Commentary on the Minor Prophets
Verse 7. And she shall follow after her lovers, ] Follow them hot-foot, pursue them eagerly and earnestly, as the hunter doth his game, or the pursivant, the party to be arrested: So little was she bettered by her former sufferings: Thus the blind Sodomites continue groping still for the door, as if they were ambitious of destruction, which was now even at next door by. And thus Pharaoh, that sturdy rebel. rageth against God, and menaceth Moses with death, then, when that palpable gross darkness was upon him. This was one of those wild bulls in a net that was full of the fury of the Lord, Isa. 51.20. He was full of it, and yet lay raging against it, adding impatience to his impenitence, and passive dissobedience to his active. Another Bull of the same breed was Ahaziah, who sent a third Captain after the two former had been consumed with fire from heaven: as if he would despitefully spit in the face of heaven, and wrestle a fall with the Almighty. And a third was that stubborn stigmatick Ahaz, who the more he was distressed, the more he trespassed, This is that King Ahaz, 2 Chron. 28.22. These men lost the fruit of their afflictions; which indeed was a great loss, but that they were not sensible of it. Those that belong to God shall have stroke upon stroke, one cross in the neck of another, till they be kindly humbled, and brought home to their first husband. God will strike a parting-blow, betwixt them and their sweethearts; and make them pollute the Idols which they had once perfumed, Isaiah 30.22. She shall follow them, but she shall not overtake them, ] Persequetur, sed non assequetur. She shall meet with disappointment, but it shall be in mercy: she shall be crossed with a blessing, chastened by the Lord, that she may not be condemned with the world. She shall seek for favor and succor at her sweet-hearts hands, but all in vain, they shall all forsake her, and shall change their ancient love into mortal hatred, Jer. 2.36. Ezek. 36.17. It is the usual practice of the devil, and his instruments, to bring men into the briers, and there to leave them to shift as they can: thus the Pharisees dealt by Judas; What is that to us? say they; see thou to that: they left him when they had led him to his bane; like as familiars leave their witches, when they have once brought them into fetters. God dealeth not so with any of his, when he is most angry. But as in very faithfulness he afflicts them, that he may be true to their souls. So when they follow hard after him, as David did, they are sure to overtake him, though perhaps not presently; when they seek him, they are sure to find him, so they search for him with all their heart, Jer. 29.13. True it is, that God often by the hand of the enemy, as by a pursivant at Arms, fetcheth in bankrupt tenants, that is, his own untoward and backsliding people, and leaveth them in the pursivants hand, till they take some course to satisfy for their arrears. But that once done, he will soon set them at liberty, and make them glad, according to the days wherein he had afflicted them. Let a poor soul but say, as here, I will go and return to my first husband, ] that is to God. I have run away from him, by my sins, I will now return again to him by repentance. Let there be but such language in the hearts of God's prodigals, and he will soon relent toward them, meet them on the way, Isa. 65.24. fall upon their necks and kiss them, Luke 15.20. he will receive them with all sweetness. Jam ex hoc loco licet colligere quae sit vera resipiscentia, saith Calvin here. By this Text we may gather what true repentance is: Namely, when a sinner not only confesseth himself guilty, and worthy of punishment, but truly displeaseth himself, and seriously returns to God. Here we have those two essential parts of true Repentance, sc. Contrition, and conversion; or Humiliation, and Reformation. The former is called in Scripture, Repentance for sin, the latter, Repentance from sin: and the one without the other is to no purpose or profit. for then was it better with me then now, ] It was so: but how came you to conceive or consider of it in this sort? but by disappointments and afflictions? These are to us as Benhadad's best counselors, that sent him with a cord about his neck to the merciful King of Israel. The Septuagint render the Text thus; For he was good to me then, over he is now. And what wonder? Is there anything to be gotten by departing from Christ, by leaving thy first love, by quenching the spirit, and making Apostasy from former degrees of grace, and holiness? Can any son of Jesse do for us as Christ can? or do we think to mend ourselves by running out of God's blessing into the worlds warm Sun, as Demas did? O call me not Naomi, said she once, but call me Marah: for I went out full, and am come home empty. So doth a revolted Christian say, when he comes from the act of sinning, when he hath been seeking after his sweet-hearts: he went with his heart full of peace, and his hand full of plenty; and meeting with a bargain of sinning, thought to eeke out his happiness, and make it fuller (as Solomon did) but came home empty: empty of comfort, but laden with crosses. He hath lost his evidences, is excommunicated from the power of the Ordinances, is under the terror of a wounded spirit, is buffeted by Satan, is out of hope of ever recovering the radiancy of his graces, hath his backburden of afflictions: so that he is forced to confess it to be the greatest madness in the world, to buy the sweetest sin at so deer a rate. David found it so, the Shulamite found it so, Cant. 5.1, 2, &c. No rest she had at home, nor comfort abroad, till she had recovered her first husbands company; for then it was better with her then now; and yet now too, upon her hearty repentance, all becomes as well with her as ever it had been before, Chap. 6.4, &c. Was it not so likewise with Ephraim, Ier. 31.19, 20, 21. with the Prodigal, Luke 15. with Peter after his shameful recidivation. Let this then be to all God's relapsed people as a valley of Achor, a door of hope, that they may be readmitted. Shall Sarah receive Hagar into favor? Joseph his brethren? David his Absalom, Philemon his Onesimus? Shall that Non-such Ahab, show mercy to his professed enemies the Syrians, that had the second time set upon him? And shall not God receive his repenting children? fetch home his banished, yea though they may seem to be as water spilled upon the ground? bring them back into his own bosom, though they have never so far wandered out of the way? He will, he will. Only he expects that they should say, and do, as the Church of Israel here, and as the Church of Ephesus is advised, Revel. 2.4. First, Remember whence ye are fallen: sc. not only from your former feelings and comforts, but also from your former fitness for God's kingdom; that jus aptitudinale (as the Schools call it) that David himself had parted with for a season, and therefore is called plain David so oft together, and not my servant David, as formerly, 2 Sam. 24.12, &c. Secondly, Repent: Sigh out that of Job, O that I were as in months past, as in the days when God preserved me! When his candle shined upon my head, and when by his light I walked thorough darkness: As I was in the days of my youth, when the secret of God was upon my tabernacle: When the Almighty was yet with me, &c. O it was far better then with me, then now. Thus relent, repent, revenge upon your backslidings; spare for no pains, but be extraordinarily humbled: detest yourselves, give God no rest till he return unto his rest, &c. Thirdly, Do your first works, with a redoubted diligence for your former negligence; and tie yourselves thereto by solemn Covenant. Begin (though at first but faintly) to pray, read, confer, meditate, cease from sin, shun the occasions, recover by degrees as a weak body doth by good diet, moderate exercise, &c.
Verse 8. For she did not know ] i. e. She would not be aknown or affected, of this she was willingly ignorant, as S. Peter hath it, 2 Epist. 3. Ut liberius peccet libenter ignorat, as Bernard. Her ignorance was not a mere nescience, or an invincible ignorance, such as she could not help; but it was willful, affected, acquired: they not only desired not the knowledge of God's ways, but haced it, spurn'd and scorned at it, shutting the windows lest the light should come in: and being blinded by the God of this world, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4.4. lest they should see and say that which Nature and Scripture do both teach them, viz. that all their accommodations and comforts come from me alone. Had this their ignorance been merely negative, yet had they not been wholly excused. The Apostle noteth, that our Savior laid down his precious life even for the not-knowings of the people which were such as they could not help, Heb. 9.7. but there ignorance being affected, it was an high degree of ingratitude and impudence, and a very great aggravation of their sin: it made it to be sin with an accent, wickedness with a witness. Israel was herein worse then the Ox and the Ass (that knows his owner and his masters crib, Isai, 1.3.) they fell below the stirrup of reason, nay of sense. Hence God so stomacketh the matter both there and here. Non semel hoc peccatum carpit, saith Mercer: he cannot satisfy himself in saying how much it troubled him to be thus unkindly, ungratefully, and unreasonably dealt withal: it runneth in his thoughts, his heart is grieved at it, and he must vent himself. And when he hath told his grief, and aggravated his wrong, yet he hath not done with it: but is upon it again and again; still convincing, upbraiding; charging Israel for their foul and inexcusable unfaithfulness and unthankfulness. Eandem sententiam quia sancta et necessaria est, repetit, saith Oecolampadius here; he repeats over the same he had said before, out of the trouble of his spirit: and that they might once lay it to heart and be humbled.
that I gave her corn and wine and oil, &c. ] A great deal more then she reckons upon v. 5 and yet pays her rent there to a wrong Landlord too. God is well content that we have the benefit, and comfort of his creatures, so he may have the praise: this is all the rent he looks for; and this he indents with us for Psal. 50.15. the Saints also knowing his mind, promise it him, and bind themselves to it as did Jacob, Gen. 28.20, 21. David Psal. 51.14. For they know that ingratitude forfeits all (as in this text. She would not know, but ile make her know: ut qui ex copia datorem non senserunt, sentiant ex penuria, for she shall fast another while, and go naked, &c.) like as the Merchants non-payment of customs, may prove the utter loss of all his commodities. Hence their first care to see God in all, as Moses often urgeth this people in Deuteronomy to taste the superabundant sweetness of God in the sweetness of the creatures; to look upon all, as swimming towards them in the blood of Christ, as being a piece of his purchase: and this exceedingly sweeteneth all their comforts. God give thee the dew of heaven saith Isaac to his son Jacob Gen. 27.28. Profane Esau likewise, had the like, but not with a God give thee: neither cared he how he had it, so he had it any way: but it is otherwise with the Saints. See but the difference in these two brethren, long after this Gen. 33.9.11. Esau as a mere natural man contenting himself, (like a brute beast made and taken to be destroyed ) with a natural use of the creature, cries out I have enough, my brother: keep that thou hast to thyself. But mark how Jacob delivers himself in another manner. Take I pray thee, my blessing that is brought to thee: because God hath dealt graciously with me, and because I have enough, See a like difference between the rich fools Habes multa. Thou hast much goods laid up for many years, Luke 12.19. and David's doxology, 1 Chron. 29.13.16. O Lord our God, all this store cometh of thine hand, and is all thine own. And to the same purpose speaks Eliezer, Gen. 24.35. The Lord hath given my master, flocks, herds, silver, gold, &c. and Job, chap. 1.21. The neglect of this observing of God and ascribing all to him is the source of much sin in the world, and the mother of much mischief. Jer. 2.5. God chargeth his people that they were gone far from him and had made his heritage an abomination verse. 7. and why? but because they did not say, Where is the Lord that brought us up out of the Land of Egypt, &c. verse. 6. Were men but sensible of what God doth for them every day and hour, they could not in equity and common ingenuity serve him as they do; He preserveth, and provideth for us all: lays us down and takes us up, gives us all things richly to enjoy, commanding the best of his creatures to cater for us, Hos. 2.21. and to bring us in the best of the best for our subsistence, Psal. 8. Every good gift temporal, and perfect giving spiritual and eternal cometh from the Father of lights, as naturally and as constantly as light doth from the Sun, or water from the Seal. Let us therefore imitate those Lights of heaven and rivers of the earth, do all the good we can with those good things God hath given us, corn, wine, silver, gold, &c. and then reflect back toward, and return all the glory and praise unto the Sun of our righteousness, and Sea of our salvation. The beams of the Moon and Stars return as far back to glorify the face of the Sun, which gave them their beauty, as they can possibly. Let us (semblably) ever send back to God's own glorious self, the honor of all his gifts, by a fruitful improvement of them, and fresh songs of praise. Let the streams of God's daily bounty lead us (as the water-course doth, either upward to the spring, or downward to the main Ocean) to the source and Fountain whence they flow. Let the returns we make, be from God, of God, to God; from him, as the Efficient, of him as the Material, and to him as the final cause: David joineth these three together, Psal. 86.4, 5. And Paul Rom. 11. ult. In fine, let us labor to be like the full ears of corn that hang down the head toward the earth, their original. Or if any be so graciously exalted, so freely favored above his fellows, that his stalk is so stiff that it beareth him up above the rest of his ridge, let him look up to heaven; not in thoughts of pride, but humble vows of thankfulness. Be not as horse and mule that drink of the brook, but never think of the spring: or as swine, that haunch up the mast but never look up to the tree: or as the barren earth, that swallows the seed, but returns nothing to the sower, &c.
which they have prepared for Baal ] Or, wherewith they have made Baal lavishing gold out of the bag, and weighing silver in the balance, they hired a gold smith and he made it a God: they fall down, yea they worship. Isaiah 46 6. This Baal was a special Idol of the Zidonians: but first of the Chaldees, who called him Bel; the Carginians Bal, whence those compositions Hannibal, Hasdrubal; as amongst the Babylonians Belteshazzar Mehetabel, &c. Varro (though a Heathen) inveighes much against idols and images: and saith, that they that first brought them increased error, and took away fear. Plutarch saith, it is sacrilege to worship by images, &c. It is thought, they came first from Babylon. For Ninus having made an image of his father Belus (this Baal in the text) all that came to see it, were pardoned for all their offenses: whence, in time, that image came to be woe • shipp • d. A great promoter of this kind of Idolatry in Israel was Ahab, in favor of his wife Jezebel, and to ingratiate with her kindred, 1 King. 16.31. and this was the ruin of his house. This Baal was by the Zidonians called Jupiter Thalassius, or their sea- Jupiter, and is thought to be their chief God. They had their Dij minorum gentium petty gods (called in scripture the host of heaven, the queen of heaven, and a little further in this chapter Baalim ) the Greeks called them 〈 in non-Latin alphabet 〉 : which saith Plato, are certain middle-powers or messengers betwixt God and man, to carry up prayers, and bring down blessings, &c. Quam autem haec damonum theologia conveniat cum sanctorum et Angelorum cultu apud pseudochristianos, res ipsa loquitur, saith learned Master Mede. How this doctrine of devils or heathen-deities agreeth with Saintworship, and Angel-worship among he Papists, is easy to be discerned. A great stumbling it is to both Jews and Turks, who know it to be contrary to the first commandment: and image-worship, to the second. Whence the Turks will not endure any images, no not upon their coins. And Paulus Jovius tells us, when Sultan Suleiman had taken Buda in Hungary, he would not enter into the chief Temple of that city, to give praise to Almighty God for the victory, till all the images were first down, and thrust out of the place. We read also of a certain Turkish Ambassador, who being demanded why the Turks did not turn Christians? he answered, because the Christian Religion is against sense and reason: for they worship those things that are of less power then themselves, and the works of their own hands: as these in the text, that made them Baal, yea (as if God had hired them to be wicked) they made it of the very gold and silver which he had given them, though for a better purpose. And this was horrible wickedness, hateful ingratitude. This was to sue God with his own money, to fight against him with his own weapons, as David did against Goliath, as Jehu did against Jehoram, and as Benhadad did against Ahab with that life that he had lately given him. I read of a monster, who that very night that his Prince pardoned and preferred him, slew him, and reigned in his stead. This was Michael Balbus, and he is and shall be infamous for it to all posterity. Ingratitude is a monster in nature. Lycurgus made no law against it, quod prodigiosa res esset benesicium non rependere. To render good for evil is Divine: good for good is human: evil for evil is brutish: but evil for good is devilish. And yet alas • e how ordinary an evil is this amongst us, to abuse, to God's great dishonor, our health, wealth, wit, prosperity, plenty, peace, friends, means, day, night, corn, wine, silver, gold, all comforts and creatures, our times, our talents, yea the holy Scriptures, the Gospel of grace, and our golden opportunities, the offers of mercy, and motions of the spirit, turning our backs upon those blessed and bleeding embracements, and pursuing our lusts (those idols of our hearts) those Baals, that is, Lord's and husbands that have us at their beck, and check? But is this fair dealing? Do we thus requite the Lord, foolish and unwise as we are? Holy Ezra, thinks there is so much unthankfulness and dis-ingenuity in such an entertainment of mercy, that heaven and earth would be ashamed of it, Ezra. 9.13. Should we do so? saith He, oh God forbid us any such wickedness. Others render it, which they have sacrificed, or dedicated to Baal, for Idolaters spare for no cost, Dum Deum alienum dotant, as some render that text Psal. 16.4. whiles they give their goods not to the Saints (as David ) that are on the earth, but to another God. They lavish gold out of the bag: as we read of a certain King of this land, who laid out as much as the whole crown revenues came to in a year, upon one costly crucifix: and of another, that left by will a very great sum of money for the transporting of his heart, to be buried in the holy land, as they called it. How profuse papists are in decking their mawmets and monuments of idolatry, is better known then that it needeth here to be spoken of Their Lady of Loretto, that Queen of heaven, as they call her stilo veteri, hath her Churches so stuffed with vowed presents and memories, as they are fain to hang their Cloisters and Churchyards with them.
Verse 9. Therefore will I return ] i. e. I will alter my course, change my stand, change the way of mine administrations, deal otherwise with them then yet I have done: they shall bear their iniquities, and know my breach of promise, as Num. 14.34. they shall know the worth of mine abused mercies, by the want of them another while. I will go and return to my place, till they acknowledge their offense and seek my face: in their affliction they will seek me early. Finally, I will cut them short of alimony and hold them to straight allowance; and then I shall be sure to hear them howling upon their beds for corn and wine: as dogs do that are tied up, and cannot come at their meat. And take away my corn, and my wine ] those precious fruits of the earth, as S. James calleth them, James. 5.7. the product of God's great care, from years end to years end, Deut. 11.12. without which the earth could not yield her increase: neither would there be a vein for the silver, a mine for the gold, iron taken out of the earth, or brass molten out of the stone. Job. 28.3. All that we have is his, in true account, and he is the great Proprietary, who only can say (as he in the gospel) May not I do what I will with mine own? And what should he sooner and rather do, then take away meat from his child that mars it? If fullness breed forgetfulness, (as the fed hawk forgets his master, and as the full Moon gets furthest off from the Sun) so men, when they have all things at the full, forget God, and wickedly depart from him, what can he do less then forget them (that so they may remember themselves) and make fat Ieshurun look with lean cheeks, that they may leave kicking, and learn righteousness? Neither doth God do this, till greatly provoked, till there is a cause for it, Therefore I will return. He may well say, as that Roman Emperor did, when he was to pronounce sentence of death, Non nisi coactus, I am even compelled to it, there is no other remedy, 2. Chron. 36.16. As a woman brings not forth but with pain; and as a be stings not, but provoked: so here, Ille dolet quoties cogitur esse ferox, he afflicteth not willingly, nor grieves the children of men, Lam. 3.33. It's sin that maketh him return as here: that puts him out of his road of mercy into ways of judgment, that putteth thunderbolts into his hand, and maketh him do his work, his strange work, and bring to pass his act, his strange act. Isaiah. 28.21. What can a Prince do less then disarm a rebel? what can God do less, then take away his own and be gone from such an impudent adulteress, as is here described? should he suffer her with his corn to make cakes to the Qu • en of heaven, and to pour out his wine for drink-offerings to other gods, that they might provoke him to anger? No: rather then so, he will take away corn in the time thereof, and his wine in the season thereof ] He will cut off the meat from their very mouths, Joel. 1.16. and pull their morsel from between their teeth. Just at harvest, when their corn is to be inned, God will blast it, or otherwise blow upon it, when all their old store is spent, and they reckoned upon a good recruit, they shall be defeated and frustrated. Therefore hath God watched upon the evil, and brought it upon us, saith Daniel, chap. 9.14. Lo, God watcheth his time when to be even with his enemies: and taketh his fittest opportunity for their greater mischief. They that are wicked overmuch shall die before their time, Eccle. 7.17. Not before God's time (for sta ••• a cuique dies, every man's time is set, Job. 7.1. our bounds are prescribed us, and a pillar pitched up by him, who bears up the heavens, which we are not to trespass) but before their own time that they had propounded and promised to themselves as that rich fool, Luk. 12.19. who talked to himself (as fools use to do) Vers. 17. saying Soul, thou hast much good laid up for many years. But we know what became of him that very night; his many years were quickly up, his glass was run, when he thought it had been but new turned. God shot at him with an arrow suddenly, he fetched off this bird with a bolt whilst he was gazing at the bow, or pruning himself upon a bough. He chopped into the earth before he was aware: as one that walketh in the snow chops into a pit. He died tempore non suo (as some render that forecited text in Ecclesiastes ) not in his own time, but in God's time; then when it had been better for that fool to have done anything, then to have died, because (like Eli's sons) he died in his sins: and like Jezebels children, he was killed with death. This made Austin say, that he would not for the gain of a world, be an Atheist for one half hour: because he knew not but that God might, in that time, call him: And then, what is the hope of the hypocrite though he hath gained, when God taketh away his soul? He is troubled, when God taketh away his corn in the time thereof, and his wine in the season thereof: he is hungry and hardly bestead, and therefore ready to curse God, and look upward, howling against heaven, as the hungry wolf. But first he should consider, that the corn and wine and wool and flax that he hath in keeping is not his, but God's; and that he reserves the propriety of all in his own hand: neither hath any man ought, in reference to him the Monarch of the world, that he can call his own. The rich fool indeed talked much on this manner, Luk. 12.18. I will pull down [my] barns and build greater, and there will I bestow all [my] fruits, and [my] goods. All was his own belike: God was not in all this man's thoughts; For if he had, he would soon have known what to have done: sc. he would have acknowledged God the Author and owner of all (as Moses mindeth men) he would also have fed the hungry with his corn, and clothed the naked with his wool and flax, as Tyrus converted did with her merchandise Isaiah. 23.18. he would have said to God as David did, all things come of thee, and of thine own we give thee. Bernard reports of Pope Eugenius, that meeting with a poor but honest Bishop, he secretly gave him certain Jewels wherewith he might present him. If God did not first furnish us out of his treasury; we should have nothing wherewith either to honor him or to help ourselves or others; God's poor, I mean, whom Solomon calleth owners of our goods and maketh us but their stewards, Pro. 3.27. with-hold not thy goods from the owners thereof. Next, the hungerbit hypocrite should consider, that there is a worse hunger yet behind: and an heavy account to be given of the corn, wine, wool, and flax, the creatures that he hath detained in unrighteousness, and spent upon his lusts, Jam. 4.3. If the husband men must be ashamed and howl because the harvest of the field is perished: If the drunkards must wake, weep and wail because the new wine is cut off from their mouths, Joel. 1.5, 11. How shall they much more howl in hell, ubi nullus unquam cibus est, nulla consolatio, saith Bernard, where there is no manner of meat, no drop of water to be had for love or money: where they must fast, and find no mercy forever, where they must hunger and thirst in aeterno Dei as the Schools speak, as long as God is God. The sufferings of this world to the wicked, is but as the falling of the leaves in comparison of the trees, that will fall upon him hereafter, in that eternity of extremities. If here, In the fullness of his sufficiency he shall be in straits, and every hand of the troublesome shall come upon him. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating, as it is threatened Job. 20.22.23. what think we, will their portion be in hell? Mean while God will recover his wool and his flax ] He will snatch it away (as the word signifieth) in great displeasure, as a man doth his stolen goods out of the hands of a thief: He will rescue them, as Abraham did Lot and the captives from Chedor-laomer, as David did his wives, goods, and friends from the Amalekitish rovers. The poor creatures, corn, wine, wool, &c. groan heavily under the abuse of graceless persons, Rom. 8.22. and God heareth them, as he did the oppressed Israelites in Egypt, for he is gracious, He hears them I say, and recovers them: He spoils their possessors of them, as Jacob did Laban of his sheep, as the Israelites did the Egyptians of their Jewels: the same word is used there, as here, and it is a wonderful significant word saith Mercer, S. Paul, imitateth it, when he saith the creature shall be delivered from the bondage of corruption. This God doth when he snatcheth away kingdoms from tyrants, wealth fron worldlings, strength from roysters, spiritual common gifts from the proud and secure. Zech. 11.17. See the note there, when men abuse mercies, they forfeit their right in them: wicked men have not only a civil title, but a right before God to the things that they possess; It is their portion, Psal. 17.14. And what Ananias had was his own whiles he had it, Act. 5. And God gave Egypt to Nebuchadnezzar as pay for his pains in taking Tyre. True it is, all was forfeited in Adam: but wicked men have yet a right to all they do enjoy in a lawful way, by divine donation, till the day of execution: As when a traitor hath his life given him, for a time at least, he hath meat and drink also given him to maintain his life for that time. God dealeth not as that cruel Duke D'alva did, who starved some prisoners after that he had given them quarter, saying, Though I promised you your lives, I promised not to find you meat. That which wicked men are charged with, and shall be accountable for, is, not their right to use the creatures, but their not right using them: This makes the creature cry in its kind and long for liberty: even as birds do that thrust a long neck out of a cage (so much the Apostles word importeth Rom. 8.19.) And God who heareth the cry of the widow and fatherless, and looseth his prisoners Psal. 146.7. hears and frees the poor creatures groaning under man's abuse &c. Given to cover her nakedness. ] This is the end of garments so called quasi gardmentes: they arm and fence our bodies against the injury of wind and weather, against heat of summer, cold of winter; They also cover our nakedness and deformity, those parts especially that are by an Antiphrasis called verenda & pudenda (here principally perhaps intended) because they ought never to be laid naked but kept covered pudoris gratia for common honesty sake: that the shame of thy nakedness do not appear, Rev. 3.18. Nature teacheth to cover our nakedness; Therefore also when a man hath commttted a sin, he blusheth: the blood, as it were would cover the sin. But nothing will do that, save only the righteousness of Christ, the fleece of that immaculate lamb of God, whom therefore we must put on, Rom. 13.14. in all his offices and efficacies. Our first parents indeed were born with the royal robe of original righteousness on their back; but the devil soon stripped them of it; and therehence they became sore ashamed of their bodily nakedness (but chiefly of their spiritual) which therefore they sought to hide as they could, their privities especially. Whence some are of opinion that to look upon the nakedness of another is a sin against nature. The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15. and the Hebrews there say, It was a filthy custom amongst them, common at their feasts. Clothes are the ensigns of man's sin, and the cover of our shame. To be proud of them, is as for a thief to be proud of his halter: to brag of them, is as for the Lazar to brag of a plaster laid to his filthy sore: the fineness of such is their filthiness: their neatness, nastinesse, as one speaketh.
Verse 10. And now will I discover her lewdness, ] Or her filthiness, baseness, foolishness, saplessnesse; perhaps the same with her nakedness, verse 9. See the Note there. How shameless the Heathen Idolaters were, the worshippers of Priapus especially (which Jerome and Isidore say, was the same with Baal-peor, and made Maacha the mother of Asa guilty of that villainy) with their infamous Nos pudore pulsa, stamus sub Jove coleis apertis, &c. is notoriously known; how they ran about naked in their Lupercalia, Bacchanalia and other beastly solemnities. God threateneth to make her naked here in another manner, to her utter disgrace and ignominy. He had threatened her before with poverty, now with scorn and contempt: these go seldom asunder; but when self-procured, they are very grievous. See Deut. 28. Fornicatours are fools, Ier. 29.23. Gen. 34.7. Shechem committed folly in Israel, and is therefore called a lad, or a child, (ver. 19. Neque distulit pure ) for his witlessenesse, as being carried not by right reason, but blind affection. So Amnon was for this as one of the fools in Israel, 2 Sam. 13.12. a Nabal, a Nebulo, one that falls below the dignity of a man, below the stirrup of reason, flagitious and profligate.
Spiritual fornicators are all this and more. They hunt after lying vanities, and so forsake their own mercies; being singularly foolish (as the word here used importeth) and miserable by their own election. The indignity and iniquity of their practice, see Ier. 2.9, 10, 11, 12, 13. Satan deals by them as he did by Adam, when he gave him an apple for Paradise; and set him to the tree of Knowledge, that he might not taste the tree of life. And like unto them (saith a Lapide here) is every wicked person, who by Satan's persuasion preferreth the creature before the Creator, earth before heaven, the devil before God, hell before heaven, sin before sanctity, evil before good. These are lewd persons of sordid and servile dispositions, homines ad servitutem parati (as Tiberius said of the Romans) men of an under-spirit, as those, 1 Chron. 4.23. Hedge rogues Mr. Dyke calleth them.
In the sight of her lovers ] That her, whom they have so desired whiles she was veiled, they may deride when laid open. There can nothing befall a woman more grievous, then to be stripped naked, but especially before her sweet-hearts, Lam. 3.8. All that honored her, despise her, because they have seen her nakedness: yea she sigheth and turneth backward. It is the paint or the dress many times, that makes the lewd woman lovely; Think the same of Idolatry: how pompous is it, and theatrical? but God will detect it and make it ridiculous every day more and more. Erasmus was very instrumental this way, and did prejudice Popery by his witty jeering, as much as Luther did by his stomacking and inveying, saith One. Though it cannot be denied, but that Pruriginosa istorum hominum scabies asperiori strigali fricanda fuerat, the scabby hides of those Popelings called for a sharper curry-comb, as another Learned man phraseth it.
and none shall deliver her out of my hand ] Not her idols, not her confederates. An idol is nothing in the world: and all Nations, set by God, are as a drop of a bucker, or dust of a balance: they can no more stand before him, then a glass-bottle can before a cannon-shot. It was bootless therefore for this adulteress to hope for help from her lovers, when God once took her in hand. He would give her, her due, Ipsis spectantibus & stantibus instar stipitum, whiles they look on and stood like so many stocks, not daring to stir for her rescue and relief. See for this, Rev. 18.10. with the Note.
Verse 11. I will also cause her mirth to cease, ] Idolaters are frollick and jovial, the greatest mirth-mongers, the merry Greeks of the world, set altogether upon the merry pin, they spend their days in pleasure, and suddenly turn into hell. Thus it was with these old idolaters. See Amos 6.4. And thus it is with the Papists at this day. They have a Proverb amongst them; Spiritus Calvinianus est spiritus melancholicus, A Calvinisticall spirit is a melancholy spirit. Turn Protestant once, and you must forever bid adieu to mirth and jollity, and lead a Monkish melancholy life. In their supplication to King James for a Toleration, they used this as an argument for their Religion above ours, because more suitable and pleasing to man's nature. It is indeed an alluring, tempting, bewitching religion. Sir Walter Rawleigh knew what he said, That were he to choose a Religion for licentious liberty, lasciviousness, and merry-living, he would be a Papist. Hence the whole world is said to wonder after the Beast, which is said to be like unto a Leopard, or Panther: Now the Panther is admired, and followed by most other beasts of the field (and thence hath his name) either for the beauty of his hide, or for the sweetness of his smell. So is the Pope for those sensual delights, and swinish pleasures he alloweth his followers. Lupanar utriusque Veneris Roma condidi • , saith Agrippa, concerning Pope Sixtus Quintus. But what should I rake in that dunghill? Such sinful mirth, as it is base born, so it is of short continuance: God will make it to cease, and to go soon out in a vexing snuff. For why? There is a snare (or cord) in the sin of the wicked, sc. to strangle their joy with, but the righteous sing and are merry, Prov. 29.6. yea they are merry, (or right set in their minds, as the Apostles word signifies, James 5.13.) and therefore they sing, yea and shall sing for joy of heart, when wicked men shall cry for sorrow of heart, yea howl again for vexation of spirit, Isaiah 65.14. Mean-while their mirth is but the hypocrisy of mirth. It may wet the mouth, but not warm the heart; smooth the brow, but not fill the breast. It is like a little counterfeit complexion; As they repent only in the face, Mat. 6.16. so they rejoice only in the face, 2 Cor. 1.5.12. Indeed they revel rather then rejoice, & the end of that mirth is heaviness, Pro. 14.13. as lightening is attended with thunder, & as comets end in a pestilent vapor. Let the Lord but turn his hand & take away his corn, &c. destroy vine and fig-trees, &c. and this carnal mirth is at an end: their light is put out in obscure darkness, they lie down in sorrow, and are all Amort. they are filled with unmedicinable perplexities, and are ready to run mad Deut. 28.34. Whereas a godly man, as he hath a constant spring of comfort within him, and can be merry without music, so he can stand under the greatest weight of affliction without buckling, as Paul: he can be medjis tranquillus in undis as Noah: he can confidently say wth Habakkuk Although the fig tree shall not blossom, neither shall fruit be in the Vines &c. Yet will I rejoice in the Lord, I will joy in the God of my salvation. Chap. 3.17.
Her feast-days, her new-moons ] Not the matter of their joy only shall be abolished, but the times too; She shall neither have holy-days nor good days (as they are called, Esth. 8.17.) to keep and celebrate. Here then the Lord shows how he will uncover this harlots nakedness, Viz First he will strip her of her spirituals, and next of her temporals, Verse 12. Her feast-days, new-moons, sabbaths, and solemn-feasts were but apish imitations of those commanded by God, whose ape Satan will needs be. Habent & vespae favos: simiae imitantur homines, Wasps also have honey-combs as well as Bees; and apes will be doing at men's actions. Satan's synagogue may seem a true Church. The ten revolted Tribes kept also diverse solemn days, partly commanded by the Law, (as new-moons and sabbaths) and partly instituted by Jeroboam, in honor of their idols, as now among the Papists, in pretended honor of the Saints, with feasting, dancing, ringing, roaring of organs, &c. These solemnities therefore, the Lord here first utterly disowneth, calling them, her feast-days, her sabbaths, &c. and none of his, because they did lacte gypsum miscere, mingle lime with milk, as Irenaeus saith of Plato; Non mea, tua funt, as Martial saith of his Epigrams, ill read by another. And secondly, that he will take them away, ( sc. by carrying themselves away captive. See Chap. 9.4, 5.) and so pull off their visor, wash off their varnish of rites and ceremonies, and lay them open to all in their own colors.
Verse 12. And I will destroy her vines, and her fig-trees, ] Not her wine, and her figs only, (i. e.) her delicious drinks and sweet-meats, (even all her plenty) sed vineta ipsa & ficeta, as Rivet observeth: which shows a great deal of anger, (for fruit-trees were not to be destroyed in an enemies country) like as he discovered a great deal of fear of the Spanish Inquisitors, that brought one of them his pears (which he had sent for) tree and all by the roots It is wisdom to meet God by repentance, lest he stub up root and branch together, lest he overturn, overturn, overturn, so as it shall be no more, Ezek. 21.27. lest he cry, Cut it down, why cumbreth it the ground? since it is not for fruit, let it be for the fire.
whereof she hath said, These are my rewards, ] The wages of my wickedness, the hire of my Harlotry, Deut. 23.18. Ezek. 16.34. pretium m • ritorium Adultery is costly. Whores must have their rewards, they lie in wait for a prey, Prov. 23.20. and will soon bring a rich man to beggary, Prov. 6.26. Solomon himself was so exhausted by such she sinners (so they call them, Cruces et crumenio ulgas, suck purses the Poet calleth them) that he was forced to oppress his Subjects, to sup • lie his coffers: which occasioned the loss of ten Tribes Harlots know no other language but that of the horse-leech, Give, give; and may fitly be compared to the ravens of Arabia, that full-gorged have a tunable sweet voice; but empty, they screech horribly.
Idolatry also is no less costly: witness this harlots habit, verse 13. and the purple whore of Rome, with all her trinckets, and those masses of money that she drains out of many parts of Christendom for the support of her state. Otto (one of her Mice-catchers, as the story calleth him) sent hither into England by Gregory the ninth, after three years raking together of money for pardons, and other palterments, at last departing, he left not so much money in the whole Kingdom, as he either carried with him, or sent to Rome before him. What will not men part with to purchase heaven? Now they persuaded the poor people (and still they do) that good works (and what so good, as to gratify the Pope with great sums?) were mercatura regni coelestas, the price to be given for heaven. Idolaters are all Merit-mongers: they will have heaven as a purchase; they lay claim to it, as wages for their work. They say with that wretched Monk; Redde mihi aeternam vitam quam debes, Give me eternal life which thou owest me, Give me the portion that belongeth to me. God forbid, saith another Papist, that we should enjoy heaven, as of mere alms to us. On the other side, the godly disclaim their own merits, beg hard for mercy, expect a recompense of reward from him, but all of free grace; accounting all that they can do for God, but a little of that much, that is due to him, and that they could well beteem him: they do all righteousness but rest in none: they know that God's kingdom is partum & non paratum; that their reward is the reward of inheritance, and not of acquisition: and that if they could do anything this way, yet would it be mercy in God to reward everyone according to his work, Psalm. 61.12.
and I will make them a forest, ] See this more fully set forth, Isai. 5.5, 6. Such is the hatred God beareth to sin, that he makes bloody wails, as it were, upon the backs of the insensible creatures for man's sake. A fruitful land turneth he into barrenness for the wickedness of them that dwell therein, Psal. 107.34. Thus he dealt by Sodom, which was once as Egypt, yea as Eden, but is now a place of nettles and salt-pits: By Judea, that once Lumen totius orbis, now laid desolate: as Babylon, where Strabo saith their Barley yielded three hundred-fold increase, and their Palm-tree three hundred and sixty several sorts of commodities, as bread, honey, wine, vinegar, &c. but what devastation befell it by the Modes, see Isaiah 13.19, &c. It were easy to instance in the seven Churches of Asia, the Palatinate, and other parts of Germany, in Ireland, and now Scotland, and what may England look for? Shall we altogether pass unpunished? Shall we still sit safe under our vines and fig-trees, and not be forrested, and by those wild beasts of the field devoured? Sure it is, that no beast of the field doth show itself more raging, or ravenous, then do the wicked, when God suffers, or rather sends them to break into his vineyard: Witness those breathing devils the Irish Rebels, more cruel then any Cannibals. Cursed be their wrath; for it was cruel, transcendent • y so, extending itself both to the living and the dead. Ursi non saeviunt in cadavera: but these bears, Psal. 58.4. boars, Psal. 80.13. lions, leopards, &c. did rage against dead carcasses, and tore them with their teeth. Histories tell us, that the first founders of Rome were nourished by a Wolf: Certain it is that the offspring of that people have the hearts of Wolves: being savage and cruel above measure. Their city was first founded in blood, and so was the Papacy: for the foundation of that See was laid when Phocas slew his liege Lord and Emperor Mauricius, whom he stewed in his own blood. Whence the Poet wittily;
Verse 13. And I will visit upon her the days of Baalim, ] That is, I will punish the sins committed in those days wherein they went after those multitudes of Heathenish gods: 30000. of them Hesiod reckons up in his days And Servius upon Virgil tells us, that for fear of offending any of them they used to close up their petitions with Dij{que} Deae{que} omnes, All ye gods & goddesses, &c. Some of the Hebrews by Baalim understand Dominos domuum the Lord's of the houses: for the planets are said to have thir houses. Oecolampadius understands it of those Idols which they worshipped under the name of the Stars, called elsewhere the Queen of heaven, or the heavenly constellations. Others by Baal conceive to be meant their chief God: called also by them Baal-samen, or the Lord of Heaven: by Baalim their undergods, mediozuma numina inter mortals caelicolas{que} vectores. This was Plato's Demonogy (See the Note above upon verse 8. of this chapter) Saint Paul is thought to have been well read in Plato's writings (his 〈 in non-Latin alphabet 〉 2 Tim. 1.6. is verbùm Platoineum ) and to have alluded to him in that passage, 1 Cor. 8.5, 6. Though there be that are called ( Baalim signifieth Lord's) whether in heaven or in earth, as there be gods many and lords many: but to us there is but one God the Father, and one Lord Jesus Christ, that is but one Mediator betwixt God and Man, the Man Christ Jesus, who indeed in regard of his human nature is inferior to the Father, but yet such a Lord by whom are all things, and we by him. The Papists acknowledge but one God, but they have many Baalims, many Lord's and Mediators both of intercession and of Redemption too. But this is an heathenish opinion, as indeed many of theirs are: whence they are called Gentiles, in opposition to the holy City the Church, Rev. 11.2.
wherein she burnt incense to them ] which typified prayer, both in the sweet savor, and ascending property; elationibus fumi with pillars of smoke, Chap. 3.6. This should have been done to God alone. He is the proper object of prayer, as being omnipresent, omniscient and omnipotent: and besides in covenant with his people: He never said to the seed of Jacob, seek ye me in vain. No: he scorns that, and leaves that to the Heathen idols to do, Esa. 45.18.19. Our Rock is not as their rock our enemies themselves being judges. He is not like Baal, that pursuing his enemies could, not hear his friends. Nor like Jupiter of Crete that was carved without ears, and could not be at leisure to attend small matters, no nor greater neither, unless it were at certain times when he was pleased to look down through certain chinkers in heaven, as Lucian feigneth. He is not as Diana, who being present at Alexanders birth, could not at the same time preserve her Ephesian temple from the fire. O thou that hearest prayers (saith David: that's one of his titles of honor. Psal. 65.2.) unto thee shall all flesh come. Whither else should I go? Basil makes prayer a chain tied to God's ear, and man's mouth. Jamblichus saith, it is copula quâ homines cum Deo conjunguntur, a tie wherewith men are knit unto God. Damascene saith it is an ascent of the heart to heaven. The Church is said to ascend out of the world by these pillars of incense, Cant. 3.6. And as the Angel that appeared to Manoah by ascending up in the flame of the Altar, is said to do wondrously, Judge. 13.19, 20. So do the Saints by their daily devotions coming up (as Cornelius his prayers and alms did) for a memorial before God, Act. 10.4. and being a precious incense, Psal. 141.2. far beyond that of Baal Priests, or Chimney -Chaplains, who were called Chemarims, or Black-ones, ab incensione thuris from their much offering up of incense, with the smoke whereof they were blacked and sooted; as some hold.
and she decked herself with her ear-rings and her jewels ] Harlot-like: matrons adorn not themselves so pompously. Whence Tully compares the Latin tongue to a grave Matrone; the Greek to a sumptuous harlot in all her bravery. This draws the senses, and is therefore much in use amongst adulterers and Idolaters: as Papists for instance with their excessive gayetie in God's service; their palles, copes and other massing-vestments of as great price, some of them, as Demetrius king of Macedon his robewas: which none of his successors would were propter invidiosam impendij magnificentiam for the richness thereof. God's likes no such doings nowadays in his service. The High Priest indeed of old was sumptuously attired from head to foot. Os humeros{que} Deo similis as representing the person of God, that he might dazzle the eyes of the beholders, and breed reverence in them by such an appearance. But now it is far otherwise. Cor aureum requirit Deus, non vestem. God looks not for gorgeous array but gracious hearts: faith and love within, modesty and humility without: these are things of great price in the sight of God, 1 Pet. 3.4. these beautify the soul better then Isaac's jewels did Rebekah's body. It was therefore excellent counsel that Tertullian gave the young women of his time, and may be useful to to us all: Vestite vesserico pietatis, byssino sanctitatis, &c. Cloath yourselves, saith he with the silk of piety, with the sattin of sanctity, with the purple of modesty. So shall you have God himself to be your suitour: Christ will make love to you, and greatly desire your beauty. Psal. 45.11. The kings daughter is all glorious within: her clothing is of wrought gold verse. 13. She is like that Spartan woman mentioned by Plutarch, who when her neighbors were showing their apparel and jewels, she brought out her children virtuous and well taught, and said, These are my ornaments and jewels.
and she went after her lovers ] This is oft objected to her, as a foul business indeed: this was the sin that disjointed God's soul from her, to the making of her desolate, a land not inhabited Jer. 6.8. We must take special care, that no creature creep into the Bridall-bed betwixt Christ and the soul: or if any do, complain to him betime and he will play Phineas his part, as Master Bradford phraseth it. And forgot me, saith the Lord ] This is reserved to the last, as the foot and root of all the forementioned evils both of sin and punishment. See the lack of God's holy fear Rom. 3.18. There is no fear of God before their eyes. And thence it is, that their throat is a gaping grave, their mouth full of gall and guile, that destruction and miscry are in their ways, &c. 13, 14, 15, 16. &c. Fearlesness and forgetfulness of God go always together. Jer. 5.22, 23. those that remember him and his presence, cannot but bear an awful respect to him. It is a problem in Aristotle, why are men credited more then other creatures. His answer is 〈 in non-Latin alphabet 〉 , because they believe a Deity. Man alone remembereth, and therefore reverenceth God. Those therefore that so forget him, after long experience especially of his gracious care to protect them and provide for them, as a husband doth for the wife of his bosom, these are strange creatures, and must look to be visited and reminded of him from whom they have so deeply revolted: for of all things God cannot abide to be forgotten. See Isai. 17.10. Deut. 8.21.
Verse 14. Therefore behold I will allure her ] A strange [Therefore] It may very well have a Behold at the heels of it: For the sense is this; Because she hath quite forgotten me, and will never be converted of herself, I will prevent her by my mercy, recalling her mildly but mightily by my Gospel. Seducam eam et deducam in desertum. Such another sweet text as this we have in Isaiah 57.17, 18. For the iniquity of his covetousness was I wroth and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him. Ways? what ways? his covetousness, frowardness, &c. And it is as if God should say, I see these froward children will lay nothing to heart: frowns will not humble them, blows will not better them. If I do not save them till they seek me they will never saved: therefore I will heal him, I will lead him also, and restore comforts unto him and to his mourners: I will create the fruit of the lips peace to him. O the never-enough adored depth of God's free grace and fuperabundant love to his people! This David well understood, and therefore prayed, pardon my iniquity: for it is great. He knew that God both could and would remit more then he could commit: and that mercy rejoiceth against judgment; whilst God for his own sake (though not for ours) blotteth out the thick cloud as well as the cloud, enormities as infirmities Isaiah 44.22. See his Non-obstante Psa. 106.8. his Resolve Gen. 8.21. and his Mandamus Psal. 14.4. and then it must needs be done, though no god would do it but himself Mic. 7.18. though no man could imagine how it should be done. Isaiah 55.7, 8. I will allure her ] that is, I will effectually persuade her by the preaching of the Gospel. Men may speak persuasively, but God only can persuade Gen. 9.27. they may speak to the ear, but He to the heart: and this He doth to his Elect, not only by a moral persuasion, but by an irresistible inward attraction, Act. 11.17. by a merciful violence, by making them willing to follow the Lamb wheresoever he goeth. They kiss the Son with a kiss of love and homage, having first been kissed with the kisses of his mouth: whereupon immediately follows, Draw me, we will run after thee, Cant. 1.1, 4. Elisha could more with a kiss, then his man could with a staff, in raising the dead child. Christ's works upon his people fortiter, but yet suaviter powerfully, but yet sweetly he inclineth their hearts to his testimonies and not to covetousness, Psal. 119.36. and brings them to the obedience of faith monendo potius quam minando, docondo quam ducendo. If he do seduce them (as some render the word here) it is for no hurt, it is but to speak in a word private with them, as one friend may with another: it is but to give them his loves, as he speaks in the Canticles: to show them his glory; as he did Moses: to spread before them his beauty, and so to catch them by guile, as Saint Paul did Corinthians 2 Ep. 12.19. to steal away their hearts before they are awar • , according to that Cant. 6.12. that they thenceforth may be an Amminadib, a willing people, a free-hearted people, Psal. 110.3. waiting for the law Isaiah 42.8. and walking by the rule, Gal 6.16. &c. Oh it is a blessed thing to be thus allured, thus inveigled, thus seduced out of the ways of sin and death, into the ways of holiness and happiness; by the doctrine of the Gospel, which is the true Pitho, the Suadae medulla, qua capiuntur homines, sed bono suo, the divine Rhetoric, wherewith men's minds are taken, but for their greatest good.
and I will bring her into the wilderness ] Look how I at first allured my people out of Egypt where they sat by the flesh-pots, and enjoyed the pleasures of sin for a season ( out of Egypt have I called my son, that I might set him higher then the Kings of the earth ) and brought them into the wilderness, and there extraordinarily provided for them (never was Prince so served in his greatest pomp) and spake to their hearts, giving them right judgments and true laws good statutes and commandments Neh. 7.13. to their great comfort, Ps. 19.8. So will I again do for them, and much more then so, by Christ, in the days of the Gospel. Indeed as the people at their first setting foot upon the promised land, met with trouble in the valley of Achor by the sin of Achan; so shall the Saints be sure of troubles; but Christ will not leave them comfortless: a door of hope he will open unto them in their deepest distresses. Death shall be unto them not a trap-door to hell (as it is to the wicked) but an inlet into life eternal, where they shall sing the song of Moses, and the song of the Lamb. Rev. 15.13. Let the Saints therefore rejoice in hope, be patient in tribulation. Vineyards God will give them here, some grapes at least of the heavenly Canaan aforehand, spiritual benedictions, Divine comforts to sustain them, such generous wine as shall make the lips of those that are asleep to speak, Cant. 7.6. Yea to sing, Eph. 5.18.19. Lo, such wine, of the bests and such songs of joy shall the Saints have for those vines which before he threatened to destroy verse. 12. and that mirth which he would cause to cease, verse. 11. Repentance can turn crosses into comforts, and (like the Philosophers stone) make golden afflictions 1 Pet. 1.7. As it is the fair and happy daughter of an ugly and odious mother, viz. sin; so it is the mother of all mercies and benefits: for it is repentance unto life, Act. 11.18. yea to salvation, and therefore never to be repented of, 2 Cor. 7.10. It is that rainbow, which if God see shining in our hearts and lives, he will not only not drown us; but do us all good.
and speak comfortably to her ] Heb. speak to her heart, such things as shall cheer her up, and make her heart leap and even dance Levalto's. See Isai. 40.1. and comparing 1 Sam. 15.35. Observe that the same word 〈 in non-Latin alphabet 〉 Nacham signifieth to repent first, and then to comfort. And to this purpose it is that some translate the text thus, After I have brought her into the wilderness, and so humbled her thoroughly, as I once did her forefathers there, I will speak to her heart: yea I will take her alone for the purpose, even into a solitary wilderness, where I may more freely impart my mind to her (so some fence it) that having her whole desire she may come up from the wilderness, leaning upon her beloved, Cant. 8.5. and so be brought into the bride house, with all solemnity.
Verse 15. I will give her her vineyards from thence ] or. from thenceforth: either from that time, or from that place. God, as out of his melting heartedness toward her he thinks she hath suffered double for all her sins, Isaiah 40.1. (though she think she hath suffered less then her sins Ezra 9.13.) So he is ready, upon her repentance, to make her (strait) a plentiful amends, He destroyed her vineyards and damped her mirth, verse. 11.12. Now she shall have all again, with advantage: not her corn only for necessity, but her vineyards also for delight: yea an honest affluence of both. She shall have real manifestations of his love: and although he take her into the wilderness, yet will he not be unto her a wilderness, or a Land of darkness: wherefore then should his people say, we are Lord's, we will come no more unto thee? Jer. 2.31. why should they not rather reason thus with the prodigal. I will go to my father: for in his house is bread enough. I will return to my first husband, for then was it better with me then now, I will repent, for the kingdom of heaven is at hand &c. Lo this is the right way of reasoning, sc. from mercy to duty, from deliverance to obedience, Ezra. 9.14. The love of Christ constraineth us, saith Paul: the grace of the Gospel teacheth us to deny ungodliness, and to live godly, &c. the kindness of God leadeth to repentance: & if besought by the mercies of God to present our bodies for a sacrifice to God, how can we do otherwise? If God bring vineyards out of wildernesses, comforts out of crosses, meat out of eaters, honey out of the rock, and oil out of the flinty rock, that is, mercies out of difficulties, they must needs be very hard-hearted, that are not melted and mollified thereby.
And the valley of Achor sor a door of hope ] The valley was near unto Jericho, that city of Palmtrees, and was fertile, fat, and full of vines, Isai. 65.10. thought to be the same with Engeddi which is often mentioned in the Canticles. This valley was a kind of door or inlet into the promised land: and here they began first to eat of the fruits of the land, which they had so much longed for, Josh. 5.10. and now hoped for the enjoyment of the whole; whereof that valley was a pledge, and earnest. Hereby then is covertly promised to God's people, deliverance by Christ, together with the first-fruits and earnest of the spirit, whereby they shall be brought to an assured hope of the harvest of happiness, of the whole bargain of Christ's benefits, Spes in humanis incerti nomen boni: spes in divinis nomenest certissemi Heb. 11.1. this is hope unfaileable, as proceeding from faith unfeigned, which can believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. It can take a man out of the valley of Achor, that is of trouble (see Josh. 7.6.) and set him on the everlasting mountains, where as from Pisgah, he may have a full prospect of heaven; the hope where of maketh absent joys present, wants plentitudes; and beguiles calamity, (as good company doth the way) yea looks upon it as an in let to mercy, a promise whereof to apostatizing Israel some make this fat valley of Achor to be dotis nomine, as a dowry: in allusion to the manner of the Jews in their marriages to give some piece of ground to the spouse as a pledge.
and she shall sing there ] As rejoicing in hope, Rom. 12.12. Et res plena gaudio & spes, as Bernard hath it. They shall shout for joy, they shall also sing. Some think the Prophet here alludeth to that custom of the Jews to sing in the time of their vintage, See Judge. 9.27. Isaiah. 16.10. Others will have it to be an allusion to their marriage-songs: that being the time of the rejoicing of a man's heart Cant. 3.11. Viz. at the recovery of his lostrib. The Septuagint render 〈◊〉 shall be humbled: and indeed the word signifieth both to be humbled and 〈◊〉 . Some are humbled but not humble, low but not lowly: these must look for more load. But they that mourn in a godly manner, are sure to be comforted. God will turn all their sighing into singing; they shall sing aloud upon their beds which they have soaked in tears, and made to swim again, as David Psa. 6. A reconciled condition is a singing condition, Bernard was so over-joyed at his conversion, that he was almost beside himself. Cyprian telleth his friend Donatus, that his comforts then were inexpressible. Austin saith the like of himself. The Saints cannot but sing at this door of hope, though they be not yet got in at it. See Psal. 138.5. they shall sing in the ways of the Lord, though they be yet but viatores. God's statutes are their songs even in the house of their pilgrimage; as hoping to sing shortly in the height of Zion, to flow to the bountifulness of the Lord, Jer. 31.22. As in the days • f her youth, and in the day when she came up &c. Out of a low country, but a lower condition; being shiftless and succorlesse. Then did God put Timbrels into their hands, and ditties into their mouths. See Exod. 15. And so it is here said, he will do again in the time of the gospel. Let our Nonsingers here take notice, that singing (and that jointly with others) is a Gospel-ordinance: and for further proof let them read Mr. Cottons excellent treatise upon this subject.
Verse. 16. And it shall be in that day ] A sweet promise of a thorough reformation, much like that Zach. 13.2. God will turn to his people a pure language, that they may all call upon the name of the Lord to serve him with one shoulder, Zeph. 3.9. For which end he forms their speech for them, & tutours them here how to term him. Ishi they must call him, but not Baali, my husband, but not my Lord: Not that there was any hurt in the word my Baal or Lord: but because it had been abused and given to Idols, God would have none of it: or because it was grown among the better sort a name of contempt: like as for the same reason the word Burden is rejected, Jer. 23.36. Or lastly, lest the people whilst they spoke of one thing should think of another: and naming Baal should be put in mind of an Idol. This is Jerome's reason. Some distinguish thus betwixt the 2 words, that Ish is a name of love, Baal of fear, Others observe that Ish signifieth an excellent man, and is therefore made choice of as every way better then Baal, or Lord. Augustus forbad men to call him Lord: and desired rather that more amiable name of Father of his country. It is wisdom when we call upon God to make choice of fit titles, not only such as he in his word hath warranted, but also such as may be suitable to our requests, and helpful to our faith in prayer; such as wherein we may see the thing prayed for coming towards us, as it were. This will notably excite devotion. Instances of it see Psal. 80.1. Act. 1.24. and 4.24.25. &c. Note there and in the next verse, that there is no small danger in words and names. What a deal of mischief hath the word Huguenot done in France, and Puritan here. Anno 1572. Cardinal Allen at Reims instructed his emissary-seducers, sent over hither, to divide the people under the names of Protestant and puritan: provoking them thereby to real and mutual both hate and contempt. His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Heretics (so they call us) though they have no great hurt in them: and hold to their old terms of mass, penance, Priest &c. they call us Novatores, but we may call them so better. The truth is, we may not teach nova, nor yet nove? Castalion cannot be excused in his Jana Genius Respublica for Ecclesia and other affected novelties. Melanchthons wish was, that men would not only teach the same things, but in iisdem verbis, in iisdem syllabis in the same words, yea in the same syllables: for he that feigneth new words brings in new doctrines (it may be thought) as did Arminius. And yet it is not many years since here amongst us, that he that would not be an Arminian was held no better then a practical Puritan. But let us keep our old words (said those Veteratores ) and we shall easily keep our old faith: The devil doth sometimes speak the truth for his own ends. But was Winchester well advised when he made The Lord, and not to say our Lord, to be symbolum baereticorum, a note of an heretic. Or Dr. Stery, whose rule to know an heretic was this, they will say The Lord, and we Praise God; and The living God. This was not Novum nomen, but Novum crimen, C. Caesar. Much like that of Pope Paul 2. who pronounced them heretics that did but name the name Academy either in earnest or in jest: And another Pope made it heresy to hold that there were any Antipodes.
Verse 17. For I will take away the names of Baalim out of her mouth ] So precise she shall be, so circumspect, according to Exod. 23.13. that she should spit out of her mouth those dunghill duties with utmost contempt; as David had done before her, Psal. 16.4. If bodily filthiness may not be once named among Christians Ephe. 5.3. why should spiritual? The Primitive Christians would not call their days of the week by the Heathenish names of Dies Martis, Dies Mercurii &c. (as Mercurius Trismegist had. superstitiously named them) but the first, second, third &c. day of the week: as not willing to have the names of those Idols mentioned among God's people. Mentioned they may be (no doubt) recitative without sin, as Baal is Rom. 11.4. and Castor and Pollux. Act. 18.11. but not honoris gratia for honor sake, or without some expression of detestation of them; such as was that of Cyril, who speaking of Paganish idolatries breaks out thus, 〈 in non-Latin alphabet 〉 we rake a dunghill in a discourse of dunghill gods. What a pathetical speech or rather shriek is that of Almighty God, Jer. 44.4. Oh! do not this abominable thing: do not honor Idols in the least. shall I bow my knee to yonder Iackanapes? said that martyr pointing to the Rood in Paul's. Should I kiss Baal? as they did 1 King. 19.18. Or so much as kiss my hand in honor to him, as Job. 31.27. were not this to deny the God that is above? Verse 28. And how can those be excused that have so often in their mouths Jupiter omnipotence, mehercule, Mecastor, & caetera magis portenta quam numina, saith Jerome: and those that think their verses nothing so neat, unless there be often naming, and sometimes invocating too of Apollo, Minerva, Venus, &c. Doth a fountain send forth at the same place sweet water and bitter? Those that say they think no hurt in all this, are no more excused thereby then he that said,
Those that thus borrow garnish of the Egyptians, may therewith get their botches and boils. Howsoever, they may fear to have Bellarmine himself (who was no precisian ) to rise up in judgment against them and condemn them; who would not have Paul called Divus Paulus, but Beatus: because Divus, and Diva, were the words of the heathens for their gods and goddesses.
and they shall no more be remembered ] sc. without indignation and detestation, without a What have I to do anymore with Idols? or a Get you hence, Abite hinc, abite longe as Charles 5 said of all his worldly pomp and achievements at the last, as Amnon thrust Tamar out of doors when he had had his will of her, when he had moiled himself in that filthy guzzle, and sullied his conscience. She multiplied her whoredoms (saith the Prophet) in calling to remembrance the days of her youth wherein she had plai'd the harlot in the land of Egypt, Ezek. 23.21. and verse 8. Not the new sent of meat, but the remembrance of their old flesh-pots moved Israel: they found sweetness in a lust twice sod, they had still the broth of these abominable things in their vessels, as the Prophet Isaiah hath phrased it, Chap. 65.4. To remember with delight sins past is, to recommit them: and herein the deceitful heart is with all care to be looked unto, that when we call to mind former evil practices, though with an intent to be humbled for them, we be not ensnared, and drawn to commit them afresh by being tickled in the thought of them.
Verse 18. And in that day will I make my covenant for them with the beasts &c. ] At the first creation all things were subject to man on this condition, that he should be subject to his maker as his master. Rebellis autem facta est quia homo numini, creatura homini. But no sooner did man rebel against God, but the creature began to rebel against him. Look how a Noble-man's servants will draw in defense of their Lord, and soldiers fight for their General: so here, God is Lord of hosts. They continue this day according to thine ordinance (and fight in their courses Judge. 5.20.) for they are all thy servants, ready pressed they are to seise a sinner, and to do execution upon him, as a traitor, and rebel to the highest Majesty: as the sword that Hector gave Ajax turned into his own bowels, when once he began to abuse it to the hurt of hurtlesse creatures. Now here God promiseth to abolish that enmity, to make peace, even pacem omnimodam, peace, peace, as the Prophet Isaiah hath it, Chap. 26. a muliplied peace, a perfect, sheere, pure peace with God, with themselves, with all creatures: and to restore them in Christ that dominion they once had over the works of his hands, Psal. 8.6. with Heb. 2.7. yea power over all nations Rev. 2.26. with a promise that all shall work together for their good, and they shall be fully freed if not from the smart, yet from the hurt of every creature. Compare Ezek. 34.25. Job. 5.23. Isaiah. 11.6.7. where the Prophet seemeth to allude to the carriage of the beasts in Noah's Ark; all bloodiness and rapine laid aside. The Jews foolishly argue from these texts, that Christ is not yet come, because the Lion yet rageth, the Wolf devoureth, Serpents yet sting and spare not the best. And some interpreters of ours are of opinion, that these promises shall be literally fulfilled at the restitution of all things, which they make to be at the time of the call of the Jews. But when I find Nebuchadnezzar and other enemies of the Church to be called Lions, Leopards, Wolves &c. as Jerem. 5.6. and elsewhere, I cannot but think that these might be here meant, in part at least, ponent{que} ferocia Poeni Corda volente Deo: according to Peters vision Act. 10. and that God will so meeken the spirits of his converts, that they shall not hurt nor destroy in all his holy mountain Isaiah. 11.9. The literal sense is very good I grant: but yet it is still to be taken (as all such promises are) 1. with exception of the cross here. 2. with expectation of the full accomplishment hereafter, in the state of perfection.
And I will break the bow, and the sword, and the battle out of the earth. ] These words seem to be opposed to that threat Chap. 1.5. I will break the bow of Israel, &c. And it is as if he should say, After that I have broken their power, and tamed their pride by the enemies forces, then I will punish those enemies, and so take order with them, that they shall not hurt my people by any of their hostilities. Lo, peace is a piece of God's Covenant; and covenant-mercies are very sweet, when all the paths of the Lord are mercy and truth, Psal. 25.10. Not mercy only, but truth too, that comes by virtue of a covenant: Mark, what God saith to Abraham, Gen. 17.20, 21. I have blessed Ishmael; twelve Princes shall he beget: but my Covenant will I establish with Isaac. And in the same Chapter Divines observe, that in ten verses thereof, God repeateth his Covenant which he made with Abraham, thirteen times: to note thus much, that that was the mercy indeed that must satisfy Abraham in all his troubles, sorrows, and afflictions: For the Covenant of God's peace shall not be removed, no not when the mountains shall depart, and the hills be removed, Isaiah 54.10. The Lord will give strength to his people; the Lord will bless his people with peace, Psal. 29.11.
and will make them to lie down safely. ] Being gathered under my wings, they shall repose themselves upon my power and providence, committing themselves to me in well-doing. All true and solid security, whether inward or outward; all true peace, whether of country, or of conscience floweth from God's favor, Psal. 3. & 4. Hence the Apostle wisheth grace and peace, and the Angels sang, Glory be to God on high, and peace on earth, even the peace of good-will toward men, the good-will of him that dwelt in the bush. The Lord is with me, saith David, I will not fear what man can do unto me. I will sleep and wake, and wake and sleep again; for the Lord sustaineth me. No wonder I slept so soundly and safely (said King Philip ) when Antipater watched me. Abner watched not so well, when David fetched away Saul's spear and pitcher, and was barely told of it. Ishbosheth was slain whiles he slept. The Saints go ever under a double guard, the peace of God within them, and the power of God without them, and may therefore in utramque aurem dormire, lie down safely, (See Ier. 23.6.) call their souls to rest.
Verse 19. And I will betroth thee unto me forever, ] This, because it could not be easily believed, is thrice repeated. We believe not (what ever men may dream to the contrary) without much ado, and many conflicts. When faith goes about to lay hold on Christ, the devils raps her on the fingers, and would beat her off. Hence she is fain to take great pains for it, to work hard for her living. The Apostle speaks more then once of the work of faith, 1 Thess. 1.3. and 2 Epist. 1.11. And it is no less difficult (say Divines) to believe the Gospel then to fulfill the Law. No man can come unto the Son, except the Father draw him: the soul naturally hangs back, and had as lief put off its immortality, as put on Christ: The devil also doth his utmost to hinder. The contest was not so great betwixt Michael and him concerning Moses his dead Body, as it is here betwixt the believer and him concerning Christ's living body. And should not God mightily assist, the business would never be done. Hence faith is called, the faith of God's power, Col. 2.12. the faith of his operation, and what an Almighty power God doth therein put forth, is elegantly described by the Apostle in that sixfold gradation, Ephes. 1.19. which shows it to be more then a moral suasion. Betroth thee, I will, I will, I will, saith God here: and some think the Sacred Trinity is here (though darkly, according to the manner of those times) brought in betrothing the Church in this trina repetitio. And mark, that he doth not say, I will be reconciled unto thee, and receive thee again after thy foul-plays with me, (for Reconciliationes fere sunt vulpinae amicitiae inter homines, Men are seldom reconciled heartily) but I will espouse thee, marry thee unto me, and that forever. I will null the Bill of divorce, love you no less then if you had continued true to me, or were now a pure Virgin. Quis hanc Dei bonitatem digne collaudet? saith Drusius. Who can sufficiently set forth this goodness of God? When God once pardoneth sin, he will remember it no more; he will not come with back-reckonings. Discharges in justification are never repealed or called in again. Peccata non redeunt is a true axiom: and it is no less true, that peccata non minuunt justificationem. God can pardon sins of all sizes; and as soon disperse the thick cloud, as the cloud, Isaiah 44.22. See the matchlessnesse of his mercy to a repenting adulteress, Jer. 3.5. What greater love can he show to her, then to marry her again, and rejoice over her as a bridegroom rejoiceth over his bride, Isaiah 62.5. Yea to rest in his love, and to joy over her with singing, Zeph. 3.17. and to do this forever, (as it is here promised) so that there shall be no more breach of conjugal love and communion forever betwixt them. Ama amorem illius. Oh love this love of his, saith Bernard, and reciprocate. And as the wife will keep her bed only for her husband (saith Mr. Bradford Martyr) although in other things she is content to have fellowship with others; as to speak, sit, eat, drink, go, &c. so our consciences (which are Christ's wives) must needs keep the bed, that is, God's sweet promises, alonely for ourselves and our husband; there to meet together, to embrace, and laugh together, and to be joyful together: If sin, the law, the devil, or anything would creep into the bed, and lie there, then complain to thine husband Christ, and forthwith thou shalt see him play Phineas part. And again, if Satan should summon us, saith he, to answer for our sins, or debts, in that the wife is no suitable person, but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer. Thus Mr. Bradford in a certain letter of his unto a friend.
In righteousness and in judgment, in loving kindness, &c. ] These are the gems of that ring that Christ bestoweth upon his Spouse, saith Mercer. These are those 〈 in non-Latin alphabet 〉 , or love-tokens, that Christ the Bridegroom giveth to his Bride the Church, saith Tarnonius. Here he promiseth to perform to her, and to work in her all those offices and requisites due from married couples in that estate the one to the other. God will both justify her, by the imputation or Chri •• s righteousness; and sanctify her by the spirit of judgment, that is or sanctification. (See John 16.10, 11. Matth. 12.20. and the Note there.) And because the best have their frailties, and although they be vessels of honor, yet are they but earthen vessels, and have their flaws, their cracks, therefore it is added, I have betrothed thee unto me in loving-kindness, and in mercies. q. d. My heart and ways towards you shall be full of gentleness and sweetness, without mo • osity or harshness. My loving-kindness shall be great, Neh. 9.17. marvelous great, Psal. 31.21. Excellent, Psal. 36.7. Everlasting, Isaiah 54.8. Merciful, Psal. 117.2. Multitudes of loving-kindness, Isaiah 63.7. as for my mercies, or bowels of compassion towards you, they are incomprehensible, as having all the dimensions, Ephes. 3.18. Thy mercy O God, reacheth unto the heavens, there's the height of it: Great is thy mercy towards me, and thou hast delivered my soul from the lowermost hell, there is the depth of his mercy. The earth is full of thy goodness, there is the breadth of it. All the ends of the earth have seen thy salvation, there is the length of it. O pray to see that blessed sight, Ephes. 1.18. and 3.18. that beholding as in a glass, this glory of the Lord, shining bright in his Attributes, you may be transformed into the same image, from glory to glory: and as in water, face answereth to face, as lead answereth the mould, as tally answereth tally, Indenture indenture, so may we resemble and express the Lord our Husband, in righteousness, holiness, loving-kindness, tender mercies, and faithfulness: that as the woman is the image and glory of the man, so may we be of Christ. For our encouragement it must be remembered, that the Covenant that Christ maketh with us, is a double Covenant, to perform his part as well as ours, to make us such as he requiret • us to be in all holy conversation and godliness: for which end also we have a • uplica • of his Law written in our hearts, Jer. 31.33. a law in our mind, answerable to the law of his mouth, Rom. 7.23. In a word, he graciously undertaketh 〈…〉 parts: therefore is the Covenant everlasting, and the fruits of it are sure mer •• , compassions that fail not. In foedere novo nihil potest incidere quo miniss sit ••• raum, quum non sit ei adjecta conditio, saith Mercer upon this Text: that is, In the new Covenant there can nothing fall out whereby it should not be everlasting, since there is no condition required on our part. That faith, or faithfulnosse, mentioned in the next verse, God requireth not as a mutual restipulation of our part. (as works were in the old covenant) But here it is rather a declaration of his pleasure what he would have us to do, and whereto he will enable us. It is not a condition to endanger the Covenant; but an assurance, that he will give us strength to keep it.
Verse 20. I will even betroth thee unto me in faithfulness ] Tremellius, Drusius, and Tarnonius render it in fide in faith, and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ: And for this they urge the next words, as an Exposition of these. And they shall shall know the Lord: alleging some other texts of Scripture wherein saving knowledge is put for justifying faith, as Isaiah 53.11. Jer. 31.33. Job. 17.3. The Septuagint also render it 〈 in non-Latin alphabet 〉 . Now 〈 in non-Latin alphabet 〉 is the New Testament is oft used for saving and growing faith Tit. 1.1. Col. 2.1. and 3 10. which indeed is the bond of the spiritual marriage: and is itself nothing else but a fiducial assent presupposing knowledge. For man is a rational creature, faith a prudent thing, comprehending in itself these three acts: 1 knowledge in the understanding. 2. Assent or rather Consent in the Will. 3. Trust or confidence in the heart; certainty of Adherence: if not of Evidence. The Papists fasten faith in the will, as in the adequate subject, that they may the mean while do what they will with the understanding and the heart. To which purpose they exclude all knowledge, & detest Trust in Christ's promises, expunging the very name of it everywhere by their Indices Expurgatorij. A blind belief as the Church believes is as much as they require of their misled and muzzled Proselytes. Bellarmine saith that faith may far better be defined by ignorance then by knowledge. But how shall men believe on him of whom they have not heard? Let us leave to the Papists, their implicit faith and their blind obedience: and cry after Christ as that poor man did. Lord that mine eyes might be opened, and that I may know the Lord ] yea grow in grace and in the knowledge of our Lord Jesus Christ. These things have I written unto you (saith Saint John to those that were no Babyes or Zanyes in faith or knowledge) that believe on the name of the Son of God that ye may know that ye have eternal life, and that ye may (yet more) believe in the Son of God. David though he had proceeded further in the discovery of Divine truths then those before him, Psal. 119.99. yet he was still to seek of that which might be known ver. 96. Even as those great discoverers of the new-found lands in America were wont to confess at their return, that there was still a Plus-ultra more yet to be discovered.
Vers. 21. And it shall come to pass in that day ] In that time of grace and reconciliation, fitly set forth by the name of a day in regard of 1 Revelation. 2 Adornation. 3 Consolation. 4 Distinction. 5 Speedy Preterition;
I will hear saith the Lord of Hosts; ] that is, I that have the command of both the upper and nether springs and forces, Sun, Moon, Stars, &c. Deut. 4.9. those storehouses of God's good treasure which he openeth to our profit Deut. 28.12. and therehence makes a scatter of riches upon the earth by their influence. I that stop and unstop those bottles of the sky the clouds which there hang and move, though weighty with their own burden: I that make the earth to bring forth and bud, that it may give seed to the sower, and meat to the eater, Isaiah 55.10. &c.
I will hear the heavens ] Heb. I will answer: that is I will so hear as that I will answer: so will not great ones sometimes: or if they do, yet the poor man speaks supplications, but the rich answereth him roughly. Suleiman 2 The grand Signior, when many thousands of his poor Christian subjects, to be eased of their heavy taxations fell down before him, and offered to turn Mohammedans, rejected their conversion, and doubled their taxations. God hath here a great sort of suppliants. (The Poets fam, that Litae or Supplications are always about Jupiter ) the heaven, the earth, the corn, &c. and he heareth and speedeth them all. Never any humble petitioner went sad out of his presence: Never said he to the house of Israel, Seek ye me in vain. The Heathen-idols may do so, but He scorns it. Are their any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Surely they cannot, till God have heard and answered them. The genealogy of rain of corn and wine is here resolved into Jehovah: and he promiseth to endow his beloved Spouse with them as part (though the least part) of her jointure. All are yours for you are Christ's 1 Cor. 3.23. In marrying with the heir you have right to All. Here is omnium rerum ubertas ob Deisemen Christum, saith Hier. plenty of all things for Christ's sake, who where ever he comes, cometh with a Cornucopia a horn of salvation, besides a largesse of outward comforts. This was very necessary doctrine at all times to be taught in the Church, lest pressed with miseries, men should faint in their minds. Christ knows we have need of these things also: and therefore not only bids us pray, but promiseth to give us our daily bread by a concatenation of causes, by a ladder of providences which the Heathens called Destiny, but the Saints call it the harmony of the world; agallant description whereof we have Ez • . 1. far different from the Stoics Fate or the doctrine of Plato and Aristotle and other of the worlds wizards concerning the divine providence, which they either denied or imbased.
and they shall hear the earth ] which being chapt and scorched seemeth to solicit showers and fattening influences by an elegant Prosopopoeia, as if these insensible creatures understood what they did: when men are once in covenant with God, all the creatures will be serviceable to them, yea greedy to do them good: they will even cry for it.
Verse 22. And the earth shall hear ] That is, shall bear great store of corn, wine, and oil; new and fresh oil the word signifies, newly expressed, clear and shining, such as is called golden oil, Zech. 4. God's dear children shall have the best of the best, Isaiah 55. Even the kidneys of wheat, or whatsoever dainties the earth can afford them. They shall suck honey out of the Rock; or, if it be but water, yet it shall be to them as sweet as honey, because therein they taste and see the Lord's goodness, and they have meat to eat that the world wots not of.
and they shall hear Jezreel ] that is they shall answer the pains and prayers of God's people, who are here called Jezreel still (though the Septuagint • ead it Israel ) not to upbraid them with their former wickedness and calamities thereby procured (which yet was the first reason of that name given them Ch. 1.) but rather to set forth the riches of his grace imparted to such a graceless people. And withal to show that nothing could hinder them from partaking of those covenant-mercies, and that happy communion with God whereto they were now restored. This very name of theirs (once their shame should now turn to their glory. O • Jezreel scattered by God (which is one signification of the name) they should become Jezreel a seed of God (which is another) that they might comfort themselves with the hope of Christ the promised seed, and know that their posterity should not to degenerate into Gentility, but that many of them should embrace Christ and inherit the promises, as did Araunah the Jebusite who became a samous Proselyte Zack. 9.7. (see the Note there) and as Jether the Ismaelite, 1 Chron. 7.17. 〈…〉 saith and religion called an Israelite 2 Sam. 17.25. and as Christ •••• eth himself 〈◊〉 of Nazareth as a title of honor, which was once cast upon him as a reproach.
Verse 23. And I will sow her unto me in the earth ] Not in the • ir, as once, when they were scattered into the four winds of heaven, but in the earth, which the heavens should hear verse 21. the inhabitants whereof should •• multip •• ed: and become as the sand of the sea which cannot be measured, nor numbered, Chap. 1.10. See the Note there, and Jer. 31.27. Ezek. 36.37. The Preaching of the Gospel i • a kind of sowing of seed, 1 Pet. 1.23. and this seeding is in the earth that they may be gathered into heaven, where the mower shall fill his hand and he that bindeth sheaves his bosom. And although God's e • ect lie here for a time under the clo • s, yet at length they shall fructify, and many spring from them by whom the name of Christ shall be so propagated. He shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand Isaiah 53.10.
and I will have mercy upon her ] Her unhappy name Lorubamah shall be done away, and the contrary come in place. Lo this is as it were the collogue of the Sermon, and it is very comfortable. The Sun of righteousness loves not to set in a cloud. Gracious is the Lord, and righteous, yea our God is merciful. Be it that he is once righteous, yet he is both gracious and merciful for it. Psal. 116.5. The Jews, for their seventy years captivity in Babylon, had seven seventies of years (set forth by Daniel's weeks) granted for the enjoying of their own country. God's mercy bear the same proportion to his punishments (when he hath to deal with his elect people) which seven a complete number, hath to an unity. This promise here made, the Apostle testifieth Rom. 9.25. to be begun to be fulfilled in his time by the conversion of some Jews, and calling of some Gentiles. The full accomplishment thereof we daily expect and pray for.
and I will say to them ] that is, I will make them so: as when he said to Lazarus come forth of the grave, he brought him forth: together with his word there went forth a power.
and they shall say ] Dicere nstrum est fides et obedientia nostra, saith Pareus here; we say thus when we believe and obey. There shall be restored therefore between God and his people, a most sweet harmony, and an intimate conjunction: such as he had before described to be betwixt himself and all the second causes, for his Churches sake; And truly it is never will with us indeed, till the heavens answer the earth, till Christ the Sun of righteousness so shine into our hearts, that we melt and comply as here, and as Zach. 13, 9. See the Note.
CHAP. III.
Verse 1. THen said the Lord unto me, Go yet, &c. ] This Yet is emphatical: and it is as if he had said Go over the same subject again in a shorter discourse: and lay before them the same truths, but in more lively colors, that the obstinate may be left without excuse, and the penitent may not be left without comfort. Iterum abi, Go to them once more, and be instant with them or stand over them as Saint Paul saith. 2 Tim. 4.2. and as Saint Paul doth, in crying down the Jews conceit of being justified by the works of the law, and in disgracing the sin of fornication so common at Corinth. Chrysostom at Antioch having preached sundry Sermons against swearing, was at length asked when he would preach upon another subject? He answered when you leave swearing, I will leave preaching against swearing. Austin would have a preacher so long to pursue and press the same point, until by the gesture and countenance of the hearers he perceive tha • • hey understand it, and will practice it. This is to whet the word of God upon pe •• le (as Moses his phrase is) by going oft over the same thing, as the knife doth th • whet-stone. A like type to the former is here first propounded, secondly expounded, that at length it might fasten. A preacher must not desist, though at first he prevail not (as some from this second injunction collect, that this Prophet would have done) but he must turn himself into all shapes and fashions both of speech and of spirit to win people to God, with all long suffering and doctrine, 2 Tim. 4.2. And this the Lord here teacheth Hosea to do by his own example of patience and tolerance, notably set forth in this ensuing type.
Love a woman beloved of her friend yet an adulteress ] This was an harder task then to take her chap. 1.2. in hope she would prove honest. But now that she hath plaid the adulteress and so deserved to be discarded, yet to love her, yea and that when she is habituated and hardened in her lewd practices (as the Hebrew word signifieth) Durus est hic serm • , who can bear it? If none else can, yet God both can and will, as appeareth by this whole Parable wherein the Prophet is commanded to represent God, as in the former type Chap. 1. and by loving that wife which he had taken before, though she had plaid false with him, to show what was the love of God toward Israel. She forsaketh me, saith He, who give her all the good she either hath or hopeth for, and followeth after those that put bottles of wine to her mouth, she loves those flagons, &c. Ah sinful nation, a people laden with iniquity, &c. howbeit I will not relinquish her, but will love her freely as if she had never offended me. O matchless mercy. O concio plena consolationis! O most comfortable Sermon. God so loved the world, the Mundus immundus, that he gave his only begotten Son, &c. This was a Sic withouta Sicut, there being nothing in nature that can possibly parallel it. See Rom. 5.8. God loveth Apostates, idolaters, adulterers, yet not as such, but as he intendeth and respecteth their conversion to himself: which nothing will sooner effect then the sense of such an undeserved love. I am not ignorant that another sense is set upon these words, as thus; Go yet love a woman not married, as yet but espoused unto thee, who may hereafter be thy wife; but is for her adultery rejected for a long season: so God loved the Israelites as an adulterous spouse: and therefore for a long while neglected, but yet at length to be taken by him to wife, according to Chap. 2.15.19.
Beloved of her friend ] sc. of some paramour, as Jer. 3.1. thou hast played the harlot, with many lovers. These the Greeks called 〈 in non-Latin alphabet 〉 fellow-friends, the whore was called 〈 in non-Latin alphabet 〉 : so they flattered their own vices putting gilded names on them, as our blades name drunkenness good-fellowship, harlots she-sinners, &c. The Septuagint render it a woman that loveth naughty things or naughty packs. But I like the former interpretation better; and it is agreeable to the Chaldee Paraphrast.
Who look to other gods ] Look and lust, ut vidi! ut perij! the mind lodgeth in the eye, and looketh out at that window of wickedness. If I beheld the Sun when it shined, or the Moon walking in brightness: And my heart hath been secretly enticed: or my mouth hath kissed my hand, &c. Job alludeth to the practice of those old Idolaters, which was to kiss their Idols, if they could reach them, as 1 King. 19.18. ( Cicero tells of the image of Hercules, cujus mentum osculis adorantium attritum fuit: and the Papists so kiss their pictures, that hard Marble is worn with it, saith Sir Edwin Sands, an eye-witness:) But when they could not come at the Idol to kiss it, they looked up and kissed their hand, in token of homage: and this was called adoration. This looking to other gods, imports a turning toward them. Se Deut. 31.18, 20. a loving them, a longing after them, and an expectation of some good from them. No wonder therefore that such whorish hankerings and honings were offensive to the jealous and just God: but the unjust knoweth no shame, Zeph. 3.5. men are forbidden so much as to lift up their eyes to their Idols, Ezek. 23.27. And shall I lift up mine eyes unto the hills (saith David, as some read that Text) as if from thence came my help? Absit. Christ's Spouse hath a Doves chaste eye: and he would have her like that Persian Lady, who being at Cyrus his Wedding, and asked, how she liked the Bride-groom? How? saith she, I know not. I saw nobody there but my husband.
and love flagons of wine. ] Luxury is the ordinary companion of Idolatry, as Exod. 32.6.1 Cor. 10.7. Rovel. 18.13, 14. O monachi vestri stomachi, &c. At Paris and Lovain, the beshin vine is called Vinum Theologicum, the Divinity-wine: it is also called, Vinum Cos, • we. caloris, odoris, saporis, optims. Those Clergy-Locusts lick up all: those Abby-lubbers are good for nothing but to devour grain, like vermin: those wine-bibbers and flesh-mongers (as Salmon calleth them) are no better then the execrements of human society, gelulim, belly-gods, and fit servants of those dungy-gods, as idols are called, Hab. 2.18. with Ezek. 4.17, 18. And a scavenger whose living is to empty privies, is far to be preferred before such an one, as looking to other gods, and making his gut his god lives but to fill privies. For a flagon of wine, or a meals-meat, any god may soon have the hearts and services of such as have ( Poliphemus -like) no supreme deity but their belly.
Verse 2. So I bought her to me ] God is to be obeyed, though it go never so much against the heart, and the hair with us. 〈 in non-Latin alphabet 〉 . Follow God was a Heathen, but an honest precept. This he that would do, must first deny himself, and say with that Dutch Divine, Veniat, veniat, verbum Dei, &c. Let a word of command come forth from God, and we will submit thereto, though we had six hundred lives to lose, yea though we can see no reason for it. Indeed, in human governments, where reason is shut out, there tyranny is thrust in. But where God commandeth, there to ask a reason is presumption, to oppose reason, is 〈◊〉 rebellion.
I bought her to me for fifteen pieces of silver, ] That is, fifteen shekels, or shillings, or thereabouts: no great price it was that he gave for her, whether for hire or dowry: probably it was in order to marrying her, and in reference to that law, Deut. 21.11. Israel was once a precious people, God's peculiar treasure, such as comprehended all his gettings. The Jews have a saying, that those seventy souls, that went down with Jacob into Egypt, were more worth then all the seventy Nations of the earth beside. But now behold, how cheap they are grown; they are valued all of them at fifteen pieces of silver, a goodly price. ( Zach. 11.12. Matt. 27.9.) If the tongue of the righteous be as choice silver, yet the heart of the wicked is little worth, Prov. 10.20. There, (as in the Sea) is that Leviathan (the king of all the children of pride) and there are creeping things innumerable, crawling lusts, and lawless passions; but for anything of worth, it is not there to be had. Hence as at the last destruction of Jerusalem, thirty Jews were sold for one penny, so here the whole body of the Nation are bought and sold for a small sum. How weak is thine heart, (how light-cheap) saith the Lord God to this light-housewife, seeing thou dost all these things, the work of an imperious whorish woman? God and his people reckon of men by their righteousness: He looked down from heaven to see who sought after God, &c. Psal. 14.3. As for others, he regards them no more then men do dross, draff, chaff, or such like refuse stuff, Psal. 119.119. Psal. 1.3. &c. what ever great thoughts they take up of themselves, and how ever the world rate them. Antiochus Epiphanes, that great king of Syria, is called a vile person, Dan. 11.21. And, the adversary is this wicked Haman, saith Esther: that was his true title, which he perhaps never heard till now.
And an homer of barley, and an half homer of barley. ] God buys not this people (though for never so little) to starve them, but alloweth them alimony, though not so fine a food: barley and not wheat. See Revel. 6.5. prisoners pittance, course fare, such as slaves and beasts are fed with; as she had been like horse and mule, Psal. 32. and lest she should wax fat and kick, she is held to strait allowance. Whereby is signified the mean and low condition that the ten Tribes (and afterwards all the Jews) should be in, till Christ came to marry them to himself. First, they should be valued but at half the price of a slave. Secondly, they should be coursly fed, as beasts, with barley, or perhaps, not so well as the Jews beasts: for among them, the mouth of the Ox treading out their corn, might not be muzzled. But the Heathens were wont to put an Engin about their servants necks, and it reached down to their hands, that they might not so much as lick of the wheatmeal, when they were si • ting it. Now they were scattered among the Heathen, and sold to the Nations for naught, Psal. 44.11, 12. They that were wont to feed delicately, were desolate in the streets: they that were brought up in scarlet, embraced dunghills, Lam. 4.5. their flagons of wine were turned into tankards of water, and their bellaria, or junkets (so the Septuagint render it, and not flagons ) into brown-bread, horse-bread: that so those whom pride, fullness of bread, and abundance of idleness had undone, hardship and penury might reduce to duty. God would seem for a time to have forgotten them, that they might at length remember themselves: he loves to chastise men's insolency with indigency, as he did Hagar's, Gen. 21.15. and the Prodigals, Luke 15. who for his swinish life, was brought to swine's-meat, and thereby brought home to his father. It is the way of God to humble those he intendeth good unto, to prepare them for mercy by cutting them short of these outward comforts. Though this be here a threatening, yet there is a promise in it, verse 3. that God will take off the smarting plaster, so soon as it hath eaten out the proud flesh. It is in very faithfulness that he afflicteth his people, because he will be true to their souls, and save them. And hence it is that he so diets them, and keeps them short, that he may do them good in the latter end, that he may change their bricks (made in their bondage) into Sapphires, and Agates. See Exod. 24.10. with Isai. 54 11.
Verse 3. Thou shalt abide for me many days, ] Even till the last days, verse 5. or last year, as Ezekiel hath it, chap. 38.8. Thus they have abode, or sat (as a desolate widow, so the Hebrew hath it) 700. years before Christ, and above 1600. years since in a most forlorn condition; crying out in their daily prayers to God, Veniat regnum trum, bimherah, bejamenu, Let thy kingdom come speedily, even in our days. And again, Aedificu templum tuum, aedifica, aedifica, cito, cito, cito; Lord build, build, build thy Temple quickly, quickly, quickly. But God's time is not yet come; for they are not yet thoroughly humbled. Were they but ripe, he is ready: when help is seasonable, his fingers itch (saith One) to be doing, as the mothers breast aches, when it is time the child had suck, Exod. 12.40, 41. At midnight were the first-born slain, and Israel sent away, because then exactly the 400. or 430. years of their captivity in Egypt were expired. So Dan. 5.30. In that night was Belshazzar slain: because then exactly the seventy years were ended. God promiseth to take this Church again to wife, but having found her formerly so fickle and faithless, he would for a long time try her, and keep her unmarried as a probationer: he would lay her (as we do filthy garments) a soaking, and a frosting, for many hundred years, to try them, and to purge, and to make white, even to the time of the end, because it is yet for a time appointed, Dan: 11.35. And to presume to prescribe to him in this case, is to set the Sun by our Dial. As he never fails his in his own time, so he seldom comes at ours. Here then our strength is, to sit still, Isaiah 30.7. and not to start up, and say as that impatient Prince did, What should I wait for the Lord any longer? Shall Christ lose his right in his wife, because he takes her not by the day set down in our Calender? Possibly the Calender of heaven hath a post-date to ours. Sure it is, that we are apt to antedate the promises in regard of the accomplishment: as those Jer. 8.20. that looked for help that summer at furthest, but were deceived. See the disease and the remedy put together Hab. 2.2.3. and learn to wait. God will surely bring us to it if we belong to him: and thereby inure us both to patience and continence as here.
thou shalt not play the harlot &c. ] thou shalt not hasten after another God, and so multiply sorrows upon thyself Psal. 16.4. as he that hath broke prison gets but more irons to be laid upon him and a stricter watch, Psal. 44.19. the Church though sore broken in the place of dragons, and covered with the shadow of death, yet she stretched not out her hands to a strange God. She knew that was not the way to get off with comfort. Is it because there is no God in Israel, that thou gaddest to the God of Ekron. 2 King. 1. Should not a people seek unto their God? from the living to the dead? Should they seek to slip out at a back-door and to help themselves by sorry shifts, or sinister practices. Is that ever like to do well? or will not such be miserable even by their own election, Ion. 2.8. Wherefore if God defer to help (as he doth usually) hold out faith and patience. Wait upon him who even waits to be gracious, for he is a God of judgment and well knoweth how and when to deal forth his favors: Cito data cito vilescunt, Manna being lightly come by, was as lightly set by. He therefore suspends us, that he may commend his mercies to us: and when he comes with them, be the better welcome. The longer he holds us in request, the more will he do for us at length: and if we abide for him many days, we shall be no losers thereby.
for I also will be for thee ] He will love those that love him, and honor those that honor him. Yea, if any man love me, saith Christ, my Father will love him, and I will love him, and will manifest myself unto him, and we will come unto him, and make our abode with him. Joh. 14.21.23. I will gather them (sc. into my bosom out of all nations) that are sorrowful for the solemn assembly who are of thee, to whom the reproach of it was a burden. Behold at that time I will undo all that afflict thee &c. Zeph. 5.18.19.20. God esteems highly of those that abide for him in their banishment, that stay for him till he mind marriage with them, that stick to him in affliction, that resolve to reserve themselves for him, so as if they cannot have comfort in God they will have none elsewhere. The Cherethites and the Pelethites that were with David at Gath, and afterwards stuck to him when Absalom was up, they were ever near about him, as his guard, and dear to him as his favorites. God is All in all to those that with the Spouse will be his altogether: he will do good to them with his whole heart, that seek him with their whole heart &c.
Verse 4. For the children of Israel shall abide many days without a king &c. ] They shall be as it is said of the Brasileans, Sine rege, sine lege, sine fide, in a woeful confused estate, both for State and Church. This they had brought upon themselves by their Idols set up at Dan and Bethel: that is, in the place of Judgment, and in the house of God (so Dan and Bethel signify.) Bethel was become Bethaven, and the place of judicature (called by Solomon the place of the Holy God Eccle. 8.10.) so corrupted, that people were ready to say as Themistocles once did, that if there were two ways showed him, the one leading to hell and the other to the Tribunal, he would choose that which went to hell and forsake the other. That corruption caused this confusion. The children of Israel shall be without and without, here are six withouts that they might be sensible of their abuse of mercies, and see bona a tergo formosissima good things fairest behind, their worth best appearing by their want. The Persian law commanded, that at the death, of their kings, there should be 〈 in non-Latin alphabet 〉 a suspension of laws, a lawless liberty, for the space of five days: that subjects might know the necessity of government, by being bereft of the benefit of it for a time: and the better prize it when they had it. The like custom they have now in Turkey at the death of the Grand Signor, which is no sooner known, but every man doth what is good in his own eyes, till his successor be sent for, and set upon his throne. Israel hath neither King nor Prince, Ruler nor Civil Magistrate of their own, (the ten tribes I mean: for Judah had both Prince and Priests after the captivity, till the last desolation, since which they have) no form nor face of Church or common-wealth, no not of a corrupt or depraved Church, meant here by Image and Teraphim, See 2 King. 17.10. Judge. 17.5. much less of such an one as God had prescribed, meant by sacrifices and Ephod. Prospers conceit was that this people were called Judaei because they received jus Dei their law from God's mouth. And Josephus calleth their common wealth a Theocratie, or God-government. They received their order both for Church and common-wealth from heaven: which no other people ever did in the same manner; and might truly take up that of the Prophet Isaiah; The Lord is our Judge, the Lord is our law-giver, the Lord is our King, he will save us. But man being in honor is without understanding &c. Jeshurun waxed fat and kicked: then he forsook God which made him, and sacrificed unto devils, not to God, to God's whom they knew not, to new God's, that came newly up &c. When Ephraim spake and spake right there was trembling and none durst budge against him: but when he offended in Baal, he died: then every paltry adversary trampled upon him as a dead man, then every scurrilous Poet could insult over him and cry, Credat Judaeus Appela Non ego: then every common Turk could by way of execration say, Judaeus sim si fallo, and in detestation of a thing: I would I might die a Jew then, a dispersed and despised people they are (none more) under the cope of heaven; partly for their former Idolatry, but principally for their rejecting of Christ crucified: whom they cannot but in their consciences know to be the Shiloh that should come, since the scepter is so longe since departed from Judah, and a Law-giver from between his feet Gen. 49.10. That for their sins which are many (say the Talmudists) he yet hides himself in the caverns and secret places of the earth, is 〈 in non-Latin alphabet 〉 a simple pretence, or rather a subtlety of Satan, to hold them still in blindness, till God unseal their eyes: till when things that are never so clear will not be believed.
Verse 5. Afterward shall the children of Israel return ] They shall come out of the furnace more refined then ever. By this shall the iniquity of Jacob be purged: and this is all the fruit to take away her sin: when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder: the groves and images shall not stand up. then indeed hath Jacob the right fruit of his sufferings, when he makes all the stones of the Alter, as chalk-stones, crumbling them to crattle: when he pulls down the groves and images, those Balaam's -blocks that lay in his way to God, and now resolves to return,
and seek the Lord ] from whom they had deeply revolted to seek his face and favor, to seek his ordinances & true worship, & lastly, to seek to know & do what is well-pleasing in his sight. Their hearts shall rejoice that thus seek the Lord: & these are true converts indeed, these are those sekers Psal. 24.6. yea this is Jacob (as there) Jsraelites indeed, such as cannot be (where ever they are cast) without God in the world, without Christ, who is here called David by a Patronymick (as also elso where) no without allusion to the Apostasy of the ten tribes from the house of David, & so from the true God; which now also they shall bewail as the root of their sin & ruin.
and David their King ] Call'd by Daniel Messiah the Prince, and by Peter, Christ the Lord. See Luk. 1.32. Some think he is here called the goodness of God.
They shall fear the Lord and his goodness ] which also is his glory, Exod. 33.19 The Hebrew is, they shall fear to the Lord, trepidabunt that is, trembling they shall make hast to him (as frighted doves do to their columbaries, See Hos. 11.11.) they shall kiss the Son, with a kiss of homage: and with reverential fear submit to he kingdom.
CHAP. IV.
Verse 1. Hear the word of the Lord ] This is the beginning of a new Sermon, or judicial act of God against the ten tribes, which are here convented, convinced, sentenced. It begins with an Oyes, like that of St. Paul. Act. 13.16. Men of Israel and ye that fear God (if any such be in so general a defection) give audience. Ye have heard God's mind before parabolically delivered and in types: now hear it in plain terms, that you may see and understand and be converted and I may heal you. Hear and your souls shall live. Hear him that speaketh from heaven, even that excellent speaker, as he is called Dan. 10. that Arch-prophet whom ye are bound to hear Deut. 18.18. Mat. 17.5. upon pain of death Heb. 12.25. the Lord Christ I mean who speaketh with Authority and is mighty in word and deed. He it was whom Isaiah saw upon his throne, and heard speaking Job. 12.41. And it is a Rule in Divinity, that where the Old Testament bringeth in God appearing and speaking to the Patriarchs, Prophets and people, it is to be understood of the second person. Hear therefore and give ear, be not proud for the Lord hath spoken it. The Lion hath roared, who will not fear? The Lord God hath spoken, who can but hear and fear, humble and tremble?
ye children of Israel ] But oh how altogether unlike your father? Even as unlike, as Jehoachim (that degenerate plant) was to his father Josiah, that plant of renown? His heart melted when he heard the law, 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23. These were Israel's children, and named the house of Jacob, as those in Micah chap. 2.7. but an empty title yields but an empty comfort at last. Is the spirit of the Lord straitened? (saith the Prophet there:) were these Jacob's doings? Do not my words do good to him that walketh uprightly? were you Israelites indeed, I should not thus lose my sweet words upon you: but you would incline your ears and come unto me, hear as for life itself: especially since I am sent unto you (as once Ah • jah was to Jeroboams wife) with heavy tidings, with such a Citation or process from heaven as may well be unto you as Samu • ls message was to Eli; that made both his ears to tingle; or as the hand writing was to Balthasar, that made his knees knock together.
For the Lord hath a controversy with the inhabitants of the Land ] The former title (children of Israel was too good) for them: they had disgraced their fathers family, and were therefore ( Reuben -like) fallen from their dignity. They shall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in opposition to the heavens and those that dwell therein, the Burgesses of the new Jerusalem: Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16. others as the Stars of heaven Gen. 15 • 5. And all are not Israel that are of Israel, Rom. 9.6. Multi sacerdotes et pauci sacerdotes, saith Chrysostom. There are many Ministers, and yet but few: many in name, but few indeed: workmen that need not be ashamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Christ called him Friend; or to these rebellious Jews, that God sometimes called them his people, and had rooted out the cursed Canaanites to make room for them, when as they lived in God's good Land, but not by God's good Law •• . for which cause the Lord hath here a controversy with them, a suit at law, and being himself both plaintiff and Judge, he is sure to cast them; yea to cast them out of that good Land as evils tenants, that should hold no longer: for verse. 3. he threateneth to plead against them non verbis sed verberibus with 〈◊〉 and with blood as Ezek. 38.22. to make them say as Isai. 45.9. Woe to him that striveth with his Maker, that hath him for his adversary at Law; such a one is sure to be undone unless he agree with him quickly, whiles he is yet in the way with him, and before he be brought to the tribunal, For even our God is a consuming fire, Heb. 12.29. his tribunal also is of fire, Ezek. 1.27. his pleading with sinners in flames of fire, 2 Thes. 1.7. the trial of men's works shall be by fire, 1 Cor. 3.13. the place of punishment a lake of fire • ed with a river of brimstone, Isai. 30.33. O pray therefore and prevent, that God enter not into judgment with us: for if so, no man living shall be justified in his sight. God's people may have and shall be sure to have the devil an adversary at Law against them, as Saint Peters word signifies 1 Pet. 5.8. The accuser of the brethren he is called, which accuseth them before God day and night Rev. 12.12. But him they may resist steadfast in the faith, and recover cost and charges of him, as I may so say: for they have Christ to appear for them in heaven, Heb. 9.24. as a lawyer for his client. 1 Joh. 2.2. to nonsuit all the devils accusations. The Spirit also (as a Paracletus or Advocate ) maketh request for them to God in their hearts, and helpeth them, to make Apologies for themselves 2 Cor. 7.11. Again, if a man sin against another, the judge shall judge him, saith old Eli to his wicked sons: that is the Umpire may come and take up the controversy and put an end to the quarrel. But if a man have sinned against the Lord, who shall entreat for him? who dare be his •• yesman? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Christ. Let men therefore be wrought upon by the reprehensions of God's faithful Ministers, by whom he appealeth and impeacheth them. If they stand out as the old world did against that Preacher of righteousness, by whom he went and preached to those spirits now in prison, (because they would not take up the matter in time, but futured and fooled away their own salvation) he will break off his patience and say as Gen. 6.3. My spirit shall not always strive with these men, for that they also are flesh, &c. and are therefore the worse, because they ought to be better: therefore they shall fare the worse, because they would be no better. I have hewed them by my Prophets, Hos. 6.5. but can make no good work of them. Like ill timber, they fall to splinters: and like ill stones, they crumble all tto crattle: They are therefore fitter for the highway & chimney corner, then for my building. My spirit shall therefore strive no more with these perverse persons, either by preaching, disputing, convincing, &c. in the mouth of my ministers; or in their own minds and consciences by inward checks and motions which they reject, refusing to be reformed, hating to be healed. I will take away my spirit, and silence my Prophets (as he doth verse 4. of this chapter) and resolve upon their utter ruin: since there is no good to be done upon them, See Vers. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat sententia, &c.
Because there is no truth, nor mercy, nor knowledge of God in the Land ] Lo here the charge: and knowing the judgment of God you must needs say that those that commit such things are worthy of death. Rom. 1.32. For if the word spoken by Angels (the law given by Angels in the hand of Moses a Mediator) were steadfast: and every transgression and disobedience (that is every commission and omission ) received a just recompense of reward, Heb. 2.2. 〈◊〉 should these miscreants escape, that had left off to do good: and for evil, they did 〈◊〉 both hands earnestly; For the second table of the Law, it is articled against them, (for matter of omission or defect) that there was neither truth nor mercy in the land: And for the first table, that there was no sound knowledge of God there; and consequently, no care of God, either inward or outward worship: for there can be neither faith, nor repentance, nor due obedience yielded to an unknown God. A Samaritan service there may be (ye worship ye know not what ) but not a rational service, Rom. 12.1. such as whereof a man can render a reason. Now God will not have a blind sacrifice, Mal. 1.8. 1 Chr. 28.9. It is nothing worth that men are virtuous, unless they join to their virtue knowledge. 2 Pet. 1.5. nor that they offer sacrifice, if they bring the sacrifice of fools, Ecc • es. 5.1. Those must needs be abominable and disobedient that are to every good work reprobate, injudicious as the word signifies Tit. 1.11. and what marvel though men be alienated from the life of God (or a godly life) through the ignorance that is in them? Eph. 4.18. But let us take the words in order. There is no truth. Here God declareth against them, (a Lawyers do against offenders in courts) and not for trifles, but first for want of truth or trustiness in word and deed: without which human society is but funiculus ex arena a rope of sand, or arena sine calce sand without lime, it cannot hold together. It was an old complaint of the Prophets, that Truth was fallen in the streets, and faithfulness failed from among the children of men. When Varus was slain, Augustus grieved excessively; and that because non esset à quo verum audiret, he had none about him that would tell him the truth of things, and deal plainly with him. Multis annis jam transactis, nulla fides est in pactis, &c. Jeremy bewails it in his treacherous countrymen, that they bent their tongues like their bows for lies; but they were not valiant for the truth on the earth, Jer. 9.3. they were mendaciorum loquacissimi (as Tertullian phraseth it) loud an lewd lairs, and (as Egesippus saith of Pilate ) they were viri nequam et parvi facientes mendacium, naughty men, and such as made nothing of a lie. But God's people are said to be children that will not lie Isaiah 63. they are 〈 in non-Latin alphabet 〉 lovers of truth, which was the title of honor given to Arrianus the Greek historian: when as of all other historians Vopiscus testifieth, that there is none qui non aliquid est mentitus that taketh not the liberty to lie more or less. And for slipperiness in contracts and covenants, nothing is more common amongst men; its counted a peccadello. But the God of truth, the faithful and true witness, as Christ is called, counteth it not so. See Ezekiel 17.15. &c. 1 Tim. 4.2. and 2 Timothy 3.3. There are that take truth here for justice; according to Zech. 8.16. and so it suites well with that which followeth. Nor mercy ] These two are set together Mic. 6.8. (to do justly, nad to love mercy ) as the sum of the second Table. Mouthmercy there was enough, such as was that in St. James his days. But there is not any one that taketh Zion by the hand, Isaiah 51.18. that draweth out his soul to the hungry, and dealeth his bread to such, Isaiah 58.7, 10. Sodom had fullness of bread, but would part with none to strengthen the hands of the poor and needy, Ezek. 16.49. Therefore she had judgment without mercy, that had shown no mercy, James 2.13. Whereas Tyrus when once she left heaping, and hoarding, and brought forth her merchandise for them that dwell before the Lord to eat sufficiently, and for durable clothing, is renowned and reckoned among those that came to Christ with their desirable things, as some read that Text, Hag. 2.7. Colligent omnes suos thesauros (so Calvin readeth it) they shall come with strong affections, with large contributions, as those primitive Saints did, Acts 4.34. The same Hebrew word Chasid, signifieth both Saint and Merciful; and it comes of Chesed, the word here rendered mercy, or bounty. The tender mercies of the Almighty shed forth abundantly upon such, leave a compassionate frame upon their hearts, as in the Gaoler, Acts 16. Their thoughts steeped in the mercies they have received, are died of the same color as cloth is in the die-fat. Col. 3.12. This Text, after no mercy, fitly adds,
nor knowledge of God in the land. ] Heb. And no knowledge of God: or, because there is no knowledge of God in the land. Did men but know God savingly, had they but tasted and seen how good the Lord is, they would not be so hide-bound, and strait-handed to their poor brethren: but ready to distribute, willing to communicate. They are the dark places of the earth, that are full of the habitations of cruelty, Psal. 74 20. But in the kingdom of Christ they shall not hurt, nor destroy in all my holy mountain, saith the Lord: 〈◊〉 why? For the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isaiah 11.9. St. Paul thanks his ignorance for his persecutions, and blasphemy, 1 Tim. 1.13. and resolves the sin of those Kill-Christ's into their not knowing of him, 1 Cor. 2.8. Surely as toads and serpents grow in dark and dirty sellars: So doth all sin and wickedness in an ignorant and blind soul. Hence, in this Text, after no knowledge of God in the land, followeth that black bed-roll of abominations in the next verse. By swearing, and lying, and killing, and stealing, &c. As blind Ale-houses are sinks and sources of all villainy: so are blind hearts.
In the land. ] Though it were a land of light, a very Goshen in comparison of the rest of the world: Though in Judah was God known, and his name great in Israel, Psal. • 6.1. Men may remain grossly ignorant amidst a multitude of means: and in a land of righteousness deal unjustly, and why? they will not behold the Majesty of the Lord, Isaiah 26.10. & verse 1. They will not see. They are willingly ignorant, saith St. Peter: Ut liberiùs peccent libenter ignorant, saith Bernard. They hate the light, saith our Savior; It is unto them as the shadow of death, saith Job. Hence they shut the windows, lest it should shine upon them: or if it do, they rebel against it, rush against it, as Bats do against torches in the night. That light they have by nature, or otherwise (as a Prophet from God) they detain and imprison in unrighteousness, Rom. 1.18. Their knowledge of God, if any, is only apprehensive, and not affective, cognoscitiva, non vitae directiva, illightning, not transforming into the same image, so as to make them children of light: It is notional knowledge, not experimental and practical. Hence, such outrages in their lives, such errors and enormities: For,
Verse 2. By swearing, and lying, and killing, and stealing, ] Heb. To swear, and lie, and kill, and steal, and commit adultery: To do all this is held, licitum & solenne, lawful, or at least pardonable. It is grown to a common practice: and custom of sinning hath taken away sense of sin.
By swearing, ] Heb. by cursing, or swearing with an execration and cursing, which was commonly added to an Oath, to confirm it the more, Deut. 29.12, 21. Nehem. 10.29. And indeed, in every lawful oath, God is called to witness, to bless us, if we swear right, and to curse us, if otherwise. Such an oath is a special part of God's worship, and is oft put for the whole: as here, false and frivolous oaths are put for the violation of the whole first Table, and set in opposition to the knowledge of God in the Land: like as lying is opposed to truth; and killing, stealing, whoring, to mercy, or kindness: Before, God had complained of their defects, or omissions: here of their commissions and flagitious practices. Swearers (but especially false-swearers) are traitors to the State, as appeareth here, and Jer. 23.10. they bring a curse, nay a large roll of curses (ten yards long, and five yards broad) upon their hearts, and Zach. 5.2. and shall one day howl in hell. The same word that is here rendered swearing, signif • eth also to howl, Joel 1.8. Go to now therefore ye swearers, weep and howl for your miseries that shall come upon you, James 5.1,—12. Weep here, where there be wiping handkerchiefs in the hand of Christ: better do so, then yell with devils who have borrowed your mouths, to utter horrid blasphemies. Swearing is of the devil, saith our Savior, Matth. 5.37. and it brings men to the devil, saith St. James, Chap. 5.12. They object, that they swear nothing but the truth. But that's not always so. Swearing and lying are here set together, as seldom sundered. The marvel, if he that sweareth commonly, do not forswear frequently: for he sweareth away all his faith and truth. But, say they swear truth: yet that excuseth not. Truth is but one circumstance of an oath, Ier. 4.2. Men, as they must swear in truth, so in righteousness, (not rashly, furiously) and in judgment, not in jest. Swear not in jest, lest ye go to hell in earnest. It is the property and duty of a godly man to fear an oath, Eccles. 9.2. and not to forbear it only. As on the other side, no surer sign of a profane person, then common and customary swearing. It were well if such were served as Lewis the ninth of France served a citizen of Paris; he seared his lips for swearing, with an hot iron. And when some said, it was too cruel an act; I would to God said he, that with searing mine own lips with an hot iron, I could banish out of the Realm all abuse of oaths. Those that plead, they have gotten a custom to swear, and therefore they must be born with, shall have the like answer from God that the thief had from the Judge. He desired the Judge to spare him, for stealing had been his custom from his youth, and now he could not leave it. The Judge replied, it was also his custom, to give judgment against such malefactors; and therefore he must be condemned.
And lying, ] Fitly linked with swearing. Some gravel or mud ever passeth away with much water; so do some lies with much swearing. How oft do men forget their oaths, and swear again that they have not sworn at all? Should men's excrements come from them as oft, and they not feel it, they would be full sorry, and ashamed thereof. Now swearing and lying 〈◊〉 file men much worse then any jakes can do, Mark 7.22. and render them odious to God and good men. Lying is a blushfull evil: Therefore doth the liar deny his lie, as ashamed to be taken with it; and our ruffians revenge it with a stab. God ranks and reckons it with the most monstrous sins; and shuts it out of heaven, Revel. 21.8. Aristotle saith, It is in itself evil and wicked, contrary to the order of nature, (which hath given words to express men's minds and meanings) destructive to human society. Pythagoras was wont to say, that in two things we become like unto God. 1. In telling truth. 2. In bestowing benefits. Now, Mentiri, is contra mentem ire; To lie, is to utter a known untruth with an intention to deceive, or hurt. The Cretans of old were infamous for this: The Friars of late: 'Twas grown to a proverb among our forefathers: A frier, a liar: 'It is now amongst us, Every liar is, or would be a thief. Hence, lying and stealing go coupled here: but betwixt them both stands killing, as ushered in by the former, and oft occasioned by the later, Pro. 1.19.
and killing, ] This follows fitly upon the former: for truth hath always a scratched face. The devil was first a liar, and then a murderer. He cannot so well murder, without he slander first. The credit of the Church must first be taken away, and then she is wounded, Cant. 5.6. The people here in England, once complained, that Humphrey Duke of Gloucester, that noble Patriot, was twice murdered: first, by detraction, and then by deadly practice. The French have a Proverb; Those that have a mind to kill their neighbors Dog, make the world believe he was mad first. This is their Proverb, and accordingly was their practice in the Massacre of Paris. A little before which, they gave out, that the Protestants met by night, to plot against the State, and to commit all manner of uncleanness amongst themselves. This is an old trick of the Devil and his Instruments, first to belie the Church, and to represent her to the world in the ugliest hue; and then to persecute her, like as of old they used to put the poor Christians in Bears or Lions skins, and then bait them with dogs. Paulus Fagius reports a story of an Egyptian, who said, that the Christians were a colluvies of moist filthy lecherous people. And for their keeping of the Sabbath, he saith, they had a disease upon them, and were therefore fain to rest every seventh day. The Papists accused the Waldenses (those ancient Protestants) for Manichees; and that they affirmed there were two beginnings of things, God and the devil &c: and all because they constantly affirmed that the Emperor had no dependence upon the Pope. They gave them out also for Arians (and published their Croisado's against them as enemies to Christ) and all because they denied that a crust was transubstantiated into Christ. To make way for the ruin of England by the gun-powder-plot, they gave out beyond sea that the people here looked as black as devils, were grown barbarous, and did eat young children. That we held opinion to worship no God, to serve the times, to prefer profit before right, to pretend the public cause to our private lusts, to cover hatred with flattery, to confirm tyranny by shedding innocent blood, to keep faith no longer then will serve our own turns &c. And if the plot had taken effect, they had fathered it upon the Puritans (having proclamations ready framed for the purpose) that under that name, they might have sucked the blood and reveld in the ruins of all such here, as had but the love, or any show of sound religion. The word here used for killing signifies to kill with a murthering weapon, such as David felt in his bones, Psal. 42.10. such as Colignius and other the poor Protestants felt in the French Massacre: where the Queen of Navarre was poisoned, the most part of the peerless Nobility in France murdered, together with their wives and children; and of the common people an hundred thousand in one year, in diverse parts of the realm. What should I speak of the innocent blood of Ireland, for which God hath already and yet still will make diligent inquisition. If the blood of Abel had so many tongues as drops Gen. 4.10. what then of so many righteous Abel's? Surely I have seen yesterday (saith God) the blood of Naboth 1. King. 9.26. Murder ever bleeds fresh in his eye: to him many years, yea that eternity that is past is but yesterday. Neither is he wanting to punish it even in this present world. He avengeth the innocent blood that Manasseh shed, a long while after his death: he would not pardon it, no, though Manasseh repented of it, 2 King. 24.4. The mountains of Gilboah were accursed, for the blood of Saul and Jonathan spilled upon them. 2 Sam. 1. and what a deal of do we find in the law made, when a man was murdered Deut. 21.1, 2. &c. the valley where the expiatory sacrifice was slain in that case was from thenceforth to be neither eared nor sown Verse 4. &c. in all to show, what a precious esteem God hath of man's life: and what controversy with a land for shedding of blood.
and stealing ] Those publici latrones especially, public thieves that sit in purple robes: and by wrong judgment oppress and rob the poor innocents are here intended, as Calvin thinks; See Isa. (23. and 33.) So are all others that either by force or fraud get into their hands their neighbors goods; whether, I say, it be by violence or cunning contrivance, the Lord is the avenger of all such. 1 Thes. 4.6. So that though haply they lie out of the walk of human justice and come not under man's cognizance, yet God will find them out, and send his flying roll of curses after them, Zech. 5.2.3. he shall vomit up his sweet morsels, here Job 20.15. or else digest in hell what he hath devoured on earth: as his belly hath prepared deceit, Job. 15.35. so God will take it out of his guts again: either he shall make restitution of his ill-gotten goods, or for not doing it, he shall one day cough in hell, as Father Latimer phraseth it.
and committing adultery ] This is also an heinous crime (saith holy Job ) yea it is an iniquity to be punished by the Judges Chap. 31.11. Heathens have punished it very severely. Of one people we read that they used to put the adulterers or adulteresses head into the panch of a beast where the filth of it lay, and so stiffled him. God punished those stinking Edomites with stinking brimstone for their loathsome brutishness; and adjudged adultery to death: because society and purity of posterity could not otherwise continue amongst men. We read not in any general commandment of the law, that any should be burnt with fire, but the high-priests daughter for adultery. Lev. 21.9. yet it seems it was in use before the law, or else Judah was much to blame for sentencing his daughter in law Tamar to the fire. Gen. 38.24. Let us beware of that sin, for which so peculiar a plague was appomted, and by very Heathens executed. See Jer. 29.22.23. If men be slack to take vengeance on such, yet God will hold on his controversy against them and avenge the quarrel of his covenant (for so wedlock is called Prov. 2.17.) either by his own bare hand, or else by the hands of the adulterers themselves. See an instance of both these even in our times: In the year 1583. in London, two citisens committing adultery together on the Lord's day, were struck dead with fire from heaven in the very act of uncleanness: their bodies being left dead in the place half burnt up, sending out a most loathsome savor, for a spectacle of God's controversy against adultery and Sabbath breaking. This judgment was so famous and remarkable that Laurentius Bayenlink a foreign historian hath thought good to register it to posterity. Mr. Cleaver reports of one that he knew that had committed the act of uncleanness: and in the horror of conscience he hanged himself: But before, when he was about to make away himself, he wrote in a paper, and left it in a place to this effect: Indeed, saith he, I acknowledge it to be utterly unlawful for a man to kill himself: but I am bound to act the Magistrates part, because the punishment of this sin is death: This act of his was not to be justified, Viz. to be his own deathsman: but it shows what a controversy God hath with adulterers, and what a deep gash that sin makes in the conscience.
they break out ] like wild horses over hedges: or proud waters over the banks. The Septuagint renders in 〈 in non-Latin alphabet 〉 They are poured out. And St. Jude hath a like expression, speaking of the Libertines of his time Verse 11. they run greedily, Gr: they were powered out, or poured away as water out of a vessel: they ran headlong, or gave themselves over to work all uncleanness with greediness, to satisfy their lusts, and to oppose with crest and breast whatsoever stands in their way; bearing down all before them. So Sodom and Gomorrah are (in the seventh verse of the same epistle) said by unbridled licentiousness to give themselves over to fornication, In scortationem effusae. And when Lot sought to advise them better they set up the bristles at him, with
Thus these Effractores (as the Psalmist somewhere calleth them) these breach-makers, break Christ's bands in sunder, (as Sampson did the seven green withes) and cast away his cords from them. These unruly Belialists get the bit betwixt their teeth, like headstrong horses; and casting their rider, rise up against him. They like men (or rather like wild beasts) transgress the covenant Hos. 5.7. resolving to live as they list, to take their swinge in sin: for who, (say they) is Lord over us? Tremellius reads that text, tanquam hominis, they transgress it as if it were the covenant of a man: they make no more of breaking the law, then as if they had to do with dust and ashes like them selves, and not with the great God that can tame them with the turn of his hand, and with the blast of his mouth blow them into hell. Hath he not threatened to walk contrary to those that walk contrary to him, to be as cross as they for the hearts of them, and to bring upon them seven times more plagues then before, and seven times and seven to that, till he have got the better of them? for is it fit that he should cast down the bucklers first? I trow not. He will be obeyed by these exorbitant, yokelesse, lawless persons; either actively, or passively. The law was added because of transgression: and is given, saith, the Apostle, not to the righteous, for they are 〈 in non-Latin alphabet 〉 a law to themselves, (as the Thracians boasted) but to the lawless and disobedient, who count licentiousness the only liberty, and the service of God the greatest slavery; who think no venison sweet but that that is stolen, nor any mirth but that which a Solomon would say to, Thou mad fool what doest thou? Loc, for such rebels and refractaries, for such masterless monsters as send messages after the Lord Christ saying, We will not have this man to reign over us, for these, I say, was the law made, to hamper them and shackle them, as fierce and furious creatures: to tame them and taw them with its four iron teeth, 1 of Irritation, Rom. 7.7. 2.lie of Induration, Isa. 6.10. 3.lie Of obligation to condign punishment, Gen. 4.4. 4. Of execration, or malediction, Deut. 28.16, 17, &c, Let men take heed therefore how they break out against God: Let them meddle with their matches, and not contend with him that is mightier then they: 'It is the Wiseman's counsel, Eccles. 6.10.
and blood toucheth blood. ] i. e. there is a continuation, and as it were a concatenation of murders, and other horrible villenies, as was at Jerusalem in the murder of Zacharias, the son of Barachias, the blood of the sacrificer was mingled with the blood of the sacrifice: And as Luke 13.1. the like fell out. So at Athens, when Scylla took the Town, there was 〈 in non-Latin alphabet 〉 , as merciless slaughter; the gutters running with blood, &c. And so at Samaria (which the Prophet may here probably intend) when there was such killing of Kings; (and they fall not alone) Hosea killed his Predecessour Pekah, as he had done Pekahiah; Menahem killed Shallum, as Shallum had done Zacharias: so true is that of the Poet,
What got most of the first Caesar's by their adoption, or designation to the Empire, Nisi ut citius interficerentur, but to be killed so much the sooner? All or most of them, till Constantine, died unnatural deaths: As afterwards, Phocas the traitor killed the good Emperor Maurice, stewing him in his own broth. Heraclius slew Phocas, putting him to a shameful and tormentfull death, &c. Conradinus King of Germany, and Duke of Sweveland was beheaded by Charles King of Naples and Sicily; and the heads-man presently beheaded by another, ne extaret qui jactaret tam generosum sanguinem à se effusum, (saith mine Author) that there might not be any left to boast, that he had spilled so noble blood. Our Richard the third, that bloody and deceitful man, is said to have used the instruments of his cruel plots, (his cut-throats I mean) as men do their candles; burn the first out to a snuff, and then, having lighted another, tread that under-foot. Faux (that fatal actor of the intended Powder-tragedy) should have been thus rewarded by his brethren in evil, had the plot taken effect. It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines: And therefore in way of thankfulness to our ever-gracious Deliverer, I here think good to set down the relation as Mr. John Vicars (in his Quintessence of cruelty, or Poem of the popish Powder-plot) hath declared it to the world, as he had it from Mr. Clement Cotton, the Composer of the English Concordance, who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire, and it is thus. This Mr. Pickering being in great esteem with King James, had an horse of special note, on which he used to hunt with the King: This horse was borrowed of him (a little before the blow was to be given) by his brother in law Keys (one of the Conspiratours) and conveyed to London, for a bloody purpose, which thus was plotted: Faux on the day of the fatal blow, was appointed to retire himself to St. Georges-fields, where this said horse was to attend him to make his escape so soon as the Parliament-house was blown up. It was likewise contrived, that the said Mr. Pickering (noted for a Puritan) should be that very morning murdered in his bed, and secretly conveyed away: As also that Faux himself should have been murdered in St. Georges-fields, and there so mangled and cut in pieces as that it might not be discovered who he was. Whereupon it was to be bruited abroad, that the Puritans had blown up the Parliament-house: And the better to make the world believe so, there was Mr. Pickering with his horse ready to make an escape, but that God stirred up some, who seeing the heinousness of the fact, and he ready to escape by flight, in detestation of so horrible a deed fell upon him, and killed him, and so had hackt him in pieces. And yet to make it to be more apparent to be so indeed, there was his horse found also, which was of special speed and swiftness, to carry him away: and upon this rumour, as massacre should have gone thorough the whole Kingdom upon the Puritans. But when this plot, thus contrived, was confessed by some of the Conspiratours, and Faux in the Tower was made acquainted with it, (who had been born in hand, to be bountifully rewarded for that his service in the Catholic cause) when he saw how his ruin was contrived, he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracy, which (before) all the torture of the rack could not force him to. The truth of all this, is attested by Mr. William Perkins, an eminent Christian and Citizen of London, who had it from the mouth of Mr. Clement Cotton: which I could not but here insert, as coming to my mind and Pen, on the very day whereon (46. years since) it should have been acted, when myself was but four years of age, and it being the utmost that I can remember: but if ever I forget, let my right hand forger her cunning. Remember, O Lord, these children of Edom, &c. these Romish Edomites,, Esauites, Jesuits, who said, Rase it, Rase it, even to the foundation, O daughter of Babylon, &c. The Rabbin's call the Romists, Edomites, (they interpret the mount of Esau, Obad. ver. 21. to be meant of Rome ) and well they may, for their blood-guiltiness, for which they are hated of God, Psal. 5.6. Who cannot but remember, that their sins (as a cart-rope) have reached up to heaven, Rev, 18.5. there having been a concatenation, or a continued series of them, as the Greek there imports, and (as some here interpret) blood touching blood, according to Isaiah 1.15. Your hands are full of blood. And Chap. 4.4. The filth of the daughter of Zion, and the blood of Jerusalem. This sense, the Chaldee Paraphrase maketh. The Septuagint (with their 〈 in non-Latin alphabet 〉 , mingle blood with blood ) seem to understand it of incestuous matches and mixtures forbidden, Levite. 18.6. and yet avowed by David George and his disciples, and practiced in the Court of Spain, by Papal dispensation.
Verse 3. Therefore shall the land mourn, ] Here the Lord proceeds to give sentence; and it is dreadful indeed. Lugebit terra, languebit incola, &c. You will not mourn, therefore your land shall: the ugly face of your sin shall appear in the miserable desolation of your Country: There is no truth, mercy, or knowledge of God in your land: which even groans under your burden, the axeltree thereof being ready to break; therefore it shall be eased of you, by my sore, and great, and strong sword, which shall soon make work amongst you, and lay all wast. And as God's red horse of war is followed by the black horse of famine, and that blace one, by the pale horse of pestilence, Rev. 6.4, 5, 8. so shall it be here. As by swearing, and lying,, &c. you have broke out, so shall my whole wrath break out upon you as mighty torrent. As blood hath touched blood, so punishment shall follow hard upon sin: for these two are knit together with chains of Adamant, saith the Poet. if thou do evil, sin lies at the door, saith God, Gen. 4.7. that is, supplicium imminet, idque proximum & praesentissimum, saith Junius there: Evil shall hunt the wicked man to destroy him: his sin shall find him out as a bloodhound, and haunt him as an hell-hag. Where iniquity breaks-fast, calamity will be sure to dine; to sup where it dines, and to lodge where it sups. No sooner had man sinned, but the earth was cursed for his sake, Gen. 3.17, 18. It was never beautiful nor cheerful since. At this day it lies bed-ridden, and looks to be burnt up shortly with her works, 2 Pet. 3.10. Here it is brought in as a mother in mourning, bewailing the loss of all her children, and refusing to be comforted. And surely though the land be eased of a very heavy burden, as I have said, when purged by God's just judgments of her ungrateful and wicked inhabitants: yet because she lies under the dint of Divine displeasure at such a time, therefore is she rightly said to mourn in this case, and to be in a sad disconsolate condition, (See Jer. 12.4.) she becomes a very Ahil, (that's the word here used, see Judge. 11.33.) a Bochim, an Hadadrimmon, an Iri-sland; and being desolate she mourneth unto thee: for she seeth that her convulsions are like to end in a deadly consumption.
And everyone that dwelleth therein shall languish, ] Heb. shall wither as a flower, Nahum 1.4. Or, shall be weakened. Those that now stand upon their tiptoes, and face the very heavens, stouting it out with God, shall then be weak as water, withered as a flower, strengthlesse as a moth-eaten-cloth, Psal. 39.11. low-spirited, and crest-fallen, as the king of Sodom, (erst man good enough to look four kings in the face, but anon suppliant to Abraham, a forlorn foreigner, Gen. 14.21.) Manasseh that sturdy rebel, in trouble basely hides his head among the bushes, 2 Chron. 33.11. Caligula in time of thunder ran under beds and benches. Affliction will tame, and take down the proudest spirits: they break in adversity that bore their heads on high in prosperity: they speak out of the ground, and whisper out of the dust, that look to be brought into the dust of death Psal. 22.15. It is the pestilence that here seemeth to be threatened (as before sword and famine) and an universal pestilence too; reaching not only to men but to other creatures made for man's uses, which shows the greatness of the wrath: like as when a King not only executeth the traitor, but also pulleth down his house, confiscateth his goods, and and disinheriteth his children &c. But what have those sheep done? the beasts, birds, and fishes that they must suffer also? It is but reason they should, since first they are part of men's enjoyments: secondly they are many times (though harmless in themselves) yet instruments of men's sin: and therefore well doth the Chaldee here paraphrase Diminutionem patientur propter hominum peccata they shall suffer for man's sin: who may therefore well say to them, as Judah did to Tamar, Thou art more rigteous then I.
with the beasts of the field ] which shall die by the murrian.
and the fowls of the air ] which shall catch the contagion, and fall down dead: as those birds do that attempt to fly over the dead sea.
and the fishes of the sea also shall be taken away ] Colligentur, conficientur they shall be gathered together as seeking help one of another in a common danger: and yet they shall be destroyed, the very waters being pestilential, as they were here in King Edward the thirds days; so that the very fowls and fishes had botches upon them. This was a heavier judgment then that which befell the old world: for then the fishes perished not: though the Jew-doctors would persuade us that these also died in the flood: for that the waters thereof were boiling hot.
Verse 4. Yet let no man strive nor reprove another ] let him not lose so much good labor, and spill so many sweet words upon this people: for they are grown uncounsellable, incurable, incorrigible. They have rejected the counsel of God within, or, against themselves Luk. 7.30. corripiuntur sed non corriguntur: it is because the Lord intendeth to destroy them 1 Sam. 2.25. yea he hath determined it 2 Chron. 25.16 Hence as dying men lose their hearing and other senses by degrees: so those that are destined to destruction grow stupid and stubborn, and will neither hear good counsel, nor see the things that concern their peace: but spurn at admonition and scorn at reproof.
And therefore God forbids to reprove such, as deplored and desperate; to cast pearls of good counsel before such dogs, who prefer loathsome carrion before sweet odors; yea rage at them as Tigers do, and fly in the faces of such as present them: or at best grunt and go their ways, as swine; leave good counsel where they find it, not putting it in practice. Now as dogs and swine were counted unclean creatures, and unfit for sacrifice: so are such for admonition. Let a man be never so able and apt to teach, let him be vir praestans, eximius, insignis, a gallant man (as the word here used sometimes signifieth) and one that can do his work never so well, yet the wisdom of his words shall be despised Prov. 23.9. Let him strive till his heart aches, & disputatos arguere, as St. Jude speaketh, he shall but strive against the stream, and by reproving a scorner get him a blot, Pro. 9.7. The Pharisees denied our Savior, and blew their noses at him Luk. 16.14. Let them alone therefore saith our Savior to his disciples, they be blind leaders of the blind; there's no good to be done of them: therefore