Commentary on the Minor Prophets

CHAP. V.

Verse 1. HEare ye this ye Priests ] For you are not so wise, but that ye may hear and increase learning. Chap. 4.6. and besides, from you is profaneness gone forth into all the land. Jer. 23.15. For you therefore in the first place I have a citation to appear before God's tribunal, to hear your sin & your sentence, your crime, & your doom God cited Adam immediately & by himself. Gen. 7.9. Adam, where art thou? so he did Cain, Laban, Nabal, & others, when he sends for them by death, saying as once to that Pope, Veni miser in judicium, Come away, and hear thy sentence. Mediately he citeth men by the mouth of his ministers; as he did the Council of Constance by his faithful martyr John Hus, and his word stood: and as he doth here the three Estates of the kingdom, Priests, People, and Princes, by the Prophet Hosea. That was very strange and extraordinary, that Mr. Knox reporteth in his history of Scotland, of one Sr. John Hamilton murdered by the kings means: that he appeared to him in a vision with a naked sword drawn, and strikes off both his arms with these words, Take this before thou receive a final payment for all thine impieties: and within 24 hours, two of the Kings sons died. It is indeed but part of their punishment that wicked men here receive, seem it never so grievous when, God entereth into judgment with them, as here it is said.

for judgment is toward you ] that is • am about to pronounce sentence against you, and to do execution: and therefore hear, hearken, and give-ear, the first second and third time I admonish you, that ye may know that my citation is serious and peremptory: and that your damnation sleepeth not. Priest and people are set before the house of the king; because theirs was sedes prima, & vita ima, an high place but a low life. And besides, Courtiers and great men, though they be in other cases forward enough to take place of others, yet in point of punishment they slink back, and are well content that others should go before them. God regards none for his greatness (Potentes potenter torquebuntur) neither spareth he any for his meanness, or because they were born down either by the laws, or lives of their Superiors. The people are here placed betwixt the Priests and Princes, and with them appealed and impeached, to show how frigid and insufficient their excuse is, who plead that they did but as they were taught by their Ministers, and as they were commanded by their Governors. Ephraim is oppressed and broken in judgment, because h • willingly walked after the commandment, as it is in the eleventh verse of this chapter. See the note.

for judgment is toward you ] Vengeance is in readiness for the disobedient, be he what he will, kesar or caytiffe, Lord or losell, Priest or people: every whit as ready in the Lord's hand as in the ministers mouth. 2. Cor. 10.6. neither shall multitudes privilege or secure them. Though they be quiet or combined, and likewise many, yet thus shall they be cut down, when he shall pass through. Nah. 1.12. yea though they be briers and thorns that set against him in battle (and those never so much confortuplicated and sharpened) yet God will go through them, and burn them together. Isaiah. 27.4. he will cut off the spirit of Princes, and destroy a whole rabble of rebels that rise up against him.

because ye have been a snare on Mizpah ] That God may be justified and every mouth stopped, a reason is here rendered of his most righteous proceedings, and the same recited (after the manner of men) in the preamble to their condemnatory sentences.

because ye have been a snare on Mizpah, & a net spread upon Tabor] These were two very high hills, much haunted by hunters, and frequented by fowlers, to whom these Idolaters (striving to catch people ritibus suis velut retibus et laqueis, with their nets and snares of errors and superstitions) are fitly compared. For they lie in in wait for men's souls and catch many of them either by persuasions or punishments, by allurements or affrightments, as Julian the Apostate did of old, and as the Papists do at this day. That Jeroboam and his counselors set watchers in these two mountains, to observe who would go from him to Judah to worship, that he might intercept them and punish them, is a plausible opinion, but wants proof. I know what is alleged, Viz 1 King. 12.28. and Hos. 6.8. according to the vulgar translation. I confess also that it is not unlikely that such things should be done then (as lately wait was laid by the Papists for such as had a mind to betake themselves as Geneva, Tygure, Basil, &c. for conscience sake. It is more probable that upon those high hills Idolatry was committed (see chap. 4.13. with the Note) and thereby people ensnared, as birds and wild beasts are in the mountains: and so made slaves to the devil, and even fatted for his tooth. Hence in the next words.

Verse 2. And the revolters are profound to make slaughter ] They lay their nets and snares deep, and lie down upon the ground that they may take the silly birds that dread no danger. He croucheth and humbleth himself that the poor may fall into his strong paws, Psal. 10.10. He studies the devils depths Rev. 2.24. poisonful and pestilent policies, Machiavellian mysteries of mischief. His head is a forge and fountain of wicked wiles: he hath store & strength of strange traps and trains, frauds and fetches, to draw in and deceive the silly simple. That these seducers were deeply revolted Isaiah 31.6. they had deeply corrupted themselves Hos. 9.9. they sinned not common sins; as Kore and his complices died not a common death. They made great flaughter of men's souls, and of their bodies too, that refused to yield to them. Craft and cruelty seldom sundered in seducers: as some write of the Asp that he never wanders alone, without his companion with him; and as those birds of prey and desolation Isaiah 34.16. it is said that none of them want their mate. The devil lendeth them his seven heads to plot, and his ten horns to push and gore, &c.

though I have been a rebuker to them all ] Heb. a correction. Understand it either of the Prophet, that he had dealt plainly with them, and done his utmost to reclaim them, yet they refused to be reformed, hated to be healed. We would have cured Babylon but she would not be cured: Or else of God, that he had both by words and scribes rebuked their superstitions but nothing had wrought upon them. They were tormented with the wrath of God, but repented not to give him the glory, Rev. 16.9. Corrigimur, might they say, sed non corrigimur, plectimur, sed non flectimur. See how God complains of this stubbornness, Jer. 6.28, 29, 30. and learn to tremble at his rebukes, to profit by his chastisements, lest a worse thing befall us. The just Lord is in the midst thereof: he will not do iniquity; every morning doth he bring his judgments to light, he faileth not: but the unjust knoweth no shame. There are that take the words possively and render them thus Ego vero illis omnibus castigationi sum I have been rebuked or corrected by them all. See the like Lam. 3.13. and in the Psalms often I am a reproach to mine enemies: thou makest us a reproach to all that are round about us, &c. So the Prophet here may seem to complain, as Jeremy did after him, that he was born a man of contentions, that all the people cursed him, that he was a common by-word, and but-mark: that they sharpened their tongues against him and flew in his face. To Preach, saith Luther, is nothing else but to derive 〈◊〉 rage of the whole world upon a man's self. Wisdom (that should be justified of her children ) is eftsoons judged of her children's, as some read those words of our Savior Mat. 11.19. But I like the active sense better.

Vers. 3. I know Ephraim and Israel is not hid from me ] Those that by Ephraim understand the Princes, and by Israel the common people etiam hoc operae addant, et illud ex scriptura probent, saith Tarnovius, let them prove what they say by Scripture, and we will say with them: Till then we take them for Synonima's. An hypocritical nation they were Isai. 9.17. and Athiestically they thought, by hiding God from themselves, to hide themselves from God. Hear them else Chap. 12.8. And Ephraim said, yet I am become rich, I have found me out substance; In all my labor they shall find none iniquity in me: that were sin, that were an heinous business, that iniquity should be found in them, though they were a people laden with iniquity. But I know them through and through, intus et in cute saith God, I am privy to all their plots and policies. And although they are profound to make slaughter ( Tyndale reads it, They kill sacrifices on heaps to deceive ) yet let not them be deceived, I am not mocked. They must not think to put me off with shows and shadows: to color and cover their base spirits and vile ends with specious pretences. For I search the hearts, and try the reins: neither is there any creature (no not the creature of the heart, the thoughts and intentions) that is not manifest in his sight: but all things are naked and open ( naked for the outside, and open for the inside; the Greek word signifieth dissected, quartered, and as it were cleft through the back-bone) before the eyes of him with whom we have to deal. Heb. 4.13. Indeed he is all eye; and every man before God is all window: so that no man needeth a window in his breast (as the Heathen Momus wisht) for God to look in at. For his eyes are upon the ways of man: and he seeth all his goings. There is no darkness nor shadow of death where the workers of iniquity may hide themselves Job. 24.21.22. His eyes behold, his eye-lids try the children of men Psal. 11.4. the former points out his knowledge, the later his critical descant. David Psal. 139. findeth God not only at his finger ends, but at his tongues end too verse. 4. His knowledge stays not here in the porch or lobbyes, but passeth into the presence, yea privy-chamber ver. 2. yea my thoughts in posse before I think them. Deus intimo nostro nobis intimior. The word is to God a sea of glass Rev. 4 6. a clear transparent body: and his eyes are as a flaming fire Reu. 1.14. which needs no outward light, because it seeth extramittendo by sending out a ray; so that the night shineth as the day, the darkness and the light are both alike to him. What wonder therefore though he know Ephraim, and Israel is not hid from him? And how should this both humble them (for which cause it is here urged) and caution them for the future, as it did that holy man, who had written upon the walls and windows of his study these verses,

For now O Ephraim thou committest whoredom and Israel is defiled ] in body and soul, rushing into all impiety without restraint: working all uncleanness with greediness: being filled withal unrighteousness, fornication wickedness, covetousness, maliciousness: full of envy, murder, debate, deceit, &c. Rom. 1.29.30. All these evil things come from within and defile a man Mar. 7.23. worse then any leprosy, worse then the vomit of a dog, or the mire of a swine. It is the pollution of flesh and spirit, 2 Cor. 7.1. it is the putrefaction of a dead carcase, the sanies of a plague-sore, the devils excrement, and that which defileth far worse then that which is cast into the draught. Mar. 7.21. It sets defilement upon ourselves, others, the whole land, Jer. 3.1. yea upon the visible heavens, which must therefore be purged by that last fire. And this was typified by those many Levitical washings and purification of garments, vessels, persons, &c. Wash you therefore, make you clean put away the evil of your doings &c. Isaiah 1.16. Wash thy heart from wickedness O Jerusalem, 〈◊〉 hands only as Pilate, though those too, Jam. 4.8. Jer. 4.14. Cleanse yourselves from all filthiness of flesh and spirit, 2 Cor. 17.1. Of the flesh that is, fleshly lusts and gross evils, as uncleanness, earthly mindedness, or Of spirit, that is, those more spiritual lusts that lie more up in the heart of the country, such as are pride, creature-confidence, self-deceit, presumption, &c. Out with all these: there's both a stain and a sting in them. Run to the Bath of Christ's blood, that blessed fountain, Zech. 13.1. and there wash and be clean. Look not upon God's Jordan with Syrian eyes, as Naaman did. Abanah and Pharphar may wash and scour: but Jordan is for cure. And if God see fit to Iay us a frosting, to fetch out our filth, yea or cast into the fire to take away our defilements, let us be contented.

Verse 4. They will not frame their doings to turn unto their God ] Or, their doings will not suffer them. That is, they are so habituated and hardened in sinful practices that they are not only disenabled to conversion but evil-affected thereunto: they stand a-cross to all good: to their sinews of iron, they have added brows of brass, to their sin they add rebellion, which is as bad as witch-craft, 1. Sam. 15.23. till at length they lose all passive power also of being converted: and so are transformed, as it were, into so many devils: having by custom contracted a necessity of sinning, they are become incurable: they neither will nor can return to their God: they will not frame their doings to it. The Vulgar hath it, their studies, the Septuagint their counsels: Castalio, their endeavors, Pagnine their pains &c. The Original is very elegant, and metricall Lo ijttenu magnallchem Lashub el Elohehem. I scarce know a like text in all the Scripture, unless it be that Lam. 5.16. Oi na lanu, chi chattanu. Woe to us that we have sinned: which is so elegant also in the Original, that Master Wheatly of Banbury (who used to be very plain in his Preaching, and not to name a Greek, Latin, or Hebrew word: quoted it once in the Hebrew, as witness learned Master Leigh who lived some while under his Ministry. But to return to the text: whereas some might possibly conceive or reply, Ephraim is far gone indeed, but he may return. No, never, saith God: for he will not give his mind to it, or show his good will: he is even set; and there is no removing of him; he hath made his conclusion, and is as good as ever he meaneth to be. They are so far from yielding themselves unto the Lord, as 2 Chro. 30.8. that they stand in full opposition to him, yea send messages after him. We will not have this man to rule over us. The Jews were an untoward generation, saith Peter Act. 2.40. they, by their obstinate refusal of the Gospel, judged themselves unworthy of everlasting life, saith Paul Act. 13.46. there were unmalleable, unframeable, so knotty that they were fit for nothing but the fire, so nasty, that they were fit for no place but the dunghill. And why?

the spirit of whoredoms is in the midst of them ] The devil is at Inn with them as that Martyr said: he even sits abrood upon them, hatching all manner of evil counsels and courses, he worketh effectually in these children of disobedience, as a smith doth in his forge, an artificer in his shop: he acts them and agitates them, making their souls and all the powers thereof nothing else but a shop of sin, their bodies and all the parts thereof tools of sin, their lives and all their actions of both soul and body a trade of sin, a web of wickedness spun out and made up by the hands of the devil and the flesh, an evil spinner, and a worse weaver. Hence they he rotting all their lives long in the graves of sin, wrapped up in the winding sheet of hardness, of heart (they will not frame their doing to turn to God) and blindness of mind (they have not known the Lord:) and as a carcase crawleth with woe • mes, so do these men swarm with those noisome lusts, that are able to poisor ••• an honest heart. How can it be otherwise? the spirit of fornication is in the m •• dest of them, as a King in his Kingdom: yea hath filled their hearts from corner to corner, as he had done the hearts of Ananias and Sapphira? That unclean spirit besiegeth the pu • est hearts, and compasseth them about, seeking to devour them, 1 Pet. 5.8. but they keep him out, steadfast in the faith, or if he any way get in, they quickly cast him out again: so that he cannot long rest or roost, much less reign there: for the Spirit of God keepeth them, and that evil one toucheth them not tactu qualitativo with a deadly touch; they regard not iniquity in their heart, there is no way of wickedness found in them. Of the spirit of whoredoms see the Note on Chap. 4.11.

And they have not known the Lord ] He knows them well enough verse 3. and they shall know it, Jer. 16.21. to their cost: but they know not the Lord, sc. savingly and effectually: for if they did, they could not be so vile and vicious, so loose and licentious. A man is properly said to know no more of God's mind then he practiteth: like as of our Savior it is said, that he knew no sin, that is, he did none: with an intellectual knowledge he knew it (how else could he reprove it) but not with a practical: and as it is said of Eli's two sons, that they knew not God because they obeyed him not. Lo such was the ignorance of this people, assected and acquired; and this is peccatorum omnium fons et fomes, the mother of all mischief and misery; as hath been oft set forth in the Notes upon the former chapter.

Verse 5. And the pride of Israel testifieth to his face ] Pride is the great masterpock of the soul: it will bud, and cannot be hid Ezek. 7.10. It is the grandiabolo, that filthy spirit that is gotten into the midst of men, into the very heart of the country as it were. It is the leprosy of the soul that breaks forth in the very forehead, and so testifieth to his face. It proceeds from ignorance of God and his will, of a man's self and his duty: hence that connection of this verse and the former. They know not the Lord; And the pride of Israel testifieth to his face. The Laodiceans were therefore proud, because ignorant: thou knowest not that thou art wretched and miserable, and poor, &c. So those question-sick phantasticks in Saint Paul were proud knowing nothing, 1 Tim. 6.4. And I would not have you ignorant of this mystery, saith he to his Romans Chap. 11.25. lest ye should be puffed up in your own conceits. Humble Agur though full of heavenly light, yet vilifies and nullifies himself to the utmost Prov. 30.2. and so exemplifies that Proverb of Solomen, with the lowly is wisdom, Prov. 11.2. And as wisdom maketh the face to shine, and humility rendereth a man lovely: so pride on the contrary, sitteth in the face, and deformeth it. The proud man flattereth himself in his own lies, till his iniquity be found to be hateful, Psal. 36.2. till his swelling break forth in loathsome ulcers. Thus Miriams pride testified to her face, and Uzziah's, and Sodom's, Isaiah. 3.9. The show of their countenance witnessing against them. Pride is a foolish sin, it cannot keep in, it will be above-board, and discover itself by lofty looks, big-swoln-words, proud gate, ridiculous gestures, garish attire, that nest of pride; but especially by stoutness and stubbornness against God and his ways (as here in this Text it is to be taken.) When men commit sin with an high hand, and as it were, in despite of God, and on purpose to cross him. Hence it is that God so hateth this sin above other: for whereas all other sins flee from God, pride lets fly at him, nay flees in his face, saying, Who is the Lord, that I should obey him? Hence he will be a swift witness against such, and a severe Judge. Learned Mr. Leveley, reads this Text thus; The excellency of Israel (that is God, as Amos 8.7. 2 Sam. 1.19.) will testify to Ephraim's face, give in evidence against them. He will indeed be Index, Judex, Vindex, to such: for he resisteth the proud, and delighteth to stain their glory, to cast dirt in those faces of theirs, that are so hatched with impudence, as to face the very heavens, and to contest with Omnipotency. Hence their fall with a violence, with a vengeance.

Therefore shall Ephraim and Israel fall in their iniquity: ] Corruet, they shall fall with a push, with a powther, as we say: and in their iniquity, that's worse then all the rest. Ye shall die in your sins, saith Christ to those rebellious Jews, John. 8.21. that was a great deal worse then to die in prison, to die in a ditch, or in the worlds disfavour. Or, in their iniquity, that is, for their iniquity which is indeed the cause of calamities. At the loss of Calais, when a proud French-man demanded of an English Captain, When will you fetch Calais again? he gravely replied, Quando peccata vestra erunt nostris graviora. When you sins shall weigh down ours. If any man ask, (saith Tarnovius upon this 〈◊〉 ) Unde hodi • • anta passim in Germania vastitas? efficit hanc peccatorum atr •• ita • . Whence so great desolations in Germany? It is for the grievousness of our •• iquity. 〈◊〉 • his was better yet, then the result of that consultation held once at Hambo • 〈◊〉 , •• s • me of his Latheran fellow-Ministers, concerning the cause and cure 〈◊〉 manies calamities. They concluded (saith Mr. Boroug ••• on Hosea, from the mouth of a Minister there, who told it him with grief) that it was, because their 〈◊〉 in 〈…〉 not adorned enough, which therefore they 〈…〉 . A sad husinesse, Solomon would have told them, that it is a man's pride that brings him low, Prov. 29.23. And that before destruction the heart of a man is haughty, • ov. 18.12 And that pride goeth before destruction, and an haughty spirit 〈…〉 fall, Prov. 16.18. If the pride of Israel doth testify to his face, the next news we ••• all hear of him is, that Israel and Ephraim are fallen in their iniquity. A bulging wall cannot stand: a swelling sore will shortly break. This shall they have for their pride, because they have reproached and magnified themselves against the people of the Lord of Hosts. The Lord will be terrible unto them: for he will famish all the gods of the earth, &c. Zeph. 2.10, 11. all those deunculi, those pretty pictures that men so much dote upon: which should not be suffered, if for nothing else, yet for the distraction they may cause in Divine worship. In the Council-chamber of the Lacedemonians, no picture or image was suffered; lest in consultation of weighty matters, their minds thereby might be distracted. Irenaeus reproveth the Gnostics for their pictures of Christ, though made in Pilate's time, after his own proportion. Austin denieth that images can be set up in Churches, sine praesentissimo idololatriae periculo, without exceeding great danger of idolatry. Epiphanius saith, it is an abomination of desolation, to set up pictures in the Churches of Christians. Plutarch an Heathen saith, it is sacrilege: And Suleiman the great Turk, when he had taken Buda in Hungary, would not enter into the great Church there, to give God thanks for the victory, till all the images were cast out. But this by the way only. Let us take heed by those mistaken Lutherans, whom a deceived heart hath turned aside, that we likewise fall not from our own steadfastness.

lest Judah also fall with them. ] Lest we be wrapped up in the same condemnation, lest we follow Germany in her plagues, as we began apace to do in her sins: for the which we have also already severely smarted. If Judah comply with Israel in false worship, they shall fall with Israel. God is not tied to any people, but can well be without them. The Lord is with you, whilst ye are with him. If ye seek him, he will be found of you: but if you forsake him, he will forsake you, 2 Chron: 15.2. But will the Lord be certainly found of them that seek him? yes, if they seek him seriously and seasonably, in a time when he may be found, and before he be utterly departed. But here was the mistake, and the mischief of it. These Apostate's went to seek the Lord, and they went with their cost, but they came too late: they had sinned away their God, and wiped off all their comfortables, as Saul had done before them. The Philistines are upon me, saith he, and God hath forsaken me: he answereth me no more, neither by Prophets nor by dreams, &c. It is said, 1 Chron. 10.14. that Saul did not inquire of the Lord, therefore he slew him. He did, and yet he did not, because he sought him not with all his heart: his devotion was feigned and forced. Now it is a rule in the Civil Law, Ficta pro factis non habentur: nec videtur fieri quod non legitimc sit. Fained service is lost labor: neither is that done to any purpose, that is not orderly done. And this was the case of these sacrificers in the next verse. Sodomites God calleth them, Isaiah 1.10.

Verse 6. They shall go with their flocks, and with their herds ] Cursitabunt, they shall out up and down, from altar to altar, with all their stock, as if they would buy off their sins, redeem their sorrows, with hecatombs, and store of holocausts; and then be ready to say, as that Heathen Emperor did, when he was to meet his enemy in the field, Non sic Deos coluimus, aut sic viximus ut ill nos vinceret. we have not so served the gods, or lived so, that the enemy should have the better of us. They thought they had merited better at God's hands, by their thousands of rams, and ten thousand rivers of oil, then to fall, as in the former verse, then to be relinquished by him, as here. Lo this is the guise of graceless hypocrites: by their outward performances they think to oblige God unto them; and by their good deeds to set off for their bad. Thus Brunheldis (that French Athaliah ) after many murders, and much mischief wrought by her, Anno 600. built many Colleges for Priests, and Monks, in Burgundy and Austria, Eo scilicet beneficio maleficia sua expiavit, saith the French Chronicler; thereby thinking to satisfy for all her cruelty. So here in King Stevens time, there were more Abbeys built then in an hundred years before. So the Papists at this day, spend and are spent in their blind devotions: they lavish money out of the bag, and run up and down from Saint to Saint with their cost: They pray publicly in public calamities, for forty hours together, by the Popes command, that they may pacify God, and divert his displeasure. For the same cause, they make the same man (in their greater Cities appointed) to preach every day in Lent without intermission; so as six days in the week he preacheth on the Gospel of the days; and on the Saturday, in honor and praise of our Lady, as they call her. Lo, thus they go, as they think, to seek God with their will-worship, and work done, &c. but they find him as little as they did here, with their flocks, and with their herds: And why? First, they go to seek him: they run, but in a wrong way; and so fulfill that sacred proverb, He that hasteth with his feet sinneth: for the faster he runs, the farther he is out. Next, they pretend to seek him, but indeed they seek themselves: they seek him, but it is to be rid of his rod: they do not so much serve him, as serve themselves and their own turns upon him; as those hypocrites in Zacharias fasted to themselves; not to get off their sins, but their chains. Thirdly, they go with their flocks, &c. not mine, but theirs, saith God; he will not so much as own them, though they were tendered to him in sacrifice; because brought with a wicked mind, Prov. 21.27. as Balac and Balaam did, Num. 23.1, 2. and as Cain did, Gen. 4.5. to whom therefore God had no respect, because he brought non personam sed opus personae, not himself, but his sacrifice, as Luther hath it: who also calleth all those Cainists, that offer to God the work done, but present not their bodies for a lively sacrifice, Rom. 12.1. Hence he rejects their services with infinite disdain, as Isaiah 1.11, 12. and 66.2, 3. though never so numerous and precious, Mic. 6.7. Hos. 8.13. And to set forth this, as he calleth them here, their flocks, and not his, so Fourthly, he calleth them flocks and herds, not sacrifices: that was too good a name for them. Thus, Ier. 7.21. in scorn he calleth their sacrifice flesh; such as was ordinary, sold in the shambles. And thus also, Hos. 9.4. speaking of the meat-offering appointed, Lev. 2.5. he calleth it, their bread for their souls, or, for their life and livelihood, the bread for their natural sustenance; and saith, it shall not come into his house, he will none of it. See Mal. 1.7. with the Note.

but they shall not find him ] Non erit ipsis domi, non favebit eis, saith an interpreter here, he will not be at home, not within, to open to them when they knock at his door: he will be as strange to them as ever they were to him, because they bring him not that best sacrifice of a broken heart: and because they come too late when the gate of grace is shut, when the gale of grace is over, when he hath fully resolved upon their ruin, and will not repent

when he hath withdrawn himself from them ] Heb. hath snatched away himself, hath thrown himself out of their company, as Peter threw himself out from the rude soldiers into a by-corner, to weep bitterly, Mark. 14.72. Cum se proripuisset, so Beza rendereth it. When God is well pleased with his people, they can no sooner cry, but he will say, Here I am, Isaiah. 58.9. And though they offer but small things unto him, as Samuel did a sucking lamb, 1 Sam 7.9. they are highly accepted, and graciously answered. But woe unto them when I depart from them, saith God Hos. 9 12. yea woe upon woe when God's soul is once disioynted from them. Jer. 6.8. anevill, an only evil, behold, is come. An end is come, the end is come, it watcheth for thee, behold it is come. Ezek. 7.5.6. and why? because God was withdrawing from them: Hence all evils came rushing in, as by a sluice. In the ninth, tenth, and eleventh chapters of that Prophesy, God maketh diverse removes. And still, as he goes out, some judgment comes in. First he removeth from the Cherubims in the Oracle, to the threshold Chap, 9.3. and upon that Remove, see what followeth Verse 5, 6, 7. &c. Secondly he removeth to the Cherubims on the right side of the house Chap. 10.1. and see what follows Vers. 2. Thirdly to the East-gate of the house, and the first entrance into the Temple, Chap. 10.19. and then see what succeeds Chap. 11.8.9.10. Fourthly he removeth to mount Olivet, quite out of the city, Chap. 11.23. and when God was quite gone, then follwed the fatal calamity in the ruin thereof. As there is no light in the world but from the Sun, no water but from the Sea; so no sound comfort or happiness to be had but with and in God. Better have him angry with us, then not have him at all with us. The loss of God is a piece of hell; in the suburbs whereof the Saints feel themselves, when but a while deserted.

Verse 7. They have dealt treacherously against the Lord ] They have dealt deceitfully in the Covenant, they are a perfidious cursed crew of them: this I see well enough, saith God, though they may think to darken mine eye-sight with the smoke of their many sacrifices, or to stop my mouth with their great presents. See how he complaineth as in this Prophesy often, so, Jer. 3.20. Surely as a wife treacherously departeth from her husband, so have you dealt treacherously with me, O house of Israel. Now in such a case a man will not regard any ransom: neither will he rest content, though thou givest many gifts: he will not be a pandar to his own bed, unleass he be very base indeed. Most certain it is, that God will not endure any such doings: but though he love his Spouse never so well, yet if she play false with him, and admit any other into the bridal-bed, he will forsake his house that hath been so dishonest, he will leave his heritage that hath been so embased; he will give the dearly beloved of his soul into the hand of her enemies, who shall hate her more then ever they loved her, as Amnon did Tamar, and deal cruelly with her, as Ezek. 16. is at large discoursed. The wickedness of this people was the greater, for that they pretended religion (as in the former verse) to their base beastly practices. Dessembled sanctity is double iniquity. See how heinously God takes it, Jer. 7.9, 10. And when others deal treacherously and unworthily with you, see whether you have not done as bad and worse against the Lord. Alphonsus king of Aragon in a speech to the Popes Ambassador professed, that he did not so much wonder at his Courtiers ingratitude to him, (who had raised sundry of them from mean to great estates) as at his own to God.

for they have begotten strange children ] bastards such as the Jews call Mamzer, as ye would say aliena labes, a strange blot. They call them also brambles, such as was Abimelech who grew in the hedge-row of an harlot, and scratched and drew blood to purpose, Judge. 9.14. That which is here charged upon the Israelites is, that they had not only taken to wife the daughters of a strange God, or begotten bastards of harlots, but that they had nuzzled up their children in idolatry, and so made them sevenfold worse the children of the devil then before. This was a very great aggravation of their treachery, that they should impoison their posterity, and propagate their wickedness from one generation to another; that there should be a line and a succession of it from their loins. None are so ready to drink in false principles, and corrupt practices as young ones. Such parents as have a hand in undoing their children, either by ill counsel, or example, are peremptores potius quàm parents, saith Bernard, rather parricides then parents. They shall give an heavy account to God for their children's miscarriages. Let it therefore be the care of parents, as to keep themselves pure, so to see to their little ones, that they be not corrupted. Satan bears an implacable spite and hatred to them, as the seed-plot of heaven; and hath his emissaries abroad to mar them. Such was Protagoras, of whom Plato reporteth, that he gloried of this, that whereas he had lived sixty years in all, forty of them he had spent in corrupting of young people. Of Julian the Apostate it is reported, that being of excellent parts and proof, both in learning and religion, whilst he was young: he was afterwards corrupted by his two Heathenish Tutours Libanius, and Jamblichus, through the carelessness of Eusebius, Bishop of Nicomedia, who should have seen better to it: and that this was a main cause of his Apostasy.

now shall a month devour them with their portions. ] Some read it thus. Now shall the enemy devour them month after month: Others put menses for menstrua, and give this sense. Like as this people make no bones to break their faith with God by spiritual fornication, mingling as it were their seed with strange gods and foreign people: so shall it come to them, which happeneth to women worn with adulteries, (as Ezekiel speaketh) that their monthly diseases procured by inordinate lust, shall eat up and consume their bodies. For confirmation, they allege (but not so properly) Jer. 2.24. I willingly concur with those that by a month understand a little short time. How soon is a month run out? And yet what havoc will an enemy make in a months space? as we have had woeful experience in these late stripping and killing times. Them and their portions shall one month make an end of. Death heweth its way thorough a wood of men, in a minute of time, from the mouth of a murdering-piece. The sword contemneth the rod, Ezek. 21.13. as if it should say; What doth this silly rod do here? Let me come; I will quickly make work among them. I will dung the land with their carcases, &c. with their portions, the lots of their inheritance. Wicked men also have their portions in this life, Psal. 17.14. they live in pleasure on the earth, and are wanton, Jam. 5.5. but their portion is no other, but a month may devour it: their pleasure no other but one drop of an evil conscience may damp and dissweeten it. But if God be thy portion, &c.

Verse 8. Blow ye the cornet in Gibeah, and the trumpet in Ramab, ] Clangite, clamate, not with the inverse trumpets of Furius Fulvius, which sounded a retreat when they should have sounded an alarm. But blow ye the cornet; give notice to all the country, that Hannibal est ad portas, the enemy is at the very gates, sending a summons, and sounding for a surrender. The desolation of war had been denounced in the former verse; here it is proclaimed, as it were by sound of Trumpet: the Prophet acting the part of an herald; and, by a rhetorical hypotyposis, representing the enemies approach, as if it were already under view: and not foretold, but acted before their eyes. Rhetoric, we see here, is an art sanctified by God's Spirit; and may lawfully be used in handling of God's word. The Scripture is full of it in every part: and happy is that Minister, that thereby can make himself master of his hearers affections: as potent in his Divine Rhetoric as Pericles, or Cicero, were in their human. Let him (by our Prophets example) strive to make the things whereof he preacheth to the people, as real before their eyes, as possibly he can. The power of a ministry consisteth much in this; to set forth sin, Christ, heaven, hell, in such lively colors, that the hearer (though unlearned) may be convinced of all, judged of all, and having the secrets of his heart made manifest, he may fall down on his face, worship God and report, that God is in the Minister of a truth: Lo this is Preaching indeed. For as every sound is not Music, so neither is every Pulpit-discourse Preaching. Nihil frigidius est doctore verbis solummodo philosophante, &c. Ezekiel must lay siege to Jerusalem, pourtraying it upon a tile, &c. So did Jeremy and other Prophets use signs, and similitudes, Saint Paul's speech and Preaching was not indeed with enticing words of man's wisdom, (he did not so paint the window as to keep out the light) but yet in demonstration of the Spirit, and of power, close to the conscience.

Blow ye the cornet in Gibeah ] that is in the bounds of the Kingdom of Judah, Gibeah of Benjamin, Gibeah of Saul.

And the trumpet in Ramah ] Samuel's country, afterward called Arimathaea, Josephs country: this is said to be in the borders of Israel. Strong garrisons they were both; and places of great resort: they are now alarmed, and bidden to prepare for the approach of the Assyrian.

Cry aloud at Bethaven ] Or Bethel, as Chap. 4.11. a city (as it is said of Athens, Acts 17.16.) wholly given to idolatry: and therefore more stupid and stubborn then the rest. Here therefore the Prophet cries louder then ordinary, classicum cannot, sic clamat ut stentora vincere possit, he sets up his note that he may the sooner awaken them, and cause them to apprehend their danger, as present and real. Bethaven was the great place of superstition, and now Rome is the nest of Antichrist, the habitations of devils, and the hold of every foul spirit, a cage of every unclean and hateful bird: therefore the Angel crieth mightily with a strong voice, saying, Babylon is fallen, is fallen, certo, cito, penitus, surely, suddenly, utterly. Rev. 18.2.

After thee ô Benjamin ] who art at the back of Bethaven, and farest the worse for her neighbourhood: like as Hamath did for Damascus Zech. 9.2. See the Note there. Some understand Hostis adest, the enemy is at they heels; make away, or stand upon thy guard: for thou art like to be put toit. And this concise kind of warning here given implies a mind moved and disturbed, either with fear or anger.

Verse 9. Ephraim shall be desolate in the day of rebuke ] Correptionis, vel Correctionis, ut Pagninus: when thou with rebukes dost correct man for iniquity, &c. Psal. 39.11. God hath a day for such sharp rebukes, or childings by way of conviction, or Argument (as the word signifieth) wherein he will be sure to carry it, with a great deal of sound reason and evident demonstration: so that Ephraim shall have nothing to say, why he should not be desolated; yea so desolated as to make the beholders amazed thereat, as the Hebrew word importeth God, will not now dally with Ephraim, or deal favourably with him as heretofore: he will not shake his rod at him only, but wast it to the very stumps: he shall be utterly destroyed from being a people: the day that now comes is a black day indeed, a day not of instruction, but of destruction, not of correction but of execution; a very doomesday, wherein God will bring them into the furnace, and there leave them Ezek. 22.20. And that none may think this sentence over severe: or not so sure but that it might be avoided or vacated, see what followeth in the text;

among the tribes of Israel have I made known that which shall surely be ] i.e. Either I have forewarned them sufficiently, but they would take no warning, which is both a just presage and desert of their ruin: Or else thus: I am now fully resolved upon their ruin, neither is there cause that any man should deceive himself with a vain hope, as if these evils that I foretell should not befall you. Experience the mistress of fools, shall teach you, that the sentence I now pronounce is precise and peremptory, not conditional as heretofore, but absolute, and unchangeable: and this I here assure you of by this solemn contestation.

Vers. 10. The Princes of Judah were like them that remove the bound ] A wickedness condemned by the law and light both of Nature, and Scripture Deut. 27.17. The Princes are mentioned, because corruption in a people (as putrefaction in a fish) begins at the head. Now the land-mark or limit is removed many ways. As first Religion, in Religion: when the true is changed into that which is false, as was here in Queen Mary's days against her promise, to the Suffolk men. Secondly, in Regione, in the civil State: when one man violently invadeth the right of another (as Ahab did Naboth's vineyard) and no man must question them because it is facinus majoris Abollae the fact of a great one. Thirdly, In officio, in a man's office or particular station, when he keeps not within his circle, but take liberty to transgress, prescribing new worships as 2 King. 16.10, 11. 2 Coro. 28.23. taking upon them to teach Ministers what to teach them, as Mic. 2.6. or themselves invading the Ministerial office uncalled thereunto as did Jeroboam 1 King. 13.4. and Uzziah 2 Chron. 26.16. to their cost. This (saith an Interpreter) is grandis culpa, et atrox crimen, a foul fault, a crimson crime. Let our Lay-preachers and Levellers look to it, unless they covet a curse. Deut. 27.17. He that breaketh an hedge, a serpent shall bite him. Fourthly, In negotio, in businesses and transactions, in contracts and covenants he removeth bounds, who cozeneth and circumventeth another in any matter 1 Thes. 4.6. These must remember that God is the avenger of all such: and that it is a fearful thing to fall into the punishing hands of the living God. The Papists fall foul upon us as Innovatours, and removers of the ancient bounds: because we reject their Ecclesiastical traditions and unwritten verities (as they call them) commended unto us by the Ancients, and embraced by whole nations for many ages. To whom we answer, that Multitude and Antiquity are but ciphers in Divinity: they must (at least) have no more authority, then what they can maintain. Let them boast, with the Gibeonites, of their old shoes, mouldy bread, &c. we hold us to the Scriptures, for our limits and land-marks immovable and immutable. And when they shall ask us as they oft do, where was your Religion before Luther? we answer as one once did, In the Bible, where yours never was. Erasmus met with an adversary so silly as to charge him for a remover of the ancient bounds, because he had anew Translated the New Testament: a work of singular use to the Church of Christ, in those dark times.

therefore I will pour out my wrath upon them like water ] which shall overflow the banks to overwhelm those that remove the bounds. Yea God will pour it upon them by whole pailefuls, or spouts (as they call them) at sea. Or if but by vials (as Rev. 16.1. which are vessels of narrow mouths and pour out slowly, howbeit) they drench deeply, and distill effectually the wrath of God, which wretched sinners, shall never be able to avoid or abide. Oh when God shall set himself to set open the cataracts of his wrath as once at Noah's flood, and to come against a sinner with a deluge of destruction to pour out his indignation upon him, as water hastily, heavily, irresistibly, what will he do, and where will he find refuge? This made David pray so hard. Let not the waterfloods overflow me: nor the deep swallow me up, Psal. 69.15. It is the priv • ledge of every godly person, that in the floods of great waters, they shall not come nigh to him, Psal. 32.6. Or if they come up to his neck, yet they shall not take away his breath: for his head is ever above water. Washt he may be (as Paul was in the shipwreck) drowned he cannot be. Sink he may seem to do once and again to the bottom: but he shall up again with Jonas, if out of the deep, he call upon the Lord, who will set him on a rock that is, higher then he.

Verse 11. Ephraim is oppressed and broken in judgment ] Calumniam passus est Ephraim so the vulgar hath it: Ephraim was false accused and slandered: he suffered much by Sycophants, who depraved his good actions, drew him before the judgment-seats and there oppressed him; as Jam. 2.6. But the word here used signifieth all manner of injuries and oppressions, whether by vexatious suits, by fraud or by force, virulent tongues or violent hands, wrangling or otherwise wronging a man, to his crushing and utter undoing many times: For a poor man in his house is like a snail in his shell: crush that, and you kill him. Ephraim was crushed in judgment by his countrymen, who would do him no right: but much more by the cruel Assyrians, who soon after this carried him captive, and left him without all remedy of law, without hope of a better condition or place for a worse. And what wonder though men so set against him, when God was pouring out his wrath upon him as water? since all creatures are up in arms against God's rebels. If the cause go against a man though he have never so much right on his side (for ofttimes cedit viribus aequum, might overcomes right) and he be broken in judgment, Let him see whether things be right between God and himself: and if broken in judgment, let him be of a broken spirit, and he shall be relieved.

because he willingly followed after the commandment ] He was too sequacious and obsequious to Jeroboam and his Princes, commanding him to worship the golden calves. Queniam voluit, juit, like a tame fool; or, at least, as a foolish child (so this Prophet calleth him) he was soon won over, he came off with little ado. Jeroboam did but hold up his finger, and he had him straight: A mere fatuellus carried away to those dumb idols even as he was led. 1 Cor. 12.2. a Melchite, such a generation of Heretics there were in the Primitive Church; so called because they followed the examples and decrees of the Emperors: resolving to be of the Kings Religion, whatsoever it were, right or wrong. The Russians are such at this day. God and their Emperor they say know best what's truth or falsehood: and it is their part to obey, not to inquire. But all Christ's sheep are rational; and will try before they trust, look before they leap: the spiritual man judgeth all things, yet he himself is judged by no man, 1 Cor. 2, 15. Shew him a clear text of Scripture for what you would persuade him to, and convince him thereby that it is the mind of God, and you may have what you will of him. But for these masters of opinions such as are magistri nostri Parisienses, that obtrude their own placits upon people, and require to be believed upon their bare word without further proof, he abhors them. And for the decrees of Princes and Rulers, if they cross the Scriptures, he will take leave to disobey them, as the Apostles did, Acts 4.19. as the three children in Daniel did, and Daniel himself Chap. 6. and as all the holy confessors and Martyrs both ancient and modern did. The Bishop of Norwich asked Roger Coo Martyr whether he would not obey the Kings Laws? he answered yes, as far as they agree with the Law of God, I will obey them. Then said the Bishop, whether they agree with the word or not, we are bound to obey them, if the King were an infidel. Coo answered, If Shadrach Meshach and Abednego had done so, Nebuchadnezzar had never confessed the living God. True it is that Magistrates must be obeyed: those that are good must be obeyed as God, those that are bad, for God: but then it must be in licitis in things lawful, and warrantable by the word: and herein we must not frame excuse. The blessed Virgin, though unwieldy, went four days journey (so far it was from Nazareth to Bethlehem ) to obey Augustus his decree, the charge was not so peremptory, but the obedience was as exemplary. Whoso keepeth the commandment, sc. of the King shall know no evil thing, Eccles. 8.4.5. And whereas some might reply, why then, let's do all the King bids us without sciscitation, without further delay or enquiry: Solomon answers in the next words. And a wise man's heart discerneth both time and judgment, that is, he knows both when and how, and how far forth fitly and lawfully the commands of a King may be dispatched; and no further will he go, then he can with a good conscience. The Pope writing to Bernard, requiring him to do that which was unlawful, Bernard writes back again this answer and it was taken; I as a child, do not obey, and I obey in disobeying. Antigona in Sophocles saith well, Magis obtemperandum est Dijs, &c. We should rather obey God with whom we must live ever, then men with whom we have but a while to sojourn. Lo blind nature saw so much. See the Note on Act. 4.19. It may not be forgotten or slipped over, that the word here rendered the Commandment signifies Command thou: Because he willingly walked after Command thou: he danced after Jeroboams pipe, saying to him as he did once to Julius Caesar,

Or as Tiberius answered Justin. (though upon a better ground & end) Si tu volueris, ego sum: Situ non vis, Ego non sum, I am only thy clay, and thy wax, &c. Or lastly, as Luther at first submitted to the Pope in these words (though afterwards, God gave him more courage in his cause) I prostrate myself at your Holinesle feet, with all that I am and have. Vivifica, occide, voca, revoca, approba, reproba; vocem tuam vocem Christi in te praesidentis et loquentis agnoscam: that is, Quicken me, kill me, call me, recall me, receive me, reject me: I shall acknowledge your voice as the voice of Christ himself ruling and speaking in you. Jeroboam is not once named here: nor the word (Commandment) set down at large out of detestation (likely) both of it, and Him, because it was a wicked commandment: and He no better then an Usurper. For although he had it cleared to him, that God's will was that he should be King over the ten tribes, yet because it was a will of God's decree, and not of his Command, as of a duty done by him, he goes among Divines for an intruder and usurper in and for that fact of his. 'It is obedience when we follow a Divine precept: but not ever, when we follow a divine instinct.

Verse 12. Therefore will I be unto Ephraim as a moth, ] Their sin was the greater, because they were so willing to it, and so easily drawn to idolatry, as most agreeable to their nature, and making much for their ease: which was Jeroboams main argument. It may very well be, that he threatened punishment to those that disobeyed his commandment: but here they should have stood out, and have bide the worst; choosing affliction rather then sin; which because they did not, therefore they should perish by their own hand, and counsels: they shall be motheaten, as a garment that breedeth the moth, and as a tree that breedeth the worm that wasteth it. Not but that God had a special hand in their punishment: and this not permissive only, but active too, I will be unto Ephraim, &c. For is there evil in a city, and he hath not done it? The changes and periods of Kingdoms are of him, Psal. 75.6, 7. that men may know that the Heavens do rule, Dan. 4.26. so are the alterations in men's bodies and estates, as Job setteth it forth, Chap. 4.19. and 13.28. and 27.18. Everyone (say some Chymicks) hath his own balsam within him: his own bane 'tis sure that he hath: his clay-cottage is every day ready to drop on his head. And for his Estate, there are ofttimes secret issues and drains of expense, at the which it runs out, as at an hole in the bottom of the bag, Hag. 1.6. See the Note there. Howbeit God's holy hand is in all this; I will be unto Ephraim as a moth, &c. that is, I will wast them sensim, sine sensu. Secretly, insensively, slowly; but surely, and inevitably: This David after Job, acknowledgeth, Psal 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth, thou castest him into a corruptio totius substantiae, as the Physicians call the Hectick: surely every man is vanity. Selah: Yea he is altogether vanity, yea and that in his best estate, when he is best underlaid, when settled on his best bottom, verse 5. when he is gotten upon his mount with David, and thinks to die in his nest with Job: when he counts upon much good laid up in store for many years, as that rich fool, that reckoned without his host, as we say. Tinea damnum facit, & sonitum non facit, saith Gregory. The moth maketh no noise, but doth a great deal of hurt among clothes. The worm here, rendered rottenness, is minutissimus vermisulus, saith Luther here, a very small creature, but doth no small mischief: for it eats out the heart of the strongest wood, yea of the strongest oaken planks at Sea. See here what a poor creature is man, yea a whole kingdom, when as a moth and a little worm may consume them: when they may be crushed before the moth, as Job speaks, Chap. 4.19. he saith not, before the Lion, but before the moth. Learn also to take heed of sin, yea of secret sins, 2 King. 17, 9. lest we be secretly wasted, our graces cast into a consumption, our comfortables wiped away, our consciences wearied with secret buffets, as being smitten with the rod of God's mouth, Isaiah 11.4. our estates melted as the fat of lambs before the fire, and our land insensibly wasted, and by degrees desolated; as Ephraim and Judah were, as the Greek Empire was, and as it began to be here with us, in Queen Mary's reign, which was never prosperous after that she had abolished the Gospel: for beside foreign losses, of Calais, &c. extreme dearths raged, much hurt was done by thunder from heaven, and by fire in the royal Navy, and all things went to worse, till Queen Elisabeth came in, a repairer of the breach, a restorer of paths to dwell in, Isaiah 53.12. according to that glorious Epitaph, caused by King James to be inscribed upon her Princely Monument by him erected.

Verse 13. When Ephraim saw his sickness, ] i. e. Felt himself moth-eaten, hard-driven, and at a very great under, as those must needs be whom God setteth against.

and Judah his wound, ] Heb. his ulcer, that needeth crushing to get out the filth, Ier. 30.13. Obad. 7. Ephraim was sick, (God had made him sick in smiting of him, Mich. 6.13.) and Judah was sore, yea ulcerated, impostumated, and they were both sensible of it: but no otherwise then brute beasts, which when they are smitten or sick, feel it, and howl out, but have not the reason to think whence the pain comes, what may be the cause, and cure of it. Ephraim and Judah make out indeed for help, but they run to wrong remedies, and refuges: they turn not to him that smote them, neither do they seek the Lord of Hosts: therefore is not his anger turned away, but his hand is stretched out still, Isaiah 9.12, 13. If God be angry, no other helps can relieve us; no creature comfort us; no combination with King Iareb secure us. In a Mine, if a damp come, it is in vain to trust to your lights; they will burn blew and dim, and at last vanish; you must make hast to be drawn upward, if you will be safe. So must men make to God; fleeing from his anger to his grace. Blood-letting is a cure of bleeding, and a burn a cure against a burn; and the running to God is the way to escape him; as to close and get in with him that would strike you, doth avoid the blow. In a tempest at Sea, it is very dangerous to strike to the shore: the safest way is to have Sea-room, and to keep in the Main still, &c. Iareb cannot be a Defender (according to the import of his name) if God come against a people or person. Brasse and Iron can fence a man against a bullet or a sword; but if he were to be cast into a furnace of fire, it would help to torment him; if into a pit of water to sink him. Now our God is a consuming fire, and his breath a stream of brimstone, &c. as a Reverend man maketh the comparison.

Then went Ephraim to the Assyrian, and Judah sent to king Iareb, ] Or, to the king of Iareb, or to the king that should plead, and revenge his cause and quarrel. Ad Regem propugnaturum, saith Junius. Help O king, said she in the holy history. Kings should be Helpers, Propugnatours, Protectours. Sanctuaries of safety to the oppressed, whether Subjects or Neighbors: such as the late king of Sweden was to the oppressed Princes of Germany: And before him, Queen Elisabeth to the Low-country-men; whose protection when she undertook, the king of Sweden that then was said, that she had taken the crown off her own head, and set it upon the head of Fortune. But what a madness was it in Ephraim and Judab to call in the Assyrian to their help, as they did, 2 King. 16.7. 2 Chron. 28.16, 21. but especially 2 King. 15.19, 20. & 17.3. This was to invite the enemy into their kingdom, and to show gold-thirsty Babel, where she might have her full draught. Thus Judea was (after the return from Babylon ) lost again to the Romans, by their calling Pompey to decide the controversy betwixt the disagreeing brethren. And such an ungain course was attempted by John King of England, when, being overlaid in his Barons wars, he sent to the Monarch of Morocco for aid, offering to hold his kingdom of him. and to receive the law of Mahomet; but he was rejected with scorn. Afterwards, he passed away his kingdom to the Pope, in hope of help; but had so little joy of it, that he was heard to complain, Postquam me ac mea regna (proh dolor.) Rom. subjeci Ecclesia, nulla mihi prospera, sed omnia contraria advenerunt, I never prospered since I subjected myself and my Kingdoms to the Sea of Rome. No more did the Greek Churches, as above hath been mentioned. By iniquity, saith Solomon, shall no man be established, Prov. 12.3. Shall they escape by iniquity? saith David: What? no better means and ways to help themselves by? In thine anger cast down such a people, O God. It is not more a prayer then a prophecy: and it was fulfilled upon this people.

Yet could he not heal you, nor cure you of your wound. ] Kings have their names in Greek from healing: they should be Physicians, and binders up of wounds, as Isaiah 3.7. (see Corn. à Lapide on that Text) But King Jareb proved a Physician of no value: instead of healing the wound, he made it wider; instead of helping King Ahaz, he distressed him, saith the Text. The creature was never true to those that trusted to it. Such are sure to be frustrated, Jer. 14.3. subjected to God's wrath, Psal. 78.22. cursed with a curse, Jer. 17.5, 6. pointed at as forlorn fools, Psal. 52.7.

Verse 14. For I will be unto Ephraim as a lion, ] I, that is, my Assyrian, the rod of my wrath: will be as a lion, or leopard, a creature swift and fierce above measure. The Vulgar rendereth it, a lionesse, which, saith Aelian, is robustissimum & bellicosissimum animal, a most strong and stout creature: Hence Semiram's gloried much, when in hunting she had taken not a lion, but a lionesse. What is stronger then a lion, said those Philistines to Sampson, Judge. 14.14. See 2 Som 1.23. Prov. 30.29. The Lion (but especially the young Lion, that is in his hot blood) fears no other creature, falls upon his prey with great fury, and teareth it; carrieth it away when he hath done in his mouth, or devours it in the place, and fears no rescue. If pursued, he altereth not his gate though he die for it. Some say that he is frighted at the crowing of a cock, or the creaking of wheels. But the Lion of the tribe of Judah cannot be terrified by anything or turned out of his track. And Nebuchadnezzar his servant is oft compared to a Lion, Esa. 5.29. Jer. 41.7. Dan. 7.4. as being set awork by God to revenge the quarrel of his Covenant, upon a perverse and perfidious Nation. Hence that oft-repetition here of the pronoun I.

I, even I will tear and go away ] Tear the very kell of their heart in sunder, tear them by the teeth of my terrible sword, which shall devour flesh and drink blood; yea be drenched and drunk in the gall of these ungodly wretches. They have no way to help themselves better then to fall down flat before this Lion, to rend their hearts and not their garments, to break off their sins by repentance, and to be abrupt in the work, lest he tear them to pieces, and there be none to deliver them. If this be not timely and truly done, God will go on in his wrath: and of a moth and little worm become a ramping and a roaring Lion. The little cloud though at first but as an handbredth, will soon overspread the whole heaven: yea as one cloud followeth thick upon another, so will one judgment upon another, if the Sun of Repentance do not interpose and disperse them. Light afflictions not improved to this purpose, will be but as a drop of wrath forerunning the great storm: as a crack forerunning the ruin of the whole building. That is a known text, If you will not yet for all this hearken unto me, then I will punish you seven times more, and seven times more and seven to that, Levite. 26.18, 28. Three several times God raiseth his note, and he raiseth it by sevens; and those are discords in Music. Such saying will be heavy songs, and their execution heavy pangs to the wicked.

Verse 15. I will go and return to my place ] To my palace of Heaven: so the Chaldee rendereth it, I will withdraw my Majesty, and return into the habitation of my holiness, which is in heaven. I will go from them that they may come to themselves, with the Prodigal: I will forget them that they may remember themselves: I will trouble myself no further with them (when God comes against sinners he is said to come out of his place, and so to disease himself Isaiah 26.21. with Lam. 3.33.) that they may be afflicted and weep and mourn after me Jam. 4.9. I will take my rest, and I will consider in my dwelling place, as Isaiah 18.4. I will hide my face from them, I will see what their end shall be: for they are a very froward generation, &c. Deut. 32.20. and they shall see that I will be as froward as they, for the hearts of them, Ps. 18.26. I will gather them in mine anger and in my fury, and I will leave them there, Ezek. 22.20. that they may know the worth of my gracious presence, (which they have not prized) by the want of it: and be pricked on thereby to pray, Return O Lord: how long? and let it repent thee concerning thy servants. O satisfy us early with thy mercy, &c. Psal. 90.13, 14. Thus mothers use to leave their children (or at least turn their backs upon them) till they mourn and make moan after them. Thus the Lion seems to leave her young ones, till they have almost killed themselves with roaring and howling: but at last gasp she relieves them, whereby they become the more courageous. God also will return to his people, when they once turn short again upon themselves, and see their sin-guiltiness, and seek his favor. This is God's end 1 Cor. 11.32. and the happy effect of affliction sanctified, 1 King. 8.47.

Till they acknowledge their offense ] Heb. Till they become guilty: till they plead guilty, and carry themselves accordingly, blushing and bleeding in my presence. Thus Saint James, Be afflicted, or be miserable, Chap. 4.9. ye are so; but see yourselves to be so: tremble and humble at God's feet for mercy: give glory to God my Son, and confess thy sin, Josh. 7.19. The viper beaten casts up her poison. The traitor on the rack confesseth all. He that in affliction acknowledgeth not his offense, and seeketh God's face, is more hard-hearted then a Jew, as is to be seen here and Psal. 78.34. and 1 Sam. 7.6. In the year of Grace 1556. at Weissenston in Germany, a Jew for theft was in this cruel manner to be executed. He was hanged by the feet with his head downward, betwixt two dogs, which constantly snatched & bit at him. The strangeness of the torment moved Jacob Andreas, a grave Divine, to go to behold it. Coming thither he found the poor wretch as he hung, repeating verses out of the Hebrews Psalms, wherein he cried out to God for mercy. Andreas hereupon took occasion to counsel him to trust in Jesus Christ, the true Savior of mankind. the Jew embracing the Christian faith, requested but this one thing, that he might be taken down and baptized, though presently after he were hanged again (but by the neck as Christian malefactors suffered) which was accordingly granted him. Latimer reports a like story of one in his time, who being executed at Oxford, was cut down but not quite dead. And means being used to recover him, he came again to himself, and then confessed all his villainy, which before he would not be drawn to do. In the life of Master Perkins also mention is made of a lusty fellow at Cambridge, who being upon the ladder and affrighted with the forethought of hell-torments, was called down a gain by Master Perkins, who prayed with him and for him so effectually, as that the beholders could not but see a blessed change thereby wrought in the prisoner; who took his death with such patience and alacrity, as if he actually saw himself delivered from the hell which he feared before, and heaven opened for the receiving of his soul to the great rejoicing of the beholders. How well might these men say with Themistocles Periissem nisi periissem. I had been undone, if I had not been undone. David was brought home by the weeping-cross, Psal. 119.67. Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham; Nocumenta documenta, said Croesus, when he was in the hands of his enemies. The Burgundians well beaten by the Huns, fled to Christ the God of the Christians, and embraced his Religion.

and seek my face ] Out of a deep sense of their sin-guiltiness. This is the work of Faith, as the former of Repentance. God was not so gone from his people, nor so far out of their call: but that if they could find a praying heart, he would find a pitying heart: if they would acknowledge their offense; he would forgive the iniquity of their sin, Psal. 32.5. If they would set their Faith a work (as she in the Gospel did, of whom it is said, that when Christ would have hid himself, it could not be: for a certain woman whose daughter was diseased, came and fell at his feet, fetched him out of his retiring-room Mark 7.24.25.) he would break the heavens and come down from his place Isai. 64.1, 2. he would come leaping over all lets and impediments, those mountains of Bether or of division, to the relief of his people (See this set forth Cant. 5. with the Notes there.) Provided that they seek not so much their own ease and ends as his face and favor, the sense of his presence and light of his countenance, the fear of his name, and comforts of his spirit. Thus David Psal. 63.1. O God thou art my God, early will I seek thee: my soul thirsteth for thee in a dry and barren Land. Carnal prayers in time of misery are but such as the dry earth, or the hungry raven make. They are the prayers of nature for ease, not of the spirit for grace: such as was that of Pharaoh, when the rack made him roar, the rod slatter. See Zach. 7.5, 6. with the Notes.

In their affliction they will seek me early ] Manicabunt. They will morning me, so the Orginall hath it. They will do it, saith God, for I will give them to do it; both to will it, and to work it: for otherwise afflictions (God's hammers) do but beat cold iron: wicked men grow worse for corrections, as water is more cold after a beat, as naughty boys are more stubborn or more stupid after a whipping. These also may cry to God, as prisoners at the bar, or malefactors upon the rack: yea seek him early, after a sort, and yet not find him Prov. 1.27. no though they seek him with their herds and flocks. Hos. 5.6. because they seek him not early, and earnestly, or diligently as Prov. 7.15. inflamedly as Baruch Nehe. 3.20. and Jabez 1 Chro. 4.10. accurately and anxiously, as the Church sought her beloved Cant. 5.1. as the Virgin Mary sought her lost Son. Luke 2. they seek him, not for himself, but for his corn wine and oil Hos. 7.14. they seek not him but his; they seek him not till they have nothing else to seek to. Most justly therefore may God reject their suits and regest upon them, Depart from me ye wicked, Get ye to the gods whom ye have chosen, &c. Justly may he say to them as once Jephta did to his countrymen. Do ye now come to me in your distress, who in your prosperity said unto me, Depart from us, we will none of the knowledge of thy ways? Those that will find God must seek him early. O satisfy us early with thy mercies, Psal. 90.14. They must seek him early and late too Isaiah 26.9. always and by all means, as the Apostle speaketh in another case; but especially in affliction, as here; for he looks for it. Our Savior being in an agony prayed more intensively; so did David out of the deep, Jonah out of the whales belly, the Church when she was in danger, as she thought of losing God, then she set up her note and cried, Thou art put in the midst of us, leave us not Extingui lucem nec patiare tuam. Thus afliction exciteth devotion in the Saints: and although they seek the Lord and his strength, seek his face evermore, yet especially, In their distress they cried unto the Lord, and he heareth them, Psal. 120.1. in the night of affliction they take the light of a lively faith, and seek him early. And that they may not fail to find him, they call in help of others, as here in the next chapter. Come and let us return, &c.

CHAP. VI.

Verse 1. COme and let us return unto the Lord, &c. So sweetly was God's expectation answered: as likewise it was in David Psal. 27.8. No sooner could God say, Seek ye my face, but his holy heart answered (as it were by an echo) Thy face Lord will I seek. Look what God aimeth at in his administration to his elect he will have it: He will have out the price of his Sons blood, who gave himself for us that he might redeem us from all iniquity, &c. and that he might give repentance to Israel, and forgiveness of sins, Act. 5.31. See the proof and practice hereof in these Jewish converts. Come and let us return to the Lord, &c. See how in those days and at that time the children of Israel shall come, they and the children of Judah together, going and weeping they shall go and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come and let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten. Judah and Israel could not agree at other times: but when they are in a weeping condition, then they could, when they passed through the valley of Bara, and made it a Bochim with their penitent tears, even they could go from strength to strength, or from company to company (one company coming this way, and another that) and not rest until everyone of them in Zion appeareth before God. This was fulfilled, partly when the Lord turned again, the captivity of Zion out of Babylon, and those that had sown in tears reaped in joy: those that went forth weeping and bearing precious seed came again with rejoicing and brought their sheaves with them, Psal. 126.5.6. confer Jer. 29.13. partly, under their captivity and oppression by the Romans, which was when Christ came and by his Apostles converted thousands to the faith, so that multitudes of them were • aily added to the Church, Acts 2. and 3. And lastly at that long looked for calling of the Jews; when they shall fly to Christ crucified as the doves unto their windows; when they shall bring their brethren as an offering to the Lord upon horses, in chaerets, and in litters: that is, though sick, weakly and unfit for travel, yet rather in litters, then not at all; everyone exciting other, and saying, Come and let us return unto the Lord. &c. Return unto him, from whom we children of Israel have deeply revolted. Let us not pine away in our transgressions, aa those Ezek. 33.10. for yet there is hope in Israel concerning this thing, Ezra 10.2. we have done all this wickedness; yet let us not turn aside from following the Lord: for this were to add rebellion to sin, 1 Sam. 12.20. this were worse then all the rest.

Come let us return unto the Lord ] By our sins we have run from him: by repentance let us return unto him. See for this the Note on Zach. 1.2. If the wicked have their Come, Prov. 1.11. Isaiah 56. ult. should not the Saints have theirs? as Isaiah 2.3. Zech. 13.21. See the Note. Should not Andrew call Philip, and Philip Nathanael, as one link in a chain doth another, &c. True grace is communicative, charity is no churl; the Saints like not to go to heaven alone.

For he hath torn ] Rapuit not cepit, as the vulgar, by a foul mistake of capio for rapio in the Hebrew Lexicons. Here these converts confess that their affliction neither came forth of the dust, Job 5.6. nor without their desert: they acknowledge God to be the Lion that tore them, Chap. 5.14. and not without cause: for that they had wickedly departed from him. This is is one property of true repentance, still to justify God, and to say as Maurice the Emperor did (after David ) when he saw his wife and children slain by the traitor Phocas, &c. Righteous art thou, O Lord in all thy ways, and just in all thy proceedings. Another property of it is, to bring a man to God with some assurance of healing.

He will heal us, ] For he is Jehovah the Physician, Exod. 15.26. Now Omnipotenti medico nullus insanabilis occurrit morbus, saith Isidore, To an Almighty Physician, no disease can be uncurable. Ephraim went to the Assyrian upon sight of his disease; but he could not heal him, Chap. 5.13. But God both can and will. Here he is compared both to a Physician, he will heal; and to a Surgeon, he will bind up. That which the Poets fable concerning Telephus his Spear, is here only verified: Una eademque manus vulnus opemque ferat. The same holy hand that tare us, must cure us: and the sound persuasion of his readiness to do it for us, will soonest of anything bring us into his presence. Judas confesseth his wound, and despaireth of the cure. But Peter is constrained by the love of Christ to weep bitterly, and believe. A stroke from guilt broke Judas his heart into despair: but a look from Christ brake Peters heart into tears. There is no mention of Israel's lamenting after the Lord, while he was gone: but when he was returned, and settled in Kiriath-jearim, then they poured forth water, &c. 1 Sam. 7. then they gather about him, and will do anything that he commandeth them. Let us draw near with a true heart, in full assurance of faith, Heb. 11.22.

Verse 2. After two days will he revive us, ] Whereas some of those that were called upon to Come and return unto the Lord, might say with those in Jeremiah, Nay, for there is no hope, God hath mortally wounded us, so that we are already in the jaws of death, free among the dead, as the Psalmist hath it, free of that company: The better sort of them, fullest of faith, answer: Dead though we be, yet God will revive us: and long though it seem, yet after two days, or such a matter, in a very short space, so soon as ever it shall be convenient, and for our greatest good, He that shall come to our comfort, will come, and will not tarry. And for the certainty of it, as sure as the third day followeth the second, so sure shall deliverance come in due season: fear ye not.

In the third day he will raise us up, ] He will, he will, never doubt of it. O the Rhetoric of God! O the certainty of the promises! See the like expressions, Isaiah 26.20. & 10.25. Hagg. 2.7. Habak. 2.3. Heb. 10.37. and have patience. God's help seems long, becauser we are short: Nec quia dura, sed quia molles patimur. We should draw forth hope as a line: and think we hear Christ saying as he did to Peter, What I do thou knowest not now, but thou shalt know hereafter.

Verse 3. Then shall we know, ] Heb. And we shall know, we shall follow on to know, i. e. We shall experimentally know the Lord, if we turn unto him: we shall taste and see that the Lord is good. We shall not only be raised out of the dust of deaeth, that is, of deep afflictions, (wherein we lay as among the pots ) and live in his sight, that is, comfortably; but we shall know him, which is life eternal; yea we shall prosecute knowledge, follow on to know, as unsatisfiable, and not content with any measures already required: yea we shall proceed therein and make progress, as the morning light doth to the perfect day. Those that turn from their iniquities shall understand God's truth, Dan. 9.13. shall be of his Council, Psal. 25.14. shall have the mind of Christ, 1 Cor. 2.16. the wisdom of God in a mystery, verse 7. such as the great Rabbies of the world can no more understand, then the Philistines could Samson's riddle, verse. 8. yea these pure in heart shall see God, Matth. 5.8. see him and live, see him, and eat and drink, being much acheared and refreshed, as those Nobles of Israel, Exod. 24.10, 11. Provided that being on •• enlightened, and having tasted of the heavenly gift, they be not slothful, but show the same diligence, Heb. 6.4, 11, 12. in the use of means to get more knowledge, till they all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Ephes. 4.13. or, (as the words may be read) of that age wherein Christ filleth all in all, Ephes. 3.19. so as to be able to comprehend with all Saints the several dimensions, and to know the love of Christ, which passeth knowledge, Lo, this is indeed to follow on to know the Lord: when we are still adding to our virtue knowledge, till (with those famous Romans ) we be full of goodness, filled brim-full with all knowledge, able also to admonish one another, saying, Come, and let us return to the Lord, &c. Come ye, and let us walk in the light of the Lord, Isaiah 2.5. walk in that light we have, and we shall have more: for to him that hath, sc. for use and practice, shall be given, Mar. 4.25. He that first begs, and then digs for knowledge, searching for her as for hid treasure, Prov. 2.3, 4. He shall be sure of some daily comings in from Christ: he shall understand the fear of the Lord, and find the knowledge of God, verse 5. Christ will say unto him, as once he did to Nathanael, Thou shalt see greater things then these, John 1.50. even great and mighty things, which thou knowest not, Ier. 33.3.

His going forth is prepared as the morning, ] That is, as sure as the morning followeth the night, and shineth more and more unto the perfect day; so sure shall God appear for our comfort, and shall dispel the night of our calamity. Mourning lasteth but till morning; and as before the morning-light is the thickest darkness, so before deliverance our afflictions are usually increased upon us. God appeareth on the sudden and beyond expectation, (as out of a cloud, or as out of an engine ) and shows himself then usually, when things are at worst. Hence that of Job, Post tenebras spero lucem: and that of the Church in Micah, Though I fall, I shall arise: when I sit in darkness, the Lord shall be a light unto me. Vatablus applieth this Text to the coming of Christ, that day-star from on high, that Sun of righteousness, to whom all the Prophets point God's people, when they would comfort them indeed; for he is the Consolation of Israel, the Desire of all Nations, for whom their souls waited more then they that watch for the morning, wait for the morning, Psal. 130.6. But because God's going forth is opposed to his departure, when he retired to his place, Chap. 5.10. therefore his settled going forth here, is by most interpreted of his manifestations of his mercy to his poor prisoners of hope, those disconsolate captives, whom he not only brought back from Babylon, but also shined into some of their hearts, by the light of the knowledge of the glory of God in the face of Jesus Christ.

and he shall come unto us as the rain, ] As the showers of blessing, Ezek. 34.26. rain of liberalities, Psal. 68.9. rain of righteousness, Hos. 10.12. Cito exaudi me Domine: complue me, saith Austin upon those words of David, My soul thirsteth after thee, as a thirsty land. Hear me quickly, O Lord, rain righteousness upon my dry soul, fill me with the fruits of thy Spirit; whose work it is to illuminate and sanctify, as it is the Fathers to heal, verse 1. and the Sons to revive, and raise us together with himself, the first-fruits of them that sleep, verse 2.

as the latter and former rain unto the earth. ] sc. in perfection of gifts and graces, by degrees wrought in our hearts: Or, in seasonable and suitable comforts, as rain in seed-time, softening the ground: and a little before harvest, to plump and fill up the corn in the ear.

Verse 4. O Ephraim, what shall I do unto thee, &c? ] See how soon the Prophet changeth his note. Hitherto he had set forth their repentance, in sense of mercy: now all on the sudden, he upbraideth and threateneth them for their incorrigibleness, and inconstancy. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God. Aaron's bells must be wisely rung, saith One. Sometimes the Treble of Mercy sounds well. At other times the Tenour of Judgment, or Counter-tenor of reproof sounds better: and it oft falls out that the Mean of Exhortation soundeth best of all. It is his wisdom to observe circumstances, and know how to curse as well as bless, chide as well as comfort, and speak war to a rebel, as well as peace to a friend. And herein indeed lieth the wisdom and faithfulness of a Teacher. Then, and only then shall he prove himself sincere, and impartial, when he holds this course. What shall I do unto unto thee? It is, as if God should say, I have done mine utmost, as Isaiah 5.5. Mich. 5.3. and now am at a stand, and can scarce tell what to do more. See the like expostulatory complaints, Ier. 2.30, 31. & Chap. 5.3. Amos 4.6. Isaiah 26.10. Matth. 11.16, 17, 18. & 23.37. I would, but thou wouldest not. As the loving hen is always caring for her chickens, and calling them about her, that she may gather and guard them from the mischief of all vermin: but they will needs be straggling, and so perish. So if God's people will not hearken to his voice, if Israel will none of him: what can he do less then give them up to their own hearts lusts, Psal. 81.12. yea give them up to the devil, to be further hardened to their just destruction, saying, That which will die, let is die? All that God can do is, as here, to mourn for their obstinacy, and fool-hardiness in rejecting his grace, as he wept over Jerusalem, Luke 19.42. We should also do the like, crying out with Isaiah, My leanness, my leanness! and with Jeremy, My bowels, my bowels! and with Paul, I have great heaviness and continual sorrow in my heart, for my perverse Country-men. Peter calleth them, an untoward generation: such crooked pieces that there was no working upon them. A cunning Carver can cut the similitude of any creature, yet not on a crooked or rotten stick. Where lieth the fault? surely in the crookedness of the stick, and not in the Carvers cunning: so is it here. When men wrestle with God, as Deut. 32.5. shift him off, as the Apostles word signifieth, Heb. 12.25. take up the bucklers against the sword of his Spirit, lest it should prick them at heart, as Acts 2.37. and let out the life-blood of their lusts, that they might live; what can the Lord do in this case, more then pity their unhappiness, and punish them for their stubbornness, as the Judge pitieth a malefactor, as he is a man, but yet condemneth him as a thief or murderer? Tell me not here, that God could have done more for Ephraim and Judah then the did; and they might have said in answer to God's question here, as that Leper in the Gospel did. Why? Lord if thou wilt thou canst make me clean. Hence it is, God by his absolute power can make iron swim, rocks stream forth water, stones to yield children to Abraham: he can do whatsoever he pleaseth; save without means, &c. But it is his actual power that man must look to. And so he (having tied the end and the means together) cannot (say Divines) because he will not, bring men to the end, without their using those means which tend unto the end: for that is the ordinary course which he hath decreed to use, and which he will not alter, but upon special occasion, as our Savior noteth in the cure of Naaman, and in the feeding of the widow of Sarepta, Luke 4.26.27.

for your goodness is as the morning cloud, &c. ] This people hearing God say, What shall I do unto you? might possibly reply; why? what should you do, but rain down righteousness upon us, and load us with loving-kindnesses? for we are good all over, we have returned and done right in thy sight, as it is said of those hypocrites, Ier. 34.15, 16. and as Peter saith of some Apostates in his time, that they were clean escaped from them who live in error: and (for matter of practice) they had also escaped the pollutions of the world; knew the way of • ighteousnesse, and seemed very forward in it; were as the fore-horses in a Teem, • ing-leaders of good exercises, &c. who yet afterwards fell off to the world, tur • 〈◊〉 from the holy commandments, and returned with the dog, to their vomit, and with the washed sow to her wallowing again in the mire. And this is that which the Lord here upbraideth this people with, (and so stops their mouths) viz. that their goodness, or mercifulness, their piety toward God, and charity toward men, • as nothing else but a morning-cloud, a waterless cloud, as Jude hath it, a mere flaunt, or flash, an outside only, an empty sound, a vain pretence; It was also as the morningdew, which is soon dried up by the Sun-beams: In a word, they were both false and fickle, unsteady and unstable, constant only in their inconstancy. Hence this pathetical complaint of them; God knew not where to have them, and therefore not what to do with them. These were never right with God, because not steadfast in his covenant, Psal. 78.36, 37. they are unstable as water, therefore they shall not excel, Gen. 49.4. they never were a willing people in the day of Christ's power, Psal. 110 3. his power was never put forth upon them, to subdue their wills to God's will. They never yet attained to that spirit of power, of love, and of a sound mind, 2 Tim. 1.7. Inconstancy comes from weakness. The strength of Israel repenteth not, 1 Sam. 15.29.

Verse 5. Therefore have I hewed them by my Prophets, ] Therefore? wherefore? because there is so little stability, and solidity in them: because they are so off and on, so light and false hearted; therefore I have spared for no pains, (though all to small purpose) but have sharply rebuked them, that they might be sound in the faith: yea I have sought against them with the sword of my mouth, and slain them by powerful convictions of conscience: so that they are self-condemned, and the judgments are written, as it were with a beam of the Sun, they are so clear to themselves and others. This is the coherence, and the reason of the illative particle Therefore. It is the sad complaint of a late Reverend writer, when we have spent all our wind on our people, their hearts will be still apt to be carried away with every wind of doctrine. They are won, saith another, with an apple, and lost with a nut: no man knows where to find them in one mind for a months space: such a generation of Moon-calves never appeared in the world before. Our giddy-hearers (saith a third) after all our pains taken with them, have no mould, but what the next teacher casteth them into; being blown like glasses, into this or that shape at the pleasure of his breath. But to return to the Text.

I have hewed them by the Prophets ] who are here compared to Masons or stonehewers, 2 King. 12.12. 1 Chron. 22.2. Job 19.24. Isaiah 51.1. to Carpenters 1 King. 5.15. Prov. 9.1. Isaiah 5.2. today-laborers who dig pits and cisterns Deut. 6.11. and 8.9. 2 Chron. 26.10. Neh. 9.25. Jer. 2.13. A ministers life is no idlemans occupation; they meet with many rough stones, knotry pieces, hard quarres, tough work. Some are stones crumbling, all to crattle, as soon as we begin to hammer them; and as timber falling to splinters when we fall to hewing of them: and other such sons of Belial there are that a man cannot speak to them: 1 Sam. 25.17. they are thorns that cannot be taken with hands, but the man that shall touch them must be fenced with iron, and with the staff of a spear. These shall be thrust away as thorns, and utterly burnt with fire, 2 Sam. 23.6, 7. And for the better sort, those lively stones, 1 Pet. 2.5, and smoother pieces that are to be set into God's building, being made by his grace more malleable and tractable, there must be a great deal of pains taken with them, that they may be as the polished corners of the Temple: they must be humbled and hammered, Ier. 23.29. pared and planed here in the mount; for there may neither hammer, nor axe, nor any tool of iron be heard in the heavenly house, for which they are fitting, 1 Kin. 6.7. And herein we are laborers together with God; ye are God's husbandry, ye are God's building, 1 Cor. 3.9. In which labourous kind of life, I endure all things for the Elects sake, that they may be saved, saith Paul, 2 Tim. 2.10. And I dare be bold to say, saith Luther, that faithful Ministers do labor and sweat more in a day, then husbandmen do in a month. And for mine own part, saith he, Si mihi esset integrum vocationem deserere, If it were lawful for me to leave my calling, I could with less pains and more pleasure, dig and do day-work, then labor as I now do, in the work of the ministry. Pareus thinks that the next words,

I have killed them with the words of my mouth ] is spoken by God of the Prophets. q. d. I have set them so heavy a task and put them so hard to it, that it hath been the death of them; such crabbed and rugged spirits they have met with, such stubborn and tough timber that had long lain soaking in the waters of wickedness: these tools of mine are even worn out with working. But though this be a pious interpretation, and not altogether improbable, because of the change of person here, viz. them for you: yet because such a change is ordinary in Scripture and Emphatical also; namely when God seemeth deeply displeased with any one, and therefore leaveth taking to him, and turns himself suddenly to another (see chap. 4.14. and 5.3.4.) I conceive it may very well be so in this place. Occidi istos I have slain these refractaries and rebels with the words of my mouth. I have beaten so hard upon their consciences, that they have had no joy of their lives. I have marked them out for destruction, by threatening it, as Jer. 18.7.8. and ch. 1.10. Elisha hath his sword as well as Jehu and Hazael, 1 King. 19.17. and when Elisha unsheatheth and brandisheth his sword, it is a fair warning that the sword of Jehu and Hazael are at hand. See Ezek. 11.13. And it came to pass that when I prophesied, Pelatiah the son of Benaiah died. So did Ananias and Sapphira, Acts 5. So do many despisers nowadays, though it appear not by them. A man may have his bane about him, though he fall not down dead in the place. If any man hurt Christ's two witnesses, fire (though not felt) proceedeth out of their mouths and devoureth their enemies. Rev. 11.5.

And thy judgments are as the light that goeth forth ] i. e. I have clearly denounced them and will as openly execute them in the sight of this Sun. The righteous shall see it and shall say, Lo this is the man, &c. Psa. 2.6.7. and 119.137. Thou, by thine hypocrisy, and external services, as verse 6. hath cast a mist before men's eyes, that they cannot think thee to be so near a judgment: but I will dispel that mist, and make my works a comment upon my word: and having sent unto thee a powerful ministry, but to no purpose, I will make thee, who wouldst not hear the word, to hear the rod, and who hath appointed it. Mic. 7.9.

Verse 6. For I desired mercy and not sacrifice ] that is, rather then sacrifice: I prefer the marrow and pith of the second table, before the ceremony and surface of the first.

I desired mercy ] Heb. I desired it with singular delight and complacency, Aurea certe sententia, saith Rivet. This is a golden sentence, twice quothed by Christ himself, Mat. 9.13. and Mat. 12.7. which noteth the eminency of it. And with it agreeth that answer of the Scribe so much approved of by our Savior Mar. 12.33. To love thy neighbor as thyself is more then all burnt-offerings and sacrifices. And that of the Author to the Hebrews. But to do good and to communicate forget not: for with such sacrifices God is well pleased Chap. 13.16. a great deal better pleased then with all the outward services and sacrifices of the Law, which yet were commanded by God, but not to be rested in. These be famous sentences indeed; such as a man would fetch upon his knees from Rome or Jerusalem, as a Reverend man saith of certain brave sayings of Luther, which he had recited. Mercy is here put for all the duties of charity; as the knowledge of God is for those other of Piety, whereof it is the rise and foundation. Mercy is set first non ut potior sed ut notior, not as better but as better known, and more noriced. They are set together, because they must not be sundered in our practice. Obedience must be universal, extending to the Compass of the whole Law. A man must not be funambulus virtutum, as Tertullian speaks, going in a narrow track of obedience, picking and choosing what he will do and what not; following God in such duties as will suit with him and no further. He must follow after God as Caleb Num. 14.14. have respect to all God's commandments, and do all his wills, as David walked in all the commandments and ordinances of the Lord blameless, as Zachrry and