosen you to any places, in the Family, City, Church or State, he hath ordained that you should bring forth fruit, he would not have a Parent fruitless in the Family, nor a Magistrate in the City.

6. Its an honor to God to be fruitful; when a Vine is full of goodly clusters, what a credit, what a cheering is it to the Vinedresser? when the ground yields great increase, its an honor to the Husbandman; when Trees are loaden with fruit, the Gardener glories in it, come look upon this Tree; when the Ewes bear Twins, its the Shepherds honor: and so when Christians are fruitful, its the honor and glory of God, Joh. 15.8. Herein is my Father glorified, that ye hear much fruit. When Christians are fruitful, it provokes others, to praise the name of the Lord, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.

7. Fruitfulness is delightsome to God and Man, Hos. 14.5, 6. God would be dew to Israel, he should grow, his beauty should be as the Olive-Tree, (the beauty of the Olive-Tree, is to be full of Olives) And his smell as Lebanon; Lebanon was full of sweet Trees and fragrant flowers, and filled all the parts thereabouts with a sweet smell: so should Israel be ftuitfull, and yield a sweet savor to God in Heaven, and men on earth, Jud. 9.13. The Vine cheered God and Man with its pleasant and sweet smelling wine. God in that it was offered in the free-will-offering, for a sweet savor unto God, Numb. 15.3, 5. Man, Psal. 104.15. Wine makes glad his heart: so fruitfulness in Christians hath a sweet savor, delights Heaven and Earth. The Philippians fruitfulness was An odour of a sweet smell, a sacrifice acceptable unto God, Phil. 4.18. so prayers and praise are as incense and music unto him. Psal. 141.2. Heb. 13.15. The Corinthian bounty and fruitfulness so delighted Paul, that he boasted of them, 2 Cor. 9.2. The savor of it extended far, and made many to glorify God on their behalf, verse. 13. be fruitful then that you may please delight, God and Man, and leave a good sent behind you.

8. Its the glory of any to be fruitful.

9. Christ is coming to see what fruit is upon his Vine-Trees, Heb. 10.37. Yet a little while, and he that shall come, will come, and will not tarry, and when he comes, if there be ill fruit, or no fruit upon them, he will not only curse those Trees, but burn those Trees, for his coming will be in flames of fire, 2 Thess. 1.8. The Inhabitants of Jerusalem were not spared because Barren, and the Inhabitants of London will not be spared if found Barren, if you be fruitful he will transplant you and you shall be Trees of righteousness in the Heavenly paradise forever.

Obs. 7. When God's face is against a people, he will follow that people with judgment after judgment, till they be consumed: I will set my face against them, they shall go out from one fire, and another fire shall devour them. If they escaped the famine, the plague should take hold of them, if that did not the sword should, if that faild, the wild beasts should devour them, if by them they died not, captivity should be their ruin; when God is wrath, he hath fiery judgments for the wicked, and if he scorch them in one fire a little, pull them out like brands, he will throw them into another fire, if he burn them a little more in that, and pull them out again, at last, he will throw them into a devouring consuming fire; The wrath of a King is as a Messenger of death. Pro. 16.14. but the wrath of God is as death itself, it pursues sinners, till they are burnt to Ashes; wicked men are apt to think, that when they are got out of someone fiery affliction they are safe, but another is preparing for them; Nebuchadnezzar had twice before been in their Land, carried away Jehoiakim and Jehoiachin at several times, and now he was ready to come again, and after a long siege, he took the City, and carried away many to Babylon: those were left, he set Gedaliah over them, whom Ishmael with many other slew, this Ishmael presently after was put to flight by Johanan, who also going into Egypt, contrary to the counsel of Jeremiah, is slain there with diverse others by the Babylonians, as Jer. 41.42.43.44. relates.

8. The sins of the Inhabitants brings desolation upon a Land, I will make the Land desolate because they have committed a Trespass. Canaan was a pleasant and fruitful Land, a very Paradise, but because they committed a Trespass, corrupted God's worship, and oppressed the People, therefore God laid wast, the Land even his own Vineyard, he plucked away the fence, broke down the wall, and let in those wild beasts, bears, boares, and foxes; the Babylonians who toare the Vine in pieces, and rooted it wholly up, and laid all desolate; before they came, the Land was as the Garden of Eden, but they left it a desolate Wilderness. And where the Vines grew, there were briars and Thorns, Isai. 7.23. yea all the Land should become briars and thorns, verse. 24. so Chap. 32.13. Upon the Land of my people, shall come up Thorns and Briars, yea upon all the Houses of joy, in the joyous City. Psal. 107.4. The Lord tunes a fruitful Land into barrenes, for the wickedness of them that dwell therein.

If we would therefore prevent this, let us heaken to what is said, Jer. 7.5, 6. If you thoroughly amend your ways and doings, if ye thoroughly execute judgment between a man and his Neighbor, if ye oppress not the Strangers, the fatherless, and the Widdowes, and shed not innocent blood in this place, neither walk after other God's to your hurt, then will I cause them to dwell in this place.

Vers. 1. Again the word of the Lord came unto me saying.

These words are frequent, they show whence he had what he spake, and with what authority he spake, viz. divine authority, and serve for attention to provoke the sons of men, to heed what the Prophet delivered.

Vers. 2. Cause Jerusalem to know her abominations.

By Jerusalem, he means the men of Jerusalem, and by abominations, those sins of Idolatry, adultery, injustice, &c. which were abhominable.

The Prophet being in Babylon, how could he cause Jerusalem to know her abominations, his voice would not reach thither?

He might by Letters send to Jerusalem, to Jeremiah or some of the faithful, to make known what a message, what a Prophesy he had received from the Lord.

Or else, he might give it out in Babylon, where were some that would quickly carry, or send tidings thereof unto Jerusalem.

Obser. 1. That a People may be guilty of abominations, and not know nor acknowledge them, Jerusalem was so, and did not know nor acknowledge it, Cause Jerusalem to know her abominations. Amos 3.10. They know not to do right.

When men know not what is right, how can they know what is wrong?

They stored up violence and robbery in their palaces, they got wealth by injustice, oppression, laid it up, and thought it well gotten.

They know not God. Jer. 9.3. They proceed from evil to evil, and know not me saith the Lord, when People know not God, they do evil after evil, and know not that they do evil; They know not the way of the Lord, Jer. 5.4. Therefore their own ways seem good in their eyes, Joh. 16.2. The time cometh, that whosoever killeth you, will think he doth God Service: when men shall murder the Saints of Christ, (a crying sin, a great abomination) they will be so far from knowing or acknowledging it, that they will justify the fact, in Isai. 5.20. you may read what the Jews said of evil, they called Evil good and good, evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter: they set up Idols, worshipped the Queen of Heaven, oppressed in the Gates, filed the Land with bloody crimes, and yet justified themselves, Jer. 7.9. Will ye steal murder, commit adultery, swear falsely, burn incense unto Baal, and walk after other God's, whom ye know not, and come and stand before me in this house, and say we are delivered? we are in no danger, whatever is threatened; they were blinded: and as they knew not their abominations, so they acknowledged them not. Hos. 5.15. I will go and return to my place till they acknowledge their offense; if they did know their doing to be evil, yet they did not acknowledge them to be such evils as in truth they were; they did not profess themselves to be guilty, the Lord therefore puts them upon it, Jer. 3.13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God: lay it to heart and confess it.

2. Note there is an unwillingness, an averseness in sinners to hear of their sins, Cause Jerusalem to know her abominations, she is against it, but make her to know them, Jer. 44.16. We will not hearken unto thee; thou tellest us of sinning, and judgment for sins, but say what thou wilt, We will not hearken, Zech. 7.11.12. They refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear, yea they made their hearts as an Adamant stone, least they should hear the Law, and the words which the Lord hath sent in his spirit by the former Prophets, what averseness was here in this people, to hear of their sins or duty, 2 Chron. 36.16. They mocked the Messengers of God, despised his words, and misused his Prophets, they were not only unwilling to hear of their sins, but willfully add to the heap of their sins, they mock, despise, misuse the Prophets, that told them of their mocking, despising, misusing: when Stephen told them of their practices, Acts 7.51.52. what followed upon it, They were cut to the heart, they gnashed upon him with their teeth, they cried with a loud voice, they stopped their ears, and ran upon him with one accord, cast him out of the City and stoned him. 54, 57, 58. verses: so when Christ told them of their sins, they derided him, Luk. 16.14. told him he had A Devil, Joh. 8.48. they Were filled with wrath, thrust him out of the City, led him to the brow of an Hill, that they might cast him down headlong, Luke 4.28, 29. And not only wicked men are unwilling to hear of their sins, but even good men also; when God reproved Jonah, Doest thou well to be angry, his reply was, I do well to be angry? even to death: he thought God did evil in reproving him, that he had more cause to be angry than God had to chide him for his anger: when Hanani the Seer came to Asa the King (who was a godly King, and told him he had done foolishly in relying upon the King of Assyria, and not upon the Lord, and that therefore he should have wars; Then Asa was wrath with the Seer, and put him in a prison House, for he was in a rage with him because of this thing: Paul was become the Galatians enemy, because he told them the truth, he told them of their sins; good men do not easily endure to hear of their faults, and this is that discourages friends from telling them what they hear, observe and know, and so through fear they become unfaithful.

3. What God commands the Prophets and Ministers to do, it matters not how it is taken by the People, they are to do it.

Here God commands Ezekiel to cause the People to know the abominations, it was not for him to excuse himself from this service, to object against it, to say they will mock me, despise me, misuse me, hate me, seek my hurt, ruin me, God commanded, and it was his duty to do it, carefully, conscientiously, and faithfully, he must make known their sins to the world, to themselves, let the event be what it will, Isai. 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and the House of Jacob their sins: the Prophet must not whisper, but cry, and that aloud, it matters not who hears, he must lift up his voice like a Trumpet: when men blow Trumpets, they do it with all their strength, and the sound of it goeth far; so must the Prophets with extension of their voice, utter the sins of the people, and show them their transgressions, they must represent them fully, and livelilie before their eyes, and to their ears; this they must do,

1. That others may take warning, and not do as they have done, 1. Tim. 5.20. Them that sin, rebuke before all, them that sin openly, must be rebuked open y.

And why?

That others also may fear.

2. That they may bring the Parties to repentance, Jer. 23.22. If they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

How shall sinners come to repentance, if they hear not of their sins, if they be not convinced of the sinfulness of them, by the Prophets and Ministers of God? This was the fault of the false Prophets, they hid their sins from them, but the faithful ones must tell them of them.

3. That they may deliver their own souls, Ezek. 33.8, 9. When I say to the wicked, O wicked man! thou shalt surely die, if thou doest not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thy hand; Nevertheless if thou warn the wicked to turn from his way, if he turn not, he shall die in his iniquity, but thou hast delivered thy soul.

Obser. 4. The sins of People are abominations in God's account, he calls the sins of Jerusalem abominations, what his soul loathed and abhorred, Psal. 14.1. They have done abhominable wokrs Ps. 53.1. They have done abhominable iniquity sins are works, but works of iniquity, abhominable works, & abhominable iniquity, now Ps. 5.5. it is said of God, thou hatest all workers of iniquity, if God's hatred be against the workers of iniquity, how great is it against iniquity itself? if a man hate a poisonous creature, he hates poison much more, the strength of God's hatred is against sin, and so should we hate sin, and hate it with strength, its abomination unto God, let it be so unto us., Prov. 6.16, 17, 18, 19. These six things doth the Lord hate, yea seven are abomination unto him; a proud look, a lying tongue, hands that shedd innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and him that soweth discord among Brethren.

Vers. 3. And say thus saith the Lord God unto Jerusalem, thy birth and thy nativity is of the Land of Canaan.

The Jews stood much upon their progenitors, and gloried in it, that they were descended from Abraham: but they were so degenerated at this time, that the Lord sends the Prophet to upbraid them, and tell them, that their birth and nativity was rather of the Canaanites, Amorites, and Hittites, than of Abraham, your ways and doings are such, that you seem rather to be the seed of any impious stock than of Abraham, who was so upright, faithful and honorable, your works are contrary to his, they are such as the Nations are, and so testify that you are rather of them, than of him.

Thy birth,

The Hebrew is, 〈 in non-Latin alphabet 〉 , which Montanus interprets Mansiones tuae, and the French, Ton habitation, the Sept. is, 〈 in non-Latin alphabet 〉 thy root, so the Vulg. Radix tua, Jun. Pisc. Pola. have it commercia tua, thy commerce, and trafficking in in matters of Religion is of Canaan, we have it Birth, which implies, beginning, rise; and all these may stand, thy birth, habitation, commerce, whatever thou thinkest of thyself, do all declare that thou art of Canaan, of the Amorites, and Hittites; thy worship and practices are such, that if any inquire whence thou art, where thou dwellest, whom thou resemblest, they would conclude thou art of, dwellest among, and most like unto Canaanites, Hittites, Amorites:

This is truth, but some further thing the Prophet seems to aim at here, viz. their condition before the Lord took them to be his people, and what were they then no better then other Nations, barbarous, idolatrous, like the Canaanites, &c. and so the word mecorotheca may import, for some of the learned derive it from Cor which is to dig and cut out, Isai. 51.1. Look unto the Rock, whence ye are hewn, and to the hole of the pit whence ye are digged.

Thy nativity,

Hebrew is, 〈 in non-Latin alphabet 〉 Natales tui, thy nativities or birthdayes, its plural; to signify their descent of both Parents, that they were by Father and Mother of the Canaanites. They drew their pedigree from Abraham and Sarah, who were Chaldeans, Gen. 11.31. but no better than the rest of other Nations, till God pleased to cull them, and distinguish them from others. Joshua 24.2. They served other God's they and their Fathers.

Of the Land of Canaan.

Some understand Egypt here the Land of Canaan, because the Jews had long lived in Egypt, which is called the Land of Ham or Cham. Psal. 105.27. but Egypt was not Canaan, Canaan was a Country in Asia, the less, so called from Canaan the son of Cham, Gen. 10.6.18.19. possessed by him and his Sons.

Now Canaan was cursed by Noah, Gen. 10.25. Cursed be Canaan, a servant of Servants shall he be, that is, extreme vile, and base: from him came the Canaanites a cursed race, they were so wicked, that Abraham caused his Servant to swear he would not take a wife unto his Son of the daughters of the Canaanites, Gen. 24.3. they were given to such abhominable sins, as that the Land vomited them out, Levite. 18.25. and when the Israelites came to possess. Canaan, they were so hateful to God, that he charged his People utterly to destroy them, Deut. 7.2. Thou shalt smite them and utterly destroy them, thou shalt make no Covenant with them, nor show mercy unto them, Vers. 16. Thine eye shall have no pity on them, they had all abominations amongst them.

Thy Father was an Amorite.

The Amorites were of Canaan the Son of Cham, Gen. 10.15.16. and they were as wicked as the Canaanites, Gen. 15.16. The iniquity of the Amorites is not yet full, their iniquites were very great, only God waited for the completing thereof, before he would destroy them, they were great Idolaters, oppressors, made incestuous marriages, and Ahab one of the most wicked Kings that ever were, is compared to the Amorites, 1 Kings 21.16. He did very abhominablie in following Idols according to all things as did the Amorites whom the Lord cast out before the children of Israel. They were bitter enemies unto the Israelites, and would not let them pass through their Country, Numb. 21.23. but fought with them; they forced the children of Dan into the mountain, Judge. 1.34. They were a people potent, and dreadful to the Jews, for Amos 2.9. Its said of them that Their height was like the height of Cedars, and that they were strong as Oaks; they were a Giant-like people, and as they exceeded in height and strength, so they exceeded in wickedness, and therefore God destroyed his fruit from above, and his root from beneath.

Thy Mother an Hittite.

〈 in non-Latin alphabet 〉 Cethaea; The Cethites or Hittites were of the same stock the Amorites were, viz. from Cham and Canaan, Gen. 10.15. Heth is said to be the Son of Canaan, and from him sprung up the Cethites or Hittites as they are called, Gen. 5.20. what kind of people these were you may judge by profane Esau, who took two wives from among the Hittites, which were a continual grief to Isaac and Rebecca, Gen. 26.34, 35. yea such an affliction to Rebecca that she said, I am weaarie of my life, because of the Daughters of Heth. Chap. 27.46. they were contentious, stubborn, and Idolatorus, as the Greek, Chaldee, and the Targum observe; and when the charge is given to the Israelites to destroy the Nations, the Hittites are mentioned first, Deut. 20.17.

You see what the Canaanites Amorites and Hittites were, exceeding wicked, and the Jews which were at Jerusalem were so degenerate that they were as if they dwelt amidst Canaanites, and were the offspring of cursed Amorites and Hittites 2 Kings 21.9. It is said of them that They did more evil than the Nations whom the Lord destroyed, he means the Canaanites, Amorites and Hittites, as appears by what follows, verse. 11. Manasseh did wickedly above all that the Amorites did which were before him.

Obser. 1. The Lord judges and pronounces otherwise of sinners, then they do of themselves; the Jews thought themselves better than other Nations, they called them Goijm, Nations, Gentiles by way of disgrace, they thought themselves the holy seed, the children of Abraham, an honorable and blessed people, but God thought and pronounced otherwise, he tells them they are Canaanites, what you Abrahamites? no, you are Amorites; what you Israelites? you are Hittites, as bad as the worst of Nations. They thought themselves Children of God, in high favor with him, the true Church, whereas they were abhorred of God, and an Apostatiz'd Church, Rev. 2.9. They said they were Jews, when they were the Synogogue of Satan; Ephraim said, in all my labors they shall find none iniquity in me that were sin, but God found the Ballances of deceit in his hand. Hosea 12.7.8.

2. Men are their Children, whose ways manners and example they follow; Jerusalem imitated the Nations in their worship, fashions, practices, and she is the Child of an Amorite, of an Hittite, and her Citizens were Amorrhaeans and Hittaeans, imitating their impiety, they contracted kindred with them, and obtained inheritance with them, as the Fathers comment on the words.

When men live according to the courses, natures, manners of others, they are styled their Sons, or Chidren, and they be their Fathers, Joh. 8.44. Ye are of your Father the Devil, and the lusts of your Father you will do, he was a murderer from the beginning, and abode not in the truth, so you abide not in the truth, you seek to kill me; and herein you resemble the Devil, and he is your Father; if Abraham were your Father as you pretend, You would do the works of Abraham, Vers. 39. If God were your Father, you would love me, Vers. 42. The Father loves me, honors me, and if you were his Children you would do so too, but you hate me & my doctrine, lie in wait to murder me, You are of your Father the Devil: Christ eals the Scribes and Pharisees, 〈 in non-Latin alphabet 〉 , a generation of Vipers, they were so bitter, cruel, of such a bloody and persecuting nature.

When Elimas the Sorcerer would have hindered the conversion of Sergius Paulus, the Apostle told him he was The Child of the Devil, Acts 13.10. his works, ways, were such as the Devils were, and therefore the Devil was his Father: in Isai. 57.3. God calls the Jews, Sons of the Sorceresse, the seed of the Adulterer, and the Whore; because they did such things as Sorceresses, Adulterers and Whores use to do; Chap. 1.10. he calls them Rulers of Sodom, and people of Gomorrah, they so livelily represented their natures and practices, that they seemed to be of them, and justly deserved those and titles.

Let us look to it whose ways we take up, if we imitate the world, we are Children of the world; if Rome, Babylon, we are their Children; the Church of Rome boasts that her birth is from the Apostle, that Peter, Paul laid her foundation: but doth she embrace their doctrine, imitate their examples? no she is like the Nations for her Idolatry, superstition, whoredom, deceit, pomp, pride, &c. therefore her Father is an Amorite, and her Mother an Hittite. We say we are of Christ, but are we like unto Christ in our worship, lives?

3. All are not godly, which spring from godly Parents, Families, and have a name to be godly; the Jews they came out of the loins of Abraham, Isaac, and Jacob, the best Families that were then in the world, they of all people were counted the holy, and godly people; but grace is not hereditary, you see here they were so wicked that God reckons them among Canaanites, Amorites, &c. they were as bad as any of the Nations, yea worse, Ezek. 5.6. Jerusalem hath changed my judgments into wickedness, more than the Nations, and my Statutes more than the Countries that are round about her; you see it made good, what Paul said. Rom. 9.6, 7. They are not all Israel, which are of Israel; neither because they are the seed of Abraham, are they all Children; they were all Israelites and seed of Abraham after the flesh, but they were not the Children of God, they were of the Land of Canaan, &c. Judge not thou from such external things, for Rom. 2.28.29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit, and not in the Letter, whose praise is not of men, but of God.

4. When the Lord takes in any to be his people, they were like others, no better than they.

In the day thou wast borne,

When to begin the birth of the Israelitish Nation is inquirable, our Prophet speaks of it in the person of a woman, and saith, in the day thou wast borne.

Some make her birth-day to be, the calling of Abraham out of Chaldea, and entering into Covenant with him, to bless him, to be a God to him and his seed.

The infancy and youth of this woman or Jewish estate, was from the time of Jacob's going into Egypt, till they were led out by Moses; her grown estate the time of the Judges and Kings; and her old age from the time of the Babylonish captivity to Christ.

Others make the birth-day of this Nation, to be their going out of Egypt, when they were freed from their rigorous bondage there: but to this opinion I cannot cast in my approbation, because twas the time of this woman's youth, not her birth, and so the Scripture sets it out, Jer. 2.2. I remember the kindness of thy youth, the love of thine espousals, when thou wentest after me in the Wilderness, and Hosea 2.15. The days of her youth, and of her coming up out of the Land of Aegyt, are the same; and presently after, God espoused this people unto himself.

Some take this birth-day, to be the time of Jacob's going into Egypt with 70. souls, but this is forced, and suits not with what follows in the 5. verse. where it is said, None eye pitied thee, but thou wast cast out &c. Jacob and his, were received honourably by Pharaoh and the Egyptians, and greatly regarded for Josephs sake.

Pradus makes the birth-day to be the time after Josephs death, when another King rose up which knew not Joseph, but oppressed the Jews, from which time it is said, Exod. 1.7. The Children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the Land was filled with them: but to me their birth-daay must needs be long before, take it literally or spiritually: a people must be borne, have their being, before they can increase, and multiply, and they were the Loads people before this day. This birth day I know not how we can begin it at any other time, than when the Lord called Abraham, Gen. 12.1, 2. The Lord said unto him, get thee out of thy Country, and from thy kindred, & from thy Fathers house, unto a Land that I will show thee, & I will make of thee a great Nation, and I will bless thee, and make thy name great, and afterward he told him his Seed should be as the Stars of Heaven, Gen. 15.5. As the dust upon the earth, Chap. 13.16. And as the sand upon the Sea-shore, Chap. 22.17. Hence is it that Abrahom is called their Father, Josh. 24.3. I took their Father Abraham, from that other side of the flood. We may include all the time, from God's calling Abraham, to their going out of Egypt, to be their birth time.

Thy Navel was not cut,

Hebrew is, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 with a double resh, which Ibn Ezra saith is so called a firmitate, for 〈 in non-Latin alphabet 〉 is firmum, & the Navel is that gives strength to the child, from 〈 in non-Latin alphabet 〉 principale, because its the principal thing, whereby the Child is supported in the Wombe, the Septu: mistaking ר for ר read it 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 and render the words thus, non alligaverunt mamillas tuas: French, Con nombril ne fut point coupe, and so we read it.

The Navell is that unites or tyes the Child unto the womb of the Mother, in which there is a Veine called Vena Umbilicalis, and 2. Arteries: the Navel vein conveys nourishment unto the Child, not to the stomach, but to the liver, from whence it is dispersed, through the body of the Embryo, the Arteries carry vital spirits unto it.

As a Tree by the roots is fastened to the earth, and by the fibrae the little strings upon them draws nourishment and spirits from the earth: so is it with a Child in the womb, the Navel fastens it to the Mother, and by the Veine and Arteries in the Navell, it fetches in nourishment and spirits.

Some have thought Infants in the womb to be nourished by the mouth, because when newly born, they take the breast with their mouths, but the posture of the Infant in the womb confutes that conceit, for it lies double with the Thumbes upon the eyes, the face upon the knees, and the Legs turned up backwards, and how can it receive nourishment at the mouth in this posture?

Others have thought it to be nourished from that liquid humor it lies in, the whole body taking in what is nutritive, as a sponge in the water, but that is excrementitious and its not like that God would make that the nourishment of an Infant in the womb, which nature abhors being out of the Wombe

No, its the Navell which is the mouth of the Infant, while it is in that prison, and it lives upon the blood and spirits of the Mother, but when it is borne and dsimprison'd, the Midwife or some skillful person cuts the Navell, for if that should not be, it would be dangerous, if not deadly both to the mother and the Infant. When it is cut there must be great care used that it be so tied up, that neither the air get in, nor blood or spirits flow out, either of which may hazard the life of it.

For the meaning of the words,

1. It may be this, look as a Child by the Navell draws life, Spirits, and nourishment from the Mother, so did the Israelitish estate draw from the Nations, that were her Parents, Amorites, Hittites Chaldeans, Egyptians, the life, spirit, and nourishment of several impieties. Rachel had her Fathers Idols, and in Egypt they learned the manners, fashions, and worship of the Egyptians, they were not separate from Idols, but drew thence the grounds of their Idolatry.

2. It points out the miserable condition of this people at first.

A Child whose Navell is not cut must needs perish, be a dead Child, so here thy Navell was not cut, thou wast in a lost and desperate condition, Abraham was an Idolater when the Lord took him, Psal. 106.7. Our Fathers understood not thy wonders in Egypt: they were an ignorant, perverse, superstitious people.

Neither wast thou washed in water to supple thee.

When an Infant is borne,

First, the Navel is cut, and then they use to wash it with warm water.

1. To cleanse it from that filth adheres to the body of it, from the place it lay in, or the skin it was wrapped in. Jerome saith, the bodies of Infants are polluted with blood, and therefore are washed as soon as they are borne; but those are experienced about the birth of Infants, say otherwise: yet somewhat there is which calls for washing, and therefore R. Manahen renders the words here, non es lota ad munditiem.

2. For safety, the vulgar reads it, non es lota in salutem, deriving the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to save, for if it should not be washed, the filth which adheres to it, may cause not only unsavoriness, but sicklinesse.

3. For fightlinesse, and so they fetch the word 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 aspicere, and read the words thus, thou wast not washed, ad aspectum, to be looked upon, to be embraced and delighted in; when its once washed, then the Midwife, Mother, Nurse, all present, take more delight in the Child.

We have it to supple thee, 〈 in non-Latin alphabet 〉 ad lenimen, Oecel: ut lenificareris, that thou shouldest be lenified, the joints and parts may have some stifnesse in them, the Infant lying double or treble in the womb; or in the birth, something may be wrentched, turned aside; its usual therefore to mixe butter, or oil with the water they wash them in, that so their limbs may be tractable; but surely the flesh of Infants, their bodies and bones are very tender things, and do rather stand in need of consolidating then of suppling. I conceive therefore, it were better translated, Thou wast not washed in water to my sight, or when I looked upon thee: thou hadst those pollutions, corruptions adhering to thee, which made thee unlovely, unsightly, Acts 9.37. They washed the body of Dorcas, and laid it in an upper Chamber. It was their use to wash at deaths and births.

Thou wast not salted at all.

Hebrew, et saliendo non salita fuisses, in salting thou wast not salted, Septu: 〈 in non-Latin alphabet 〉 , Neither wast thou salted with salt.

It seems in ancient days, it was the custom after washing, to salt their Infants, or to mingle salt with the water, in which they washed them, we read nothing of this practice, but only in this place: Pradus cites Jerome, saying the bodies of the Infants were salted by the Midwives, ut solidiora fiant, & restringantur: Gallen speaks of it lib. 10. de sanitate tuenda, Chap. 7. speaking of 〈 in non-Latin alphabet 〉 , one new born, saith, it must be, 〈 in non-Latin alphabet 〉 , it must be salted with a convenient proportion of salt round about, that so the skin of the inward parts may be more condensate and consolidate. Avicen saith, that speedily the bodies of Infants should be washed in water, wherein salt hath been melted, that the skin and Navel may grow hard, only they do it must be careful that the mouth and nostrils be not touched therewith.

This salting with salt was thought useful,

1. To keep the Navel being cut, from putrifying, and to speed the healing thereof.

2. To dry up the humors with which the tender bodies do abound.

3. To cleanse away any roughness, or filth, adhering more closely to the body. And

4. To thicken the tender skin, and confirm the inward parts of the body.

It was not in vain therefore, that Anselm: Boetius a Pysician did say, sal est quasi naturae balsamum: this custom is not amongst us, but whither it may not be useful to some Infants I leave to consideration.

That which the Prophet hereby leads us unto, is, that this People had no heavenly wisdom, no fear of God, no true grace, no salt to cure their wounds, to keep them from putrifying, but abounded in noisome humors, were altogether weak and feeble.

Nor swaddled at all.

Hebrew is, 〈 in non-Latin alphabet 〉 fasciando non fuisti fasciata, in swaddling thou wast not swaddled, Sept: 〈 in non-Latin alphabet 〉 non implicata eras fasciis, French in enueloppee de Drapeaux, Children are swaddled to strengthen their bodies and to keep their limbs straight, Luk. 2.7. Christ was wrapped in swaddling clothes; and its given as a reason why the bodies of Barbarians were straiter then the bodies of the Romans, because they kept their Children swaddled two or three years.

Hereby is set out how destitute of all help this people were.

Vers. 5. None eye pitied thee, to do any of these things unto thee.

Here the contemptible condition of this metaphorical Infant is set out in three things.

1. That none eye pitied, or had compassion on her to do ought for her, its something, in misery to be pitied, but to have none to pity, all to be incompassionate, is sad.

2. That she was cast out, not into some by or secret place, but into the open Feild.

3. Her person was loathed.

None eye pitied the.

Hebrew is, 〈 in non-Latin alphabet 〉 non pepercit super te oculus, eye hath not spared upon thee, the eye of man hath not looked after thee; Vatablus, non est misertus tui oculus, Eye hath not had pity on thee, no human eye, and the word 〈 in non-Latin alphabet 〉 signifies to pity as well as to spare, and this must be the sense, as these following words do show.

To do any of these things unto thee.

What things?

To cut her Navell, to wash her, to salt her, or swaddle her; these seemed no great things, of small moment; yet there was none found to do any of these: if someone had cut her Navel, another washed her, a third salted her, &c. it had been some comfort; but she was so vile, sordid, contemptible, that none eye minded her, were moved to do ought for thee, or show her the least compassion, or kindness.

The words for pity and compassion were opend 5. Chap. 11. Verse.

But thou wast cast into the open field

It was a custom among the Heathens, if they were poor, and could not bring up their Children; or if the Children were deformed, to carry them forth and lay them in the Feilds, if they did not otherwise make them away, and these Children were called, liberi exposititii. This was so common a practice, that the Thebans made a severe Law against it, that whoever exposed their Infants in the Woods or Feilds, should suffer for it. Its reported of the Japonians, that those of them, who are not able to maintain their Children, do usually make them away, especially if they be Females, looking upon them as burdensome, and less useful. There is provision in some Countries to prevent the untimely death of Children, misbegotten and exposed, they are looked after, and taken into Houses appointed for their preservation; The Jews were free from this sin above all others, for its said of them, nunquam apud Judaeos infans natus exponitur; yet the Jewish State was as an Infant cast out.

Now you know when a little Infant, is cast out into the woods, or fields, it must needs perish, either by hunger, injury of weather, fowls of Heaven, beasts of the Feild, or some Vermin, if it be not taken up.

Moses was cast out, and had perished in the Ark among flaggs, if he had not been taken up.

Some divine this to be meant of the casting out of the Hebrew Children to their destruction; others put it upon the time of their making Brick and Clay in the Feilds.

In the open Feild.

Hebrew is, In the faces of the Field, the Hebrew call the outside or superficies of things, their faces, as the face of the deep, face of the waters, Gen. 1.2. so here, the face of the Feild, and here rendered open.

To the loathing of thy person.

Hebrew is, 〈 in non-Latin alphabet 〉 in abjectione animae tuae, the word 〈 in non-Latin alphabet 〉 signifies amoliri cum fastidio, abhominari,: Some of the Rabbies interpret Goal deimmunditie quae adhaeret faetui; or that wherein the Infant lies, and so imports the filthy and loathsome condition, this Israelitish Infant lay in, that there was no regard had of he • life or person.

The Task-Masters oppressed the Jews, their Children were cast into the Rivers, Pharaoh and others plotted their ruin, and there was none to pity, to help: but they were as a Child cast out, to the loathing of their Persons.

Obser. The miserable estate of man by nature both of Jew and Gentile; for what is said here of the Israelites, is true of all mankind, and is here implied; for if the Jew had no privilege, what must the Gentile have? man's condition by nature is very deplorable.

I shall give you it out, as it lies couched in this similitude of an Infant new borne.

1. Man naturally is not cut off from the old stock (as the Infants Navell was not cut) but draws life, spirits, nutriment from it; every man's Father naturally is an Amorite and his Mother an Hittite, and look what way they walked in, the same doth the Child: Adam was of the earth, earthy, and savoured of the earth: so do all his Children. Thou hast a Navell about thee, carnal desire, which sucks nutriment from the womb, and paps of the creature, their Navels are fastened to the earth, which is their mother, thence they suck their nutriment.

Hence the Church Psal. 45.10. is bid forget her own people and her Fathers House.

2. Naturally, man is filthy, void of all beauty, and comliness, Thou wast not washed with water, washing supposes defilement, Psal. 51.5. I was shapen in iniquity, and in sin did my Mother conceive me, warm me. John 3. That which is borne of the flesh, is flesh, Psal. 14.3. They are altogether become filthy: there is some natural defilement adheres to a Child newly borne, but there is much spiritual defilement.

3. He is stiff in wickedness, he hath nothing to supple him, Psal. 78.8. A stubborn and rebellious generation.

4. Man corrupts in his natural condition more and more, he abounds in ill humors, his thoughts are evil only and continually, his affections are inordinate, Col. 3.5. wicked men grow worse and worse, 2. Tim. 3.13. they putrefy in that estate: Thou w • st not salted at all; Its salt that preserves from putrefaction: now man by nature having no salt, must needs grow more and more unsavourie, naturally men are not salted with the fire of the spirit, or any spark of that fire, with any grace, with any divine Truth.

5. Man is naked in his natural estate, Thou wast not swaddled; an Infant not swaled, lies naked, sprawling, and is a miserable object; man since the fall is naked, without God, & is not ashamed of his condition Jer, 3.3. Thou hadst a Whores fore-head, thou refusedst to be ashamed. He is not clothed with Humility, hath not put the Armor of God the Roabe of righteousness, but is impotent, weak, and cannot help himself: a Child new borne, how feeble is it? it cannot think of ought for its own good, it cannot speak a word for it self: it cannot go or do anything may advantage it: such is man in his natural condition, 2. Cor. 3.5. We are not sufficient of ourselves to think anything (that is good) as of ourselves, Matth. 12.34. How can you being evil speak good things?

Nor can he do good, Rom. 3.12. There is none doth good, no not one, Matth. 7.16. Grapes do not grow upon Thorns, nor figs upon Thistles: he is flesh, in the flesh, cannot please God, Rom. 8.8. here is his misery, he that was made at the first to serve God and please him, cannot now serve or please him at all; he is so impotent, that he is not able to receive good, when it is presented unto him, 1. Cor. 2.14. The natural man receiveth not the things of the Spirit of God; no, he is so far from entertaining of them, that he refuses them, Luke 14.16. When the great supper was made, many invited, and all things ready, what did they? they all made excues, and refused to come, Vers. 18.19.20.

An Infant kicks sprawles and opposes its own good: so doth man naturally, Rom. 1.30. They hate of God. John 15.24. They hated Christ and his Father, Act. 7.15. They do always resist the holy Spirit.

6. Man in his natural Estate is in a helpless condition, there is none can do him good, None eye pitied thee, to do any of these things unto thee, to have compassion upon thee; none had any bowels to pity, or power to do for this Child; and who pities, or hath power to do for men in their natural estates? all men are in the same condition, they cannot help themselves; other creatures are enemies to man since his fall; Angels have not power to cut the Navell of a natural man, to wash him, salt him, swaddle him; did either Priest or Levite pity or help the man that went from Jerusalem to Jericho, when he fell amongst Thieves, and was left half dead? who pitied Abraham when he was in Ur of Chaldea?

7. Man in his natural estate is cast out, infans expositus, Thou wast cast out in the open Feild; Adam and all in him were cast out of Paradise, a type of Heaven, into the open Feild of the world; so that he hath no habitation, but is a Vagabond upon the face of the earth, an excommunicate person, Moses could say, Psal. 90.1. Lord thou hast been our dwelling place in all generations.

8. He lies senseless in that condition, and perishes in it: the Infant cast out is not sensible of that estate, lies obvious to a thousand dangers, and perishes, if not taken up.

9. Man in his natural estate, is loathsome, this Infant was cast out to the loathing of her person, when men saw her, they were so far from pitying her, they loathed her, as a little Child in its dung: and a man in his naturals is so full of sin, that he is abhominable, his righteousness is as a menstruous clothe, Isai. 64.6. his prayers, sacrifice, are abomination, and what then is himself?

Lastly, this was in the day of birth, no sooner borne but miserable, extreme miserable, either still-borne, or devoted to death immediately. Its reported of the Indians and Brochmanes, that after birth, about two months, some are appointed to view their Children, and if they be not likely to prove sound, strong, useful to the State, they make them away: so that these Children were of all unhappy, because they were borne, not to live, but to be murdered, according to that in Hosea 9.13. Ephraim brought forth Children to the murderer. And it was once an Order amongst the Romans, to put Children, supposed to become a burden rather to the common wealth, than advantage, to death, the same day and hour they were borne; a great misery. Jerusalem in the day of her birth was cast out, exposed to all misery.

When I passed by thee.

Hebrew is, Transivi juxta te, God is immutable, and immovable, he goes not from place to place, its spoken humanitus, after the manner of men, as if God like some great man were upon a journey, and in the way should spy a poor Infant thrown out naked under a hedge, ready to perish, and should take pity on it: so did God towards this Israelitish Infant. Transit dominus [quando se pate facit, simmul{que} admonet pate faciendo, • uid fugiendum, quidve sequendum sit, this passing by refers, to the time of God's calling Abraham out of Ur of Chaldea, Gen. 12.1. The Lord said unto Abraham, get thee out of thy Country, and to their condition in Egypt, Exod. 12.12. I will pass thorough the Land of Aegyt this night.

This act of God's passing by this Israelitish infant, seems casual and acicdentall, but it was nothing so; for known unto God are all his works and creatures, and he doth nothing but upon fore-knowledge and counsel, he knew in what case this Infant was, where & how she lay: the expression of it in that manner is to set out the extreme misery she lay in, that there was none she could look for in heaven or earth to show pity, and do for her.

And saw thee polluted in thy own blood.

Hebrew is, Vidi te conculcatum, in sanguinibus tuis, Septh: 〈 in non-Latin alphabet 〉 I saw thee mingled in thy blood; French ie T'ai veu estre soviller en ton sang: sullied in thy blood, Cast. Conspicatus in cruore tuo volutantem; Jun. Pisc. Pol. Viderem{que} te prebentem te conculdandam in sanguine tuo. We may stick to our Translation of the word, for that is trodden down is polluted, we must let you understand what is meant by blood.

Some judge it to be the red earth, whereof they made their brick, which looked like blood, and that God pitied them, when they were so put to it by their Task-masters, and were near ruin by their hard labor, God passed by them, and beheld them in that condition.

But others by blood do understand that inbred corruption is in man, and estate it hath put him into, he is without all spiritual good, full of all sin, in a miserable, helpless condition. A Lapid. expounds it, mystically of original sin, which is that innate and inherent corruption, which is in man.

Blood doth in Scripture set out the corrupt nature of man, as Matth. 16.17. Flesh and blood hath not revealed it unto thee; corrupt nature was never able to attain unto it: so Gal. 1.16. 1 Cor. 15.50. Sin being set out by blood in Scripture, we must consider the resemblances.

1. Blood is natural; so sin, Psal. 51.5. I was shapen in iniquity, and in sin did my Mother conceive me, corruption is hereditary, as Chaff with wheat, bark with the Tree, sense is not more natural than sin

2. Blood diffuseth itself through the whole man: so doth sin; its not in someone part, but in every part: as in the Sea, all parts of it are brachish: in wormwood, every part is bitter. So in man there is sin, in every part in the heart, Mat. 15 19.

In the mind Eph. 4.17. They walked in the vanity of their mind.

In the will Matth. 23.37. How oft would I have gathered you, and you would not.

In the understanding, Ephes. 4.18. Having their understandings darkened.

In the conscience, Heb. 9.14.

In the memory, Heb. 2.1. That is unfaithful, & let things slip.

In the eyes, 2. Pet. 2.14. They had eyes of adultery.

In the Tongue, James 3.6. It defiles the whole body, and setteh on fire the course of nature.

In the Throat its an open Sepulcher, Rom. 3.13.

In the Hands Isai. 1.15. They are full of blood,

In the Feet Rom. 3.15. They are swift to shed blood.

3. Blood defileth, Ps. 106.38. the Land was polluted with blood, and sin pollutes, yea it is pollution, 2. Cor. 7.1. Let us cleanse ourselves from all pollution of flesh and spirit. 1 Thess. 5.23. he prays they may be sanctified wholly: Psal. 14.3. Man is altogether become filthy.

4. Loathsome, sin is such, Prov. 13.5. a wicked man is loathsome; his sin makes him to be loathed. Job 42.6. I abhor myself, see verse. 5. To the loathing of thy person.

I said unto thee when thou wast in thy blood, live.

There is some difference about the reading of these words, the Hebrew runs thus, I said unto thee, and there makes the stop, in thy blood live; when thou wast, is not in the original: others read it thus, I said unto thee in thy blood, and there make the stop, live: I saw thee in thy blood, and said unto thee in that condition, live.

The most Interpreters do follow the Hebrew, and rend • r it, in sanguine tuo vive, or in saguinibus tuis vive: the French is, tu viuras en ton sang: not as if so be God would leave this Infant in her sinful or afflicted condition still, thou art cast into a miserable condition, and that thou shalt continue in, the scope of the place prohibits credit to such a sense of the words: we may take the words therefore, strictly according to the Hebrew, In thy blood live; in thy blood live; that is, thou art now in thy blood, in a polluted loathsome condition thou shalt live, I will give thee life.

In the Hebrew, an imperative is put for a future sometimes, and notes power, efficacy, Deut. 32.49, 50. Get thee up into the Mount, and die in the Mount; there is an imperative put for a future, and it notes power, I will cause thee to die in the Mount: so in this place live, I will cause thee to live: and so it hath the nature of a promise, and carries thus much with it, though thou be in great affliction, yet thou shalt live, I will uphold thee in thy afflictions, they shall not sink thee; though thou be in thy natural and sinful condition, dead, yet thou shalt live, thy sins shall not undo thee.

Live.

What life is here meant?

Some look no farther then a natural or political life, that God preserved them, and made them prosper into a Kingdom, and the ground of this interpretation, is their referring of the words to their being in Egypt, under sad afflictions, in which God preserved them, out of which he brought them, and caused them to grow into a political body. They were there in bondage (which was a kind of death, as the Jews were said to be in their graves in Babylon ) and yet by the hand of God, preserved and freed, which is called life.

But surely we are to look further than a natural, metaphorical political life, we must take in a spiritual life here, and that will not beforced if we refer the words to Abraham's call, when their birth-day began, God found him in his blood, and the life he bestowed on him was spiritual, a life of faith, for he was the Father of the faithful, a life of holiness, for he walked before God, and was upright.

Obser. 1. God lets men lie in their blood, as long as he pleases; take blood for affliction, or man's natural condition, in either of these, men lie the Lord's pleasure, God passed not by presently, they lay in an afflicted condition in Egypt 200 years and more, before the Lord appeared, and led them forth. they lay 70. years in Babylon, before deliverance came, the two witnesses must prophesy 1260. days in sack-clothe, the Jews have been now 1600. years in an afflicted tossed condition, and the Lord hath not appeared unto them: Rev. 11.3. so for man's natural condition.

Abraham was 75. years old, when God spake to him, called him out of his Country, and sinful condition. Gen. 12.4. the Gentiles lay in their blood, in their blindness, unbelief, impenitence, idolatries, profaneness, some thousands of years, before the Lord granted them repentance unto life, ere he passed by them, and called them: Nicodemus was a Doctor in Israel, before the Lord let him know the nature of regeneration.

2. The Lord takes notice of men in what condition they are, and lie in, I saw thee polluted in thy blood, he saw Abraham in his Idolatry, Heathenism, he saw the Jews making brick of red earth, in the house of bondage; there is no sinful afflicted condition, that any are in, but the Lord takes notice of it, when Adam hid himself in the bush, the eye of the Lord was upon him, and he saw in what a condition he was, and all mankind in him, all sinful and sinnners, all blood and bloody. Gen. 6.5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart, was only evil continually: he knew what a race came out of Adams loins: Christ knew Jerusalem's condition, that she lay in her blood, when he said, O Jerusalem, Jerusalem, how oft would I &c. Matth. 23 Luke 13. so for Israel in her affliction, 2 King 14.26. the Lord saw the affliction of Israel, that it was very bitter; God takes special notice of the conditions men are in, and not only so, but visits them in those conditions, I passed by and saw thee polluted in thine own blood, &c.

3. Jerusalem the Church of God, in its primitive and natural consideration, was in a state of death, I said • nto thee, live; neither Abraham nor any of his seed by natu • e had any spiritual life in them, he and all his were dead in sins, and trespasses, they were Idolaters, unbelievers, under the power of sin, Guilty before God, Rom. 3.19. Concluded under sin, Gal. 3.22. they lay in their blood without life, and this is the condition of every man by nature, though he hath a natural life, yet he is morrally dead.

Matth. 8.22. Let their dead bury the dead, Let those were dead morrally, bury those were dead naturally.

The whole world is dead, John 6.51. Christ saith he will give his flesh For the life of the world; it was dead before, and he brought life to it, therefore he is said to abolish death, to bring life and immortality to light, 2 Tim. 1.10. but the world is not quickened, it hath not received life, it Lyes in wickedness, 1 Joh. 5.19. and the members of it are dead, 1 Tim. 5.6. the widow That lives in pleasure is dead while she lives, and Luke 15.24. This my son was dead, But is alive; whilst he lived in sinful courses he was dead.

4. God is the author of life, he is the living God, and gives life, all life is in him and from him, he breathed into Adam the breath of life, he caused the spirit of life to enter into the witnesses after they were slain: he gave life to this dying Infant; Abraham had his spiritual life from him: so hath the true Church and every Member thereof.

1. There is a life of righteousness or justification which lies in the remission of sin, the removal of the guilt, and deliverance from the curse of the Law due to it, and acceptation of our persons unto favor, and this life is from God, and is called the Life of faith, Hab. 2.4. Rom. 5.18. Heb. 10.38. Justification of life, Rom. 5.18. and this is Of God. Col. 2.13. You being dead in your sins, and the uncircumcision of the flesh, hath he quickened together with him, having forgiven you all trespasses, and Ephes. 1.6. He hath made us accepted in the beloved.

2. There is a life of holiness, 1. Joh. 3.2, 3. He that hath this hope, purifies himself, as he is pure. Rom. 6.11, 13, 19. Ephes. 4.24. which lies in conformity to the will of God, and walking as Christ walked, and this life is of God, for we are his workmanship, Created in Christ Jesus unto good works, Ephes. 2.10.

3. The life of glory, which consists in that happiness the Saints have in the enjoyment of God in the heavens, and this God is Author of; therefore is called the Father of glory, Ephes. 1.17. and is said, To bring many sons to glory Heb. 2.10. and to cal Us unto his eternal glory, 2 Pet. 5.10.

5. There is nothing in the Creature to move God to show mercy, When thou wast in thy blood, in thy sin, I said unto thee live. God saw nothing to incline or move him to do ought. or bestow ought upon this Infant, he saw no dispositions, or qualifications in Adam or Abraham, when he spake to them, and called them; Adam was the greatest Malefactor that ever was amongst men, he destroyed the whole world at once; Abraham was amongst Idolaters and Idolatrous, yet God set his heart upon them, shown them mercy, said unto them live; Adam had no repentance, Abraham no holiness, there were no previous dispositions, neither could they being flesh. John 3.6. being dead Ephes. 2.1. prepare themselves for mercy, If men could by themselves or others be fitted for mercy, then they should be in a middle condition, between a dead man and a living man, a natural man and a spiritual man, an ungodly man and a godly; but the Scripture acknowledgeth no such middle condition, what ever men have in them they are one of those two, and if they be dead men, they are not nearer life by all they can do, Rom. 9.16. It is not of him that willeth, &. there is nothing can have influence into the will of God; what ever he doth is free.

There be several things which move men.

1. Birth and progeny; royal and noble births have affected many, David taken with Saul's daughter, 1 Sam. 18.17.18. this moves not God, he pours contempt upon Princes, Job 12.21. he Choseth the poor to be rich in faith, James 2.5. Believers are said to be borne not of bloods. Joh. 1.13. which some refer to families of noble and royal blood, and 1 Cor. 1.26. Not many noble.

2. Beauty, Jacob was affected with the beauty of Rachel, Ahasuerus with the beauty of Vashti, Esth. 1.11. God is not moved with beauty, if we had it, there is nothing in man to affect his eye, Psal. 14.3. We are altogether filthy, and God saw them in their blood.

3. Natural parts prevail much with men, Ahithophel his counsel took much with David and Absalom: Joseph, Daniel, had excellent spirits, great wisdom, and they were advanced there upon, learning is persuasive and conquers many; but parts, and learning can do nothing with God, 1 Cor. 1.26. Not many wise men after the flesh, Ver. 20. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? for after that in the wisdom of God, the world by wisdom, knew, &c. Matth. 11.25. I thank thee O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise, and prudent, and hast revealed them unto Babes.

4. Profitablenesse, serviceableness: so Paul persuades Philemon to take Onesimus, because he would be profitable unto him, men are taken with men, because they bring in gain unto them, its not so with the Lord, he is not profited by the righteousness of men, Job. 35.8. he receives nothing at any man's hands, and when we have done all, we are unprofitable Servants, we have meat drink, wages, from him, and do all for ourselves.

5. Necessity moves mightily, it caused Abiather to give the Shew-bread to David, 1 Sam. 21.6. the necessity of the Church moved the rich to sel their Lands and Goods to distribute unto every man as they had need. Act. 2.45. this is no motive unto divine Majesty, the greatest part of the world lie in blindness, darkness, and they must perish without the means of grace, and God doth not vouchsafe it unto them.

6. Intreatie, that hath a great prevalency, Luke 11.5.8. When a man came to his friend to borrow bread of him at midnight, and used entreaties, importunity, he got what he desired: but let men pray that are in their blood, and it moves not God, Prov. 15.8. The sacrifice of the wicked is abomination unto the Lord, Jer. 11.14. and 14.12. God tells them that when they pray, fast, cry, offer sacrifice, he will not hear, nor accept them; the desire of the wicked shall perish, Psal. 112.10.

7. Hope of proving well, draws forth men to do much; Parents for Children, and men for others, they conjecture that they may become instrumental to Church, state, and to God's glory in both, the Lord that knows all, sees nothing that will make him prove well, he knows every man will run the wrong way, if he do not prevent, infuse, change and alter nature, Jer. 3.5. they spake and did evil things as they could. There is nothing in the creature to move God to do for it; not foreseen works, faith, use of free will, perseverance: God doth bestow his favor, where is nothing to invite, When I saw thee polluted in thy blood, I said unto thee live; not when I saw thee washed out of thy blood, cleansed and well qualified; not when I saw thee penitent, believing, obedient, but when I saw thee in thy blood, in the worst condition of all: as nothing can incline God, so nothing can hinder God from showing mercy, Rom. 9.15. I will have mercy on whom I will have mercy, &c. God will give gifts to Christ for the rebellions, and dwell among them, Psal. 68.18. How rebellious was Manasseh, how did he sin against Heaven and earth, yet God had a gift for him, life for him; Mary Magdalene, Zacchaeus, Christ said to them live, when they were in their blood: Paul when he was a blasphemer, persecutor, an injurious person, he showed mercy to him, and bad him live, these were his preparations to grace and mercy, he knew that legal acts could not dispose him or others to receive grace, and therefore concludes, Rom. 3.28. that a man is justified without the deeds of the Law.

8. Nothing in the godly moves God, all they do is debt, Luke 17.10. when they had done all, it was but their duty, besides, the will and deed are of the Lord, Phil. 2.13. He works in us, to will and to do of his good pleasure; and his dispensations of grace and mercy, are not according to our wills dispositions, qualifications, but according to the good pleasure of his own will, 2 Timoth. 1.9. he saves and calls, Not according to our works, but according to his own purpose.

Obs. 6. God doth all freely, and nothing can hinder the work of free grace, When I passed by thee, & saw thee in thine own blood, I said unto thee live; when there was nothing to move in the creature, there was much in God to move him to show compassion, the principle that sets him on work, is in himself, and that is his 〈 in non-Latin alphabet 〉 Ma th. 11.26. his good pleasure, 〈 in non-Latin alphabet 〉 Rom. 9.11. His purpose, 〈 in non-Latin alphabet 〉 , Ephes. 1.11. The counsel of his Will. The motive being within God, all he doth is free favor, mere mercy; if you will search from God's beginning with man, to his end, you shall find, all to be of free grace and favor: Predestination and election are so, Rom. 11.5. God hath chosen the foolish, weak, and base things of the world, 1 Cor. 1.27, 28. and these are called Vessels of mercy, Rom. 9.23.

Calling is of free grace, 2 Tim, 1.9. Gal. 1.15. who called me by his grace.

Justification is so, Rom. 3.24. Being justified freely through his grace.

Adoption, Ephes. 1.5. Its according to the good pleasure of his will.

Christ himself is free grace, Joh. 3.16.4.10.

Faith in him, Act. 18.27. They believed through grace.

Repentance, 2 Tim. 2.25. If God peradventure will give them repentance.

Love, 1 Thess. 4.9. You are taught of God to love.

Change of heart and spirit, Exek. 36.26.

Good works, Eph. 2.10. Joh. 15.5. Without me ye can do nothing.

Sanctification, 1 Thess. 5.23. The very God of peace sanctify, &c.

Perseverance, 1 Cor 1.8. Who shall confirm you to the end; and Ezek. 36.27. I will put my Spirit within you, and cause you to walk in my Statutes.

Salvation, Eph. 2.8. By grace are you saved through faith, not of yourselves, it is the gift of God, Titus. 3.5. According to his mercy he saved us.

Eternal life, Rom. 6.23. It's the gift of God.

Let the consideration hereof draw your hearts to believe; cheare you against all doubts, fears, distempers, and cause you to give glory to God, for what he hath done.

7. The Lord shows mercy to men when they are in desperate conditions; when this Infant was cast out, loathd, lay polluted in her blood (for her Navell was not cut, nor healed, but she lay bleeding to death) ready to be devoured by the beasts of the Feild, the fowls of Heaven, &c. then God said, live. Take life for preservation, freedom and prosperity, its true therein, when Moses and other Hebrew Children were to be drownd, and so the male Jews to have been ruined when their lives were grievous to them, under their Task-Masters, the Lord preserved them, delivered them. When in Babylon, all their necks were upon the block, by Haman's plot and power, the Lord showed them mercy, and said, live: so Daniel in the Lions den, the three Children in the fiery furnace, &c. God preserved them, freed them from their dangers, enemies; and caused them to live. Take life for spiritual life, and you shall find that the Lord hath said live, when men have been in desperate cases, and at the brink of eternal destruction. The Thief upon the Cross met with life in the gates of death, and so the Jailor Act. 16. One having a fish-bone sticking in his throat, and ready to be strangled, being reproved for swearing and cursing, at that time, was so wrought upon, that the life of sin, was turned into the life of grace. Another being in a wood, and going to hang himself, the Lord in his providence, caused one going by the wood, to hear a noise, who came in, counseled the man, so as that he was wrought upon at that time, and lived. You have heard of some that have come to godly Ministers, who crossed them, in their preaching, with resolution to murder them, but ere they parted, God said to them live.

8. When sinners look not after God, he is pleased to to look after, and find out them. This Infant minded not God, inquired not after him, came not towards him: but God passed by, and seeing her in a bloody and sinful condition, He said unto her live.

God found out, and called the Jews, when they neither sought nor called: so was it with the Gentiles, Isai. 65.1. I am sought of them that asked not for me, I am found of them that sought me not, these words are paradoxicall, how could they seek, that asked not? and how could they find, that sought not? in them therefore is held out the preventive mercy of God. God came to them, sought them, found them, before they asked or sought after him, Ephes. 2.17. Christ came and Preached peace to them that were a far off; that was, the Gentiles; and Paul was to bear the name of the Lord before them, Act. 9.15. by him, salvation was sent to them, Acts 28.28. and he was the Apostle of the Gentiles, Rom. 11.13. being prevented and converted by the grace of God, they sought him whom before they knew not, nor asked for, and now they found him they had not formerly sought, Rom. 10.20. the words run thus, I was found of them that sought me not, I was made manifest to them, that asked not after me: when they were worshipping false God's, blaspheming and dishonoring my name, I unexpectedly came to them, offered them mercy and salvation, which they neither thought of, or sought for, like men that dig in the earth for stones, and coals, and find a great treasure.

Muscul. reads the words in the future, I will be sought of them that asked not for me, I will be found of them who sought me not, and so they are a gracious promise of God's looking after, finding out, and manifesting of himself unto them, before they had a thought thereof: all their learning, wisdom, morality, led them not to look after God and salvation by Christ; by those they were carried the wrong way, and whilst they were in the way to destruction, God met them, reveald and tendered salvation unto them: both Gentile and Jew had preventing grace, and were sought out of God, before ever they sought God; hence Jerusalem had that promise or title, Isai. 62.12. Thou shalt be called sought out; God had called her Children, and sought them out of many Nations.

9. God hath no need of any people; whatever he did to this people, was not because he wanted them to do him Service, to praise his name, to promote any of his designs, to suffer for his sake. He passed by, like some great man, that rideing forth, finds a poor distressed Infant, and out of compassion takes it up, and into his Family, and doth much for it, not because he needs it, but will show kindness to it of his own good pleasure: so dealt the Lord here, he passing by, and seeing so miserable a creature, said Live, not because he had need, but because he would show mercy, Deut. 7.7, 8. The Lord chose them, not for their number, but because he loved them; and he loved them, not because he needed them, but because he would communicate good unto them, he is all sufficient of himself, not depending on or beholding to any creature; if he needed people or Nations, he could create them, raise them up from the stones. Isaiah saith, Chap. 40.15. The Nations are as drop of the bucket, and are counted as the small dust of the balance; and surely God who is an infinite Ocean, an infinite being, needs not a little drop or a little dust. The Samaritan had no need of the wounded man, Luk. 10 but he needed the Samaritans wine and oil: God hath no need of England.

10. The Lord bestows great mercies in a transient way; When I passed by and saw thee, I said live; he took this occasion, to do good to this bloody, helpless, sinful Infant. The Samaritan, as he passed by the man wounded, took occasion to bind up his wounds, and save his life. Christ in the 9. of John going by saw a blind man, and thereupon anointed his eyes, and caused him to see: so in Joel 2.14. you read of leaving a blessing behind him; God passes through Kingdoms, Families, and uses to leave blessings where he goes, he takes occasion from what he sees, and finds, to distribute mercies: Christ when he was going out of the world, said, Peace I leave with you, John 14.27. he would not leave them without a blessing.

We should labor to be like unto God and Christ, take occasions and advantages to do good.

11. In bestowing mercies God is serious and real; this appears from the ingemination of the words, live, live; when there is a doubling of the same word, there the intention, reality, and earnestness of the Author speaking is held out; be it in matter of judgment, or matter of mercy. Ezek. 5.8. I, even I, am against thee; God was seriously, and earnestly against them, Ezek. 37.5, 6. Ye shall live, ye shall live; God was set upon it, viz. the giving life to dry bones, Isai. 40.1. Comfort ye, comfort ye my people; the duplication of the words imports God's seriousnes to comfort them, Hos. 2.19. I will betroth thee unto me, yea I will betroth thee unto me, yea a third time, I will betroth thee unto me; the more iteration, the more affection, intention and reallitie. Isai. 55.1. Come, Come, Come, saith God thrice, and this sets out the real, and vehement desire of the Lord to do sinners good; and how should this make sinners hearken unto the Lord, when he speaks, and entertain any offers of mercy from him?

12. When God hath done much for a people, and they are degenerate, ungrateful, disobedient, the Lord's way of dealing with them, is to set before them their original condition, and his kindness unto them, When thou wast in thy blood, I said unto thee live, &c. so in Micah 6.2, 3, 4, 5. God had a controversy with them, for their unkindness towards him, and saith, O my people, what have I done unto thee? and wherein have I wearied thee? testify against me: for I brought thee out of the Land of Egypt, and redeemed thee out of the House of Servants, and sent before thee, Moses, Aaron, and Miriam. O my people, rememember now what Balak King of Moab confulted, and what Balaam the son of Beor answered him, from Shittim unto Gilgal, that ye may know the righteousness of the Lord; that I kept Covenant, performed all promised to Abraham, Isaac, Jacob, &c. I gave you Prophets, and Prophetesses, choice deliverers, I turned curses into blessings, I led you by a pillar of fire in the night, and a cloud in the day: so in Jer. 2.5, 6, 7, 8, 9. Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Neither said they, where is the Lord that brought us out of the Land of Egypt? that led us through the Wilderness, through a Land of Desarts and of pits, through a Land of Drought and of the shadow of death, through a Land that no man passed through, and where no man dwelt. And I brought you into a plentiful Country, to eat the fruit thereof, and the goodness thereof; but when ye entered, ye defiled my Land, and made mine heritage an abomination. The Priests said not, where is the Lord? and they that handle the Law, knew not me, the Pastors also transgressed against me, and the Prophets prophesied by Baal, and walked after things that do not profit. Wherefore I will yet plead with you saith the Lord, and with your Children's Children will I plead; God had done great things for them, and they had greatly corrupted their ways, degenerated fearfully from the worship of God, therefore God reduceth them to consider of their pristine condition, and what a bountiful, merciful, gracious God he was to them. He had done such and such things for them, and they forgot him and all his kindness, and made him say, Deut. 32.6. Do ye thus requite the Lord, O foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee, and established thee?

I have caused thee to multiply.

The Hebrew word for multiply, is, 〈 in non-Latin alphabet 〉 and Montanus renders the word thus, decem millia veluti germen agri dedi te, I have given thee ten thousand as the grass of the Field, I have increased thee exceedingly. The Hebrews use to put thousands for great numbers, Psal. 68.17. The Chariots of God are twenty thousands, even thousands of Angels, that is an innumerable, or exceeding great company. Pisc. hath it, in Myriadem te auxi, I have increased thee into a Million, I have made thee a very numerous multitude, Exod. 1.7. The Children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the Land was filled with them: God had made a promise to Abraham, that he would make of him a great Nation, Gen. 12.2. that his seed should be As the Stars of Heaven, Gen. 15.5. As the dust of the earth. Chap. 13.16. As the sand on the Sea shore. Chap. 22.17. and here you see it made good, his posterity increased so abundantly, multiplied and waxed so mightily, that they filed the Land.

Some observe that it was but 50. years from the death of Joseph to this time, or thereabouts, and in those few years they came to such a numerositie as did filthe Land, and exceed the number of the Egyptians, in their apprehensions, Exod. 1.9. Behold the People of the Children of Israel are more and mightyer then we; when they came into Egypt, they were not above 70. or 75. souls, but when they went out, they were 600000. men, neither women, Children, nor aged men were here reckoned, for in the second year after they were gone out of Aegyt, and the second month of that year, they were reckoned again, and only those were reckond, who were twenty years old and upwards, and able for the war, and they were found to be 603550. Numb. 1.45, 46. here were neither Levites, aged women, or Children numbered, which had they been, would have doubled the Number. This made David say Psal. 105 24. He increased his people greatly.

As the bud of the Feild.

Hebrew is, 〈 in non-Latin alphabet 〉 Sicut germen agri, As the grass of the Feild, or whatever grows in the Feild. The Septu. is, 〈 in non-Latin alphabet 〉 , as the rising or spring of the Feild: you know everything hath life in it, puts forth in the springtime, Corn, grass flowers, weeds, Trees, bushes, everything buds and springs forth, and what a multitude of buds are upon someone Tree, someone hedge, in one Feild, and the Jews multiplied not as someone of them, but as the budd of the Feild in general, Here our Prophet seems to allude to Isaac's blessing of Jacob, Gen. 27.27. The smell of my Son is as the smell of a field which the Lord hath blessed.

Thou hast increased, and waxen great.

God gave out the blessing, and presently increase, and greatness followed, both multitude and magnitude; Their multitude is set out, in Numb. 10.36. Return O Lord unto the many thousands of Israel, the Hebrew is, ten thousands. Their greatness you have, Deut. 4.6, 7, 8. where thrice they are called A great Nation, yea greater than others, and Joshua intimates the greatness of his people, when he saith to those came out of Josephs loins only, Ch. 17.17. Thou art a great people, hast great power, how great were they all, & all their power.

Thou art come to excellent ornaments.

Hebrew is, 〈 in non-Latin alphabet 〉 ad ornamentum ornamentorum, to the ornament of ornaments: Piscat: Us{que} ad summum ornamentum to the chiefest ornament, French, Es parvenue, a estre ornee d'ornemens. The Sept. shown themselves here like other men subject to error, for they mistaking 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 read instead of ade, adim, are, arim, and so make the sense this, thou art come to Cities of Cities, to chief and excellent Cities, but the original is ornament of ornaments, what those ornaments were, men's thoughts are diverse: some have thought them to be the Law, Tabernacle; but that is too curious. Others refer these ornaments to those Jewels of gold and silver which they borrowed of the Egyptians, Exod. 11. and this people both men and women, had bedeckt themselves with golden earings, which they pulled off, and brake in pieces, to make the molten calf withal, Exod. 32.23. and not only these, but some take in all artificial ornaments, that Virgins marrigeable, and near marriage, are wont to adorn themselves withal, that they may be more amiable, and delightful, but the words in the 11. and 12. verses, forbid us to close with this opinion, for here the Lord speaks of such things, I decked thee also with ornaments, I put bracelets upon thine hands, and a chain on thy neck, I put a Jewell on thy fore-head and earings in thine ears.

We are therefore to refer the words to natural ornaments, and beauty of the body; for when Virgins are grown up and fit for marriage, then they have natural ornaments, which do greatly become them. And that this is the genuine sense, the words following do confirm, Thy breasts are fashioned, and thine hair is grown, these be natural ornaments, and in these he specifies, what Ornaments he meant.

Thy breasts are fashioned.

Hebrew, Shadai nalonu Ubera tua facta sunt firma, the Septu. is, 〈 in non-Latin alphabet 〉 thy breasts were made right or erected; Vulg. intumuerunt, they swelled and grew great: so the French Tes mamelles se sont ingrossies, thy breasts are grown bigg, they are fashioned, semiglobuli figuram referentes they resemble the form of half globes, there is great sympathy between the womb and the breasts, because of the Veines which go from the one unto the other.

The Breasts are placed in the Breast, saith Laurentius.

1. For generation of milk, they have in them vim 〈 in non-Latin alphabet 〉 a power to beget milk, whereby to nourish the birth that comes from them. Through divine providence, much blood flows from the womb to the breasts, which being spongie, receive it, concoct it, through the heat of the heart and liver, and turn it into milk, for sustenance of the tender off-Spring.

2. They are for the defense of the heart, they defend it, Ab extrinsecus occursantibus injuriis, from violence without.

3. For ornament and delight, they are compared in the Canticles to things that are so, Chap. 4.5. Thy two breasts are like two young Roes that are twins, like two kids, or Fawnes which are an ornament to the Damme, or delightful to behold, like an Ewe with two Lambs by her sides, 1 Kings 7.7. Thy breasts are like to clusters of grapes. You know that goodly clusters, are a choice ornament to the Vine, and very pleasing to him beholds them, and in the 8. Chap. 10. Verse, their breasts are said to be like Towers, and its granted that Towers are as well for ornament as defense to a City: so then the Breasts of a Maiden or woman, are as great an ornament to her, as twins are to the Dam, as Clusters are to the Vine, as Towers to a City.

Now by this fashioning of the breasts, is held out the fitness of this metaphorical Maid (the Israelitish estate) for marriage. Tumor Uberum in puellis nubilis aetatis signum. The more prominencie or eminency of them from the body, the more is the evidence of their fitness for marriage, Cant. 8.8. We have a little Sister, and she hath no breasts, not simply no breasts, not Ubera tumentia, not Breasts fashioned and fitted for marriage to Christ, the time was not yet come for them, but it was come for the Jews, and Rabbi David refers it to their coming out of Egypt: When a Maiden is a Servant, she is neither free nor so fit for marriage.

Whereas thou wast naked and bare.

Hebrew is, And thou wast naked and bare, Sept. 〈 in non-Latin alphabet 〉 , and thou wast naked and full of shame. Pisc. Nudissima fuisti & retectissima, thou wast most naked and most uncovered. Jun. Cum tu nuda esses at{que} nudissima, When as thou wast naked, even most naked. Sed eras nuda & detecta, but thou wast naked and uncovered. Eras nuda & confusion plena, thou wast naked and full of confusion.

This nakedness may refer to the words before, in the fourth and fifth verses, Thou wast not swaddled at all, but wast cast out in the open Feilds, to the loathing of thy person, in the day that thou wast borne: and some are persuaded to it, upon this ground, because, now was the time of her youth, and its improbable that God who had taken care of her (being borne of an Amorite and an Hittite ) who had brought her up all this time, should let her be naked and lie exposed to shame, reproach, and contempt: but the Hebrew invites us to put it upon her present, not her past condition, thus, I have caused thee to multiply, increase, grow great, brought thee to excellent natural ornaments, fashioned thy breasts, made thine hair grow, and yet thou art but naked and bare, thou art poor and hast nothing.

In what this nakedness lay, is needful a little to inquire. Some place it in her being void of the Law, Theodor. saith of this person, nondum acceperat legis tegumentum, the Law was the chief honor and ornament of the Jewish people, and where that is not, there is a great nakedness. Some place it in their poverty, the Rabbins say, that Israel was clad with vile garments, their nakedness was much seen.

Its probable their poverty was great in Egypt, when they were to go out of it, they borrowed Raiment of the Egyptians, and Jewels of gold and silver, Exod. 12.35. Others put it in this, that they were destitute of all help, they were in great bondage, suffered great hardship, a pollitick plot was upon them to drown their Male Children, and so to ruin them; and being in this case, none pitied them, came into their Counsel or help, and so in this sense they were truly naked and bare.

Obser. 1. The Lord is mindful of his promises, and makes them good by degrees, and in due time; he had promised Abraham, that he would make of him a great Nation. Gen. 12.2. That his seed should be as the Starrs, Dust, Sand, and here you see it made out, I have caused thee to multiply as the bud of the Feild. It was very unlikely that it should ever be so, God promised Abraham a Son, but he stayed near 20. years for him after the promise: some think it was 40 year if not more, before Isaac married, and when married, his Wife was barren all Abraham's days, after he had two Sons, Jacob and Esau; then Jacob had twelve Sons, and went down into Aegyt with 70 souls, and from them proceeded multitudes without number: so God by degrees accomplished what he promised, and made Abraham's posterity innumerable.

2. From mean beginnings, God sometimes raises to much greatness; he brings from a low despicable estate to great excellency; this Israelitish state was at first, as, Infans expositus, like a Child thrown out by the friends, as not able to maintain it, left in the Feilds to perish; this Child the Lord took up, and brought forth a great Nation out of the loins of it.

Abraham was the man, and from him came the populous Nation of the Jews, &c. he brought those green buds out of a dry Tree: Its God's method oft times to raise glorious buildings out of rubbish, he made the world out of nothing from the little drops, he makes great floods: from a little dust in livened, he hath brought forth all mankind.

What is all the world but Adam, and all the Jews but Abraham?

At the first fruit offering, they were to say, a Syrian was my Father, he went down into Egypt, and sojourned there with a few, and became there a Nation, mighty, great, and populous. Deut. 26.5.

The Roman state grew up from Romulus a Bastard.

The Turkish had low beginnings.

What was England once?

The Brittons went naked, they painted their bodies blew, were called picti and sky couloured Brittons, they wore their hair long, their Towns were their woods, they had 10. or 12. wives a peeice, and those common to Brothers and Parents, they tild no ground, did eat no flesh; but lived much upon roots, and barks of Trees, they were exceeding superstitious, and paraleld, if not exceeded the Egyptian Idols, and idolatry.

They were given much to Magic.

They held the soul passed from one to another.

They were hardly, known to other Nations, and had little or no commerce with any.

The Keels and ribbs of their shipps, were of light wood, covered over with Leather.

Their Coine of brass, and Iron rings.

From these we came, and our beginning was mean.

3. The work of nature, is the work of God; multiplying, increasing, waxing great, fashioning of breasts, growing of hair, are all natural things: but I caused thee to, &c. opus naturae, is opus intelligentiae: it was the hand of God to bring that green sprigg Isaac out of dry roots, and its also the work of God to bring branches out of green roots: Children are the gift of God, Gen. 33.5. He forms them in the womb, brings them into the world, and bestows them upon the Parents. Deut. 32.6. Hath not he made thee, and established thee?

4. The natural beauty, excellency that any person or Kingdom hath, is of the Lord's good pleasure, and mere mercy: thou art come to excellent ornaments, but who brought her to them? was it not the Lord took her in being cast out, that gave her breasts, that fashioned them, &c. In the 14. v. The Lord saith, he Puts comeliness upon her; what ever excellencies, ornaments of nature Kingdoms or people have, they had them from the Lord.

5. Man in himself, or naked of himself, hath no excellency, Thou wast naked and bare: no free will, no merits.

Now when I passed by thee,

Of God's passing by, I spake in the 6. verse, it notes not local motion, bu • is spoken humano more: God is resembled to a Travailer, going from place to place, observing or doing several things in several places.

The former passing by referred to Abraham in his Chaldaish estate.

This is a second passing by, and refers to their estate in Aegyt, Exod. 2.24.12.12. Chap.

And looked upon thee.

Hebrew is, I saw thee, or have seen thee, not that God was ignorant of them and their condition, or that they were out of his sight, for he is present everywhere, seeth all things at all times, but it is to note, that God intended some special mercy towards them, to do some remarkable thing for them, and that was the calling and sending of Moses to be a Deliverer unto them, Exod. 3.7, 8, 10. God appeared to Moses in the burning bush, and said, I have surely seen the affliction of my people, and am come down to deliver them, come now therefore, I will send thee unto Pharaoh, &c. The Lord's seeing, notes his pitying, and merciful rega • ding them, French is, te regardai, I have regarded thee, Pisc • t. Consideravi, I have considered thee, and taken thy condition to he • t, and intend to do graciously by thee.

Behold thy time was the time of love.

Thy time, what time was this?

1. The time when she was in Egypt, and suffered hard things. The Israelites, you know, were hated of Pharaoh, Psal. 106.10. therefore he set Task-Masters over them, and commanded their Children to be murdered by the Midwives, to be drowned by the people, they were made to serve with rigor in all their Services, their bondage and oppression was such as made them cry out, and filled them with anguish of spirit, Exod. 2.23.6. and 9. Chap.

2. The time of youth; she was now grown up to Woman's estate, and was fit for marriage, when a Maid hath her Breasts fashioned, and her hair grown, then lovers and suitors, frequent the places where she lives, labor to gain her affections, and to bring her into the honourble estate of marriage; and for that purpose they employ some faithful friends to speak for them, to make way for the accomplishment of their desires, thus dealt the Lord with the Israelitish estate, being much multiplied in Egypt, Exod. 4.14, 15, 16. and chap. 5.1. They went into Pharaoh and said, thus saith the Lord God of Israel, let my people go, that they may hold a feast unto me in the Wilderness.

The time of love,

The Hebrew is, 〈 in non-Latin alphabet 〉 The time of loves or lovers. The Septu: is, 〈 in non-Latin alphabet 〉 , which Kirker interprets, tempus divertentium, which you may refer to the woers, or to the wooed; if to the woers, thus it was a time for the woers to leave their own houses, and to turn into the House of their desired, to suit and solicit her their hearts and thoughts were upon; as Sampson did the woman in Timnah: if to the wooed, thus, it was a time for the wooed to divert and pass from the state of virginity, to the state of marriage, and to be ranked in the order of the married; but 〈 in non-Latin alphabet 〉 signif • ies rather dissolventium, it was a time of dissolving or dissolvers, a time for the woers, and wooed, to let out their affections, one to another, and to declare their mutual delights in each other. Aquila in his second edition hath it tempus 〈 in non-Latin alphabet 〉 a time of espousals and marriage, as Pradus renders the word: of commerce and exchange, as Sanct: gives it, because they have sweet commerce together, and do buy each the other, the man gives himself to and for the woman, and the woman herself to & for the man, they exchange persons, liberties, estates, Cast. Cum esses ejus aetatis, quae est amoribus idonea, others 〈 in non-Latin alphabet 〉 the time of departing out of their Virgi-nity. The words are expressive of God's love, he was the lover, you must not take them in a carnal manner, love, in such a sense, is unsuitable to his nature, he is without all passions, & perturbations; when god doth such acts as argue love in the judgment of man, he is said in Scripture phrase to love, when the time promised of their deliverance was come (which was to be at the end of 400 years as you may see, Gen. 15, 13.14. Act. 7.6.7.) when God began the work of deliverance, then he loved them, then was a time of loves. God loved them before, Abraham was the friend of God, 2 Chron. 20.7. so Isaac and Jacob were beloved of him, with the rest of their forefathers, Deut. 4.37. He loved thy Father, saith Moses; yet here its called the time of love, because the Lord manifested singular love unto them, in redeeming them from the house of bondage, in taking them, in a peculiar manner, to be his people, &c. and therefore its said to be a time of love; love in pitying them, love in remembering his promise, love in causing the Midwives to spare their Children, love in making them grow and increase, love in sending Moses and Aaron, love in working such wonders for them, love in giving them the Egyptians Jewels & raiment, love in bringing them out of the house of bondage, love in leading them through the red Sea, and drowning their enemies in it,

I spread my skirt over thee.

〈 in non-Latin alphabet 〉 & expandi alam meam super te: so is the Septu: 〈 in non-Latin alphabet 〉 the vulgar is amictum meum, I spread my clothing over thee; Cast. thus, expanso in te meo gremio, the word 〈 in non-Latin alphabet 〉 properly signifies the wing of a bird, Gen. 7.14. that is, there every Bird, of every sort is Col zippor, Col Canaph every bird, every winged thing: metaphorically its applied to the extremity or utmost part of things, as the outward parts of an Army are called the wings of it, Isai 8.8. The stretching out of his wings, shall fill thy Land O Immanuel, h e wings that is, the utmost part of Sennacherib's Army when he lay before Jerusalem in Hezekiah's days.

The ends of the earth are called so, Isai. 20.16. From the uttermost parts of the earth, have we heard songs, miccenaph haaretz, ab alis terrae: so Isai. 11.12. He shall gather together the dispersed of Judah, from the four corners of the earth, 〈 in non-Latin alphabet 〉 ab alis terrae, so its put for the uttermost part of a garment, 1. Sam. 24.4. David cut off the skirt of Saul's robe privily, 〈 in non-Latin alphabet 〉 the wing of thy robe. The like is Jer. 2.34. In thy skirts is found the Blood of innocents, Original, In thy Wings.

Now what this spreading of the wing or skirt means, falls into consideration.

It seems to import a marriage rite. When they were to be espoused or married among the Jews, it was a custom to spread their garment over them; Hence it was that Ruth said to Boas, Ruth 3.9. Spread thy skirt over thy hand-Maid, for thou art a near Kinsman, that is, betroth thee unto me, and marry me; The Law was that when a man died without issue, some near Kinsman should marry the Widow, enjoy the Inheritance, and raise up Seed to him was dead, and the Ceremony used, was spreading the skirt over them, Deut. 22.30. a man must not discover his Fathers skirt; that is, he must not have to do with his Step-Mother, whom his Father hath spread his skirt over, and married, defiling of her is uncovering of his Fathers skirt, Deut. 27.20. Maldonado saith, it was a rite of marriage, or certainly a promise of marriage, if a man did cover a woman with his skirt or garment.

Besides, this rite implies protection, defense, safety; the wing of any Fowl, spread over its young, is a safety unto it, Isai. 31.5. As Birds flying, so will the Lord of Hosts defend Jerusalem: when Birds see their young in danger, they fly, make hast unto them, spread their wings over them, and so defend them: in like manner would the Lord do, spread his wing of protection over Jerusalem, and preserve it; hence that phrase in Scripture, of trusting in the shadow and covert of his wings, Psal. 36.7:57.1:61.4:63.7:91.4. but this protection we speak of, is not protection in general, but Maritalis protectio, as Abraham was to Sarah, Gen. 20.16. A covering of the eyes, God was a covering to them, Isa. 4.5. Upon all the glory a defense, 〈 in non-Latin alphabet 〉 operimentum: so then by this expression, is held out, God taking his people into his Custody, his special care, provision, and defense of them.

Calvin thinks that by this spreading of their skirt, is meant all that power, and goodness of God which he put forth in delivering of them out of Egypt; the Lord brought them out with a strong hand, and stretched out arm, his power, mercy, wisdom, goodness appeared marvailously in that work; he tells them, Exod 19.4. what he had done for them, Ye have seen what I have done unto the Egyptians (I hav sent plague after plague upon them, till I had utterly consumed them, and in the midst of all, you were preserved) And how I bare you upon Eagles wings, and brought you unto myself.

The Eagle, when her young ones are in danger, or ready to go from the nest, she takes them upon her wings, and carries them away with strength, speed, safety, and that in open view: so did the Lord by this people, he carried them from their nest, the house of bondage, being in danger to be devoured by Pharaoh that Dragon, upon the wings of his power and goodness, and that with

• Strength, All the power of Egypt could not detain them.
• Speed, Exod. 12.33. They hasted out of the Land.
• Safety, Not a Dogg moved his Tongue against them, Exod. 11.7.
• In open view. They hired them to go with gold, silver and with raiment, Exod 12.33, 35.

This is more fully expressed, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and bareth them on her wings: so the Lord alone did lead them.

Moses and Aaron were as the wings or hands of God, but God led them.

And covered thy nakedness.

The Hebrew is, 〈 in non-Latin alphabet 〉 ignominiam tuam: so the Septu: 〈 in non-Latin alphabet 〉 thy shame; French, Couuri ta villenee, Castal. tuam naturam texi, I have covered thy nature, Vulg. ignominiam tuam thy shame.

1. This nakedness may be taken literally, and so God covered it, when he gave them the Egyptian garments, they mght leave their ragged tattered garments behind them, and its likely they were poor, when as the Lord preserved their garments & shoes from wearing out, or old, forty years together, Deut. 29.5. I have led you forty years in the Wilderness, your clothes are not waxen old upon you, and thy shoe is not waxen old upon thy foot: had they had variety of garments, this miracle had not been so needful.

2. You may take it metphorically, for that reproach, which under the Law, was upon unmarried, fruitless, barren women, Isai. 4.1. Seven women should take hold on one man saying, let us be called by thy name, to take away our reproach. It was a reproach for Maidens not to be married, Ps. 78.63. Their Maidens were not given in marriage, and Luke 1.25. When Elizabeth had conceived, she said, The Lord hath looked on me, to take away my reproach among men: want of marriage and want of issue, were both matters of reproach in Israel; and if Parents kept their Virgins beyond the flour of their age, it was a reproach to them, 1 Cor. 7.36. God's covering of her nakedness and shame, was his entering into Covenant with this people, and taking them to be his: so that they were not without God, without a Husband, to love, to protect, to provide for them, which made Moses to say, Deut. 4.7. What Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things?

3. For that reproach and shame the Jews were under in Egypt? they were Servants to the Egyptians, an Idolatrous and Heathenish people, who used them hardly, and held them under cruel bondage, Deut. 26.6. they were under a King of another Nation, that was cruel as a Dragon, Ezek. 23.3. Pharaoh is called the great Dragon, unnatural, willful, hated them, sought their death; the Egyptians evil entreated them, afflicted them, and laid upon them hard bondage; when they moved to go and worship the Lord their God, they were charged to be idle, and their task increased.

Now this was a great reproach to Abraham's posterity, that they were Servants, and held in bondage, generation after generation; this reproach God covered, and took away, when he brought them out of Egypt, and drowned the Egyptians, (who had lorded it so over them) in the bottom of the Sea.

No sooner were they come out of Egypt, but the Lord told them they were come out of the House of Bondage, Exod. 13.3. which is often mentioned in holy writ, and they were to remember that condition, that so they might consider, how God had covered their shame, Deut. 15.15. Thou shalt remember that thou wast a bond-man in the Land of Egypt, and the Lord thy God redeemed thee: so Chap. 16.12.24.18. God redeeming and bringing them out, thence was the covering of their nakedness, and removing of their shame.

Obser. 1.

The Lord doth wait and watch, to do good unto his people: before in the 6. verse, he passed by, beheld this Israelitish Maiden in her blood, said unto her, Live: and now again he passed by her, looked upon, and said it was a time of love.

God observes times to be gracious, Isai. 30.18. Therefore will the Lord wait, that he may be gracious unto you: God waits for fit opportunities and seasons to do for his, Psal. 81.13.14. O that my people had hearkened unto me, and Israel had minded my ways: I looked for such a season, I shoould soon have subdued their enemies, and turned my hand against their adversaries. Jer. 8.6. I had hearkened and heard, but they spake not aright, no man repented him of his wickedness, saying what have I done: the Lord waited, expected, and longed for repentance, a time wherein to show them kindness: Jer. 31.28. I will watch over them, to build them, and to plant saith the Lord, he would watch a time to do them great good, to build them up again into a civil estate, and to plant them a noble Vine, that in Revel. 3.20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come into him. God waits and watches opportunities to show mercy to sinners: hence it is that David saith, Ps. 87.8. I will hear what the Lord will speak, for he will speak peace unto his people, and unto his Saints, and Wisdom invites her Children to hearken, Prov. 8.32. Now hearken unto me, O ye Children.

2. There be special times, wherein God makes and manifests love unto his people, Thy time was the time of love: Solomon tells us, There is a time for everything, Eccles. 3.8. A time to love, and that for God as well as man, he hath his times of wooing people, of making and manifesting love unto them.

I shall show you some of those times,

1. The time of affliction: this woman was in great distress in Egypt, hated, persecuted, oppressed, held under bondage not suffered to go and worship her God, all liberty that way was denied her, new burdens imposed, her life imbittered and endangered, Exod. 5, 7, 21. No friend to be found in Court or Country, no help or comfort appearing anywhere, and now was the time of God's love, he hears her cries down into the bush, converses with Moses, sends him to this woman, to tell her that God had good thoughts towards her, intended love to her, and would suddenly bring her out of that condition, and put her in a new and nearer relation to himself; and when she heard this, she bowed her head and worshipped Exod. 4.31.

When this woman was in Babylon, and her neck upon the block, through the malice, power and policy of Haman, then was a time of love, the Lord visited, delivered, and showed marvelous loving kindness to her, he chose her to himself in that condition, Isai. 48.10. I have chosen thee in the furnace of affliction. Elective love, is prime, strong, fundamental.

You may see also God's love to this woman, under the name of Rachel, Jer. 31 15.16. A voice was heard in Ramah lamentation & bitter weeping, Rachel weeping for her Children, refused to be comforted, because they were not. Here was a sad affliction, captivity hath bereft her of her children, but see, now was a time of love, for presently the Lord visited her, and said, Refraine thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded, they shall come again from the Land of the enemy, unto their own border.

God visits his in afflictions; when the High Priests, Rulers, Elders and Scribes, threatened Peter and John, charged them not to preach, which was a sad thing, but they gate them to their own company and prayed, and presently God appeared, shak'd the room where they were, and fi'ld them with his spirit, Rev. 12. when the Dragon persecuted the woman, she had Eagles wings, &c.

Times of affliction, are times of love also, in this respect, because then as its Job 36.8, 9, 10. he shows men the nature and greatness of their sins, he opens their ears to disciplines and commands, that they return from their iniquity, Chap. 33.16. He opens men's ears, and seals up their instruction.

2. The time of fulfilling promises is a time of love, God had promised that his seed should serve 400. years, and in the fourth generation should return to Canaan; this time being expired, now was the time of love, that God should put forth his hand, lead them out with great substance of Jewels and Cattle, and so make good his promise.

When God makes a promise, its a time of love, and when he fulfils it, its a time of love, many receive benefit thereby.

God had promised Adam, the seed of the woman should break the Serpents head; to Abraham, that in him all the Nations of the earth should be blessed: now when this promise was fulfilled, Christ given out into the world, it was a time of love, yea of loves, Luk. 2.14. Glory be to God on high on earth peace, good will towards men: when the promise of the Spirit was made good, then was a time of loves; a time of love to the Nations that heard them speak such excellent things in their own Tongues.

God promised that at the end of 70. years, they should return from Babylon; when that time was out, then was the time of love, God fulfilled his promise and brought them to Jerusalem again, which Isai. chap. 54.7. calls A gathering with great mercies.

3. The young time of a people is the time of love, God doth not only manifest, but make love known to young ones, this Infant was apta viro, come to those years Virgins are at, when marriageable (which by many is judged 14. years of age) and being so, God made love to her, he gave her love tokens, Jewels of gold and silver, and raiment, Exod. 3.21.22. Quails and Manna from Heaven, Exod. 16. This time the Lord points at in Jer. 2.2, I remember the kindness of thy youth, not of her kindness unto God, but his own kindness love or mercy unto her, the Lord doth suit and woe young ones to come in unto him, Eccles. 12.2. Remember thy Creator in the days of thy youth, look upon me how beautiful, glorious, great, rich, honorable I am, how suitable for thee, what a contented happy life thou mayest lead with me, remember and mind me for thy Husband: God sent Samuel to call David, the youngest of the Brethren before him, and when he was come, Arise, anoint him, for this is he, 1 Sam. 16.11.12. Prov. 1.4. Solomon's Proverbs were written to give the young man knowledge and discretion. Zach. 2.4. Run speak to the young man.

Not only youth, but any when God offers them grace calls upon them for repentance, believing that is a time of love.

4. Calling of people into the Church State, is a time of love, they were in Egypt without mercy, they had not Church-order and Ordinances, but now the Lord was bringing them, into such a condition.

3. God's love is the foundation, and fountain of all the good his people receive and have, it was love caused him to look upon this Infant, to say to it Live, that caused her to multiply and grow great, that brought her to excellent ornaments, it was his love, that made him spread his skirt over her, and cover her nakedness, to enter into a Covenant with her, to take her to be his, and do all those things he did for her.

When Balak and Balaam would have cursed this woman, the Lord prevented it, and turned the curse into a blessing, because he loved her, Deut. 23.4, 5. it was love which caused and moved God to choose this people to be his, nothing in them, Deut. 7.7, 8. it was his love to give them favor in the sight of the Egyptians, Ex. 11.3. It was his love to bring them out of Egypt with a mighty hand, Deut. 4.37. His love to drive out the Nations, to bring them into their Land, & to give it them for an inheritance, verse. 38. It was from his love to give them the Tabernacle, the Temple, his Laws, Statutes, Oracles, Ordinances, Priests, Prophets, Sabbaths solemn Feasts, &c. all spiritual mercies are blessings from his love. Hos. 14.4. when he heals backslidings of a people its because he loves them freely; election, adoption, justification, sanctification, glorification, are the issues of his love, Christ is so, John 3.16. God so loved the world, that he gave his only begotten Son, &c. if divine love be the bottom and fountain of that gift, it is so of all others, Rom. 8.32. If God spared not his own Son, but delivered him up for us all, how shall he not with him also, freely give us all things? it was his great love that caused him to quicken us being dead, Ephes. 2.4, 5. God's love is the womb which conceives and sends forth all the good things we enjoy.

4. When God takes a people to be his, he will protect them in a special manner, and cover their nakedness and shame; he took this Israelitish woman, spread his skirt over her, and covered her nakedness, he protected her forty years in the Wilderness, against enemies and evils, that threatened her ruin, he took away her reproach of barrenness and Servitude in the House of bondage, he made her fruitful and free. When uncircumcision was a reproach unto this people, the Lord took that away, Josh. 5.9. When Goliath defyed the Hoast of Israel, God took him away by David, 1 Sam. 17. and when the Lord took in the Gentiles, did he not spread his skirt over them & cover their nakedness? Isa. 54.1, 2, 3, 4, 5. Sing O barren, thou that didst not bear, break forth into singing, and cry aloud thou that didst not travel with Child, for more are the Children of the desolate than of the married Wife, enlarge the place of thy Tent, and let them stretch forth the Curtains of thine habitations, spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand, and on the left, and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited: fear not, thou shalt not be ashamed, for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy Widdowhood anymore; And what is the ground of all this? Thy maker is thy Husband, therefore God would have a special care of her, turn her barrenness into fruitfulness, and cover her shame, her idolatry and profaneness.

Sin is the reproach of any people, Prov. 14.34. and makes naked, Exod. 32.25. and when God loves a people, and takes them to be his, he covers their sins, Zach. 3.4. God had good will to Joshua the High Priest, and then said, I have caused thine iniquity to pass from thee, and will clothe thee with change of raiment: God took away his sins, by the satisfaction of Christ, and clothed him with his righteousness, that covers our spots, shame, nakedness, Rev. 3.18. I counseled thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.

I swear unto thee,

Hebrew is, 〈 in non-Latin alphabet 〉 juravi tibi, Septu. 〈 in non-Latin alphabet 〉 Castal. tibi jurans. Pisc. juravi tibi. The meaning is, I have given thee assurance of marriage, conjugal faith.

Touching the Lord's swearing, I shall speak a little.

That the Lord did swear, is upon Record, but what kind of oath it was, is not here specified.

Some conceive that

I am the Lord,

These words do carry in them the force of an oath, and that this was the oath made to Abraham and Jacob, to which the Lord refers, Gen. 15.7. I am the Lord that brought thee out of Ur of the Chaldees to give thee this Land to inherit, Exod. 6.6, 7.8. Say to the Children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will take you to be for a people, and I will be to you a God, &c.

Its thought these words I the Lord, or I am the Lord, do hold out the nature of an oath, because Exod. 13.5. it is said, The Lord sware unto thy Fathers, to give thee a Land flowing with mike and honey, but this will not hold, because no more is expressed, then I the Lord, and he is said to swear, that therefore no more was in this oath; if we consult well with the word, we may find there was more in it, For Exod. 32.13. its plain he sware by himself, Remember Abraham, Isaac and Israel thy Servants, to whom thou swearest by thine own self, and saydst, I will multiply your seed as the Stars of Heaven, and all this Land that I have spoken of, will I give unto them: the word of God tells us that he hath sworn, sometimes,

By his Holynesse, Amos 4.2.

By his life, Ezek. 14.16.

By his great name, Jer. 44.26.

By his Soul, Jer. 51.14. henaphsho, by himself, its in the books but it is by his soul.

By his right hand, Isai. 62.8. and The arm of his str ngth

Now the oath God sware to Abraham, was by himself, as you have heard and may read, Gen. 22.16 therefore we may not rest in those words, I the Lord, as being the oath, but look at God's swearing by himself.

The manner of God's swearing, is set down in Deut. 32 40. I will lift up my hand to heaven and say, live forever, the Lord imitated the practice of men in swearing; for it was their way to lift up their hands to Heaven when they took an oath, Gen. 14.22. Dan. 12.7. so the Angel Rev. 10.6. This was done at the Covenant taking.

And entered into a Covenant with thee,

〈 in non-Latin alphabet 〉 Septu: 〈 in non-Latin alphabet 〉 Vulg. Ingressus sum pactum tecum, Pisc. Veni{que} tecum in faedus Cast. Tecumfaedus feci, or, Te mihi desponsavi. French, Convins avec toi par alliance.

A Covenant imports two Parties consenting together which a Testament doth not, a man may make his Will or Testament, and give what he please to any specified therein, without consents; its not so in a Covenant, there mutual consent is required, especially in a marriage Covenant. 〈 in non-Latin alphabet 〉 some derive from 〈 in non-Latin alphabet 〉 comedere to eat, because at the making of Covenants, they were wont to have sacrifices and feasts, or to eat and drink: Obadiah 7. The men that were at peace with thee, have deceived thee, and prevailed against thee, they that eat thy bread, or the men of thy bread, have laid a wound under thee: they were the Egyptians, who drew them into a Covenant against the Chaldeans, by eating bread, that is, by eating and drinking, which was a rite accompanied Covenants, you find in the word mention made of a Covenant of salt. Numb. 18.19. 2 Chron. 13.5. which though some think to be so called, for the firmness and everlastingnsse of the Covenant (because salt is a lasting and preserving thing) yet somewhat else may be found in it, viz. because they did eat and drink at the making of Covenants, and used salt which made all savory, therefore also it may be called a Covenant of salt; to this sense, that in Ezra giveth some light, Chap. 4.14. Now because we have maintenance from the Kings Palace, and it was not meet for us to see the Kings dishonor, therefore have we sent and certified the King: these words, maintenance from the Kings Palace, are in the original thus, quod sale Pallatii saliti sumus, now seeing we are salted with salt of the Palace; that is, we have obliged ourselves to him in a Covenant, by eating and drinking with him, therefore, &c. so that place in Levite: 2.13. Thou shalt not suffer the salt of the Covenat of thy God, to be lacking from the meat offering.

Some derive the word Berith from 〈 in non-Latin alphabet 〉 dissecare, because then when they made Covenants, there was some Beast killed and cut in the midst, as Gen. 15.9, 10.18. when God made a Covenant with Abraham, there an Heifer, a she Goat, and a Ramm were divided in the midst, and laid each piece one against another orderly, that so the Covenanteers might pass between them, according to what is in, Jer. 34.18. They cut the Calf in twain, and passed between the parts thereof, and so cut out a Covenant, and manifested thereby, that if they brake the Covenant, they deserved to be cut in pieces.

Others derive it from 〈 in non-Latin alphabet 〉 eligere, because it is that which two or more do choose out and agree upon, Abimelech and his, choose to make a Covenant with Isaac. Gen. 26.28. so the Gibeonites chose to make a League with Joshua and the Israelites, Josh. 9.6. both persons and conditions are chosen and agreed upon, in making of Covenants.

Again, some fetch it from 〈 in non-Latin alphabet 〉 to create, order, dipose: for when they cut the Beast in pieces, they did divide, order, and dispose of them equally on both sides, and so in a Covenant, there is disposing and ordering of things, to the content of both.

Lastly, some draw it from 〈 in non-Latin alphabet 〉 purificare and 〈 in non-Latin alphabet 〉 puritas, because when Covenants are making, the parties ought to be holy, and to deal holily, without all guile, hypocrisy, and overreaching of one another; and in this sense, among others, the Covenant was called Holy, Dan. 11.28. Luk. 1.72. The Gibeonites dealt fraudulently, when they came with their old sacks, bottles, shoes, garments, and mouldy bread to make a Covenant with Joshua, Chap. 9.4, 5, 6.

This Covenant which the Lord entered into, was that at Mount Sinai, Exod. 19.4, 5. Moses being called up unto the Mount, the Lord said to him, If ye will obey my voice, and keep my Covenant, then shall ye be a peculiar treasure unto me, above all people, ye shall be unto me a Kingdom of Priests and an holy Nation. Moses goeth with these words unto the people to see if they would give their consent, which they presently did verse. 8. All the people answered together and said, all that the Lod hath spoken will we do, when the Lord heard this, he said, Loe I come verse. 9. There was mutual consent and a solemn Covenant made: so Chap. 24.3, 4, 5, 6, 7, 8. verses, there the consent on both sides is manifested, Beasts are slain and sacrificed, both the Altar and people sprinkled with the blood of the Covenant, and the Covenant was writ and read in the audience of all.

This Covenant which God made at Mount Sinai with this people, was a Covenant of Grace and Mercy, take in all was delivered by God to Moses being in the Mount, and it was so. For

1. It was a marriage Covenant, God took this people to be his Spouse, Church, Exod. 19.4, 5, 6. he brought them to himself, made them his peculiar treasure, a kingdom of Priests, a holy Nation; which words are appropriated by Peter unto the Church under the Gospel, 1 Pet. 2.9. Rev. 1.6.

2. It was given in the hands of a Mediator, Gal. 3.19. if it were Moses he typed out Christ, who was the only Mediator between God and Man, and Acts 7.38. he is said to receive lively Oracles to give us, and therefore its thought by some, that Christ himself was rhe Mediator, who led them through the Wilderness, and gave out those lively Oracles.

3. It was made with sacrifice, shedding and sprinkling of blood, Exod. 24.5, 6, 8. and the blood was called the blood of the Covenant, which represented the sacrifice and blood of Christ, which is called Heb. 13.20. The blood of the everlasting Covenant; the Covenant of works hath no sacrifices.

4. The Ceremonial Law was all instituted worship, Types, Sacrifices, Garments, Washings, Oyntments, Figures and what that Law had led unto Christ, Gal. 3.24. Heb. 9.10, 11. and was Evangelical. Now all instituted worship is contained and comprehended in the second command, they were bound to the observation thereof by that comm and therefore this Covenant must needs have grace and mercy.

5 If it were a Covenant of works, not of mercy, what argument were here in the words? I entered into a Covenant with thee; God was in a Covenant of works, with them and all the world before, and so it would be of no validity to tell them of it, he did no more for them than for others, and if they had broken Covenant, it was but what all the world had done; here lieth a strong convincing argument in the words, I entered into a gracious Covenant with thee, I knew thee above all the Families of the earth, Amos 3.2. And yet you have done thus, &c.

6. The Covenant of Grace was given out long before to Abraham, Isaac and Jacob, therefore its called The Covenant and mercy, he sware unto them, Deut. 7.12. and Moses was under this Covenant, Heb. 11.24. By faith he refused to be called, &c. when come to years, he had Christ with him, Exod. 23.20. The Angel there, was Christ, 1. Cor. 10.9. They tempted Christ in the Wildernes, the scope of Moses wrightings was Christ, John 5.46. Moses wrote of me, Heb. 4.2. its said the Gospel was preached unto them, viz. that were in the Wildernes.

Now if Moses was under a Covenant of grace before, God would not reduce him back to a Covenant of works. Its conceived, that after the breach of the first Covenant of works, that God did never make anymore such a Covenant with man, but that after Covenants were of grace, and mercy; now it was the same Covenant that God made with the people and Moses, Exod. 34.27. Write thou these words, for after the Tenor of these words, I have made a Covenant with thee and with Israel.

7. If a Covenant of works, it should be to all, seeing that Covenant at first was made with Adam the root of mankind, but this is to some few, the seed of Abraham only, those were brought out of Egypt, Deut. 5.1. Hear O Israrael. verse. 6. I am the Lord thy God, that brought thee out of the Land of Egypt.

And thou becamest mine.

Hebrew is, fuisti mihi or mea French, & fus faite mienne. These words note God's actual taking of this people to be his; Ruth 4.13. Boaz took Ruth, and she was his Wife: facta est ei in Uxorem, Hos. 3.3. Thou shalt not be for another man, so will I be for thee. Here was a nuptial conjunction between the Lord and this Israelitish woman, she became his Wife, his possession. This was the joyful day, Deut. 26.18. The Lord hath avouched thee this day, to be his peculiar people, his Church, his spouse.

In marriage,

1. There is a special Union, They two shall be one flesh, two that were mere strangers before, by marriage become one: so here God passed by this people, cast his eye upon them, the time of love was come, he betroths and marryes them to himself, and so makes a near and dear Union between himself and them.

2. Special communion with, and delight in each other, Cant. 2.16. My beloved is mine, and I am his, ch. 7.10. I am my beloveds and his desire is towards me: this woman called the Lord Ishi, Hos. 2.16. My Husband, and the Lord called her Hepzi-bah, Isai. 62.4. My delight in her, the wife is the glory of the Husband, 1. Cor. 11.7. And the Husband the glory of the Wife: so God looked upon this people as his glory, Isai 4.5. Upon all the glory shall be a defense, Isai. 62.3. They were a Crown of glory in the hand of the Lord, and God was their glory, Jer. 2.11. There was mutual delight in each other, God looked upon them, as his Jewels, as his peculiar Treasure.

3. Communication of what they have each to other, especially of the Husband to the wife, he communicates himself, his name, his estate, his secrets to his beloved, and so did God unto this woman, and doth unto his Church, Psal. 76.1, 2. In Judah is God known, his name is great in Israel: In Salem also is his Tabernacle, and his dwelling place in Zion. They had God amongst them,

For his name he imparts it to his Church, Jer. 33.16. She shall be called Jehovah Zidkeneu, which is the Lord's name, Chap. 23.6. and the Church is called Christ, 1 Cor. 12.12. Jer. 14.9. We are called by thy name.

Estate, she had the Land of Canaan given her, which was the Land of Immauel, Isai. 8.8.

God communicated to his people his wisdom, power, secrets, truths, Spirit, merits and righteousness of his Son.

By virtue of this Covenant they had mercies temporal and spiritual promised them and given in.

1. Temporal and they were many.

1. Canaan was promised them, Abraham had the first promise of it, and often to them it was renewed, Deut. 6.10, 11. Chap. 11.23.24. This Land hath divers encomiums in the Word.

• 1. Its called the desire and glory of all Lands, Ezekiel 20.6.
• 2. The Land of Immanuel, Isai. 8.8.
• 3. It was a Type of Heaven, and therefore is called the Land of the living, Psal. 27.13. the Rest and Inheritance of the people, Deut. 12.9. and it was given them of free Grace, through the Covenant, Deut. 9.6.

2. Great increase in that Land, Deut. 7.12, 13, 14. Psal. 67.6. The earth shall yield her increase, and God even our God shall bless us.

3. Healthfulnesse, Deut. 7.15. Ezod. 23.25. with Exod. 15.26. God would be a Physician amongst them, and heal them.

4. Length of days, if they kept Covenant with God Deut. 4.40. this is made an argument, to move Children to honor their Parents, Exod. 20.12. Deut. 5.16. and people are pressed by this argument, to love God, and obey him, Deut. 30.20. Chap. 32.46., 47.

5. Honor and esteem in the world, Deut. 26.18, 19. Chap. 28.13. Psal. 148.14. this Balaam prophesied of, Numb. 24.7.

6. Power against, and victory over their enemies, Deut. 11 25. Levite. 26.7, 8. Deut. 33.27. Josh. 10.42. Psal. 68.35. Numb. 23.23.

7. Peace, Levite. 26.6. I will give Peace in the Land, &c. Hence they said, Isai. 26.12. Lord thou wilt ordain peace for us.

8. Protection, Deut. 33.29. 2 Sam. 23.3. 1 Chron. 17.24. The Lord of Hosts is the God of Israel, &c. Psal. 68.34. and Psal. 90.1.

9. Deliverance, Levite. 26.44, 45. Zech. 9.11. they were delivered out of Babylon, through the blood of the Covenant, when in danger by Zerah, 2 Chron. 14.9.11. God by virtue of the Covenant delivered them, Psal. 44.4.

10. By virtue thereof, God made Strangers and Heathens serviceable unto his people, Isai. 45.3, 4. Ezra 7.11. and turned the plots and curses of enemies into blessings, Deut. 23.5.

2. Spiritual mercies, and they were diverse.

1. They had God to be their God in a special manner. God was God of all creatures, and of the Heathens, but not as of this people, in respect of them they were without God, Ephes. 2.12. but the Jews had God to be, theirs in a most peculiar manner, 2 Sam. 7.24. 1 Chron. 17.22. therefore happy in the judgment of the Lord, Psal. 144.15. all in God was theirs: as all the man is, and hath, is the woman's, when married unto him, Isa. 54.5. Exod. 33.19. he let Moses see what he had in God, and not only Moses, but that people also saw his glory, Deut. 5.24. They owned one another, Exod. 15.2. Deut. 32.3. Psal. 50.7. Hebr. 11.16.

2. He recorded his name amongst them, and dwelt with them, Levite. 26.11, 12. Psal. 132.13, 14. Numb. 23.21. when God was with them, none could hurt them, but when he was absent, then evil came upon them, Deut. 31.17. its worth much to have God amongst a people, Psal. 76.1, 2.

3. The Law was theirs, which was holy, just and good, Deut. 4.8. What Nation is there so great, that hath Statutes and judgments so righteous, &c. they made men wiser then their enemies, than all their Teachers, Psal. 119.98, 99. They were 〈 in non-Latin alphabet 〉 livelie Oracles. Acts 7.38. Psal. 147.19.20.

4. He made his mind and secrets known unto that people, 2 Sam. 7.27. Moses had familiar converse with God, Abraham was his friend, God gave them Urim and Thummim, they were taught of God, whereas the Nations were deluded by the Devil and his Oracles.

The Lord appeared to Jacob, Joshua, Solomon, and others, and made known his will to th m

5. They had forgiveness of sins, Exod. 20.6. that's a pardoning mercy, because visiting iniquity is contrary to it, and noteth punishment, Exod. 34.6, 7. Isai, 55.7. Michah 7.18. Dan. 9.9.

6. This Covenant was the ground of their being heard in prayer, 1 Sam. 1.17. the God of Israel grant thee thy petition, Dan. 9.17. 1 Sam. 23.10, 11. 1 Kings 8.23. 2 K. 19.15. 1 K. 17.21. Jer. 14.8.

From hence they had,

• 1 A ground of expostulation with God, Psal. 22.1. My God my God, why hast thou forsaken me, &c. 2 Chron. 20.12. Exod. 32.11.
• 2. Of challenging God for help, Psal. 3.7. Arise O Lord, save me O my God, Psal. 35.23. Psal. 40.17.
• 3. Of confidence, Micah 7.7. My God will hear me, I will look unto the Lord, and wait for the God of my salvation, my God will hear me, Isa. 25.9.

7. They had many privileges, by virtue of this Covenant.

• 1. They were a holy people, Exod. 19.6. Deut. 7.6. Isai. 62.12. Dan. 12.7. God called them his anointed, Psal. 105.15. his Saints, Psal. 50.5.
• 2. They were dear unto God, Deut. 7.6. Exod. 19.5. a peculiar treasure, they were his jewels, Mal. 3.17. as the Apple of his eye unto him, Deut. 32.10. a people near unto him, Psal. 148.14. in his arms, Deut. 33.27. his glory, Isai. 4.5. Psal. 78.61.
• 3. The Messiah was to come of them, Luke 1.72. Gen. 22.18.
• 4. Amongst them did the Lord choose out materials, for the heavenly Canaan, Rom. 9.4. the adoption appertain'd to them.

8. Eternal life and salvation, Acts 15.11. We believe that through the grace of our Lord Jesus Christ we shall be saved, even as they. They had sacrifices tipyfied Christ, and the brazen Serpent.

Obser. 1.

That we are backward to believe what the Lord saith and propounds unto us, he came to this woman, pitied her in her bloody, sinful afflicted condition, said unto her live, promised to do much for her, but she feared, doubted, apprehended not God's intentions by Moses, Exod. 2.11, 12. compared with Acts 7.25. she was like other women, that believe not their suitors too easily, when they tell them of great estates, honors, advantages they shall have by them, and so put them to it, to make things out clear and evident, wherereupon they vow and swear to them it is so. This was the case here, the Israelitish woman was not forward to believe, the Lord he swears by himself unto her, and you know an oath is for confirmation, Heb. 6.16. so then that she might have her scruples, fears, doubts jealousies removed, and be confirmed in the reallitie of things, the Lord is pleased to swear. She had seen the great plagues upon the Egyptians, the signs, wonders, and mighty hand of God, in bringing her out of Egypt, yet this satisfied her not, her spirit was unbelieving, and God swears to cure and take away that unbelief. O nos felices, &c.

Happy we, for whose sakes the Lord will vouchsafe to swear, but O most miserable we! if we believe not the Lord swearing.

He hath sworn that he hath not pleasure in the death of the wicked, Ezek. 33.11. Isai. 45.23. I have sworn that every knee shall bow.

Obs. 2. See the infinite kindness, and condescension of God towards poor sinners, that he will enter into Covenant with them; he is a God of infinite glory, excellency, majesty, holiness, greatness; to him All the Nation • of the earth, are but as the drop of a bucket, and as the small dust of the balance, Isa. 40.15. and what was this Nation of the Jews, The fewest of all people, Deut. 7.7. and yet the Lord is pleased to make a Covenant with this people, this Israelitish woman. What was there in it to move the Lord thereto, was she of great birth? No, Thy Father was an Amorite, thy Mother an Hittite; had she any breeding? any great portion? any beauty? no she was Infans expositus, brought up in brick, and clay, a bond servant, not having a rag to cover her nakedness, she lay in her blood, and was without all beauty under great scorn and reproach, yet the Lord is pleased to enter into a Covenant of mercy with her, but it may be the Lord foresaw that she would prove well, be loving, obedient dutiful, no, the Lord foresaw she would be a contentious wife, a continual dropping, that she would be murmuring, ingrateful, whorish, rebellious, and idolatrous: yet he strikes a Covenant with her, &c. God might have dealt with her and us in an absolute way, commanded us and immediately destroyed us, if we had not obeyed, but he condiscends to deal with us in a way of Covenant, a way of mercy, with us worms, bubles, drops, &c.

This should,

1. Put us into a rapture of admiration, and make us say with David, Psal. 8.4. O Lord! what is man that thou art mindful of him, and the Son of man that thou visitest him?

Psal. 144.3. Lord, what is man, that thou takest knowledge of him? or the Son of man that thou makest account of him.

Job 7.17. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him?

2. Indeare the Lord unto us abundantly, when great ones stoop to weak unworthy ones, its a great endearing of them unto those they stoop to. When Boaz condescended to Ruth, it drew her heart strongly towards him.

3. Make us faithful unto God, not to let our hearts run out a whoring after other things, I am my beloveds, said tht Spouse, she was not for others, Job made a Covenant with his eyes, and would not think of a Maid, he was faithful to God, it was an imputation to Solomon, that his heart, was not perfect with the Lord, 1 Kings 11.4.

4. Make us free and cheerful in our obedience, yielding such as springs from Covenant rather then command, from love rather then fear.

I washed thee with water.

Some refer this washing to their passing through the red Sea, Exod. 14.21.22. of which the Apostle saith, 1 Cor. 10.1, 2. All our Fathers were under the cloud, and all passed through the Sea, and were all baptized unto Moses, in the cloud and in the Sea. Their bringing out of Egypt was a type of redemption by Christ, and their passage through the red Sea, a figure of baptism, or washing in the blood of Christ.

Some here make the water to be heavenly doctrine, which the Lord gave them, Deut. 32.2. My doctrine shall drop as the rain: when the rain falls, it washeth away the filth of places: so did the Law, the corruptions and pollutions of this people.

Others think here to be meant those legal washings, spoken of in several places, begun in Exod. 19.10. The Lord said unto Moses, go unto the people and sanctify them today, and tomorrow, and let them wash their clothes, and Numb. 19. you may read of a water made of the Ashes of a red Heifer, to purify and cleanse those who were defiled, Heb. 9.10. they had divers washings.

One was 〈 in non-Latin alphabet 〉 Joh. 11.55. They went up to Jerusalem, to purify themselves.

A 2 ^d . 〈 in non-Latin alphabet 〉 which was a more through washing, Joh. 3.25. There was a question between some of John's Disciples, and the Jews, 〈 in non-Latin alphabet 〉 , you know they had their water pots, which held two or three firkins a piece, in which they washed their clothes, hands, feet, when they were defiled by touching any unclean thing.

Others put it upon God's freeing them from their misery, sordid condition, through their poverty and meannes, raising them up to a considerable estate.

We may step over the second and fourth, and take the first & third, I washed thee in the red Sea, and with legal washings; now because these were typical, and leading unto Christ, we must pass from the Ceremony to the substance, viz. the Blood of Christ, and remission of sins, I led thee by those washings and baptisms, to the fountain set open for uncleanness, Zachariah 13.1. Sin defiles, and the blood of Christ cleanseth from that defilement. I find Interpreters do understand by this washing with water, forgiveness of sins, which in the New Testament, is oft expressed by the Metaphor, of washing, sprinkling, cleansing, purging, 1 Joh. 1.7. 2 Pet. 1.9. Rev. 1.5. Heb. 9.14. 1 Pet. 1.2. Water cleanses, cools, comforts, and so doth forgiveness of sins through the blood of Christ, Eph. 1.7. Heb. 10.22. Matth. 9.7. Heb. 12.24.

I thoroughly washed away thy blood,

Hebrew is, Vaeshtoph damaijk, inundavi sanguines tuos a te, I have flouded thy bloods from thee. Septu: 〈 in non-Latin alphabet 〉 I have washed thy blood from thee, Pisc. Inundatione aquae ablui. French, te Nettoyai de ton sang:

By bloods (so it is in the Hebrew) is meant sins, the analogy between which I spake of in the 6. verse, blood is natural, diffuseth it self through the whole man, defileth, makes loathsome, and so doth sin, I may add this, it abounds in man and so doth sin, but God washed away their bloods, their sins thoroughly.

Quest. How appears it their sins were washed away?

Ans. Some Scriptures give in evidence, Psal. 78.38. He being full of compassion, forgave their iniquity, the word in the original, Caphar, is to cover or cleanse, God cleansed the Elect by the blood of his Son, as Deodate upon the place saith, Psal. 99.8. Thou wast a God that forgavest them, God did forgive them their manifold, and great provocations of his Majesty: that place in Numb. 14.19, 20. is very remarkable; saith Moses, Pardon I beseech thee the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now: they had often and much provoked God after their departure out of Egypt, yet God had forgiven them, and this argument he pressed to move God to pardon them still, and ver 20. The Lord said, I have pardoned according to the word, thou hast desired me to pardon, and I have done it, hence in Nehem. 9.17. He is called a God of pardons, ready to pardon is the translation, in the hands, but the original is, 〈 in non-Latin alphabet 〉 A God of propitiations of pardons.

And anointed the with Oil.

Hebrew is, 〈 in non-Latin alphabet 〉 I anointed thee in Oil, Septu: 〈 in non-Latin alphabet 〉 Cast: te unguento perunxi, we must to inquire in what sense these words are to be taken.

Some put this construction upon them, that God refreshed them after their great and long afflictions in Egypt. They had suffered long and much in the House of bondage, and when God brought them forth, freed them from their tasks, and task-Masters, gave them liberty and ease, this was a kind of anointing of them.

Others refer this to the holy Oil, with which Aaron and his Sons were anointed, Exod. 30.30. They were anointed and consecrated, to minister unto the Lord in the Priests Office, and so virtually in them the people were anointed, and you know that in Exod. 19.6. they are called A Kingdom of Priests, a'holy Nation, and in Ezra 9.2. The holy seed, Dan: 8.24. The holy people.

You may take the words in this sense for the abundance of Oil that God gave them, Deut. 8.8. their Land is called A Land of Oil Olive, or as the original is, 〈 in non-Latin alphabet 〉 A Land of Olive-tree of Oil; that is, a Land of such Olive-trees, as yielded much Oil: this Land did not only abound with milk and honey, but also with Oil, Joel 2.24. Their fats did overflow with wine and oil, they had it in such abundance that th • y vented it to other Nations, Hos. 12.1. Oil is carried into Egypt.

Artaxerxes appointed his Officers to allow Ezra upon his return 100 baths of Oil, Ezra 7.22.

Now there were two sorts of Baths; one called the lesser Bath, which contained 72. quarts, another called the greater Bath, which contained 180 sextarusses or quarts, and this distinction is founded upon 1 Kings 7 26. where the brazen Sea is said to contain 2000. baths, which must be understood of the greater baths, and 2 Chron. 4.5. where it is said it held 3000 baths, which you must interpret of the lesser baths, Ezra was allowed 100 of them, which shows they had plenty of Oil amongst them, and hence its likely the Prophet gave out the expression of Rivers of Oil, Michah 6.7. for they had Olive-yards in abundance, Nehem. 9.25.

For a more full understanding of these words, you must know that in the orientall parts, they used much to wash and anoint themselves, Amos 6.6. They anoint themselves with the chief ointments, it was ordinary at their Feasts to do it, Matth. 26.7. A woman came and poured a box of precious ointment upon Christ's head as he sat at meat. Luke 7.38. A woman anointed his feet with ointment as he sat at meat. 46. verse saith Christ to Simon, Mine head with Oil thou didst not anoint, but this woman hath anointed my feet, Eccles. 9.8. Let thy head lack no ointment.

They anointed not only at their feastings, but also upon their fastings, Matth. 6.17. When thou fastest, anoint thy head, and wash thy face.

Lavater saith, that among the Eastern people the use of Oil was the same with them, as the use of Baths amongst those where he lived. Husbands had Baths in their Houses for themselves and wives to cleanse their bodies and strengthen their spirits: and so upon the marriage of women, they used to wash and bath, Ruth 3.3. when a match was intended between Ruth and Boaz, what said Naomi to her, Wash thyself therefore and anoint thee, and put thy raiment upon thee, and get thee down to the floor: so Esther 2.12. The Wives of the Persian Kings, had 12. months for the time of their purification, 6. months with Oil of myrrh, and six months, with other sweet odors, that so they might be the more pleasing, and delightful to the King, this was their custom. Now unto this, it seems unto me, the Lord here alludes, who proceeding in the allegory of this metaphorical woman, the Jewish estate, was now upon the marriage, & enjoyment of her, & having washed away her blood and filth with water, he also anoints her with oil, that so she may be the more acceptable and delightful unto him. Now this anointing leads us to a spiritual consideration.

The stream of later interpreters runs that way. Junius is of this judgment, Vitiositatem curat Deus sanguine Christi velut aqua, faetorem curat spiritu velut diapasmate 〈 in non-Latin alphabet 〉 .

So Polanus, I have annonited thee with Oil, that is, I have regenerated thee, by my holy Spirit.

Piscator, By this unction seems to be signified regeneration by the holy Spirit.

Oecolampad: After washing comes the anointing of the Spirit, quae omniadocet juxta charitatem dispensare dantur{que} variae gratiae Spiritus sancti.

Pintus, I have anointed thee with Oil, that is, oleo gratiae meae.

Deodate, I have endowed thee with the graces of my Spirit, signified by the annointing.

Of the same judgment are they set out the Annotations upon the Bible.

So Bernard, in his Thesaurus Bibli • us, in the word Oil, referring to this place, saith, its put for the grace of regeneration.

Now its clear from the holy writ that spiritual things are held forth by Oil and annointing with it. Exod. 40.13.15. Aaron and his Sonns must be anointed with the annointing Oil, which represented the annointing of Christ and his Servants with the Spirit, Psal. 45.7. Thy God hath anointed thee with the Oil of gladness above thy Fellowes, its spoken of God's annointing Christ with his Spirit, and so likewise of his annointing the Saints with the graces of his Spirit, 2 Cor. 1.21. He who hath anointed us is God.

The Spirit and graces of it be here represented by Oil, we must inquire further what is meant by this annointing, for it is certain, all of them had not the Spirit, and graces of it.

1. By this annointing we may understand the consecration of this people unto the Lord, he separated them from the Egyptians and rest of the world, who were profane, and made them a holy people to himself, Exod. 40.9, 10, 11. the Tabernacle, Altar and Vessels of both were anointed with Oil, that so they might be holy to the Lord, they were consecated by that Oil to the Lord: so when God by his Spirit in Moses told this people, Exod. 19.6. that they should be a Kingdom of Priests, an holy Nation, then did he annnoint them and consecrate them unto himself, and Psal. 105.15. They are called the Lord's anointed ones, Touch not mine anointed.

2. God's bringing them to a gladsome condition after their soar bondage in Egypt, and 40 years travel in the Wilderness. Oil in holy Scripture sets out joy and cheerfulness, Psal. 104.15. Oil to make his face to shine: Oil when they anointed with it, and when they did eat it, much refreshed them; it called Oil of gladness, Psal. 45.7. and Oil of joy, Isai. 61.3. and in that God made them a gladsome and a joyous people, he is said to anoint them, Psal. 105.43. He brought forth his people with joy, and his chosen with gladness, the Hebrew is, with singing: when they saw themselves thorough the read Sea, and the Egyptians drownd, they sang for joy, Psal. 106.12. They sang his praise, and you have the Song Exod. 15. Before, they were filled with anguish of Spirit, Exod. 6.9. but God gave them for mourning, the Oil of joy by his Spirit, he put gladness into their hearts, they were the people that knew the joyful sound Psal. 89.15.

3. God's teaching of them in the ways of his worship, never before had any people such Laws, rules given them for divine worship, for regulation of their lives and ways, towards God and man as they had, now teaching is set out by Oil and Unction, 1 Joh. 2.20.27. Ye have an unction, and the annointing teacheth you all things; that was the Spirit: God anointed Moses and the Prophets which were amongst this people with the Spirit, and so taught them all things needful for their condition, what saith Moses, Deut. 4.5. I have taught you Statutes and judgments, even as the Lord my God commanded me: Moses and the Prophets spake as the holy Spirit moved them, and having the spirit of prophesy amongst them, they may be said to be anointed.

Origen saith, Unctio est habitatio Spiritus sancti, in cognition veritatis.

4. God's working of grace in their hearts, and making of them truly holy: the giving of the Spirit and graces of it unto Christ, is called an anointing of him Acts 10.38. God anointed Jesus of Nazareth with the holy Spirit, and Cant. 1.3. Because of the savor of his good ointments, the Virgins love him. Christ communicated the graces of his Spirit, and anointed the Virgins therewith, which were sweet and savory as a precious ointment, and here God saith he anointed the Jews with Oil, and did give unto many of them his Spirit and saving grace; Abraham their Father was eminent for faith, Rom. 4.18, 19, 20. so Isaac, Jacob, Joseph, Moses, Caleb, Joshua, Gideon, Barach, Jephthah, David, Samuel, the Prophets, and multitudes of others, they had not only true grace, but much grace, Heb. 11.38. These all obtain a good report through faith.

This people was the Church of God, he had no other people which he owned as his, the Jewish Nation alone was his peculiar people, and if there was any true • grace in the world it was amongst them, they were called The holy People, Deut. 7.6. The holy Nation, Exod 19.6. Holy seed. Isai. 6.13. The generation of the righteous, Psal. 14.15. Saints, Psal. 50.5. not only because they were separated from the rest of the world, came of Abraham, made a profession of the true God and his worship, but also because they had true grace, Isai. 51.7. God gives this testimony of them, The people in whose heart is my Law, if there had not been many of them truly gracious, God would never have given them such a commendation.

Thus you see what is meant by this anointing, and though all had no true grace, yet how all may be in one respect or other said to be anointed.

Obser. 1.

Those whom it pleaseth the Lord to enter into Covenant with, and take to be his people, them he pleaseth to wash: this ariseth clearly from the coherence, I entered into a Covenant with thee and thou becamest mine, what then? Then washed I thee with water.

There is a double washing to be considered, One external, which was in the red Sea, and in the legal washings, and so they were all washed, good and bad.

There is another washing which is internal, viz. by the blood of Christ, signified by the outward washings, and this is the principal washing, and with this washing they were not all washed, only those who were Elect and vessels of grace, they were washed in the blood of Christ, and had the forgiveness of sins. In the 31. of Jer. 33.35. where God speaks of entering into Covenant with the House of Israel, he tells them he will forgive iniquity, and Chap. •• .8. I will cleanse them from all their iniquity, 〈 in non-Latin alphabet 〉 that cleansing is washing them away in the blood of Christ, and pardoning them for his sake, for it follows in the original 〈 in non-Latin alphabet 〉 and I will pardon their iniquities. Now in the times of the Gospel those live under the sound of it, and do profess the same, they are washed with the water of baptism, but not all with the blood of Christ. Simon Magus had the outward washing, Act 8.13. but wanted the inward washing: so John baptized many with water, whom Christ never baptized with his blood, but all the Father gave him, and were covenanted for, those he washed with his blood, Rev. 1.5. He loved us, that is being in Covenant with the Father, and washed us from our sins in his own blood, which is therefore called The blood of the Covenant, Heb. 13.20. And whereas it is said, Heb. 10.29. That some which proved Apostates were sanctified with that blood, you must understand it of those who by profession of the faith, and participation of the Seals, baptism and the supper, were separated from Judaism and Paganism, and in the judgment of charity such, not that they were internally washed from their sins by the blood of Christ, for its impossible, that any man sanctified and pardoned through the blood of Christ, should tread underfoot the Son of God, and count that blood an unholy, thing; to such a soul nothing is more precious than Christ and his blood.

2. Those whose sins God forgives, he fully forgives, I thoroughly washed away thy bloods, I suffered no sin, no guilt to stick upon thee, Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols I will cleanse you: sprinkling of them with clean water imports the sprinkling of them with the blood of Christ, whereby sins are purged and done away, 1 Joh. 1.7. The blood of Christ cleanseth from all sin, not some few, some little, some great, some old, some new sins, but from all sin; when God pardons he pardons thoroughly, Jer. 33.8. I will cleanse them from all their iniquity whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned against me. Let the sins, iniquities, be what they will, when the Lord is upon the work of forgiving, he will forgive them all: David blesseth God upon this ground, because God was a God forgiving all iniquities, Psal. 103.3. that place in Isa. 55.7. is to our purpose. He will abundantly pardon, not ten, twenty, a hundred, or a thousand sins, but ten thousand sins, all wicked ways, all evil thoughts. The Vulgar reads it, Multus est ad ignoscendum, He is much inclined to pardon, much in pardoning, he takes delight in it, as a thing natural to him, Mic. 7.18. He pardons iniquity and passeth by transgression. And why? Because he delights in mercy. It's his will, his nature to be merciful, nothing pleases him more, then to show mercy. The Hebrew is, He will multiply to pardon, if man have multlplied sins, he will multiply means to pardon those sins; the sins of the Creature shall not be supernumerary to the mercies of the Creator. Man is a Father of sins, and God is a Father of mercies, 2 Cor. 1.3. Doth man beget and bring forth thousands of sins in a day? God begets and brings forth more mercies in an hour; where sin abounds, he makes grace much more to abound. Rom. 5.20.

3. Those whose sins God washes away, them he separates from the World, makes glad, teaches his ways, and beautifies with the graces of his spirit, I thoroughly washed thee with blood and anointed thee with oil; all these are comprehended in that anointing. When God washeth away the sins of any, then he anoints them with Oil; when Aaron was washed, then was he anointed, Exod. 40.12, 13. And Peter tells them that had put the Lord Christ to death, that they were washed, and they should be anointed, they must first be Baptized for remission of s • ns, and then they should receive the Gift of the holy Spirit, Acts 2.38. When God pardons any, he purges them; after the remission comes the unction: and then,

1. They are off from the World, they are the Lord's, his beloved, they have sweet peace and fellowship with him, they are Vessells anointed for the Lord's use, and dare not profane themselves with the World, Knowing, that the friendship of the World is enmity with God, Jam. 4.4. In the first Epistle of John, 1. he speaks of their cleansing from sin by the blood of Christ; in the second, of their receiving the anointing: and in the 3 Chap. 13. of the Worlds hatred of them; they were now not of the World, the unction had severed them from the World, and they were consecrated to the Lord.

2. They are joyous and cheerful ones who are anointed; the Apostles after they received the holy spirit, their sorrows for the departure of Christ fled away, their troubl • s in the flesh were nothing: So Paul and Silas sang praises at mid-night, after whipping, imprisoning, & thrusting into the stocks. Acts 16.24, 25. And the Hebrews took joyfully the spoiling of their goods, Cha. 10.34. And why? They were made partakers of the holy Spirit. Chap. 6.4. They were anointed, and that made them joyful.

3. They are taught the ways of God, Heb. 8.10, 11, 12. I will put my Laws into their mind, and write them in their hearts, they shall all know me from the least to the greatest, for I will be merciful • o their unrighteousness, and their sins and iniquities will I remember no more. When God should forgive them, and wash away their sins in the blood of Christ, then he would anoint them, he would teach them, little and great, the knowledge of himself and his ways.

4. They are sanctified and beautified with the graces of his spirit. When sins are washed away in the blood of the Lamb, then God anoints with the graces of his spirit. Tit. 3.5. Upon the washing of regeneration (that is, upon the effectual washing of the soul by the blood of Christ in the use of Baptism) followed the renewing of the holy spirit, which he shed on us abundantly, Spiritum effudit, poured out like Oil, so that they were replenished, sanctified, and beautyfied, with all the graces of his Spirit.

I clothed thee with broidered work.

〈 in non-Latin alphabet 〉 Vestivi te acupicto, with that is drawn, painted or embroidered with a needle Sept. 〈 in non-Latin alphabet 〉 I have put on thee Garments various in the working, and colors, Vulg. Discoloribus, with garments of diverse colors. Cast. Phrygianis indui. Calv. Phrygionica vest variegata. Jun. Versicoloribus. Fren. Te vesti de broiderie. The word is from 〈 in non-Latin alphabet 〉 to imbroider with the Needle, or by Weaving, to work in diverse colors, figures and pictures in clothes, they made the pictures of Men, Beasts, and other living Creatures in them: sometimes they intermixed Gold and silk of diverse colors, and so the work was very curious and costly. Pradus conceives that the word Rickmah doth properly signify Opus acupictum, and Psal. 45.14. where it's said, She shall be brought unto the King in raiment of needlework, Lirkamoth it sets out what broidery the word imports, Viz. That which is done with the Needle, and such imbroiderie is called Opus phrigionicum, because the Phrigians first invented it: some refer this clothing with broiderie to Aaron, Exod. 28.4. there a broidered Coat was to be made for him, in which they affirm was embroidered the whole world, heaven, earth, Sea, with the fullness and furniture of them, as Birds, Fishes, Beasts, Meadowes, and those living creatures, which were dos Uxoris, the dowry of the Wife, these were intertext, woven in, also with the needle was embroidered most lively the glory of their progenitors, according to that in wisdom, 18.24. In the long garment was all the ornament, and in the four rouse of the stones, was the glory of the Fathers graven. Theodoret refers the broiderie, and what follows in the words, to the Curtains, coverings, and ornaments of the Tabernacle, which were costly and wrought with needle-work some of them, Exod. 26.26. but both these are too narrow, the people were clothed with broidered work as well as the Priests, and Tabernacle, Isai. 3.18. they had their bravery, and their broiderie too, Judge. 5.30. when Sisera was gone forth to fight with the Israelites, did not his Mother and the Ladies say, Have they not divided the prey? to Sisera a prey of divers colors, a prey of divers colors of needle-work on both sides meet for the neck of them that take the spoil, the Hebrew for needle-work is Richmah and Rickmathaim, broiderie made with the needle, which the Jews had plenty of, the repetition of the words import it, had they conquered and spoiled the Jews, they looked for a prey of diverse couloured needle-work.

And shod thee with Badgers skin.

Hebrew is, 〈 in non-Latin alphabet 〉 & calceavi te taxo. Septu: 〈 in non-Latin alphabet 〉 I shod thee with skins of a blew or hyacinth color Uulgar is, Ianthino with skins of violet color 〈 in non-Latin alphabet 〉 in Greek is a Violet,, and 〈 in non-Latin alphabet 〉 a flower, from which ariseth 〈 in non-Latin alphabet 〉 . Jun: Casta: read it Melinis, which agrees with our translation That this Tachash was some living creature all agree, but what creature, is doubtful, some Rabbies say it was a beast, quae tantum illo tempore, reperta fuerit plurimas habens maculas, which the Chaldeans called Sasgona quasi gaudens coloribus, for some of the Hebrews say it had six colors, we have it Badgers skins, so its rendered, Exod. 25.5:26.14:35.7.23:36.19:39.34. Numb. 4.6.8.10.14.25. Chap. 11.12. but whither so warrantable I leave to consideration, for the Jews held the Tachasch to be a clean beast which the Badger is not, by Moses law, as Ainsworth observes; how could they handle the Badger, if it were an unclean creature, flay it, and make shoes of the skin, and not be defiled therewith? the wearing of such shoes was a defilement and abomination: Besides, its not probable that God would have the Tabernacle covered with the skins of unclean beasts, that being holy. Gesner, also saith that the skins of Badgers have no preciousness in them, he would have inquiry made whither it be not the Thos Lynx, some such creature, whose skin is precious & spotted: further it appears not that Badgers skins were of use to make shoes, as here the Tachasch is said to be. Its most likely to be some living creature peculiar to those parts, having sundry blew spots in it, which occasioned the Septu: and Uulg: to translate it as you heard: The Jews did wear their garments short, because their feet were seen, they had their shoes exquisitely made and much adorned, Isa. 3 18. ornaments of their feet. This shooing of them held out saith Prado.

1. Liberty; for as to be unshod, noted captivity, Isai. 20.3, 4. so being shod the contrary, Exod 12.11.

2. Taking possession; for loosing the shoe was an Emblem of man's parting with his right, Ruth 4.7. Deut. 25.9, 10.

3▪ Joy, Ezek. 24.17. in time of mourning they put off their shoes, and therefore the Prophet being forbid to mourn, is commanded to put on his shoes.

4. Constancy and resolution, the word here for shoing is from 〈 in non-Latin alphabet 〉 claudere, because when a man is shod, his feet are shut up from danger of stones and thorns, and so he goes on boldly, constantly, resolutely, Ephes. 6.15, Having your feet shod with the preparation of Gospel; let the Gospel be to the affections, as shoes to the feet, have that in readiness, it will make you go on undauntedly.

I girded thee about with fine linen.

Hebrew is thus, 〈 in non-Latin alphabet 〉 stravite in bysso, I covered thee with fine linen. Uulg. Cinxi te bysso. Cast. Amicui bysso. Tremel. Pisc. Xilino cotten not bysso, and so they render it in other places, Exod. 25.4. it is, 〈 in non-Latin alphabet 〉 there which Trem. and Jun. render linum Xilinum not byssum, and upon this reason because bysse or fine linen hath another name amongst the Hebrews, viz. 〈 in non-Latin alphabet 〉 as in 1 Chron. 15.27. but this argument is not convincing, because both in the Hebrew tongue and in others, one thing may have divers names, and Boetius in his sacred animadversions saith that if 〈 in non-Latin alphabet 〉 be cotten, it hath also another name in the Hebrew, namely, 〈 in non-Latin alphabet 〉 and so he interprets that place in Josh. 2.6. 〈 in non-Latin alphabet 〉 to be understood of cotton and not of flax, which is Masius his opinion: it appears to me shat Shesh was some choice material, whereof they made precious garments and girdles such as were for Kings and great persons, Gen. 41.42. when Pharaoh would exalt Joseph, set him over all the Land next to himself, he arrays him in vestures of Shesh, bysse or fine linen, so in Proverb 31.22. speaking of the virtuous wife, he saith, her clothing is Shesh; in the verse before it is said of her household, They were all clothed with scarlet, if they were clad with that, this Shesh, must be something more precious, otherwise her Servants should be better clad then herself, I conceive the marginal reading were fitter, they were all clothed with double garments: so the Hebrew word will bear it, and the former words of the verse seem to infer it, she is not afraid of the snow, that is the greatest cold of all, because her household is clothed with double garments, and she herself with Shesh, fine linen and purple which were more costly then the others, Luke 16.19. the rich man is brought in clothed with purple, or fine linen, Bysso, and its reckoned amongst precious thing, Rev. 18.12.16. as gold, silver, precious stones, pearls, fine linen or bysse, purple, silk, scarlet, &c. fine linen here or bysse is distinguished from silk, and so is, 〈 in non-Latin alphabet 〉 in my text there is another word for silk 〈 in non-Latin alphabet 〉 they have mistaken therefore who have rendered 〈 in non-Latin alphabet 〉 silk, when as it is the common consent of Interpreters, that 〈 in non-Latin alphabet 〉 is silk; this Shesh or Byssus was a kind of flax greatly esteemed, and desired of women, and of no less value then gold. The Rabbies say, what place soever in the Law speaketh of Shesh or Bad, it is flax, or Bysse, Maymonie. Mercer saith it is a kind of flax most fine, white and precious, and so diverse others, only some doubt is made of the color. Pausanias and Bootius do conceive it was of a yellowish or redish color, but the Scripture itself, may determine that doubt, Rev. 19.14. its called 〈 in non-Latin alphabet 〉 white linen, and the word Shesh is put for white marble, Cant. 5.15. and if the Scripture call it white, we need not make inquiry after any other color; for the orig. of it, De • . tells us that Byssum non vermiculi pratum esse sed terrae ceuplantae.

I girded thee.

The Hebrew 〈 in non-Latin alphabet 〉 signifies to bind and to cover, Isai. 1.6. Thy wounds have not been bound up. Gen. 22.3. Abraham rose and saddled his Ass, the Hebrew is covered in this place, the worn is to girt now whether sense of the word is fittest, must be inquired after when as some render it, I covered I clothed thee; others, I girded or bound thee; to me girding is most peculivr here, because he spake of clothing before, and speaks of covering in the next words; its well rendered by our translators, I girded thee, &c. that is, with a girdle made of fine linen, I girt thee and thy Children. Aaron's girdle was of fine twined linen, Exod. 39.29. girdles usually were of costly things, Needle-work, Exod. 28.39. of gold, Rev. 15.6. Dan. 10 5. and girdles were for gifts, 2 Sam. 18.11. saith Joab to the young man, I would have given thee ten sheckles of silver and a girdle. Girdles amongst the attire and dressings of women, were of some account, Jer. 2.23. Can a Maid forget her ornaments, or a Bride her attire, their hearts and thoughts are much taken up with them, and because they sinned so about them the Lord told them, Isa. 3.24. That instead of a girdle, there should be a rent, and instead of a Stomacher, a girding with sack-clothe. This girding some make to note out chastity, and conjugal fidelity. Others, fitness and preparednes for employment.

Covered thee with silk.

Hebrew is, 〈 in non-Latin alphabet 〉 operui te serico, this covering was not any inward garment, but some outward veil, a covevering, not a clothing. The Hebrew women did wear their Vailes and coverings over their outward garments, Gen. 38.14. Tamar covered herself with a Vail, so did Rebekah, Gen. 24.65. and Cant. 5.7. the spouse had her veil: so Isai. 3.23. the Daughters of Zion had their hoods and veils: whither these veils did cover the whole bodies, like Hukes in some Countries, or their half bodies, whither their heads or faces, is doubtful amongst Interpreters. That they were not only for the head, but larger is clear from Ruth 3.15. How big or little soever, it was of silk so do expositors in general render it, only the Septu: and Jerome read it otherwise, the one hath it 〈 in non-Latin alphabet 〉 which Soudas affirms to be a silken clothe, or precious vesture. Theod. a net or caul made of fine hair, and put upon the heads of women Hesychius he expouds it to be 〈 in non-Latin alphabet 〉 a silken covering, woven, knit, or made for the hairs of the head, and Stephanus in Thes. 〈 in non-Latin alphabet 〉 is textum quoddam tenue & bombycinum magni pretii quod crinibus obducebatur. Jerome hath it subtilibus, I covered thee with curious and fine coverings, it was of that fineness saith he, ut capillorum tenuitatem habere credatur; that it equaliz'd small hair, our Prophet saith 〈 in non-Latin alphabet 〉 with silk, which may be drawn out into very curious threads, the word from whence meshi comes is 〈 in non-Latin alphabet 〉 signifying to draw out, 2 Sam. 17.22. He drew me out of many waters, and Moses had his name hence, Ex. 2.10. because drawn out of the water, so silk is called meshi in Heb, because its drawn out of the bowels of a worm, and afterwards being put into the water, is drawn out into the finest threads.

The use of veils in scripture was twofold.

1. For Declaration and preservation of modesty, Gen. 24.65. When Isaac was coming, Rebckah puts on her veil, and covers her beauty from the sight of man, and manifests her modesty, 1 Cor. 11.5. a woman prophesying was to have her head covered, she must not do it without her veil on, that was a shame to her, argued boldness and impudence, and was as disgraceful as being shorn, when therefore a woman prophesied, either in an extraordinary way as Deborah, Huldah, Anna, the Daughters of Philip, or in an ordinary way that is sung in public (for so prophesying is taken, 1 Chron. 25.1. where the singers are said to prophesy with Harps) they were for modesty sake to put on their veils, and God here gave a silken veil or covering to the Jewish Church his Spouse, that she might carry herself modestly towards him.

2. A veil notes subjection, 1 Cor. 11.10. A woman ought to have power on her head, that is, to cover it, that so it may appear she is under the Dominion of her Husband, man being God's Deputy on earth, Lord of the world, he ought not to cover his head, lest he wrong the power put into his hand, but the woman being of man and for man, she ought to cover and veil herself, to declare her subjection to her Husband, and reverence the power in him; God therefore giving a covering to this Jewish estate, would have her to know, that she was not to live as she listed, but to be in subjection unto him, and to be ruled by his Laws, that she was not sui juris, but at pleasure and disposure of the Lord.

Vers. 2. I decked thee also with ornaments.

In the former verse you heard of the rich clothing of this Israelitish woman, in this and the next verse, you have her ornaments, which are for comliness and sight, rather than any necessity. Hebrew is, 〈 in non-Latin alphabet 〉 ornavi te ornamento, Septu: 〈 in non-Latin alphabet 〉 Castal. ornamentis compsi. French Te paray d'ornemens.

I put bracelets upon thine hands.

Hebrew is, 〈 in non-Latin alphabet 〉 armillas from 〈 in non-Latin alphabet 〉 to couple, join unite together, and bracelets are made of such materials, as are stringed and united together, Septu. is, 〈 in non-Latin alphabet 〉 . This practice, was very ancient, Gen. 24.22. you have mention of golden bracelets for the hands of Rebekah, and these were worn sometimes by men also, as Gen. 38.18. Tamar asked Judah for his signet, and his bracelets, and 2 Sam. 1.10. Saul had a bracelet upon his arm, these persons of note did use to wear, and they were a great ornament unto them, signifying saith Origen, that the hands should do no uncomlie thing.

A Chaine upon thy neck.

Hebrew is, 〈 in non-Latin alphabet 〉 its from 〈 in non-Latin alphabet 〉 Septua. 〈 in non-Latin alphabet 〉 which was a Chaine of divers gems, or precious things hanging down from the neck to the breast, this wearing of Chains about the neck we find to be first in Egypt, Gen. 41.42. Pharaoh put a gold Chaine about Josephs neck, which was a great honoring of him, its like the Egyptian Kings and Nobles did wear Chaines for ornaments, Dan. 5.16. Belshazzar said to Daniel, If thou canst read the writing and make it known to me, thou shalt be clothed with scarlet and have a chain of gold about thy neck; it was used as for honor, so for reward, Solomon saith, his Beloveds neck was comely with Chaines of gold, Cant. 1.10. so obedience to Parents is reckoned as a chain about the neck, Prov. 1.9: here by chain saith Barnard in his Bibl. Thes. is meant the Laws, and Ordinances of God, which would be a Chaine to her neck.

Vers. 12. I put a Jewel on thy fore head.

The Hebrew word for Jewel is, 〈 in non-Latin alphabet 〉 which notes a Jewel for the forehead, in the original its on thy nose or nostrils, and Isai. 3.21 you read of nose jewels, 〈 in non-Latin alphabet 〉 circulos naris, the rings of the nose or jewels of the nostrils: so in Gen. 24.47. I put the earing upon her face, its in the original hannezem all appah, I put the Jewel on her nose or nostrils. Symmachus interprets hezem 〈 in non-Latin alphabet 〉 upon the nose, some think it was a ring fastend in the carlilage, or pattition between the nostrils, which is a place fit enough for such a purpose, and from thence hung down to the lips, Theodoret is of that judgment, and the Lord seems to allude unto Isai. 37.29. I will put my hoock into thy nose or nostrils, Vatablus reads it Circulum in naribus tuis, and Historians tell us, that there be Indians and others in the world, who wear Jewels in their noses. Others hold it was a jewel fastened on their fore-heads, and so hung down to their noses, Castal. hath it frontale, as if it were a fore-head-jewel; the Author of this opinion was Jerome, who affirms that among their ornaments they were wont to have golden rings hang down from their fore-heads, to their mouths, and he renders, Isai. 3.21. Gemmas ex front pendentes; I shall not contend in this point, but when the Scripture calls them nisme haaph, I should think it safest to rest there.

Earings in thine ears.

Hebrew is, 〈 in non-Latin alphabet 〉 circulos, its from 〈 in non-Latin alphabet 〉 rotundum, because they are round, Septu. is, 〈 in non-Latin alphabet 〉 rotulas wheels, because they are round like wheels, they were of gold usually, Exod. 32.2. Break off the golden earings, which are in the ears of their wives, Job 42.11. Everyone of Jobs friends brought him a ring of gold, Judge. 8.24. They had golden earings, the word here signifies any round thing, and so rings in general.

I shall speak a word or two of rings, I find in Scripture that they were ancient, and their use to be,

1. Honorarie; so when Joseph had told Pharaoh his dream, he honored him, with puting a ring upon his finger, Gen. 41.42. He took off the ring from his own hand, and put it upon Josephs. Signum ordinis equestris.

2. Signatorie; Ahasuerus bids Ester write in the Kings name for the Jews, and seal it with the Kings ring, sealing rings were called Signets, Gen. 38.18. Tamar demands of Judah his Signet, Dan. 6.17. The King sealed it with his own Signet, and the Signets of his Lord's, and they did wear their Signets upon their right hands, Jer. 22.24. though Coniah were the Signet, &c.

3. Decorarie or for ornament, either of the hands, Est. 8.2. or of the nose as before, or of the ears as in this place, by this earing, Theodoret understands the hearing of the word of God.

4. Testificatorie.

1. Of joy, Luke 15.22. said the Father of the Prodigal upon his return, Put a ring upon his finger.

2. Of Estate, James 2.2. If there come unto your Assemblie a man with a gold ring, &c. that shows him to be a man of Estate. Crassus that rich Roman wore two rings, thereby intimating, the great increase of his wealth, quasi annulus foret symbolum opulentiae.

3. Of power, Ester. 3.10. when Haman had traduced the Jews, persuaded the King it was not for his profit to suffer them, and had offered a great sum of money for their destruction, the King took the Ring from his hand, and gave it unto Haman, which testified, the King thereby gave him power to do it: so Alexander when sick unto death, was asked who should be his successor, answered the best amongst them, and shortly after his speech failing, he pulled off his Ring, and gave it to Perdiccas.

Their earings entered their ears, had the name of their gods in them, Gen. 35.4. They gave to Jacob all their strange gods, and their earings, which he buried under the Oak.

Why should he bury the earings, if they had not the names, effigies, or memorial of their God's in them?

Also they were tokens of reconciliation, Job 42.11. They brought to Job an earing of gold, so God had given them his word, that it might enter into their ears, carry the name and memorial of God to their hearts, and be a pledge of his friendship, and good will towards them.

Obser. 1.

That whatever wealth you have, clothing, ornaments, jewels, it is the Lord who gives you them, I clothed thee, I girded thee, I covered thee, I decked thee, I put Bracelets upon thine hands, I put a Jewel on thy fore-head, here are six things. If we have clothes, we consider not who clothed us, therefore saith God, I clothed thee, if we be girded, &c. we are very apt to forget God's bounty, and to attribute, what he gives, to our own industry, prudence, providence, or some second cause, Hos. 2.5. she thought her lovers, not God, gave her bread, water, wool, flax, &c. Vers. 8. She did not know that I gave her. We all live upon the Alms of God, no man hath a coat, a shoe, a girdle; no woman a veil, a hood, a jewel, but it is the gift of God, Cant. 4.1. the Church is said to have Doves eyes, because she looks much upward. Others have Swines, they look downward.

A beautiful Crown upon thy head.

Hebrew is, 〈 in non-Latin alphabet 〉 Coronam gloriae, A crown of glory, that is, a Crown which made thee glorious and beautiful, Septu. is, 〈 in non-Latin alphabet 〉 a crown of rejoicing or glorying, Sym. Decoris of comeliness and honor, so the Uulg. and Calvin also. Castal. Decoram coronam a comely Crown, Jun. Polon. and Pisc. Coronam ornatus, a Crown of ornament. French is, une couronue excellent, an excellent Crown. Oecol. Coronam pulchritudinis, a Crown of beauty.

What this Crown was, we must inquire, a Crown is somewhat compasseth about, so the word 〈 in non-Latin alphabet 〉 whence it comes signifies, viz. circundare circumtegere, and the learned conceive, this Crown was some ornament upon the head, made of fine linen, silk or gold intermixt with the same, in Isa. 3.18. you read of round tires like the moon, which Deodate saith, they wore on their shoes, but others on their heads, that were made of costly materials, & round like the moon, and may be that which the Lord calls here the beautiful crown. Women in our days, do tie up their hair in a round, which shows like a Crown upon their heads.

Aaron you know was crowned, Levite. 8.9. Moses put upon his head the holy Crown, and so in him crowned the people, who are called a royal Priesthood, a Kingdom of Priests. Exod. 19.6. to this crowning, some think, the Lord respects here. Others judge the Lord alludes to a custom among the Jews, and others of putting crowns upon the heads of those who were to be married, and receive princely power and dignity, Cant. 3.11. Solomon's Mother crowned him with a Crown in the day of his espousals, and Isai. 61.10. As a Bridegroom decketh himself with ornaments. The Hebrew is, That decketh himself as a Priest, who had choice ornaments, and among the rest a Crown, and so the Uulg. reads it, quasi sponsum decoratum corona, and so the Brides had crowns or peculiar dressings like crowns, the Vulg. reads the words Cant. 4.8. Come with me from Lebanon my spouse, with me from Lebanon, & Coronaberis, and thou shalt be crowned. When Ahasuerus took Ester to be his Spouse, he set the royal Crown upon her head, Est. 2.17. so God here speaking of the marrying of this woman to him, tells you, that he put a Crown upon her head, it was an honorable, a princely marriage, and God would have the world know, that his Spouse should not be inferior to any, but have her Crown and the honor of a Kingdom, and by this Crown I conceive is meant, not the Cloud which covered and compassed them by day, nor the Law which God gave them at Mount Sinai, but princely dignity, dominion and power, so its used, Psal. 132.18. His enemies will I clothe with shame, but upon himself shall his Crown flourish; that is, his dignity and power shall flourish, Revel. 6.2. He sat on the white Horse, had a Crown given unto him, and he went forth conquering, and to conquer. The Crown given was an Emblem of dignity and dominion, and here it notes that honor and power God gave this people, Numb. 1.16. there were Princes of the Tribes, 12. are named in the verse before, and Chap. 16.2. you have mentioned, 250 Princes: they had store of Princes amongst them, which shows they were an honorable and potent people, Joshua, Barack, Jephthah, &c. their dignity and Dominion was the Crown of glory, the Lord had put upon their head.

Jer. 13.18. Say to the King and Queen humble yourselves for your principalities shall come down, even the Crown of your glory, the word principalities, is rendered in the margent headtires, those ornaments on their heads which noted their principalities, as their Crowns which imported greatness power and sovereignty, these being Crowns of their glory, should come down, or we may take the word as it stands, the principalities, what you count the principal things, as the royal dignity, and sovereign power, these shall come down, these are the Crowns of glory, and they shall be laid in the dust.

Vers. 13. Thus wast thou decked with gold and silver.

Hebrew is, and thou wast decked with noting their riches and wealth they had, rather than their golden and silver apparel, Gold is the chiefest of metals, and hath the precedency in Scripture, its first spoken of, Gen. 2.11.12. and this woman had much gold, she had jewels of gold from the Egyptians, Exods 12.35. you may read in the 25. of Exod what golden things were in the Tabernacle, and in the 1 Kin. 6 and 7 Chapters, what gold and golden vessels were in the Temple, and Solomon abounded with gold, he had yearly commming in 666. Talents of gold, Chap. 10.16. and the common Talent was 1875 li. and the sacred was 3750. li. now after the rate of the common Talent, it was 1248450. li. and after the rate of the sacred, 2496900 li. David in his time prepared, 100000 talents of gold, and 1000000. of silver for the house of the Lord. Solomon had Targets and sheilds of gold, and all his drinking Vessels, and silver was as plentiful as stones, and nothing accounted of in his days, 1 Ki. 10.16, 17:21.27. yea gold was so plentiful, that they made them God's of gold, 1 Kings 12.28. and lavish'd out gold. Isai. 46.6.

Obser. 1.

The Lord doth not only give Apparel, ornaments unto his people, but he gives rich and costly apparel, precious ornaments, he gave them broidered work, fine linen, and silk, bracelets, chains, jewels, and earings of gold, Jer. 20.5. there were precious things in the City, 2 Sam. 1.24. the Daughters of Israel were clothed in scarlet, and had ornaments of gold upon their apparel, they had choice ornaments, Lam. 4.5. They were brought up in scarlet, they were clothed with crimson, and decked with ornaments of gold, Jer. 4.30. Now seeing the Lord gave them such raiment, and such ornament, there is a lawful use of such things,. The Apostle Paul seems to be against the use of them, 1 Tim. 2.9. I will that women adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered hair, or gold, or pearls, or costly array. Rev. 1.13. Christ was girt about with a golden girdle; it was no sin for Rebecchah to wear the jewels and bracelets that Abraham's Servant brought and gave her, Gen. 24.47. it was not sinful for the virtuous wife to wear silk and purple, Prov. 31.22. God would never have given materials at all to work them, if it were simply unlawful to wear them. Let us consider for what ends the Lord hath given Apparel and ornaments, and hereby we shall come to discern more clearly of the lawful use, or sinful abuse of these things.

There be several ends,

1. To cover man's nakedness, God set man and woman naked in the world, at first, that they might see they had nothing of their own, that all was the Lord's who created them, but when they sinned in eating the forbidden fruit, they were ashamed of their nakedness, and sought to cover it, Gen. 3.7. yea God made them coats of skins, and clothed them verse. 21. that so their nakedness and shame might not be seen, that so modesty and chastity might be preserved, Hos. 2.9. I will recover my wool, and my flax given to recover her nakedness.

2. To arm and defend them against the injury of the air, the violence of wind, and weather, heat and cold, Prov. 31.21. She is not afraid of the snow, for all her household are clothed with double garments, they keep off the harm would come by snow and frost to the body if not clothed, therefore saith Solomon, its unseasonable to take away a man's garment in cold weather, Prov. 25.20. and Job judgeth it an Act of wickedness in them that cause men to want coverings in the cold, Job. 24.7.

3. To distinguish one sex from another, God would not have men and women dressed and adorned alike, Deut, 22.5. The woman shall not wear that which appertaineth to a man, neither shall a man put on a woman's garment, God would not have men to be effeminate, nor women to be mannish, some therefore judge it unlawful for women to put on any arms, because armor is the furniture or covering of man, the Hebrew word cheli signifieth an instrument or ornament that a man puts on him in time of peace or war.

4. To preserve the healthinesse of our bodies, man is borne to labor as the sparks fly upward, Job 3.7. and man laboring, his body sweats, and sends forth these humors would breed sicknesses, diseases, &c. which our vestures receiving are to be changed, and so health preserved, so in time of sickness, Job 30.18. By the great force of my disease is my garment changed, it bindeth me about as the collar of my Coat.

5. To notify the conditions, ranks and places of men, Gen. 41.42. When Joseph was exalted, he was arrayed in Vestures of fine linen, which was an indicium, that he was a man of great place, so Est. 6.8. the man the King would honor, must have the royal Apparrel, and Herod Acts 12.21. had on royal Apparrell, Psal. 45.13.14. The Kings daughter was in clothing of wrought gold, and raiment of needle-work, 2 Sam. 13.18. Tamar had a garment on of diverse colors, for with such robes were Kings Daughters apparrelled; Lam. 4.5. By Scarlet they were differenced from other, Matth. 11.8. soft-silken raiment was for those were in Kings Houses that were Virgins, and because Christ was a King, and a pretended King as the Jews thought, therefore they clothed him in scarlet, Matth. 27.28.

6. To adorn the body, Gen. 27.15, Esau had goodly, the Hebrew is desirable raiment, that became him so, as made him lovely, desirable, Isa. 52.1. Zion had beautiful garments, to put on such as made her beautiful, Hos. 2.13. She decked herself with earings and jewels, Jer. 2.22. Can a Maid forget her ornaments, Exod. 28, 40. Aaron's sons must have coats, girdles bonnets, for glory and beauty.

7. To testify grief or joy, Mordechai put on sack-clothe in a time of mourning, Joel 1.13. comely in sack-clothe, there was a soar judgment upon them: so for joy, Luke 15.22. Bring the best roabe and put upon him. Isa. 61.10. A Bridegroom decks himself with ornaments, and a Bride adorns herself with jewels: marrriage is a time of rejoicing; garments and jewels do testify it, when joy and mirth are in the heart of a man, then saith Solomon, let thy garments be white, Eccl. 9.8.

Wherein persons sin about Apparrell and Ornaments.

1. When it is not modest, but carries with it provocation to lust and wantonness, Prov. 7.10. There met the young man a woman in the attire of a Harlot, with naked breasts, with curled and poudred hair, with costly garments, which were incentiva libidinis, Rev. 17.1, 2, 3. the Whore with whom the Kings of the earth committed fornication, was arrayed with purple and scarlet color, decked with gold, precious stones and pearls, such things as might entice them to folly, Hos. 2.2. he speaks of adultery between the breasts, they either had naked breasts, or hung enticing ornaments about their breasts; when the habit, hair, or adorning of the breasts are such as draw the eyes, this is crimen prostitutionis, the fault of her who sets her chastity to sale. Jerome saith if a man or woman adorn themselves so as they provoke others to look after them, though no evil follow upon it, yet the Partie shall suffer eternal damnation, because they offered poison to others, though none would drink of it. So when women's garments are too short, they are not suitable to modesty, 1 Tim. 2.9. Women should adorn themselves in modest Apparrell, with shamefastness and sobriety.

2. When persons exceed their degree and rank in costly Apparel and ornaments, gold, pearls, and costly array is forbidden by the Apostle, 1 Tim. 2.9. and 1 Pet. 1.3. the Lord doth not simply forbid all adorning, as Pelagius would have it, but their adorning themselves beyond their degrees, it is not for the lower rank of people to be arrayed like unto the middle sort, nor for the middle sort • ike unto the highest.

3. When it proclaims and maintains pride, haughtines and contempt of others, rich Apparrel, and precious Ornaments, puff up the hearts of those which wear them, Isa. 3.16, 18, 19, 20, 21, 22, 23. The Daughters of Zion are haughty, and walk with stretched forth necks, wanton eyes, &c. and what was the occasion and cause of this they had their bravery, tinkling ornaments, cauls and tyres like the Moon, chains, bracelets, earings, rings, nose-jewels, changeable suits of Apparrell, fine linen, hoods and veils, and these they were proud of, and contemned those who wanted them; its said of the Leviathan, his scales are his pride, Job 41.11. so many, their clothing is their pride, and being proud they become conteptuous, Psal. 123.4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, proud ones contemn others, the Devil is a proud creature, and he accused, contemned Joshua who was clothed with filthy garments, and when persons are puffed up with their Apparrel, they will contemn those are clad with mean or filthy garments.

4. When its so expensive as that it hindereth works of mercy, 1 Tim. 29.10. Let women adorn themselves in modest Apparrel, not with broidered hair, gold, pearls, or costly array, but with good works, now when they wear such costly apparel and ornaments, that they are disabled to do good to the poor, proportionable to their rank, their cladments and ornaments become sinful, hence it is that many of note are very miserable in their Houses, defrauding their bellies, to lay the more upon their backs, yea become not only covetous, but griping Exactors upon their Tenants, racking their rents to so high a rate, that their pride is maintained by the sweat, loss, and undoing ofttimes of others, yea ofttimes so profuse this way, that they undo their own Families.

5. When strange and foreign fashions are taken up, which is one of the great sins of England, you read in Zephan. 1.8. a terrible sentence which is this, I will punish all such as are clothed with strange Apparrell; that is, those which did follow and imitate the strange Apparrell of other Nations. Some aped themselves into the Chaldean habits, some into the Egyptian, some into the Tyrian, some into the Philistean, and some into other Gentilish habits, as it is amongst us, some take up the French, some the Spanish, some Jtalian habits. That we may conceive to be strange apparel, which is not peculiar to the Nation where men live, nor found in the Churches of God there.

6. When too much time is laid out about curious and costly apparelling of the body, and adorning it with ornaments; our furniture and dressings therewith should be such, as should take up little time, for time is more precious than all thy rich Roabes, than all thy precious jewels and ornaments. Ephes. 5.16. Redeem the time, because the days are evil, many men and women squander away the time in minding new fashions, and in tricking up their vile bodies with gorgeous apparel and ornaments, and spend so many hours therein, as that they have scarce one hour for God, or the good of their souls; if more time be not spent about that most noble part of man, the clothing and trimming up of it for the Bridegroom, viz. the Lord Jesus Christ, then upon the body, you sin greatly: Its a crying and provoking sin in this Land, that many not only among the great and gallant ones, but even of inferior rank, do spend a third part, if not half of their day, in fitting, f • neing, and dressing up their bodies with their broideries, fine linen, silks, accoustrements, and ornaments, whereas a divine prohibition lieth against these comparatively, 1 Pet. 3.3. speaking of women he saith, Let not their adorning be outward, of plaiting the hair, wearing of gold, putting on of Apparrell, but let it be the hidden man of the heart, in the Ornament of a meek and quiet spirit; rather this than the other. In the Hebrew tongue, Verba negantia saepe ponuntur pro comparatis. Gen. 32.28. Thy name shall be called no more Jacob but Israel, that is, rather Israel than Jacob. Exod. 16.8. The murmurings are not against us, but against the Lord. Prov. 8.10. Receive my instruction and not silver. Luke 12.13. When thou makest a dinner or supper, call not thy friends, kindred or rich Neighbors, but the poor. 1 Tim. 2.14. Adam was not deceived, but the woman; that is, the woman rather than Adam, so in this place of Peter, women should rather look at the dressing and rich apparelling of their souls than of their bodies.

Hence those Scriptures,

Put on the Lord Jesus Christ, Rom. 13.14.

Put on the new man, which after God is created in righteousness and true holiness, Eph. 4.24.

Put on bowels of mercy, kindness, humbleness of mind, meekness, long suffering, charity, Col. 3.12.14.

1 Pet. 5.5. Be clothed with humility, 〈 in non-Latin alphabet 〉 Oecumen: renders it Circumdate. Gerrard. Innodate, do as women that deck themselves with knots of silk ribbon: if time were spent this way, you would be more lovely in the eye of God, you would be as Brides ready trimmed for the appearing of the great Bridegroom.

7. When its worn unseasonably. Costly apparel and ornaments, are sometimes as unseasonable as snow in Summer, when its a time of mourning, when God calls either privately or publicly to it, then we sin if we put on rich attire, our chief robes and ornaments, Exod. 33.4, 5. There were evil tidings, they mourned, and no man put on him his ornaments; God had bid them put of their ornaments, and told them he would not go with them, which was a soar judgment. David when the Child lay sick, had not on his royal Apparel, for the text saith, When the Child was dead, he rose from the earth, and changed his garments, 2 Sam. 12.20. when Haman had got power against the Jews, and their Laws were in danger, Mordecai and many of the Jews fasted, but it was in sack-clothe and ashes; and when Esther sent other raiment for Mordecai to put on, he would none of it, God called to mourning, and he would testify the sorrow of his heart, by the sack-clothe on his loins, and ashes on his head, judgments and afflictions had better effects in their days, then ours, God hath a long time called upon us to put on sackcloth, to testify our sorrows, we have had many days of mourning, God hath spoken to us to put off our vain fashions, our gorgeous apparel; our costly ornaments our sumptuosam stoliditatem, but we have not done it. When God hath looked for our coarsest and worst garments at a Fast, we have come in silk and Satten, Plush and Crimson, bespangled with Pearls, Diamonds, with curled locks, powdered heads, naked necks and breasts, fitter for Pageants and play-houses, then the presence of a provoked God; do you think it meet in their own consciences, that men and women should take pleasure in adorning their bodies, and manifest it at a Fast, when God is so far displeased that he threatens our lives and liberties.

So when they may draw away the minds of those that wear them, or those that behold them from the worship of God, Cum a Caelestibus abducunt, therefore its questionable whither such apparel and ornaments should be worn on the Lord's days, and at such times, when people meet in the congreation to worship the Lord, if they take not up their own hearts, they draw away the eyes of others, and when they come home, they can tell you more of men and women's habits and fashions, and ornaments, then of the Preachers Sermon, &c.

Its inquireable why people should so dress up themselves when they are to come before God, especially put on rich attire, and costly ornaments, do these make you more acceptable to God? upon consideration you may fear its otherwise, For.

1. You come before God in an open breach of his Will, 1 Tim. 2. 1 Pet. 3.

2. Do you not come to the Lord in a petitionarie way, that he would teach you, pardon, sanctify, comfort you; and should Beggars come with badges of pride upon them? should a Beggar come to you adornd with pearls and Diamonds, with silk, satten, scarlet, you would have little heart to give unto him, 1 Tim. 2. he puts them upon praying everywhere, and then tells them that they must not be adorned in costly array.

8. When the Callings of men are hindered by their apparel, that they cannot do what is fitting in them, or with that activity they should, sometimes garments are too long, sometimes so little, sometimes so wide, that they cannot walk in them, nor put forth themselves with such life, as in other garments. David when he had Saul's armor on, he could not go in it, 1 Sam. 17.39. It hindered the natural actions and motions of his body; that apparel which doth impede, and not promote the actions of the body, be they natural, vital or animal, is sinful. God never set up Art to prejudice but to perfect nature, therefore all garments and ornaments should be to make you act more livelie, they should not retard your walking but further it: when the Sheepes Fleece is heavy and cumbersome, you take it away. Saylors will have clothes, to further nothinder their motion.

9. When you multiply garments and ornaments, and have them to satisfy your eye, new fangled humor, curiosity, to fill trunks and wardrobes, yea to breed and feed moathes, rather then for any necessity or good use, Isa. 3.22. God threatens to take away the changeable suits of apparel, they had variety of suits, and shifted out of one into another, like many vain giddy spirits in our days, that change their habits twice, yea thrice sometimes in a day, they have such plenty, that though they do change oft, yet they cannot keep them from the mouth, Jam. 5.1, 2. Go to you rich men,, weep and howl for the miseries shall come upon you, your riches are corrupted, your garments are mouth-eaten: besides, they breed moathes in you, they make you solicitous and careful how to keep them, which of them to put on, how to turkise them into the next fashion, &c. Matth. 6.28. Why take ye thought for raiment? 1 Tim. 6.8.

10. When health is endangered by them, as when huffles slits and windows are made in garments, so that they let in the cold, &c. when too short above or beneath, when slutish. Christ's dead body, was wrapped in a clean linen clothe, Mat. 27.59. our living bodies should not be covered with unclean linen or woollen.

11. When it doth disbecome the body, apparel is for the adorning of the body; but there be many fashions now in the world, and dresses that do disparage that natural beauty and comeliness, which God hath put upon the body, and ought to be maintained, Paul saith, women should adorn themselves with modest apparel, 〈 in non-Latin alphabet 〉 with becoming apparel, such as becomes nature, such as becomes women that profess godliness; if you put honor upon those parts are less honorable, will you dishonor those parts are more honorable?

12. When apparel is made use of to deceive, Zachar. 13.4. The false prophets did wear rough garments to deceive, such were the garments of the true Prophets, as you may see from Isai. 20.2. 2 Kings 1.8. and they put on such garments, that they might be thought such Prophets, and thereby deceive the people. Many put on rich apparel, that they may be thought wealthy men, of good Families, that they may get rich matches, insinuate themselves into the society of rich and great ones, to make advantage of them: many cover their crookednesses, deformities, to deceive the World.

13. When its scandalous to others, either actively by drawing them to do the like, or infecting the minds of others, and their own Children with sinful thoughts and lusts, or passively when godly ones are sadded thereby.

We should not be proud of our clothing and ornaments.

1. Because they are the fruit of sin, or consequents of it. Adams sin brought in garments, they are stigmata peccati; had there been no sin, there had been no need of them.

2. They mind you of your great loss: you lost better garments and better ornaments than these.

3. All from the beasts or bowels of the earth, its weakness, if not foolishness, to affect such things.

4. Your bodies are better than your clothes, Matth. 6.25. Is not the body more than raiment: yet Phil 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself. Our bodies are made of the earth, full of sin, subject to all diseases, are oft in base employments.

5. You must give account unto God of every mercy, garment, &c. James 5.9. the Judge is at the door, 1 Pet. 4.5. Who shall give account to him that is ready to judge the quick and the dead.

6. Because they are under condemnation, and are passing 1. John 2.15.16. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lusts thereof, but he that doth the will of God abideth forever.

7. Usually they have been wicked, who have affected those things, Jezebel, Isa. those in 3. Revel. 17. The Whore. Herod Act. 12. Dives Luke 16.

8. Christ hath set us an example of humility, Mat. 11.29. he woare no fine clothes, no jewels or ornaments, he was crucified naked, for the sin of our apparel, and it was the practice of holy women to look at the inward adorning: The adorni • g of a meek and quiet spirit, 1 Pet. 1.5. After this manner in old time, the holy women who trusted in God, adorned themselves.

Obser. 2.

The Lord gives variety of blessings unto his; not only aprel, costly apparel, but variety of it, not only ornaments, and precious ones, but variety of them, they had broidered work, fine linen, silk, bracelets, chains, nose-jewels, earings, gold, silver in abundance, Deut. 28.12. Thou shalt lend unto many Nations, and thou shalt not borrow, what ever they lent, clothes, jewels, or money, they had variety: when the People offered so largely, gold, silver, precious stones, and other things, 1 Chron. 29. it argues that God had given them abundance of each, which made David say, ver. 14. All things come of thee, and of thine own have we given thee, God had first given, else there had been no giving unto him. Its said Deut. 28.47. They had abundance of all things, yea all things at Land or Sea, Deut. 33.19. They shall suck of the abundance of the Seas, and of treasures of gold and silver (hid in the Sand) and apparel in great abundance.

Obser. 3.

The Lord minds and provides for his, from top to toe; clothed her with broidered work, he covered her head with silk, he girded her with fine linen, and shod her with skins of Tachash; her ears, nose, neck, hands, had their ornaments, God's eye was upon every part, and his hand gave coverings and adornments for them; God doth not only mind the honorable and highest parts, but the lowest, the very feet of his, Isai. 3.20. they had ornaments upon their legs, Deu. 8.4. Thy raiment wax'd not old upon thee, neither did thy foot swell these 40 years, Chap. 29.5. Thy shoe is not waxen old upon thy foot: God minded the tipp of Aaron's, and his Sons right ears, the thumbs of their right hands, the great toe of their right foot, Exod. 29.20. God hath put honor and abundance of honor upon the uncomelie parts, 1 Cor. 12.23, 24. Seeing God minds all, and provides for all, we should honor him with all, with our heads, hands, Leggs, feet, even the whole body, thou hast adorned us, we will adore thee; thou hast clothed, girded, shod and decked us from the head to the feet, we will see to it, that the whole and every part may be Serviceable unto thee, that our inward man may be clothed with the righteousness of Christ, and adorned from the top to the toe, with the graces of the Spirit.

Vers. 13. Thou didst eat fine flower and Honey and Oil:

You have heard before what were this woman's clothing and ornaments, now you may hear of her diet. At marriages, as they had costly garments, precious ornaments, so they had suitable dainties, the Lord provided for this woman, not Acorns, or the Onions and Leekes of Egypt, but diet answerable to her condition, for under these expressions, is held out unto us all provisions, God gave into this Israelitish Estate, to feeed upon all things for nourishment.

Fine flower.

Hebrew is, 〈 in non-Latin alphabet 〉 which Kirker renders flos seu deliciae; farinae triticiae, the flower and delicacies of wheaten meal, being ground most finely, this was offerable in sacrifices, Levite. 5. 11. but 〈 in non-Latin alphabet 〉 was common flower or meal and not used in sacrifice, but only in the offering of jealousy, Num. 5.15. the French hath it, la fleur de froment, the flower of wheat, it was very fine, such as made bread or cakes for Kings, 1 Kings 4.22. such as Abraham entertained Angels withal, Gen. 18.6. this people had Manna in the Wildernes, and fine flower abundantly in Canaan, it is called the fat of wheat in Psal. 81.16. Solomon spent in a day, 30. measures of fine flower in that 1 Kings 4.22. and it was cheap, A measure of flower was sold for a sheckel, 2 Kings, 7.16. which was about two shillings, and their Land was, A Land of wheat, Deut. 8.8. and so abounded therein, that Solomon gave 20000. measures of wheat unto Hiram, 1 Kings 5.11. the word for measure is, 〈 in non-Latin alphabet 〉 core, now a core is the same with the Homer, 8. or 10. bushels, so that he gave him 20000 quarters at the least.

Honey

Hebrew is, 〈 in non-Latin alphabet 〉 which notes all sweet things, honey, sugar, dates, figs, grapes, &c. 2 Chron. 31.5. there the people brought for offerings, the first fruit of Corn, wine, oil, and honey, 〈 in non-Latin alphabet 〉 Now it is not well translated honey in this place, because honey was forbid in Offerings, Levite. 2.11. no honey was to be in any offering made with fire: its better in the margents, where you find it rendered Dates, Jun. and Trem. have it palmae, that is Dates, or the fruit of the palm tree, the Law speaks not at all of the first fruits of honey, but of other things it doth, deuash may there in Chron. be translated sweet things, or sweet fruits, and here in Ezekiel you may understand not only honey, but all honyish, and sweet things: you have that phrase oft, A Land that flows with milk and honey, Exod. 3.8.13.5. Deut. 6.3. Josh. 5.6. Jer. 11.5. Ezek. 20.6. which comprehend all other blessings, and declare what sweet and delicate things they had to feed upon, when you read of honey in the word of God, you must not always confine it to that we strictly call honey, but you must extend it to any pleasant or sweet things edible, Deut. 32.13. He made him to suck honey out of the rock: the rocks do not yield honey, but God gave them water out of rocks, which was as sweet as honey, and God made rocky, barren places, fruitful, which was as pleasant and delightful to them as honey, its true, they had much honey it self in the Land as you may see from 1 Sam. 14.26. and they did eat it, Isa. 7.22. yet honey comprehended other things also.

Oil.

Hebrew is, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to make fat, oil is very nourishing, it makes plump and fat, Neh. 9.25. They took strong Cities, and a fat Land, and possessed Houses full of all goods, wells digged, Vine-yards and Olive-yards and fruit-Trees in abundance: so they did eat, were filled and became fat, and delighted themselves in thy great goodness. Canaan was called a fat Land, it abounded with oil and other choice things, which they fed upon and became fat withal: now oil here is comprehensive, and notes also plenty of mercies belonging to the belly, Deut. 33.24. Let Asher dipp his foot in oil; that is, let him enjoy a Country that abounds with fatness, Job 29.6. I washed my steps with butter, and the rock poured me out rivers of oil; these expressions show the plenty and prosperity he had, the rock did not send out Rivers of Oil, but rocky places became fruitful through God's blessing; and this was as if he had been anointed with, or eaten oil, Isai. 25.6. the word is put there for fat things, In this mountain shall the Lord make a feast of fat things, 〈 in non-Latin alphabet 〉 convivium rerum pinguium, a feast of Oyles. By these three, flour, honey, and oil, are set out the delicate and abundant provision of the holy Land.

Thou wast exceeding beautiful.

Hebrew is emphatical, 〈 in non-Latin alphabet 〉 decora facta es in vehementia valde, or in valde valde: Septu: is, 〈 in non-Latin alphabet 〉 decora facta es vehementer nimis, thou wast made very beautiful, too beautiful. Pisc. Pulchra fuisti valde admodum very much. Jun. Supra modum, above measure, French, As este belle taunt & plus, Thou hast been beautiful and fine so much and more. The doubling of the word, sets a weight upon the sense, and imports that she was come to exceeding great beauty, her silken garments, and costly ornaments made her beautiful, her feeding delicately, and feasting with the choicest dainties, made her have a fresh and lively color, and to be very beautiful: but I conceive the beautifulnesse of the Jews persons, is not the thing so much aimed at here, as the beauty of her state, viz. that spiritual beauty this people had, which none of the Nations had, they had the Temple, which was called The beautiful house, Isa. 64.11. and because it was upon Mount Zion, Psal. 48.2. that is said to be beautiful, yea the perfection of beauty, Psal. 50.2. Strength and beauty are in his Sanctuary, Psal. 96.6. before that they had the Sanctuary, which was called the beauty of holiness, Psal. 29.2.96.9. 1 Chron. 16.29. They had the Priests, who had garments glorious and beautiful, Exod. 28.2.4. When Aaron had on his robes, the twelve stones in his breast plate representing the twelve Tribes, how beautiful did he and they appear in him. They had the Covenant and Seals of it, circumcision and the passover, they had the Law, the Prophets, Urim and Thummim, Sabbaths, new Moons, solemn feasts and Assemblies, they had the Sanhedrin and other judicatories, all which were their great glory and beauty.

Thou didst prosper into a Kingdom.

This is the sixth choice mercy that the Lord did bestow upon her. Vulg. profecisti in regnum. French, as prosper jusqu' a regner, in the 7. verse its said, She had multiplied as the bud of the Feild, had increased and was waxen great, and so great as that she attained, and came to the honor of a Kingdom; not into the place of other Kings, that were of the Hills and Valleyes in Canaan and at Jerusalem, of which you may read, Josh. 9, 10, 11, and 12, Chapters. But this state it self grew up to a Kingly state, at first it was governed by Judges, it was a free estate, and they chose whom they pleased to rule over them, afterwards they mounted to royal dignity, and out of their own loins sprang Kings, Saul, David, Solomon, and many others, and in Solomon's days did this Kingdom most flourish, as you may see, Psal. 72. and 1 Kings 4.24, 25, 26, &c. He reigned over all Kingdoms, from the Riv • r (that was Euphrates) unto the Philistines, and unto the border of Egypt, they brought presents, and served Solomon all days of his life, Judah and Israel dwelt safely, every man under his Vine, and under his fig-tree, from Dan to Bershebah and Solomon had fotry thousand stals of horses for his Chariots, and twelve thousand horsemen.

Or thus, if we will follow the metaphorical allusion, God entered into Covenant with this Jewish estate, took it to be his, and married himself to it, being a great King, and so it became or passed into a Kingdom, for the word 〈 in non-Latin alphabet 〉 signifies transire as well as prosperari, God therefore becoming the King of Israel, the Israelitish estate became a Kingdom, Exod 19.6. Ye shall be to me a Kingdom, King and people are like Husband and Wife, Isai. 56.5. Thy maker is thine Husband, God who was the King of this people was their Husband, Lament. 1.1. How doth the City sit solitary that was full of people, how is she become a Widow? she that was great among the Nations, & Princesse among the Provinces, how is she become tributary? while God was in her, with her, she was a Princesse, but now having left her, she sat as a Widow, her King and Husband was gone: this exposition suits with what you had in the 12. verse, I put a beautiful Crown upon thine head, I married thee, and gave thee princely dignity, dominion and power.

Obser. 1.

The Lord allows his people dainty and delicious fare; Thou didst eat fine flower, honey and Oil, under these are comprehended all the choice edibles, and the pleasant meats, the Land of Canaan brought forth. At first green herbs, and fruit was their meats, Gen. 1.29. but afterwards, when sin had gotten into the world, and men's desires were enlarged after the creatures, God gave them license to eat of all creatures, Gen. 9.3. Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things. old Isaac must have savory meat provided for him, Gen. 27.4. and Job speaks of dainty meats, Chap 33.20. Hebrew is, meat of desire, and Lam. 4.5. they fed delicately, Psal. 78.25. Man did eat Angels food, 27. He rained flesh upon them as dust, and feathered fowls as the sand of the Sea. God gave them the best and choicest of meats, and so still doth unto his people.

Now that we may not abuse that liberty which God gives us, to eat and drink and that of the best, we must consider these cautions and rules.

1. We must not eat to the offense of others, Rom. 14.21. It is good neither to eat flesh, nor to drink wine, nor anything whereby thy Brother stumbleth, or is offended, or is made weak. God allows us not meat to be offensive therewith, 1 Cor. 8.13. If meat make my Brother to offend, I will eat no flesh while the world standeth, least I make my Brother offend: much less doth he allow us dainties.

2. You must not be too expensive in diet, nor go beyond the place you are set in, and abilities God hath given you; some wast all they have upon their backs and bellies, so that they have nothing for the cause of God, public occasions, for their poor friends, or the poor in general, it will be a sad complaint, if you shall here Christ say at last, I was hungry and you gave me no meat, Matth. 25.42.

3. You must not fare deliciously in times of public calamity, Isa. 22.12, 13. In that day did the Lord of Hosts call to mourning, to baldness, and to girding with sackcloth, and behold joy and gladness, slaying of Oxen, killing sheep, eating flesh, drinking wine, When God's judgments are abroad, he would have us lay aside our dainties, and drink our own tears, to eat the bread of mourners, and because they did not, God threatens them grievously, Amos 6.1.4, 6, 7.. Woe to them that are at ease in Zion, that eat the Lambes out of the flocks, and the Calves out of the midst of the stall, that drink wine in bowles, and anoint themselves with the chief ointments, but they are not grieved for the afflictions of Joseph, therefore now shall they go captive, with the first that go captive, and the banquet of them that stretched themselves, shall be removed. Vers. 8. The Lord hath sworn by himself, saith the Lord God of Hosts, I abhor the excellency of Jacob. Whats that? the word is 〈 in non-Latin alphabet 〉 superbiam. Montan. The pomp and riches Annotat. Pomp in feasting, pomp in apparel, &c. And hate his palaces, therefore will I deliver up the City, with all that is therein.

4, Dainties must not be too frequent, its a brand upon the rich man, Luke 16.19. that He fared sumptuously every day, he feasted and junketed daily, so the Kings of the earth are censured, Rev. 18.9. for that they lived deliciously with the Whore: the choice and best of the creatures should be used sparingly.

5. In the use of them you must not forget those want necessaries, Nehem. 8.10. Go your way, eat the fat, drink the sweet, and send portions unto them for whom nothing is prepared, Christ bids you when you make a feast, and have dainties, to call the poor, he counsels you to make them your guests Luke 14.13. When thou makest a feast, call the poor, the lame, the maimed and blind: there be many maimed Soldiers, poor Widdowes, and Orphans, did you ever invite any of these? if you mind them not to make them your guests, and eat your dainties, yet so far mind them, as to give them your scraps; Dives would not give Lazarus the crumbs fell from his Table.

6. Your dishes and dainties must not be too many, excessive: some are so pompous, that they must have mess upon mess, course upon course, exceeding in quality and quantity, which serves, ad gulae irritamenta, Sodom had fullness of bread, 1 Pet. 4.4. the Gentiles had excess of wine and banquettings.

7. We must so eat and drink as to maintain health and strength not impair them, Eccles. 10.17. Solomon tells you That Land is happy, where Princes eat in due season, for strength, and not for drunkenness. Meat was appointed of God to nourish and strengthen, Psal. 104.15. Bread, that is, all things given to eat, strengthens man's heart; when Princes and others eat for that end, to strengthen them to do service to the public, then they use the creature comfortably; many sin in eating too much, few on the other hand; large and delicate diet breed abundance of humors, diseases, &c. plures periere gula quam gladio.

8. So must we partake of them, as to further us in the operations of body and mind, to make us more active and livelie in the duties of our callings; a man hath not eat and drunk warrantably, when as Terr. saith, nec pes, nec manus, nec lingua officium suum fungi possit; you give Horses provender, that they may more freely do their work. Tert. saith of the primitive Christians, that they were wont so to feed and feast, as to remember they were to pray, Luke 21.34, 36. Take heed least at any time your hearts be overcharged with surfeiting, watch ye therefore and pray always; so eat and drink should a man, as that he should ever be fit to watch and pray, 1 Pet. 5.8. Be sober, be vigilant: because your adversary the Devil as a roaring Lyon walketh about, seeking whom he may devour.

9. You must feed and feast with fear; its a charge upon some in Jude verse 12. that they did feed and feast without fear, they sinned in eating and drinking too liberally, they did not consider the nature of the meats, nor of their appetites, but inconsiderately ventured upon what was before them, and so gluttoniz'd, whereas Prov. 23.1, 2. He bids a man when he is at a Rulers Table, where danties and delicacies usually are, to consider diligently what is before him, and to put a knife to his throat, if he be a man given to appetite, what's that? put thyself into a condidition, as if thou wert to die; when the knife was at Isaac's throat, he was near death: so purting of the knife to the throat, is serious minding of death, account, judgment, eternity, which will keep thee from surfeiting. Paul tells you of some with a sad heart, that they make their bellies their gods, Phil. 3.19. and they are dii stercorei, dunghill gods, how do they make these their gods? by overminding and over pampering them. The Rabbies say he is a glutton or a belly-god, that eats tartemar carnis a pound of flesh, and that he is a drunkard who drinks logum vini, a quart of wine; I know there is a difference in men's constitutions, and inclinations, but whosoever eats too much, he is guilty of gluttonizing, which is hebetudo mentis ad incommodum corporis 〈 in non-Latin alphabet 〉 , an enticement to lust, 2 Pet. 2.13, 14. They Riot in the day time, while they feast with you, have eyes full of adultery, they maintain and strenghthen their lusts by the dainties they feeed upon, James 5.5. Ye have lived in pleasure upon the earth and been wanton, now the rule is, make no provision for the flesh, to fulfill the lusts thereof, men should rather look at, and choose that is wholesome, then what is delicious.

10. There must be spiritual care had of the time; too much time must not be spent about dressing or eating of meats, whole nights spent in preparing for feasts, and making provision for lusts; and do not multitude • s in this City sit more hours at feasting their bodies, then ever they have done at feasting their souls, here an hour or two is enough or too much, there half days, half nights, Isa. 5.11 they rose early, and continued till night in following strong drink and other dainties to please their lusts, and 1 Thess. 5.7. They that be drunken, are drunken in the night, they spent that time was alloted by God for rest, in eating and drinking, and too many spend that time is allotted for labor, Psal. 104.22, 23. in pampering their flesh, yea that time which should be for prayer.

11. You must have God's glory in your eye, when you are eating fine flour, honey and oil, when you eat your daily dainties that must not be forgotten, 1 Cor. 10.31. Whithere you eat or drink, or what ever ye do, do all to the glory of God.

This is done.

1. When we acknowledge God to be the Author, Hos. 2.8. She did not know, that is, acknowledge, that I gave her corn, and wine and oil.

2. When we loooke for the sweet blessings and comfort to come from the Lord, rather then from the creature, Matth. 4.4. Man shall not live by bread alone, but by every word proceedeth out of the mouth of God,

3. When we season our Tables with heavenly and gracious discourse, many vent corrupt, filthy and lewd speeches, they fill their bellies, and foam out their shame, but Christ when he was at meat with his Disciples or strangers, he took occasion to speak some gracious things, to reprove misdemeanors, Luke 22.15: 11.38. Matth. 9.10, 12, 13.

4. When we see somewhat of God in the creature, and pass speedily through the creature unto God, many stick in the creature.

5. When we take these as pledges of God's love in Christ, as coming through the covenant of grace, and are thankful for them, Eph. 5.20. Giving thanks always for all things unto God, and the Father, in the name of our Lord Jesus Christ.

Obser. 2.

The Lord bestows beautifying mercies upon his people, and not only so, but such mercies as make them very beautiful, Thou wast exceeding beautiful, thou wast made beautiful very much, God made her so, he gave her such vestments and ornaments as made her beauteous, he gave her Fine flower, honey and Oil, the choicest diet, which added to her luster, and made her look lovelie. If we put the beauty of this Israelitish woman or estate in temporals, she had the choicest of them, her Land was, Deut. 8.7, 8, 9. A good Land, a Land of brooks, fountains, depths, springs, a Land of wheat, barley, Vines, Fig-trees, pomgranates, a Land of oil, Olive, and honey, she had goodly mountains, Deut. 3.25. Tabor, Hermon, Olives, Lebanon, she had great and goodly Cities, Deut. 6.10. goodly houses, Deut. 8.12. multitudes of gardens Amos 4.9. pleasant fields, Isa. 32.12. goodly Cedars, Psal. 80.10. great and thick Oaks, 1 Kings 18.9. Ezek. 6.13. Her pastures were clothed with flocks, and her valleys were covered over with corn, Psal. 65.13. she had her Navy of ships 1 Kings 9.26. at Sea, and 1300000 fighting men on Land at once, 2 Sam. 24.9.

But if you place her beauty in spirituals, all Nations of the earth were black-moores to her, they were without God and his worship, Psal. 76.1, 2. In Judah is God known, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place in Zion; there he gave more special testimonies of his presence, then in any parts of the world besides, there he conversed with, and converted sinners, there he poured out his spirit, inspired the Prophets, gave out divine truths, there he wrote miracles, there were all his Ordinances, and worship, the Sanctuary, the Temple, Priests, sacrifices, Altars, the Covenant, seals, promises, the election, adoption, the law, the glory, salvation, Isa. 46.13. I will place salvation in Zion, for Israel my glory, this Jewish state was the glory of the Lord, and the Lord was her glory, he was her God, her Husband, her Counselor, her strength; spiritual mercies are the beauty, the glory of any people, therefore Phinehas wife did rightly call the Ark, the glory of Israel, 1 Sam. 4.21. Jerusalem is said to be comely, it was the spiritual mercies, which were there, that made her comely, and this caused David to say, Psal. 84.1. How amiable are thy Tabernacles O Lord of Hosts.

3. From low and mean conditions God raises up a people to greatness, thou didst prosper into a Kingdom; a little before, you may remember, this woman's birth, and condition are set out, her Father was an Amorite, her Mother an Hittite, she was cast out into the open field, lay in her blood, had none to pity her, only the Lord himself did pity her, caused her to multiply as the bud of the field, to become great and prosper into a Kingdom: from Adam and Eve, God raised up the old world, which was very populous; from Noah and seven more, the world is come to that populositie you now find it in. From Abraham and Sarah, which were even dry roots, came the whole race of the Jews, Isai. 51.1, 2. Look whence ye are hewn, and to the hole of the pit, whence ye are digged, look unto Abraham your Father, and unto Sarah that bare you, for I called him alone, and blessed him and increased him, Ruth 4.11. Rachel and Leah are said to build the House of Israel, two weak women were the Pillars of the Israelitish estate, they bear many Children, multiplied the posterity of Jacob, and so reared up the building of Israel, that in Deut. 26.5. is remakable Thou shalt say, a Syrian ready to perish was my Father, and he went down into Egypt, and sojourned there with a few, and became there a Nation, great, mighty and populous. Jacob fled from Esau (who sought his death) into Syria to his Unckle Laban, and therefore is called a Syrian, and after went down into Egypt when Joseph sent for him, and there he grew to a great Nation, great Cities began with single houses, great woods with single Trees, great Armies with single men, and great floods with little drops: how low was the state of Christianity at first in Christ and some few.

4. Its the Lord that forms people into a Kingdom, that gives them Kingly power and dignity, verse. 12. I put a beautiful crown upon thine head, and verse. 13. Thou didst prosper into a Kingdom, I followed thee so with blessings and increase, as that thou becamest a Kingdom, this caused David to say, 1 Chron. 29.11. Thine is the Kingdom O Lord, and thou art exalted as head above all. God hath made Israel a Kingdom, and given it to David to reign over under himself, and this he acknowledged, if any people in the world have grown great, had a Crown set upon their heads, and prospered into a Kingdom, the Lord did it, his hand brought it to pass, hence saith, Hezekiah, 2 King 19.15. O Lord God of Israel, thou art the God, even thou alone, of all the Kingdoms of the earth. There is not a Heathen or Christian Kingdom, but the Lord is the Author of; the prosperity and welfare of them, is of the Lord, so long as he pleases. When Saul find, God took the Kingdom from him, 1 Sam. 15.8. yea slew him, and turned the Kingdom to David, 1 Chron. 10.14. He stablisheth Kingdoms, 2 Chron. 17.5. he shakes Kingdoms, Isai. 23.11. he rent the Kingdom from Rehoboam, and bestowed it upon Jeroboam, 1 Kings 14.7, 8, 9, 10. Go tell Jeroboam saith God to Abijah, forasmuch as I exalted thee among the people, made thee Prince over my people Israel, and rent the Kingdom away from the House of David, and gave it thee, and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes, but thou hast done evil above all that were before thee, &c. and hast cast me behind thy back, therefore behold I will bring evil upon the house of Jeroboam, and will take away the remnant of the house of Jeroboam, as a man takes away dung till it be all gone. He grew base, and God destroyed him and his, and devolv'd the Kingdom upon others, so that its frequently made good, which Daniel told Nebuchadnezzar, Chap. 2.21. He changeth times and seasons, he removeth Kings, and setteth up Kings, yea, he makes Kingdoms to cease, Hos. 1.4. and its terrible what God saith, Amos 9.8. Behold the eyes of the Lord are upon the sinful Kingdom, and I will destroy it from off the face of the earth, and he did so, when they were all carried away captives, but after that great destruction, he brought them back again, built them up, prospered them into a Kingdom, and set a Crown upon their head.

To speak a little of the nature and state of this Kingdom, Jacob prophesying of it, Gen. 49.9. compares it to a Lyon, which in strength and Majesty exceeds all other beasts, and therefore is Cald the King of beasts, so this Kingdom of Israel exceeded other Kingdoms, and was above them, God was the King of this Kingdom, Psal. 89.18. The holy one of Israel, is our King, 1 Sam. 8.7. They have rejected me that I should not reign over them. They were the Lord's people, and he ruled them, he gave them Laws judicial, and ceremonial which other Nations had not.

He chose their Kings for them, Saul, David Solomon, therefore Deut. 17.15. Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose: God chose the House of David, and settled upon his posterity the Kingdom it self, which was a glorious Monarchy, And Solomon reigned over all Kingdoms from the river unto the Land of the Philistines, and unto the border of Egypt, 1 Kings 4.21. the Church and state were so composed, that they made but one body: This Kingdom brought forth Messiah, King of the Jews, & the Land was called the Land of Immanuel, Isai. 8.8. this Kingdom and the Kings of it were representative of Christ & his Kingdom, and standeth still in Christ, Luke 1.29, 33. He shall be great, and shall be called the Son of the highest, and the Lord God shall give unto him the Throne of his father, David & he shall reign over the house of Jacob forever, & of his Kingdom there shall be no end. This Kingdom was at height in Solomon's days, then the glory of it was very glorious, and in Jehoshaphat’s days it flourished, 2 Chron. 18.1. Jehoshapat had riches, and honor in abundance: so in Hezekiah's days, 2 Chron. 32.27, 28, 29. he had exceeding much riches and honor.

Thy renown.

Hebrew is, 〈 in non-Latin alphabet 〉 thy name, its put in Scripture for renown and fame, Gen. 11.4. Let us build a City and Tower, whose top may reach unto Heaven, and let us make us a name: let us thereby get renown and fame in the world: so in the 12. Chap. 2. I will make thy name great, that is, thou shalt be renowned, in the world.

Ezek. 34.27. Christ is called A plant of renown 〈 in non-Latin alphabet 〉 a plant for a name.

Went forth

Hebrew is, 〈 in non-Latin alphabet 〉 egressum est. Sep: 〈 in non-Latin alphabet 〉 . Cast. propagatum foret. Jun. Adeo ut prodiret tibi fama, that is, Thy fame spread, and was known among Heathens. There were sundry things which made this state renowned.

1. The Temple; when Solomon went about the building of it, he sent to Hiram King of Tyre, for Cedars to build it, 1 King 5. and the letters which Solomon writ to that Heathen King, were so greatly esteemed, that they were preserved by the Tyrians, till the time of Flavius Josephus, as himself affirms in his first book against Apio the Grammarian.

There were 153300. men employed about the work of the Temple, 1 King 6.15.15. the glory and statelines of i • you may read in the sixth Chapter. In the Sancto sanctorum the Lord did show himself in a special manner unto the high Priest once in the year. This Temple was exceeding famous, it was called the House of God, Eccles. 5.1.

The Temple of the Lord, Jer. 7.4.

The Place where God's name should be, 1 Kings 8.29.

The Holy and beautiful House, Isai. 64.11.

God's resting place, 2 Chron. 6.41.

The mountain of the Lord, Isai. 2.3.

The desire of their eyes, Ezek. 24.21. David had told Solomon the House he built for the Lord, must be exceeding magnificall of fame and of glory, through all Countries, 1 Chron. 22.5.

It was known far and near, Hence it was prophesied, Psal. 68.29. Because of thy Temple at Jerusalem, shall Kings bring presents unto thee.

2. Solomon's wisdom, house, and justice were such, as caused the name of this state, to go out among the Heathens, 1 Kings 4.29. God gave Solomon much wisdom and understanding, and Solomon's wisdom excelled the wisdom of all the Children of the East Country, and all the wisdom of Egypt, for he was wiser then all men, and his fame was in all Nations round about, and verse. 34. There came of all people to hear the wisdom of Solomon from all Kings of the earth, which had heard of his wisdom. Among others came the Queen of Shebah, to prove him with hard Questions, which he satisfied her in, and when she had seen his wisdom, his house and the order of it, she said to the King, It was a true report, which I had heard in mine own Land, of thy acts and of thy wisdom. Howbeit I believed not the words until I came, and mine eyes had seen it: and behold the half was not told me, thy wisdom and prosperity exceedeth the fame which I heard, 1 King 10.1, 3, 4, 6, 7. His justice was foretold, Psal. 72.4. He shall judge the poor of the people, he shall save the Children of the needy, and break in pieces the Oppressors.

3. Their battles and victories; they had many choice warriors, and fighting men among them, Joshua, Othniel, Ehud, Shamgar, Deborah, Barack, Gideon, Jephthah, Sampson, David, &c. Asa had an Army of 580000, and he ruined Zerah's Army of a thousand thousand, 2 Chron. 14.8, 9.12.13. so Jehoshaphat vanquished the Army of the Ammonites, Moabites, and those of Mount Seir, 2 Chron. 20. the Lord of Hosts was with them, and fought their Battailes for them, which filed the Nations with the fame and fear of them.

4. The Prophets and the miraculous things they did, caused the fame of this Israelitish estate to go forth: Elijah opened and shut Heaven, James 5.17.18. he raised the Widow of Zarephaths Son, 1 Kings 17. he sacrificed the Prophets of Baal and of the groves, Chap. 18. so Elisha, what great things did he? he multiplied the Widdowes Oil, 2 Kings 4. He gave a Son to the good Shunamite, which went childless, and restored him to life when he was dead, ibid, his fame spread into Syria, whereupon Naman came to him, to be cured of his Leprosy, 2 Kings 5. He disclos'd the secrets of the King of Syriah's Counsel, Chap. 6.

5. Their being in Covenant with God, and walking according to his laws, rules and commands, made them renowned, Hos. 11.12. Ephraim compasseth me about with lies, and the House of Israel with deceit, they went out from God, to false & Idolatrous worship, they brake the Covenant, the law, clave to their own inventions, but Judah yet ruleth with God, he goeth along with God in his ways, and is faithful with the Saints, he keeps Covenant and touch with the Lord, and this is his wisdom, glory, renown, Deut. 4.6. Keep God's Statutes and do them, for this is your wisdom and understanding in the sight of the Nations, which shall hear all these Statutes and say, surely this great Nation, is a wise and understanding people, their obedience to God's Laws was that made them honorable abroad, and to be counted wise and understanding: so Deut. 26.18, 19. The Lord hath avouched thee this day to be his peculiar people, and that thou shouldest keep all his commandments, & to make thee high above all Nations which he hath made, in praise, in name, and in honor, the way to be exalted in all these, is to walk in the ways of the Lord, its Righteousness exalts a Nation, but sin is a reproach to any people, Prov. 14.34.

For thy beauty.

I have spoken of this woman's beauty before in the 13. verse, beauty consists in the Symmetrie or due proportion of all the parts well coloured, here it was so, there was a Symmetrie between Church and State, an idoneous proportion between Princes, Prophets, Priests, and the people, and they were all well-coloured with temporals and spirituals.

It was perfect.

The Hebrew word 〈 in non-Latin alphabet 〉 signifies, entire, perfect, you must not take perfect, for that which wants nothing absolutely, but for that which is complete or perfect in its kind, its joined to peace, Isai. 26.3. to love, 1 John 4.18. to faith, Jam. 2.22. it notes the muchnes or intirenes of them.

My comeliness.

Hebrew is, 〈 in non-Latin alphabet 〉 in decore meo 〈 in non-Latin alphabet 〉 notes all honorable comeliness and adorning decency, Psal. 5.8. Thou hast crowned him with glory, Vehador with honor, comeliness, Septu: 〈 in non-Latin alphabet 〉 in comeliness in beauty, Jun. majestate mea. Castal. ob meum decus, what ever this Kingdom and People had which was excellent, majestical, honorable, beautiful, glorious, that is comprehended in this word comeliness.

Obser. 1.

That whatever comeliness any Kingdoms, States, or persons have, it is not from themselves but from the Lord. Through my comeliness which I put upon thee, this Jewish estate was without beauty, glory, honor, she lay in her blood, filth, was naked and loathsome, but God spread his skirt over her, covered her nakedness, washed away her blood, anointed her with Oil, clothed her with broidered work, shod her with skins of Tachash, girded her with fine linen, covered her with silk, decked her with ornaments. Whatever external or internal comeliness is in any, the Lord hath put it upon them. Is a state decked with Cities, people, trading, with mountains, woods, rivers, flocks of Cattle, &c? hath it good Laws, good Magistrates, justice duly executed, the righteous countenanced, the wickedawed? its the Lord's doing. Have any spiritual mercies? the word, other Ordinances, 1 Cor. 4.7. Who makes thee differ? or what hast thou thou didst not receive? if you receive anything, you receive it from God. The Spouse was comely, Cant. 1.5. her countenance was comely, Chap. 2.14. her speech was comely, Chap. 4.3. this comeliness the Lord put upon her.

2. That we have is the Lord's, Through my comeliness: God had bestowed many ornaments and excellencies upon this woman, which made her comely, and here he calls all his comeliness, 1 Kings 20.3. Benhadad said to Ahab, Thy silver and thy gold is mine, thy wives and thy Children, even the goodliest are mine; he challenged all injuriously, but God most justly, Hos. 2.9. My corn, my wine, my wool, my flax; this woman was the Lord's, verse. 8. Thou becamest mine, and so all she had was his.

3. That renown and fame is a choice mercy, which God gives to his, Thy renown went forth from among the Heathen, God made her beautiful, & caused her renown to go abroad, and reckons it up amongst the mercies, he bestowed upon her, Prov. 22.1. A good name is rather to be chosen then great riches: if, man might have mountains of gold the wealth of the Indies its nothing to a good name, Eccl. 7.1. A good name is better than precious ointment, it pleases, refresheth, is profitable, Prov. 15.30. A good report makes the bones fat. God gives this name, 1 Chron. 17.8. speaking of David, I have made thee a name like the name of great men, that are in the earth. Vers. 21. What one Nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and of terribleness. While they clave to the Lord, as a girdle to the loins, they were to the Lord for a name, for a praise, for a glory, Jer. 13. but when they degenerated from God and his ways, they became base, Prov. 10.7. The memory of the just is blessed, but the name of the wicked shall rot, Isa. 65.15. Ye shall leave your name for a curse unto my chosen, Isa. 62.7. Give him no rest, till he shall make Jerusalem a praise in the earth.

Thou didst trust.

Hebrew is, 〈 in non-Latin alphabet 〉 fidisti thou hast trusted, Septu: is, 〈 in non-Latin alphabet 〉 thou hast confided in thy beauty, so Oecol. confisa es. Vulg. habens fiduciam in pulchritudine tua. Castal. freta tua puchritudine, having received many mercies from God both temporal and spiritual, she grew proud, confident, and trusted in what the Lord had given her to make her beautiful, she grew secure, presumptuous and loose, leaving God who gave her all, and resting in his gifts.

And playedst the Harlot.

Hebrew is, 〈 in non-Latin alphabet 〉 fornicata es, the word 〈 in non-Latin alphabet 〉 signifies lascivire corpore aut animo, when one leaves her Husband, and wantonizeth with others in mind or body, when its spoken of the state of the Jews (as here, and frequently in other places of Scripture) it notes leaving of God, cleaving to Idols, worshipping of them, which is called fornication, whoredom, Hos. 1.2. The Land hath committed great whoredom, departing from the Lord, Judge. 2.17. They went a whoring after other God's, and bowed themselves unto them, Chap. 8.27. When Gideon set up his Ephod, all Israel went thither a whoring after it. There is spiritual whoredom as well as corporal whoredom, the setting up idols or images, using any reverential gestures in honor of them, the worshipping of them, or God by them is spiritual whoredom.

I shall show you wherefore idolatry is called fornication, and whoredom, and that is, from the resemblances which are between them.

1. A whorish woman leaves, and goes out from her Husband to another, Prov. 2.17. She forsakes the guide of her youth, that is, her Husband, she pleads, she had not that content, delight, satisfacton in him as she looked for: so here, this Israelitish woman forsook her Husband, and went out to other God's, Jer. 2.11.13. Hath a Nation changed their God, which yet are no gods? but my people have changed their glory, they have forsaken me the fountain of living waters. Hos. 9.1. Thou hast gone a whoring from thy God, and what was that whoring? Jer. 3.9. Committing adultery with stocks and stones, that was idolatrous worshipping of them.

2. Whoredom is a breach of that Covenant, which was made between Husband and Wife at marriage, and is solutio vinculi, Prov. 2.17 She forgetteth the Covenant of her God, that is, the Covenant made with her Husband, in the presence of God: so a people in Covenant with God, going out to Idolatrous practices, they break Covenant with him, verse 8. I entered into Covenant with thee, and thou becamest mine, but this woman, falling into Idolatry brake Covenant, therefore Jer. 3.20. As a wife treacherously departeth from her Husband, so have you dealt treacherously with me O House of Israel saith the Lord, this God foresaw, and foretold long before, Deut. 31.16. They will go a whoring after other God's, they will forsake me, and break my Covenant which I have made with them.

3. Whoredom is pleasing and delightful to men and women, but its abhominable and loathsome in the account of God, Prov. 7.18. saith the Harlot there, Come let us take our fill of love until morning, Let us solace ourselves with loves, they had pleasure and delight in their sin, but it was abhominable in the sight of God, and therefore its called uncleanness in a special manner, Rom. 1.24. Eph. 4.19. so in idolatrizing, and superstitionizing, there is that pleaseth man, but provokes God greatly: they went a whoring after Idols, they saw beauty in them, found pleasure in letting out their hearts unto them, Ezek. 18.6. They lifted up their eyes to their Idols, they took as much pleasure in beholding them, as a man in beholding the beauty of a woman, their Idolatry was delightful to them, Isa. 44.9. Images are called their delectable things, or desirable as the Hebrew is, but however, they were de-lightful to them, they were not so to God, I • a. 65.12. They did choose that wherein I delighted not, God was so far from delighting in them that he abhorred them, and there • ore calls them defiling abominations, Jer. 32.34. Devils, Deut. 32.17. Confusion, Isai. 41.29. Detestable things, Ezek. 5.11.

4. Whoredom darkens men's understandings, infatuates the Spirits of men, and steals away their hearts, Hos. 4.11. whoredom, wine, and new wine, take away the heart, Solomon that was exceeding wise, had his Spirit so besotted with women, that he was not able to see the sinfulness of idolatry, but had his heart turned after other gods, 1 Kings 11. such is Idolatry, it blinds men's understanding, and clouds their judgments, Rom. 1.21. They became vain in their imaginations, and their foolish heart was darkened, and they professing themselves wise, became fools, in making images of God, verse 22.23. see their folly, They worshipped the works of their own hands, Jer. 1.16. They trusted in that could neither hear, see, speak, smell, nor go, Psal. 115.5, 6, 7, 8. They asked counsel of stocks; Hos. 4.12. They said to a stock, thou art my Father, and to a stone, thou hast brought me forth, Jer. 2.27.

5. Whoredom is a reproaching sin, Prov. 6.33. speaking of a man committing adultery, he tells you, A wound and dishonor shall he get, and his reproach shall not be wiped away: so Idolatry brings reproach upon men, 2 Pet. 4.3. they are called Abhominable Idolatries, they make the names of men abhominable, as well as their persons and actions: they are termed Haters of God, Exod. 20.5. Blasphemers, Isa. 65.7. Adulterers, Jer. 3.9. Worshippers of Devils, Rev. 9.20.

6. Its an inflaming sin, Job 31.12. its called, A fire, and kindles such a flame in the House, as oft times consumes it, Idolatry is of the same nature, Isai. 57.5. Inflaming themselves with Idols, there was a Spirit of whoredoms in them, which kindled strong burning, inflaming lusts after their Idols, Jer. 50.38. They are mad upon their Idols. Where there is madness, there is a great inflammation of the blood and spirits.

7. Uuncleanesse is a sin destructive to body and soul, Prov. 5.11. it Consumes the body, it Destroyes the soul, Chap. 6.32. and The Harlots house is the way to Hell, going down to the Chambers of death, Chap. 7.27. So idolatry is a dangerous sin, it threatens destruction of body and soul, Baals Prophets lost their lives for their idolatry, 1 Kings 18. Gideon's Ephod was a ruin to him and to his household, Judge. 8. and in 1 Cor. 6.9, 10. there is a dreadful place against Fornicators and Idolaters. Kow ye not that the unrighteous shall not inherit the Kingdom of God, be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, &c. shall inherit the Kingdom of God.

8. Whoredom is a costly sin, much is wasted in vestments, much in ornaments, much in meats, drinks, junkettings and perfumes, Pov. 7.16, 17. I have decked my bed with coverings of Tapestrie, with carved works, with fine linen of Egypt, I have perfumed my bed with myrrh, aloes and cynamon. The dressings, deckings, banquettings, perfumings which attend that vice are very costly, idolatry likewise is a chargeable thing, Isa. 46.6. They lavish gold out of the bag. When nothing else could fetch the gold out of it, Idolatry could, and that in abundance, They lavish it out, to maintain and adorn an Idol-god: see Isa. 40.19. Jer. 10.4.9. so here they decked their high places with broidered garments, with jewels of gold and silver, they bestowed upon them oil and incense, fine flour and honey.

9. It is an impudent sin, it makes bold and brazen faced, Pov. 7.13. The Harlot had an impudent face, and spake impudent things. Idolatry begets impudency also, Ezek. 3.7. All the House of Israel are impudent, and how impudently did they speak when they offered incense in the Chambers of their imagery, to creeping things, and abhominable beasts, portrayed upon the walls? They said, the Lord seeth us not, the Lord hath forsaken the earth, Chap. 8.10, 11, 12.

Because of thy renown.

Hebrew is 〈 in non-Latin alphabet 〉 propter nomen tuum, Thou hadst a great name, wast become famous abroad, and this invited the Nations to come and visit thee, and brought in the gods of their Countries which thou receivedst, & playedst the Harlot with, or thus you may read the words, contra nomen tuum, Thou hast played the Harlot against thy name, whereas before thou hadst an honorable and precious name, now by thy sinful and base practices, thou hast polluted it, and made thy name to stink.

The Vulgar reads it, in nomine tuo, in thy name, and I find Interpreters carry the sense to be this, That this woman having left her Husband, under whose authority and power she formerly was, did all now in her own name, she pretended now she was, sui juris, and would live as she lift, and converse with whom she pleased, Hos. 4.12. They have gone a whoring from under their God, they would not be under the authority and command of God as a chaste Spouse should be, but left him as a whore doth her Husband, and so did all in their own name, Jer. 2.31. We are Lord's, we will come no more unto thee; we are at liberty, are Lord's over ourselves, and our own actions, we will have what God's we please.

And powredst out thy fornications.

Hebrew is, 〈 in non-Latin alphabet 〉 effudisti, Septu. 〈 in non-Latin alphabet 〉 Vulg. is, exposuisti, like a whore that prostitutes herself to all comers, so did this Jewish state, prostitute itself to the idolatrous practices of all Nations that came to her: its sinful for a woman to be taken with the desire of another man, worse to commit folly with him, though one of the same house, but its far worse to be taken with strangers, and to prostitute her self to all comers, and to be a common strumpet, this Israelitish woman was so: if any had any new gods, or new devises in worship, she entertained them, the word pouring out sets forth, The vehement and insatiable desire she had to sin, or thus, powredst out thy fornication, Thou didst communicate and impart thy Idolatrous and false ways of worship to all that passed by, thou infectedst them therewith, thou wast not content alone to be naught thyself, but drewest in many others to partake of thy sins; she was full of spiritual whoredoms, and taught all Nations to be more idolatrous.

His it was

Hebrew is, 〈 in non-Latin alphabet 〉 to him it was; in the 8 verse, saith God, Thou becamest mine, and in the 14. Thy beauty was perfect through my comeliness which I put upon thee, but here it was another's, her comeliness, her beauty, her desire, her body, her estate, were all another's. Vulg. is, ut ejus fieres, that thou shouldest become his, thou wast weary of my love, and hast sought out other lovers, that thou mightest mingle with them, and satisfy thy lust, and not only hast thou left, cast off me, but thou hast embraced others Uxorio affectu, whoever passed by thee, had thy heart and affection as much as ever I had, for him thou wast, and his was all thou hadst.

Obser. 1.

Where God bestows choice mercies upon a people, he looks for answerable returns from them, he gave life to the Israelitish estate, verse 6. he Multiplyed it as the bud of the Feild, verse 7. he loved this people, entered into Covenant with them, married them unto himself, verse 8. He Wash'd away their blood, and anointed them with Oil, Verse 9. He gave them Costly apparel, precious ointments, fine flower, honey and Oil, royal dignity, special beauty and comeliness, great fame and glory, verse 10, 11, 12, 13, 14. and now expected that they should'd have lived to him, loved, feared, obeyed, served him, and improved all for the honor of his name but thou didst trust in thine own beauty, and playedst the Harlot, &c. I looked not for this at thy hands, of all the people in the world, I looked that thou shouldest have been faithful and fruitful in all good works, and been as exemplary for holiness and justice to other Nations, as I was exemplary in my mercies towards thee above other Nations, Isa. 5.2. there God fenced his Vine-yard, gathered out the stones thereof, planted it with the choicest Vine, built a Tower in the midst of it, made a wine Press in it, dig'd it, caused the clouds to rain upon it, and did all that was doeable for the good of it, and what then? I looked that it should bring forth grapes, verse 4. I looked for judgment and righteousness, verse. 7. where God multiplies mercies, he expects suitable returns. See one place more, Deut. 32. from the 6. verse to the 16. he shows there, that God was their Father, had bought them, made them a great people from low beginnings, set them their bounds, chosen them to be his portion and inheritance, how he had led, instructed and kept them as the Apple of his eye, and what variety of other mercies he had bestowed upon them, But Jesurum waxed fat and kicked, this people that should have been righteous and upright, obeying the Laws of their God and Father, rebeld and kicked like a fatted Ox, which made Moses say, verse. 6. Do you thus requite the Lord? do you corrupt and spot yourselves with the courses of the world? the Lord looked for other things at their hands.

Obser. 2.

Ingratitude in God's people, is a provoking sin, and causes God to upbraid them for it: I gave thee life, increase, took thee to be mine, cleansed thee from thy filth and blood, anointed thee with oil, I clothed, decked, covered thee, fed thee, I made thee exceeding beautiful, and comlie, gave thee great renown, set a Crown upon thy head, prospered thee into a Kingdom, But thou didst trust in thy beauty, and play the Harlot, from the beginning of the 6. verse. to the end of the 14. which are but 9. verses, there is, I, 17. times, and every mention of it is matter of upbraiding unto them, there is hardly the like in all the book of God, when men will not mind God's mercies to be thankful, he will remember them to upbraid their unthankfulness for them.

When God had made Adam after his image, planted him in Paradise, given him dominion over all the creatures, for him not to obey one little command, this was great ingratitude provoked the Lord to come down from Heaven, to upbraid him, and punish him for it, Gen. 3. Adam where art thou? what hast thou forgotten me, and all the mercies so lately heaped upon thee? and eaten the forbidden fruit, Cursed is the ground for thy sake, and in sorrow shalt thou eat of it all the days of thy life, Verse 17. In the 37. of Isaiah, you read of Sennacherib's great Army, before Jerusalem, which filled them with fears, and caused sadnesses in many Families, God destroyed this Army by an Angel in a night. In the next Chapter, you find Hezekiah was sick unto death, Jerome delivers it to be the judgment of the learned Jews, that therefore he was stricken with sickness, because he was not thankful to God for this great deliverance, and this was a real upbraiding of him for his ingratitude, Isai. 1.2, 3. God was so troubled at the ingratitude of this people, that he could hold no longer, but must call forth a Prophet, and cause him to begin his Prophesy in this manner, Hear O Heaven, and give ear O earth, for the Lord hath spoken, I have nourished, and brought up Children, and they have rebelled against me, the Ox knows his owner, and the Ass his Masters crib, they give them a little hay, straw, grass, water, and the brute creatures are thankful for them: But Israel doth not know, my people do not consider. I give them their Oxes, and Asses, all belongs to them, and greater thing then so, yet they know not me.

Matth. 11. Christ upbraids Chorazin, Bethsaida, and Capernaum, where his mighty works were done, because they brought not forth fruits answerable, but were impenitent & ungrateful, he tells Capernaum, It shall be more easy for Sodom, then for her in the day of judgment.

Judge. 8.34.35. The Children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side, neither shown they kindness to the House of Gideon, according to the goodness he had showed unto Israel. Socrat. saith the Athenians, ingratum nullum admittebant ad Rempublicam

What ingratitude was it in the men of Keilah? when the Philistines fought against them, robbed them, endangered their liberties and lives, and David with his men smote the Phililstins with a great slaughter, and saved the Inhabitants of Keilah, 1 Sam. 23.15. and quickly afterwards they would have delivered David who had saved them into the hands of Saul his enemy, verse 12.

Obser. 3.

We are very apt to trust in, and be proud of the mercies God bestows upon us, Thou didst trust in thine own beauty, those things I gave to make thee beautiful, those thou hast abused been proud of, put too much confidence in: such is the heart of man, that it is ready to Idolize every mercy God gives.

There be several mercies we are apt to trust in.

1. In Riches, Prov. 10.15. The rich man's wealth is his strong City, he confides as much in it as Citizens do in a walled, well fortified, & well built City, Psal. 52.7. This is the man that made not God his strength, but trusted in the abundance of his riches, 1 Tim. 6.17. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, he that doth it shall fall, Prov. 11.28.

2. In Princes and great ones, Psal. 146.3. Put not your trust in Princes, nor in the son of man, in whom there is no help, no salvation, Isa. 2.22. Cease from man whose breath is in his nostrils, for wherein is he to be accounted of, Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, The Jews put confidence in Egypt, and the King of it, Isa. 30.2. Therefore shall the strength of Pharaoh be your shame, and your trust in the shadow of Egypt your confusion.

3. In your own natural excellencies, Jer. 9.23. Let not the wise man glory in his wisdom, nor the mighty man in his might: it shows there is a great propensitie in the hearts of men to do it, Prov. 28.26. He that trusteth in his own heart is a fool: the heart is the excellentest part of man, Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thy own understanding.

4. In the Ordinances and means of grace, Jer. 9.4. Trust ye not in lying words, saying the Temple of Lord, &c. 14. Therefore I will do unto this house, which is called by my name, wherein ye trust, as I have done to Shiloh, and I will cast out of my sight, as I have cast out all your Brethren, even the whole seed of Ephraim

Obser. 4.

Great renown through man's corruption oft proves a snare, occasions great sins, Thou playedst the Harlot because of thy renown, thou wast grown great, famous abroad, exceededst other Nations, who coming to see thy beauty, and behold thy glory, which they heard of, thou dotedst upon them, and drewest them to fornication; her renown was the bait to allure them, and to induce them being allured to spiritual whoredoms; renown is a great mercy of the Lord, and should be a special motive to make us honor God, and to improve it for his glory, and others good, but usually estates and persons abuse that renown and esteem they have in the world, making advantage thereof, only to serve their own turns and lust. God made this people above all Nations, in praise, in name, in honor, that they might be, An holy people unto him, Deut. 26 19. their renown should have incourag'd them to holiness, and it was an incentive unto looseness. Solomon had Great renown abroad in the Nations, 1 Kings 4.31. that drew the Princes to bestow their Daughters upon him, Chap. 11 3. he had 700. wives Princesses, his name made way for unlawful marriages, and they made way for unlawful gods, you read of rooting up Israel, 1 Kings 14.15. of blotting out their name, from under heaven, Deu • . 9.14, of cutting it off, Isa. 48. • 9. the reason was they abused that name God had given them to Idolatry and other sinful practices. Many of great credit take up money and break.

Obser. 5.

Going out from God to false gods, and ways of worship, is a grievous sin, Thou playedst the Harlot, that is, thou lefts me thy God, and Husband, and wentest after others, thy body, thy beauty, thy heart and affections were theirs, and with them thou didst commit whoredoms, Psal. 106.28. They joined themselves to Baal-Peor. This was Apostasy in this people, to forsake God, break covenant, all engagements, to go out to others, as if there were more good, content, sweetness to be had in them, then in the Lord, Mich. 6.3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. They made their Nations think their gods better then the God of Israel, and their way of worship better then his, which was a great reproach to the Lord, and made him to complain. The Hebrew call the winter 〈 in non-Latin alphabet 〉 because it is a reproach to the earth, and such is an Apostate people, they are 〈 in non-Latin alphabet 〉 a reproach to God and his Ordinances, they bring up an ill report upon Canaan, the grapes and God thereof. When the Samaritans worshipped strange gods, the Jews counted and called them bastards for it, but when they practiced it themselves, they were blind, and discerned not the evil of it, Josh. 8.41. We be not borne of fornication, they meant they were not the Children of Idolaters, and such as had Apostatised from God, whereas their Predecessors had been the greatest Apostates and Idolaters of the world. This sin kindles the jealousy of God, Exod. 20.5. Prov. 6.34. and made the Lord say, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him, no, his soul should be exceedingly against them, hence saith God of the Levites that fell to Idolatry, that they should Bear their iniqutie, and they shall not come near unto me, to do the office of a Priest unto me, Ezek. 44.10.13.

Some of the Ancients have thought that a man falling away from the truth once or twice especially, there is no mercy for him.

Obser. 6.

6. The most beautiful and renowned Church may degenerate, Apostatize and become so corrupt, that it may be questionable, whither there be the face of a true visible Church in all the world, this Israelitish woman was the only spouse of God, he entered into a Covenant with her, she became his, verse 8. he did great things for her, he put more spiritual beauty and comeliness upon her, then upon all the Nations, and made her renowned throughout the world, yet she forsook God, played the Harlot, multiplied fornications, prostituted herself to every Idol and Idolater, and now where was the Church of God? she played the Harlot with many lovers, Jer. 3.1. Here was visible Apostasy, visible idolatry, but no true visible Church, in joining communion with God in his own way, neither was God without a true Church at this time. There were some godly ones in secret, which kept themselves from those idolatrous pollutions, who mourned in secret for the abominations done in the Temple, City, and everywhere Ezek. 9.4. but these lay hid and durst not appear in the ways of worship then amongst them: So in Elijah's days Ahab, Jezebel, the false Prophets, and Priests of Baal, had so corrupted the worship of God, and the people so Apostatized, that there was no visible face of a Church left in the view of Elijah himself, for he saith, The Children of Israel have forsaken thy Covenant, thrown down thine Altars, slain thy Prophets, and I even I only am left, and they seek my life to take it away, 1 Kings 19.10. but God had then seven thousand in secret, verse 18.

The true Church may be brought to such a paucity, such a lownes, as that there may be no public meetings, or view thereof, whilst this Church hearkened to her Husband, obeyed his voice, followed the rules of the word, she was chaste, and free from errors, but when she grew proud of her fame, and trusted in her beauty, then she fell into errors, defiled herself with Idols and sinned shamefully.

The Papists say, their Church cannot err, especially in things necessary to salvation, and why? because it is sponsa Christi: was not this Israelitish Church sponsa Dei? and did it not err in the great and weighty things of salvation? did it not leave God, and fall to Idolatry? such practices as exclude the Kingdom of Heaven? what privilege hath the Roman Church more then this had? whatever Papists say or write; There Church hath trusted in her beauty, been proud of her renown, and plaid the Harlot, as notoriously as ever Jerusalem did.

Verse 16. And deckedst thy high places with diverse colors.

The Hebrew is, And hast made to thyself spotted high places, Bamoth telvoth excelsa maculosa, Sept: is, 〈 in non-Latin alphabet 〉 Idols sown and made up of clothes of diverse colors, Symmach: Excelsa multicoloria. Jun. Excelsa latis maculis interstincta, Oecol. Diversicoloria. Castal. Fecisti tibi varia sacella diverse Chapels, Cal. maculis conspersa. Telvoth saith Pradus signifies, Hangings or Curtaines of diverse colors. In their High places were Altars made, for the honor of their Idols, those they decked with Tapestrie, and clothes bespotted with diverse colors, that so they might affect and allure more st • ongly the worshippers, and those that came to see them worshipping.

Verse 17. Thou hast also taken the fair jewels.

Hebrew is, 〈 in non-Latin alphabet 〉 vasa gloriae tuae, The vessels or instruments of thy glory. Septu: 〈 in non-Latin alphabet 〉 The Vessel of thy rejoicing or glorying. Vulg. Vasa decoris tui. Cast. Decoris instrumentum. Pisc. Vasa ornatus tui. Others, Instrumenta ornatus tui. Some refer these instrum • nts of glory, to the golden or silver Vessels of the Temple, which were glorious Vessels, and Vessels of their glory, Its said that Ahaz, 2 Chron. 28.24. Gathered together the Vessels of the House of God, Cut them in pieces, and made him Altars in every corner in Jerusalem, its like he might convert the gold and silver of the Temple to Idolatrous uses, or you may interpret it of their plate, those Vessels of glory they had for their domestic use, not excluding the golden and silver ornament • they had for their own adorning.

And madest to thyself images of men.

Hebrew is, 〈 in non-Latin alphabet 〉 Images of man. Septu: 〈 in non-Latin alphabet 〉 Masculine images: so the Vulgar, Others, Imagines masculi. French Des images d' hommes not images of God, who was her Husband and beloved, but images of man. The Nations had their gods and goddesses, he gods and she gods, Baal, Milchom, Chamos, Molech, were masculine gods, Ashtoreth, Isis, Derceto, were feminine God's. The Jewish estate being here compared unto a woman, a whorish woman, who loves and affects the presence, beauty and embracings of men, that is, fitly said to make unto herself images of men, with which she might adulterize and idolize, and satiate her lusts both fleshly and spiritual: the Hebrew word for masculine or of a man is from 〈 in non-Latin alphabet 〉 to remember these images, were memorials and remembrancers of their Idol gods, or pleasures they had in accompanying with, or worshipping of them.

Vers. 19. My meat also which I gave thee.

Hebrew is, 〈 in non-Latin alphabet 〉 my bread, though 〈 in non-Latin alphabet 〉 ordinarily signify Bread, yet here it must be taken comprehensively for anything edible, the enumeration following shows it, as Fine flower, oil and honey, & the word is so to be understood in Luke 14.1. Christ went into one of the Pharisees houses to eat bread, by bread is meant what ever should be set before him: so Gen. 39.6. Potiphar left all in Josephs hand, he knew not ought he had, save the bread which he did eat, Bread, that is, all things he did eat: so Matthew 6.11. Daily bread comprehends all edible things, and more too.

Thou hast set it before them for sweet a savor

Hebrew is, 〈 in non-Latin alphabet 〉 in odrem quietis. Septu: 〈 in non-Latin alphabet 〉 in odorem suavitatis: so the Vulg. Pol. Pisc. Jun. in odorem gratum. Cast. Ad suavem odorem. Cal. Lavat. In odorem quietis. French, En odeur soeuf flairant. That is sweet and pleasing to the smell, we rest in as delightful to us, she set these things before the Images of men, and the false gods, to practice them if they were offended, and to endear them more unto herself hereby, as if she had merited their favors and embraces; the offering of incense and sweet odors was a part of divine worship, and when sacrifice was made to him by Noah, he smelled a sweet savor, the Hebrew is the same with what was here, 〈 in non-Latin alphabet 〉 odorem quietis, he was well pleased therewith, its taken from the practice of men, who used sweet smeels, Isa. 3.24.

Obser. 1.

The making of high places, Altars, Images for religious uses, the adorning of them, and offering unto them is idolatrous, and provoking; here God upbraids and condemns this woman in the 16. verse in the 17. for making of Images, in the 18. for covering of them with broidered garments, and in this verse and the 19. for offering oil, incense, flower, honey unto them, God calls these things playing the Harlot, committing whoredom.

This practice of theirs hath many aggravations in it,

1. That they made high places, the places of their idolatry which were open to view, they would worship false gods in the sight of Heaven and earth.

That they made masculine images, which showed their filthy lust, and filthy idolatry, and set them up in the stead of God.

3. That they covered them with diverse colors, and broidered garments; those of one color, of worser materials might have suffic'd them, but these pleased their eyes, and inveigled others.

4. That they offered the Lord's oil, incense, and meat unto them.

6. That they thougt these made them acceptable to the Idols, and the Idols propitious unto them, and put some divinenes in them.

Obser. 2.

Idolaters, and false worshippers, think no expenses, no charges too much, to accomplish their devices, and maintain their way, if they want a God or an image, to mind them of the true God, they will take their vessels of glory, the gold and silver of the Temple, their Plate, their fair jewels and ornaments of their body, and have gods and images made with them; if these God's and images seem naked, they will bestow their own clothes, their broidered and best garments, their coloured hangings, yea they will spare their meat out of their own bellies, and set it before them. When Moses was in the Mount, the people were set upon it to have a new visible God to go before them, and they call upon Aaron to make them such a God; he thought they would not have been at any great cost for an Idol-god, and therefore saith, if you will have a God, you must break the golden earings out of the ears of your wives, sons, and daughters, if you will part with them which are your glory and ornament, which will put you to much pain before you get them out, for you must break them; if you will do so, you shall have a golden god, Exod. 32.1.2. did they stick at this? no, no, verse 3. All the people break off the golden earings which were in their ears, and brought them unto Aaron: here was no compulsion, no delay, they break, and brought, Hos. 2.8. God multiplied her silver and gold, and they prepared it for Baal, or therewith made Baal, they freely bestowed it upon Idols, and idolatrous worship. Should we come to people now and say, you would gladly have the true God to be your God, his ways and Ordinances to walk in, and serve him by, but it must cost you your Vessels of glory, your plate, jewels, ornaments, imbroiderie. What could they think of it?

Obser. 3.

Its a detestable sin to abuse the mercies God gives us, for our necessities, ornaments or delights, to the dishonor of his name, I gave thee gold and silver, and thou madest Images of them, I clothed thee with broidered work, and thou coveredst thine Images with them, I gave thee Oil, incense, honey, and fine flour, and thou hast set them before thine Images: here was abhominable ingratitude, as if God should say here, consider and commiserate my case, all ye my friends and faithful Servants, Men and Angels, I have showed great kindness, and dealt bountifully with this people, honored them above others, given them the choicest blessings the world hath, and they turn all against me, and bestow my blessings upon false gods, they take their vestments and ornaments, clothe, adorn, and beautify their abhominable Idols with them. Suppose a Prince most amiable and virtuous, should take a poor beggarly Maid, having nothing, sick unto death, be at great cost to cure her, clothe, adorn her, and make her his wife, and she should bestow her imbroideries and jewels upon whore-masters and prostitute her body unto common rogues, leaving the Prince who had done so much for her, were it not horrible ingatitude? would not everyone heard of it commiserate the Prince and condemn her. Absalom turned all against his Father, and it was intolerable ingratitude

If a man should set up his Child with a great stock, give him House and Land, and he should spend it in sueing and vexing of his Father, who would not cry out of such a Child? many men take the blessings God bestows upon them, and spend them wholly in the service of their lusts: their bellies are their gods, their honors, their pleasures are so, and all is wasted about them, to the grief and dishonor of that God who gave them all.

It was never the intent or end of God, that we should pervert his blessings, and bestow them upon Idols, or any of our base lusts; he aimd at our good, and his own glory and we cross both, when we abuse his mercies, we wound his honor, darken his glory, and destroy ourselves.

Whom thou hast borne unto me.

Not brought forth, that they should be the Lord's, but they were his, for in the 21 verse he calls them his Children: though this Israelitish woman had forsaken God, and was become a notorious Idolatresse, yet the Children she brought forth were the Lord's.

1. Jure Domini, he is the God of nature, having sovereign authority over all creatures, and so both the Parents and Children were the Lord's, as well as other creatures, he calls it his gold, his silver, his Oil, his incense, &c.

2. Jure faederis, God had made a Covenant with them, and promised to be their God, and the God of their seed, Gen. 17.7. he speaks of his being in covenant with his people, verse 8. of this Chapter, he took this Israelitish woman to be his, and though she played'd the whore, yet the Children she bare were the Lord's, because God had not given her a Bill of Divorce, but her Children had circumcision, which was a token of the Covenant between God and them, Gen. 17.11. and it is called the Covenant of circumcision, Acts 7.8. in themselves considered, they were worthy rather the name of Bastards, then to be honored with the title of sons.

These hast thou sacrificed.

The Hebrew word 〈 in non-Latin alphabet 〉 is to kill, slay, as you do Beasts, either for eating or sacrificing. Septu: is, 〈 in non-Latin alphabet 〉 . Vulg. Immolasti. Pisc. Pol. &c. mactasti, thou hast slain, so you have it in the next verse, Thou hast slain my Children 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to kill or extend, because when the beast was killed, they extended the parts of it: here they killed their Children, either before they put them into the fire and sacrificed them to Idols, or by casting them alive into the fire, Jer. 7.31. there is motion made of Topheth in the Valley of the Son of Hinnom, and it was to burn their Sons and Daughters in the fire: Expositors say, this Tophet was a Chapel or Altar where Molech was, and here they offered their Chidren to that Idol. This Idol Molech, the Hebrews tell us, was made of brass, hollow and capacious in the concave of it, they put their Children either in it, or under it, there being a great fire, they burnt them in honor to the Idol. Others think they were put in the arms of the Idol, being red hot and so roasted to death, and because the lamentable shriekes and cries of the Children in the fire should not be heard, they played upon Tabrets, beat on drumms or pans, whence it was called Tophet for 〈 in non-Latin alphabet 〉 is Tympanum, A Tabret, Drum, or Pann.

This inhumane practice was frequent among the Jews, as you may observe from 2 Kings 16.3: Chap. 17.17: & 21.6. Jer. 19.5: 32.35. Ahaz walked in the way of the Kings of Israel; and made his Sons to pass through the fire (that was their ordinary practice) according to the abominations of the Heathen, and Chap. 17.31. The Sepharvites burnt their Children in the fire to Adrammelech, and Ammelech the gods of Sepharvaim.

This custom of sacrificing their Children, is judged by the learned, that the Heathens took up from the example of Abraham, who would have offered his Son in sacrifice to God, they thought (though this was not done) surely such sacrifices were acceptable to God; if God took it well at Abraham's hands, who did but attempt it, he would much more take it well at their hands, who should do it, their Children were dear to them, and when they should thus part with them for the honor of their God, as they conceived, how could it be but he should take it well at their hands, they considered not that Abraham did it upon special command. Besides its probable that the Heathens had learned the meaning of their sacrifices, which typed out Christ, who should take man's nature upon them, and be a sacrifice to pacify the wrath of God: they thought hereupon, that the sacrificing of Children and men, would do the like with their gods, and make them acceptable to them, Mich. 6.7. Shall I give my first borne for my transgression, the fruit of my body, for the sin of my soul. These words import, that both the Heathens and idolatrous Jews did imagine, that the sacrificing of their Children, did make atonement for their sins, which the Prophet confutes and condemns.

To be devoured

Hebrew is, ad comedendum to eat or to be eaten, they put their Children into the fire, which did eat them up, and consume them, in Isai. 5.24. you have the same word, As the fire devoureth. Orig. is, eateth the stubble, and the word fire in the Hebrew is, 〈 in non-Latin alphabet 〉 the Tongue of the fire, the Tongue licks in the meat and eats it: so the flame catches hold of combustible matter, and consumes it.

To pass through the fire.

Hebrew is, in causing them to pass through: some Children they burnt wholly in the fire, others as its usually conceived, they caused to pass through the fire, which was a purging of them from the filth and defilements, as also a consecrating of them to the Idol, and his Service: they placed much efficacy in fire, for the hallowing of those passed through it.

The Tartars, saith Abutensiis, think all strangers, such as are not of their own race, unclean, and before they can see or speak with their King, they must pass between two fires, by which being purged, they are deemed worthy of his presence, we must pass through the fire of the Law and Gospel, before we come to the sight of the Lord.

Whither Authors have not mistaken in this, thinking that some Children only were drawn through the fire, and not burnt, I desire one thing may be taken into consideration, and that is what the Scripture calls passing through the fire, in one place it calls burning, in another 2 Kings 16.3. it is said, Ahaz made his Sons to pass through the fire. 2 Chron. 28.3. its said, He burnt his Children in the fire: so here in our Prophet that is called devouring in the 20. verse is termed Passing through the fire; in the 21. not under correction, that they passed through the fire and so lived, but passed through it to the honor of the Idol.

Obser. 1.

When men leave God and his word, they fall into wicked practices, and proceed further and further daily, this Jewish estate left God and his word, fell to Idolatry, the Idolatry of all the Nations, yea more then that, to the sacrificing of her Children, Moreover thou hast taken thy sons, &c. Jehoram slew his Brethren, divers Princes of Israel wrought evil in the eyes of the Lord 2 Chron. 21.4. Chap. 6. Verse 11. Moreover he made high places in the mountains of Judah, and caused the Inhabitants of Jerusalem, to commit fornication, and compelled Judah thereto; so Ahaz besides his walking in the ways of the Kings of Israel, and making molten Images for Baalim, it is said, Moreover he burnt incense in the valley of the Son of Hinnom, see Chap. 36.14. this 16. of Ezek. 29. sinners have their moreovers, they add sin to sin. Herod had done much evil, yet he added more to it, Luke. 3.19, 20. he shut up John in prison: As sinners have their moreovers, so God hath his moreovers, Deut. 28.4. after the Lord had threatened them with judgments and curses from 15. verse to the 45. there he saith, Moreover all these curses shall come upon thee, and shall persue thee, and over • ache thee, till thou be destroyed, so Ezek. 5.14. Moreover, I will make thee wast, and a reproach among the Nations that are round about thee.

Obser 2

Sinners may come to such a height of sinning, as to violate all bonds and bounds of restraint, Thou hast taken thy sons, and thy Daughters which thou hast born unto me, and these thou hast sacrificed unto them to be deuovred: is this of thy whoredoms a small matter?

There were many bonds and considerations to have kept them off from this bloody work.

1. It was against the light of nature, which is, quaedam impressio divini luminis in anima rationali, the light which is in the souls of men, naturally tells them they should not murder, especially innocents, such as Children, they should do as they would be done by, it was an unreasonable act.

2. It was against the Law of nature, which Ulpian thus defines. Jus natural est quod natura omnia animalia docuit, It is that which nature hath taught all creatures living; you know nature hath put a law or instinct into all creatures to preserve their young, and if they be endangered by any, they will contend and venture much for them, even timorous creatures, as birds for their young, hens for their chicken, and all creatures more or less. The law and impulse of nature is strong in them, but here the Law of nature had no force, Thou hast taken thy sons, &c. they came out of their loins, were parts and pieces of themselves, and nature should have moved, wrought strongly in • hem, for the preservation of their little ones, but they were unnatural, beneath the brute creatures in this act, they are so far from destroying their young, that they hazard themselves to preserve them.

3. Those were Children consecrated unto the Lord, yet being circumcised, and having the token of the Covenant, were the Lord's, therefore it is said, Which thou hast borne unto me, this should have restrained them from so sacrilegious an act, as to take them from God, and sacrifice them unto Devils, for Psal. 106.37. They sacrificed their sons and daughters unto Devils; to take them from an infinite, gracious, blessed, holy God, and give them unto Idols and Devils, what an accursed and horrible thing was this? As if a Mother should take the Child out of the Fathers arms, who is loving, tender over it, and throw it to Lions, Bears, or any other ravenous creatures.

4. They had a full command to the contrary, Levite. 18.21. Thou shalt not let any of thy seed pass through the fire to Molech, yea this was backed with no less penalty then death, Levite. 20.2. Whosoever he be of the Children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed to Molech, he shall surely be put to death: the people of the Land shall stone him with stones. I will set my face against that man, and against his family, and will cut him off. v. 3. and 5.

5. The manner of the death should have prevailed with them, not to have yielded to it, it was the most terrible death of all deaths, to be burnt in the fire, O the shriekes cries, and lamentations of poor innocents! but see the hand of God upon them for it, Lamen. 4.10. They sod their own Children.

Obser. 3.

A whorish idolatrous Church may bring forth Children unto God; this Jewish Church was fallen to as gross Idolatry and practices, as were to be found among heathen, and yet the Children she brought forth are termed to be the Lord's, in what sense, I showed you in opening of the words, a Church may have Ordinances which may entitle its Children to be the Lord's, and yet not prove it self to be a true Church, the Jews had circumcision, which the Chidren partaking of, were counted the Lord's, but themselves were so corrupt, whorish, idolatrous, bloody in offering their Children to Idols, that the Lord did not own them for a lawful Spouse, and true Church, as you may see, verse 38. I will judge thee as women that break wedlock, and shed blood are judged: so the Tribes brought forth Children unto God, but the Lord said of them, Loammi, Hos. 1.9. Ye are not my people. The Romish Church may bring forth some Children unto God, because she hath baptism, and other Ordinances in her, yet she is so corrupt, idolatrous, bloody in persecuting the Saints, that she is rather the whore of Anti-Christ, the Synogogue of Satan, then the true Spouse of Christ.

Obser. 4.

In matters of worship, it is not men's zeal and good intentions, will justify their actions, they sacrifice their Children with zeal as hot as fire, they thought to pacify and please their Idol-gods, that they did acceptable Service in parting with their dearest comforts, their tender babes for the honor of their God, but this was so far from acceptation, that it fearfully provoked God, Is this of thy whoredoms a small matter? the more zealous thou art in this, the worse; thy good intentions are abominations, who required this at thy hands? Gideon in making an Ephod; Jeroboam in setting up the golden Calves; the Galatians in observing of days; the Colossians in subjecting to Ordinances, had their zeal and good intentions, but not one of them were justifiable by the word of God, will-worship hath no acceptance in divine worship, men's inventions are nothing the better for their good intentions; the Papists pretend good intentions for all their additions to baptism, and other parts of the worship of God, but notwithstanding their intentions, they are no better then superstitious.

Obser. 5.

In pretended ways of worship, men grow cruel and bloody, Thou hast slain my Children, and delivered them to cause them to pass through the fire for them, they pretended this was a right and good way of worship, and in honor of their false gods and ways, they become cruel and murder their own Children: false ways of worship, have this grand evil intrinsical unto them, they have cruelty and bloodiness attending them, whereas true Religion only, and the ways of it, hath this honor to be mild and merciful, bearing and forbearing, James 3.17. The Pharisees pretended they knew the Law, were only in the right way; but they were deceived, and how bitter, bloody, and persecuting were they against Christ's Apostles, and those imbrac'd the truths they delivered, John 16.2, & 3. Christ tells them what would be the practice of men in false ways, they would kill them, and think they did God good service in it, and why? they knew not the Father nor Christ, they were strangers unto their ways, which were full of love, meekness, kindness, and had ways of their own which made them zealous, bitter, plot, and to break out into open violence, see Rev. 16.5.6. the Babylonish whore slew the Children of the Lord, and was drunk with the blood of Saints and Martyrs, in her was found the blood of all the slain upon the earth, all that suffered for the truth; she succeeded the former, justified their ways, filed up what was wanting in them.

Obser. 1.

When God's people are raised, they are apt to forget God and themselves, and to break out into sinful courses, this Israelitish woman being exalted by God, thought not upon her former low estate, nor what God had been unto her, in that estate, Psal. 106.21. They forgot God their Savior, he saved them from the plagues in Egypt, from the Aegytians, from the red Sea, the fiery Serpents, and other evils, and what, did they forget him? Yea they soon forgot him, verse 13. they Soone forgot his works, the Hebrew is, They made hast, they forgot; man at first was called Adam, earth or red earth, but after the fall Enoch, which some render obliviosus, forgetful, because through sin he was so cracked, that he could not hold or remember anything. God had done great and many wonderful things for this people, Deut. 4.32, 33, 34. and charged them they should not forget them or him, Deut. 4.9.23.12.8 Chap. 11.14. yet look into the 32. Chapter 18. Verse, where it is said, Of the rock that begat thee, thou art unmindful, and hast forgotten God that formed thee: God begat them, and formed them into a people, Kingdom, did all for them, yet they forgot him; and is it not so among us, whom he hath begotten into families, and formed into Cities, Counties, and a Kingdom? May not we say with David, Psal. 8. Lord what is man that thou art mindful of him? What is Enoch? he is a sorry, miserable, wretched, forgetful creature, do what thou wilt for him, be what thou wilt to him, he will soon forget thee, and all thou hast done.

Obser. 2.

Consideration of men's misery, and God's mercy to them in that misery, it is a special help to prevent sin, In all thy whoredoms, thou hast not remembered the days of thy youth, when thou wast naked and polluted in thy blood, their forgetfulness of them opened the door unto sin, the remembance of them, would have shut it against, and kept them from sin. When the heart is seriously excercis'd about a low, miserable, lost, perishing condition, and what undeserved kindness God showed in it, ingatitude, pride, carnal confidence, bud not out, grow not up, bring not forth: and as it is a curb to keep us from sin, so it is a strong trace to draw us out of sin, In all thine abominations and whoredoms thou hast not remembered, &c. intimating that if this woman had laid to heart her former condition, and the great kindnesses of God to her, she would have repented her of her ways, and turned to the Lord, thoughts thereof would have begot such thoughts, workings of Spirit as these, What did God pity me, when none would pity? Did he take me in when I was cast out? Did he bestow life upon me, make me grow and increase? hath he washed, anointed me, covered, adorned, beautified me? and have I gone out from him, left him, sinned against him, requited him ill for all his kindness, I am ashamed of it, I will turn to him and ask him forgiveness. When David had sinned, and lay in it, the Prophet minds him of his former condition, and what God had done for him, 2 Sam. 12.7. I anointed thee King over Israel, thee who wast at the Sheepefold, low, mean, despised, I delivered thee out of the hand of Saul, he sought thy life, I gave thee thy Masters house, wives, the houses of Judah and Israel: these he sets before him, that upon the due minding of them he might be affected, and led to repentance for his sinful practices. If you would think what low estates you were lately in, what God did for you then, it would be a special means to keep you from sin.

Verse 25. Thou hast made thy beauty to be abhorred.

This woman was very lovelie, through her state and Church beauty, she was renowned among the Nations for it, but when she became Idolatrous, she spotted her beauty, so as it became abhominable. Take the fairest woman that is most desirable, and prized, if once she come to be common, and open her feet to all comers, as the phrase here is, she grows loathsome, abhominable, such was the jewish state of our Prophets metaphorical woman, who multiplied Altars, Idolatries, and committed fornication with the Nations far and near, the Lord had said long before, when they fell to Idolatry, that their spot was not the spot of his children, Deut. 32.5. when they were free from this sin they were beautiful and glorious, Numb. 24.5. How goodly are thy Tents O Jacob, and thy Tabernacles O Israel, Chap. 23.21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. The Vulg. reads it thus, Non est idolum in Jacob, ne{que} videtur simulachrum in Israele, idolatry makes the most glorious Nation abhominable, Prov. 14.34. sin is a reproach to any people, and especially this sin, 1. Pet. 4.3. they are called, Abominable Idolatries; they are so in themselves, and they make so. What ever a woman's beauty is, if she be mad and phrantick, you despise her and her beauty, you will not have to do with her. Idolatry is a madness; Jere. 50.38. They are mad upon their idols; and such madness makes the beauty of a State or Church loathsome.

Verse 27. And have diminished thine ordinary food.

The Hebr. for ordinary food is 〈 in non-Latin alphabet 〉 statutum tuum: Septu: is, 〈 in non-Latin alphabet 〉 legitima tua, I will take away thy lawful things. Vulg. is, justificationem tuam; Which Mariana saith, was God's Covenant whereby she was justified: Sanct: Some outward sign of inward holiness: Oecol: Succidi constitutum tuum, I have cut down thy constitution: Calv: demensum tuum: so Pisc: and Jun: Cast: institutum tuum: Lav: statutum cibum tibi: Fr: ton estate; 〈 in non-Latin alphabet 〉 saith Prad: is a Statute, Constitution, an Ordinance, a Law, form of living, Worship, Caeremonie, at{que} id omne quod manat a legislatore. Jerome interprets it of their Ceremonies, Sabbaths, and Solemnities: Theod: of the Law it self: others of their holy things. But God dealing here with this Jewish estate as a husband with an expensive and adulterous wife, saith; I have cut thee short of thy allowance, I have diminished thy portion. Proverb. 31.15. She ariseth while it is yet night, and giveth meat to her household, and a portion to her maidens: its 〈 in non-Latin alphabet 〉 and its taken for a portion of meat and drink, and its not amiss to take it so here; thou hast abused thy fine flower, honey and oil, but I will lessen them, thou shalt have little of these hereafter, thy portion shall be smaller. The confining it to things edible I like not; let us extend it to other things also, and the sense will be more full, viz. to her garments, ornaments, silver, gold, incense, &c. Hos. 2.9. I will take away my corn, my wine, recover my wool and my flax; and so it suits with the Chaldee interpretation, auferam bonum tuum; Its our sin that causes God to diminish our comforts.

Deliver thee to the will of them that hate thee.

The Hebrew for will is 〈 in non-Latin alphabet 〉 in animam, Septu. 〈 in non-Latin alphabet 〉 in animas; so the Vulgar, in animas. Cal. desiderio ceu libidini; so others; Fr. en la volonte, its an Hebraism, the soul put for the will, lust or desire in it, and so its frequently used; Exod. 5.19. My lust shall be satisfied upon them. Psal. 78.18. They asked meat for their lust; the Heb. is, soul, Psal. 105.22. To bind his Princes at his pleasure, benaphsho, according to the lust and pleasure of his soul. Psal. 41.3. Give him not to the will of his enemies; Heb. soul of his enemies. Luk. 23.25. He delivered Jesus to their will.

The daughters of the Philistines.

In Scripture sense, Villages and Towns are counted daughters, as chief Cities were called Mothers; 2 Sam. 20.19. Thou seekest to destroy a City and a Mother in Israel, that was Abel where they asked counsel; and because Cities had Towns and Villages belonging to them, as you may read 1 Chron. 7.28. Bethel and the Towns thereof, Gezer with the Towns thereof, Shechem Gaza and the Towns thereof; so ver. 29. Bethsheon and her Towns, Taanach and her Towns, &c. These Towns were accounted the daughters of those Cities, because they were either made, governed by, or some ways belonging to those Cities, and the Citizens thereof. And so diverse Expositors do take the daughters of the Philistines here to be the Towns and Villages of Palestine. And so the daughters of Jerusalem oft mentioned in the Canticles, to be the Villages adjacent. But its better to interpret the words of the persons, then of the places; and to understand by daughters of Philistines the Philistines themselves. 2 Sam. 1.20. Tell it not in Gath, least the daughters of the Philistines rejoice; that is, not the villages but the Philistines themselves: so Psal. 48.11. Let the daughters of Judah be glad, that is, the people of Judah: in ver. 26. that which is Egyptians, in the original is sons of Egypt; and ver. 28. with the Assyrians, in the Heb. is the sons of Ashur: and here by daughters of Philistines is meant the Philistines; and daughters are mentioned rather then sons, because the Lord had spoken of the Jewish estate as a woman, and so continues the allegory in the same sex. The Philistines hated the Jews much, often war'd against them, and brought them under, as you may observe in the book of Judges, Chap. 10. & 13. they were glad when mischief befell them, therefore when Saul and Jonathan were slain, David would not have it told in Gath or Askelon, least the Philistines should triumph, 2 Sam. 1.20.

Obser.

To be delivered up to the wills of men that hate us is a sad judgment, to be given up to the wills and lusts of men is sad, but especially to the wills and lusts of those that hate us; David when God propounded the three sad things to him, 2 Sam. 24. one whereof was to flee before his enemies, he chose rather famine or plague, then to fall into the hands of man, ver. 14. He knew that the hands and hearts of men were merciless. Psal. 27.12. Deliver me not over unto the will of mine enemies; why, they bear false witness, they breath out cruelty. Levite. 26.17. They that hate you shall reign over you: the Philistines and Babylonians hated them, and they were Lord's over them, and very sad was their bondage under them, 2 Chron. 28.18. the Philistines invaded the Cities of the low Country, and of the South of Judah, and had taken Bethshemesh, Ajalon, Gederoth, Shocho, Timnah, Gimzo, with the Villages thereof; for the Lord brought Judah low, because of Ahaz King of Israel who made Judah naked, and transgressed sore against the Lord.

2. Those are counted God's people may so exceed in sin as that God's enemies may be ashamed of them; the Philistines which hated God and the Jews, were ashamed of their lewd ways, they blush'd at the sins the Jews gloried in; they gloried in their idolatry, they made high places everywhere; they committed spiritual whoredom with greediness; other Nations kept their God's, but they changed their God and glory for that did not profit, Jer. 2.11. This levity and idolatry of theirs made the heavens astonished, and the Philistines ashamed: they saw more filth and loathsomeness in this sin, then the Jews; such abominable idolatry affected their hearts. The word in Hebrew for lewd is 〈 in non-Latin alphabet 〉 scelus wickedness, yea some notable and emphatical wickedness. The abusing and forcing the Levites Concubine unto death, Judge. 19. is called Judge. 20.6. 〈 in non-Latin alphabet 〉 lewdness, wickedness, abomination; and Jerome upon the 24 of Ezek. interprets it immunditia execrabilis & scelesta, an execrable and villanous filthiness. The impudency of this Jewish woman was such in her accursed idolatry, that the daughters of the Philistines were ashamed at it, durst not do the like, and were chaste in comparison of Jerusalem and her daughters, who lusted after the God's, and worship of the Nations on every side. The Egyptians deified Onyons, Leekes, Catts, Beetles or Dors, Oxen, Sheep, Dogs, Apes, Hawkes, Crocodiles, Serpents, Bats, Moules, & quaedam pudenda dictu, and with Egyptian idolatry did the Jews entangle themselves, as also with the Assyrian and Chaldean; if they had any new gods, the Jewish hearts were on fire for them, and unquiet till they enjoy'd them, the Nations were content with their own gods, but Jerusalem must have all.

3. Wicked and wanton lusts are insatiable, this metaphorical woman had vile lusts in her, she lusted after the Egyptians, Assyrians, Chaldeans, committed fornication with them, opened her feet to all passengers, yet was she not satisfied therewith, ver. 29. And in the 28. its said, She was insatiable, and could not be satisfied. Eccles. 1.8. The eye is not satisfied with seeing, • or the ear filled with hearing, the one would see more, the other hear more; and so it is with the lusts of men and women, they would see, hear, and have more. There be four things that are never satisfied, that say not it is enough, the grave, the barren womb, the earth, the fire, Prov. 30.15, 16. And I may add there be four evils or lusts that will never be satisfied.

First is the covetous lust, it would have more when it hath most. Eccles. 4.8. The covetous man's eye is not satisfied with riches. Chap. 5.10. He that loveth silver shall not be satisfied with silver.

2. Is revenge, he is haunted with this lust, be he great or small, will not be satisfied, Prov. 6.34, 35. He will not spare in the day of vengeance, he will not regard any ransom, neither will he rest content though thou givest many gifts.

3. Frowardness of spirit: Prov. 17.20. A froward heart findeth no good; do what you will to him or for him hath it, he finds no satisfying good in it.

4. Is the lust of the flesh, which is the most insatiable, Eph. 4.19. They gave themselves over unto lasciviousness, to work all uncleanness with greediness. Rom. 1.26, 27. They burned in their lust one towards another, not in a natural way, but in that which was against nature, men with men and women with women. History tells of that notorious Strumpet Messalina, who gloried she had exceeded another Harlot, and said, Se inter diem & noctem viginti quin{que} passam concubitus, that in 24. hours she had entertaind 25. men. To this lust idolatry is compared, and called fornication, whoredom, because idolaters are as insatiable in their way, as men and women in the lusts of the flesh. Hos. 2.5. I will go after my lovers, I will have more idols and more idolatrous practices, Ephraim was not satisfied with what she had: so Jerusalem had the Egyptian, Assyrian, and Chaldean God's, and they did not quench but increase her thirst after more still. Thus it is with any lust whatsoever if you give way to it, it grows strong, insatiable, like water breaking over the banks, and will not be stopped, like fire getting strength, and cannot be quenched; its wisdom therefore to deal with our lusts betimes, to keep them in, under, yea to crucify and mortify them.

Some Interpreters understand the fornication and whoredom committed with the Egyptians, Assyrians, and Chaldeans in the 26. 28, 29. ver. to be meant of those sinful Leagues the Jews made with them, Isa. 20.5, 6. Isa. 30.1, 2, 3. 2 King. 18.21.24. Isa. 31.1. 2 King. 16.7, 8. 2 Chron. 28.16. They had little cause to confederate with any of the Nations, especially the Egyptians, who had kept them under hard bondage many years, drowned their children, were the grossest idolaters under heaven, and pursued them to the red Sea, to bring them back to their tasks of brick, clay, and straw, or to destroy them; and God had forbid them to seek help from the Nations, and therefore Jer. 2.18. What hast thou to do in the way of Egypt, to drink the water of Sihor, or what hast thou to do in the way of Assyria, to drink the waters of the river? What hast thou to do to treat and Covenant with, or to fetch help from them, to drink of Nile and Euphrates, those muddy rivers and forsake the fountain of living waters, the Lord God of Israel? Ver. 19. Thine own wickedness shall correct thee, &c. thou shalt fall by them, and suffer, it was a wicked thing and evil, and bitter thing, a forsaking of God, and casting him off, who had taken the protection of that land and people to himself in a peculiar manner.

Its questioned whether a Nation or Prince may Covenant and confederate with them that are of a false Religion; it should seem to be negative, because here the Jews confederating with the Egyptians and Assyrians is called fornication, whoredom; and God was twice wroth with Jehoshaphat for entering into League with the Kings of Israel, who had set up false worship, once for joining with Ahab, 2 Chron. 19.2. and after for joining with Ahaziah, 2 Chron. 20.36, 37. But notwithstanding these instances, its not unlawful for those of the true Religion to make Leagues and Covenants with foreigners that are of another Religion. Abraham was in confederacy with Aeshcol and Aner, who were Amorites, Gen. 14.13. with Abimelech, Chap. 21.27. Jacob with Laban, Gen. 31.44, 45. Solomon with Hiram, 1 King. 5.12. Joshua with the Gibeonites, Josh. 9.15. If they were unlawful, these men must all lie under censure. These Leagues are for defense against violence of wicked men, for preservation of peace, without prejudice to the true Religion, tending to the propagation of it, they are warrantable. But when distrust of divine assistance, covetousness, compliance with idolaters, unjust war with, and oppression of others, and hazard of corrupting the worship of God, are the grounds and ends of making Leagues with them, they are unlawful. The Jews distrusted God, and sought to Egypt and Assyria for help, complied with idolaters, corrupted the pure worship of God thereby; therefore their Leagues were unlawful. As for that of Jehoshaphat with Ahab and Ahaziah, besides his compliance and covetousness, there was a special consideration in it, viz. that they being revolters from God (for the ten Tribes fell from the true God, and set up the Calves) he should join in Covenant with them; he helped Ahab in his war against Ramoth Gilead, which the Prophet Micaiah had told them they should not prosper in. There being a law against revolters, Deut. 13.13, 14, 15.

Howbeit Leagues be lawful with others, yet they are d • ngerous, and should cautiously be made.

Weak.

Hebrew 〈 in non-Latin alphabet 〉 The word amal signifies a thing hath no virtue, power, efficacy in it. Jer. 15.9. She that hath borne seven languisheth, she hath given up the ghost; its the same word she was so without strength that her soul was ready to leave her; it notes not any weakness, but extreme weakness, and therefore sometime its put for a thing witherd or dried up, Isa. 24.7. The vine languisheth, it was witherd and dried up; so Joel 1.1 • .12. Na • . 1.4. Lam. 2.8. Pr • dus saith, the word signifieth, excisum, dissipatum, perditum, corruptum, perversum, and makes the sense thus; How perverse, depraved, and corrupt is thy heart, when thou doest such things as declare that thou hast not only banished the fear of God from thy heart, but also all modesty from thy face. Jerome, what shall I do to thy heart?

Vulg: In quo mundabo cor tuum, they derive the word from 〈 in non-Latin alphabet 〉 to circumcise, and so to cleanse, intimating her heart was so fowl, that it was uncleanseable, it was cor putridum. Calv. Quam molle & dissolutum. Castal: O te perditae mentis. French Comment. Ton caeur est' il ainsi lasche. Others render it, Languidum. Vatabl: O impotens cor tuum. She was instable, desired society with the gods of other Nations; she could not contain, but use all means to accomplish her wicked desires.

Imperious.

Hebrew 〈 in non-Latin alphabet 〉 dominatrix, a woman that hath a domineering spirit; from 〈 in non-Latin alphabet 〉 to domineer and exercise Lordlinesse over others, to usurp authority.

Septu: 〈 in non-Latin alphabet 〉 , of one that is at liberty, that hath no husband, but runs up and down according to her own lust and will; Dominium sui habentis, saith Lav: Dominantis, Cal: French, d'vne paillarde robuste. Vulg: is Procax, saucy, wanton, impudent, which in the Greek is 〈 in non-Latin alphabet 〉 , when the mask of modesty and bridle of continency are laid aside, and a bold forwardness to filthiness is manifested, when a woman doth not only expect and wait for her lovers, but desires, invites, and constrains them to satisfy her lusts, and will have no nay; such a shameless, saucy imperious whore was she in the 7. of the Prov. who ver. 21. caused the young man to yield; so here Jerusalem was like a Queen of whores, daring and doing anything.

The work.

What is that work; 1. To slight and leave her husband, or parents, friends, if she have no husband; so did this woman. Jer. 2.13. Ezek. 6.9.

2. To seek out, invite, follow, fetch in others, and to communicate her self to them; so did this woman, Ezek. 23.16, 17. she sent to the Chaldeans and Babylonians, and they came to her into the bed of love.

3. To wast her husbands estate; so here, thou hast taken my gold and silver, made images, set mine oil, &c.

4. To neglect, deal harshly with the children of her husband; so here, Thou hast taken the sons and daughters thou didst bare unto me, and hast sacrificed them unto idols.

5. To excuse, clear, and justify her self; Prov. 30.20. The adulterous woman eateth, wipeth her mouth and saith, I have done no evil; so this Jewish woman, Jer. 2.33. How canst thou say, I am not polluted, I have not gone after Baalim? Ver. 29. Wherefore will you plead with me? ye all have transgressed against me.

6. To be excessive in feasting and filthiness, Prov. 7.18. Come let us take our fill of love. 2 Pet. 2.13, 14. They feast and have eyes full of adultery; so here, ver. 15. thou powredst out thy fornications on everyone that passed by. Ver. 29. She multiplied her fornications in Canaan and Chaldea.

Obser. 1.

That sin, especially whoredom and idolatry do effeminate and enfeeble the hearts of people; Hos. 4.11. Whoredom is one of the things takes away the heart, that is, the reason, understanding, judgment, so that a man becomes instable, weak and foolish. Corporal whoredom subjects men to the wild and insatiable lusts of the flesh, spiritual to an idol, which is the work of man's hands; and what folly is this? Such sins weaken men's credit, consciences, hearts, and spirits; adultery is the destruction of the soul, it wounds, Prov. 7.26. She hath cast down many wounded; and the more wounds the more weakness. Delilah weakened Samson's hands and heart, and wounded him deeply. Gen. 49.4. Reuben unstable as water, he went up to his fathers bed. Prov. 10.29. The way of the Lord is strength.

Obser. 2.

Adulterers and idolaters are imperious; the Jewish State was guilty of those sins, and is compared here to an imperious whorish woman. All lusts are masterly and domineering, James 4.1. Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? The word for Iusts is 〈 in non-Latin alphabet 〉 pleasures, they are pleasing things, and must be pleased, they must have the heads, hearts and hands of men to do them service, else they will make war in you, if they cannot win consent, they will force it, they are imperious things; Ver. 12. There is one Law-giver, who is able to save and to destroy, who art thou that judgest another? Here he shows the imperiousnesse of men's lusts when they are rigid and censorious; they fit in judgment upon others, they thrust themselves into the throne of God, they take his prerogative upon them, and will be Judges of the Law, save and destroy at their pleasure. Psal. 12.4. With our tongue will we prevail, our lips are our own, who is Lord over us? Their lusts were so imperious, they lorded it in their hearts and tongues. Exod. 15.9. What said Pharaoh? I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them. Pharaoh was a great King, yet his lusts were above him. 2 Pet. 2.14. Having eyes full of adultery, and that cannot cease from sin; their fleshly lusts commanded their hearts and eyes, and carried them with greediness to uncleanness. So for idolaters, Jer. 44.16, 17. As for the word which thou hast spoken unto us in the Name of the Lord, we will not hearken unto thee, but we will certainly do whatsoever thing goeth out of our own mouth, to burn incense to the Queen of Heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our Kings and our Princes in the Cities of Judah, and in the streets of Jerusalem.

Obser. 3.

Imperiousnesse argues weakness; how weak is thy heart, seeing thou doest the work of an imperious whorish wom • n Th • more weak the more imperious, and the more imperious the more evidence of weakness. Pro. 29.8. Scornefull 〈◊〉 , 〈 in non-Latin alphabet 〉 men of derision and scorn, Septuag: 〈 in non-Latin alphabet 〉 , men without law, that are imperious and make their wills and lusts their laws, they bring a City into a snare, or set it on fire, which shows their weakness; but wise men turn away wrath, which shows their strength. When men are hasty, violent and imperious, they exalt folly, Prov. 14.29. and proclaim their weakness. The Apostle saith, that women are the weaker vessels, 1 Pet. 3.7. and being weak they are prone to be imperious; which Paul observing gave out that rule, 1 Tim. 2.12. I suffer not a woman to teach, nor to usurp authority over the man. Many think that greatness and strength of spirit consists in imperiousnesse and stoutness, but its otherwise, they are the weakest are most imperious.

Eminent place.

Heb. is 〈 in non-Latin alphabet 〉 which signifies whatsoever excels or appears above another; here its an eminent place (a place raised above others) its so rendered in the 24. verse. Septuag. translates it 〈 in non-Latin alphabet 〉 , there and here. 〈 in non-Latin alphabet 〉 is a stews or house of fornication. Aquil. 〈 in non-Latin alphabet 〉 foveam, a ditch or pit, whoredom and idolatry are both deep ditches and pits; these eminent places were for commission of those sins which drowned them in perdition: from this word 〈 in non-Latin alphabet 〉 its more then probable that that word Gabbatha in Joh. 19.13. doth proceed; the words are thus; Pilate sat down in the Judgment seat in the place that is called the pavement; but in the Hebrew Gabbatha, which signifies 〈 in non-Latin alphabet 〉 locum excelsum, such a place as Judges sit in to pronounce sentence against malefactors; its called the pavement or 〈 in non-Latin alphabet 〉 , because it was covered or paved with stones.

Thine high place.

Heb: 〈 in non-Latin alphabet 〉 is a place higher then others, from 〈 in non-Latin alphabet 〉 to lift up; they made Altars and places for false worship higher then all the rest. Septu: renders it by two words in the 24. by 〈 in non-Latin alphabet 〉 prostibulum, a place where they did prostitute themselves to whoredom, or to idolatry, or both; in this verse they render it 〈 in non-Latin alphabet 〉 , it being the foundation of the false worship offered up there.

In that thou scornest hire.

Heb. is 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 which hath a double, yea, contrary signification; sometimes it signifies to praise, and so the Jews used it in their prayers. Psalm 68.5. what there is 〈 in non-Latin alphabet 〉 extol. The Targum hath it, 〈 in non-Latin alphabet 〉 praise him rides upon the heavens. Hence Shindler renders the word 〈 in non-Latin alphabet 〉 ad laudandum: and so the meaning must be, that Jerusalem was not like other whores, who did praise and magnify the gifts and hire they had from their lovers, that so they might draw more, no, she did not value or praise them. Sometimes, and most frequently, the word signifies to mock, despise, dispraise and villify. In this ver. it's generally taken by Interpreters; so the meaning then is, that Jerusalem was so far from praising, that she • scorned hire; not in policy to increase the hire as common Harlots do, who make advantage of their sin; but in way of opposition, to manifest that she was not for profit, but for pleasure; not for the purses of her lovers, but for their persons. The Sept. hath it thus 〈 in non-Latin alphabet 〉 . Thou wast as an harlot gathering or seeking reward; directly opposite to the Original. Vulg. Quasi meretrix fastidio augens praetiam. Fr, Pour me spriser le salaire.

Hire.

Heb. 〈 in non-Latin alphabet 〉 Merces meretricia; hire that belongs to a whore, from 〈 in non-Latin alphabet 〉 , to hire, and properly it is to give a reward; pro opere turpi & in honesto, Deut. 23.18. Ethnan zonah, the hire of a whore: So Hos. 9.1. Mich. 1.7. Tamar, when Judah came into her, would have hire. What wilt thou give me, Gen. 38.16. and Hos. 2.12. These are my rewards that my lovers have given me. Sept. is 〈 in non-Latin alphabet 〉 which notes frequently among the Greeks, that hire, reward is given to whores. Lais the Corinthian Harlot asked great sums of Demosthenes, Decem drachmarum millia, which was 150 ^l. whence rises that adage: Non cuivis datum adire Corinthum.

Vers. 32. As a wife that commits adultery.

Heb. is 〈 in non-Latin alphabet 〉 a woman an adulteress. A single woman that plays the harlot doth very ill; but a woman that hath a Husband, to leave him, and receive others in his stead, that is exceeding grievous, especially when she wants nothing, hath abundance, and her Husband is most loving, meek, delightful, wise, and faithful; this was the case of Jerusalem, yet she plays the Adulteress, takes in strangers in the room of her Husband.

Vers. 33. They give gifts, and thou givest gifts.

The word for gift is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 which is merces meretricia, from 〈 in non-Latin alphabet 〉 which signifies to separate, and remove a thing as unclean. The hire of a Whore was not to be brought into the Temple, because gotten, ex opere immundo, and therefore was to be kept, and separated from the Temple, Deut. • 3.18.

Vers. 34. The contrary is in thee.

Heb. is 〈 in non-Latin alphabet 〉 oppositum, from 〈 in non-Latin alphabet 〉 to invert, change, alter; this Jewish woman did invert, change, and alter the way that other women went in, for satisfaction of their lusts, in the abuse of their bodies; they had gifts given them, but this woman gave gifts; they were hired, this woman did hire. Sept. is 〈 in non-Latin alphabet 〉 perversum quid. Vulg. Contra consu etudinem mulierum. Calv. Inversio a mulieribus. Lav. Contrarium mulierum. Whereas none followeth thee to commit whoredoms: the Hebr. runs thus, after thee it hath not been whored. So the Sep. 〈 in non-Latin alphabet 〉 , they have not gone a whoring after thee. The meaning is, Jerusalem sought after the Idol gods of other Nations, was at expenses, gave gifts to them to get, and fetch in their idolatry; but no Nation did so by them. Hos. 8.9. Ephraim hath hired lovers. 2 K. 16.8.10. Ahaz sent the silver & gold of the Temple to the K. of Assyria, & was at no small charges for the Altar of Damascus. Isa. 57.7. Upon a lofty and high mountain hast thou set thy bed; that is, Altars, Chapels, Temples, which he calls beds; because there they committed spiritual adultery: and they were upon the eminent and high places, because the more might see them turn in and worship their Idol gods, and so commit folly with them; for it follows, even thither wentest thou up to offer sacrifice. And in verse. 8. Thou hast discovered thyself to another then me, and art gone up; thou hast enlarged thy bed, made a Covenant with them, thou love ast their bed when thou sawest it. The sense is this, the Jewish estate was not content with God alone to be her husband, but like a whorish wife left her husband, and went up to the bed of others: and not only so, but enlarged her own bed, made more room, built more Altars, high places, and Temples for the gods of other Nations to be taken in to her, and made covenant with them to worship and honor them: and what ever bed, that is, Altar, Temple, Idol she saw among the Nations, she fell in love with it, and must have it, cost it never so dear.

Obser. 1.

That the worship of God is not to be modeled according to the wisdom of States or Churches. This Jewish State and Church built high places, Altars, fetched in the worship and ways of it, which other Nations had, were at much cost and charges to accomplish the same, and thought herein they did acceptable service; but God was provoked sorely: and the more expensive any State or Church is that way, the more they exasperate the Lord against them; as a husband, the more prodigal his wife is to entertain others, the more offended is he. God is a jealous God, and it's dangerous to alter in, or add anything to his worship, especially to corrupt it with idolatrous inventions. Ahaz did so; but what saith the Text, 2 Chron. 28.22. This is that King Ahaz, that spent the gold and silver found in the house of the Lord, that was affected with, and brought into the Temple the Altar of Damascus, that sacrificed to the gods of Damascus, that shut up the doors of the Temple, that made Altars in every corner of Jerusalem, that burnt incense to other gods, and provoked the Lord to anger, v. 25.

2. A pure virgin-Church may in process of time become whorish, adulterous, idolatrous, and worse then others: This Church of Jerusalem was at first chaste, holy, glorious; but when she had left the Lord, and those ways and rules of worship which he had given her, then she became a Strumpet, a common whore, did worse, yea contrary to all whores; she sought for, and hired lovers to come into her. If Churches would therefore not degenerate, let them hold fast the form of wholesome words, 2 Tim. 1.13. Let them be content with the way of worship which God hath prescribed them, and lead such lives as may not blemish the Religion they profess, and then they shall never provoke God to complain of them.

Vers. 35. O harlot.

The Lord calls her not wife, but harlot, he would not vouchsafe her that name, it carries honor in it; but gives her a disgraceful name, Harlot, the Jewish Nation he calls a harlot.

Obser.

Sin brings reproachful names and terms upon people and persons. Isa. 1.10. Rulers of Sodom, and people of Gomorrah: It causes God to fasten disgracing titles and Epithites upon them. Deut. 32.5. A perverse and crooked generation. Isa. 57.4. Children of transgression, a seed of falsehood. Jerem. 6.28. Grievous revolters, corrupters. Jer. 2.21. Degenerate plants. Isa. 10.6. An hypocritical nation. Isa. 65.2. A rebellious people. Isa. 16.4. Outcasts. Chap. 1.4. A people laden with iniquities. Jer. 6.30. Reprobate silver. Isa. 57.3. Sons of the Sorceresse, the seed of the adulterer, and the whore. Isa. 21.2. Treacherous dealers.

Formerly this people were very dear to God, and he gave them honorable Titles.

Exod. 4.22. Israel my son, my first borne. 19.6. A kingdom of Priests, an holy nation. Deut 32.9. The Lord's portion, and inheritance. Psalm 135.4. His peculiar treasure. Isa. 5.7. The Lord's vineyard. Jer. 2.21. A noble vine. Isa. 4.5. The glory. 6.13. The holy seed. Jer. 18.13. The Virgin of Israel.

Its true you see what Solomon gave out long since; Righteousness exalts a nation, but sin is a reproach to any people.

Obser. 2.

From these words, hear the word of the LORD; They will not hear the word of the Lord for their consolation, shall hear it for their condemnation. God had often spoken to this metaphorical woman, this Jewish estate by his Prophets, and she would not hear. Isa. 65.2. I have spread out my hands all the day unto a rebellious people. God had sent Prophets at the 3. 6. 9. hour, and yet she would not hear: he had dealt like a loving Husband by her, invited her to repent and turn, as you may read, Jer. 3. and 4. and in divers other places promised mercy and forgiveness, and nothing would prevail; here therefore the Lord speaks like a just Judge, giving out a sentence of death. Hear the word of the Lord O harlot: seeing thou wouldst not hearken to my l • ving entreaties, gracious invitations, wholesome counsels, the word of grace and mercy; now thou must hear & hearken to my threats, my words of wrath, of condemnation, and destruction.

Vers. 36. Thy filthiness.

Heb. 〈 in non-Latin alphabet 〉 which Montanus renders, aes tuum, thy money; showing how lavish and profuse she was in spending her estate to hire lovers to come in unto her. Sept. hath it 〈 in non-Latin alphabet 〉 as thy brass, or money. Vulg. aes tuum: but others interpret the word otherwise. Pagn. turpitudo tua. Shindl. saith, the word 〈 in non-Latin alphabet 〉 signifies inferiorem portem faeminae pudendum. Buxtorf. virus seu virulentae sordes ex assidua scortatione profluentes; ut aerugo ex aere. Jun. virus tuum: so Polan. Pisc. Fr. Tes basses parties. Prado nomine aeris non vei fed semen potius significatum fuisse videtur.

Thy lovers.

These lovers were the Assyrians, Babylonians, Chaldeans, Ezek. 23.12. She doted upon the Assyrians, verse. 16. She sent messengers unto them into Chaldea. Vers. 17. The Babylonians came to her into the bed of love: And in the 19, 20, 21. you shall find that the Egyptians were her lovers. So Jer. 2.36. and Jer. 3.1. Thou hast played the harlot with many lovers. She had lovers out of most Nations.

Vers. 37. Thou hast taken pleasure.

Heb. is 〈 in non-Latin alphabet 〉 dulcuisti, or jocundataes; the word 〈 in non-Latin alphabet 〉 is of the largest signification amongst the Heb. words, the primitive and chief signification of it is to mingle: and so here notes that pleasure, delight, comes upon mixture; this woman mingled her self with strangers, all comers, especially Assyrians, Babylonians, Egyptians, in bodily and spiritual whoredoms. Sept. 〈 in non-Latin alphabet 〉 . Cast. oblectasti. Jun. with whom thou hast sweetly been conversant. Pisc. suaviter affecta fuisti.

God would gather together her lovers, and those she hated, having fallen off from her loves, and they should be against her, and besiege her:

Obser. 1.

When God threatens, or brings judgments upon a people, it is upon considerable and just grounds: because thy filthiness was poured out, &c. behold, therefore I will, &c.

2. That when God by the sin of man is provoked, he will set his friends and lovers against him. The Assyrians and Chaldeans had been Jerusalem's lovers; but because she sinned against God, he turns them to be her enemies. Lam. 1.2. All her friends have dealt treacherously with her, they are become her enemies. Ahithophel was a choice friend and Counselor to David: and because he offended the Lord in the matter of Uriah, and Bathsheba, therefore he turned the heart and head of Ahithophel against David, which went very near to him, and troubled his heart sorely: he speaks of it twice in the Psalms; once in the 41. verse. 9. Mine own familiar friend in whom I trusted, who did eat of my bread, hath lift up his heel against me, i. e. hath dealt injuriously with me, and like a brute creature, kicked at his Master who feeds him; or thus, he hath looked at me as one down, and lift up his heel to tread me under. Again, he mentions it in the 55. Psalm. 12, 13, 14. Vashti refused to come at the Kings call, and God set Ahasuerus and all the Princes against her, Esth. 1. So Obad. 7. The men that were at peace with thee, have deceived thee; th • y that eat thy bread have laid a wound under thee. See Math. 10.36.

3. God in his infinite wisdom and justice doth oft times make them instruments of his wrath, to punish us, with whom we have sin'd. The Jews had pleased themselves in making Covenants with the Assyrians, Chaldeans, and Egyptians, in fetching in their gods, forms of worship, in following their manners, and practices: and what saith the Lord here? I will even gather them round about against thee, they shall besiege thee, and lay thee wast. Rev. 17.16. The ten horns which thou sawest upon the Beast, and so did sin by the counsel and power of the beast: those horns being so many Kings, shall hate the whore with whom they had committed fornication. Vers. 2. And shall make her desolate and naked, and shall eat her flesh, and burn her with fire. As they had sin'd with her, so God would use them to execute his wrath upon her.

Martia the Concubine of Commodus the Emperor, having espied her own name in a Catalogue of chief persons, intended to be made away by him, consulting with others, she poisoned him in a cup of wine.

4. In what kind people sin, in that kind sometimes God doth punish them. Jerusalem sin'd in discovering her nakedness to others, v. 36. and God doth punish her by discovering her nakedness to others, v. 37. I will discover thy nakedness unto them, that they may see all thy nakedness. Lam. 1.8. All that honored her despise her, because they have seen her nakedness. She committed sin in a shameful manner, and God would punish her shamefully. Adonibezech cut off thumbs and toes of 70. Kings, and his thumbs & toes were cut off, Judge. 1.6, 7. Agag he had slain many by the sword, and himself suffers by it. 1 Sam. 15.33. As thy sword hath made women childless, so shall thy mother be childless among women. Obad. 15. As thou hast done, it shall be done unto thee. Rev. 13.10. He that leadeth into captivity, shall go into captivity; he that killeth with the sword, must be killed with the sword. Isa. 33.1. When thou shalt cease to spoil, thou shalt be spoiled: and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

This discovering of nakedness which was the punishment here threatened, was a grievous judgment, and should have caused this woman to have given over her whoredom and filthiness, as once it did the Milesian Virgins, their murders; for they being troubled and perplexed in their minds, were set upon it to make away themselves, no tears or entreaties of friends could prevail with them; many did make away themselves, notwithstanding all means used to prevent the same: At the last, one amongst them, wiser then the rest, made a law; that if they did make away themselves, they should be drawn naked through the Market; this so prevailed with them, that they gave over that wretched practice; the thought of the shame of having their nakedness discovered, kept them from that bloody sin of self-murder.

Vers. 38. I will judge thee as women that break wedlock.

The Heb. is, I will judge thee with the judgments of adulteresses. What the judgments of whores and adulteresses were, we shall find in Levite. 20.10. Deut. 22.22. The Adulterer and Adulteress were both to be put to death, but what death, is not specified. The Jews had four capital punishments or deaths.

1. Chenek, strangling: and this was the death they affirm that the Adulterer and the Adulteress were to suffer; for where the kind of Death is not expressed, their rule is, it's strangling, because that is the easiest.

2. Is Hereg, beheading.

3. Sheriphah, burning: so Judah judged Tamar, when she had played the whore, to be burnt, Gen. 28.24. The Priests daughter, if she played the whore was to be burnt with fire, Levite. 21.9.

4. Sekilah, stoning; so the Pharisees tell Christ, John 8.5. Adulteresses should be ston'd by the law of Moses, yet there is no express law in him for it, only those committed sins of like nature were to be ston'd, as Deut. 22.24. And its evident from our Prophet, who in the 40. verse. tells this adulteress woman she shall be ston'd with stones.

The manner of stoning was to lead the offender bound to a place without the gates, where one of the witnesses struck him behind upon the loins; then they took a very great and heavy stone and threw upon him: and if that did not kill him, then all the people threw stones upon him, according to Deutr. 17.7. This death was counted the most grievous.

Among the Romans, Adulterers were beheaded by the Julian law.

Tacitus relates, that among the old Germans, that the Adulteress being found out by her Husband, she was stripped, and set naked in the sight of her kindred: and afterward her hair being cut off, her husband with rods drave her through the street so.

Diodorus Siculus tells that the Egyptians did cut off and maim the nostrils of the Adulteress, that so they might deform the face which had pleased: and the adulterer had 1000. stripes, with which he was almost beaten to death. Vid. Pet. Mart. upon 2 Sam. 12.

And shed blood.

Their judgment was to have their blood shed, Gen. 1.6. Exod. 21.12. No satisfaction was to be taken for the life of a Murderer, but he was absolutely to be put to death, Num. 35.31, 32. What ever friends he could make, what ever ransom he could give, what ever quality he were of, these were not to be respected, but die he must. So here, Jerusalem had shed blood, even the blood of her infants, verse. 20, 21. and now her blood should be shed, she should be thrust through with swords, verse. 40.

In fury and jealousy.

Heb. runs thus: I will give thee the blood of wrath and jealousy. Sept. 〈 in non-Latin alphabet 〉 . I will put thee in the blood of wrath and zeal. Junius, reponam tibi sanguinem excandescentiae & zeloipiae. The words show how severely the Lord will deal with her, even like a Husband, whose rage and jealousy is up, and nothing will pacify it but the blood of the adulterer and adulteress, Prov. 6.34. Jealousy is the rage of a man; nothing exasperates him more then the falsehood of his wife; and something exasperates God more then the falsehood and whoredom of his Spouse. Psalm 79.5. Shall thy jealousy burn like fire? yea it burns like the hottest fire, and cannot be quenched. His fury and jealousy consumed Jerusalem before they ceased. These words agree with those in Chap. 5.11. Mine eye shall not spare, neither will I have any pity. God would give her blood without any mercy; no sacrifices, no tears, no prayers, no means should prevail with him.

Observ. 1.

Adultery and Blood-shed are sins which the Lord punisheth severely, he propounds the punishment of these sins to be the pattern for Jerusalem's punishment: I will judge thee with the judgments of adulteresses, and of those that shed blood. Their punishments are exemplary. Jer. 29.22. Zedekiah & Ahab are said to be roasted in the fire, which was a terrible judgment, a grievous torture: and what was the reason of it? because they have committed villainy in Israel, & have committed adultery with their neighbors wives. Mal. 3.5. I will be a swift witness against the adulterers: That's so provoking a sin, and deserves such heavy judgment, that God will make hast to punish them. Heb. 13.4. Whoremongers & adulterers God will judge; that is, punish with emphatical punishments. Sodom’s great sin was uncleanness, and God judged and punished them with fire and brimstone from heaven. The forcing of the Levites Concubine cost the blood of 60000. men, Judge. 20. there uncleanness and murder were punished with severity. Psalm 9.12. God makes inquisition for blood. He is so stir'd at this sin, that he will up, search out the authors, contrivers, and Commissioners of this scarlet sin: he will avenge for blood. Hos. 1.4. I will avenge the blood of Jezreel upon the house of Jehu. Ezek. 35.5, 6. Because Mount-Seir had shed blood, therefore as I live saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee. See how the spirit of the Lord is up, he swears to it, that he would prepare them unto blood, and that blood should pursue them. Chap. 36.18. I poured my fury upon them for the blood that they had shed upon the land, and for their Idols wherewith they had polluted it.

2. Note, there is difference of sins and punishments; women that break wedlock and shed blood, they sin more grievously then others do, and their punishments are greater then others; their sins are scarlet, and crying sins, abominations; and their punishments are answerable; they are judged otherwise then liars, slanderers, drunkards, thieves, &c. God punisheth some sins without blood; but these sins, Adultery, Murder, Idolatry, with blood, and not only with blood, but with blood in fury and jealousy.

Vers. 39. Give thee into their hand.

This phrase is sometimes expressed, by delivering into the hand, 2 Chron. 25.20. Sometimes by leaving in the hand, Neh. 9.28. Sometimes by giving up, 1 King. 14.16. States, Churches, Cities, Families, Persons, come not into the hands of wicked men without the providence of God. They may all say as Christ did to Pilate, John 19.11. Thou couldst have no power at all against me, except it were given thee from above. So neither Chaldeans, Babylonians, nor any other could have had power against Jerusalem, and the Jews, unless it had been given them from above. Psalm. 106.41. He gave them into the hand of the heathen: He brought the Heathens upon them, and delivered them up into their hands, vid. Jer. 20.5.21.7. Till God puts a people out of his own hands, and into the hands of others, they cannot hurt them.

They shall throw down.

Heb. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to pull down, subvert, demolish. Sept. 〈 in non-Latin alphabet 〉 they shall destroy. Suffodiendo evertent, they shall underdigge, undermine, and utterly lay them wast, Fr. is, ilz ruineront, they shall ruin.

Eminent place.

Not the Temple, or City, but some eminent place they had built, as it's in the 24. and 31. ver. and with it all other high places where they had been idolatrous.

Obser.

God's hatred is so great against idolatry, and idolaters, that he will not endure the places where they have used idolatrous worship; the places where they sin'd must be destroyed, broken, utterly raz'd and ruined, 2 King. 18 4. Hezekiah is commended for 4. things: and the first is, for removing the high places; then for breaking the Images, cutting down the groves, and breaking the brazen Serpent. Amos 5.5. Bethel shall come to naught. What was the matter that that place should come to naught? 1 King. 12.28, 29. Jeroboam had set up a golden Calf there, made an Altar, and brought the people to worship God in a false way, and in a false place: God's anger was so kindled against this, that presently he sent a Prophet to cry against that Altar in that place, and to threaten the ruin of it, Chap. 13.2, 3. And in 2 King. 23.15. it's made good: Josiah breaks down the Altar, the high place, stamps it to powder, and burns them and the grove to ashes: and after God laid wast both City and Temple, because they had filled them with Altars and Idols; they would not hear the Prophets crying out against those things; God raised up means, &c. and so here against Altars, Crosses, &c.

They shall strip thee also of thy clothes, and take thy fair Jewels.

Heb. for fair jewels is, thy instruments of ornament, or vessels of glory: those things that did adorn, make thee glorious, as in the 17. verse.

Obser.

When we abuse the mercies of God, we give him cause to take them away: They decked their high places with their garments, verse. 16. They made Images of their Jewels, v. 17, &c. Here God threatens to take away both the one and the other; he would give them into their hands should rob them of their fair Jewels, and strip them of all their clothes. Isa. 42.22. This is a people robbed and spoiled, 24. Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sin'd? for they would not walk in his ways, neither were they obedient unto his law, therefore he hath poured out upon him the fury of his anger, &c. Oft times you are robbed of your clothes & goods, becauese you have abused them to the dishonor of God.

And leave thee naked and bare.

Before in the 8. verse. it's said, that God covered her nakedness; he found her naked, and now he would leave her naked and bare.

Obser.

When God hath shown much kindness to a people, and they have been ungrateful, he will reduce them to their former condition; he found this woman naked, and he would leave her naked. God did much for Ephraim, yet Ephraim was ungrateful, forgot God, went out to other lovers; and what saith the Lord, Hos. 2.2, 3. Plead with your mother, let her put away her whoredoms and adulteries, lest I strip her naked, and set her as in the day when she was borne. God was upon the doing of it, and therefore put her upon a course of preventing it; but because she took not his counsel, in verse. 9. he saith, I will return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness, and then her condition would be as at the first. God had spread his skirt over this Jewish woman, clothed her with embroidered silk, and fine linen, decked her with choice ornaments and Jewels, put his comeliness upon her: but she abused all his bounty, and love, proved ungrateful and whorish, and therefore he would put her into her first condition, strip her of all, and leave her naked: she came out of captivity, she should go into captivity: she was cast out, and now she should be cast out again: she was poor, beggarly, and had nothing, & should be made so again.

Vers. 40. Vers. 41. From the 40. verse. and beginning of the 41.

Note, when God intends the ruin of a people, he will bring sore judgments upon them one after another, till they be consumed. I will bring up a company against thee? what company this was you may see, Hab. 1.6. The Chaldeans, that hasty and bitter Nation: and what should they do?

1. They should stone her like a harlot, with stones; great stones should they sling in, which should brain many of her children.

2. They should thrust her through with swords, they should slash and cut in pieces her sons and daughters.

3. They should burn her houses with fire. Each of these judgments were very dreadful; what sad apprehensions had the Jews, when they saw the Chaldeans before the walls and gates of Jerusalem, and called to mind what the Prophets had foretold they should do to Jerusalem. In 2 King. 25.8, 9, 10. 2 Chron. 36.17, 18.19, 20. Jer. 52.12, 13, 14, &c. you may find these judgments executed when the Army came up, and that in Micah made good, where it's said, That for the Judges, Priests, and Prophets sins, Zion should be ploughed as a field, Jerusalem become as heaps, and the mountain of the house as the high places of the forest.

In the sight of many women.

By women I find Expositors understand other Nations, Cities & Towns, and it suits well with the matter in hand; for here the Jewish State and Nation is treated of under the notion of a woman: and therefore other Nations & Cities may be meant by the name of women, and so some interpret the word women in Isa. 32.9.11. The Jews say, these women were regna & provinciae: yet some think by women here are to be understood the women in the Chaldean Army, which were of diverse Nations. Maldonado thinks here is an allusision to the punishment of adulteresses, who were to be ston'd or burnt in the sight of other women; for the greater shaming of the sufferers, and for admonition of the spectators; that they beholding adulteresses brought to so shameful and dreadful an end, might learn to be faithful both to God and man: and such was the case here with Jerusalem, she was punished as a whore in the sight of the nations, for the learning of the Nations. When the Lord punisheth a Nation with sharp and heavy judgments, other Nations should take notice thereof, and be instructed thereby, to take heed of those sins that nation is judged for, else God is provoked more, and the judgment will be heavier. Jer. 3.8. I put Israel away, and gave her a bill of divorce; yet her treacherous sister Judah feared not, but went & played the harlot also. God looked that Judah should have learnt by Israel's judgments to have taken heed of such sins she was guilty of: but she did not, and that exasperated him the more. So Edom, Obad. 11, 12, 13, 14. Because she made no good use of Jerusalem's sufferings, but was glad at it; therefore the Lord threatens her, that shame should cover her, and that she should be cut off forever.

Vers. 10. And I will cause thee to cease from playing the harlot, and thou also shalt give no hire anymore.

These words afford us this Observation.

Obser.

That by great judgments God causeth a people to give over their great sins to cease and rest from them. God would take away Jerusalem's wealth, her jewels, her gold and silver, her change of raiment; diminish her portion, cast her into captivity, and then she should not have to give to lovers, or spend upon Idols, then she should not have leisure nor opportunity to seek or serve them. Isa. 27.9. The fruit of God's judgments is to take away sin; by these soar judgments God cured them of their Idolatry forever.

Thus God hath dealt of late with Germany, Ireland, England; by his sore judgments, he hath taken away the matter and occasion of sinning from thousands, they have not wherewithal to sin as formerly.

Poverty, Sickness, Imprisonment, loss of places, make men cease from sin, though their hearts be still the same.

Vers. 42.

In this verse is mentioned God's Fury, Jealousy, Anger. Fury is the excess of Anger. Isa. 22.45. He hath poured upon him the fury of his anger. When anger is boiled up to the height, that is the fury of it: Jealousy is hot displeasure, vehemens ira, Psalm. 79.5. 1 Cor. 10.22. Anger is a desire of punishing that which hath wronged us; now these are given to God as becomes God; he is not as man, to become furious, jealous, angry, with perturbation, distemper, and imperfection; but he doth such acts as do entitle him to fury, jealousy, anger, yet without any change or weakness.

So will I make my fury towards thee to rest.

Some read it, I will make my fury to rest upon thee: so the French, je feray re poser ma feureur sur coy, and so it may refer to the whole time of their being in Babylon. Chap. 5.13. The Lord said, he would cause his fury to rest upon them. It's very dreadful when God's fury is out against a people, but it's most dreadful when his fury rests upon them. Heb is thus, I will make to rest my fury towards thee; that is, I will be furious no longer: when I have judged thee as adulteresses and murderers are judged; when I have ston'd thee with stones, thrust thee through with swords, and burnt thee with fire; there will be no more materials for my fury to feed upon, it shall rest and end. Sept. 〈 in non-Latin alphabet 〉 I will dismiss mine anger upon thee, there shall be an end of it; this sense the words following do evince: and my jealousy shall depart from thee, &c.

Obser. 1.

When God's people sin against him, especially in ways of false worship and idolatry, they disquiet and trouble him, they cause his anger to kindle, his jealousy to burn, and provoke him to fury: a man, when his wife goes to other men, is enraged, so divided, and perplexed, that he knows not what to do. The Sept. reads it, for I will be no more angry. 〈 in non-Latin alphabet 〉 I will not be solicitous any longer; I will not be divided and distracted with cares and thoughts about thee? The heart and spirit of God was much troubled about his people when they left him, and went out to sinful practices. Hos. 6.4. O Ephraim what shall I do unto thee? O Judah what shall I do unto thee? God was even at a stand with them. Hos. 11.8. How shall I give thee up Ephraim? How shall I deliver thee Israel? He was divided in himself; he considered this people were his wife, and so his mercy led him to spare them; yet a whorish wife, and so his anger, jealousy, and fury provoked him to punish them. Hence saith he, Ezek. 6.9. I am broken with the whorish heart which hath departed from me. Jer. 5.7. How shall I pardon thee, for this thy children have forsaken me. God had a fire and strife within himself; fain he would have pardoned Jerusalem, but he knew not how to accomplish it without prejudice to his justice, truth, and glory.

2. When judgments are thoroughly executed upon a whorish and backsliding people, then God is at rest, and satisfied: When this woman, this Jewish estate fell into the hands of enemies, was plundered and spoiled, had her children ston'd and thrust through, her City burnt to ashes, and all her glory laid in the dust; then God caused his fury to rest, his jealousy to depart, then he was quiet, and angry no more. Before judgment be thoroughly executed, God is troubled, and restless; but when it's done, he is pacified, comforted, as it is Ezek. 5.13. Before Jonas had judgment passed upon him, there was a great wind, and a mighty tempest in the Sea, the Lord's anger, jealousy & fury were up, and let out: but when Jonas was sent, and cast into the sea, justice done, it's said the Sea ceased from her raging, it was so presently: and what was the reason of it; the Lord first ceased from his fury, he was pacified, and manifested it by stilling of the Seas; the mariners did it not so much out of love to justice, as love to save themselves: they saw all like to perish, a common shipwreck at hand, Jonas was detected to be the Delinquent: and so to secure themselves, they threw him over, and had their desire. When justice was executed upon Saul's bloody house for slaying the Gibeonites, the 3. years samine ceased; till that was done, there was nothing but fury, jealousy, and anger from God: but being done, the Lord caused his displeasure to cease, and was at rest, 2 Sam. 21. God would bring the Assyrians upon the Jews, and what then? the indignation shall cease, and mine anger in their destruction, Isa. 10.25. When I have laid all wast, and destroyed them, then shall I be angry, jealous, furious no more. Esth. 7.10. They hanged Haman upon the Gallows, and then was the Kings wrath pacified.

Hast fretted me.

Heb. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to move, stir up, provoke. Sept. 〈 in non-Latin alphabet 〉 hast grieved me. Calv: tumultuata es contra me. Polan. Commovisti te contra me.

This lewdness.

Heb. 〈 in non-Latin alphabet 〉 something I said of zimmah in the 27. verse. it signifies properly a premeditated evil or villainy, which is shameful and abhominable, as Levite. 18.17. The uncovering a woman's nakedness and her daughters, it is zimmah, a wickedness, Chap. 19.29. whoredom is zimmah; now what is this lewdness here spoken of: Piscat. saith, it was the murthering of her children, verse. 20, 21. upon which act God sets an emphasis: Is this of thy whoredoms a small matter? Some read the words otherwise, thus; neither hast thou made a thought upon all thine abominations, taking Zimmah in a good sense, viz. thou hast never thought of thy wicked ways and abominations to repent thee of them, but gone on securely.

Obser. 1.

The Lord expects we should be mindful of our primitive condition and estate he began with us in: thou hast not remembered the days of thy youth: so in verse. 22. Psalm. 78.42. They remembered not his hand, nor the day when he delivered them from the enemy. Their poverty and bondage in Egypt they thought not of, and what God did for them in bringing them out of that Land, and drowning their enemies in the Red Sea. Vers. 11. They forgot his works, and the wonders he had shown them. It's often put upon them to mind their former estate. Deut. 15.15. Thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee. So Chap. 16.12.24.18.22. And that they might not forget their first condition, the Lord appointed the offering of the first fruits, all which they were to profess before the Lord: That a Syrian ready to perish was their Father, who went down into Egypt, sojourned there with a few, and became a Nation, great, mighty, and populous; it's the way to keep us humble, make us thankful, and to walk answerably.

2. When man is advanced, he is apt to forget the low, poor, and miserable condition he was in: Thou hast not remembered the days of thy youth. There was a time saith God, wherein thou wast inconsiderable: when Jacob served Laban, was in Egypt with 70. souls, how mean? how low was thy condition? but this thou hast forgotten. When Pharaoh's Butler was brought out of prison, he forgot the prison, and Joseph who had been his companion there. Gen. 40. Saul was taken from seeking his Fathers asses, & set upon the Throne of Israel, where he quickly forgot God and himself. When men or States are become great Oaks and Mountains, they forget what little acorns and hillocks once they were; when arrived to the height of Cedars, they are loath to look what rushes once they were, growing in the mire. Deut. 8.12, 13, 14. Beware lest when thou art full, hast built goodly houses, and art multiplied with herds, flocks, silver, gold, &c. thine heart be lifted up, and thou forget the Lord, and the condition he brought thee out of, viz. Egypt, the house of bondage: and notwithstanding this caution, Israel did forget her first condition, and God's first and great kindness unto her, Deut. 31.15. Hos. 13.6.

3. When men forget the low, poor, and miserable estate they were once in, and God's loving kindness & bounty in exalting them to a rich, high, or honorable condition; they exasperate the Lord greatly: Because thou hast not remembered the days of thy youth, but hast free • ted me. This sin frets and provokes God, that he should pity a Nation when it's low, at the door of death, brink of despair, do great things for it, and then prove ungrateful and forgetful? Thus was it with the Jewish estate. God did much for Jeroboam, preserved his life, called him out of Egypt, bestowed ten Tribes upon him: and he forgot what he had been, what he was at the present through God's mercy, and therefore see what a message the Lord sent him, 1 King. 14.7, 8, 9, 10. Go, tell Jeroboam, forasmuch as I exalted thee from among the people (he was as low as others) and made thee Prince over my people Israel, and rent the Kingdom away from the house of David, and gave it to thee: and yet thou hast not been as David, but hast done evil above all before thee, &c. therefore will I bring evil upon the house of Jeroboam, &c. God would utterly destroy it. So Chap. 16, 2. concerning Baasha: Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the ways of Jeroboam, and made the people sin to provoke me to anger. Behold I will take away thy posterity, and make thy house like Jeroboams, dogs and fowls shall devour those that die thereof. This was the sin made the Lord to be a Lyon, a Leopard, and as a Bear bereaved of whelps unto Ephraim, Hos. 13.6, 7, 8.

4. God will deal with sinners according to their ways. I will recompense thy way upon thy head. If thy ways be sinful, thou shalt have the fruit and reward of them upon thy head. Prov. 10.6. Blessings are upon the head of the just. God recompenceth to the just according to their way, and to the wicked according to their way: if men shed blood, God will return that blood upon their heads. Joab he slew Abner and Amasa, and see what is recorded, 1 Kings 2.31, 32, 33, 34. Benaiah falls upon him, and slays him at the ho • ns of the Altar: so their blood which is called his blood returned upon his own head; this blood rested upon Joab's head all David's reign, 2 Sam. 3.29. and was recompensed upon his head in Solomon's days: what ever a man's ways be, God will return them upon his head. Hence saith Solomon to Shimei, Thou knowest all the wickedness which thine heart is privy unto, that thou didst to David my Father, therefore the Lord shall return thy wickedness upon thine own head, 1 King. 2.44. Solomon knew God was so just and exact in this point, that he prays God would distinguish between the wicked and the just, by recompensing their ways upon their heads. 2 Chron. 6.23. and so Nehem. Turn their reproach upon their own head, Chap. 4.4. Edria had slain Edmund the King for the sake of Chu • e, who after put him to death, saying, his blood be upon thy head.

5. Some sins God eyes, and brands, and beats off from above others: thou shalt not commit this lewdness above all thine abominations. The slaying of her children, God took special notice of that wickedness, set a mark upon it, this lewdness, and tells her that he would so punish her, as that she should not commit it anymore. Deut. 17.4. The serv ng other gods is called there the committing that wicked thing. When the Jews married the daughters of the Nations, God was much displeased at it, and brands it with This trespass, Ezra 9.2. This thing, verse. 3. So their sin in Jerem 44.4. is called an abhominable thing: Do not this abhominable thing that I hate, Jerem. 2.10. Consider diligently, and see if there be such a thing: hath a Nation changed their gods, &c? so Judge. 20.30. There was no such deed done nor se •• , Deut. 13.11. They should stone the seducer, and then all Israel should fear

That useth proverbs.

Upon the 12. Chap. verse. 22. I opened the word proverb, and shown you the nature and meaning of it: all Nations have their proverbs, which they much account of; everyone that can jeer and scoff shall disgrace thee.

As is the mother, so is her daughter.

The mother is lewd, idolatrous, bloody, rebellious, & the daughter is such; look therefore what befell the mother for her sins, what punishment was inflicted upon her, the like shall befall, and be inflicted upon thee. Proverbs suitable unto this are these: Ill birds lay ill eggs. Roses grow not out of shrimps; from the wicked proceeds wickedness; ill seed, ill corn; by the children you may know the parents. Now these are not alway true; but sometimes it falls out, that wicked parents have good children, and good parents wicked ones. Noah had a Cham, Isaac an Esau, David an Absalom, Hezekiah Manasseh: and so contrary, Ahaz that wicked King had good Hezekiah for his son, Amon, Josiah; Lamech, Noah.

Vers. 45. Thou art thy mothers daughter, &c.

We must inquire who was her mother, and wherein the likeness beeween them lieth.

Her mother is said here to be an Hittite, and her father an Amorite, vid. supra in verse. 3. She was so unlike to Sarah and Abraham, out of whose loins by nature she came, and so like to the Amorites and Hittites, as that the Lord calls her the daughter of them.

Her Sisters were,

1. Samaria, that was the chief City of the ten Tribes; the royal City, it was upon an hill, built by Omri King of Israel, who bought the hill of one Shomer, so from him called it Samaria, 1 Kin. 16.24. afterwards called Sebaste. Bonfrerius in Onomast.

2. Sodom: This was the City where Lot dwelt, given so to filthiness and uncleanness, that one sin of that kind hath its name from hence, and is called peccatum Sodomiticum, and was one of the five Cities, yea the chief, that God consumed with fire and brimstone from heaven.

The daughters of these were the lesser Cities, Towns and Villages which depended on them for protection, counsel, maintenance, and were under the government of their Kings.

The likeness between them is set out in these words; which loathed their husbands and their children. The word 〈 in non-Latin alphabet 〉 signifieth to spew, and cast out, to loath with contempt, and spitting at. Sep. 〈 in non-Latin alphabet 〉 expellentes. The Lat. expos: fastidientes abominantes. These nations forsook Jehovah the true God who was their Creator, Lawgiver, and Benefactor, and served idols, murdered their children, and walked in all lewd ways, not regarding the light or laws of nature: see Deut. 18.9, 10. They made their children pass through the fire. They were so unclean, idolatrous, and profane, that the Land vomited them out, Levite. 18.25. spewed out those nations, verse. 28.

Jerusalem was come to that pass, that she rejected God, her husband, and loathed his worship, violated all bonds of Religion and humanity, sacrificing her children unto Devils: she was exceeding like the Sodomites. Deut. 32.32. Their vine is the vine of Sodom. Isa. 1.10. Rulers of Sodom, and people of Gomorrah. The Jews were transformed into their natures, dipositions, customs. Samaria was at her left hand, that was the north part, and Sodom at her right hand, which was the south part.

It seems strange that Samaria here is called the elder sister, when as Sodom was many years before her, and destroyed ere she had her birth. The original therefore consulted, and rightly interpreted will help us in this; for the word for Elder is 〈 in non-Latin alphabet 〉 magna, thy sister, the great Samaria. 〈 in non-Latin alphabet 〉 parva, or minor, thy sister, the little one in comparison of thee; or Samaria had more power, Cities, and Citizens belonging to her then Sodom had.

Obser. 1.

When States, Churches, Cities, Persons dishonor God by sinful and lewd ways, God will dishonor them, and set men awork that are skillful at, and exercised in jeering, scoffing, and reviling, to disgrace them. This woman had brought up an ill report upon the land of Canaan, and God of Israel: and therefore saith God, those are used to proverbs, yea, everyone that is skilled and traded that way, shall use this proverb against thee, as is the mother, so is the daughter. Thy mother was a whore, an idolotress, a murtheress, & so art thou. Jer. 24.9. I will deliver them to be removed into all Kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse in all places whether I shall drive them. 2 Chron. 7.20. If they dishonor'd God, he tells them he would pull them up by the roots out of the land, make them and their Temple a proverb, and by-word among all Nations. Jer. 23.40. I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten. Ezek. 22.5. Those are near, and those are far shall mock thee which art infamous. Lam. 5.1. Consider and behold our reproach. Their Princes, Prophets, people, City, Temple, Land, were all reproached. Job 12.21. He poureth contempt upon Princes.

2. Children usually tread in the steps of their Parents; as is the mother, so is the daughter, of the same disposition, spirit, practice; drunken parents have drunken children; unclean, covetous, proud, froward, contentious parents have had such children, they have learned of them to be and do, as they were and did. 1 King. 22.52. Ahaziah did evil in the sight of the Lord, and walked in the way of his Father who was Ahab, and of his mother who was Jezebel. Jehoram the son of Jehoshaphat, it's said, he walked in the way of the Kings of Israel, 1 King. 21.25. for the daughter of Ahab was his wife, 2 King. 8.18. Take heed who you marry; for partus sequitur ventrem, and take heed what you do before your children, for your examples have great influence into them; they are strong traces to draw your children into your ways, especially if bad.

3. Cities, States, Churches, people are their children in the account of the Scripture, whose manners, ways, and examples they follow. Jerusalem took up the ways, worship, manners, and customs of the Nations and Cities near to her: hence her mother is said to be an Hittite, her father an Amorite, her sisters Sodom and Samaria, according to their ways she fashioned her self. Those that follow the faith and steps of Abraham, are the children of Abraham, Gal. 3.7. Rom. 4.16. Those are peaceable, and labor to make peace, they are children of God, Matth. 5.9. Men that mind the world are provident, frugal, and saving; they following courses of the world, are called children of the world, Luke 16.8. So those that do wickedly, they are the children of the Devil, 1 Joh. 3.8.10.12. Matth. 13.38. Ye are of your Father the Devil, and the lusts of your Father you will do, John 8.44. they did imitate him: and here Jerusalem declared her sin as Sodom, Isa 3.9. and as the nations, and therefore is styled the daughter and sister of them.

4. Those are in near relation to God, and think well of themselves, may be hateful to him, and as bad as any. Jerusalem was in covenant with God, his Spouse, the Jews his peculiar people, and thought themselves more holy, righteous, in a better condition then any of all the Nations; and thought the Prophets wronged them when they compared them to the nations, to Sodom and Samaria; but what saith the Lord here, thy mother is an Hittite, and thy father an Amorite: what ever thou thinkest of thyself, that thou art of the stock of Abraham and Sarah, Isaac and Jacob, a true Israelite; yet it's otherwise, thou art of the seed of the nations, and worst of the nations, viz. the Hittites and Amorites: thou thinkest thou art holy, but art profane; that thou art dear to me above them, but thou art as odious and hateful as any.

The Priests were near the Lord, stood before him, offered sacrifice, thought themselves to be somebodies. Mal. 2.1, 2. They thought they did glorify God, and should be glorified by God: but verse. 8, 9. Ye are departed out of the way, ye have caused many to stumble at the law, ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people, according as you have not kept my ways, but have been partial in the law. Matth. 7.22, 23. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out Devils? and in thy name done many wonderful works? You see they stood in near relation to God, pretend they did all in his name, thought themselves in a good condition, looked for some good and great reward; but what follows? then will I profess I never knew you, depart from me ye that work iniquity. There is vast difference between man's and God's judgment.

Vers. 47. Yet hast thou not walked after their ways, &c.

Before he had said, as is the mother so is the daughter, & thou art thy mothers daughter that loatheth her husband, &c. and here yet hast thou not walked after their ways, nor done after their abominations, how do these cohere?

The Prophet doth not quit Jerusalem from imitation of the Hittites, Amorites, Sodomites, amd Samaritans, he grants she had done that: but by a figure called epanorthosis, correcting himself; he carries it on further, thou hast not walked after their ways, nor done, &c. but thou hast gone beyond them all in thy wickedness. Thou thoughtest to be like unto them, a small matter, a very little thing 〈 in non-Latin alphabet 〉 as a little, a very little thing. Sept. 〈 in non-Latin alphabet 〉 . Cal. quasi parvum pauxillum & exiguum Lav. paululum pauxillum{que} This contented not thee, but thou hast done more abominably then they, and corrupted thyself more deeply.

Some take the words thus; Thou hast not walked after their ways, nor done after their abominations for a little & a little time, and so refer the time to the reign of Hezekiah, wherein Jerusalem having fin'd greatly in Ahaz days, after Samaria was taken by Sennacherib, repented, and abstained from idolatry: but presently after, in Manasseh days, returned more fully to it, and exceeded Samaria, Sodom, and the nations, which hints this unto us; That state-repentance and reformation are seldom sound or long lived; its fear of authority, not hatred of sin, conscience of duty, love of truth, virtue, justice, holiness, that set them on work: and when the bridle of fear is lax or removed, they return to their old ways, which cannot be otherwise, having their old natures.

Obser. 1.

The Lord takes notice of the ways of a people even from their beginning to their end; this Observation rises from the 45, 46. and this verse laid together; there the Lord said their mother is an Hittite, their father an Amorite, their sisters, Samaria and Sodom: and here thou hast corrupted more then they in all thy ways. I have observed thee from the first to the last; from thy birth to thy end. God eyes the infancy, youth, growth, and age of a State, and what the ways of it are; whose tenets, manners, customs and ways it follows. 2 Chron. 28.26. of Ahaz a wicked King it's said, The rest of his acts, and of all his ways, first and last, behold they are written, &c. There was nothing escaped the eye of heaven. Jer. 32.19. Thine eyes are open upon all the ways of the sons of men, even from the beginning to the end it is so. God doth not chop in like man, and observe here a passage & there a passage: but he is a constant observer of everything, of every way. Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his goings.

2. Sinful Republiques and States think it no great matter to be like their neighbor nations and Cities in wickedness and villainies; the Lord told this Common-wealth of Israel that she was like the Canaanites, Hittites, Amorites, Sodomites, Samaritanites in idolatry, uncleanness, and other sins: and she thought this no great matter, a little, yea a very little thing. Vers. 20. Is this thy whoredom a small matter? she thought it so. 1 Kings 16.31. Ahab's walking in the sins of Jeroboam was reputed but a light thing, and Jehu saith of him, that he served Baal a little, 2 King. 10.18. yet 1 King. 21.25, 26. There was none like unto Ahab which did sell himself to work wickedness in the sight of the Lord: and he did very abominable in following idols according to all things, as did the Amorites. Though he equalized the Amorites, yet this was a little thing. Ezek. 8.17. Is it a light thing to the house of Judah that they commit the abominations which they commit here? they thought it so. Take any nation, even this nation, is it not like other nations for injustice, oppression, drunkenness, whoredom, swearing, falsehood, excess, phantasticalnesse, &c. yet we say it's no great matter: sin the greatest evil is made nothing.

3. Those God hath done much for, taken very near to himself, may degenerate so far, as to prove worse then others, then any. Thou whom I exalted from so low an estate, and took into my special favor, even thou hast corrupted thyself more then they in all thy ways. So notorious was Jerusalem in her abominable practices, that v. 27. the Philistines were ashamed of her lewd ways. Chap. 5.7. She multiplied sin more then the nations round about her. How desperately did this State sin in the days of Ahaz and Manasseh; is not Jerusalem called the filthy, polluted, oppressing City, Zeph. 3.1. and is it not thus at this day? are not many Christian Estates which God hath done great things for, and blessed with choice means and mercies, are they not worse then Heathenish nations? those sins found amongst us which are unknown to them. I fear Rome, Madrid, Paris, &c. with Italy, Spain, France, England, will be found to exceed the heathens.

Vers. 48. As I live.

Heb. is 〈 in non-Latin alphabet 〉 I living, or I live. Sept. 〈 in non-Latin alphabet 〉 I do live: so Vatablus, Vulg. Calv. Lavat. Polan. the French: but Junius and Piscat. more suitable to the matter in hand: Jun. hath it thus, ne vivam ego, let me not live, if Sodom have not sin'd less then Jerusalem. Pisc. ut vivo ego, as sure as I live Sodom hath not done as thou hast done; and if she have, I am a dead dumb God. When God swears, most usually it is by his life: and Glassius tells us, that by the life of God is meant his eternal glory, majesty, power and truth, so that all these are impawn'd in God's oath, and he had rather not be, then be found false and unfaithful. Of this oath of God was spoken in the 5 Chap. verse. 1. The Lord swares thus,

1. To let them know he did not hyperbolize; he had been in an Allegory before, and spoken allegorically of this Jewish estate: and that they might not think he did now allegorize or hyperbolize; he swears plainly that their sins were greater then Sodom's; this assertion was both odious and incredible: to take away both the odiousness and incredibility thereof, he binds it with an oath, and the greatest oath of all, by his life, by himself, as sure as he was God, as he lived it was so.

2. To affect them as with the greatness of their sins, so with the heynousnesse of their punishments; if they exceeded Sodom in sinning, surely they deserved more dreadful punishments and judgments then Sodom.

Obser. 1.

That those profess God, and are in common account, God's people, may come to such an height of sinning, as exceeds belief; who would, who could have thought that any City or nation should have been worse then Sodom, especially that Jerusalem the holy City, the habitation of the Lord: and that the Jews who were the Lord's first-born, his treasure and peculiar people, that these should out-go Sodom and the Sodomites in wickedness? it's matter of wonder, what! a Jew worse then a Sodomite? who can believe it; Jerusalem and her daughters worse then Sodom and her daughters?

2. What great Cities are, usually such are the lesser Cities, the bordering Towns and Villages which are called daughters, they imitate their mothers, learn their ways, receive their opinions, follow their Counsels, practices, manners. Samaria and her daughters were alike, Sodom and her daughters, ver. 45, 46. And so Jerusalem and her daughters. Great Cities have great influence into the adjacent Towns and Villages; if they be idolatrous, unjust, bitter, contentious, proud, excessive in diet and apparel, so will all about them be. Rev. 17.3. Babylon the great is the mother of harlots, and abominations of the earth.

3. To assure us of the truth of things, God is pleased to take an oath. The Lord knew this would not easily be entertained that Jerusalem and her daughters were greater sinners then Sodom and her daughters; to put it out of doubt, therefore the Lord swears a great oath, as I live it is so, as sure as I am the living God it is truth: so God swears, Ezek. 33.11. to assure man. O beatos nos quorum causa jurat deus, O miserrimos si nec deo juranti credimus.

Pride.

Heb. 〈 in non-Latin alphabet 〉 Pride, 〈 in non-Latin alphabet 〉 it is supergressio regulae rationis, or lifting up of the mind against a precept, or an inordinate desire of excel • ncy in anything. Augustine saith it is perversae celsitudinis appetitus; it is a tumour and swelling of the mind, and lieth principally in contemning and slighting of God himself, his word, promises, threats, ordinances, worship, works: in self-esteem and admiration, in a swelling for gifts and graces, succesfulnes of endeavors; for birth, breeding, wealth, honor, place, relation, and in despising of others.

It is either inward in the heart, Hab. 2.4. Prov. 16.5. Or outward, and that

1. In the speech, Dan. 4.30. Is not this great Babylon that I have built for the house of the Kingdom? So Chap. 3.15. Who is that God shall deliver you out of my hands. Here was a tongue that spake proud things, Psal. 12.3. 1 Sam. 2.3.

2. In the looks, Prov. 6.17. A proud look. Psal. 131 1. My heart is not haughty, nor mine eyes lofty.

3. In the habit of the body, so Herod's pride appeared, Acts 12.21. So the rich man's, Luke 16.19.

4. In the gesture and carriage of the body, Isa. 3.16. The daughters of Zion were haughty, and walk with stretched forth necks, wanton eyes, mincing and tinkling with their feet.

5. In actions, Isa. 3.5. The child shall behave himself proudly against the ancient. Nehem. 9.16.29. They and our fathers dealt proudly, hearkened not to thy commandments. So in feasting and furniture, and in tenacity of opinions.

The evil and sinfulness of this sin will appear in several particulars.

1. It blinds and hardens the mind and heart of man. Dan. 5.20. Nebuchadnezzar's mind was hardened in pride: and reason so blinded, that he became brutish.

2. Pride sets a man in opposition to God: other sins are aversions from God, this sin is coming against God; in other sins they fly from God; in this sin they fly upon God. Jam. 4.6. God resisteth the proud. Men do not resist till they are set upon: when thieves set upon Travailers, if able they make resistance: when the Devil sets upon a Christian with his temptations, then he resis • so here, proud men set upon God, his Truths, his Church, and then he resists them. 〈 in non-Latin alphabet 〉 , Ps. 73.9. They set their mouth against the heavens.

3. It's the root of other sins; Absolom's pride carried him on to rebellion and other vile practices: it was Athaliahs pride which put her upon slaying the seed royal, that so she might reign, 2 King. 11. Prov. 13.10. Only by pride cometh contention. All the contention in families, in suits of law, in trading, in the pulpits, in the wars, have sprung from pride. Ezek. 7.10. Pride hath budded. It's the nurse of covetousness: it was Haman's pride put him upon seeking and plotting the death of all the Jews in Babylon.

4. It's that makes us like the Devil, it is morbus satanicus, and worse then the French, or any other disease. 1 Tim. 3.6. Not a novice, lest being lifted up with pride, he fall into the condemnation of the Devil. God therefore sets Satan upon his sometimes to prevent this evil. 2 Cor. 12.7. God had rather see him buffeted by Satan, then swell with pride.

5. It's that sin which makes God abhor man. Pro. 16.5. Everyone that is proud in heart is an abomination to the Lord: A proud look is one of the things God hates, Prov. 6.16, 17. His hatred is great against proud men. Psal. 119.21. Proud men are cursed: God delights in nothing more then his glory, and he hates nothing more then pride, which would rob him of his glory. Domitian would be called dominus deus.

6. It's a grand enemy to the spiritual good and salvation of man: the Gospel saith, He that thinks he knows anything, knows nothing as he ought to know: a proud man thinks he knows something, if not all things; the Gospel saith, a man must become a fool, that he may be wise, deny himself, and go to Christ for wisdom, righteousness, redemption, grace, salvation: but a proud heart will not, he will be his own α and ω the efficient and end of his own actions. Ye will not come to me that you may have life, Joh. 5.40. therefore it's twice upon record, I am. 4.6. 1 Pet. 5.5. God resisteth the proud, and giveth grace to the humble: full stomachs loath the honey-comb. Matth. 11. Christ thanketh his Father that he had hid the things of the Gospel from the wise and prudent, from the proud men of the world.

7. It brings sad calamities and sore judgments upon men and places: pride hath blasted many a man's parts. Prov. 15.25. The Lord will destroy the house of the proud. Haman, Ahithophel were proud persons, and God destroyed them and their houses. Herod was presently smitten, and eaten of worms, Acts 12. Isa. 2.12, 13, 14, 15, 16, 17. The day of the Lord of hosts shall be upon everyone that is proud, and he shall be brought low. Upon all the cedars of Lebanon, all the oakes of Bashan, high mountains and hills. Upon every high tower and fenced wall. Upon all the ships of Tarshish, and all pleasant pictures: and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low.

The Jews would not have Christ to reign over them and they were quickly after scattered and destroyed, and Jerusalem laid wast: so Moab, Ammon, Assyria and Nineveh are threatened for their pride, Zeph. 2. Tyre, Ezek. 28. And here pride was the prima fax, the first firebrand that set Sodom on fire.

Pride must down, as Christ said of the buildings of the Temple; not a stone shall be left upon a stone. 2 Sam. 22.28. God's eyes are upon the haughty that he may bring them down: he watches his opportunities to do it.

He commands us not to be proud, Prov. 3.7. Be not wise in thine own eyes.

Godly men have prayed against it. Ps. 36.11. Let not the foot of pride come against me. Psal. 19.12, 13. Cleanse me from secret faults, and keep back thy servant from presumptuous sins.

Paul beat down his body lest he should be a reprobate, let us beat down our spirits, lest &c.

We have spoken of the first sin, viz. Pride, now we are come to the second.

Fullness of bread.

Heb. 〈 in non-Latin alphabet 〉 which Montanus renders saturitas panis. Sep. 〈 in non-Latin alphabet 〉 , pride in fullness of bread: but the reading is distinct in the Original; pride one sin, and fullness of bread another. Aecol. abundantia panis.

Bread.

Is sometimes used in holy language for all things needful for the support and comfort of this life, as Lu. 11.3. Give us this day our daily bread; sometimes only for what is edible and potable, and tends to the nourishment of man. 2 Sam. 9.7. saith David to Mephibosheth, thou shalt eat bread at my table continually. In this sense we are to take it here, for whatsoever men eat or drink, so Vatab. copia ciborum.

Fullness.

Sodom was seated in a most fertile place, in the Plain of Jordane which was well watered everywhere, even as the Garden of the Lord, like the land of Egypt, Gen. 13.10. It was like Paradise and Egypt for fruitfulness; one was watered with Euphrates, the other with Nylus, and this plain with Jordan, so that it abounded with grass, corn, cattle, fruit, and other pleasant things. It was so fertile, that Luther thinks it was the place where Paradise was, thats disputable: but we are sure it was the place Lot chose for its fruitfulness when he left his brother Abraham: and it yielded such abundance, that the Sodomites had great plenty. You may demand whether a plentiful estate in corn, cattle, oil, wine, fowl, fish, fruit, &c. be sinful, because fullness of bread, which imports these things, is reckoned up among Sodom's iniquities. The answer is, that plentifulnesse of such things is not evil, but a great blessing, and men thereby have occasion to do much good. The sin lieth not in having of much meat and drink, but in their excessive eating and drinking; they were intemperate, feeding and drinking so fully, that instead of satisfying, they surfeited nature: and here by fullness of bread is meant both gluttony and drunkenness; of both which, something is to be spoken.

Gluttony may seem to be no sin upon a double ground.

1. From Matth. 15.11. Not that which goeth into the mouth defileth the man: saith Christ, that goeth into the belly, and is cast out into the draught, verse. 17. That is a sin doth defile, but nothing eaten doth so. It's true, that the meat eaten in its own nature doth not defile; the meats forbidden to the Jews, if any did eat of them at any time, the defilement lay not simply in the meat, but in the breach of the command, viz. eating forbidden meat; for if any meat did defile, ration sui of its own substance and nature, it were never lawful to eat that meat; but so doth no meat, it's therefore not the meat, but the inordinate desire of meat which makes the sin, and causeth the defilement.

2. In whatsoever is sinful, the first motion thereunto is so; the first motion to anger, to idolatry, to uncleanness is so: but now the principle or first motion to eating is hunger, and its most certain that is not sinful; for then the more hungry any should be, the greater sinner he is.

For clearing this doubt you must know there is a double desire of meat: one natural, simply tending to the nourishment of the creature, and subservient to the vegetative power of the soul: and this rises not from any apprehension of this or that in the meat, but a naturae indigentia, only from want in nature: and this is truly called hunger, and so far from being sinful, that the greater it is, the more it excuseth liberal eating.

2. There is another desire of meat which is sensitive, and tendeth to the pleasing of the sensual part in man, and falls under the power of reason; which the other did not, being merely natural: and here the first motion or desire of meat beyond what sound reason approves, is inordinate in the sensitive appetite, and so sinful.

Gluttony, the nature of it lies in an inordinate desire of eating, and men are said to gluttonize several ways.

1. When they desire delicacies, not being content with those meats providence hath given in. Numb. 11.4. The children of Israel being discontented with their Manna, fell a lusting, and said, who shall give us flesh to eat? Manna, heavenly and Angelical food was loathed by them, and now they must have some dainties to satisfy their lusts.

2. When they are too solicitous about the cooking and dressing of their meats, 1 Sam. 2.15. The Priests servant came & said to the man that sacrificed, Give flesh to roast for the Priest, for he will not have sodden flesh of thee, but raw. Why would he have raw flesh? that he might prepare and cook it more curiously.

3. When men eat unseasonablie, and prevent the due time. Eccles. 10.16, 17. there's a woe threatened when Princes eat in the morning, and the land is blessed when they eat in due season; the morning is the time for them to do justice. Jer. 21.12. Execute judgment in the morning. And now for them to eat, drink, feast, jovalize, when neither nature requires it, nor the time is seasonable for it, this argues an in ordinate desire of the creature. Isa. 5.11. Woe to them rise up early in the morning to follow strong drink. That's not a time to have the heart and thoughts taken up about pots and dishes: So when men are set upon eating, before there be an half or full concoction of what they took in before.

4. When men are greedy of meat, not observing such a decorum as becomes men; dogs, hawks, swine are greedy and hasty of their meat, & ravenous in eating. The Schoolmen say this was Esau's sin, who slighting his birth-right, sold it for pottage, and nimis avide sumpsit cibum, greedily devoured them.

5. When men eat too much, exceeding in the quantity, and this is most properly gluttony: and this was Sodom’s sin, fullness of bread and drink, now too much is eaten and drunken.

1. When the health or strength of the party eating and drinking is impaired thereby; some overcharge nature with surfeiting and drunkenness, Luke 21.34. and so bring sickness and weakness upon themselves. Hence Eccles. 10.17. Blessed is the land when Princes eat for strength, and not for drunkenness.

2. When made heavy and dull, so that the operations of body and mind are hindered thereby, and men unfitted for the duties of their callings in public or private. Prov. 23.21. speaking of the drunkard and glutton, he presently mentions drowsiness; because too much eating and drinking makes drowsy and unfits for all action.

3. When men sit much at meat and drink, and through custom or strength can bear away much, though no prejudice come to their health, though they be not retarded and dulled in the operations of body or mind; yet if men are given to eating and drinking, this falls within the compass of sin, and under the notion of gluttony and drunkenness. When a man is given to covetousness, as Jer. 6.13. he is a covetous man; when one is given to pleasures, as Isa. 47.8. he is a man of pleasure: so when one is given to eat and drink, he is a man of eating, a man of drinking, a man given to the appetite. Prov. 23.2. A man that lives to eat, and doth not eat to live,

I shall next come to show you the evil of intemperate eating and drinking.

• 1. As it respects God.
• 2. Others.
• 3. Themselves.

1. In respect of God, and so

1. It makes men forget God and his laws, Hos. 13.6. According to their pastures so were they filled; they were filled, and their heart was exalted, therefore have they forgotten me. Prov. 31.4, 5. Drinking wine and strong drink will make men forget the law of God and man.

2. It is setting up another God which is a notorious sin, Phil. 3.19. Whose God is their belly. The Babylonians had Bel for their God, a god of brass: but these men make their bellies their god, a god of flesh; their thoughts, care, endeavors are more to please their bellies, their idol god, then the true God; they do all things ventris causa. Their end is delight in edibles, and potables. They are ventricolae, belli-gods, which love good liquor and good cheare. They serve their bellies, Rom. 16.18. The Rabbies say, he is a glutton or belly-god that eats a pound of flesh, and drinks a quart of wine: we have many such. And do not those drink healths upon their knees, sacrifice it to those they drink unto, and make gods of them?

3. They abuse the good creatures of God, which they should use for the honor and glory of his Name, them they abuse to the maintenance, pleasing and pampring of their lusts, which are bitter enemies to God and his truths, and ought to be mortified. 1 Cor. 10.31. Whether ye eat or drink or what ever ye do, do all to the glory of God. Wh • t glory hath the Lord, when men make their bellies barrels and pantries; so victual the Camp, that they are unfit for motion, and must sleep.

4. It's sacrilegious, robbing God of his worship: you know we must honor God with all our hearts, mights, strength; for he is an infinite excellency, worthy of all: but when a man hath crammed himself with meats, is much liquor'd, how unfit is he to do any acts of worship; his head is heavy, his spirits dull, and God may have his carcass, but as for heart or spirit he hath none for him. Hos. 4.11. Wine and new wine take away the heart. Excess in meat and drink causeth defects in the worship of God; he may have bodily worship, lip-labor, sleepy performances; but as for spiritual worship, that is not to be had, though the Lord be a spirit most holy, great and glorious, and ought to be worshipped in spirit and truth.

2. As it respects others.

1. Those are given to their bellies, they mind not the condition of the Church or State, at least not so much as they should do; so they may have fullness of bread, they care not how it goes with others. Amos 6.4.6. They eat the lambs out of the flock, and the Calves out of the midst of the stall: They drink wine in bowles, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. By Joseph is meant the ten Tribes, which were greatly inf • stead and afflicted by the Assyrians: but these men laid it not to heart, did not condole and sympathize with them; they poured not out prayers or tears for them; they minded their own bellies, not their miseries: so Isa. 22.12, 13. When God's hand was upon them, and he called to weeeping & mourning, what did their gluttenous men? Slay oxen, kill sheep, eat flesh, drink wine, Chap. 5. 12. They regard not the work of the LORD, neither consider the operation of his hands.

2. They wrong the poorer sort: Gluttons and Drunkards are like Caterpillars, Locusts, Canker, Palmer-worms, which devour that should maintain others. Did not men exceed so much in eating & drinking, there would be more plenty, more cheapness, more relief for the poor; who had they what is superfluously and sinfully spent in eating and drinking, I believe we should see no beggars in our streets, nor hear any cry at our doors. Pro. 30.14. There is a generation, whose teeth are as swords, and their jaw-teeth as knives to devour the poor from off the earth, and the needy from among men. Such are the teeth and jaw-teeth of Gluttons; they make bread, malt, and grapes dear.

3. They wrong the chastity of others. Who make more attempts, or commit fowler acts then they that feed and drink most liberally? Fullness of bread breeds fullness of lusts. 2 Pet. 2.13, 14. They rioted, feasted, and had eyes full of adultery, which could not cease from sinning: High diet is the mark of high lusts, and they the parents of heinous actions. Jer. 5.7.8. When I had fed them to the full. God gave them abundance, and thereupon they pampered the flesh, and then committed adultery and assembled themselves by troops in the harlots houses: they were as fed horses in the morning, everyone neighed after his neighbors wife. Stallions and horses fed high, are mad after the Mares: and so were these Jews, they neighed and lusted after the women insatiably. When persons burn in their lusts towards others, they are said 〈 in non-Latin alphabet 〉 to be furious and mad like horses. Intemperancy begets incontenency; after rioting and drunkenness, follows chambering and wantonness. Rom. 13.13. When Lot was filed with wine, then was he fit for incest, and gate his own daughters with child, Gen. 19.31, 32, 33, 34, 35, 36. And the Sodomites, of whom our Text speaks, were guilty of horrible uncleanness, as appears in that Chap. v. 5. Where are the men that came into thee this night? bring them out unto us that we may know them.

Not Aetna or Vesuvius burn with greater heat then young men filed with wine and dainties.

4. They give ill example, and draw others to their own practice, to intemperate eating and drinking, which is a great evil. 1 Pet. 4.4. They think it strange that you run not with them to the same excess of riot. There is a great propensity in men to follow others in eating and drinking excessively; they not only go, but run to it, a little encouragement that way doth much. Prov. 28.7. He that is a companion of riotous men shames his father; therefore Solomon counselleth his son, Chap. 23.20. thus; be not amongst wine-bibbers, amongst riotous eaters of flesh: he knew that their example, company, and cheare, were strong attractives: Hab 2.15. Woe unto him that giveth his neighbor drink; the Heb. is, woe to him that drinketh to his neighbor. 〈 in non-Latin alphabet 〉 vae propinanti socio suo; it's not unlawful to drink to another, but when it's done with an ill intent to draw him to excess: and therefore it follows, that puttest thy bottle unto him, and makest him drunk also. The word for bottle is 〈 in non-Latin alphabet 〉 which Montanus renders, venenum tuum, thy poison. It's spoken of Nebuchadnezzar and the Babylonians, who drew in neighbor Princes and others to eating and drinking, and so poison'd them with gluttony and drunkenness, and sport • d themselves with their sin and nakenesse; men are poison'd in ill company.

5. This sin, fullness of bread, brings down heavy judgments upon places. Eccles. 10.16. Woe to thee O land, when thy King is a child, and thy Princes eat in the morning: the surfeiting of great ones brings woes and great judgments to Kingdoms. Isa. 5.11, 12. there their intemperance is set down, feasting, drinking, and merri-making: and verse. 13. Behold the judgments, therefore my people are gone into captivity because they have no knowledge. Their gluttony ad drunkenness made them sensual: and their honorable men are famished, and their multitude dried up with thirst. So Belshazzar, he feasts and revells with a thousand of his Lord's, and that night was he slain, and the Kingdom was taken by Darius and the Medes, Dan. 5.

3. As it respects themselves.

• 1. The soul
• 2. The body.
• 3. The whole man.
• 4. Their estate.
• 5. Their name.

1. The soul, and evils which intemperancy causeth, are,

1. It clouds the understanding; such fumes and vapors possess the brain from immoderate eating and drinking, as that ipsa ratio impeditur, and men are altogether inept to discourse or judge of things. Pro. 27.7. The full soul loatheth the honey-comb: it judgeth amiss of it. Fullness of bread infatuates the understanding, blinds the mind, and dams up the spirits with mud. Isa. 28.7. The Priests and Prophets were given to their appetites: and what then? they err in vision, and stumble in judgment.

2. Disorders the affections; for when through overmuch eating and drinking the government of reason is laid aside, or asleep; the affections take their opportunity, and grow disorderly, then wanton lusts, thoughts, desires and pleasures travail up and down the region of the soul, and peep out at the windows of the house, 2 Pet. 2.13, 14.

3. It hinders the activity of gifts and graces in the soul; when a man is loaded with any burden, he cannot move nimbly: so when one is loaded with meat and drink, his soul cannot act lively, there is so much earth and mud about it, that the operations of it are greatly impeded. Gal. 5.21. the word there for Revelings, is 〈 in non-Latin alphabet 〉 commessationes, eating together, and notes such eating as is a fruit of the flesh, an eating so much as the flesh craves, or can well bear, such eating as strengthens the flesh, the corrupt part in man, which opposes and hinders the spirit and activity of it; how poorly doth grace act in those are full, and have pampered their bellies. Paul knew this, and therefore was very abstemious, temperate, and much in fasting, 2 Cor. 6.5.

2. The body: Excess causeth sickness, and is destructive of health; the most diseases men have, do come from the abundance of humors which are in their bodies: and whence come these but from intemperancy in eating and drinking? Take men that are moderate, and sparing in diet, and they are seldom troubled with any diseases. Sobriety is the best nurse to health, and a greater enemy it finds not, then intemperancey, 1 Cor. 11.21.30. The Corinthithians were faulty in their feastings and drinking: and what saith Paul? For this cause many are sick and weak. Hos. 7.5. The Princes made the King sick with bottles of wine. It weakens the body: Concoction being hindered by nimietie, crude humors are gendered, and nourishment of the spirits by pure blood is letted.

3. The whole man.

1. By intemperancy a man is brought into bondage unto the creatures, he is a slave to his appetite, and what ever pleases that: and this is a great evil, for man that hath dominion given him by God over all sublunaries, to become a servant to any of them: Paul was more heroic, 1 Cor. 6.12, 13. All things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats: Let the belly crave what meats it will, let meats be never so pleasant or desirable, yet I will not be brought under the power of either of them: but few are so noble spirited as Paul. The most men are apprentices to their o • ne appetites: the rich man, Luke 16.19. fared sumptuously every day; no cost must be spared to please his palate.

2. Hereby a man is put beneath a brute creature; for those creatures eat and drink only to satisfy nature: and wh • n they have taken so much, you cannot persuade, or force them to take more; they observe the law of nature, and follow the instinct thereof: but many men do eat and drink not only to satisfy nature, but to the surfeiting thereof, and without any persuasion or force overcharge nature with variety of meats and drinks. Yea sometimes they are so excessive herein, that they become void of sense. Prov. 23.35. when the drunkard was beaten, he felt it not: so void are intemperate persons oft times of common sense, as that they neither foresee future danger, to prevent it, nor feel present smart to profit by it; horse and asse may teach men.

3. It hastens death; many might have lived longer; had they been more sober, more sparing at their Tables. Many diseases breed in the womb of intemperancy, and one or other of them shortens a man's days. Many die by the sword, but more by surfeits. In licitis perimus omnes, because it's lawful to eat and drink: and what we eat and drink is pleasing, therefore we exceed the due bounds, and so increase humors, quench our natural heat, and precipitate death. The Corinthians excess sent them to their long sleep: this sin abbreviates or takes away life: Fowlers make a shrop, hide the net by it, or under it birds come to feed, & through feeding lose their lives.

4. It makes men very secure & fearless. Isa. 56.12. Come we will fill ourselves with strong drink, and tomorrow shall be as this day, and much more abundant. A ship loaden much, sinks deep into the water, if over-loaden, drowns: so man that's loaden with the creatures, sinks deep into the sea of security; if he be overladen, he drowns himself. Luke 21.34, 35. If men's hearts be overcharg'd, that day will come unawares as a snare suddenly.

5. Intemperancy is such a sin as endangers your eternal estate, yea & excludes you from coming into heaven; the rich glutton you know was cast into hell, that was his portion, Luk. 16. Gal. 5.21. Those that do such things shall not inherit the Kingdom of God: what things? that eat and drink intemperately: drunkenness and revelling are fruits of the flesh, and suffer not men to enter into the Kingdom of Heaven.

4. Their estates; It brings a Consumption upon them. Prov. 23.21. The drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags. Many who have gluttoniz'd in their youth, have wanted bread in their old age, and instead of feasting, have fasted more then once or twice in a week. The Prodigalls excess among the Harlots brought him to want among the swine. Prov. 21.17. He that loveth wine and oil shall not be rich.

Diogenes seeing the house of an intemperate person set to sale, said, I knew the house was so overcharg'd with meat and wine that it would quickly vomit out the Cormorant.

He seeing another brought to beggary, and eating Olives for his supper, said, If you had so din'd, you should not have needed to have so supp'd.

5. Their names and professions suffer by it; Intemperancy brings an ill report upon men. Noah's intemperancy was a great disgrace to him. Prov. 28.7. He that is a companion of riotous men shameth his father. If being only a companion of them be so ill, what is it then to be a riotous person, intemperate in meats and drinks, that doth much more shame the son and the father too, such an one will men say is a belly-god, a tos-pot. Isa. 28.8. All tables are full of vomit and filthiness, so that there is no place clean. What a disgrace was this to the Priests and Prophets in those days, and to their profession. Rom. 13.13. Let us walk honestly as in the day, not in rioting and drunkenness: Let us not be intemperate; intemperancy is a night-work, and hath no honesty in it: if it be therefore a work of darkness and dishonesty, as the Apostle makes it, it must needs disgrace a man. Tiberius Nero was called B • berius Mero. Fabius who had spent his patrimony, a great estate, was called Gurges; among us such men are called Heluones.

Let us take heed of this sin: why should we pamper our bodies which must see corruption, and be worms meat. The Apostles rule is, make no provision for the flesh, to fulfill the lusts thereof. He doth not forbid to eat or provide meat, but to make provision for the flesh, their inordinates desires to satisfy them. Luke 6.25. Woe unto you that are full, for you shall hunger.

Christ bids us deny ourselves: and If we will not do it in a little meat and drink, how shall we forsake all, Wives, Children, Friends, Lands, Life? It was a notable saying of Seneca, Major sum, & ad majora genitus, quam ut corporis mei mancipium fiam: I am greater, and borne to greater things, then to be servant or slave to my body. He was a Heathen, we are Christians: let us say, we are greater, and born to greater things, better born, and better taught, then to be slaves to our appetites.

Let us say, as it is, Tit. 2.11, 12. The grace of God that brings salvation, hath appeared to all: Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, & godly in this present world.

And abundance of idleness was in her, and in her daughters.

Having spoken of two of the sins of Sodom, we come now to the third, which is abundance of idleness.

Idleness.

Heb. 〈 in non-Latin alphabet 〉 which is from 〈 in non-Latin alphabet 〉 signifying to rest, to live in peace, quietly, idly. When people are in peace, they grow secure and idle. Sept. is, 〈 in non-Latin alphabet 〉 affluence lasciviens vino.

Abundance.

Heb. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to be quiet, to rest, to live at ease, and notes tranquility: so that both words signify the same thing, and may be rendered tranquilitas tranquilitatis, rest of rest. Calv. securitas otij vel pax quieta. Pisc. & Jun. tranquilitas quieta, quiet rest; or according to the Heb. quietness of rest, the sense whereof is well expressed by our translation: abundance of idleness, or deep idleness.

I shall show you two things touching idleness.

• 1. When a man is said to be idle.
• 2. The evil of idleness.

For the first, a man is said to be idle 3. ways.

1. When he doth nothing, is unimploy'd, Math. 20.3. Christ saw some standing idle in the Market. The word for idle is, 〈 in non-Latin alphabet 〉 quasi 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 a man without work: so in verse. 6. Why stand ye here all the day idle. Many are idle all the day of their life, nothing is done by them: of this sort are many Gentlemen and others, that have no calling nor employment for the good of the public: such was Solomon's sluggard, that would not plough by reason of the cold, Pro. 20.4. but had rather sleep and slumber in his bed, then dig in his Vineyard. Chap. 24.33. Yet a little sleep, a little slumber, a little folding of the hands to sleep.

2. When they do not what they should do; some of the Learned say, he is otio sus qui opus dei non operatur: Rainer: Alexand: Angl: When men do not the work of God, opus dei is opus diei. There is work of God's appointment for the day, which you ought to take notice of, and do. 2 Thes. 3.11. There are some among you which work not at all, but are busy-bodies. 〈 in non-Latin alphabet 〉 , doing no work yet working about everywhere: when persons are busy, and do much of that doth not belong to them to do, it's doing of nothing; therefore Paul in the first Epist. Chap. 4.11. exhorts them to do their own business.

3. When they do not so much as they ought to do, but are lazy in doing little. Rom. 12.11. Not slothful in business. Eccl. 9.10. Whatsoever thy hand findeth to do, do it with all thy might. When men put not forth themselves to do what they ought to do in conscience, and according to right reason, they are justly said to be idle, Prov. 18.9.

2. The evil of this sin you may discern in sundry particulars,

1. Its against the end of man's creation: God made man for labor when he was in the state of Innocency, he was to dress and keep the garden, Gen. 2.15. be must not be idle there, taking his plea • ure in a Paradise, but work he must, though not for a living: so after the fall, Gen. 3.19. In the sweat of his face he was to eat his bread; he was now to work for bread, and to work hard, not only ad ruborem, but ad si dorem, if he will have food, he must sweat for it.

It's the end of man's creation and birth to be doing. Job 5.7. Man is borne unto trouble, labor, saith the margent; and Montanus, as the sparks fly upward.

2. It is a • n against the light of nature, which puts everything upon motion; the heavens, with the glorious lights thereof move, and are constant in their motions. Psal. 19.5. The sin rejoiceth as a strong man to run a race: The wind and air fly up and down, the waters run, the earth brings forth, plants and trees grow up; the fishes in the sea, fowls in the air, beasts in the field, have their motions and operations, which is a loud dictate to man that he should not be idle. Prov. 6.6. Go to the ant thou sluggard, consider her ways and be wise. The Ant is a very little creature, but exceeding laborious; nature hath put an instinct into her to be active and working all the summer; she is early and late at it, and will not lose an hour, unless the weather hinder: so the Be is little in bulk, but great in employment, and wonderful busy, and Solomon might have added, go to the Be, and consider her ways; she flies far, examines the fields, hedges, trees, orchards, gardens, loades her self with honey and wax, and then presently makes return. These creatures, with many others, confute the sluggard daily, preach down idleness, and call for action. Yea, the sluggards own soul is always in motion and action, and thereby tells him he should not be idle.

3. It puts God's family out of order: The world is God's family, and he hath appointed men unto, and fitted them for some employment, as a wise Artist makes no wheel in a Clock or Watch, but to move & h • lp on the general work: and if one wheel stand, it's out of order, and hinders all the rest: so here, when men are idle, they stand still, are out of order, and hinder the motion of others. Idle persons are disorderly persons, 1 Thes. 5.14. Warne them that are unruly. 〈 in non-Latin alphabet 〉 men out of rank, such are idle ones; when others march, they stand still; when others are up, they are down. 2 Thes. 3.11. We hear that there are some among you which walk disorderly, working not at all. By walking is meant living, and their disorderly living was not working.

4. It sets a man among the dead; an idle man is both unsavory, and unactive as a dead man is, and therefore may well be counted a guest of the grave. 1 Tim. 5.6. The widow that liveth in pleasure, idly, disorderly, neglecting, or out of a calling, is dead while she lives. Eccles. 9.4. A living dog is better then a dead lyon. The dead Lyon saith Paris. is the great man in wealth and honor, but idle and loose: The liv • ng dog is the poor man, but diligent and active: now the poorest and meanest man in the world, that follows a calling, and is laborious in it, is better then the greatest, richest, and most eminent man in the world who lives out of a calling, and doth nothing; one is a living, and the other a d ad man: and what the odds is between life and death, such is the difference between idleness and action, sloth and labor.

5. Idleness exposes a man to variety of temptations, lays him open to Satan: a man unemployed, is like a City without walls and gates, whither any Enemy may ea •• lie have entrance. Ezek. 38.11. I will go up to the land of unwalled Villages, I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates. What God saith here, that Satan saith of idle persons, they are unwalled Vilages, they have neither bars nor gates, no defensive or offensive weapons, and therefore the Devil doth boldly invade, and easily conquer them with his temptations. Paul knew this, and therefore counseled the Ephesians to make provision against Satan, Chap. 6.11. Put on the whole armor of God, that ye may be able to stand against all the wiles of the Devil. An idle man either hath no armor; or if he have, will not take the pains to put it on. It will require more then ordinary pains to put on the whole armor of God, to be armed Cap a pea, and then to stand armed, and withstand all the onsets of Principalities and powers; this the sluggard will not do, he must needs therefore become a prey to Satan. A man out of employment, and idle, is like a vessel which is empty, any one that comes to it may put in what he will: so Satan pours into idle persons which are empty vessels, what liquor he pleases. Seneca spake truth, when he said, res perfect occupata alterius rei non est capax: when men are thoroughly employed, they are incapable of the Devils temptations; you see it daily, that those are out of God's work, are most exercised with the Devils.

6. Idleness is the mother, fostress and nurse of our most dangerous enemies, viz. lusts: standing waters corrupt soonest, and more mud, filth, and vermin are to be found in them then in the running waters. To the sink in the ship is the confluence of all filth: Idleness is the sink in the ship, and comprehends all noisome lusts in it: silver, gold, iron, out of use, canker and rust. Eccles. 13.26. Idleness bringeth much evil, and breeds many evils. Idle, lazy, sluggsh persons have the foulest bodies, and breed most diseases: and such have the foulest souls, and abound with most noisome lusts. Among the Sodomites was abundance of idleness, and abundance of lusts, which fight and war against the soul, and what madness is it for a man to harbor, feed his enemies that seek his life? Idleness like dung upon the earth, fattens the soil, makes all rank, especially the weeds, so that the flesh and lusts thereof, even in godly people, they grow headstrong, violent and furious against the spirit: and in others, they break out into drunkenness, theft, and uncleanness. Nihil agendo homines discunt male agere. If ever occasion should put as much power into their hands, as idleness hath put villainy into their hearts and heads, they will be ready to fire your houses, ravish your daughters, and cut your throats.

7. It's against common equity and justice to live upon others, who get their living by the sweat of their brows, and to eat their bread from them. Drones that eat up the honey of the laborious Be, we condemn; they beat them out, and sting to death, a just punishment for so unjust an act.

Thieves that rob particular persons suffer death, because they do acts of injustice against common equity: and what are idle ones but Thieves, robbing the public of it's maintenance? This made Paul to command the Thessalonians to work and eat their own bread, 2 Thes. 3.12.

8. It deprives a man of that privilege which a beast hath; you know a beast may eat, work or work not: but it's not so with man, except he work he may not eat. 2 Thes. 3.10. This we commanded you, that if any would not work, nei-should he eat. If sickness or weakness hinder not, let man be great or small, rich or poor, what he will, the rule is, if he will not work, he must not eat, neither the State nor the Church must maintain such an one.

The Jews say, qui non laboraverit in prosabbato, ne edat in sabbato: the Sabbath was a day of rest, and if any had not so labor'd on the day before as to get wherewithal to maintain him on that day, he must fast.

Matth. 10.10. Christ tells you, the work-man is worthy of his meat, others not: you sin therefore when you relieve such beggars, or persons as are able to work, but will not, they are neither worthy of meat, nor should you let them eat. And what if they should perish for want of meat? their destruction is of themselves. The ease of the simple slayeth them, Prov. 1.32. He that will not have a part in daily labor, should not have a part of daily bread.

9. Poverty and beggary are the issues of idleness. Prov. 6.11. Solomon tells the sludggard, that his poverty shall come as one that travaileth, and his want as an armed man: He lieth still, but poverty is up, and marching towards him; he is without defense, but that comes armed: the meaning is, poverty will come upon an idle and slothful person suddenly and irresistibly. Prov. 23.21. Drowsinesse shall clothe a man with rags. By drowsiness understand sloth and when men go about things as if they were half asleep, lazily, they shall certainly come to a poor condition, which is intimated by rags; the coat that sloth gives is rags. Pro. 18.9. A man slothful in his work, is brother to him that is a great waster. The Heb. is, a man remiss in his work, 〈 in non-Latin alphabet 〉 is brother to a great waster, a much waster, lebaal maschith; a man that spends profusely must needs come to beggary, he hastens swiftly to it: so doth a sluggard, who is remiss in his work, and so an idle person. Other things may bring some to beggary; sickness, sureti-ship, fire, robbery, plundering wars: but put them altogether, they beget not so many beggars, so much poverty, as idleness doth. This fills Towns and Cities with swarms of them.

10. Idleness is such a sin as exemps a man from the protection of the Angels: A man that hath no calling to walk in, that lives unemploy'd, he is a vagabond upon the face of the earth. Psal. 91.11. He shall give his Angels charge over thee to keep thee in all thy ways: what ways? those which are according to his will, which his providence leads unto; not in ways of sin. A man that's idle, is in the Devils way, not in God's way, he hath appointed Callings for men. 1 Cor. 7.20. Let every man abide in the same calling wherein he was called. Vers. 24. Let every man wherein he is called therein abide with God. Some refer the words called in both verses, to the spiritual call, viz. to grace and communion with Christ; be that so, yet there is an outward condition of life, a calling that God would have men to be in, and abide in, because it's an abiding with God, God approves it, blesses them in it; if they honor him in a calling according to the rules he hath given in his word, and vouchsafes them a guard of Angels to defend them therein: but idle persons that have no calling, go out from God and the guard of his Angels: and it's questionable whether those that may work and will not, have any true fear of God, or faith in them; did they fear God, they would walk in a calling, and the Angels of God would be about them, Psal. 34.7. and faith is a working grace, witness Heb. 11. 1 Tim. 5.8

11. Idle persons are burthensome creatures; the Fig-tree that bear no fruit was a burden to the ground where it stood. Luke 13.7. why cumbreth it the ground? It was a burden to the garden, to the Gardener, to the other trees, to the Lord and Master of all. Matth. 26. Why stand ye here all the day idle? You do no good to yourselves, none to your neighbors, none to the public, none to posterity, nor bring any glory to God.

An idle and fruitless person is good for nothing, Ezek. 15. The vine tree that bare no fruit was not fit to make a pin of, nor for any use but only for the fire.

12. It's a wasting of precious time, an hiding of our Talent, and so a great provocation of divine Majesty. An idle man trifles away time, which when men are in straits, they value, and would give thousands for a few days or hours, as it's like the Sodomites would when their City was on fire: but such persons make no account of time, how precious soever it be, but pass it away in doing nothing, which is a dreadful evil. Time that is given us to get grace, to work out our salvation in, to glorify God, and do good in, even that doth the idle person squander away, though eternity be in the bowels of it, not minding the Apostolical rule. Ephes. 5.15, 16. See that ye walk circumspectly, not as fools but as wise, redeeming the time. He sits still and will not walk, he is a fool, and the greatest of fools that will not redeem time for the good of his soul, but loiter it away, and lose it daily. Though God have given him a Talent, yet he will not use it. Matth, 25.25, 26. The man had one Talent would not use it, but hid it in the earth, and what followed hereupon; he provoked God greatly, who said, thou wicked and slothful servant (wickedness and sloth go together) thou oughtest to have improved my talent or money well; seeing it's not done, take it from, and cast the unprofitable servant into utter darkness, verse. 27.30.

Having now heard the evil of idleness, let us gird up the loins of our minds, stir up ourselves, and be more diligent in our Callings. Sloath brings judgments; the men of Laish were quiet, secure, and had no business with any man, and the Danites came upon them, smote them with the edge of the sword, and burnt the City with fire, Judge. 18.7.27. Though all idle people meet not with such judgments; yet there is a woe pronounced to them that are at ease in Zion, Amos 6.1. Some woe or other will be the portion of those that live idly: we have a multitude of such amongst us, and it were well some course were taken by those in authority to set idle persons on work.

The Athenians did sue idle persons at law, idleness among them did bear an action, and it was called actio 〈 in non-Latin alphabet 〉 and they made enquiry after each man and woman, qua arie se alerent, what trade or course of life they had to live upon. Rivet. in Gen. 3.

When Josephs brethren came into Egypt, and were before Pharaoh, the first question he asked them, was, what is your occupation? Gen. 47.3. This was a good question of a King when strangers were to come & dwell in his Land, to know whether they had any calling, could get their livings, and not be burthensome to his Kingdom and subjects. The Massilians forbade any to come into their City, who had no trade or art to live by: And there was a law among the Persians, that every subject at the years end should come to the Magistrate and give account of his years work; it were happy we had some such laws amongst us.

They were great enemies to idleness, and so was Alexander, who discovering two idle persons in his Dominions, made one to fly out of them, and the other to drive him.

In Marcus Aurelius days, the Romans followed their Callings so earnestly, that having occasion to send a Letter two or three days journey from the Town, he could not find one idle body in all the City of Rome to carry it; when will it be so with this City? Idleness abounds in the streets, and I fear within doors too: but however it be with others, let us hate this sin, be diligent in those places and callings God hath set us; for the hand of the diligent makes rich, Prov. 10.4. Shall bear rule, Chap. 12.24. And will cause to stand before Princes, Chap. 22.29.

Neither did she strengthen the hands of the poor and needy.

This is the fourth sin of Sodom and her daughters, unmercifulness, inhumanity.

Did she strengthen.

Heb. is, 〈 in non-Latin alphabet 〉 non firmavit, or tenuit, she hath not taken them by the hand, and held them up, but let them sink. Jer. 31.32. In the day that I took them by the hand to bring them out of the land of Egypt. Being there, they were in a low, poor, needy, sinking condition, and God reached out his hand from heaven, took hold of them, and upheld them; he gave them consilium & auxilium, counsel and help, it's the same word there which you have here; these Sodomites did not reach out a hand to support & strengthen their poor & needy. Sept. is, 〈 in non-Latin alphabet 〉 , they did not succor and help them: Vulg. they reached not out a hand to them. Va • a. non firmavit manus, she did not make firm and strong the hands of the needy; she did not give them counsel and aide that they might not despair.

The poor.

Heb. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 to afflict, humble; because poor men are afflicted and humbled under the burden of their poverty; the Heb. word 〈 in non-Latin alphabet 〉 signifies both affliction and poverty, Exod. 3.7. I • ve seen the affliction of my people which are in Egypt. 1 Chron. 22.14. Behold, in my poverty I have prepared for the house of the Lord: it's the same word in both places, and poor men find their poverty an affliction; the Sept. is, 〈 in non-Latin alphabet 〉 , a 〈 in non-Latin alphabet 〉 which signifies to be stricken with fear, to be terrified, dejected. Poverty causeth much fear, care, sadness, dejection of spirit, and hath many temptations accompanying it. Montanus reads the word for poor, egeni, of the needy, or wanting, which seems to be the true sense of 〈 in non-Latin alphabet 〉 in the Gospel; for as the word is used there, it notes not absolutely a beggar, but one needy. 2 Cor. 8.9. it's said of Christ, 〈 in non-Latin alphabet 〉 he became poor, he had not an house to hide his head in, yet he did not go up and down and beg lodging, bread, and other things, and Mar. 12.42. There came 〈 in non-Latin alphabet 〉 , a poor widow, yet she had two mites to throw into the treasury. Rom. 15.26. Those of Macedonia and Achaiah made a contribution for the poor Saints at Jerusalem; 〈 in non-Latin alphabet 〉 , the Church did not suffer the poor Saints in it to go from house to house a begging, this had been a great reproach to the Church and way of the Gospel: That hath made men to think 〈 in non-Latin alphabet 〉 , notes such poor as go from door to door, hath been, that they might distinguish it from 〈 in non-Latin alphabet 〉 w ^ch is a poor man also 2 Cor. 9.9. He hath given to the poor, 〈 in non-Latin alphabet 〉 . There is a difference between these words, and so the poor meant by them; but not that difference which by some learned is made. Aristophanes in pluto, saith, 〈 in non-Latin alphabet 〉 he is a beggar, or poor man who hath nothing, and 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , who lives sparingly, following his work, that spends all, he gets and hath much ado to live: so Pasor makes 〈 in non-Latin alphabet 〉 to be a man who by his labor gets his living, from 〈 in non-Latin alphabet 〉 to labor, and he is right in this, but out in 〈 in non-Latin alphabet 〉 whom he saith to be one; qui ostiatim petit, who begs an alms at men's doors; its true, Lazarus was such, Luke 16.20. But usually in the Gospel it notes such poor as have something, though not enough to live upon, be they aged, sick, weak, lame, or compassed about with any other infirmities.

Needie.

Heb. is 〈 in non-Latin alphabet 〉 it comes from 〈 in non-Latin alphabet 〉 to will, desire, & notes a man not simply poor and needy, but very poor, so poor saith Pagnine, quod omnibus carens, omnia concupiscat; that wanting all things, he desires all things; rich in desires, but having nothing else, a man of desires. Amos 2.6. They sold the poor for a pair of shoes: The word for poor is the same we have here: and certainly they were very poor that were worth no more then a pair of shoes, and likely old ones too. Montanus interprets the word in our Prophet, mendicus, a beggar, which notes the extreme poverty that some were in, yet had no help from the rich and full Sodomites. Aecol: hath it humilis, of one so needy, that he is humbled to purpose, and lies on the earth, desiring relief. Servius upon Virg: saith, pejorem esse egestatem paupertate, that need is worse then poverty. The vulgar accords with our English, and hath it egeno, they reached not out a hand to the poor and needy, which sorts best with the Original words.

The sum and scope of the words is this; that the Sodomites were unmerciful, and hard-hearted: they were not affected with the necessities of the poor: neither their wants, prayers, tears, nor their sad countenance, mournful complaints, nor stretched-out hands prevailed at all with them.

Men are backward too, if not averse from giving. 1 Tim. 6.17, 18. Charge them that are rich in this world that they be not high-minded, nor trust in uncertain riches: That they do good, that they be rich in good works, ready to distribute.

Dives would not give the crumms and scraps of his Table to poor Lazarus, Luke 16. So the young man, Matth. 19.21, 22.

I shall show you what an evil, unmercifulness is,

1. It's an argument and evidence of covetousness; when Christ, Luke 16.9. bids them make to themselves friends of the mammon of unrighteousness (which he so calls, because men usually sin in the getting, keeping, or using of them) and said, they could not serve God and Mammon, verse. 13. The Pharisees who were covetous, derided him; they thought Christ spake like an ignorant man; they could serve God, keep their wealth, and not cast it away upon poor people, This shown their covetousness: and what an evil that is, let Paul tell you. 1 Tim. 6.10. The love of money is the root of all evil; inward and outward evils do spring from it. A covetous man is an idolater, Eph. 5.5. he hath no inheritance in the Kingdom of heaven, 1 Cor. 6.10. he is abhorred of God, Psal. 10.3. Chrysost. saith, he had rather dwell with a thousand possessed, then with one covetous man; for they hurt their garments and themselves, but a covetous man hurts his neighbors. Chrys. Math. 10. as cited by Stella on Luke 16.

2. It's argument of unbelief: men think if they give to the poor, and strengthen the hands of the needy; that themselves shall want and come to poverty. Prov. 28.27. He that giveth unto the poor shall never lack. Here is the voice of God, who is truth it self, and hath power enough to make good what he hath said, for the earth and fullness of it is his, Psal. 24.1. And yet man's heart distrusts God, and thinks of other ways to provide for it self: I will keep what I have; if this be gone I know not what I shall have; it's a hard world, and one bird in the hand is worth two in the bush. Thus unbelief discovers it self, and had rather trust in uncertain riches, then in the all-sufficient and omnipotent God: saith God, give to the poor and thou shalt not lack: saith the hard-hearted man, give to the poor, and thou shalt lack. Thus doth he cross the will of God, and put the lie upon him. Eccles. 11.1. Cast thy bread upon the waters, for thou shalt find it after many days: No saith the unmerciful man, I will never cast my bread upon them, for I shall never see it again. And so makes God a liar, and declares himself an unbeliever.

3. It's argument there is no love of God in that man; it's a sad charge to tell any man he doth not love God. John is peremptory in it, 1 John 3.17. Who so hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? he may think he loves God, and others may think and say so, but there is not any dram of God's love in that man, how dwells it in him? this Interrogation imports a full negation; for if a man loved God, he would love man who is the image of God. Christ's command is, that we love one another as he hath loved us, John 15.12. He testified his love, by giving his blood, his flesh, his life: and we will not give a little bread, an old garment, a little silver, it's a clear demonstration there is no love of God in us.

The primitive Christians were distinguished from others by their love, and that made them sell all, bring it and lay it down at the Apostles feet for the relief of the poor Christians, Acts 4.34, 35.

4. It's a sin hath much cruelty and unnaturalness in it. Isa. 58.7. Deale thy bread to the hungry, cover the naked, and hide not thyself from thine own flesh; the poor are our own flesh. Mal. 2.10. Have we not all one father? hath not one God created us? Prov. 22.2. The rich and the poor meet together, the Lord is the maker of them all. Hence he hath commanded that we should love our neighbors as ourselves, Matth. 22.39. Now if we hide away our eyes from them, if we will not consider their necessities, wants, and relieve them, we are cruel and unnatural: if a man be naked or hungry, a man will seek to clothe and feed himself, he will not hate his own flesh. Ephes. 5.29. No man ever yet hated his own flesh, but nourisheth and cherisheth it. When men therefore refuse to strengthen the hands of the poor and needy, they despise, they hate their own flesh, they are unnatural: and to prevent this, God hath laid a command to be merciful, where the strongest reason and plea might be against it. Prov. 25.21. If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink.

5. It brings a curse, yea many curses upon men and their estates. Prov. 28.27. He that hideth his eyes from the poor shall have many a curse. The poor will curse them, but who bids them curse? when Shimei cursed David wrongfully, saith he, the Lord bid him do it. So, when poor do curse hard-hearted men that will not pity them, there is something of God • n it; this Scripture must be fulfilled, though it be their sin, yet it's a just judgment of God upon a merciless man: and not only doth man, but even God himself curseth them. Psalm 41.1. Blessed is he that considereth the poor: If a man do it not, shall he have a blessing? Matth. 25.41, 42. Depart ye cursed, for I was hungry, &c. The curse of God was upon them before, according to what you find in Prov. 3.33. The curse of the Lord is in the house of the wicked. Sometimes they have not a heart to eat, and take the comfort of their estates themselves: sometimes they are perplexed with fears, cares, sorrows about their estates; sometimes they are wasted at law, sometimes by fire, plundering; sometimes in a secret way, that none can give any rational accompt of, but know the curse of God was there.

6. It makes men altogether unlike God; he is the father of mercies, and God of all comfort, 2 Cor. 1.3. He makes his sun to rise on the evil and on the good, and sendeth rain on the just and unjust, Matth. 5.45. He giveth food to all flesh, Psal. 136.25. He hears the desires of the humble and poor, Psal. 10.17. He is kind to the unthankful and to the evil, be ye therefore merciful as your father is merciful, Luke 6.36. But now a man that is near, pinching, miserable, and regards not the condition of the poor, to comfort their hearts, and strengthen their hands, he is unlike, & contrary to God, who is love, bowels, pity, compassion, mercy, and very mindful of the poor. He made a law, Deut. 15.7, 8. If there be a poor man in thy land, thou shalt not harden thy heart, nor shut thy hand from thy poor brother, but thou shalt open thy hand wide unto him. So Lev. 25.35.

Lu. 14.13. When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed.

Lu. 4.18. God anointed Christ to preach the Gospel to the poor: and hath not God chosen the poor to be rich in faith? Jam. 2.5.

Judas was a hard-hearted wretch that cared not for the poor, Joh. 12.6.

7. It puts in a caveat and bar in the Court of heaven against their prayers, they must have no entertainment there. Prov. 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. This man before he dies shall come to some great straight or other, so as to cry either to man or God, and when he cries, he shall not be heard; he would not hear the poor crying, nor God who sent those poor, and cried to him in those poor; therefore when he cries unto man for help, God will stop their ears, turn their hearts from him; yea, stop his own ear, and turn away his own heart. Luke 6.38. With the same measure that ye meet withal, shall it be measured to you again: you stop your ears, God will stop his ear: you shut up your bowels. God will shut up his: you with-hold your pence, God will with-hold his talents; the rich man cried for a drop of water being in torment, but neither Abraham nor God would hearken to his request; he that would not give one crumb, must not receive one drop. Matth. 5.7. The merciful shall obtain mercy.

8. It's a shrewd badge of a reprobate condition; a merciless man's name will hardly be found in the book of life. Coloss. 3.11. Put on as elect of God, bowels of mercy, kindness. Those are elect of God have had mercy, and being called, they find and feel that mercy, and cannot but put on bowels of mercy, which declares their election: before, as Paul saith, Tit. 3.3. Men live in malice and envy, hateful and hating one another; but when God hath once called them, and manifested their Election, then they put on bowels of mercy, and they are as natural to them now, as their lusts were before, as bowels are to a parent, they pity others, as God pitied them: but where there be no bowels of mercy, but chu • lishnesse, hardness, unmercifulness, there is the black badge of reprobation rather then of election.

9. It's a degree of murder; some men hate and curse the poor, and the Scripture blusheth not to call them murderers. 1 John 3.15. Who so hateth his brother is a murderer. Job 24.14. The murderer rising with the light, killeth the poor and needy. He devises ways how to oppress, suck, and squeeze them, and this is killing of them, and he is a murderer for it as well as the other: so, when a man sees his brother or neighbor poor, sinking, and like to be ruined, and will not relieve him, being able to do it, he falls into a degree of murder. The heathen, Publius Mimus could see this, who said, qui succurrere perituro potest, cum non succurrit, occidit: he that hath power to succor a man being ready to perish, and succors him not, he kills him. Suppose a man in the water or fire, you pass by, and lend him not your hand, which if you had done, his life had been saved, are not you now guilty of his death? When the Priest and Levite passed by the man that going from Jerusalem to Jericho fell among Thieves, and relieved him not, it was their sin; and had he died in that condtion, they had been accessories to his death. If the poor be our flesh, then our goods are theirs as well as ours: and if we let them perish, we murder them and ourselves too.

10. The end of that man will be very sad who hath been merciless to others, he must have the end of a fruitless, or dead tree, he must be hewn down and cast into the fire. Jam. 2.13. He shall have judgment without mercy, that hath shown no mercy: all judgment, mere severity, pure wrath shall be his portion. Matth. 25.41, 42, &c. it's the chief, if not the only sin which Christ mentions at the day of judgment. I was hungry, and ye gave me no meat, I was thirsty, and ye gave me no drink: You shown me in my poor members no mercy; therefore depart from me ye cursed into everlasting fire prepared for the Devil and his Angels.

Seeing then uncharitableness is so great an evil, let us put on bowels of mercy, and strengthen the hands of the poor and needy. It's a hard time, things are dear, trading little, poor abound, and therefore now its seasonable for the rich to open the bowels of their compassion, and to succor those that are in want. Job was a father to the poor, Chap. 29.16. he did not eat his morsels alone, the fatherless eat thereof, Chap. 31.17. The bellies and loins of the poor blessed him, being filed and warmed with the flesh and fleece of his sheep, v. 20 Dorcas, Acts 9 39. It were well if Jobs and Dorcas spirit & compassions were in all rich men, that so the hungry might be fed, the naked clothed, and necessities of the poor supplied: spare something out of your superfluities for them. Can you adorn your houses with pictures and hangings? your tables with Carpets, your shelves with Pewter and Brasse, your Closets and Cupboards with Plate, and have you nothing for the poor who are the temples of God? Can you feed your dogs, parrets, monkeyes, pamper your horses, and not mind poor Christians which lie at your doors? If it be so, how will the Lord take it at your hands? Remember Dives, he had been better to have given all to Lazurus, then to have met with such an end for his unmercifulness. The Lord Christ hath told you it's a blessed thing to give, Acts 20.35. You would count it a blessed thing to show kindness to Christ; the paps that gave Christ suck were counted blessed, Luke 11.27. When you give to the poor, you give to Christ: Matth. 25.40. In as much as you have done it unto one of the least of these my brethren, you have done it unto me. The are Christ's brethren thou dost it unto, and he accounts it done to himself, yea the least or meanest it's done unto.

Again, is it not a blessed thing to have the Lord of heaven and earth to be indebted to one. Prov. 19.17. He that hath pity on the poor, lendeth unto the Lord, and that which he hath given will he pay him again.

1. God is the poor man's surety.

2. He takes the debt upon himself.

3. Gives thee his word for security; his faithfulness and his honor are engaged for performance: had you the Cities bond, the Parliaments security, the public faith for repaiment of what you expend upon the poor, it were nothing to this: O give, give unto the poor, and make God as much as you can indebted to you, he is a good paymaster. Luke 6.38. Give and it shall be given unto you, good measure, pressed down, shaken together, and running over. If you will not make God your debtor by giving, he will be your Judge for not giving.

We live in dangerous times, and riches are uncertain things; the way to make them safe, is to bestow them upon the poor. Eccles. 11.1. Cast thy bread upon the waters, for thou shalt find it after many days: If you keep it, you lose; if you cast it away, you shall find it again.

One had this Epitaph upon his tomb:

If you would keep wine or meal you put them into empty vessels. Isa. 58.10, 11. If thou draw out thy soul to the hungry, and satisfy the afflicted soul, then shall thy light rise in obscurity, and thy darkness be as the noon-day, and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water whose waters fail not.

Quest. Seeing we are to strengthen the hands of the poor and needy, whether are we to give to all in such case?

Answ. It's the judgment of some, that no beggars should be relieved that go from door to door, they think it an unwarrantable practice for people to do so, and to be relieved upon so doing, its the nursery of many vagabonds, and vile persons; such live in no calling, are under no government, are the shame of the Magistrate, a disorder in a Common-wealth, and reproach of the laws are made for relief of the poor in their several respective places. Certainly those that beg up and down, being able to work, and will not, you ought not to relieve, you sin in doing of it; the Apostles rule is, if any will not work he must not eat, 2 Thes. 3.10. And further, when Begging is made a trade, I see not how it's justifiable before God, or can be countenanced by man; there are few but can do something towards their living; and if they cannot, they ought to be relieved otherwise then by begging.

Yet to conclude it unlawful to give to any that beg, I dare not: Christ healed two blind beggars, Luke 18.35.42. John 9.7, 8. and did not reprove them for their begging.

Besides, he hath given out a rule, Luke 6.30. Give to every man that asketh of thee, which would be void and useless if I might give to no beggars.

1. Then, if you be able, you ought to give to all that are truly poor and needy, justly necessitated to ask, even those that are able to work, and willingly would work; but through the ill disposition of the times cannot get any, or not sufficient to maintain them.

2. If men be not able to relieve all that shall ask, then caution and Christian wisdom are to be used: you are to observe the rule of nature which leads you to give.

1. To your kindred according to the degrees thereof.

2. To your affinity.

3. Your friends.

4. Cohabitators of the same Village, Parish, City, County, Kingdom.

5. To strangers whom providence shall offer unto you.

But more specially,

1. You are to consider whether they be godly poor or not: and if godly, there to place your charity. Gal. 6.10. As we have opportunity, &c.

2. Their necessity, and so

• 1. It may be extreme, they may be in danger of life, ready to starve, as Lazarus did at Dives door; or in danger of sinning, as Captives to turn Turks, and poor amongst us of turning to Popery, to steal; now such are to have help before others.
• 2. It may be great, attended with some grivevous inconvenience, as loss of liberty, sinking of a family, scandal to religion; now these are to have a hand reached out to them, when others may not.
• 3. There is a common necessity, when poor want, live not so comfortably as they would: and these as we have ability and occasion we may, the other we must relieve.