A commentary or exposition upon the XII minor prophets wherein the text is explained, some controversies are discussed, sundry cases of conscience are cleared, and many remarkable matters hinted that had by former interpreters been pretermitted : hereunto is added a treatise called, The righteous mans recompence, or, A true Christian characterized and encouraged, out of Malache chap. 3. vers. 16,17, 18 : in which diverse other texts of scripture, which occasionally, are fully opened and the whole so intermixed with pertinent histories as will yeeld both pleasure and profit, to the judicious reader / by John Trapp ...

A COMMENT OR, EXPOSITION Of the Prophesie of HOSEA.

CHAP. I.

Verse 1. THE Word of the Lord] Not cunningly devised fables,* 1.1 or humane testimonies, that can make but a hu∣mane faith; but the word of the everliving God, the Scripture that cannot be broken, John 10.35.* 1.2 the very heart and soul of God, as Gregory cals it.

That came unto Hosea] The Lord is said to come to Laban, Abimelech, Balaam, &c.* 1.3 But he never concredited his word to any such profane wretches, as he did to the holy Prophets which have been since the world began; of whom it is said, as here, The word of the Lord came to Hosea,* 1.4 His name signifieth a Saviour: a fit name for a Minister, whose work it is to save himself and them that hear him. To save them if he can, Obad. 21.* 1.5 to deliver their souls from going into the pit, Joh 33.24. to pull them, if possible, out of the fire, Jude 23. to give them the knowledge of salvation by the remission of sin: to give it I say, not by infusion (for that he cannot do) but by instruction; and that he must indeavour to do,* 1.6 as this Prophet did: then whom few Ministers ever ran so long a race without cessati∣on, or cespitation, so constantly, so couragiously, so unweariable. For he conti∣nued prophecying sixty five years at least, saith Pareus; seventy, saith Oecolampa∣dius; it is very probable fourscore years, saith Mr Burroughes. The Hebrews say ninty years, quibus multa dixit quae non scripsit, wherein he uttered much more then he wrote. This we may easily believe: for we have but the short Notes or heads of his Sermons, and larger Discourses, which he seems also to have set down for the use of the Church in his extream old age, whereof they carry a smatch in the shortnesse of his speech, applied, as much as might be, to the measure of his breath. Hence Hierom fitly calleth him, comm••ticum, & quasi

per sententias loquentem, concise and sententious. Amputatas loquitur sententias & verba ante expectatum cadentia,* 1.7 as one saith of Salust; Multo est verbis quam sensu restrictior atque concisior, as another saith of Livy; He speaketh much in few; and seems to have more sentences then sayings. The ofner you read him, the more you may get by him: & nunquam tamen dimittat te sine siti;* 1.8 and yet the more you get, the more you covet. Obscure he is (as delivering things briefly) and such as will not be easily acquainted with you, but upon further suit: Hence that Epipho∣nema in the perclose of his prophesie, Who is wise, and he shall understand these things? prudent and he shall know them? But this must waken and not weaken our more diligent search, not being content with the first oar that offereth it self to our view, but digging deeper and deeper, till we become owner of the whole trea∣sure, which will sufficiently pay for the pains. Wherefore search the Scripture, follow on to know the Lord; get all the dimensions of knowledge, which (now in the great abundance of the means we have) doth even bow down to us, as trees do that are laden with fruit, so that a child may gather from them.

the son of Beeri] That is, of a well that hath pure and clear water in it, and that never faileth; living water, as the Scripture calleth it, and not mixt with mud. Mi∣nisters should be the children of Beeri, of a well digged by the direction of the law∣giver, Numb. 21.17. whence people should draw waters with joy, the pure waters of life, the unadulterated milk of Gods word; not troubled, brackish, and sowrish doctrines, such as the Popish Clergy (called therefore the Sea, Rev. 12.12.) do set abroach, which rather brings barrennesse to their hearers, and gnaws their entrals, then quench their thirst, or cause fruit. These and all false teachers, make Gods flock drink that which they have fouled with their feet, Ezek. 34.19. yea, impoy∣soned with their hands: as the malicious Jews once cast bags of poison into many wells here, to do mischief, and were therefore banished the Countrey. False do∣ctrine is like a filthy pond, wherein fish die soon, and frogs live long: it is like the dead Sea,* 1.9 or the great falling-star, called Wormwood, which made the third part of the waters become wormwood, so that many men died of the waters because they were made bitter by that son of perdition, who was himself the gall of bitternesse, and bond of perdition. Who this Beeri was, it appears not in Scripture. It seems he was a man famous in those dayes among the Israelites (and is here named honoris gratia, for honour sake to the Prophet) as Alexander and Rufus the sons of Simon the Cy∣renian, were men famously known in the Church of the New Testament; and are therefore but named only by S. Mark ch. 15.21. The Jews have a tradition, that whensoever a Prophets father is named, that father was likewise a Prophet as well as the son. And Beeri might be binominis, and have some other name of more note: like as Pethuel the father of the Prophet Joel,* 1.10 is thought by some to have been Sa∣muel, and to have been called Pethuel, that is a perswader of God, because what he asked of God, he obtained.

in the dayes of Ʋzziah, Jotham, Ahaz, &c.] A young Prophet he must needs be (especially if he prophesied fourscore years: See the the note above.) Haply he began as early as did Samuel, Jeremy, Timothy, Origen, or Cornelius Mus: of whom Sixtus Senensis testifieth,* 1.11 that he was an admirable preacher at twelve years old. Ʋzziah, Jotham, Ahaz, Hezekiah] The Throne of Judah had some enterchanges of good Princes: Israel none at all. The same justice therefore that made Israel a scourge to Judah, made Assyria a scorpion to Israel; as is here set forth under the type of Hosea's two last children Lo-ruhamah, and Lo-ammi; whereof in their place. Mean-while, this Prophet went through variety of conditions under so many several Kings reigns (as did likewise Athanasius and Latimer) Jeroboams, (especially) the second of that name, and here only named, when six other Kings of Israel (in whose time Hosea prophesied) are not once mentioned, but lie wrapt up in the sheet of shame, because wicked idolaters, such as God took no delight in, and hath therefore written them in the earth. And in the dayes of Jeroboam the son of Joash] Not the son of Nebat, that ringleader of the ten Tribes revolt from the house of Dauid; but another little better, and yet very prosperous and victorious, 2 King. 14.25, 28. He reigned also fourty one years, and did great exploits: yet is Hosea sent to contest with him, to declaim against his sin and wickednesse, and to proclaim heavy judgements against him and his people. This the Prophet did

for a long while together with all fidelity and fortitude; when the King was tri∣umphing over his enemies, and the people were not only drunk, but even mad again, by reason of their extraordinary prosperity, as Calvin expresseth it.* 1.12 Now that so young a Prophet should so sharply contend with so fierce a people, in the ruffe of their pride and jollity: that he should so rouse and repple up these drunkards of Ephraim with their crown of pride, Esay 28.1. this shews him to have been of an heroical spirit. Jonah his contemporary flinched when sent against Nineveh. Mi∣cah the Morasthite (another of Hosea's contemporaries) prophesied in the dayes of Hezekiah King of Judah, and spake to all the people of Judah, saying, Thus saith the Lord of Hosts, Zion shall be ploughed like a field, and Jerusalem shall be∣come heaps, and the mountain of the house, the high places of a forest. Yet did not He∣zekiah King of Judah, and all Judah put him at all to death, &c. Jer. 26.18, 19. He and Hosea, though they prevailed little with the people they preached to, yet they were better dealt with then the Prophet Esay (their contemporary too) of whom Hierom tels us, out of the Rabbines, that he was sawn asunder, because he said he had seen the Lord: and secondly, because he called the great ones of Judah,* 1.13 Prin∣ces of Sodom, and rulers of Gomorrah, Isaiah 1.10.

Verse 2. The beginning of the word of the Lord by Hosea] Heb. In Hosea: to note, that the Lord was both in his mind and mouth, in his spirit and speech. God spake in him, before he spake out to the people. His prophesie must therefore needs be divine and deep. That's the best discourse that's digged out of a mans own breast, that comes a corde ad cor, from the heart to the heart: And blessed are the pleople (saith one) that have such Ministers, that shall speak nothing to them but what hath been first spoken by God in them: saying with David and Paul, We believe, therefore have we spoken: we also believe,* 1.14 and therefore speak: we have experimented what we deliver: we believe and are sure, that God is in us of a truth, and that we preach cum gratia & privilegio. The beginning] Hence some gather, that Hosea was the first Prophet: Hoseas videtur tempore & majestate aliis prior, saith O Ecolampadius. Certain it is he began before Esay (because he pro∣phesied in the dayes of Jeroboam, who was before Ʋzziah) whether before Amos or no, is not so certain.* 1.15 Eusebius tels us there was no Greek History extant before Hosea's time. Well therefore might that ancient priest of Egypt say to Solon, You Grecians are all boyes and babies in matters of Antiquity: neither is there one old man amongst you. Samuel is counted the first Prophet, Acts 3.24.* 1.16 but Hosea was the first of those that lived in these Kings dayes, and likely held out longest (see the Note on Verse 1.) as did father Latimer, preaching twice every sabbath day,* 1.17 though of a very great age: and rising to his study winter and summer at two of the clock in the morning. Others read the words thus, At the beginning when the Lord spake by Hosea, he said to Hosea himself, Go take unto thee, &c. An uncouth precept, and a rough beginning for a young preacher, whose youth might be despised, and whose sharpnesse might be disgusted. But truth must be spoken, however it be taken: and a preacher should take the same liberty to cry down sin, that men take to com∣mit sin, Esay 58.1. Hierom was called fulmen Ecclesiasticum, the Church thunder∣bolt: And our Mr Perkins applied the word so close to the consciences of his hea∣rers, that he was able to make their hearts fall down,* 1.18 and their hairs almost to stand upright. But in old age he was more milde, and delighted much to preach mercy; as did also our Prophet Hosea, whose prophesie is comminatory in the fore-part, consolatory in the latter part. And the Lord said to Hosea] This is now the third time inculcated for more authority sake, which the people so rubb'd and menaced would be apt enough to question. He therefore shews them his commission, and that he hath good ground for what he saith; that they may have no cause to cavil,* 1.19 but reply as that good Dutch Divine did (if God would give them a heart so to do) Veniat, veniat, verbum Domini, & submittemus ei, sexcenta si nobis essent colla: Let the word of the Lord come, yea, let it come, and we will submit there unto, though we had six hundred lives to lose for so doing.

Go take unto thee a wife of whoredoms] An arrant whore, a stinking strumpet,* 1.20 scortum obsoletum, a known and trite harlot; such as were Thais, Lais, Phryne, &c. yea, and such a one as, after marriage with a former husband at least, went astray after other sweet-hearts; for so the application of the figure to the subject, Chap. 2.

requireth it to be understood: Whereby it appears (saith Diodate) that all this was done in a vision. Others infer as much from that phrase in this verse, The be∣ginning of the word of the Lord in Hosea, that is, (saith Polanus) appearing and speaking to him by an inward vision, as it were in an extasie. Besides, in the third chapter, and three first verses, the Prophet is bidden to marry another harlot. to buy her for his own use, and to keep her at his house for a time. Now scimus hoc non fuisse completum, saith Calvin; we know that this was never really done. It follows therefore that this figure was only proposed to the people, that they might perpceive in the looking-glasse of this allegory; first, their duty toward God, second, their disloyalty, thirdly, their penalty for the same. It is not an historical narration, but a Prophetical vision. Children of fornication, a bastardly brood: such as this evil and adulterous generation is; sons of the rebellious whorish woman, children of transgr••ssion, a seed of falshood, Esay 57.4. The Hebrews call such chil∣dren brambles, such as Abimelech was, who grew in the hedge-row of an harlot: they call them also Mamzer, as ye would say, a strange blot: And Shatuki, or silent, because when others are praising their parents, such must hold their peace, and hold down their heads with shame enough, because by-blows.

for the land hath committed great whoredoms] Fornicando fornicata est, i. e. frequentissimè & faedissimè, most frequently and most filthily: See Eezek 23. thoroughout. Aholah, (that is, Israel) plaied the harlot when she was mine, verse 5. In her youth they lay with her, verse 8. so that she might say with that im∣pudent strumpet Quartilla in Petronius,* 1.21 that she could never remember her selfa virgin: Yea, she grew old in her adulteries, verse 43. opened her feet to every passenger, and multiplied her whoredoms, Ezek. 16.25. Meretrices scilicet hoc est meretricissimae. Such a common prostibulum is the whore of Rome. whom her fol∣lowers call piam matrem, quae gremium claudat nemini. Joan of Naples was a saint to her. Idolatry is spiritual whoredome in many respects. It defiles the soul, Gods bridal-bed. It breaks the marriage-knot, and discovenants. It enrageth God, who in this case will take no ransome. It subjecteth men to Gods deepest displeasure: It besots them and unmans them: they that make idols are like unto them, so are all they that trust in them.* 1.22

Lastly, ••dolatry is seldome without adultery, in a proper sense; as appears in the old Heathens, at their feasts of Priapus, Lupercalia, &c. the Canaanites had fil∣led the Land from one end to another with their uncleannesse, Ezra 9.11. and in the Papists at this day, who reckon fornication a venial sin, have their Stews allow∣ed them; yea, among the very Indians, who abhor their most loathsome living: And for Rome it self — tota est jam Roma lupanar, it is become a great brothel∣house, and her stench is come up to heaven, as Matthew Paris (one of her sons) long since said. Departing from the Lord] In whom all amiables and admirables are concentred. This did exceedingly aggravate the unkindnesse.

Verse 3. So he went] He said not,* 1.23 This is a hard saying, who can hear it? Dura mihi praecipit, & poene terret. He doth not reason but run, dispute but dispatch. God must be obeyed, though we see no sense for it. And took Gomer] which sig∣nifieth both consummation and consumption, to shew that she was consummata mere∣trix, a compleat whore, had all the tricks of a whore; and brings her paramours to finall consumption, utter extermination.

the daughter of Diblaim] Not quasi de Belaim, a place so called, as Hugo dream∣eth: though there was a wildernesse of this name, whereto some think the Prophet here alludeth, to shew the Churches wretched beginning in its own nature: as Cant. 3:6. Ezek. 16.7. But Diblaim is by some taken for Gomers father: by more, for her mother, which is also held to be an harlot, according to that Ezek. 16.44. As is the mother, so is the daughter. Diblaim signifieth bunches of dried figs, that were the delicacies of those times. Gluttony is the gallery that lechery walketh thorough. Sine Cerere & Libero friget Venus. Concupiscence (as Plato saith) hath the lowest places, and is alligata ventri, as one would tie an horse or an asse to the manger.* 1.24 Jeremy not unfitly compareth sensualists to fed horses, neigh∣ing after their neighbours wives: Saturity breeds security, which is the sure fore∣runner of destruction. Est ergo hic gnome, saith à Lapide. i. e. Here we have then an elegant sentence, Gomer is the daughter of Diblaim, that is, rottennesse of

sensuality: for as the worm that grows in the fruit, devoureth it; so doth grief, the pleasure of sin. This Observation we have from the Cabbalists.

Verse 4. Call his name Jezreel] For the honourable name of Israel is too good for this people; call them therefore Jezreel, a people devoted to dispersion,* 1.25 and such as I will scatter into the four windes of heaven, as the seeds••man scattereth his seed. Thus Jeconiah is called Coniah, (for a judgement upon him) Bethel, Beth-aven, Har, Hammischa, the mount Olivet, or of Unction, Har hammaschith, the mount of corruption, 2 King. 23.13. And this is not unusuall amongst men; so when they would disgrace a man, to clip or play upon his name: as when they spitefully called Athanasius Sathanasius, Cyprian Coprian, (as if all his excellent works were but dung) Calvine, Cain, &c. This people, saith God hére, are more like Ahab then Jacob. Call them therefore Jezreel (Ahabs Court) that is, a den of theeves and murtherers, where innocent Naboth cannot be master of the vine∣yard that he was born to. Micah (who prophesied also much about these times) hath a saying much to the same purpose, Chap. 2. ver. 7. O thou that art named, the house of Jacob, is the spirit of the Lord straitned? are these his doings? q. d. Ye that boast of Jacob to be your father, do you tread in his steps? are ye of his spirit, of his practise? was there such vile prophanenesse found in him, as is openly found in you? David describeth the generation of such as seek God,* 1.26 as seek his face, and then subjoyneth, This is Jacob, these are Israelites indeed, these are Jews inwardly: and all others are degenerate plants, and are the worse for their outward priviledges: sith tribulation and anguish shall be upon every soul of man that doth evil, but of the Jew first, and then also of the Gentile, Rom. 2.9.

for yet a little while] And yet this little was a long while, through Gods gra∣cious forbearance. As bad as this people were, they should not perish without warning; yea, though the Lord foreknew they would make no good use of it. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Heathen Historian: God loves to foresignifie,* 1.27 and premonish. But there is nothing more dangerous and disinall, then these still revenges; as when God suddenly brake out in wrath upon Nadab and Abihu, upon Nebuchadnezzar, Herod, Pharaoh at the Red-Sea, when he would not beware. It is a just both desert and presage of ruine, not to be warned. See this in Nine∣veh, spared at first, but after a little while revolting, soundly paid for the new and old faults, Nahum. 3.19. Non consurget iterùm afflictio, saith the same Prophet,* 1.28 chap. 1.9. Affliction shall not rise up the second time: God will not make two doings of it: but when he begins, he will also make an end, 1 Sam. 3.12. that is, as sure as he begins, so sure will he make an end: and though it may be some time ere he begin, yet a little while (for he is slow to wrath, and of great kindnesse) yet assuredly he will avenge the blood of Jezreel,] i. e. the executions done by Iehu upon the house of Ahab, as so many murders: see 1 King. 16.7.* 1.29 This God did not presently, but that's nothing. Nullum tempus occurrit Regi, nedum D••••. He is slow, but sure, Et tarditatem supplicij gravitate compensat,* 1.30 as the Heathen could say, the longer he holds, the harder he strikes: and visits Iehu's house for by-past sins, that they made little reckoning of. Sin may sleep a long time, like a sleeping debt, not called for of many yeers: As Sauls sin in slaying the Gibeonites, not punished till fourty yeers after: as Ioabs killing of Abner, slept all Davids dayes: as Amalec perished, for their ill usage of Israel, many hundred yeers after. It is ill angring the Ancient of dayes. He that saith, Vengeance is mine, I will repay it, takes his own time for the doing of it: and who shall prescribe to him? It is dan∣gerous offending him whose displeasure is everlasting. Vapours, that ascend invi∣sibly, come down again in stormes and showers. A sinner of an hundred yeers shall be accursed, and made to possesse the sins of his youth. It is not the last sand that exhausts the hour-glasse, nor the last stroak that fells the Oak. Iehu's house is visited, and his progeny extinguished in the fourth generation, for Iehu's offen∣ces. Gods work must be done truly, that there be no halting, and totally, that there be no halving. But Iehu, as he had not that true heart spoken of by the Apostle, Hebr. 10.22. but was double minded, Iames 1.8. & 4.8. (like that mad Neapo∣litan that said, he had two hearts, one for God, and another for him that would:) So he fulfilled not after God, or he followed not God fully, as Caleb did, Numb.* 1.31 14.24. he did not all Gods wills as David, Acts 13. he served him not with a per∣fect

heart, as Asa, 2 Chron. 15.17. He reformed the State, but not the Church; or if he did something toward it, yet he was not thorow in it. He had a dispensatory conscience: for though he rooted out Baals-worship, yet the golden Calves must continue; piety must give place to policy. It was a just complaint of Chemnitius, Principes regionem potiùs quam religionem quaerunt: pauperes panem potiùs quam Christum. All men seek their own, but not the things of Jesus Christ, Phil. 2.21. And yet piety hath ever proved to be the best policie: and the very Philosopher in his Politicks gives this golden Rule.* 1.32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. First take care of Divine things. Iehu seemed at first to be as zealous a Reformer, as Iehosaphat: but though his fleece was fair, his liver was rotten. In parabola ovis capras suas quaerebat; he was like the Eagle which soareth aloft, not for any love of heaven: her eye is, all the while, upon the prey; which by this means she spies sooner, and seizeth upon better. He seems to have been of Machiavels minde, viz. that vertue it self should not be sought after, but onely the appearance: because the credit is a help, the u••e a cumber.* 1.33 Finally, of Iehu it may he said, as Marcellinus saith of Iulian, that by his hypocrisie and double-dealing, Obnubilabat gloriae multiplices cursus, he stained his many praise-worthy practises. Or as Camden saith of King Henry the eight; Fuerunt quidem in eo rege, &c. There were in that King great vertues, and no lesse vices mingled, or rather jumbled together. Or lastly, as Folieta Galeazo re∣porteth of Sfortia Duke of Millain, that he was a very monster, made up, and com∣pact of vertue and vice. See more verse 5. And I will cause to cease the Kingdom.] This fell out after 76 yeers; which God counts and calls here, but a little while: A thousand yeers with him are but as one day. What is our life but a spot of time be∣twixt two eternities?* 1.34 It is even a vapour, saith S. Iames, that appeareth for a little time,* 1.35 and then vanisheth away. Let us therefore fear, lest a promise being left us, (and a door now opened) of entring into Gods rest, any of us should seem to come short, or to come lag, andlate, as did Esau, the foolish virgins, those that come a day after the fair, an hour after the feast; Agree with your adversary quickly, prepare to meet thy God,* 1.36 O Israel, Currat poenitentia, ne praecurrat sententiae: Repent a day before death, (and that may be this day, before the next) make Gods judge∣ments present in conceit, ere they come in the event, prevision is the likeliest way of prevention, the surest means of mitigation: whereas coming on the sudden, they finde weak mindes secure, make them miserable, leave them desperate.

Verse 5. I will break the bowe of Israel] though it may seem to have a back of steel, and though it be drawn by Ieh•• himself, with his full strength, as once against Iehoram, to the piercing of his heart, 2 King. 9.24. He means, God will blast all the power of their Ammunition, defeat their likeliest projects, and practi∣ses, and make the strongest sinew in the arm of flesh to crack. He breaketh the bowe, and cutteth the spear in sunder, &c. Psal. 46.9. He rendreth the weapons vain, or successefull, Isai. 54.17. Ierem. 50.9. as he did when the Rats and Mice were sent into Sennacheribs Army in great abundance, to gnaw and devour their quivers,* 1.37 bowe-strings, belts, bridles, shields, (as Herodotus relates) to shew that the shields of the earth belong to the Lord, that the Militia of the World is his, that he orders the Ammunition, Ier. 50.25. And the like was done by this Lord of Hosts, or Armies, when the winde and weather fought for Theodosius, in that famous battle against the tyrant Maximus,* 1.38 celebrated by Claudian: As also when the Spanish Armado was defeated and discomfited by the English in 88. That was very remarkable and for our purpose apposite, which fell out in the battle between Edward the third of England, and Philip of France. Philip enraged with a defeat, resolves presently to revenge it; and hardly had patience to stay in Ab∣beville one day, while the Bridge to passe over his Army was repayring. And with this precipitation and fury, into the field he marcheth, elevated with an assured hope of triumphant Victory.* 1.39 But it fell out otherwise; for there fell at the instant of the Battle a piercing shower of rain, which dissolved their strings, and made their bowes unusefull. In the valley of Iezreel] A city neer to Maximinianopolis, saith Hierom. Of the valley wherein this City was scituate, see Iosh. 17.16. Iudg. 6.33. It was in the tribe of Manasseh, and bordered upon Issachar, Josh. 19.18. It was ten miles long, and two miles over; being called also, the plain of Galilee, and was fit for a fight, for a pitcht battle. Here i•• was, saith Adrichomius, that

Gideon fought the Midianites Iudg. 6.7. Saul the Philistines. 1 Sam. 31. Ahab the Syrians 1 King 20. And here Zachary (the last of Jehu's line) was slain, and with him the kingdom of Israel received such a wound, that it could never rise again. Mona••chies have their times and their turns, their rise and their ruine. Junius renders it Propter Vallem Jericho, I will break the bow of Israel, because of the wall of Jezreel: that is, saith he, because of the slaughter of Ahabs house there made by Jehu 2 King. 10 Jehu's Tent in that execution was rewarded as an Act of Justice quoad substantiam operis, and yet punished as an Act of policy quoad modum for the perverse end. Finibus non officijs a vitijs discernuntur virtutes saith Augustine. By the ends and not by the works done, are vertues distinguished from vices. Two things make a good Christian, and declare him so, good Actions and good Aimes. And although a good aime doth not make a bad Action good (as in Ʋzza) yet a bad aime makes a good action bad, as here in Jebu. There may be then, we see, malum opus in bona materia, a work materially good, which yet may never prove so formally and eventually: sc. when there is a fail either quoad fontem, or quoad finem. A thing which I see in the night may shine: and that shining proceed from nothing but rottenness. Blazing comets (though but comets) as long as they keep aloft, shine bright. But when they begin to decline from their pitch, they fall to the earth, and infect the Air. So when Illuminates forsake the Lord, and minde onely earthly things, being all for self, they lose their light, and go out in a snuffe. Jehu's golden calves made an end of him and his, though he made an end of Ahabs house and Baals worship. His rooting out of Ahabs race was but to settle the crown better upon his own head. Like unto him was our Richard the third, who well knowing (saith the Historian) it was no pollicy to play the villaine by half∣deal is resolved to leave never a rub to lie in the way,* 1.40 that might hinder the true running of his bowle. Like unto him also (saith Master Calvin upon this text) was our king Henry the eighth, who cast off some degree of Popery, so farre as would serve his own turn: but there were the six Articles in force (that whip with six cords, as that Martyr called it) for which many suffered at that time.* 1.41 And whereas (like Sylla) he commanded others, under great penalties, to be no Papists, himself was either Papist or Athiest, jearing at some for their old Mumpsimus, and at others for their new Sumpsimus, as he profanely called the Reformation: hanging Papists on the one side of the hedge, for denying his Supremacy, and burning Protestants on the other side thereof, for denying Transubstantiation, &c. And hence it may be thought, is that dreadfull and dismall ruine that is now (in these our dayes, and in the fourth generation or succession) befaln the royall family. The house of Jehu fareth the worse for Jehu. Offa king of East-Saxons lived in the time of Charles the great, and was a potent Prince. But the many injuries he did, and the murther he committed in his house upon Ethelbert king of East-Angles, coming to him under a publike faith, and a suitor to his daughter, were justly revenged upon his posterity, which, after him, de∣clining, in the end lost all. But to return to Jehu: we shall find 2 Kin. 10.30.* 1.42 that God said, that because Jehu had shed the blood of Ahab in Jezreel, that he would reward him for it: and that his children to the fourth generation should sit upon the throne of Israel, and govern that Kingdom. And yet, for miscarriage in the manner, justly plagueth his posterity. As Xerxes crowned his Steeresman in the morning and yet hanged him in the afternoon of the same day. And as Marescal de Thermas the French Generall, first Knighted a French souldier in Scotland who first mounted a besieged Fort (by that means taken) and then hanged him within an hour after, for doing it without order. See more of this in the Note upon the former verse.

Verse 6. And she conceived againe] To shew, in a continued allegory, the weak and wofull estate of the ten tribes, when the Assyrian took from them all the land of Gilead and Galilee, together with all the land of Nepthali, and carried them captive, subduing in a manner five tribes of Israel: to wit those without Iordan (who as they had first their inheritance given them, so they were now first carried captives) and the tribes of Zabulon and Nepthali who were seated in the land of Galilee, And this was the first captivity of Israel: see 2 Kings 15.29, Esay. 9.1. And bare a daughter. This age is compared to a daughter, because from that time forward, after the bow of Israel was so broken, as Verse 5. they should be no more able to defend themselves, than if they were a common-wealth of wo∣men:

Their spirits should be so cowed out and emasculated, their backs so bowed down with unsupportable burdens and bondages,* 1.43 that there was scarcely place left of a worse condition, nor hope of a better. Like them were those we read of Esay 51.23. that yeelded to such as would but say to them, Bow down that we may go over you.* 1.44 Or as those in Nahum, 3.13. Their men shall be as women 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, timerous and cowardly, like Issachar's Asse Gen: 49.15. [whose lot fell in Galilee, Iosh: 19.18.] or those fugitives of Ephraim Iudg. 12.4. that there∣fore bare a brand of dishonour, because they would not rather die bravely, then live basely: Of such it may be said as of Harts and Stags, they have great horns and strength, but do nothing with them, quia deest animus, because their spirits are imbased: as the Israelites in Egypt were of old by Pharoah, and as the Grecians are at this day by the Turk. call her name Loruhamah,] When God once calls a people or a person by this name, we may well write upon their dores (if any place be yet left for prayer, any good to be done by it) Lord have mercy upon them: their condition is deplorable, if not desperate. Vade frater in Cellam et dic, Miserere mei, Deus, Brother go into thy Cell and say, Lord have mercy upon me, said Crantzius to Luther, when he began to declaime against the Pope, for he looked upon him as an undone man,* 1.45 and yet he was not. But those are doubly undone, to whom God shall say as here to Israel, I will no more have mercy] Heb: I will add no more to shew mercy: but my so oft abused mercy shall turn into fury. That it is not so yet with this sinfull nation, that we are not yet a Loruhamah, an Acheldama, that we are not already as Sodom,* 1.46 and like unto Gomorrah, even a place of net∣tles and saltpits, a perpetuall desolation, as another prophet hath it, we may well cry out, O the depth, the fathomlesse depth of Gods dear love to Eng∣land. Certain it is that we have hitherto subsisted by a miracle of his mercy, and by a prop of his extraordinary patience. Certain it is that God hath not dealt with England according to his ordinary rule, but according to his prerogative royall. England (if one may so speak with reverence) is a paradox to the Bible. God grant that being lifted up to heaven with Capernaum in the abundance of blessings she be not brought down to hell by the abuse of them; that God set not that sad impression of Loruhamah (worse then any black Theta) upon her, and make her know the worth of his undervalued favours by the want of them: why should it be said of us as once, Anglica gens est optima flens, et pessima ridens? why should we provoke the Lord so long till he shall resolve upon an evill, an onely evill, i. e. without mixture of mercy;* 1.47 till the decree bring forth, Zeph. 2.2. and God pronounceth that fatall sentence against us that he did once against the old world, Fiat justitia, ruat mundus, Let justice be done though the world be thereby undone.

Of all Gods Attributes he can least abide an abuse in his mercy, Gods, mercy is precious (saith one) and he will not let it run out to wast; he will not be prodigall of it: There is a time wherein God will say, now I have done, I have even done with this people, mercy hath had her turn &c.

I will not al∣wayes serve them for a sinning-stock, but will take another course with them: I will take my own and be gone: and woe be unto them when I depart from them. When the sun is eclipsed, all creatures fade and flag here below. Thou hiddest thy face, Lord, and I was troubled, Psal. 30.7. David could not live but in the light of Gods countenance: he begs for mercy every where, as for life, never did poor prisoner at the bar beg harder for a psalm of mercy then he doth, Psal. 51.1. and other where. Neither would common mercies content him, he must have such as are proper and peculiar to Gods own people, even the sure mercies of David. Oh make sure of mercy, what ever you go without. And the rather because there are a race of Loruhamahs, a sort of such amongst men as are excluded from mercy. God is not mercifull to any wicked transgressours Psal. 59.5. that go on in their trespasses Psal. 68.21. that allow them and wallow in them. That last letter in Gods name had need to be well remembred Exod. 32.7. He will by no meanes clear the guilty. And that terrible text should never be forgotten by those that are obstinate in an evill course, and bless themselves when God curseth them, Deut. 29.19.20. See the note there. Gods mercy goes oft-times in Scripture bounded by his truth: and as the same fire hath burning heat and cheerfull light, so hath

God plagues for the obstinate, and mercy for the penitent. Surely as he is pater mise∣vationum the father of mercies: so he is Deus ultionum the God of vengeances: as he hath vbera, so he hath verbera, treasures of punishments for those especially that kick at his bowels, that despise his long-sufferance, that argue from love to liberty, which is the Divels logick. Cavete a Melampygo.

But I will utterly take them away] Tollendo tollam, So Calvin renders it: and further tels us that some render it Comburam, I will burn them: and indeed war is fitly compared to fire that cruel element, and to extream famine Isaia. 9.19.20. The vulgar latine translateth it Obliviscendo obliviscar, I will utterly forget them: and that's punishment enough: as when one carried himself insolently toward the State of Rome, a grave Senator gave this counsel, Let us forget him and he will soon remember himself. Woe be to those to whom Christ shall say, Verily I know you not, I have utterly forgot you. Mercer rendreth it, Levabo, id est, projiciam, I will lift them up, that I may throw them down againe with the greater poise. The Seventy hath I will set my self against them in battell array. Now the Lord is a man of war Exod. 15.4. yea he is the Lord and Victor of wars, as the Chaldee there paraphraseth. But what meant the Chaldee here to render this text by Parcendo parcam eis, Sparing I will spare them: is not this point-blank against Loruhamah? How much better Tremellius, ut ullo-pacto condonem-ist is, that I should any way forgive them. Have I not pardoned them enough already? may I not well by this time be weary of repenting? I will even break off my patience, and forbear to punish no longer, I have long time holden my peace, I have been still and refrai∣ned my self: now will I cry like a travelling woman (who bites in her paine as long as she is able I will destroy and devour at once: I will, I will.* 1.48 The ten tribes never returned out of captivity, unless it were some few of them that came up with the other two tribes out of Babylon, Ezr. 2. by the appointment of Cyrus: and some others that fled home when Nineveh (where they were held captive) was destroy∣ed: But for the generality of them, whether they abide in China or Tartary, or West-Indies, I cannot tell you. Parcus rendreth it, Nam tolerando toleravi eos, for I have a long while born with their evill manners. And surely Subito tollitur,* 1.49 qui diu toleratur, as an Ancient saith, Gods patience will not alwayes hold &c.

Vers. 7. But I will have mercy upon the house of Judah.] The Ark and the mercy seate were never separated. Judah had not utterly cast off God, as Israel had: but worshipped God in the Temple, (how corruptly soever) therefore they shall have mercy because they kept the right way of worship. See the Churches plea for mercy to this purpose Jer. 14.9. Againe, Judah was now in a very great straight having been lately beaten and plundered by Israel 2. King. 4.12. there∣fore they shall have mercy. God heard Hagars affliction and relieved her. I have seen, I have seen, the sufferings of my people in Egypt, saith God,* 1.50 and am come to ease them. Because they have called thee an outcast, saying, This is Zion whom no man looketh after, therefore I will restore health unto thee, and I will heale thee of thy wounds, saith the Lord Jer. 30.17. He will repent for his people when he seeth their power is gone, Deut. 32.36. when there is dignus vindice nodus, an extre∣mity fit for divine power to interpose. He knowes that mercy is never so seasona∣ble and sweet, as when misery weighs down, and nothing but mercy turns the scale: therefore Judah shall have mercy, when Israel shall have none. True it is, that Judah was not at this time much better then Israel, Aholibah then Aholah: they were scarce free from Sodomy and many such like foul abominations. But what of that? if God come with a non obstante as Psal 106.8. Neverthelesse he saved them for his names sake &c. who shall gainstand him: If he will shew mercy for his names sake, what people is there so wicked whom he may not save? See Esay 57.47. Ezek. 20.8.14.22.44. Add hereunto that Israel and Syria were confe∣derate against Judah, & thought to have made but a breakfast of them, Isay. 7.5. &c. but God here promiseth Judah mercy: and lets them know to their comfort, that there is more mercy for them in heaven, then there can be misery in earth, or ma∣lice in hell against them. True it is, that even after this gratious promise made to Judah, it went very hard with them, See 2. Chron. 28.6. there 120000. of them were sl••in in one battle and 200000. of them carried captive: yea, and all this by these Israelites here rejected from that mercy that Judah is promised; besides

abundance more misery that befell them by Edomites. Ver. 17. Philistines. 18. Assyrians. 20. &c. Ecclesia hares Crucis saith Luther, The Church as she is heire of the promises, so is she of the Cross: and the promises are alwayes to be under∣stood with condition of the cross. The palsy-man in the Gospel healed by our Saviour heard, Son be of good cheere, thy sins are forgiven thee, and yet he was not presently free'd of his disease, till after a dispute held with the Pharises (which must needs take up some time) and the case cleared, Jesus said, Arise take up thy bed and walk, and so shew thy self a sound man. But to go on: Judah shall be saved, and not Israel, that envied Judah, and maliciously sought their ruine. David loo∣keth upon it as a sweet mercy, that God had spred him a table in the presence, and maugre the malice of his enemies.* 1.51 And the children of the kingdome (so the Jewes are called) shall gnash their teeth, and be even ready to eat their nailes at the reception of the Gentiles. This was it that put the men of Nazareth into an anger, and our Saviour into a danger, Luk. 4.25.26. By the Lord their God] that i, by the Lord Christ by Messiah their Prince, by the word of the Lord their God, saith the Chaldee here, that word essentiall John. 1.1. that true Zaphnath Paaneach (that is Saviour of the world, as Hierome interprets it) whereof Joseph was but a type. This horn of salvation, or mighty Saviour (able to save them to the u••••ost that come unto God by him,* 1.52 Heb. 7.25) God raised up for there unworthy Jews, and even thrust him upon them, whether they would or no, Isay. 7.13.14. that all might appear to be of free grace. Well might God say, 〈◊〉〈◊〉 have mercy upon the house of Judah, matchlesse mercy indeed: mercy that rejoyced against judgement. Mans perversness breaketh not off the course of Gods goodness; Judah shall be sa∣ved by the Lord their God who is Alius from his Father, but not Al••••, a distinct person, not a distinct thing. This Angel of Gods presence saved them, in h•• love, and in his pitty he redeemed them &c. Isay. 63.9. even the Angel that had re∣deemed their father Jacoh from all evill Gen. 48.16. and that soon after this pro∣phesie, destroyed so many thousands in Senacheribs army, Not by bow ner by battle &c. but by his own bare hand immediatly and miracul usly 2. King. 19. where we may see that when Senacherib (after the example of his father Salmaneser, who had captivated the ten tribes) came up against Judah, having already devoured Je∣rusalem in his hopes, and thinking to cut them off at a blow, as if they had all had but one neck, they were saved by Jehovah their God: the Virgin daughter of Zion knew well the worth and valour of Christ her champion, and that made her so confident Esay. 37.22. She knew whom she had trusted, not with her out∣ward condition onely, but with her inward and everlasting, with her precious soul, saying with David I am thine, save me: for I haue sought thy precepts. Psal. 119.94. I will not trust in my bow, neither shall mine arme save me: but thy right hand and thine arme,* 1.53 and the light of thy countenance: for thou hast a favour unto me. See the Note on Zach. 4.6. and on 14.3.5. That's an excellent passage Psal. 21.13. Be thou exalted O Lord in thine own strength: so will we sing and praise thy power.

Vers. 9. Now when she had weaned Lo-ruhamah] That is, after that the patience of God had waited and long looked for their conversion; but all in va••ne, he resolved upon their utter rejection. And first he sent for his love tokens back againe:* 1.54 he weanes them and takes them off from those breasts of consolation, the holy Ordinances, deprived them of those dugs (better then wine, Cant. 1 4.) that they had despised, carried them far away from that good land that abounded with milk and hony: the men of the East should be sent in upon them

to eat their fruit and drink their milk, Ezek. 25.4. This nation (saith a Divine) is sick of a spirituall plurisie: we begin to surfet on the bread of life, the unadulterated milk of Gods word, and to spill it. Now when God seeth his mercies lying un∣der table,

'tis just with him to call to the enemy to take away. Say not here with those in the Gospell threatned with this judgment,* 1.55 God forbid. Think it not a thing impossible, that England should be thus visited. The Sea is not so calme in summer, but it may be troubled with a storme: the mountain so f••me, but may be moved with an earthquake. We have seen as fair Suns as ours fall from the midst of heaven, for our instance, Lege historiam, ne fias historia. Surely except we repent and reforme a little better then we have done yet; a removall of our

Candlestick, a totall eclipse of our Sun, may be as certainly foreseen and foretold, as if visions and letters were sent us from heaven, as once to the seven Churches of Asia, who sinned away their light, &c. And bare a sonne,] Not a daughter as before, but a sonne, because under Hosea, the last King of Israel, that Kingdom began a little to lift up the head, and to stand it out against the Assyrian. But this was but extremus nisus regni, the last sprunting of that dying State. For soon after, Samaria the chief City was close besiege••: and although it held out three whole yeers, with a Masculine resolution, yet at length it was sacked, and all the people of the land carried captive, young and old, naked and barefoot, even with their buttocks uncovered, &c. as it is said of their confederates the Egyptians, Esay 20.4. and as it shall be done at length to that purple whore of Rome, who shall be stript naked, broil'd and eaten, Revel. 17.16. A cold sweat stands al∣ready upon her limbs: and, for a presage of her future ruine, it is observed, that Rome, since it became Papall, was never besieged by any, but it was taken; As for their late Masculine attempts and atchievements (if any) it is but as here in the Kingdom of Israel, a lightning before death, as the blaze of a candle a little afore it goes out, the bulging of a wall that's ready to come down, or as it was said of Carthage, a little afore it was taken, Morientium bestiarum violentiores esse morsus, dying beasts bite cruelly.

Verse 9. Call his name Loammi] Nomen extremum & deploratum, saith Pare∣us, the last and most lamentable name of all, containing a most heavy, but spiri∣tual, and therefore lesse sensible punishment, viz. an utter abjection and abdicati∣on from the covenant, from grace, from God, from life eternall. For ye are not my people] But, being totally cashiered, and discovenanted; Are ye not as the children of the Ethiopians unto me, O children of Israel, saith the Lord? Have not I brought up Israel out of the land of Egypt, and the Philistims from Caphtor,* 1.56 and the Syri∣ans from Kir? q. d. True it is, I have brought you up out of Egypt (and there∣in you greatly glory) but have I not done as much as all this, for those profane Nations here mentioned? with and amongst whom, henceforward I shall reckon you, for you are no people of mine, but discarded, and dispeopled? Till the Co∣venant made with Abraham, all Nations were suffered to walk in their own wayes, as fishes passe at liberty thorow the paths of the Seas, Psal. 8.8. One person was no more respected then another. But as soon as it was said, I will be thy God, and the God of thy seed after thee, the Church became as fish cast into a Pond for peculi∣ar use: and was divided from other Nations,* 1.57 no otherwise then light was from dark∣nesse in the first creation, or then Goshen was from Egypt, in that wonderfull sepa∣ration. But here God seems to rescind his own act, to cast off the people of his purchase, and utterly to disown them; as once before he also did, when he fathered them upon Moses, saying, Thy people, which thou hast brought out of Egypt, &c. Exod. 32.7. But this (we must know) is no other then mutatio rei non Dei, effe∣ctus non affectus, facti non consilij, not a change of Gods will, but onely of his works. For hath God indeed cast away his people? God forbid.* 1.58 God hath not cast away his people, whom he foreknew. Thus saith the Lord God, If heaven above can be measured, and the foundations of the earth searched out beneath, I will also cast off all the seed of Israel, for all that they have done, saith the Lord.* 1.59 And albeit (by an angry Aposiopesis) he say here, I will not be your God. (The word God, is not in the Original, ab irato omittitur, saith Mercer) yet to shew that he is Bagnal Chemah, One that can rule his wrath, as Neb. 1.2. he subjoyneth here, verse 10.

Verse 10. Yet the number of the children of Israel]. i. e. of the Israel of God, those Jews inwardly the Circumcision indeed, which worship God in the spirit, and rejoyce in Christ Jesus, putting no confidence in the flesh, Phil. 3.3.* 1.60 but saying each for himself as that good Father did, Horreo quicquid de meo est, ut sim meus; All my care is to be found in Christ (sc. when sought for by the justice of God) not ha∣ving mine own righteousnesse which is of the law,* 1.61 but that which is through the faith of Christ, the righteousnesse which is of God by faith.* 1.62 Lo, to such Israelites in∣deed, and of such it is here promised (the Lord in Judgement remembring Mercy) that they shall be the sand of the sea which cannot be measured nor numbered; This was first promised to Abraham; and afterwards confirmed with an oath, Gen. 22.16. It began to be fulfilled; when, by the preaching of the Apostles, so

many of both Jews and Gentiles came in and were converted to the faith of the true Messiah, as S. Paul expoundeth this text, Rom. 9.24, 25. and he had the mind of Christ. It shall have its full accomplishment, when the fulnesse of the Gentiles shall come in, and all Israel shall be saved, Rom. 11.26. Then the Church shall be as the stone that smote the Image, it shall become a great mountain, and fill the whole earth. Though the beginning of it be small, yet the later end of it shall greatly in∣crease, Job 8.7. for all the earth shall be filled with the glory of Christ: he shall have dominion from sea to sea, and from the river to the ends of the earth, Psal. 72.8, 11, 17 Great is the paucity of Gods people for present: but let us, by the help of this promise, get above that stumbling block. Cosmographers tell us, that if we divide all the known world into thirty parts, the Heathens part is as nineteen of this thirty: the Mahometans as six, the Christians as five only: And of those five, more then the one half is held by idolatrous Papists. But let not this discourage us; it will be otherwise one day, for the Scripture cannot be broken. And although God may seem utterly to have abandoned his ancient people the Jews (the ten Tribes especially) yet they, as well as the rest, shall be vouchsafed this honour to be called to the participation of Christ, Ezek. 37.16, 19. Jer. 3, 12, 13, &c. Esay 11.12, 13. Obad. 20. Zach. 10.6. Rom. 11.26. If God after so dreadful a threatning come in with his non-obstante (as he doth likewise Psal. 106.8. and elsewhere) and say, yet the number of the children of Israel shall be, &c. who shall gain say him? Their interpretation is too narrow, that understand this text of the increase of this people in all their dispersions, until the time of their conversion. And that of Rabbi Ezra is pretty though not proper; that as the sand keeps the waves of the sea from breaking in and drowning the world: so doth Israel preserve man-kind from perishing by the waves of Gods wrath. It should have been consi∣dered by him and the rest of those refractary Rabbines, that at that general conver∣sion of the Jews (here plainly foretold) there shall be some stubborn spirits that will not even then stoop to Christ; but will be filled with envy, as those cankered Pharisees their fore-fathers were (Acts 13.44, 45.) to see almost the whole City come together to hear Christ; Yea, they will be ready to say, as John 12.19. perceive ye how ye prevaile nothing? behold, the whole world follows him. Now against these spiritual spirits, the wrath of God shall be revealed from heaven, Rev. 21.8. Dan. 12.2. Esay. 65.11, 12, 13, 14, 15, 16, 17.

and it shall come to passe, that in the place where it was said unto them] As if God did now even repent, and would make them a full amends: make them glad accord∣ing to the time,* 1.63 and in that very place when and where they had seen evil. Jeru∣salem shall be inhabited again in Jerusalem, Zech. 12.6. The Jews (it is thought) shall dwell in their own Countrey, Jer. 3.18. & 23.8. Ezek. 37.11, 12. Amos 9.14, 15. and God have a very glorious Church in the Land of Canaan. But that's not all; The Gentiles, who shall be made a spiritual Israel, though in time past they were not a people, yet now are they the people of God; and which had not obtained mercy, but now have obtained mercy, 1 Pet. 2.10. yea, such a signal mercy as S. John cannot look on without an Ecce admirantis; Behold,* 1.64 saith he, what manner of Love the Father hath bestowed upon us, that we should be called the sons of God: 1 John 3.1. Yes, the sons of the living God] who as he lives, so he gives us all things richly to enjoy; and is therefore to be trusted, 1 Tim. 6.17. And that we should not only be Gods people, but his sons (reconciled, but adopted) and not only be so, but be called so, have the name and the note, the credit and the comfort. Well might the Apostle say, that the grace of God herein had abounded, even to an overflow,* 1.65 1 Tim. 1.14. Well may Oecolampadius say as he doth upon this very Text, Vide ut major gratia quam peccatum, Behold, how as sin abounded, grace superabounded.* 1.66 Well might Leo say, Omnia dona excedit hoc donum, &c. This is a gift of God, that exceedeth all gifts, that man should call God Father, and God call a man his sonne; this is a greater dignity then to be called an Angel, Archangel, Cherubim, Seraphim, &c. See more of this in my Righteous mans Recom∣pense. part. 2. doct. 5. Calvin upon this verse noteth, that there is an emphasis in these words, It was said, and It shall be said, The latter sheweth, that till the Lord speak peace to his people, and say to their souls that he is their salvation, they can∣not have the comfortable assurance of their Adoption, and acceptation into his fa∣vour

Eph. 1.13. After that ye heard the word of truth, the Gospel of your salvation; ye believed and were sealed with that holy spirit of promise. Again, if God by his Prophets have said to any, ye are not my people, &c. he will effect it. God heweth men by his Prophets, and slayeth them by the words of his mouth, Hosea 6.5. Elisha hath his sword, as well as Jehu and Hazael, 1 Kings 19.17. Ezekiel besieg∣eth Jerusalem, and overthroweth it. Jeremy is set over nations and kingdoms to root out and pull down, &c. Chap. 1.10. S. Paul hath vengeance ready for the disobedi∣ent.* 1.67 And what Gods Ministers do on earth, he ratifies in heaven, Mat. 16.19. and 18.18.

Verse 11. Then shall the children of Judah, and the children of Israel be gathered together] i. e. they shall unite into one body, and one religion, and shall all make one entire Kingdome,* 1.68 Ezek. 37.22, 24. Christ once lifted up, shall draw all things to himself: and wherever this carcase is,* 1.69 there will the spiritual Eagles be also. Caiaphas, like another Balaam, prophesied that Jesus should die for that Nation: And not for that Nation only, but that also he should gather together in one the children of God that were scattered abroad.* 1.70 This is the gathering together here mentioned: Christ shall be one amongst his people, and his name one, Ze••h. 14.9. (See the Note there) they shall serve the Lord with one shoulder: It seems to be a Metaphor taken from Oxen that are yoked together, and that set their shoulders joyntly to the work. Surely, the more the Gospel prevaileth, the more peace there will be. They shall be gathered together in that day: So when Christ shall be preached, and obedience yielded to his government, Esay 9.7. then shall there be a blessed har∣mony of hearts: then shall they flie in flocks to the ordinances, as the doves to their windows: then shall they come to the Lords house upon horses, and in char∣rets, and in litters, Esay 66.20.

and appoint themselves one head] The Lord Christ, called David their King, chap. 3.5. A multitude gathered under this one Head, and united to him is a Church. This head is indeed appointed, and set up over the Church by God, Psal. 2.6. Eph. 1.22. But the Saints are said to appoint Christ their head, and indeed, to set the Crown upon his head, as Cant. 3.11. when they chuse him and embrace him for their Soveraign, when with highest estimations, most vigorous affections, and utmost endeavours of unfained obedience, they set him up in their hearts, and serve him in their lives; giving him the preheminence, and holding all in Capite in Christ: yea, holding of the head, as the Apostles expression is, Col. 2.19. not of Paul, or Apollo, or Cephas. That Popish Buzzard was utterly out, who said that he had found in the Dictionaries, that Cephas signifieth an Head, and that therefore Peter was head of the Church. For neither doth Cephas signifie an Head, but a Stone or Rock: nor, if it did, would that prove, what he alledgeth it for. Judah and Israel shall appoint to themselves one head, not more then one. The Church is not bellua multorum capitum: neither is there any need of a ministerial head of the Church: Indeed there is a contradiction in the very mention of it (as one well observeth) a Ministerial Head; it is absurd to speak it.

and they shall come up out of the land] i. e. They shall be gathered into the hea∣venly Jerusalem, saith Occolampadius; They shall come up from their miserable life, saith Luther: from their earthly affections, saith Hierom. Rather, from Chaldea, or where ever they lie captivated and dispersed, to Jerusalem; there to joyn in the same way of worship (as once the twelve Tribes did before the schism under Jeroboam) with the Christian Church, and so go on the way to the kingdom of heaven.

for great is the day of Jezreel] i. e. of Christ (saith Hierom) who is Gods seed, and shall see his seed, and so prolong his dayes by a succession of Saints, Esay 53.10. for whom God also will do great things in that day of his power, Psal. 100.3. when there shall be a marvellous increase of his Church, which he shall sow with the seed of men and of beasts,* 1.71 revealing his arm (another etymologie of the word Jezreel) for the ingathering of his Elect. Sic, Octogesimus octavus mirabilis annus.

CHAP. II

Verse 1. Say unto your brethren Ammi] Besides the publike preaching of this gra∣cious promise, chap. 1.10. There it shall be said unto them &c. charge is here given that this be the subject of their more private discourse also: and that they that fear the Lord speak often one to another, we that were not a people, are now a people: we that had not obtained mercy, have now obtained mercy. Jubet per Prophetam ne haec vox in ecclesia taceatur.* 1.72 God commands by the pro∣phet that these sweet words Ammi Ruhamah, be tossed and talked of at every friendly meeting; I will not leave you fatherlesse: In me the fatherlesse findeth mercy:* 1.73 I will never leave thee, I will not, not, not forsake thee: so many Nots there are in the Originall for more assurance, God would have such precious passa∣ges as these, to be rehearsed (even in the places of drawing water Judg. 5.11. where the maids met to fetch water, or do other ordinary chares) for mutuall in∣couragement, and for the praise of his name. O the matchless mercy of our God! O the never-enough adored depth of his free grace! who would not fear thee o King of Nations!* 1.74 who would not be telling of thy goodnesse in the morning, and of thy faithfulnesse every night? Read that triumphant Psal. 145. per totum; and be you ever chaunting out, (as they of old at their daily employments) aliquid Davidicum; so building up one another with Psalms and hymns and spirituall songs. Think but on these two words in the text, and you cannot want matter. Is it nothing to be in covenant with God, and to be under mercy? O blessed are the people that have the Lord for their God,* 1.75 saith David. But I obtained mer∣cy saith Paul. 1 Tim. 1.16. and that was his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his confident boasting, where ever he came, being a constant preacher of Gods free grace: (as was likewise Austin, which makes him hardly censured by the Semipelagian pa∣pists and Arminians as an enemy to nature, because so high a friend to grace.] Neither is he forgetfull to tell his Ephesians and others to whom he writeth, that they were once dead in sins and trespasses, but now, quickened together with Christ &c. They were forreiners, but now fellow-citizens with the Saints: they were darknesse,* 1.76 but now light in the Lord, and should therefore walk as children of light, and talk of his praises, who had drawn them out of dreadfull darknesse, into mar∣velous light. Come, saith David, and I will tell you what God hath done for my soul. The Lord hath done great things for us, saith the Church, whereat we are glad.* 1.77 He which is mighty hath done to me great things: and holy is his name, saith the blessed Virgin. Say ye unto your brethren Ammi, and to your sisters Ruhamah. Say it, say it, to brethren and to sisters, upon every opportunity, and with the utmost importunity, that it may take impression upon their spirits, and not be as a scale set upon the water, nor as raine falling upon a rock that leaves no signe behind it. The Grecians being delivered out of servitude by Flaminius the Ro∣man General,* 1.78 rang out Soter, Soter, that is Saviour, Saviour, with such a courage, that the very birds of the ayre, astonished thereat, fell to the earth. The people of Israel gave such a loud shout at the return of the Ark, that the earth rang againe. A drowning man being pulled out of the water by Alphonsus King of Arragon, and rescued from so great a death, cryed out (as soon as he came again to himself) by way of thankfulnesse Arragon, Arragon.* 1.79 let us cry as loud Ammi, Ruhamah, hi∣therto God hath helped us, who were lately (with those Israelites in the wildernesse) talking of our graves. Say therefore with the Psalmist, Because thou hast delivered my soul from death, mine eyes from tears, my feet from falling, I will walk before the Lord in the land of the living &c.

Verse 2. Plead with your mother, plead] Here of right begins the second chapter (the former verse being not so fitly separated from the former chapter) and it is nothing else but a commentary upon the first, as Parcus well noteth. For the Prophet here proceedeth in accusing the people of disloyality and ingratitude: whereupon he denounceth a divorce and punishment: and then foretelleth their re∣pentance and return into favour with God under the kingdom of the Messiah. Now the end wherefore both the accusation and the promise is here reiterated, is not so much to confirm what had been before affirmed as to set forth the means whereby

this off-cast people was to be at length reduced unto the Church: viz. Partly by ex∣ternall meanes (as sharp Sermons and sore afflictions) and partly by the internall grace of the Spirit of God, and good affiance of his love sealed up to them, by sundry spirituall and temporall favours conferred upon them; as so many love-tokens. Come we now to the words of this verse; where Oecolampadius begins the chap∣ter: Plead with your mother, plead] It is verbum forense, saith Mercer. An ex∣pression borrowed from pleaders at the bar. q.d. Be in good earnest with her, rebuke her roundly and openly, according to the nature of her offence: that she may be sound in the faith, and ashamed of her perfidiousness. What though she be your mother, and in that respect to be honoured by you, yet she is a perverse rebelli∣ous woman, as Saul once said of his son Jonathans mother (how truly I enquire not: malice little regards truth,* 1.80 so it may gall or kill) and therefore to be barely and boldly told her own. Besides, we cannot better shew our respect to Parents, then by seeking their souls health: and by dealing fairly but freely with them therein. Not as Walter Mupes (sometimes Arch-deacon of Oxford) did by his mother Church of Rome: For relating the grosse simony of the Pope in confirming the election of Reginald bastard son of Jocelin Bishop of Sarum into the sea of Bath, he thus concludes his narration, Sit tamen Domina mater{que} nostra Roma baculus in aqua fractus: & absit credere quae vidimus: yet let our Lady, and mother Rome be as a stick put into the water, which seems to be broken, but is not so: and far be it from us, to beleeve our own eyes against her. Was this charity? or stupidity rather? Charity may be ingenuous, but not servile and blockish.* 1.81 It is not love but hatred (if Moses may judge) to suffer sin in a dearest friend to passe uncontroulled. Good Asa deposed his own mother for her idolatry: and our Edward the sixt would not be drawn by any perswasion of friends or fear of enemies, to indulge his sister, the Lady Mary,* 1.82 to have Masse said in her house. The truth is, those Ammi's and Ruhamah's that have found mercy from God, they have their hearts so fired up thereby with a holy zeal for him, that they cannot endure to see him dishonoured, but must appear and plead for him against any in the world. Again, as any one is more assured of his own salvation by Christ, the more he thirsteth after the salvation of others; as we see evidently in Saint Paul that vessell of mercy. I am perswaded, saith He, or I am sure, that neither life nor death, &c. shall ever separate me from Gods love in Christ. And what followes in the very next words, but this, I say the truth in Christ, I lie not, my conscience also bear∣ing me witness in the holy Ghost;* 1.83 That I have great heaviness and continuall sorrow in my heart. For I could wish that my self were accursed from Christ, for my brethren my kinsmen according to the flesh, who are Israelites, &c. And how effectually and con∣vincingly he pleadeth with them to draw them to Christ and hold them close to him, that golden Epistle to the Hebrewes will well witness to the worlds end.

For she is not my wife] For I have put her away by a bill of divorcement, Isai. 50.1. with a Habe tibi quae tua sunt (which was the form of divorce among the Romanes) Take thine own things and be gone. Now the Jewish Synagogue had nothing she could properly call her own, but sin and misery: when God first took her, she had not a rag to her back, Ezek. 16.10. nor any kind of comeliness. But what he was pleased to put upon her, verse 14. But she (foolish woman and unwise, Deut. 32.5.) trusting in her borrowed beauty plaid the harlot, & poured out her fornication on eve∣ry one that passed by: his it was verse 15. The Synagogue of Rome is such another meretrix meretricissima quae gremium claudit nemini, as her own sons say of her, by way of commendation. Saint John calleth her the whore, the great whore, Rev. 17.1.15. and further telleth us, that she sitteth upon her paramours in a base manner, in an unseemly sort, she sitteth upon their very consciences, and keepes them under by force: whereas Stephen King of Polony (one of her sons but not altogether so obse∣quious) was wont to say, that God had required three things to himself, sc: ex ni∣hilo aliquid facere, scire futura, & dominari velle conscientijs, that is, to make some∣thing of nothing, to know things to come, and to bear rule over mens consciences. How she forceth men to commit folly with her by the cruell Inquisition; and how she hireth others for preferments (Luther was offered a Cardinalship: Bessarion of Nice was won over to her by such an offer;* 1.84 Thomas Saranzius was of a poor Shoo∣makers son made Bishop, Cardinall and Pope; all in one year, and called Nicolas the

fifth,* 1.85 the like might be said of Aeneas Sylvins Canon of Trent; afterwards Pope Pius the second) and for a price too, is notoriously known to the Christian world. Stratagem nunc est Pontificium ditare multos ut pijesse desinant,* 1.86 saith a good Author. It is one of the Popes Stratagems to enrich men that he may oblige them to himself: and bring them into his own vassallage. In divers towns of Germany (as at Aus∣burgh, &c.) there was a known allowance by the year for such Lutherans as would become Papists. Thus this whore of Rome imitateth Her in the text: of whom it is elsewhere complained, Ezek. 16.33. They give gifts to all whores (and so buy re∣pentance at too dear a rate) but thou givest thy gifts to all thy lovers, and hirest them that they may come unto thee on every side for thy whoredom: Yea thou hast plaid the harlot with them,* 1.87 and yet couldst not be satisfied, vers. 28. It was but time therefore that God should cast her off, as now no wife of his but an adulteresse of the Devil, as she shewed her self notably in the Trent-Conventicle:* 1.88 where with a whores fore∣head that refused to be ashamed she not onely established by a Law their abominable Idolatry, but also set forth that Heathenish decree, whereby she equalleth (at least) the Apocrypha to the holy Canon, the Vulgar puddle to the Hebrew and Greek fountains, unwritten verities and traditions to the sacred Scriptures: and further addeth, that the holy Ghost himself is not to be hearkened unto, speak he never so plainly and expressely,* 1.89 nisi accedat meretricis purpuratae eff••ons interpretatio, unlesse she may have the interpreting of his meaning, according to her way. O monstruous impudency, deserving a divorce! True it is that God hateth putting away, Mal. 2.16. and Isa. 50.1. he tells these Jewes, that he had not given their mother a bill of di∣vorcement, ut solent morosi et crudeles mariti as cruell and f••o•• and husbands use to do, for every light offence. But what he had done this way, he was meerely com∣pell'd to it; as not able to wink any longer at thei•• flagi••ious practises: Hear his own words. Thus saith the Lord, where is the bill of your mothers divorcement whom I have put away? or which of my creditours is to whom I have sold you? Behold, for your iniquities you sold your selves; and for your transgressions is your mother put away. And yet not so far put away neither, but that if she repent, she may be received again: and that's no small mercy. See Jer. 3.1. They say, If a man put away his wife, and she go from him and become another mans, shall he return unto her again? shall not that land be greatly polluted? but thou hast plaid the harlot with many lovers; yet return again to me, saith the Lord. Lo, God is above Law; and his mercy is matchless: he will do that for his people that none else in like case would ever be drawn to do, Mic. 7.10. Who is a God like unto thee? saith the Prophet, by way of admiration. David never came near his concubines more after that Absalom had gone in to them, and Achitophel judged that act would be such an injury, as David would never put up and therefore gave that pernicious counsell. But Gods thoughts are not as mans thoughts, neither are our wayes his wayes, &c. Of mercy, and multiplied-pardons.* 1.90 But as the heavens are higher then the earth so are his wayes higher then our ways, and his thoughts then our thoughts. We are not to mature things according to our own modell; and to have as low thoughts of God and his good∣ness as those Miscreants once had of his power, when they demanded, Can God prepare a table for us in the wildernesse? Can he give us water out of the Rock? Sure∣ly a Finite creature cannot beleeve the infinite attributes of God throughly, without supernaturall grace: which therefore must be implored, and every of us excited not to cast away our confidence which hath so great recompense, so great encourage∣ment:* 1.91 but to say to our mother, and each to other, put away your whoredoms. &c. Cast away all your transgressions, &c. Ye have done all this wickednesse (saith Samuel to the revolted People of his time) but what of that? yet turn not aside from fol∣lowing the Lord: for that were to adde rebellion to sin, as Herod to all his other hateful practices added that of beheading the Baptist. Do not therefore turn aside from following the Lord,* 1.92 but go home again to him, and he will speak peace. For the Lord will not forsake his people for his great Names sake: sith it hath pleased the Lord once to make you his people. He chose you for his love: and now loves you for his choice; yea he cryes after you, as once, Return you backsliding children, and I will heal your backsliding. O that you would reciprocate and say, Behold, we come unto thee; for thou art the Lord our God. Jer. 3.22.

Let her therefore put away her wheredoms out of her sight] Not out of my sight,

(as a Lapide readeth it, neither according to the Original, nor yet his own vulgar Translation) but out of her sight, or from her face,* 1.93 and her adulteries from be∣tween her breasts. Sed quid hoc sibi vult? saith Calvin here. But what may be the meaning of this. It surely seemeth harsh to say, that women play the whores; either with their faces, or with their breasts: And yet it is not unknown to the Learned what Arch••silans the Philosopher said to a young wanton, that cast lust∣full looks, and laseivious glances upon others; Nihil interest quibus membris cinaedi sitas, posterioribus an prioribus: You may be naughty-packs more wayes then one And Plutarch tells of a certain Oratour,* 1.94 that said of an impudent fellow; Quod in oculis haberet non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that he had in his eyes not Pupils, but Punks. And S. Peter saith of the Sectaries of his time, that they had eyes full of the adul∣teresse, (so runs the Originall) and that could not cease to sinne, 2 Pet. 2.14. It is evident enough (saith Calvin) that the Prophet in this Text alludeth to the man∣ner of harlots, painting their faces, decking,* 1.95 or laying out their breasts to allure lovers. Filthy dressing and naked breasts, (saith another Divine) this is whoredom between the breasts. A third calleth naked breasts and wrists,* 1.96 abhorred filth. Hierom saith, if a man or woman adorn, or carry themselves so, as to provoke others to lust af∣ter them, though no evil follow upon it, yet the parties shall suffer eternal damnation; because they offered poyson to others, though none would drink it. In Scripture, women taxed for this, were notorious wicked persons, and usually whores: as Ta∣mar, Jezabel, those Damosels, Esay 3. Dives, Luke 16. Lupa Romana, Rev. 1.73. Our Henry the sixth, when a Mask of women were presented unto him, whereof some of them shewed their naked breasts, he left the presence, crying,* 1.97 Fie, fie La∣dies, in sooth ye are to blame, to bare those parts to the eyes of man, that nature ap∣pointed modesty to conceal. Frederick the Emperour, seeing some countrey wenches, neer Florence, in dancing to shew their naked legs, Eamus, said he, meretricum hic ludus est non virginum, Let us go hence, for this is not maids play,* 1.98 but whores ra∣ther. That Yonker in the Proverbs, was met by a woman with the attire of an harlot, and subtill of heart, or trussed up about the breasts,* 1.99 with her upper parts na∣ked, like a bedlam. So Levi Ben Gersom, she met him with her naked breasts, yea with something else naked, which modesty forbids to name, as some construe that Text, Prov. 7.10. So she caught him and kissed him, verse. 13, with strange im∣pudency: and no question but having caught him, her lust grew more flagrant: as by unclean touches of the face and breasts, men are more enkindled. Hence that of our Saviour in expounding the seventh Commandement, Matth. 5.30. If thy right hand offend thee, sc. by dalliance, and wanton touches, cut it off, &c. Hippocrat••s observeth, that there are venae & viae ab utero ad mamillas, veins and passages that go from the beily to the breasts; and that's the reason that he gives of the temptation to lust, that is in the breasts. Keep thy self pure, saith Saint Paul to his sonne Timothy. And again, The younger women exhort with purity, or chastity. It is not safe to pry into the beauty of young women. Ʋt vidi ut perij, &c. The eyes are those windows of wickednesse, and loop-holes of lust. Let her therefore put away her whoredoms out of her sight.* 1.100 And let not the strange woman take thee with her eye-lids, saith Solomon. For prevention hereof, in Chrysostoms time, the women were disjoyned from the men in the Church, by a woodden wall. And Tertullian saith to the Christian women, Judicabunt vos Arabiae foeminae Ethnicae, &c. The Heathen women of Arabia shall judge you:* 1.101 for they do not onely cover their faces but their heads too; and rather then they will have any part appear naked, they will let the light but into one eye. In Barbary, they say, it is death for any man to see one of the Xeriffes concubines;* 1.102 and for them too, if when they see a man (though but thorow a casement) that do not suddenly screek out. Millions of people have died of the wound in the eye. Aholah and Aholibah, that is, Israel and Judah, no sooner saw the Assyrians, (those desirable young men) though but pourt••••yed upon the wall, but they doted upon those Paramours, and received them into the bed of love, Ezek. 23.16, 17. Et divarica•• it tibias suas, Ezek. 16.25. and multiplied their whoredoms. The very sight of the Altar at Da∣mas••us, set Abaz agog to have one of the same fashion, 2 King. 16. And Jeroboam coming out of Egypt, where the Ox was worshipped, brought home two Calves with him; and set them up at Dan and Beth••l. The Nicodemites and Familists hold

it no sin, to be present at Idoll-service, and alledge a Text for it out of Apocryphall Baruc.* 1.103 But a good Interpreter well observeth, that, that which is intended specially here, in these words, Let her put away her whoredoms out of her sight, and her adulteries, &c. is, that they should not be content meerly with change of their hearts, to say, Well, we will acknowledge the Lord to be the true God, and our hearts shall wholly trust in him; but for these externall things, what great matter is in them? Oh no, they must abstain from all appearance of evil, from the badges of Idolatry, &c. Thus he. Those badges, or ensignes of Idolatry they usually carried between their breasts, (saith another Authour) to testifie that the Idoll had their hearts; whereas Christ should have been there, Cant. 1.13. Who to shew his dear love to his Church, appeared to John girt about the paps with a golden girdle, Rev. 1.13. See the Note there, Cor sedes amoris. The heart is the seat of the affections. Hence God calleth for it; My sonne give me thine heart: and the devil strives for it, Luk. 22.3. Act. 5.3. Once he strove about a dead mans body, Jude ver. 9. but his designe therein, was to have set up an idoll for himself in the hearts of the living. His eldest son and successour the Pope, useth the same policie. It was a watch∣word in Gregory the thirteenths time, in Queen Elizabeths dayes, My son, give me thy heart: Dissemble, go to Church, be a Papist in heart, and then do what ye will: Take the Oath of Allegiance, Supremacy, any thing that shall be put to you, I will absolve you. Do but carry a Crucifix between your breasts (that's the place where they wear such mawmets) and kisse it when you have sworn (as Lewes the eleventh of France used to do) and it shall suffice.* 1.104 An oath upon the conscience of a Popish Idolater is like a colier upon a Monkeys neck; that he will slip on for his Masters pleasure, and slip off again for his own. Pascenius scoffes King James for the invention of the Oath of Allegiance. Equivocation the Jesuites have invented, or revived rather, ad consolationem afflictorum Catholicorum, for the comfort of afflicted Catholikes, as Garnet and Blackwell professe. So impudent is Idolatry, such frontlesse whoredoms appear in their very faces, they openly prostitute themselves; Imo volunt extare signa foeditatis suae, saith Calvin, here they hang out their filthy superstitions in the sight of the Sun, as Sodom: they set them upon the cliffe of the rock, as Jerusalem, Ezek. 24.7, 8. ut similes sint publicis scortis, like common whores that solicite lovers, and send to them, as she, Ezek. 22. It was a sad complaint God made Chap. 7.1. of this Prophecie. When I would have healed Israel, then the iniquity of Ephraim was discovered, then it broke forth as the leprosie in their foreheads: Their fornications were not onely covert, but overt. Their whoredomes in the face, were their worshipping the two golden Calves and Baalim (saith Parcus) their adulteries between their breasts, were their trust in Idols, in the arm of flesh, in confederacies, &c. when they would seem ne∣verthelesse to trust in God alone: As now the Papists professe to do, and have there∣to coyned diverse nice distinctions of worship, per se, & per accidens, proprie, & improprie, and a hundred the like evasions. But there is no hiding of their Asses cars by these subtilties. Doctor Reynolds in his Books de Idolatria Romana hath (among others) proved them rank Idolaters. Weston writes, that his head aked in reading that Book; but they all yeeld it unanswerable: and yet they repent not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brasse, and stones, and of wood, which neither can see, nor hear, nor walk, Revel. 9.20. But, as those that make them, are like unto them, so are all those that trust in them, stockish, and s••upid; given up to the efficacy of errour, to beleeve a lie, yea and that against common sence, Isaiah 44.17. which is no small stumbling-block, to both Jews and Mahometans.

Verse 3. Lest I strip her naked] Deus ideo minatur ut non puniat. God there∣fore threatneth, that he may not proceed to punish. Here he doth not so much di∣rect as threaten, as conditionally terrifie, from the pernitious effect, or sad issue of their adulteries, a full and finall desolation, after an utter deprivation of Gods gifts and graces, shadowed under a fourfold Metaphor. 1. Of stripping her of all her borrowed beauty, those jewels, and that comelinesse that he had put upon her. 2.* 1.105 Of reducing her to her first forlorn condition wherein he found her, Ezek. 16. viz. in her blood, in her blood, in her blood, as it is there said and set out for greater emphasis. 3. Of laying her wast as a wildernesse, (by the incursions and hostilities

of cruel enemies) or, as in the wildernesse (so some read it, by understanding the particle In) that is, as in the wildernesse of Arabia, where they were put to great straits when they came out of Egypt. The very first handsel God gave them there, was bitternesse and thirst. It was by Marah that they came to Elim, &c. 4. Of af∣flicting and punishing her with the most miserable and unsufferable kinde of death; I will slay her with thirst, which is worse then to be slain with hunger. All which is soretold, with some hope neverthelesse of grace and forgivenesse, if she return and seek the Lord; as by the word lest is secretly given to understand: Lest I strip her naked,] As a jealous husband snatcheth away with indignation the clothes and ornaments that he had bestowed upon his adulterous wife. The Lord threat∣neth the wanton women of Zion, to make naked their secret parts, Esay 3.17. so that their shame should be seen, Esay 47.3. even all their nakednesse, Ezek. 16.37. to discover their skirts upon their face, as Nahum. 3.5. Thus the great whore of Babylon is threatned with nakednesse, Revel. 17.16. And this we see already per∣formed upon her in part, as Mr. Philpot barely told Chadsey in that vehement ex∣pression of his, Afore God, you are bare-breecht in all your religion:* 1.106 he uttereth it somewhat more grossely. There was a base custome in Rome, that when any woman was taken in adultery, they compelled her (for a punishment) openly and beastly to play the harlot: ringing a bell whiles the deed was doing, that all the neighbours might be made aware. This the good Emperour Theodosius took away,* 1.107 and made better Lawes for the punishment of adultery. God, when he threatneth to strip the Jewish Synagogue naked, meaneth (saith Mercer) that he will take away ornamenta regni & sacerdotit those ornaments of the Kingdome, and of the Priesthood, leave them as, 2 Chron. 15.3. without the true God, and without a teaching Priest, and without Law, sine lege, sine rege, sine fide, as the Brasilians are said to be. The children of Israel (saith our Prophet, Chap. 3.4. where he in∣terprets this Text) shall abide many dayes without a King, and without Prin∣ces, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim: that is, without any forme of civil Government, and without any exercise of true (yea or of false) religion. What a comfort was it to good David, in his banishment, and after the slaughter of the Priests by Saul (even fourscore and five persons, that did wear a linnen Ephod, 1 Sam. 22.18.) that Abiathar the son of Abimelech, came down to him to Keilah, with an Ephod in his hand, and that thereby he could enquire of God what to do, as he did,* 1.108 1 Sam. 30.7? And what a grief and misery to Saul, that God had forsaken him in those visible pledges of his favour, and would not be found of him? Hence he lay all open and naked to his enemies; who now might do what they would to him, and none to hinder them. This also was the case and condition of the people, when Aaron (by making the golden Calf at their command) had made the people na∣ked unto their shame amongst their enemies, Exod. 32.25. that is, destitute of Gods powerfull protection, and deprived of their former priviledges. A people, or a person may sin away their happinesse; and forfeit the favours they formerly enjoyed. An hypocrite may lose his gifts, and common graces; as that idle and evil servant did his talent; his light may be put out in obscure darknesse. See Ezech. 43.11, 17. with the Note.

and set her as in the day that she was born,] Not onely nudam tanquam ex ma∣tre, Naked as ever she was born, (The Albigenses in France, those old Protestants, were turned out stark-naked, both men and women, at the taking of Carcasson, by the command of the Popish Bishop: and so were thousands of good Christians by the bloody Rebels in Ireland now alate) but as she was born of the Amorite, and Hittite; her navel was not cut, her birth-blot was not washed in water, nay shee was cast out into the open field, and no eye pitied her. (as the Princesse did Moses, and as the shepherdesse did Romulus and Remus) See all this and more, most ele∣gantly set out, Ezek. 16. together with what high honour, and sumptuous ornaments God did put upon her, verse 11, 12. What this people were in the day of their na∣tivity, Ioshuah telleth them in part, Chap. 24.2. Your fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nahor, and served other gods: And I took your father Abraham out of Ʋr of the Chaldees, as a brand out of that fire, &c. and gave him Isaac•• And I gave unto

Isaac Iacob, who, together with his children, went down into Egypt, where they fell to the worshipping of Idols, Ezek. 16.26. And although they were there, held under miserable servitude, yet they continued exceeding wicked and abominable. The fire of their afflictions seemed to harden their hearts, as much as the fire of the furnace did the bricks they made. Hence, as they hardened their hearts. God hardened his hand, and had hastened their destruction, had it not been that he had seared the wrath of the enemy: lest their adversaries should behave themselves strangely,* 1.109 and lest they should say, our hand is high, and the Lord hath not done all this.* 1.110 The Psalmist was sensible of all this & therefore saith, Our fathers understood not thy wonders in Egypt, they remembred not the multitude of thy mercies, but provoked him at the sea, even at the Red sea. Neverthelesse he saved them for his Names sake &c. And what was it else, but the respect to his own great Name, and the remembrance of his holy covenant that moved the Lord to premonish this perverse people of their present danger: and not to suffer his whole wrath to arise against them, and to rush in upon them without a Ne forte,* 1.111 lest I set her as in the day &c. The eso••e thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God with intreaties of peace. lest your house be left unto you desolate. Luc. 21. least wra••h seise upon you, and that without remedy. And make her as a wil∣derness] after that •• have brought her out of a wildernesse, and set her in a land that floweth with milk and hony. God can quickly curse our blessings, and destroy us after that he hath done us good. See this excellency set forth Isay 5.5. and Jer. 17.5.6. Psal. 107.34. Zech. 7.14. with the Note there and take heed lest living in gods good land, but not by Gods good lawes, we forfeit all into his hand, and he take the forfeiture. For he had rather that wild beasts should devour the good of a land, yea, that Satyres and devils should dance there: then that wicked and stubborn sinners should enjoy it. If Philip of Spain could say he had rather have no subjects, then Lutheran subjects: And if the Councell of Tholouse (out of a like blind zeale for propagating Popery) did decree that the very house should be p••ll∣ed down in qua fuerit inventus baereticus wherein an heretick (as they then called Gods true servants) wa•• found: How much more shall the King of heaven, the righte∣ous judg, root out and pluck up a rabble of rebels that refuse to be ruled by him. Idolatry is a Land-desolating sin, and brings in the devouring sword Judg 5.8.* 1.112 Psal. 78.58.59.62. Jer. 22.7.8.9. Cavete ab Idolis. And slay them with thirst] Surgit hic oratio, surgit afflictio; To be slame with thirst is a grievous judg∣ment. Lysimachus parted with his kingdome, for a draught of water in a dry land: and made himself of a great King a miserable Captive to the King of Getes; Darius slying from his enemies,* 1.113 was glad to drink of a dirty puddle, that had car∣rion lying in it: professing that it was the sweetest draught that ever he drank in his life. Dives would have given all that ever he was worth for a drop of cold water. The members, infeebled for want of due moisture, seek to the veynes for relief, the veines to the liver, the Liver to the Entrals, the Entials to the ventri∣cle, ••he ventricle to the orifice. But these being not ab••e to impart what they can∣not receive, One he cryes, Father Abraham. But hospitable Abraham hath it not to him:* 1.114 fire and brimstone, storme and tempest, is now the portion of his cup, extream thirst is a piece of Hels pains,* 1.115 and one of the greatest of earths miseries. A dear servant of God in Queen Maries dayes, (kept and pined in prison) would faine have drunk his own water: but for want of nour shm••nt could make none. Inward refreshings he had, even those divine consolations of the ma••ty••s: he drank of the river of Gods pleasures, Psal. 26.8. which cast him into a sweet sl••••••: at which time one clad all in white seemed to stand before h••m and to say, Samuel, Samuel, be of good cheer, for after this day tho sh••••t never be hungry or thirsty more: for soon after this he was buried: and from that time till he should suffer, he felt neither hunger nor thirst (as himself declared) though he were kept by the cruel B of Norwich with 2. or 3. morsels of bread every da••, and th••ee spoonfuls onely of water. Mercer expounds this text of spirituall thi••st, the same that was foretold by Amos.* 1.116 Ideo{que} subdit vers. 4. saith Oecolampadius, and therefore God addeth in the next verse, that he will not have mercy upon her childrer, but will kill them with death; hu•••• them to hell as he threateneth to do Jes••bel's children, Ren. 2.23. Oh when the poor soul shall be in a wildernesse in a dry and thirsty land, scorch∣ed

and parched with the sense of sin and feare of wrath; when the terrours of God fall thick upon it, even the invenomed arrowes of the Almighty: Besides the bufferings of Satan, that haile shot, hell-shot of fiery darts, Eph. 6. so called for the dolour and distemper they work, (in allusion to the poisoned darts used in war by the Scythyans and other nations, the venemous heat whereof is like a fire in the flesh) when conscience I say shall by this means lie burning and boyling, what would it not gieve for a cup of consolation,* 1.117 yea for any consolation in Christ as the Apostle hath it, for any Beer-lahai-roi, to fill the bottle at, yea for any En-haccore, any cleft in a jaw-bone to revive a thirsty Sampson, that must else be slaine with thirst. David never so desired after the water of the well of Bethlehem, as he did after God in a dry and thirsty land, where no water was, Psal. 63.1. As the hun∣ted Hart (the Hind saith the Septuagint) panteth after the water-brookes, so pan∣teth or brayeth my soul after thee. My soul thirsteth for God &c. Oh,* 1.118 when shall I come and appear before God. The tears have been my meat &c. Hunters say the Hart sheds tears (or somthing like) when hotly pursued, and cannot escape. He is a beast thirsty by nature, and whose thirst is much increased when he is hunted, The female especially, in whom the passions are stronger then in males. Christ (that Aicleth Shachar, that is, the morning-Hart or stagg, as he seemeth to be stiled Psal. 22.1. in the title, felt his soul heavie to the death in his bitter agony; and tasted so deep of that dreadfull cup, that in a cold winter night he swat great clods of blood, which, through cloths and all, fell down to the ground. And when this lamb of God was even a roasting in the fire of his fathers wrath, he cryed out, I thirst. At which time men gave him cold comfort, even vineger to drink: but God his Father most sweetly supported him: so that he might better say then Da∣vid, In the multitude of my perplexed thoughts within me, thy comforts have refreshed my soul. But what shall those poore creatures do that are strangers to the promises, and have no water of the well of life to relieve them, when Gods wrath is as a fire in their bones, and falleth upon their flesh like molten-lead or running-bell-mettle. Then they that have suckt in sin as an Ox sucks in water, shall suck the gall of asp•• and venom of vipers, and have none to pitty them. Francis Spira fele this spirituall thirst &c.

Verse 4. And I will not have mercy upon her children] Lo here another, And to those foure afore; and more dreadfull then the rest: Like as that in the 16. of Jeremy vers. 13. where I will not shew you favour, was worse to them then their captivity in a strange countrey. Say that God do cast off his people, yet if he say,* 1.119 they shall be as if I had not cast them off, and will hear them Zech. 10.6. the afflicti∣on is nothing so great, as when he sends an evill, an onely evill without mixture of mercy, as here. Oh, this pure wrath, this judgment without mercy must needs be very heavy: when it is once grown to hatred, there is little hope. Hos. 9.15. All their wickednesse is in Gilgal, for there I hated them. God is not of himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a hater of mankind, but the contrary, Titus 3.4. But such is the ve∣nemous nature of sin, and so contrary it is to Gods both holy nature and just law,* 1.120 that he cannot but hate it in whomsoever he finds it: yet with this difference, that he pitties it rather in his Saints, & hates it in his enemies: as we hate poyson in a toad, but we pitty it in a man: because in the one it is their nature, in the other, their disease. And as revenge is the next effect of hatred, wicked men may expect no better dealing from God, then a man would afford to his stubborn enemy. Pharoah had plague upon plague: neither did the Lord leave him, till he had dasht the breath out of his body: so true is that of the Psalmist,* 1.121 With the froward thou wilt wrestle, and that of Solomon, The back slider in heart shall be filled with his own wayes. He hath made a match with mischief, he shall have his belly-full of it.* 1.122 He would needs have his own way, and had it, (for I would have purged him, but he would not be purged) Now I will have my way another while: for thou shalt not be purged from thy filthinesse any more, till I have caused my fury to rest upon thee, Ezek. 24.13. So our Saviour to those refractory Jewes in the Gospell. I would have gathered thee as the hen gathereth her chickens, I would but thou wouldst not: therefore they shall lay thee even with the ground, and thy children within thee. And I will not have mercy upon her children] Lo, God is so incensed by a generall de∣fection, that he will make havock and destroy even the mother with the children,

(which was Jacobs great fear, Gen. 32.11.) yea he will dash the mother in pieces upon the children as Shalman did at Betharbel Hos. 10.14 he will put young and old into the same bag together, as fowlers deal by birds, which yet was forbidden by a law,* 1.123 Deut. 22.6. his eyes shall not spare children, as Isai. 13.19. And why? For they are the children of whoredoms] They are maliex malis, as Hierom interprets it: they love and live in the adulteries of their mother: they take after her, as the birth usually followeth the belly, and as in a Syllogisme, the conclusion followes the weaker proposition. Those Jewes in the Gospel boldly boasted to our Saviour that they were not the children of fornication, for they had Abraham to their father Joh. 6.33. nay, God to their father vers. 41, But he as boldly telleth them, that they a e••a bastardly brood, yea a serpentine seed; and that they were of their father the devil, vers. 44. And in another place, as Serpents, saith He, ye generation of vipers, how can ye escape the damnation of hell. If mercy interpose not, as the cold grave must one day hold your bodies, so hot hell your souls. But I will have no mercy upon her children: for they are the children of fornications] i.e. they are not onely mis∣begotten and illegitimate, (which though no fault of theirs, yet is their reproach, as hath been said in the Notes on the former chapter) but they are children of for∣nications in an active sense too; they have learned of their mother to fornicate: they are as good at resisting the holy Ghost, as ever their Fathers were, Acts 7.51. they fill up the measure of their fathers fias, that wrath may come upon them to the ut∣most. Children as they derive from their parents a cursed birth blot which comes by propagation; so they are very apt to fall into their vices by imitation: and then they ••ue both their own and their parents iniquities.

Verse 5. For their mother hath plaid the harlot] Being a wife of whoredoms chap. 1.2. (see the Note there,) therefore I will not have mercy upon her children, but will root out all her increase, job. 31.12. Either she shall commit whoredom, and not increase, Hos. 4.10. Or if she do, it is for mischief: she shall bring forth children to the murtherer: or at least, she shall bequeath them a fearfull legacy of sin and punish∣ment, worse then that leprosie that Gehezi left to his posterity, or that Joab lest to his, 2 Sam. 3.29. lameness and gonorrhaea, &c. It is a dangerous thing to keep up the succession of a sin in the world, and to propagate guilt from one generation to another: it is a great provocation. When the wickednesse of such is ripe in the field (and they have filled up the measure of their fathers sins) God will not let it shed to grow again: but cuts it up by a just and seasonable vengeance. Let parents therefore break off their sins and get into Gods favour: if for nothing else, yet for their poor childrens sake: labouring to mend that by Education which they have marred by propagation and evil example. And let children of wicked parents (as they tender their own eternall good) take Gods counsell, Ezek 20. vers. 18.30. Are ye polluted after the manner of your fathers? and commit ye whoredom after their abominations? Oh, walk ye not after the statutes of your fathers: neither observe their judgements, nor defile your selves with their idols. True it is, men are won∣derous apt to dote upon their fathers doings, and are hardly drawn off from their vain conversation by received tradition from their ancestors 1 Pet. 1.18. A bo••e majori discit arare minor.* 1.124 Prescription is held Authoritie sufficient. Me ex ea opinione quam à majoribus accepi de cultu deorum nullius unquam movebit oratio,* 1.125 saith Tully, No man shall ever disswade me from that way of divine worship that my forefathers lived and died in. It is reported of a certain Monarch of Morocco, that having read Saint Pauls Epistles he liked them so well, that he professed that were he then to chuse his Religion, he would, before any other, embrace Christianity. But every one ought,* 1.126 said he, to die in his own Religion: and the leaving of the faith wherein he was born was the onely thing that he disliked in that Apostle. Thus He. Sed teto erravit caelo, Antiquity must have no more Authority then what it can maintain, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mine Antiquity (said Ignatius) is Christ Jesus, who said not to the young man, Do as thy forefathers, but Follow thou me. She that con∣ceived them hath done shamefully] She hath utterly shamed her self and all her friends; husband, children, all. The woman is or should be the glory of the man. Solomons good huswife was she, Prov. 31.28, 29. Her children rise up and call her blessed: her husband also, and he praiseth her, saying, Many daughters have done vertuously: but thou excellest them all. Alphonsus King of Arragon was once re∣solved

never to commend his wife, lest he should be accounted immodest, or uxo∣rious: but afterwards he changed his mind,* 1.127 and was so taken with his wives ver∣tues and constancy, that he resolved to praise her quocunq in trivio, cui{que} obvio, sine modo, et modestia in all places and companies, &c. So did Budaeus, Pareus, and others.* 1.128 but a wicked wife, (an harlot especially) puts her husband to the blush and is a great heart-break, as Livia was to Augustus (Eudemus was both her Physician and her stal∣lion) his children also proved start naught: which made him wish that either he had lived a Batchelour, or died childlesse. Righteousness exalteth a nation: but sin is a shame to any people. It is the snuff that dimmeth their candlestick, the leaven that sowreth their Passeover, the reproach that rendreth them a proverb, and a by-word, an astonishment and an hissing, a taunt and a talk to other countries. Such was Israels Apostasie & Idolatry, their subjecting Religion to carnal policy in setting up the two calves, and Baalim: when Ephraim spake there was trembling, and then he exalted him∣self in Israel: but when he offended in Baal, he died Hos. 13.1. Whilst he kept close to God, who but Ephraim. None durst quack, but all quaked at the name of Ephra∣im: he was on high, and much honoured. But when he declined to Idolatry, he became contemptible: and every paltry adversary cast dirt in his face, and crowed over him. So true is that of Solomon, The wise shall inherit glory:* 1.129 but shame shall be the promotion of fools: What a victorious Prince was Henry the fourth of France, till he (for politike respects) turned Papist? Till then he was Bonus Orbi: but after that, Orbus Boni, as the wits of the time played upon his name Borbonius,* 1.130 by way of Anagram. Once he was (before his revolt) perswaded by Du-Plessy to do publike pennance for having abused the daughter of a certain Gentleman in Rochel, by whom he had a son. Hereunto he was drawn with some difficulty, being read, to fight a battle: and this was no disgrace to him: But when, by compliance at least, he became an Idolater for lucre of a crown, and love of life, he became a vile person, as Antiochus is called, Dan. 11.21. and was worthily lashed with rods by the Pope, in the person of his Embassadours; and butchered by the instigation of those Jesuites whom he basely recalled into France, whence they had been banished, and admitted them into his bosom; making Father Cotton his Confessour et sic pro∣brose se gessit, et rem confusione dignam admisit, as here. He both shamed and undid himself. For she hath said, I will go after my lovers] Amasios meos, My sweet-hearts,* 1.131 those that have drawn away my heart from my husband. But if that persecutour could say to the Martyr. What (a devil) made thee to meddle with the Scriptures? how much better might it be said to the Synagogue, (and so to all Apostates) What (a devill) meant you to go a whoring from such an husband (who is totus,* 1.132 totus desiderabilis, altogether lovely, even the chief of ten thousand,) after dumb idols and false Prophets who are their brokers (proxenetae et proci) and spokesmen? Athenaeus brings in Plato bewailing himself and his own condition, that he was taken so much with a filthy whore. Adultery is filthinesse in the abstract:* 1.133 so is also idola∣try: and therefore idols are called by a word that signifieth the very excrements that come out of a man; a tearm too good for those dunghill-deities, those abomi∣nable idolatries, as Saint Peter expresseth it. Mention is made in histories of a cer∣tain heathen people that punish adultery with death: and with such a death as is suitable to the sin. For they thrust the adulterers or adulteresses head into the paunch of a beast, where lieth all the filth and garbage of it, there to be stifled to death.* 1.134 Sodom and Gomorrha had fire from heaven for their burning lust: and stinking brim∣stone for their stinking brutishnesse. They are also thrown out (as St. Jude phraseth it) for an example, suffering the vengeance of eternall fire. And in the like pickle are the Beast, and the false Prophet (those Arch-idolaters) for these both are cast alive into a lake of fire burning with brimstone Rev. 19.20. And worthily,* 1.135 sith they de∣clared their sins as Sodom, they hid it not: And as this huswife in the text: who said I will go after my lovers] she did, of wickedness forethought, upon deliberation, de industria, ex consilio, wilfully and of purpose, impudently and without all shame of sin, say, I will go after. This was shameles indeed: They should rather have gone after her,* 1.136 then she after them. Moses fitly compareth a whore to a salt-bitch that is followed af∣ter by all the dogs in a town. And am I dogs-head, said Abner to Ishbosheth, 2 Sam. 3.8. that is. Am I so given to lust & lasciviousnes as dogs are that run after every salt-bitch? But this harlot verified that saying in Ezekiel. The contrary is in thee from other wo∣men

in thy whoredoms: whereas none followed thee to commit whoredoms, thou followest them; and gloriest in thy so doing, as Lots daughters did in their detestable incest, naming their children Moab, that is, a birth by my father; and Benammi, that is, begotten by one of my near kindred. These all might have held their tongues with shame enough. But such kinde of sinners are singularly impudent, Jer. 3.3. infatu∣ated, Hos. 4.11. and past feeling, Ephes. 4.19. And so are Idolaters wickedly wilfull, and irreclaimable for most part. See Jer. 44.16, 17. & 2.10. Esay 44.19, 20. A seduced heart hath turned him aside, that he cannot deliver his soul; nor say, Is there not a lie in my right hand? How stiffe are Papists to this day in de∣fence of their Image-worship? how severe against such as deface, or but disgrace them? Murther is not so hainous a sin, &c.

That give me my bread and my water, &c.] What can be more like to the do∣ings of the Papists then this? saith Danaeus. Who knows not what suit they make, and what thanks they return to their He-Saints, and She-Saints, and how they sa∣crilegiously transfer the glory due to God alone, to the creature. The Lord right∣ly resolveth the genealogy of corn, wine, and oil into himself, verse 22. of this chapter. And the Aposte tells us, that it is He that filleth mens hearts with food and gladnesse, Act. 14.17.

— Et cum charissima semper, Munera sint Author quae preciosa facit.

This should make us lift up many an humble, joyfull, and thankfull heart to God: well content if we may have offam et aquam, bread and water, and the gospel: and vowing with Jacob,* 1.137 that if God will give us bread to eat, and raiment to put on, then shall he be our God, and we will honour him with the best of our substance. As for other gods, whether Pagan, or Papagan, say we as that Heathen did, Contemno minutulos istos deos modò Jovem mihi propitium habeam, I care not for these petty-deities: I trust in the living God, who giveth us all things richly to en∣joy: All things, I say, both ad esum, et ad usum, for back and belly, (besides bet∣ter things) which is all that carnall people care for. There be many (too many) that say (and can skill of no other language) Who will shew us any good? who will give us bread,* 1.138 water, wooll, oil, &c? they look no higher, know no heaven but plenty, hell but penury, God but their belly, whereunto they offer sacrifice with Poliphemus, and care for no more, quam ut ventri bene sit ut lateri, then that their bellies may be filled,* 1.139 their backs fitted. Let them have but plenty of victuals, and the Queen of heaven shall be their good Lady, Jer. 44.17. Base spirits look onely after low things: gain and credit carry them any way. They work for their peny a day; and are like little children, which will not say their prayers unlesse they may be promised their breakfast: Whereas a true worshipper of God soareth aloft, hath his feet at least, where other mens heads are, trades for higher commodities, cannot be put off with mean matters. When great gifts were sent to Luther, he refused them with this brave speech, Valde protestatus sum me nolle sic satiari:* 1.140 I deeply protested, that I would not be put off by God with these low things. The Papists offered to make him a Cardinall, if he would be quiet. He replied, No, not if I might be Pope. They sent Vergerius, the Popes Nuncio, to tempt him with preferment, and to tell him of Eneas Sylvius, who following his own opinions,* 1.141 with much slavery and labour, could get no further preferment then to be Canon of Trent, but being changed to the better, became Bishop, Cardinall, and finally, Pope Pius 2. The same Vergerius also minded him of Bessarion of Nice, who of a poor Collier of Trapezond, became a great renowned Cardinall, and wanted not much of being Pope. But what said Luther to all this? Contem∣ptus est a me Romanus et favor, et furor, I care neither for the favour nor fury of Rome. The Bramble thought it a brave businesse to raigne over the trees: not so the vine and fig-tree. We read of Pope Silvester, that he gave his soul to the devil for seven yeers enjoyment of the Popedome; which Luther spurn'd at. One good cast of Gods loving countenance, was more to David then a confluence of all outward comforts and contentments. Thou hast put gladnesse in mine heart, saith he, more then in the time that their corn, and their wine increased, Psal. 4.7. Their corn, and their wine he calleth it; because it is their portion, (poor souls) and they are too too well apaid of it. Wealth upon any tearms is welcome to them,

and those are their lovers that will keep them to it, yea though it be the devil himself: whose language also here they seem to have learned when they say, my corne and my water &c. All's their own if you will beleeve them: like as the devill sayd to our Saviour, Luk. 4.6. All this wealth is mine and to whomsoever I will, I give it. But God is the true proprietary, the owner of all: and it is his alone to say Cui volo, do illa. Dan. 4.22. The devill is God of this world:* 1.142 but tis but ti∣tular onely, as a king at chesse: or at best, by usurpation onely as Absalom was a king: and as the Pope is Lord of all the kingdomes of the world, both for tempo∣rals and spirituals; to dispose of them at his pleasure. When he makes Cardinals, he useth these big-swoln words, estote confratres nostri, et principes mundi, Be you brethren to us, and princes of the world. And by such high honours, bishopricks, and benefices, he prevaileth with very many to be wholy at his devotion. One of his poore beneficiaries ingenuously confessed, that he and those of his rank preached the gospel for nothing else, nisi ut nos pascat & vestiat then to get a poore living by it. Let Saints say, Non est mortale quod opto, we breath after better things:* 1.143 we have the moon under our feet and are above corn, wooll, flax &c. The devill shall not stop our mouthes with these palterments. Balaam may run and ride after the wages of wickednesse, and get a sword in his guts. Ahab may make a match with mischief, and sell himself to do wickedly: Judas hunt after lying vanities, and hastened to his own place. But Moses was of another spirit,* 1.144 and refused to be called the son of Pharoah's daughter Heb. 11.24. And those Worthies in the same chapter that were tempted with offers of profit and preferment, could not be won over, but resisted the devill, and he fled from them. The world was crucifi∣ed to Saint Paul, and he to the world. He was of too generous a spirit: he was no malleable matter: all was but dung and dogs-meat in his account Philip. 3.8. D. Taylor martyr was promised not onely his pardon, but great promotion; yea a Bishoprick: but he would none of it: Another D. Taylour Bishop of Lincoln,* 1.145 was violently thrust out of the Parlament-house in his robes, in Q. Maries raigne, and deprived. So was Hirmanius Archbishop of Colen for certain reformations, done by the ayd and advice of Martin Bucer. I dare say, (said B. Bonner to Mr. Hawkes martyr) that Cranmer would recant if he might have his living: so judg∣ing others by himself. But Latimer and Shaxton parted with their Bishopricks in King Henry the eights time, rather then to submit to the six Articles. And John Knox refused a Bishoprick offered him by King Edward the sixth, as having aliquid commune cum Antichristo: so did Miles Coverdale in Q. Elisabeths raigne;* 1.146 chu∣sing rather to continue a poore Schoolmaster. Pliny saith of Cato, that he took as much glory in those dignities and honours that he denyed, as he did in those that he enjoyed. He was wont also to say that he had rather men should question why he had no statue or monuments erected to him, then why he had:* 1.147 Certainely it is so with the Saints: and upon better grounds.

Verse 6. Therefore behold, I will hedg up thy way with thorns] i. e. with difficulties and distresses; So God had fenced up Jobs way that he could not pass, Chap. 19.8. he had thrown the cross in his way, to stop him in his career. And so he had hedg∣ed the church about, that she could not get out. Lam. 3.7. he had enclosed her wayes with hewen stone, and made her paths crooked. Vers. 9. A great mercy if well considered, though grievous to the flesh, that loveth not to be cooped or kept within compasse. Man is fitly compared to a wild-asse colt used to the wildernesse,* 1.148 snuffing up the wind at her pleasure, rude and unruly, untamed, and untractable, To be kept by hedges and fences within a pasture, seemes to such no small punish∣ment: neither count they any thing liberty but licentiousnesse: or a merry life, unlesse they may have the devil their play-fellow: But the devil plaies at no small games: capite blanditur, ventre oblectat, caudâ ligat: he playes at swoop-stake, he lyes in wait for the precious life, as that harlot. Prov. 6.26. nothing less will content him. In great wisdome therefore, and no less mercy to mens souls, doth God restrain, and bound them by afflictions, that they may not run wild as they would: nor feed upon the devils commons which would fat them indeed, but for the slaughter. This made Job prize affliction as a speciall favour, Job. 7 18. Jerom prayeth, Correct me O Lord, Chap 10. and Luther to like purpose, Feri Domi∣ne, feri clementer — Strike Lord, strike, it shall be a mercy. And King Alfred

prai'd God alwayes to send him some sicknesse, whereby his body might be tamed, and he the better affectioned to God-ward. It is observed by one of our Chroni∣clers,* 1.149 that Affliction so held in the Saxon Kings in the Danick wars, as having little out-lets or leisure for ease and luxury, they were made the more pious, just, and carefull in their government: otherwise it had been impossible so to have held out &c. Sure it is, that if God did not hedge us in (as by his hedge of protection Is. 5.5. so) by his hedge of affliction as here, no reason would rule us, no cords of kindnesse would containe us within the bounds of obedience. David himself be∣fore he was afflicted, I went astray saith He: But God brought him home againe by weeping crosse. He once so leapt over the pale, that he broke his bones, and felt the paine of it to his dying day: he brake Gods hedge, and a Serpent bit him, Eccles. 10.8. his conscience flew in his face, the guilt whereof is compared by Solomon to the biting of a Serpent and sting of an Adder. Prov. 23.32. he roared for the disquietnesse of his heart: But better so, then roare in hell, where is punish∣ment without pitty, misery without mercy, sorrow without succour, crying without comfort, mischief without measure, torment without end and past imagination The Prophet Amos likeneth incorrigible persons to horses running upon a rock, where first they break their hoofs, and then their necks, Amo. 6.12. Another fitly compareth them to that Jesuit in Lancashire who followed by one that found his glove with a desire to restore it him, but pursued inwardly by a guilty conscience, leapes over an hedge, plunges into a marlepit behind it unseen, and unthought of, where in he was drowned. To prevent their deserved destruction (if it may be) God telleth them here that he will not only hedg them in, but wall up their way, And make a wall] macerabo maceriam, I will wall a wall, and immure her: as jealous husbands do their wives whom they mistrust: And this God speaks by an Apostrophe to others, as loathing the thought that ever he should be put to it, I will make a wall that she shall not find her paths] q. d. Ile hamper her and handle her as she was never handled. By a like passionate Apostrophe Gen. 49.4. old Jacob, speaking of Rubens incest, Thou wentest up to thy fathers bed: then defiledst thou it: moved with the odiousnesse of the fact, he breaks off his speech to Reuben, and tur∣ning him to the rest, he addeth, He went up to my couch. q. d. Out upon it, I am the worse to think of it. Maginus tels us, that in Lituania the men are such wit∣tals, that they suffer their wives to have their stallions whom they call Cennubij adjutores, and prize them far above all their accquaintance. And Balthasar Exne∣rus telleth us of a certaine Duke of Oppania, who marrying a Lituanian Lady, and going forth to meet her,* 1.150 when she came first to him: he found in her company one of that rank, a lusty young fellow; whom when he understood what he was, and wherefore he came, voluit laniandum canibus objicere, he was once in minde to make dogs-meat of him. But understanding that it was the custome of that coun∣trey, he sent him home againe without further hurt. The Lord our God is a jea∣lous God: and be the Gods of the Heathen good fellowes, saith One, yet he will not endure corrivals: nor share his glory with another. Why trimmest thou thy way to seek love? And why gaddest thou about so much to change thy way, thou also shalt be ashamed of Egypt as thou wast ashamed of Assyria. Yea thou shalt go sorth from him, i. e. from the Egyptian thy present patron and protector. And thy hands upon thy head, which was the gesture of women in great sorrow. 2 Sam. 13.19. for the Lord hath rejected thy confidence, and thou shalt not prosper in them, Jer. 2.33.36.37. This people to have a stake in store, howsoever the dice chanced to turn, sought to joyn friendship assoon with the Assyrian. as with the Egiptian, and so to secure themselves: but it would not do. They followed after these lovers, but could never overtake them. Egypt proved but a broken reed. Assyria the rod of Gods wrath, the staff in his hand, Es. 10.5. yea the hedge of his making, hemmed them in by straight sieges, both at Samaria and Jerusalem: till at length the Romans came, and walling them about, till they were forced to yield, took away both their place and their nation, according to that they feared, Job. 11.48. and caused to cease the dayly sacrifice which they would needs till then hold out in opposition to the Gospell.* 1.151 That she shall not finde her paths] those high-waies to hell wherein she hath hitherto tired her self, by trotting after her lovers. Drusius noteth here, that an harlot hath her name in the Chaldean tongue from her tracing up and down;

delighting to be abroad altogether, to see, and to be seen, that she may draw in the silly-simple. See Prov. 7.11, 12. with the Note. God is able to strike such people with such blindnesse as he did the wicked Sodomites at Lots door, subito scotomate, saith Junius, such as tormented their eyes, as if they had been prickt with thorns, as the Hebrew word there signifieth, Gen. 19.11. See Psal. 75.6. Isai. 29.19. & 19.11, 12, 13. The fool knoweth not how to go to the city, Eccles. 10.15. they are so blinded and baffled many times in their own wayes. God loves to make fools of them.

Verse 7. And she shall follow after her lovers,] Follow them hot-foot, pursue them eagerly and earnestly, as the hunter doth his game, or the pursivant, the party to be arrested: So little was she bettered by her former sufferings: Thus the blinde Sodomites continue groping still for the door, as if they were ambitious of destruction, which was now even at next door by. And thus Pharaoh, that sturdy rebell. rageth against God, and menaceth Moses with death, then, when that palpable grosse darknesse was upon him. This was one of those wild bulls in a net that was full of the fury of the Lord, Isa. 51.20. He was full of it, and yet lay raging against it, adding impatience to his impenitence, and passive dissobedience to his active. Another Bull of the same breed was Ahaziah, who sent a third Captain after the two former had been consumed with fire from heaven: as if he would despitefully spit in the face of heaven, and wrestle a fall with the Almighty. And a third was that stubborn stigmatick Ahaz, who the more he was distressed,* 1.152 the more he trespassed, This is that King Ahaz, 2 Chron. 28.22. These men lost the fruit of their afflictions; which indeed was a great losse, but that they were not sensible of it. Those that belong to God shall have stroke upon stroke, one crosse in the neck of another, till they be kindly humbled, and brought home to their first husband. God will strike a parting-blow, betwixt them and their sweet∣hearts; and make them pollute the Idols which they had once perfumed, Esay 30.22. She shall follow them, but she shall not overtake them,] Persequetur, sed non assequetur. She shall meet with disappointment, but it shall be in mercy: shee shall be crost with a blessing, chastened by the Lord, that she may not be condem∣ned with the world. She shall seek for favour and succour at her sweet-hearts hands, but all in vain, they shall all forsake her, and shall change their ancient love into mortall hatred, Jer. 2.36. Ezek. 36.17. It is the usuall practise of the devil, and his instruments, to bring men into the briers, and there to leave them to shift as they can: thus the Pharisees dealt by Judas; What is that to us? say they;* 1.153 see thou to that: they left him when they had led him to his bane; like as familiars leave their witches, when they have once brought them into fetters. God dealeth not so with any of his, when he is most angry. But as in very faithfulnesse he afflicts them, that he may be true to their souls. So when they follow hard after him, as David did, they are sure to overtake him, though perhaps not presently; when they seek him, they are sure to finde him, so they search for him with all their heart, Jer. 29.13. True it is, that God often by the hand of the enemy, as by a pursivant at Arms, fetcheth in bankrupt tenants, that is, his own untoward and backsliding people, and leaveth them in the pursivants hand, till they take some course to sa∣tisfie for their arrears. But that once done, he will soon set them at liberty, and make them glad, according to the dayes wherein he had afflicted them.* 1.154 Let a poor soul but say, as here, I will go and return to my first husband,] that is to God. I have run away from him, by my sins, I will now return again to him by repent∣ance. Let there be but such language in the hearts of Gods prodigals, and he will soon relent toward them, meet them on the way, Isa. 65.24. fall upon their necks and kisse them, Luke 15.20. hee will receive them with all sweetnesse. Jam ex hoc loco licet colligere quae sit vera resipiscentia, saith Calvin here. By this Text we may gather what true repentance is: Namely, when a sinner not onely con∣fesseth himself guilty, and worthy of punishment, but truly displeaseth himself, and seriously returnes to God. Here we have those two essential parts of true Repentance, sc. Contrition, and conversion; or Humiliation, and Reformation. The former is called in Scripture, Repentance for sin, the latter, Repentance from sin: and the one without the other is to no purpose or profit. for then was it bet∣ter with me then now,] It was so: but how came you to conceive or consider of it

in this sort? but by disappointments and afflictions? These are to us as Benhadads best counsellours, that sent him with a cord about his neck to the mercifull King of Israel. The Septuagint render the Text thus; For he was good to me then, o're he is now. And what wonder? Is there any thing to be gotten by departing from Christ, by leaving thy first love, by quenching the spirit, and making Apostacie from former degrees of grace, and holinesse? Can any son of Jesse do for us as Christ can? or do we think to mend our selves by running out of Gods blessing in∣to the worlds warm Sun, as Demas did? O call me not Naomi, said she once, but call me Marah: for I went out full, and am come home empty. So doth a revolted Christian say,* 1.155 when he comes from the act of sinning, when he hath been seeking after his sweet-hearts: he went with his heart full of peace, and his hand full of plenty; and meeting with a bargain of sinning, thought to eeke out his happiness, and make it fuller (as Solomon did) but came home empty: empty of comfort, but laden with crosses. He hath lost his evidences, is excommunicated from the power of the Ordinances, is under the terrour of a wounded spirit, is buffetted by Satan, is out of hope of ever recovering the radiancy of his graces, hath his back∣burden of afflictions: so that he is forced to confesse it to be the greatest madnesse in the world, to buy the sweetest sin at so deer a rate. David found it so, the Shu∣lamite found it so, Cant. 5.1, 2, &c. No rest she had at home, nor comfort abroad, till she had recovered her first husbands company; for then it was better with her then now; and yet now too, upon her hearty repentance, all becomes as well with her as ever it had been before, Chap. 6.4, &c. Was it not so likewise with Ephra∣im, Ier. 31.19, 20, 21. with the Prodigall, Luke 15. with Peter after his shame∣full recidivation. Let this then be to all Gods relapsed people as a valley of Achor, a door of hope, that they may be readmitted. Shall Sarah receive Hagar into favour? Ioseph his brethren? David his Absolom, Philemon his Onesimus? Shall that Non-such Ahab, shew mercy to his profest enemies the Syrians, that had the second time set upon him? And shall not God receive his repenting children? fetch home his banished, yea though they may seem to be as water spilt upon the ground? bring them back into his own bosome, though they have never so far wandred out of the way? He will, he will. Onely he expects that they should say, and do, as the Church of Israel here, and as the Church of Ephesus is advised, Revel. 2.4. First, Remember whence ye are fallen: sc. not onely from your former feelings and comforts, but also from your former fitnesse for Gods kingdome; that jus aptitudinale (as the Schools call it) that David himself had parted with for a season, and therefore is called plain David so oft together, and not my ser∣vant David, as formerly, 2 Sam. 24.12, &c. Secondly, Repent: Sigh out that of Iob,* 1.156 O that I were as in moneths past, as in the dayes when God preserved me! When his candle shined upon my head, and when by his light I walked thorow darknesse: As I was in the dayes of my youth, when the secret of God was upon my tabernacle: When the Almighty was yet with me, &c. O it was far better then with me, then now. Thus relent, repent, revenge upon your back-slidings; spare for no pains, but be extraordinarily humbled: detest your selves, give God no rest till he return unto his rest, &c. Thirdly, Do your first works, with a redoubted diligence for your former negligence; and tie your selves thereto by solemne Covenant. Begin (though at first but faintly) to pray, read, confer, meditate, cease from sin, shun the occasions, recover by degrees as a weak body doth by good diet, moderate ex∣ercise, &c.

Verse 8. For she did not know] i. e. She would not be aknown or affected, of this she was willingly ignorant, as S. Peter hath it, 2 Epist. 3. Ʋt liberius peccet libenter ignorat, as Bernard. Her ignorance was not a meer nescience, or an invin∣cible ignorance, such as she could not help; but it was wilfull, affected, acquired: they not onely desired not the knowledge of Gods wayes, but haced it, spurn'd and scorn'd at it,* 1.157 shutting the windows lest the light should come in: and being blinded by the God of this world, lest the light of the glorious Gospel of Christ should shine unto them, 2 Cor. 4.4. lest they should see and say that which Na∣ture and Scripture do both teach them, viz. that all their accommodations and comforts come from me alone. Had this their ignorance been meerly negative, yet had they not been wholly excused. The Apostle noteth, that our Saviour laid

down his precious life even for the not-knowings of the people which were such as they could not help, Heb. 9.7. but there ignorance being affected,* 1.158 it was an high degree of ingratitude and impudence, and a very great aggravation of their sin: it made it to be sin with an accent, wickedness with a witness. Israel was herein worse then the Ox and the Asse (that knowes his owner and his masters crib, Isai, 1.3.) they fell below the stirrop of reason, nay of sense. Hence God so stomacketh the mat∣ter both there and here. Non semel hoc peccatum carpit, saith Mercer: he cannot satisfie himself in saying how much it troubled him to be thus unkindly, ungrate∣fully, and unreasonably dealt withall: it runneth in his thoughts, his heart is grieved at it, and he must vent himself. And when he hath told his grief, and aggravated his wrong, yet he hath not done with it: but is upon it again and again; still con∣vincing, upbraiding; charging Israel for their foul and inexcusable unfaithfulness and unthankfulness. Eandem sententiam quia sancta et necessaria est, repetit, saith Oecolampadius here; he repeates over the same he had said before, out of the trouble of his spirit: and that they might once lay it to heart and be humbled.

that I gave her corn and wine and oil, &c.] A great deal more then she reckons upon v. 5 and yet payes her rent there to a wrong Landlord too. God is well content that we have the benefit, and comfort of his creatures, so he may have the praise: this is all the rent he lookes for; and this he indents with us for Psal. 50.15. the Saints also knowing his mind, promise it him, and bind themselves to it as did Ja∣cob, Gen. 28.20, 21. David Psal. 51.14. For they know that ingratitude forfeits all (as in this text. She would not know,* 1.159 but ile make her know: ut qui ex copia da∣torem non senserunt, sentiant ex penuria, for she shall fast another while, and go naked, &c.) like as the Merchants non-payment of customs, may prove the utter losse of all his commodities. Hence their first care to see God in all, as Moses often urgeth this people in Deuteronomie to tast the superabundant sweetness of God in the sweetness of the creatures; to look upon all, as swimming towards them in the blood of Christ, as being a piece of his purchase: and this exceedingly sweetneth all their comforts. God give thee the dew of heaven saith Isaac to his son Jacob Gen. 27.28. Profane Esau likewise, had the like, but not with a God give thee: neither cared he how he had it, so he had it any way: but it is otherwise with the Saints. See but the difference in these two brethren, long after this Gen. 33.9.11. Esau as a mere naturall man contenting himself, (like a bruit beast made and taken to be destroyed) with a naturall use of the creature, cryes out I have enough, my brother: keep that thou hast to thy self. But mark how Jacob delivers himself in another manner. Take I pray thee, my blessing that is brought to thee: because God hath dealt graciously with me, and because I have enough, See a like difference between the rich fools Habes multa. Thou hast much goods laid up for many years, Luke 12.19. and Davids doxology, 1 Chron. 29.13.16. O Lord our God, all this store cometh of thine hand, and is all thine own. And to the same purpose speaks Eliezer, Gen. 24.35. The Lord hath given my master, flocks, herds, silver, gold, &c. and Job, chap. 1.21. The neglect of this observing of God and ascribing all to him is the source of much sin in the world, and the mother of much mischief. Jer. 2.5. God chargeth his people that they were gone far from him and had made his heritage an abomination vers. 7. and why? but because they did not say, Where is the Lord that brought us up out of the Land of Egypt, &c. vers. 6. Were men but sensible of what God doth for them every day and hour, they could not in equity and common ingenuity serve him as they do; He preserveth, and provideth for us all: layes us down and takes us up, gives us all things richly to enjoy, commanding the best of his creatures to cater for us, Hos. 2.21. and to bring us in the best of the best for our subsistence, Psal. 8. Every good gift temporall, and perfect giving spirituall and eternall cometh from the Father of lights, as naturally and as constantly as light doth from the Sun, or water from the Seal.* 1.160 Let us therefore imitate those Lights of heaven and rivers of the earth, do all the good we can with those good things God hath given us, corn, wine, silver, gold, &c. and then reflect back toward, and return all the glory and praise unto the Sun of our righteousness, and Sea of our salvation. The beams of the Moon and Stars return as far back to glorifie the face of the Sun, which gave them their beauty, as they can possibly. Let us (semblably) ever send back to Gods own glorious self, the ho∣nour of all his gifts, by a fruitfull improvement of them, and fresh songs of praise.

Let the streams of Gods daily bounty lead us (as the water-course doth, either up∣ward to the spring, or downward to the main Ocean) to the source and Fountain whence they flow. Let the returns we make, be from God, of God, to God; from him, as the Efficient, of him as the Material, and to him as the finall cause: David joyneth these three together, Psal. 86.4, 5. And Paul Rom. 11. ult. In fine, let us labour to be like the full ears of corn that hang down the head toward the earth, their originall. Or if any be so graciously exalted, so freely favoured above his fel∣lowes, that his stalk is so stiffe that it beareth him up above the rest of his ridge, let him look up to heaven; not in thoughts of pride, but humble vowes of thank∣fulness. Be not as horse and mule that drink of the brook, but never think of the spring: or as swine, that haunch up the mast but never look up to the tree: or as the barren earth, that swallowes the seed, but returnes nothing to the sower, &c.

which they have prepared for Baal] Or, wherewith they have made Baal lavish∣ing gold out of the bag, and weighing silver in the ballance, they hired a gold smith and he made it a God: they fall down, yea they worship. Esay 46 6. This Baal was a special Idol of the Zidonians: but first of the Chaldees, who called him Bel; the Car∣ginians Bal, whence those compositions Hannibal, Hasdrubal; as amongst the Babylonians Belteshazzar Mehetabel, &c. Varro (though a Heathen) inveighes much against idols and images: and saith,* 1.161 that they that first brought them increased errour, and took away fear. Plutarch saith, it is sacriledge to worship by images, &c. It is thought, they came first from Babylon. For Ninus having made an image of his father Belus (this Baal in the text) all that came to see it, were pardoned for all their offences: whence, in time, that image came to be wo••shipp••d. A great promoter of this kind of Idolatry in Israel was Ahab, in favour of his wife Jezebel, and to ingratiate with her kindred, 1 King. 16.31. and this was the ruine of his house. This Baal was by the Zidonians called Jupiter Thalassius, or their sea-Jupiter, and is thought to be their chief God. They had their Dij minorum gentium petty gods (called in scripture the host of heaven, the queen of heaven, and a little fur∣ther in this chapter Baalim) the Greeks called them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: which saith Plato, are certain middle-powers or messengers betwixt God and man, to carry up prayers, and bring down blessings, &c. Quam autem haec damonum theologia conveniat cum sanctorum et Angelorum cultu apud pseudochristianos, res ipsa loquitur,* 1.162 saith learned Master Mede. How this doctrine of devils or heathen-deities agreeth with Saint∣worship,* 1.163 and Angel-worship among he Papists, is easie to be discerned. A great stum∣bling it is to both Jewes and Turkes, who know it to be contrary to the first com∣mandment: and image-worship, to the second. Whence the Turkes will not en∣dure any images,* 1.164 no not upon their coynes. And Paulus Jovius tells us, when Sultan Solyman had taken Buda in Hungary, he would not enter into the chief Temple of that city, to give praise to Almighty God for the victory, till all the images were first down, and thrust out of the place. We read also of a certain Turkish Embas∣sadour, who being demanded why the Turkes did not turn Christians? he answered, because the Christian Religion is against sense and reason: for they worship those things that are of lesse power then themselves, and the works of their own hands: as these in the text, that made them Baal, yea (as if God had hired them to be wicked) they made it of the very gold and silver which he had given them, though for a better purpose. And this was horrible wickedness, hatefull ingratitude. This was to sue God with his own mony, to fight against him with his own weapons, as David did against Goliath, as Jehu did against Jehoram, and as Benhadad did against Ahab with that life that he had lately given him.* 1.165 I read of a monster, who that very night that his Prince pardoned and preferred him, slew him, and raigned in his stead. This was Michael Balbus, and he is and shall be infamous for it to all posterity. Ingratitude is a monster in nature. Lycurgus made no law against it, quod prodigiosa res esset benesi∣cium non rependere. To render good for evil is Divine: good for good is humane: evil for evil is brutish: but evil for good is devilish. And yet alas••e how ordinary an evil is this amongst us, to abuse, to Gods great dishonour, our health, wealth, wit, prosperity, plenty, peace, friends, means, day, night, corn, wine, silver, gold, all comforts and creatures, our times, our talents, yea the holy Scriptures, the Gospel of grace, and our golden opportunities, the offers of mercy, and motions of the spirit, turning our backs upon those blessed and bleeding embracements, and pur∣suing

our lusts (those idols of our hearts) those Baals, that is,* 1.166 Lords and husbands that have us at their beck, and check? But is this faire dealing? Do we thus re∣quite the Lord, foolish and unwise as we are? Holy Ezra, thinks there is so much unthankfulnesse and dis-ingenuity in such an entertainment of mercy, that heaven and earth would be ashamed of it, Ezra. 9.13. Should we do so? saith He, oh God forbid us any such wickednesse. Others render it, which they have sacrificed, or dedicated to Baal, for Idolaters spare for no cost, Dum Deum alienum dotant, as some render that text Psal. 16.4. whiles they give their goods not to the Saints (as David) that are on the earth, but to another God. They lavish gold out of the bag: as we read of a certain King of this land, who laid out as much as the whole crown revenues came to in a yeare, upon one costly crucifix: and of another, that left by will a very great sum of mony for the transporting of his heart, to be buried in the holy land, as they called it. How profuse papists are in decking their maw∣mets and monuments of idolatry, is better known then that it needeth here to be spoken of Their Lady of Loretto, that Queen of heaven, as they call her stilo vete∣ri, hath her Churches so stuffed with vowed presents and memories,* 1.167 as they are faine to hang their Cloisters and Churchyards with them.

Verse 9. Therefore will I returne] i. e. I will alter my course, change my stand, change the way of mine administrations, deale otherwise with them then yet I have done: they shall bear their iniquities, and know my breach of promise, as Num. 14.34. they shall know the worth of mine abused mercyes, by the want of them another while. I will go and returne to my place, till they acknowledge their offence and seek my face: in their affliction they will seek me early.* 1.168 Finally, I will cut them short of alimony and hold them to straight allowance;* 1.169 and then I shall be sure to heare them howling upon their beds for corne and wine: as dogs do that are tied up, and cannot come at their meat. And take away my corn, and my wine] those precious fruits of the earth, as S. James calleth them, James. 5.7. the pro∣duct of Gods great care, from years end to years end, Deut. 11.12. without which the earth could not yield her increase: neither would there be a veine for the silver, a mine for the gold, iron taken out of the earth, or brass molten out of the stone. Job. 28.3. All that we have is his, in true account, and he is the great Proprietary,* 1.170 who onely can say (as he in the gospel) May not I do what I will with mine own? And what should he sooner and rather do, then take away meate from his childe that marrs it? If fulnesse breed forgetfulnesse, (as the fed hawk forgets his master, and as the full Moon gets furthest off from the Sun) so men, when they have all things at the full, forget God, and wickedly depart from him, what can he do lesse then forget them (that so they may remember themselves) and make fat Ieshurun look with leane cheeks, that they may leave kicking,* 1.171 and learne righteousnesse? Neither doth God do this, till greatly provoked, till there is a cause for it, Therefore I will returne. He may well say, as that Roman Emperour did, when he was to pronounce sentence of death, Non nisi coactus, I am even com∣pel'd to it, there is no other remedy, 2. Chron. 36.16. As a woman brings not forth but with paine; and as a bee stings not, but provoked: so here, Ille dolet quoties cogitur esse ferox, he afflicteth not willingly, nor grieves the children of men, Lam. 3.33. It's sin that maketh him returne as here: that puts him out of his road of mercy into wayes of judgment, that putteth thunderbolts into his hand, and maketh him do his work, his strange work, and bring to pass his act, his strange act. Isay. 28.21. What can a Prince do less then disarme a rebel? what can God do less, then take away his own and be gone from such an impudent adul∣teresse, as is here described?* 1.172 should he suffer her with his corn to make cakes to the Qu••en of heaven, and to poure out his wine for drink-offerings to other gods, that they might provoke him to anger? No: rather then so, he will take away corn in the time thereof, and his wine in the season thereof] He will cut off the meate from their very mouths, Ioel. 1.16. and pull their morsel from between their teeth. Just at harvest, when their corne is to be inned, God will blast it, or o∣therwise blow upon it, when all their old store is spent, and they reckoned upon a good recruit, they shall be defeated and frustrated. Therefore hath God watched upon the evill, and brought it upon us, saith Daniel, chap. 9.14. Lo, God watch∣eth his time when to be even with his enemies: and taketh his fittest opportunity

for their greater mischief. They that are wicked overmuch shall dye before their time, Eccle. 7.17. Not before Gods time (for sta••••••a cuique dies, every mans time is set, Job. 7.1. our bounds are prescribed us, and a pillar pitcht up by him, who beares up the heavens, which we are not to trespasse) but before their own time that they had propounded and promised to themselves as that rich foole, Luk. 12.19. who talked to himself (as fooles use to do) Vers. 17. saying Soul, thou hast much good laid up for many years. But we know what became of him that very night; his many years were quickly up, his glass was run, when he thought it had bin but new turned.* 1.173 God shot at him with an arrow suddenly, he fetcht off this bird with a bolt whilest he was gazing at the bow, or pruning himself upon a bough. He chopt into the earth before he was aware: as one that walketh in the snow chops into a pit. He died tempore non suo (as some render that forecited text in Ecclesias∣tes) not in his own time, but in Gods time; then when it had been better for that foole to have done any thing, then to have died, because (like Elies sons) he died in his sins: and like Jezebels children, he was killed with death. This made Austin say,* 1.174 that he would not for the gaine of a world, be an Atheist for one half hour: because he knew not but that God might,* 1.175 in that time, call him: And then, what is the hope of the hypocrite though he hath gained, when God taketh away his soul? He is troubled, when God taketh away his corn in the time thereof, and his wine in the season thereof: he is hungry and hardly bestead, and therefore ready to curse God, and look upward, howling against heaven, as the hungry wolf. But first he should consider,* 1.176 that the corn and wine and wooll and flax that he hath in keeping is not his, but Gods; and that he reserves the propriety of all in his own hand: neither hath any man ought, in reference to him the Monarch of the world, that he can call his own. The rich fool indeed talked much on this manner, Luk. 12.18. I will pull down [my] barns and build greater, and there will I bestow all [my] fruites, and [my] goods. All was his own belike: God was not in all this mans thoughts; For if he had, he would soon have known what to have done: sc. he would have acknowledged God the Author and owner of all (as Moses mindeth men) he would also have fed the hungry with his corn,* 1.177 and clothed the naked with his wooll and flax, as Tyrus converted did with her merchandise Isay. 23.18. he would have said to God as David did,* 1.178 all things come of thee, and of thine own we give thee. Bernard reports of Pope Eugenius, that meeting with a poore but honest Bishop, he secretly gave him certain Jewels wherewith he might present him. If God did not first furnish us out of his treasury; we should have nothing wherewith either to honour him or to help our selves or others; Gods poore, I meane, whom Solomon calleth owners of our goods and maketh us but their stewards, Pro. 3.27. with-hold not thy goods from the owners thereof. Next, the hunger∣bit hypocrite should consider, that there is a worse hunger yet behind: and an heavy account to be given of the corn, wine, wooll, and flax, the creatures that he hath deteyned in unrighteousness, and spent upon his lusts, Jam. 4.3. If the hus∣band men must be ashamed and howl because the harvest of the field is perished: If the drunkards must wake, weep and waile because the new wine is cut off from their mouths,* 1.179 Joel. 1.5, 11. How shall they much more howl in hell, ubi nullus un∣quam cibus est, nulla consolatio, saith Bernard, where there is no manner of meate, no drop of water to be had for love or mony: where they must fast, and find no mercy for ever, where they must hunger and thirst in aeterno Dei as the Schooles speak, as long as God is God. The sufferings of this world to the wicked, is but as the falling of the leaves in comparison of the trees, that will fall upon him hereafter, in that eternity of extremities. If here, In the fulnesse of his sufficiency he shall be in straits, and every hand of the troublesome shall come upon him. When he is about to fill his bel∣ly, God shall cast the fury of his wrath upon him, and shall raine it upon him while he is eating, as it is threatned Job. 20.22.23. what think we, will their portion be in hell? Meane while God will recover his wooll and his flax] He will snatch it away (as the word signifieth) in great displeasure, as a man doth his stolen goods out of the hands of a thief: He will rescue them, as Abraham did Lot and the captives from Chedor-laomer,* 1.180 as David did his wives, goods, and friends from the Amale∣kitish rovers. The poore creatures, corn, wine, wooll, &c. groan heavily under the abuse of gracelesse persons, Rom. 8.22. and God heareth them, as he did

the oppressed Israelites in Egypt, for he is gratious, He hears them I say, and reco∣vers them: He spoiles their possessours of them, as Jacob did Laban of his sheep,* 1.181 as the Israelites did the Egyptians of their Jewels: the same word is used there, as here, and it is a wonderfull significant word saith Mercer, S. Paul, imitateth it, when he saith the creature shall be delivered from the bondage of corruption. This God doth when he snatcheth away kingdomes from tyrants, wealth fron world∣lings, strength from roysters, spirituall common gifts from the proud and secure. Zech. 11.17. See the note there, when men abuse mercies, they forfeit their right in them: wicked men have not onely a civill title, but a right before God to the things that they possesse; It is their portion, Psal. 17.14. And what Anani∣as had was his own whiles he had it, Act. 5. And God gave Egypt to Nebuchad∣nezzar as pay for his pains in taking Tyre. True it is, all was forfeited in Adam: but wicked men have yet a right to all they do enjoy in a lawfull way, by divine donation, till the day of execution: As when a traitour hath his life given him, for a time at least, he hath meate and drink also given him to maintain his life for that time. God dealeth not as that cruel Duke D'alva did, who starved some prisoners after that he had given them quarter, saying, Though I promised you your lives,* 1.182 I promised not to finde you meate. That which wicked men are charged with, and shall be accountable for, is, not their right to use the creatures, but their not right using them: This makes the creature cry in its kinde and long for liberty: even as birds do that thrust a long neck out of a cage (so much the Apostles word im∣porteth Rom. 8.19.) And God who heareth the cry of the widdow and father∣lesse, and looseth his prisoners Psal. 146.7.* 1.183 heares and frees the poor creatures groaning under mans abuse &c. Given to cover her nakednesse.] This is the end of garments so called quasi gardmentes: they arme and fence our bodies against the injury of winde and weather, against heate of summer, cold of winter; They also cover our nakednesse and deformity, those parts especially that are by an Antiphra∣sis called verenda & pudenda (here principally perhaps intended) because they ought never to be laid naked but kept covered pudoris gratia for common honesty sake: that the shame of thy nakednesse do not appeare, Rev. 3.18.* 1.184 Nature teach∣eth to cover our nakednesse; Therefore also when a man hath commttted a sin, he blusheth: the blood, as it were would cover the sin. But nothing will do that, save onely the righteousnesse of Christ, the fleece of that immaculate lamb of God, whom therefore we must put on, Rom. 13.14. in all his offices and efficacies. Our first parents indeed were born with the royall robe of originall righteousnesse on their back; but the devill soon stript them of it; and therehence they became sore ashamed of their bodily nakednesse (but chiefly of their spirituall) which there∣fore they sought to hide as they could, their privities especially. Whence some are of opinion that to look upon the nakednesse of another is a sin against nature. The Prophet Habakkuk taxeth it in the Chaldees Chap. 2.15. and the Hebrewes there say, It was a filthy custome amongst them, common at their feasts. Cloathes are the ensignes of mans sin, and the cover of our shame. To be proud of them, is as for a thief to be proud of his halter: to brag of them, is as for the Lazar to brag of a plaster laid to his filthy sore: the finenesse of such is their filthinesse: their neatnesse, nastinesse, as one speaketh.

Verse 10. And now will I discover her lewdnesse,] Or her filthinesse, basenesse, foolishnesse, saplessnesse; perhaps the same with her nakednesse, verse 9. See the Note there. How shamelesse the Heathen Idolaters were, the worshippers of Pria∣pus especially (which Ierome and Isidore say, was the same with Baal-peor, and made Maacha the mother of Asa guilty of that villany) with their infamous Nos pudore pulsa, stamus sub Jove coleis apertis, &c. is notoriously known; how they ran about naked in their Lupercalia, Bacchanalia and other beastly solemni∣ties. God threatneth to make her naked here in another manner,* 1.185 to her utter dis∣grace and ignominy. He had threatned her before with poverty, now with scorn and contempt: these go seldome asunder; but when self-procured, they are very grievous. See Deut. 28. Fornicatours are fools, Ier. 29.23. Gen. 34.7. Shechem committed folly in Israel, and is therefore called a lad, or a childe, (ver. 19. Neque distulit puer) for his witlessenesse, as being carried not by right reason, but blind affection. So Amnon was for this as one of the fools in Israel, 2 Sam. 13.12. a

Nabal, a Nebulo, one that falls below the dignity of a man, below the stirrup of reason, flagitious and profligate.

Spirituall fornicatours are all this and more. They hunt after lying vanities, and so forsake their own mercies;* 1.186 being singularly foolish (as the word here used import∣eth) and miserable by their own election. The indignity and iniquity of their pra∣ctise, see Ier. 2.9, 10, 11, 12, 13. Satan deals by them as he did by Adam, when he gave him an apple for Paradise; and set him to the tree of Knowledge, that he might not taste the tree of life. And like unto them (saith a Lapide here) is every wicked person, who by Satans perswasion preferreth the creature before the Creatour, earth before heaven, the devil before God, hell before heaven, sin before sanctity, evil before good. These are lewd persons of sordid and servile dispositions, homines ad servitutem parati (as Tiberius said of the Romans) men of an under-spirit, as those, 1 Chron. 4.23. Hedge rogues Mr. Dyke calleth them.

In the sight of her lovers] That her, whom they have so desired whiles she was veiled, they may deride when laid open. There can nothing befall a woman more grievous, then to be stript naked, but especially before her sweet-hearts, Lam. 3.8. All that honoured her, despise her, because they have seen her nakednesse: yea she sigheth and turneth backward. It is the paint or the dresse many times, that makes the lewd woman lovely; Think the same of Idolatry: how pompous is it, and the∣atricall? but God will detect it and make it ridiculous every day more and more. Erasmus was very instrumentall this way, and did prejudice Popery by his witty jearing, as much as Luther did by his stomacking and inveying, saith One. Though it cannot be denied,* 1.187 but that Pruriginosa istorum hominum scabies asperiori strigali fricanda fuerat,* 1.188 the scabby hides of those Popelings called for a sharper curry-comb, as another Learned man phraseth it.

and none shall deliver her out of my hand] Not her idols, not her confederates. An idol is nothing in the world: and all Nations, set by God, are as a drop of a bucker, or dust of a ballance: they can no more stand before him, then a glasse-bottle can before a cannon-shot.* 1.189 It was bootlesse therefore for this adulteresse to hope for help from her lovers, when God once took her in hand. He would give her, her due, Ipsis spectantibus & stantibus instar stipitum, whiles they look on and stood like so many stocks, not daring to stir for her rescue and relief. See for this, Rev. 18.10. with the Note.

Verse 11. I will also cause her mirth to cease,] Idolaters are frollick and jovial, the greatest mirth-mongers, the merry Greeks of the world, set altogether upon the merry pin,* 1.190 they spend their dayes in pleasure, and suddenly turn into hell. Thus it was with these old idolaters. See Amos 6.4. And thus it is with the Papists at this day. They have a Proverb amongst them; Spiritus Calvinianus est spiritus melancholicus, A Calvinisticall spirit is a melancholy spirit. Turn Protestant once, and you must for ever bid adieu to mirth and jollity, and lead a Monkish melan∣choly life. In their supplication to King Iames for a Toleration, they used this as an argument for their Religion above ours, because more suitable and pleasing to mans nature.* 1.191 It is indeed an alluring, tempting, bewitching religion. Sir Wal∣ter Rawleigh knew what he said, That were he to chuse a Religion for licentious liberty, lasciviousnesse, and merry-living, he would be a Papist. Hence the whole world is said to wonder after the Beast,* 1.192 which is said to be like unto a Leopard, or Panther: Now the Panther is admired, and followed by most other beasts of the field (and thence hath his name) either for the beauty of his hide, or for the sweetnesse of his smell. So is the Pope for those sensual delights, and swinish plea∣sures he alloweth his followers. Lupanar utriusque Veneris Roma condidi••, saith Agrippa, concerning Pope Sixtus Quintus. But what should I rake in that dung∣hill? Such sinfull mirth, as it is base born, so it is of short continuance: God will make it to cease, and to go soon out in a vexing snuffe. For why? There is a snare (or cord) in the sinne of the wicked, sc. to strangle their joy with, but the righteous sing and are merry, Prov. 29.6. yea they are merry, (or right set in their mindes,* 1.193 as the Apostles word signifies, Iames 5.13.) and therefore they sing, yea and shall sing for joy of heart, when wicked men shall crie for sorrow of heart, yea howle again for vexation of spirit, Esay 65.14. Mean-while their mirth is but the hypocrisie of mirth. It may wet the mouth, but not warm the heart; smooth the brow,

but not fill the breast. It is like a little counterfeit complexion; As they repent only in the face, Mat. 6.16. so they rejoyce only in the face, 2 Cor. 1.5.12. Indeed they revel rather then rejoyce, & the end of that mirth is heaviness, Pro. 14.13. as lightening is at∣tended with thunder, & as comets end in a pestilent vapour. Let the Lord but turn his hand & take away his corn, &c. destroy vine and fig-trees, &c. and this carnal mirth is at an end: their light is put out in obscure darknesse, they lye down in sorrow, and are all Amort. they are filled with unmedicinable perplexities, and are ready to run mad Deut. 28.34. Whereas a godly man, as he hath a constant spring of comfort within him, and can be merry without musick, so he can stand under the greatest weight of affliction without buckling, as Paul: he can be medjis tranquillus in un∣dis as Noah: he can confidently say wth Habakkuk Although the figtree shall not blossom, neither shall fruit be in the Vines &c. Yet will I rejoyce in the Lord, I will joy in the God of my salvation. Chap. 3.17.

Her feast-dayes, her new-moones] Not the matter of their joy onely shall be a∣bolished, but the times too; She shall neither have holy-dayes nor good dayes (as they are called, Esth. 8.17.) to keep and celebrate. Here then the Lord shewes how he will uncover this harlots nakednesse, Viz First he will strip her of her spiritu∣als, and next of her temporals, Verse 12. Her feast-dayes, new-moons, sabbaths, and solemn-feasts were but apish imitations of those commanded by God, whose ape Satan will needs be. Habent & vespae favos: simiae imitantur homines, Waspes also have honey-combs as well as Bees; and apes will be doing at mens actions. Satans synagogue may seem a true Church. The ten revolted Tribes kept also diverse solemne dayes, partly commanded by the Law, (as new-moons and sabbaths) and partly instituted by Ieroboam, in honour of their idols, as now among the Papists, in pretended honour of the Saints, with feasting, dancing, ringing, roaring of organs, &c. These solemnities therefore, the Lord here first utterly disowneth, cal∣ling them, her feast-dayes, her sabbaths, &c. and none of his, because they did lacte gypsum miscere, mingle lime with milk, as Irenaeus saith of Plato; Non mea, tua funt, as Martial saith of his Epigrams, ill read by another. And secondly, that he will take them away, (sc. by carrying themselves away captive. See Chap. 9.4, 5.) and so pull off their vizour, wash off their varnish of rites and ceremonies, and lay them open to all in their own colours.

Verse 12. And I will destroy her vines, and her fig-trees,] Not her wine, and her figs onely, (i. e.) her delicious drinks and sweet-meats, (even all her plenty) sed vineta ipsa & ficeta, as Rivet observeth: which shews a great deal of anger, (for fruit-trees were not to be destroyed in an enemies countrey) like as he disco∣vered a great deal of fear of the Spanish Inquisitours,* 1.194 that brought one of them his pears (which he had sent for) tree and all by the roots It is wisdome to meet God by repentance, lest he stub up root and branch together, lest he overturn, overturn, overturn, so as it shall be no more, Ezek. 21.27. lest he crie, Cut it down,* 1.195 why cumbreth it the ground? sith it is not for fruit, let it be for the fire.

whereof she hath said, These are my rewards,] The wages of my wickednesse, the hire of my Harlotry, Deut. 23.18. Ezek. 16.34. pretium m••ritorium Adultery is costly. Whores must have their rewards, they lie in wait for a prey, Prov. 23.20. and will soon bring a rich man to beggery, Prov. 6.26. Solomon himself was so ex∣hausted by such shee sinners (so they call them, Cruces et crumenio ulgas, suck purses the Poet calleth them) that he was forced to oppresse his Subjects, to sup••ly his coffers: which occasioned the losse of ten Tribes Harlots know no other language but that of the horse-leech, Give, give; and may fitly be compared to the ravens of Arabia, that full-gorged have a tunable sweet voice; but empty, they screech horribly.

Corpus, opes animum famam, vim, lumina, Scortum, Debilitat, perdit, necat, aufert, tripit, orbat.

Idolatry also is no lesse costly: witnesse this harlots habit, verse 13. and the purple whore of Rome, with all her trinckets, and those masses of money that she drains out of many parts of Christendome for the support of her state.* 1.196 Otto (one of her Mice-catchers, as the story calleth him) sent hither into England by Gregory

the ninth, after three years raking together of money for pardons, and other pal∣terments, at last departing, he left not so much money in the whole Kingdome, as he either carried with him, or sent to Rome before him. What will not men part with to purchase heaven?* 1.197 Now they perswaded the poor people (and still they do) that good works (and what so good, as to gratifie the Pope with great summes?) were mercatura regni coelestas, the price to be given for heaven. Idolaters are all Merit-mongers: they will have heaven as a purchase; they lay claim to it, as wages for their work. They say with that wretched Monk; Redde mihi aeternam vitam quam debes,* 1.198 Give me eternal life which thou owest me, Give me the portion that be∣longeth to me. God forbid, saith another Papist, that we should enjoy heaven, as of meer alms to us. On the other side, the godly disclaim their own merits, beg hard for mercy, expect a recompence of reward from him, but all of free-grace; accounting all that they can do for God, but a little of that much, that is due to him, and that they could well beteem him: they do all righteousnesse but rest in none: they know that Gods kingdom is partum & non paratum; that their reward is the reward of inheritance, and not of acquisition: and that if they could do any thing this way, yet would it be mercy in God to reward every one according to his work, Psalm. 61.12.

and I will make them a forrest,] See this more fully set forth, Isai. 5.5, 6. Such is the hatred God beareth to sinne, that he makes bloody wailes, as it were, upon the backs of the insensible creatures for mans sake. A fruitfull land turn∣eth he into barrennesse for the wickednesse of them that dwell therein, Psal. 107.34. Thus he dealt by Sodom, which was once as Egypt, yea as Eden, but is now a place of nettles and salt-pits: By Iudea, that once Lumen totius orbis, now laid desolate: as Babylon, where Strabo saith their Barley yeelded three hundred-fold increase, and their Palm-tree three hundred and sixty severall sorts of commodities, as bread, honey, wine, vineger, &c. but what devastation befell it by the Modes, see Esay 13.19, &c. It were easie to instance in the seven Churches of Asia, the Palatinate, and other parts of Germany, in Ireland, and now Scotland, and what may England look for? Shall we altogether passe unpunished? Shall we still sit safe under our vines and fig-trees, and not be forrested, and by those wilde beasts of the field devoured? Sure it is, that no beast of the field doth shew it self more raging, or ravenous, then do the wicked, when God suffers, or rather sends them to break into his vineyard: Witnesse those breathing devils the Irish Rebels, more cruel then any Cannibals. Cursed be their wrath; for it was cruel, transcendent••y so, extending it self both to the living and the dead. Ʋrsi non saeviunt in cadavera: but these bears, Psal. 58.4. boars, Psal. 80.13. lions, leopards, &c. did rage against dead carcasses, and tore them with their teeth. Histories tell us, that the first founders of Rome were nourished by a Wolf: Certain it is that the off-spring of that people have the hearts of Wolves: being savage and cruel above measure. Their citie was first foun∣ded in blood, and so was the Papacy: for the foundation of that See was laid when Phocas slew his liege Lord and Emperour Mauricius, whom he stewed in his own blood. Whence the Poet wittily;

Suffocas, Phoca, imperium; stabilisque Papatum.

The habit of that harlot is, according to her heart, purple and scarlet; and her diet is the diet of the Cannibals.* 1.199 I saw her drunken with the blood of the Saints. They are wholly bloody, both in their positions, and dispositions, their plots, and pra∣ctises. The Pope is said to be a Leopard, or Panther, with his feet like a Bear, and his head like a Lion, Revel. 13.2. See the Note there And of their S. Do∣minick (the father of the Dominicans) it is reported, that when his mother was with childe of him, she dreamed, that she brought forth a Wolf, with a fire-brand in his mouth: and he prooved accordingly;* 1.200 a bruitish man, skilfull to destroy, to devour the man more righteous then himself, by his bloody inquisitors. I pray that God would deliver his turtle from these savage creatures; that he would cause the evil beasts to cease out of the land, Ezek. 34.25. that the beasts of the land may no more devour them, vers. 28.

Verse 13. And I will visit upon her the dayes of Baalim,] That is, I will punish

the sins committed in those dayes wherein they went after those multitudes of Heathenish gods: 30000.* 1.201 of them Hesiod reckons up in his days And Servius up∣on Virgil telles us, that for fear of offending any of them they used to close up their petitions with Dij{que} Deae{que} omnes, All ye gods & goddesses, &c. Some of the Hebrews by Baalim understand Dominos domuum the Lords of the houses: for the planets are said to have thir houses. Oecolampadius understands it of those Idols which they wor∣shipped under the name of the Stars, called elswhere the Queen of heaven, or the heavenly constellations. Others by Baal conceive to be meant their chief God: called also by them Baal-samen, or the Lord of Heaven: by Baalim their under∣gods, mediozuma numina inter mortales caelicolas{que} vectores. This was Plato's De∣monogy (See the Note above upon verse 8. of this chapter) Saint Paul is thought to have been well read in Plato's writings (his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Tim. 1.6. is verbùm Platoineum) and to have alluded to him in that passage, 1 Cor. 8.5, 6. Though there be that are called (Baalim signifieth Lords) whether in heaven or in earth, as there be gods many and lords many: but to us there is but one God the Father, and one Lord Jesus Christ, that is but one Mediatour betwixt God and Man, the Man Christ Jesus, who indeed in regard of his humane nature is inferiour to the Father, but yet such a Lord by whom are all things, and we by him. The Papists acknowledge but one God, but they have many Baalims, many Lords and Mediatours both of intercession and of Redemption too. But this is an heathenish opinion, as indeed many of theirs are: whence they are called Gentiles, in opposition to the holy City the Church, Rev. 11.2.

wherein she burnt incense to them] which typified prayer, both in the sweet savour, and ascending property; elationibus fumi with pillars of smoke, Chap. 3.6. This should have been done to God alone. He is the proper object of prayer, as being omnipresent, omniscient and omnipotent: and besides in covenant with his people: He never said to the seed of Jacob, seek ye me in vain. No: he scorns that, and leaves that to the Heathen idols to do, Esa. 45.18.19.* 1.202 Our Rock is not as their rock our enemies themselves being judges. He is not like Baal, that pursuing his enemies could, not hear his friends. Nor like Jupiter of Creet that was carved without ears,* 1.203 and could not be at leisure to attend small matters, no nor greater neither, unless it were at certain times when he was pleased to look down through certain chinkers in hea∣ven, as Lucian faineth. He is not as Diana, who being present at Alexanders birth,* 1.204 could not at the same time preserve her Ephesian temple from the fire. O thou that hearest prayers (saith David: that's one of his titles of honour. Psal. 65.2.) unto thee shall all slesh come. Whither else should I go? Basil makes prayer a chain tied to Gods ear, and mans mouth. Jamblichus saith, it is copula quâ homines cum Deo conjunguntur, a tie wherewith men are knit unto God.* 1.205 Damascen saith it is an as∣cent of the heart to heaven. The Church is said to ascend out of the world by these pillars of incense, Cant. 3.6. And as the Angel that appeared to Manoah by ascend∣ing up in the flame of the Altar, is said to do wondrously, Judg. 13.19, 20. So do the Saints by their daily devotions coming up (as Cornelius his prayers and alms did) for a memoriall before God, Act. 10.4. and being a precious incense, Psal. 141.2. far beyond that of Baal Priests, or Chimney-Chaplaines, who were called Chemarims,* 1.206 or Black-ones, ab incensione thuris from their much offering up of incense, with the smoke whereof they were blacked and sooted; as some hold.

and she decked her self with her ear-rings and her jewels] Harlot-like: matrons adorn not themselves so pompously. Whence Tully compares the Latine tongue to a grave Matrone; the Greek to a sumptuous harlot in all her bravery. This drawes the senses, and is therefore much in use amongst adulterers and Idolaters: as Papists for instance with their excessive gayetie in Gods service; their palles, copes and other massing-vestments of as great price, some of them,* 1.207 as Demetrius king of Macedon his robewas: which none of his successours would were propter invidiosam impendij magnificentiam for the richness thereof. Gods likes no such doings now adayes in his service. The High-Priest indeed of old was sumptuously attired from head to foot. Os humeros{que} Deo similis as representing the person of God,* 1.208 that he might dazle the eyes of the beholders, and breed reverence in them by such an appearance. But now it is far otherwise. Cor aureum requirit Deus, non vestem. God lookes not for gorgeous array but gracious hearts: faith and love within, modesty and humility

without: these are things of great price in the sight of God, 1 Pet. 3.4. these beauti∣fie the soul better then Isaacs jewels did Rebeccah's body. It was therefore excellent counsell that Tertullian gave the young women of his time,* 1.209 and may be usefull to to us all: Vestite vesserico pietatis, byssino sanctitatis, &c. Cloath your selves, saith he with the silk of piety, with the sattin of sanctitie, with the purple of modestie. So shall you have God himself to be your suitour: Christ will make love to you, and greatly desire your beauty. Psal. 45.11. The kings daughter is all glorious within: her clothing is of wrought gold vers. 13. She is like that Spartan woman mentioned by Plutarch, who when her neighbours were shewing their apparrell and jewels, she brought out her children vertuous and well taught, and said, These are my ornaments and jewels.

and she went after her lovers] This is oft objected to her, as a foul business in∣deed: this was the sin that disjoynted Gods soul from her, to the making of her de∣solate, a land not inhabited Jer. 6.8. We must take speciall care, that no creature creep into the Bridall-bed betwixt Christ and the soul: or if any do, complain to him be∣time and he will play Phineas his part,* 1.210 as Master Bradford phraseth it. And forgat me, saith the Lord] This is reserved to the last, as the foot and root of all the fore∣mentioned evils both of sin and punishment. See the lack of Gods holy fear Rom. 3.18. There is no fear of God before their eyes. And thence it is, that their throat is a gaping grave, their mouth full of gall and guile, that destruction and miscry are in their wayes, &c. 13, 14, 15, 16. &c. Fearlesness and forgetfulness of God go alwayes together. Jer. 5.22, 23. those that remember him and his presence, cannot but bear an awfull respect to him. It is a problem in Aristotle, why are men credited more then other creatures. His answer is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they be∣leeve a Deity. Man alone remembreth, and therefore reverenceth God. Those there∣fore that so forget him, after long experience especially of his gracious care to pro∣tect them and provide for them, as a husband doth for the wife of his bosom, these are strange creatures, and must look to be visited and reminded of him from whom they have so deeply revolted: for of all things God cannot abide to be forgotten. See Isai. 17.10. Deut. 8.21.

Verse 14. Therefore behold I will allure her] A strange [Therefore] It may very well have a Behold at the heeles of it: For the sense is this; Because she hath quite forgotten me, and will never be converted of her self, I will prevent her by my mercy, recalling her mildly but mightily by my Gospel. Seducam eam et deducam in desertum. Such another sweet text as this we have in Esay 57.17, 18. For the iniquity of his covetousnesse was I wroth and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his wayes, and will heal him. Wayes? what wayes? his covetousness, frowardness, &c. And it is as if God should say, I see these froward children will lay nothing to heart: frownes will not humble them, blowes will not better them. If I do not save them till they seek me they will never saved: therefore I will heal him, I will lead him also, and restore comforts unto him and to his mourners: I will create the fruit of the lips peace to him. O the never-enough adored depth of Gods free grace and fuperabundant love to his people! This David well understood,* 1.211 and therefore prayed, pardon my iniquity: for it is great. He knew that God both could and would remit more then he could commit: and that mercy rejoyceth against judgement; whilest God for his own sake (though not for ours) blotteth out the thick cloud as well as the cloud, enormities as infirmities Esay 44.22. See his Non-obstante Psa. 106.8. his Resolve Gen. 8.21. and his Man∣damus Psal. 14.4. and then it must needs be done, though no god would do it but himself Mic. 7.18. though no man could imagine how it should be done. Esay 55.7, 8. I will allure her] that is, I will effectually perswade her by the preaching of the Gospel. Men may speak perswasively, but God onely can perswade Gen. 9.27. they may speak to the ear, but He to the heart: and this He doth to his Elect, not onely by a morall perswasion, but by an irresistible inward attraction, Act. 11.17. by a mercifull violence, by making them willing to follow the Lamb wheresoever he go∣eth. They kisse the Son with a kisse of love and homage, having first been kissed with the kisses of his mouth: whereupon immediately followes, Draw me, we will run after thee, Cant. 1.1, 4. Elisha could more with a kisse, then his man could with a staffe, in raising the dead child. Christs works upon his people fortiter, but yet

suaviter powerfully,* 1.212 but yet sweetly he inclineth their hearts to his testimonies and not to covetousness, Psal. 119.36. and brings them to the obedience of faith monendo potius quam minando, docondo quam ducendo. If he do seduce them (as some render the word here) it is for no hurt, it is but to speak in a word private with them, as one friend may with another: it is but to give them his loves, as he speakes in the Canti∣cles: to shew them his glory; as he did Moses: to spread before them his beauty, and so to catch them by guile, as Saint Paul did Corinthians 2 Ep. 12.19. to steal away their hearts before they are awar••, according to that Cant. 6.12. that they thence∣forth may be an Amminadib, a willing people, a free-hearted people, Psal. 110.3. waiting for the law Esay 42.8. and walking by the rule, Gal 6.16. &c. Oh it is a blessed thing to be thus allured, thus inveigled, thus seduced out of the wayes of sin and death, into the wayes of holiness and happiness; by the doctrine of the Gospel,* 1.213 which is the true Pitho, the Suadae medulla, qua capiuntur homines, sed bono suo, the divine Rhetorike, wherewith mens minds are taken, but for their greatest good.

and I will bring her into the wilderness] Look how I at first allured my people out of Egypt where they sat by the flesh-pots, and enjoyed the pleasures of sin for a season (out of Egypt have I called my son, that I might set him higher then the Kings of the earth) and brought them into the wilderness, and there extraordinarily pro∣vided for them (never was Prince so served in his greatest pomp) and spake to their hearts, giving them right judgements and true lawes good statutes and command∣ments Neh. 7.13. to their great comfort, Ps. 19.8. So will I again do for them, and much more then so, by Christ, in the dayes of the Gospel. Indeed as the people at their first setting foot upon the promised land, met with trouble in the valley of Achor by the sin of Achan; so shall the Saints be sure of troubles; but Christ will not leave them comfortless: a door of hope he will open unto them in their deepest distresses. Death shall be unto them not a trap-door to hell (as it is to the wicked) but an inlet into life eternall, where they shall sing the song of Moses, and the song of the Lamb. Rev. 15.13. Let the Saints therefore rejoyce in hope, be patient in tribulation. Vine∣yards God will give them here, some grapes at least of the heavenly Canaan afore∣hand, spirituall benedictions, Divine comforts to sustain them, such generous wine as shall make the lips of those that are asleep to speak, Cant. 7.6. Yea to sing, Eph. 5.18.19. Lo, such wine, of the bests and such songs of joy shall the Saints have for those vines which before he threatened to destroy vers. 12. and that mirth which he would cause to cease, vers. 11. Repentance can turn crosses into comforts, and (like the Philo∣sophers stone) make golden afflictions 1 Pet. 1.7. As it is the fair and happy daugh∣ter of an ugly and odious mother, viz. sin;* 1.214 so it is the mother of all mercies and benefits: for it is repentance unto life, Act. 11.18. yea to salvation, and therefore never to be repented of, 2 Cor. 7.10. It is that rainbow, which if God see shining in our hearts and lives, he will not onely not drown us; but do us all good.

and speak comfortably to her] Heb. speak to her heart, such things as shall chear her up, and make her heart leap and even dance Levalto's.* 1.215 See Isai. 40.1. and comparing 1 Sam. 15.35. Observe that the same word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nacham signifieth to repent first, and then to comfort. And to this purpose it is that some translate the text thus, After I have brought her into the wilderness, and so humbled her thoroughly, as I once did her forefathers there, I will speak to her heart: yea I will take her alone for the purpose, even into a solitary wilderness, where I may more freely impart my minde to her (so some fense it) that having her whole desire she may come up from the wilderness, leaning upon her beloved, Cant. 8.5. and so be brought into the bride house, with all solemnity.

Verse 15. I will give her her vineyards from thence] or. from thenceforth: either from that time, or from that place. God, as out of his melting heartedness toward her he thinks she hath suffered double for all her sins, Esay 40.1. (though she think she hath suffered less then her sins Ezra 9.13.) So he is ready, upon her repentance, to make her (strait) a plentifull amends, He destroyed her vineyards and damped her mirth, vers. 11.12. Now she shall have all again, with advantage: not her corn onely for necessity, but her vineyards also for delight: yea an honest affluence of both. She shall have reall manifestations of his love: and although he take her into the wilderness, yet will he not be unto her a wilderness, or a Land of darkness: wherefore then should his people say, we are Lords, we will come no more unto thee?

Jer. 2.31. why should they not rather reason thus with the prodigall. I will go to my father: for in his house is bread enough. I will return to my first husband, for then was it better with me then now, I will repent, for the kingdome of heaven is at hand &c. Lo this is the right way of reasoning, sc. from mercy to duty, from deliverance to obedience,* 1.216 Ezra. 9.14. The love of Christ constraineth us, saith Paul: the grace of the Gospell teacheth us to deny ungodlinesse, and to live godly, &c. the kindnesse of God leadeth to repentance: & if besought by the mercies of God to present our bodies for a sacrifice to God, how can we do otherwise? If God bring vineyards out of wildernesses, comforts out of crosses, meate out of eaters, honey out of the rock,* 1.217 and oyle out of the flinty rock, that is, mercies out of diffi∣culties, they must needs be very hard-hearted, that are not melted and mollified thereby.

And the vally of Achor sor a doore of hope] The vally was neer unto Jericho, that city of Palmtrees, and was fertile, fat, and full of vines, Isai. 65.10. thought to be the same with Engeddi which is often mentioned in the Canticles. This vally was a kinde of dore or inlet into the promised land: and here they began first to eate of the fruits of the land, which they had so much longed for, Josh. 5.10. and now hoped for the enjoyment of the whole; whereof that vally was a pledg, and earnest. Hereby then is covertly promised to Gods people, deliverance by Christ, together with the first-fruits and earnest of the spirit, whereby they shall be brought to an assured hope of the harvest of happinesse, of the whole bargain of Christs benefits, Spes in humanis incerti nomen boni: spes in divinis nomenest cer∣tissemi Heb. 11.1. this is hope unfaileable, as proceeding from faith unfained, which can believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. It can take a man out of the vally of Achor, that is of trouble (see Josh. 7.6.) and set him on the everlasting mountains, where as from Pisgah, he may have a full prospect of heaven; the hope where of maketh absent joyes present, wants plentitudes; and beguiles calamity, (as good company doth the way) yea lookes upon it as an in let to mercy, a promise whereof to aposta∣tizing Israel some make this fat vally of Achor to be dotis nomine, as a dowry: in allusion to the manner of the Jewes in their marriages to give some piece of ground to the spouse as a pledge.

and she shall sing there] As rejoycing in hope, Rom. 12.12. Et res plena gaudio & spes,* 1.218 as Bernard hath it. They shall shout for joy, they shall also sing. Some think the Prophet here alludeth to that custome of the Jewes to sing in the time of their vintage, See Judg. 9.27. Esay. 16.10. Others will have it to be an allusion to their marriage-songs: that being the time of the rejoycing of a mans heart Cant. 3.11. Viz. at the recovery of his lostrib. The Septuagint render 〈◊〉〈◊〉 shall be humbled: and indeed the word signifieth both to be humbled and 〈◊〉〈◊〉. Some are humbled but not humble, low but not lowly: these must look for more load. But they that mourn in a godly manner, are sure to be comforted. God will turn all their sighing into singing; they shall sing aloud upon their beds which they have soaked in teares,* 1.219 and made to swim againe, as David Psa. 6. A reconciled condition is a singing condition, Bernard was so over-joyed at his conversion, that he was almost beside himself. Cyprian telleth his friend Donatus, that his comforts then were inexpressible. Austin saith the like of himself. The Saints cannot but sing at this dore of hope, though they be not yet got in at it. See Psal. 138.5. they shall sing in the wayes of the Lord,* 1.220 though they be yet but viatores. Gods statutes are their songs even in the house of their pilgrimage; as hoping to sing shortly in the height of Zion, to flow to the bountifulnesse of the Lord, Jer. 31.22. As in the dayes ••f her youth, and in the day when she came up &c. Out of a low countrey, but a lower conditi∣on; being shiftlesse and succorlesse. Then did God put Timbrels into their hands, and ditties into their mouths. See Exod. 15. And so it is here said, he will do againe in the time of the gospell. Let our Nonsingers here take notice, that singing (and that joyntly with others) is a Gospell-ordinance: and for further proof let them read Mr. Cottons excellent treatise upon this subject.

Verse. 16. And it shall be in that day] A sweet promise of a thorow reformati∣on, much like that Zach. 13.2. God will turne to his people a pure language, that they may all call upon the name of the Lord to serve him with one shoulder,

Zeph. 3.9. For which end he formes their speech for them, & tutours them here how to terme him. Ishi they must call him, but not Baali, my husband,* 1.221 but not my Lord: Not that there was any hurt in the word my Baal or Lord: but because it had been abused and given to Idols, God would have none of it: or because it was grown among the better sort a name of contempt: like as for the same reason the word Burden is rejected, Jer. 23.36. Or lastly, lest the people whilest they spoke of one thing should think of another: and naming Baal should be put in minde of an Idol. This is Hieromes reason. Some distinguish thus betwixt the 2 words,* 1.222 that Ish is a name of love, Baal of feare, Others observe that Ish signifieth an excellent man, and is therefore made choyce of as every way better then Baal, or Lord. Au∣gustus forbad men to call him Lord: and desired rather that more amiable name of Father of his countrey. It is wisdome when we call upon God to make choyce of fit titles, not onely such as he in his word hath warranted, but also such as may be suitable to our requests, and helpfull to our faith in prayer; such as wherein we may see the thing prayed for comming towards us, as it were. This will notably excite devotion. Instances of it see Psal. 80.1. Act. 1.24. and 4.24.25. &c. Note there and in the next verse, that there is no small danger in words and names. What a deale of mischief hath the word Huguenot done in France, and Puritan here. Anno 1572. Cardinall Allen at Rhemes instructed his emissary-seducers, sent over hither, to divide the people under the names of Protestant and puritan: pro∣voking them thereby to reall and mutuall both hate and contempt. His Rhemists in their anotations on 1 Tim. 20. warn their readers of using the words of Here∣ticks (so they call us) though they have no great hurt in them: and hold to their old termes of masse, pennance, Priest &c. they call us Novatores, but we may call them so better. The truth is, we may not teach nova, nor yet novè? Castalion cannot be excused in his Jana Genius Respublica for Ecclesia and other affected no∣velties. Melanchthons wish was, that men would not onely teach the same things, but in iisdem verbis, in iisdem syllabis in the same words, yea in the same syllables: for he that faineth new words brings in new doctrines (it may be thought) as did Arminius. And yet it is not many yeares since here amongst us, that he that would not be an Arminian was held no better then a practicall Puritan. But let us keep our old words (said those Veteratores) and we shall easily keep our old faith: The devill doth sometimes speake the trueth for his own ends. But was Winchester well advised when he made The Lord, and not to say our Lord,* 1.223 to be symbolum baereticorum, a note of an heretick. Or Dr. Stery, whose rule to know an heretick was this, they will say The Lord, and we Praise God; and The living God. This was not Novum nomen, but Novum crimen, C. Caesar. Much like that of Pope Paul 2.* 1.224 who pronounced them hereticks that did but name the name Academy ei∣ther in earnest or in jest: And another Pope made it heresie to hold that there were any Antipodes.

Verse 17. For I will take away the names of Baalim out of her mouth] So precise she shall be, so circumspect, according to Exod. 23.13. that she should spit out of her mouth those dunghill duties with utmost contempt; as David had done be∣fore her, Psal. 16.4. If bodily filthinesse may not be once named among Christi∣ans Ephe. 5.3. why should spirituall? The Primitive Christians would not call their dayes of the week by the Heathenish names of Dies Martis, Dies Mercurii &c. (as Mercurius Trismegist had. superstitiously named them) but the first, se∣cond, third &c. day of the week: as not willing to have the names of those Idols mentioned among Gods people. Mentioned they may be (no doubt) recitative without sin, as Baal is Rom. 11.4. and Castor and Pollux. Act. 18.11. but not honoris gratia for honour sake, or without some expression of detestation of them; such as was that of Cyril, who speaking of Paganish idolatries breaks out thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we rake a dunghill in a discourse of dunghill gods. What a patheticall speech or rather shriek is that of Almighty God, Jer. 44.4. Oh! do not this abominable thing: do not honour Idols in the least.* 1.225 shall I bow my knee to yonder Iackanapes? said that martyr pointing to the Rood in Pauls. Should I kiss Baal? as they did 1 King. 19.18. Or so much as kiss my hand in honour to him, as Job. 31.27. were not this to deny the God that is above? Verse 28. And how can those be excused that have so often in their mouths Jupiter omnipotens, mehercu∣le,

Mecastor,* 1.226 & caetera magis portenta quam numina, saith Hierom: and those that think their verses nothing so neate, unlesse there be often naming, and some∣times invocating too of Apollo,* 1.227 Minerva, Venus, &c. Doth a fountain send forth at the same place sweet water and bitter? Those that say they think no hurt in all this, are no more excused thereby then he that said,

Lasciva est nobis pagina,* 1.228 vita proba.

Those that thus borrow garnish of the Egyptians, may therewith get their botches and boyles. Howsoever, they may feare to have Bellarmine himself (who was no precisian) to rise up in judgment against them and condemn them; who would not have Paul called Divus Paulus, but Beatus: because Divus, and Diva, were the words of the heathens for their gods and goddesses.

and they shall no more be remembred] sc. without indignation and detestation, without a What have I to do any more with Idols?* 1.229 or a Get you hence, Abite hinc, abite longe as Charles 5 said of all his worldly pomp and atchievements at the last, as Amnon thrust Tamar out of dores when he had had his will of her, when he had moyled himself in that filthy guzzle, and sullied his conscience. She multiplied her whoredomes (saith the Prophet) in calling to remembrance the dayes of her youth where∣in she had plai'd the harlot in the land of Egypt, Ezek. 23.21. and verse 8. Not the new sent of meat, but the remembrance of their old flesh-pots moved Israel: they found sweetnesse in a lust twice sod, they had still the broth of these abominable things in their vessels, as the Prophet Esay hath phrased it, Chap. 65.4. To remember with delight sins past is, to recommit them: and herein the deceitfull heart is with all care to be looked unto, that when we call to mind former evill practises, though with an intent to be humbled for them, we be not insnared, and drawn to commit them afresh by being tickled in the thought of them.

Verse 18. And in that day will I make my covenant for them with the beasts &c.] At the first creation all things were subject to man on this condition, that he should be subject to his maker as his master.* 1.230 Rebellis autem facta est quia homo numini, creatura homini. But no sooner did man rebell against God, but the creature be∣gan to rebel against him. Look how a Noble-mans servants will draw in defence of their Lord, and souldiers fight for their Generall: so here, God is Lord of hosts.* 1.231 They continue this day according to thine ordinance (and fight in their cour∣ses Judg. 5.20.) for they are all thy servants, ready prest they are to seise a sinner, and to doe execution upon him, as a traytour, and rebel to the highest Majesty: as the sword that Hector gave Ajax turned into his own bowels, when once he began to abuse it to the hurt of hurtlesse creatures. Now here God promiseth to abolish that enmity, to make peace, even pacem omnimodam, peace, peace, as the Prophet Esay hath it, Chap. 26. a muliplied peace, a perfect, sheere, pure peace with God, with themselves, with all creatures: and to restore them in Christ that dominion they once had over the works of his hands,* 1.232 Psal. 8.6. with Heb. 2.7. yea power o∣ver all nations Rev. 2.26. with a promise that all shall work together for their good, and they shall be fully freed if not from the smart, yet from the hurt of eve∣ry creature. Compare Ezek. 34.25. Job. 5.23. Esay. 11.6.7. where the Prophet seemeth to allude to the carriage of the beasts in Noahs Ark; all bloodi∣ness and rapine laid aside. The Jewes foolishly argue from these texts, that Christ is not yet come, because the Lion yet rageth, the Wolf devoureth, Serpents yet sting and spare not the best. And some interpreters of ours are of opinion, that these promises shall be literally fulfilled at the restitution of all things, which they make to be at the time of the call of the Jewes. But when I find Nebuchadnezzar and other enemies of the Church to be called Lions, Leopards, Wolves &c. as Jerem. 5.6. and elswhere, I cannot but think that these might be here meant, in part at least,* 1.233 ponent{que} ferocia Poeni Corda volente Deo: according to Peters vision Act. 10. and that God will so meeken the spirits of his converts, that they shall not hurt nor destroy in all his holy mountain Esay. 11.9. The literall sense is very good I grant: but yet it is still to be taken (as all such promises are) 1. with excep∣tion of the cross here. 2. with expectation of the full accomplishment hereafter, in the state of perfection.

And I will break the bowe, and the sword, and the battle out of the earth.] These words seem to be opposed to that threat Chap. 1.5. I will break the bowe of Israel, &c. And it is as if he should say, After that I have broken their power, and tamed their pride by the enemies forces, then I will punish those enemies, and so take or∣der with them, that they shall not hurt my people by any of their hostilities. Lo, peace is a piece of Gods Covenant; and covenant-mercies are very sweet, when all the paths of the Lord are mercy and truth, Psal. 25.10. Not mercy onely, but truth too, that comes by vertue of a covenant: Mark, what God saith to Abraham, Gen. 17.20, 21. I have blessed Ishmael; twelve Princes shall he beget: but my Cove∣nant will I establish with Isaac. And in the same Chapter Divines observe, that in ten verses thereof, God repeateth his Covenant which he made with Abraham, thirteen times: to note thus much, that that was the mercy indeed that must satis∣fie Abraham in all his troubles, sorrows, and afflictions: For the Covenant of Gods peace shall not be removed, no not when the mountains shall depart, and the hils be removed, Esay 54.10. The Lord will give strength to his people; the Lord will blesse his people with peace, Psal. 29.11.

and will make them to lie down safely.] Being gathered under my wings, they shall repose themselves upon my power and providence, committing themselves to me in well-doing. All true and solid security, whether inward or outward; all true peace, whether of countrey, or of conscience floweth from Gods favour, Psal. 3. & 4. Hence the Apostle wisheth grace and peace, and the Angels sang,* 1.234 Glory be to God on high, and peace on earth, even the peace of good-will toward men, the good-will of him that dwelt in the bush. The Lord is with me, saith David, I will not fear what man can do unto me. I will sleep and wake, and wake and sleep again;* 1.235 for the Lord sustaineth me. No wonder I slept so soundly and safely (said King Philip) when Antipater watched me. Abner watched not so well, when David fetcht away Sauls spear and pitcher, and was barely told of it.* 1.236 Ishbosheth was slain whiles he slept. The Saints go ever under a double guard, the peace of God within them, and the power of God without them, and may therefore in utramque aurem dormire, lie down safely, (See Ier. 23.6.) call their souls to rest.

Verse 19. And I will betroth thee unto me for ever,] This, because it could not be easily beleeved, is thrice repeated. We beleeve not (what ever men may dream to the contrary) without much ado, and many conflicts. When faith goes about to lay hold on Christ, the devils raps her on the fingers, and would beat her off. Hence she is fain to take great pains for it, to work hard for her living. The A∣postle speaks more then once of the work of faith,* 1.237 1 Thess. 1.3. and 2 Epist. 1.11. And it is no lesse difficult (say Divines) to beleeve the Gospel then to fulfill the Law. No man can come unto the Son, except the Father draw him: the soul naturally hangs back, and had as lief put off its immortality, as put on Christ:* 1.238 The devil al∣so doth his utmost to hinder. The contest was not so great betwixt Michael and him concerning Moses his dead Body, as it is here betwixt the beleever and him con∣cerning Christs living body. And should not God mightily assist, the businesse would never be done. Hence faith is called, the faith of Gods power,* 1.239 Col. 2.12. the faith of his operation, and what an Almighty power God doth therein put forth, is elegantly described by the Apostle in that sixfold gradation, Ephes. 1.19. which shews it to be more then a morall swasion. Betroth thee, I will, I will, I will, saith God here: and some think the Sacred Trinity is here (though darkly, accor∣ding to the manner of those times) brought in betrothing the Church in this trina repetitio. And mark, that he doth not say, I will be reconciled unto thee, and re∣ceive thee again after thy foul-playes with me, (for Reconciliationes ferè sunt vul∣pinae amicitiae inter homines, Men are seldom reconciled heartily) but I will espouse thee, marry thee unto me, and that for ever. I will null the Bill of divorce, love you no lesse then if you had continued true to me, or were now a pure Virgin. Quis hanc Dei bonitatem dignè collaudet? saith Drusius. Who can sufficiently set forth this goodnesse of God? When God once pardoneth sin, he will remember it no more; he will not come with back-reckonings. Discharges in justification are ne∣ver repealed or called in again. Peccata non redeunt is a true axiom: and it is no lesse true, that peccata non minuunt justificationem. God can pardon sins of all si∣zes; and assoon disperse the thick cloud, as the cloud, Esay 44.22. See the match∣lessnesse

of his mercy to a repenting adulteresse, Jer. 3.5. What greater love can he shew to her, then to marry her again, and rejoyce over her as a bridegroom rejoyceth over his bride, Esay 62.5. Yea to rest in his love, and to joy over her with singing, Zeph. 3.17. and to do this for ever, (as it is here promised) so that there shall be no more breach of conjugall love and communion for ever betwixt them. Ama amorem illius. Oh love this love of his, saith Bernard, and reci∣procate. And as the wife will keep her bed onely for her husband (saith Mr. Brad∣ford Martyr) although in other things she is content to have fellowship with others;* 1.240 as to speak, sit, eat, drink, go, &c. so our consciences (which are Christs wives) must needs keep the bed, that is, Gods sweet promises, alonely for our selves and our hus∣band; there to meet together, to embrace, and laugh together, and to be joyfull together: If sin, the law, the devil, or any thing would creep into the bed, and lie there, then complain to thine husband Christ, and forthwith thou shalt see him play Phineas part. And again, if Satan should summon us, saith he, to answer for our sinnes, or debts, in that the wife is no sutable person, but the husband, we may well bid him enter his action against our husband Christ, and he will make him a sufficient answer. Thus Mr. Bradford in a certain letter of his unto a friend.

In righteousnesse and in judgement, in loving kindnesse, &c.] These are the gems of that ring that Christ bestoweth upon his Spouse, saith Mercer. These are those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or love-tokens, that Christ the Bridegroom giveth to his Bride the Church, saith Tarnonius. Here he promiseth to performe to her, and to work in her all those offices and requisites due from married couples in that estate the one to the other. God will both justifie her, by the imputation or Chri••••s righteous∣nesse; and sanctifie her by the spirit of judgement, that is or sanctification. (See John 16.10, 11. Matth. 12.20. and the Note there.) And because the best have their frailties, and although they be vessels of honour, yet are they but earthen vessels, and have their flawes, their cracks, therefore it is added, I have betrothed thee unto me in loving-kindnesse, and in mercies. q. d. My heart and wayes towards you shall be full of gentlenesse and sweetnesse, without mo••osity or harshnesse. My loving-kindnesse shall be great, Neh. 9.17. marvellous great, Psal. 31.21. Excellent, Psal. 36.7. Everlasting, Esay 54.8. Mercifull, Psal. 117.2. Multitudes of loving-kindnesse,* 1.241 Esay 63.7. as for my mercies, or bowels of compassion towards you, they are incomprehensible, as having all the dimensions, Ephes. 3.18. Thy mercy O God, reacheth unto the heavens, there's the height of it: Great is thy mercy towards me, and thou hast delivered my soul from the lowermost hell, there is the depth of his mercy.* 1.242 The earth is full of thy goodnesse, there is the breadth of it. All the ends of the earth have seen thy salvation, there is the length of it. O pray to see that blessed sight, Ephes. 1.18. and 3.18. that beholding as in a glasse, this glory of the Lord, shining bright in his Attributes, you may be transformed into the same image,* 1.243 from glory to glory: and as in water, face answereth to face, as lead answereth the mould, as tally answereth tally, Indenture indenture, so may we resemble and expresse the Lord our Husband, in righteousnesse, holinesse, loving-kindnesse, tender mercies, and faithfulnesse: that as the woman is the image and glory of the man, so may we be of Christ. For our encouragement it must be re∣membred, that the Covenant that Christ maketh with us, is a double Covenant, to performe his part as well as ours, to make us such as he requiret•• us to be in all holy conversation and godlinesse: for which end also we have a ••uplica•• of his Law written in our hearts, Jer. 31.33. a law in our mind, answerable to the law of his mouth, Rom. 7.23. In a word, he graciously undertaketh 〈…〉〈…〉 parts: therefore is the Covenant everlasting, and the fruits of it are sure mer••••, com∣passions that fail not. In foedere novo nihil potest incidere quo miniss sit ••••••raum, quum non sit ei adjecta conditio, saith Mercer upon this Text: that is, In the new Covenant there can nothing fall out whereby it should not be everlasting, sith there is no condition required on our part. That faith, or faithfulnosse, mentioned in the next verse, God requireth not as a mutual restipulation of our part. (as works were in the old covenant) But here it is rather a declaration of his pleasure what he would have us to do, and whereto he will enable us. It is not a condition to en∣danger the Covenant; but an assurance, that he will give us strength to keep it.

Verse 20. I will even betroth thee unto me in faithfulnesse] Tremellius, Drusius, and Tarnonius render it in fide in faith, and interpret it of de fide vera et salvifica of that true justifying faith whereby we are united to Christ: And for this they urge the next words, as an Exposition of these. And they shall shall know the Lord: alledging some other texts of Scripture wherein saving knowledge is put for justifying faith, as Esay 53.11. Jer. 31.33. Job. 17.3. The Septuagint also render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.244 Now 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the New Testament is oft used for saving and growing faith Tit. 1.1. Col. 2.1. and 3 10. which indeed is the bond of the spirituall marriage: and is it self nothing else but a fiduciall assent presupposing knowledge. For man is a rationall creature, faith a prudent thing, comprehending in it self these three acts: 1 know∣ledge in the understanding. 2. Assent or rather Consent in the Will. 3. Trust or confidence in the heart; certainty of Adherence: if not of Evidence. The Papists fasten faith in the will, as in the adaequate subject, that they may the mean while do what they will with the understanding and the heart. To which purpose they ex∣clude all knowledge, & detest Trust in Christs promises, expunging the very name of it every where by their Indices Expurgatorij. A blind belief as the Church beleeves is as much as they require of their misled and muzzled Proselytes. Bellarmine saith that faith may far better be defined by ignorance then by knowledge. But how shall men beleeve on him of whom they have not heard? Let us leave to the Papists, their implicit faith and their blind obedience: and cry after Christ as that poor man did. Lord that mine eyes might be opened, and that I may know the Lord] yea grow in grace and in the knowledge of our Lord Jesus Christ. These things have I written unto you (saith Saint John to those that were no Babyes or Zanyes in faith or know∣ledge) that beleeve on the name of the Son of God that ye may know that ye have eter∣nall life, and that ye may (yet more) beleeve in the Son of God.* 1.245 David though he had proceeded further in the discovery of Divine truthes then those before him, Psal. 119.99. yet he was still to seek of that which might be known ver. 96. Even as those great discoverers of the new-found lands in America were wont to confesse at their return, that there was still a Plus-ultra more yet to be discovered.

Vers. 21. And it shall come to passe in that day] In that time of grace and recon∣ciliation, fitly set forth by the name of a day in regard of 1 Revelation. 2 Adorna∣tion. 3 Consolation. 4 Distinction. 5 Speedy Preterition;

I will hear saith the Lord of Hosts;] that is, I that have the command of both the upper and nether springs and forces, Sun, Moon, Stars, &c. Deut. 4.9. those storehouses of Gods good treasure which he openeth to our profit Deut. 28.12. and therehence makes a scatter of riches upon the earth by their influence. I that stop and unstop those bottles of the skie the clouds which there hang and move, though waightie with their own burden: I that make the earth to bring forth and bud, that it may give seed to the sower, and meat to the eater, Esay 55.10. &c.

I will hear the heavens] Heb. I will answer: that is I will so hear as that I will answer: so will not great ones sometimes: or if they do, yet the poor man speakes supplications, but the rich answereth him roughly. Solyman 2 The grand Signior, when many thousands of his poor Christian subjects,* 1.246 to be eased of their heavie taxations fell down before him, and offered to turn Mahumetans, rejected their con∣version, and doubled their taxations. God hath here a great sort of suppliants.* 1.247 (The Poets fam, that Litae or Supplications are alwayes about Jupiter) the heaven, the earth, the corn, &c. and he heareth and speedeth them all. Never any humble petitioner went sad out of his presence: Never said he to the house of Israel, Seek ye me in vain. The Heathen-idols may do so, but He scorns it. Are their any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? Surely they cannot, till God have heard and answered them.* 1.248 The genealogie of rain of corn and wine is here resolved into Jehovah: and he promiseth to endow his beloved Spouse with them as part (though the least part) of her joynture. All are yours for you are Christs 1 Cor. 3.23. In marrying with the heir you have right to All. Here is om∣nium rerum ubertas ob Deisemen Christum, saith Hier. plenty of all things for Christs sake, who where ever he comes, cometh with a Cornucopia a horn of salvation, be∣sides a largesse of outward comforts. This was very necessary doctrine at all times to be taught in the Church, lest pressed with miseries, men should faint in their minds. Christ knowes we have need of these things also: and therefore not only bids us

pray, but promiseth to give us our daily bread by a concatenation of causes, by a lad∣der of providences which the Heathens called Destiny, but the Saints call it the har∣mony of the world; agallant description whereof we have Ez••. 1. far different from the Stoikes Fate or the doctrine of Plato and Aristotle and other of the worlds wiz∣zards concerning the divine providence, which they either denied or imbased.

and they shall hear the earth] which being chapt and scorcht seemeth to sollicite showers and fattening influences by an elegant Prosopopoeia, as if these insensible crea∣tures understood what they did: when men are once in covenant with God, all the creatures will be serviceable to them, yea greedy to do them good: they wil even cry for it.* 1.249

Verse 22. And the earth shall hear] That is, shall bear great store of corn, wine, and oil; new and fresh oil the word signifies, newly exprest, clear and shining, such as is called golden oil,* 1.250 Zech. 4. Gods dear children shall have the best of the best, Esay 55. Even the kidneyes of wheat, or whatsoever dainties the earth can af∣ford them. They shall suck honey out of the Rock; or, if it be but water, yet it shall be to them as sweet as hony, because therein they taste and see the Lords goodnesse, and they have meat to eat that the world wots not of.

and they shall hear Jezreel] that is they shall answer the pains and prayers of Gods people, who are here called Jezreel still (though the Septuagint ••ead it Israel) not to upbraid them with their former wickedness and calamities thereby procured (which yet was the first reason of that name given them Ch. 1.) but rather to set forth the riches of his grace imparted to such a graceless people. And withall to shew that nothing could hinder them from partaking of those covenant-mercies, and that happy communion with God whereto they were now restored. This very name of theirs (once their shame should now turn to their glory. O•• Jezreel scat∣tered by God (which is one signification of the name) they should become Jezreel a seed of God (which is another) that they might comfort themselves with the hope of Christ the promised seed, and know that their posteritie should not to de∣generate into Gentility, but that many of them should embrace Christ and inherite the promises, as did Araunah the Jebusite who became a samous Proselyte Zack. 9.7. (see the Note there) and as Jether the Ismaelite, 1 Chron. 7.17. 〈…〉〈…〉 saith and religion called an Israelite 2 Sam. 17.25. and as Christ ••••••••eth himself 〈◊〉〈◊〉 of Na∣zareth as a title of honour, which was once cast upon him as a reproach.

Verse 23. And I will sow her unto me in the earth] Not in the ••ir, as once, when they were scattered into the four winds of heaven, but in the earth, which the heavens should hear verse 21. the inhabitants whereof should •••• multip••••ed: and be∣come as the sand of the sea which cannot be measured, nor numbred, Chap. 1.10. See the Note there, and Jer. 31.27. Ezek. 36.37. The Preaching of the Gospel i•• a kind of sowing of seed,* 1.251 1 Pet. 1.23. and this seeding is in the earth that they may be gathered into heaven, where the mower shall fill his hand and he that bindeth sheaves his bosom. And although Gods e••ect lie here for a time under the clo••s, yet at length they shal fructifie, and many spring from them by whom the name of Christ shall be so propagated. He shall see his seed, he shall prolong his dayes, and the plea∣sure of the Lord shall prosper in his hand Esay 53.10.

and I will have mercy upon her] Her unhappy name Lorubamah shall be done away, and the contrary come in place. Lo this is as it were the collogue of the Sermon, and it is very comfortable. The Sun of righteousness loves not to set in a cloud. Gracious is the Lord, and righteous, yea our God is mercifull. Be it that he is once righteous, yet he is both gracious and mercifull for it. Psal. 116.5. The Jewes, for their seventie years captivity in Babylon, had seven seventies of yeers (set forth by Daniels weeks) granted for the enjoying of their own country. Gods mercie bear the same proportion to his punishments (when he hath to deal with his elect people) which seven a complete number, hath to an unity. This promise here made, the Apostle testifieth Rom. 9.25. to be begun to be fulfilled in his time by the conversion of some Jewes, and calling of some Gentiles. The full accomplishment thereof we daily expect and pray for.

and I will say to them] that is, I will make them so: as when he said to Lazarus come forth of the grave, he brought him forth: together with his word there went forth a power.

and they shall say] Dicere nstrum est fides et obedientia nostra, saith Pareus

here; we say thus when we beleeve and obey. There shall be restored therefore between God and his people, a most sweet harmony, and an intimate conjunction: such as he had before described to be betwixt himself and all the second causes, for his Churches sake; And truly it is never will with us indeed, till the heavens answer the earth, till Christ the Sun of righteousness so shine into our hearts, that we melt and comply as here, and as Zach. 13, 9. See the Note.

CHAP. III.

Verse 1. THen said the Lord unto me, Go yet, &c.] This Yet is emphaticall: and it is as if he had said Go over the same subject again in a shorter dis∣course: and lay before them the same truthes, but in more lively colours, that the ob∣stinate may be left without excuse, and the penitent may not be left without comfort. Iterum abi,* 1.252 Go to them once more, and be instant with them or stand over them as Saint Paul saith. 2 Tim. 4.2. and as Saint Paul doth, in crying down the Jewes con∣ceit of being justified by the works of the law, and in disgracing the sin of forni∣cation so common at Corinth. Chrysostom at Antioch having preached sundry Sermons against swearing, was at length asked when he would preach upon another subject? He answered when you leave swearing, Ile leave preaching against swearing. Austin would have a preacher so long to pursue and presse the same point,* 1.253 untill by the gesture and countenance of the hearers he perceive tha•• ••hey understand it, and will practise it. This is to whet the word of God upon pe••••le (as Moses his phrase is) by going oft over the same thing, as the knife doth th•• whet-stone. A like type to the former is here first propounded, secondly expounded, that at length it might fasten. A preacher must not desist, though at first he prevail not (as some from this second injunction collect, that this Prophet would have done) but he must turn himself into all shapes and fashions both of speech and of spirit to win people to God, with all long suffering and doctrine, 2 Tim. 4.2. And this the Lord here teacheth Hosea to do by his own example of patience and tolerance, notably set forth in this ensuing type.

Love a woman beloved of her friend yet an adulteresse] This was an harder task then to take her chap. 1.2. in hope she would prove honest. But now that she hath plaid the adulteresse and so deserved to be discarded, yet to love her, yea and that when she is habituated and hardened in her lewd practises (as the Hebrew word sig∣nifieth) Durus est hic serm••, who can bear it? If none else can,* 1.254 yet God both can and will, as appeareth by this whole Parable wherein the Prophet is commanded to represent God, as in the former type Chap. 1. and by loving that wife which he had taken before, though she had plaid false with him, to shew what was the love of God toward Israel. She forsaketh me, saith He, who give her all the good she ei∣ther hath or hopeth for, and followeth after those that put bottles of wine to her mouth, she loves those flagons, &c. Ah sinfull nation, a people laden with iniquity, &c. howbeit I will not relinquish her, but will love her freely as if she had never of∣fended me. O matchless mercy. O concio plena consolationis!* 1.255 O most comfortable Sermon. God so loved the world, the Mundus immundus, that he gave his onely be∣gotten Son, &c. This was a Sic withouta Sicut, there being nothing in nature that can possibly parallel it. See Rom. 5.8. God loveth Apostates, idolaters, adulterers, yet not as such, but as he intendeth and respecteth their conversion to himself: which nothing will sooner effect then the sense of such an undeserved love. I am not igno∣rant that another sense is set upon these words, as thus; Go yet love a woman not married, as yet but espoused unto thee, who may hereafter be thy wife; but is for her adultery rejected for a long season: so God loved the Israelites as an adulterous spouse: and therefore for a long while neglected, but yet at length to be taken by him to wife, according to Chap. 2.15.19.

Beloved of her friend] sc. of some paramour, as Jer. 3.1. thou hast played the harlot, with many lovers. These the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 fellow-friends, the whore was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so they flattered their own vices putting gilded names on them, as our blades name drunkenness good-fellowship, harlots she-sinners, &c. The Septuagint render it a woman that loveth naughty things or naughty packs. But I like the former interpretation better; and it is agreeable to the Chaldee Paraphrast.

Who look to other gods] Look and lust, ut vidi! ut perij! the mind lodgeth in the eye, and looketh out at that window of wickednesse. If I beheld the Sunne when it shined,* 1.256 or the Moon walking in brightnesse: And my heart hath been se∣cretly enticed: or my mouth hath kissed my hand, &c. Job alludeth to the pra∣ctise of those old Idolaters, which was to kisse their Idols, if they could reach them, as 1 King. 19.18. (Cicero tels of the image of Hercules, cujus mentum osculis adorantium attritum fuit: and the Papists so kisse their pictures, that hard Marble is worn with it,* 1.257 saith Sir Edwin Sands, an eye-witnesse:) But when they could not come at the Idol to kisse it, they looked up and kissed their hand, in to∣ken of homage: and this was called adoration.* 1.258 This looking to other gods, im∣ports a turning toward them. Se Deut. 31.18, 20. a loving them, a longing af∣ter them, and an expectation of some good from them. No wonder therefore that such whorish hankerings and honings were offensive to the jealous and just God: but the unjust knoweth no shame, Zeph. 3.5. men are forbidden so much as to lift up their eyes to their Idols,* 1.259 Ezek. 23.27. And shall I lift up mine eyes unto the hills (saith David, as some read that Text) as if from thence came my help? Absit. Christs Spouse hath a Doves chast eye: and he would have her like that Persian Lady,* 1.260 who being at Cyrus his Wedding, and asked, how she liked the Bride-groom? How? saith she, I know not. I saw no body there but my husband.

and love flagons of wine.]* 1.261 Luxury is the ordinary companion of Idolatry, as Exod. 32.6.1 Cor. 10.7. Rovel. 18.13, 14. O monachi vestri stomachi, &c. At Paris and Lovain, the beshin vine is called Vinum Theologicum, the Divinity-wine: it is also called, Vinum Cos, ••we. caloris, odoris, saporis, optims. Those Clergy-Locusts lick up all: those Abby-lubbers are good for nothing but to devour grain, like ver∣mine: those wine-bibbers and flesh-mongers (as Salmon calleth them) are no better then the execrements of humane society, gelulim, belly-gods, and fit servants of those dungy-gods, as idols are called, Hab. 2.18. with Ezek. 4.17, 18. And a scavenger whose living is to empty privies, is far to be preferred before such an one, as looking to other gods, and making his gut his god lives but to fill privies. For a flagon of wine, or a meals-meat, any god may soon have the hearts and servi∣ces of such as have (Poliphemus-like) no supream deity but their belly.

Verse 2. So I bought her to me] God is to be obeyed, though it go never so much against the heart,* 1.262 and the hair with us. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Follow God was a Heathen, but an honest precept. This he that would do, must first deny himself, and say with that Dutch Divine, Veniat, veniat, verbum Dei, &c. Let a word of command come forth from God, and we will submit thereto, though we had six hundred lives to lose, yea though we can see no reason for it. Indeed, in humane governments, where reason is shut out, there tyranny is thrust in. But where God commandeth, there to ask a reason is presumption, to oppose reason, is 〈◊〉〈◊〉 re∣bellion.

I bought her to me for fifteen pieces of silver,] That is, fifteen shekels, or shil∣lings, or thereabouts: no great price it was that he gave for her, whether for hire or dowry: probably it was in order to marrying her, and in reference to that law, Deut. 21.11. Israel was once a precious people, Gods peculiar treasure, such as comprehended all his gettings. The Jews have a saying, that those seventy souls, that went down with Jacob into Egypt, were more worth then all the seventy Na∣tions of the earth beside. But now behold, how cheap they are grown; they are valued all of them at fifteen pieces of silver, a goodly price. (Zach. 11.12. Matt. 27.9.) If the tongue of the righteous be as choice silver, yet the heart of the wicked is little worth, Prov. 10.20. There, (as in the Sea) is that Leviathan (the king of all the children of pride) and there are creeping things innumerable, craw∣ling lusts, and lawlesse passions; but for any thing of worth, it is not there to be had. Hence as at the last destruction of Jerusalem, thirty Jews were sold for one penny, so here the whole body of the Nation are bought and sold for a small sum. How weak is thine heart, (how light-cheap) saith the Lord God to this light-huswife, seeing thou dost all these things,* 1.263 the work of an imperious whorish woman? God and his people reckon of men by their righteousnesse: He looked down from hea∣ven to see who sought after God, &c. Psal. 14.3. As for others, he regards them no more then men do drosse, draffe, chaffe, or such like refuse stuffe, Psal. 119.119.

Psal. 1.3. &c. what ever great thoughts they take up of themselves, and how ever the world rate them. Antiochus Epiphanes, that great king of Syria, is called a vile person, Dan. 11.21. And, the adversary is this wicked Haman, saith Esther: that was his true title, which he perhaps never heard till now.

And an homer of barley, and an half homer of barley.] God buyes not this people (though for never so little) to starve them, but alloweth them alimony, though not so fine a food: barley and not wheat. See Revel. 6.5. prisoners pit∣tance, course fare, such as slaves and beasts are fed with; as she had been like horse and mule, Psal. 32. and lest she should wax fat and kick, she is held to strait allow∣ance. Whereby is signified the mean and low condition that the ten Tribes (and afterwards all the Jews) should be in, till Christ came to marry them to himselfe. First, they should be valued but at half the price of a slave. Secondly, they should be coursly fed, as beasts, with barley, or perhaps, not so well as the Jews beasts: for among them, the mouth of the Ox treading out their corn, might not be muzled. But the Heathens were wont to put an Engin about their servants necks,* 1.264 and it reached down to their hands, that they might not so much as lick of the wheat∣meal, when they were si••ting it. Now they were scattered among the Heathen, and sold to the Nations for nought, Psal. 44.11, 12. They that were wont to feed delicately, were desolate in the streets: they that were brought up in scarlet, em∣braced dunghils, Lam. 4.5. their flagons of wine were turned into tankards of water, and their bellaria, or junkets (so the Septuagint render it, and not flagons) into brown-bread, horse-bread: that so those whom pride,* 1.265 fulnesse of bread, and abundance of idlenesse had undone, hardship and penury might reduce to duty. God would seem for a time to have forgotten them, that they might at length re∣member themselves: he loves to chastise mens insolency with indigency, as he did Hagars, Gen. 21.15. and the Prodigals, Luke 15. who for his swinish life, was brought to swines-meat, and thereby brought home to his father. It is the way of God to humble those he intendeth good unto, to prepare them for mercy by cut∣ting them short of these outward comforts. Though this be here a threatning, yet there is a promise in it, verse 3. that God will take off the smarting plaister, so soon as it hath eaten out the proud flesh. It is in very faithfulnesse that he afflicteth his people, because he will be true to their souls, and save them. And hence it is that he so diets them, and keeps them short, that he may do them good in the latter end, that he may change their bricks (made in their bondage) into Saphires, and Agates. See Exod. 24.10. with Isai. 54 11.

Verse 3. Thou shalt abide for me many dayes,] Even till the last dayes, verse 5. or last year, as Ezekiel hath it, chap. 38.8. Thus they have abode, or sat (as a desolate widow, so the Hebrew hath it) 700. years before Christ, and above 1600. years since in a most forlorn condition; crying out in their daily prayers to God, Veniat regnum trum, bimherah, bejamenu, Let thy kingdom come speedily, even in our dayes. And again, Aedificu templum tuum, aedifica, aedifica, citò, citò, citò; Lord build, build, build thy Temple quickly, quickly, quickly. But Gods time is not yet come; for they are not yet throughly humbled. Were they but ripe, he is ready: when help is seasonable, his fingers itch (saith One) to be doing, as the mothers breast akes, when it is time the childe had suck, Exod. 12.40, 41. At mid∣night were the first-born slain, and Israel sent away, because then exactly the 400. or 430. years of their captivity in Egypt were expired. So Dan. 5.30. In that night was Belshazzar slain: because then exactly the seventy years were ended. God promiseth to take this Church again to wife, but having found her formerly so fickle and faithlesse, he would for a long time trie her, and keep her unmarried as a proba∣tioner: he would lay her (as we do filthy garments) a soaking, and a frosting, for many hundred years, to try them, and to purge, and to make white, even to the time of the end, because it is yet for a time appointed, Dan: 11.35. And to pre∣sume to prescribe to him in this case, is to set the Sun by our Dial. As he never fails his in his own time, so he seldome comes at ours. Here then our strength is, to sit still, Esay 30.7. and not to start up, and say as that impatient Prince did,* 1.266 What should I wait for the Lord any longer? Shall Christ lose his right in his wife, because he takes her not by the day set down in our Calender? Possibly the Calen∣der of heaven hath a post-date to ours. Sure it is, that we are apt to antedate the

promises in regard of the accomplishment: as those Jer. 8.20. that looked for help that summer at furthest, but were deceived. See the disease and the remedy put together Hab. 2.2.3. and learn to wait. God will surely bring us to it if we belong to him: and thereby inure us both to patience and continence as here.

thou shalt not play the harlot &c.] thou shalt not hasten after another God, and so multiply sorrowes upon thy self Psal. 16.4. as he that hath broke prison gets but more irons to be laid upon him and a stricter watch, Psal. 44.19. the Church though sore broken in the place of dragons, and covered with the shadow of death, yet she stretched not out her hands to a strange God. She knew that was not the way to get off with comfort. Is it because there is no God in Israel, that thou gaddest to the God of Ekron.* 1.267 2 King. 1. Should not a people seek unto their God? from the living to the dead? Should they seek to slip out at a back-dore and to help them∣selves by sorry shifts, or sinister practises. Is that ever like to do well? or will not such be miserable even by their own election, Ion. 2.8. Wherefore if God defer to help (as he doth usually) hold out faith and patience. Wait upon him who even waits to be gracious,* 1.268 for he is a God of judgement and well knoweth how and when to deale forth his favours: Cito data cito vilescunt, Manna being lightly come by, was as lightly set by. He therefore suspends us, that he may commend his mercies to us: and when he comes with them, be the better welcome. The longer he holds us in request, the more will he do for us at length: and if we abide for him many dayes, we shall be no losers thereby.

for I also will be for thee] He will love those that love him,* 1.269 and honour those that honour him. Yea, if any man love me, saith Christ, my Father will love him, and I will love him, and will manifest my self unto him, and we will come unto him, and make our abode with him. Joh. 14.21.23. I will gather them (sc. into my bosome out of all nations) that are sorrowfull for the solemn assembly who are of thee, to whom the reproach of it was a burthen. Behold at that time I will undo all that afflict thee &c. Zeph. 5.18.19.20. God esteems highly of those that abide for him in their banishment, that stay for him till he minde marriage with them, that stick to him in affliction, that resolve to reserve themselves for him, so as if they cannot have comfort in God they will have none elsewhere. The Cherethites and the Pelethites that were with David at Gath, and afterwards stuck to him when Absalom was up, they were ever neare about him, as his guard, and dear to him as his favourites. God is All in all to those that with the Spouse will be his alto∣gether:* 1.270 he will do good to them with his whole heart, that seek him with their whole heart &c.

Verse 4. For the children of Israel shall abide many dayes without a king &c.] They shall be as it is said of the Brasileans, Sine rege, sine lege, sine fide, in a wo∣full confused estate, both for State and Church. This they had brought upon them∣selves by their Idols set up at Dan and Bethel: that is, in the place of Judgment, and in the house of God (so Dan and Bethel signify.) Bethel was become Bethaven, and the place of judicature (called by Solomon the place of the Holy God Eccle. 8.10.) so corrupted, that people were ready to say as Themistocles once did, that if there were two wayes shew'd him, the one leading to hell and the other to the Tri∣bunal, he would chuse that which went to hell and forsake the other. That corrupti∣on caused this confusion. The children of Israel shall be without and without, here are six withouts that they might be sensible of their abuse of mercies, and see bona a tergo formosissima good things fairest behind, their worth best appearing by their want. The Persian law commanded, that at the death, of their kings, there should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a suspension of lawes,* 1.271 a lawlesse liberty, for the space of five dayes: that subjects might know the necessity of government, by being bereft of the benefit of it for a time: and the better prize it when they had it. The like custome they have now in Turky at the death of the Grand Signor,* 1.272 which is no soo∣ner known, but every man doth what is good in his own eyes, till his successor be sent for, and set upon his throne. Israel hath neither King nor Prince, Ruler nor Civil Magistrate of their own, (the ten tribes I meane: for Judah had both Prince and Priests after the captivity, till the last desolation, since which they have) no forme nor face of Church or common-wealth, no not of a corrupt or depraved Church, meant here by Image and Teraphim, See 2 King. 17.10. Judg. 17.5.

much less of such an one as God had prescribed, meant by sacrifices and Ephod. Prospers conceit was that this people were called Judaei because they received jus Dei their law from Gods mouth. And Josephus calleth their common wealth a Theo∣cratie, or God-government. They received their order both for Church and common-wealth from heaven: which no other people ever did in the same man∣ner; and might truly take up that of the Prophet Esay; The Lord is our Judge,* 1.273 the Lord is our law-giver, the Lord is our King, he will save us. But man being in honour is without understanding &c. Jeshurun waxed fat and kicked: then he forsook God which made him, and sacrificed unto devils, not to God, to Gods whom they knew not, to new Gods, that came newly up &c.* 1.274 When Ephraim spake and spake right there was trembling and none durst budge against him: but when he offended in Baal, he died:* 1.275 then every paltry adversary trampled upon him as a dead man,* 1.276 then every scurrilous Poet could insult over him and cry, Credat Judaeus Appela Non ego: then every common Turk could by way of execration say, Judaeus sim si fallo, and in detestation of a thing: I would I might die a Jew then, a disper∣sed and despised people they are (none more) under the cope of heaven; partly for their former Idolatry, but principally for their rejecting of Christ crucified: whom they cannot but in their consciences know to be the Shiloh that should come, sith the scepter is so longe since departed from Judah, and a Law-giver from between his feet Gen. 49.10. That for their sins which are many (say the Talmudists) he yet hides himself in the caverns and secret places of the earth, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a sim∣ple pretence, or rather a subtlety of Satan, to hold them still in blindnesse, till God unseale their eyes: till when things that are never so clere will not be beleeved.

Verse 5. Afterward shall the children of Israel return] They shall come out of the furnace more refined then ever. By this shall the iniquity of Jacob be purged: and this is all the fruit to take away her sin: when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder: the groves and images shall not stand up.* 1.277 then indeed hath Jacob the right fruit of his sufferings, when he makes all the stones of the Alter, as chalk-stones, crumbling them to crattle: when he puls down the groves and images, those Balaams-blocks that lay in his way to God, and now re∣solves to return,

and seek the Lord] from whom they had deeply revolted to seek his face and fa∣vour, to seek his ordinances & true worship, & lastly, to seek to know & do what is well-pleasing in his sight. Their hearts shall rejoyce that thus seek the Lord: & these are true converts indeed, these are those sekers Psal. 24.6. yea this is Jacob (as there) Jsraelites indeed, such as cannot be (whereever they are cast) without God in the world, without Christ,* 1.278 who is here called David by a Patronymick (as also elso where) no without allusion to the Apostasy of the ten tribes from the house of David, & so from the true God; which now also they shall bewail as the root of their sin & ruine.

and David their King] Call'd by Daniel Messiah the Prince,* 1.279 and by Peter, Christ the Lord. See Luk. 1.32. Some think he is here called the goodnesse of God.

They shall fear the Lord and his goodnesse] which also is his glory,* 1.280 Exod. 33.19 The Hebrew is, they shall feare to the Lord, trepidabunt that is, trembling they shall make hast to him (as frighted doves do to their columbaries, See Hos. 11.11.) they shall kiss the Son, with a kiss of homage: and with reverentiall feare submit to he kingdome.

CHAP. IV.

Verse 1. Heare the word of the Lord] This is the beginning of a new Sermon, or judiciall act of God against the ten tribes, which are here convented, convinced, sentenced. It begins with an Oyes, like that of St. Paul. Act. 13.16. Men of Israel and ye that feare God (if any such be in so generall a defection) give audience. Ye have heard Gods mind before parabolically delivered and in types: now heare it in plaine tearmes,* 1.281 that you may see and understand and be converted and I may heale you. Heare and your souls shall live. Heare him that speaketh from heaven, even that excellent speaker, as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18. Mat. 17.5. upon paine of death Heb. 12.25.

the Lord Christ I mean who speaketh with Authority and is mighty in word and deed.* 1.282 He it was whom Isaiah saw upon his throne, and heard speaking Job. 12.41. And it is a Rule in Divinity, that where the old Testament bringeth in God appear∣ing and speaking to the Patriarches,* 1.283 Prophets and people, it is to be understood of the second person. Hear therefore and give ear, be not proud for the Lord hath spoken it.* 1.284 The Lion hath roared, who will not fear? The Lord God hath spoken, who can but hear and fear, humble and tremble?

ye children of Israel] But oh how altogether unlike your father? Even as un∣like,* 1.285 as Jehoachim (that degenerate plant) was to his father Josiah, that plant of re∣nown? His heart melted when he heard the law, 2 Chron. 34. but Jehoiachim cut it with a penknife and cast into the fire Jer. 35.23. These were Israels children, and named the house of Jacob, as those in Micah chap. 2.7. but an empty title yeelds but an empty comfort at last. Is the spirit of the Lord straitened? (saith the Prophet there:) were these Jacobs doings? Do not my words do good to him that walketh upright∣ly? were you Israelites indeed, I should not thus lose my sweet words upon you: but you would incline your ears and come unto me,* 1.286 hear as for life it self: especially since I am sent unto you (as once Ah••jah was to Jeroboams wife) with heavy tidings, with such a Citation or processe from heaven as may well be unto you as Samu••ls message was to Eli; that made both his ears to tingle; or as the hand writing was to Balthasar, that made his knees knock together.

For the Lord hath a controversie with the inhabitants of the Land] The former title (children of Israel was too good) for them: they had disgraced their fathers family, and were therefore (Reuben-like) fallen from their dignity. They shall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in opposition to the heavens and those that dwell therein, the Burgesses of the new Jerusalem: Abraham had seed of two sorts some were as the dust of the earth Gen. 13.16. others as the Stars of heaven Gen. 15••5. And all are not Israel that are of Israel, Rom. 9.6. Multi sacerdotes et pauci sacerdotes, saith Chrysostome. There are many Ministers, and yet but few: many in name, but few indeed: workmen that need not be ashamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Christ called him Friend; or to these rebellious Jewes, that God sometimes called them his people, and had rooted out the cursed Canaanites to make room for them, when as they lived in Gods good Land, but not by Gods good Law••••. for which cause the Lord hath here a controversie with them, a suit at law, and being himself both plaintiffe and Judge,* 1.287 he is sure to cast them; yea to cast them out of that good Land as evils tenants, that should hold no longer: for vers. 3. he threate∣neth to plead against them non verbis sed verberibus with 〈◊〉〈◊〉 and with blood as Ezek. 38.22. to make them say as Isai. 45.9. Wo to him that striveth with his Maker, that hath him for his adversary at Law; such a one is sure to be undone un∣lesse he agree with him quickly,* 1.288 whiles he is yet in the way with him, and before he be brought to the tribunall, For even our God is a consuming fire, Heb. 12.29. his tribunall also is of fire, Ezek. 1.27. his pleading with sinners in flames of fire, 2 Thes. 1.7. the triall of mens works shall be by fire, 1 Cor. 3.13. the place of punishment a lake of fire ••ed with a river of brimstone, Isai. 30.33. O pray therfore and prevent, that God enter not into judgement with us: for if so, no man living shall be justified in his sight.* 1.289 Gods people may have and shall be sure to have the devil an adversary at Law against them, as Saint Peters word signifies 1 Pet. 5.8. The accuser of the brethren he is called, which accuseth them before God day and night Rev. 12.12. But him they may resist stedfast in the faith, and recover cost and charges of him, as I may so say: for they have Christ to appear for them in heaven, Heb. 9.24. as a law∣yer for his client. 1 Joh. 2.2. to nonsuit all the devils accusations. The Spirit also (as a Paracletus or Advocate) maketh request for them to God in their hearts, and help∣eth them, to make Apologies for themselves 2 Cor. 7.11. Again, if a man sin against another, the judge shall judge him, saith old Eli to his wicked sons: that is the Um∣pire may come and take up the controversie and put an end to the quarrell. But if a man have sinned against the Lord,* 1.290 who shall intreat for him? who dare be his ••••yes∣man? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Christ. Let men

therefore be wrought upon by the reprehensions of Gods faithfull Ministers, by whom he appealeth and impeacheth them. If they stand out as the old world did against that Preacher of righteousness, by whom he went and preached to those spi∣rits now in prison, (because they would not take up the matter in time, but futured and fooled away their own salvation) he will break off his patience and say as Gen. 6.3. My spirit shall not alwayes strive with these men, for that they also are flesh, &c. and are therefore the worse, because they ought to be better:* 1.291 therefore they shall fare the worse, because they would be no better. I have hewed them by my Prophets, Hos. 6.5. but can make no good work of them. Like ill timber, they fall to splinters: and like ill stones, they crumble all tto crattle: They are therefore fitter for the high∣way & chimney corner, then for my building. My spirit shall therefore strive no more with these perverse persons, either by preaching, disputing, convincing, &c. in the mouth of my ministers; or in their own minds and consciences by inward checks and motions which they reject, refusing to be reformed, hating to be healed. I will take away my spirit, and silence my Prophets (as he doth verse 4. of this chapter) and resolve upon their utter ruine: sith there is no good to be done upon them, See Vers. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat sententia, &c.

Because there is no truth, nor mercy, nor knowledge of God in the Land] Lo here the charge: and knowing the judgement of God you must needs say that those that commit such things are worthy of death. Rom. 1.32. For if the word spoken by Angels (the law given by Angels in the hand of Moses a Mediatour) were stedfast: and every transgression and disobedience (that is every commission and omission) received a just recompense of reward, Heb. 2.2. 〈◊〉〈◊〉 should these miscreants escape, that had left off to do good: and for evil, they did 〈◊〉〈◊〉 both hands earnestly; For the second table of the Law, it is articled against them, (for matter of omission or de∣fect) that there was neither truth nor mercy in the land: And for the first table, that there was no sound knowledge of God there; and consequently, no care of God, ei∣ther inward or outward worship: for there can be neither faith, nor repentance, nor due obedience yeelded to an unknown God.* 1.292 A Samaritane service there may be (ye worship ye know not what) but not a rationall service, Rom. 12.1. such as whereof a man can render a reason. Now God will not have a blind sacrifice, Mal. 1.8. 1 Chr. 28.9. It is nothing worth that men are vertuous, unlesse they joyn to their vertue know∣ledge. 2 Pet. 1.5. nor that they offer sacrifice, if they bring the sacrifice of fools, Ecc••es. 5.1. Those must needs be abominable and disobedient that are to every good work reprobate, injudicious as the word signifies Tit. 1.11. and what marvell though men be alienated from the life of God (or a godly life) through the ignorance that is in them? Eph. 4.18. But let us take the words in order. There is no truth. Here God declareth against them, (a Lawyers do against offendors in courts) and not for trifles, but first for want of truth or trustinesse in word and deed: without which humane society is but funiculus ex arena a rope of sand, or arena sine calce sand with∣out lime, it cannot hold together. It was an old complaint of the Prophets, that Truth was fallen in the streets,* 1.293 and faithfulnesse failed from among the children of men. When Varus was slain, Augustus grieved excessively; and that because non esset à quo verum audiret, he had none about him that would tell him the truth of things, and deal plainly with him. Multis annis jam transactis, nulla fides est in pactis, &c. Jeremy bewailes it in his treacherous country men, that they bent their tongues like their bowes for lies; but they were not valiant for the truth on the earth, Jer. 9.3. they were mendaciorum loquacissimi (as Tertullian phraseth it) loud an leud lairs, and (as Egesippus saith of Pilat) they were viri nequam et parvi facientes mendacium, naughty men, and such as made nothing of a lie. But Gods people are said to be children that will not lie Esay 63. they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 lovers of truth, which was the title of honour given to Arrianus the Greek historian: when as of all o∣ther historians Vopiscus testifieth, that there is none qui non aliquid est mentitus that taketh not the libertie to lie more or lesse. And for slipperinesse in contracts and covenants, nothing is more common amongst men; its counted a peccadello. But the God of truth, the faithfull and true witness, as Christ is called, counteth it not so. See Ezekiel 17.15. &c. 1 Tim. 4.2. and 2 Timothy 3.3. There are that take truth here for justice; according to Zech. 8.16. and so it suites well with that which followeth. Nor mercy] These two are set together Mic. 6.8.

(to do justly, nad to love mercy) as the summe of the second Table. Mouth∣mercy there was enough,* 1.294 such as was that in St. Iames his dayes. But there is not any one that taketh Zion by the hand, Esay 51.18. that draweth out his soul to the hungry, and dealeth his bread to such, Esay 58.7, 10. Sodom had fulnesse of bread, but would part with none to strengthen the hands of the poor and needy, Ezek. 16.49. Therefore she had judgement without mercy, that had shewed no mercy, Iames 2.13.* 1.295 Whereas Tyrus when once she left heaping, and hoarding, and brought forth her merchandise for them that dwell before the Lord to eat suffici∣ently, and for durable clothing, is renowned and reckoned among those that came to Christ with their desirable things, as some read that Text, Hag. 2.7. Colligent omnes suos thesauros (so Calvin readeth it) they shall come with strong affections, with large contributions, as those primitive Saints did, Acts 4.34. The same He∣brew word Chasid, signifieth both Saint and Mercifull; and it comes of Chesed, the word here rendred mercy, or bounty. The tender mercies of the Almighty shed forth abundantly upon such, leave a compassionate frame upon their hearts, as in the Gaoler, Acts 16. Their thoughts steeped in the mercies they have received, are dyed of the same colour as cloth is in the dye-fat. Col. 3.12. This Text, after no mercy, fitly addes,

nor knowledge of God in the land.] Heb. And no knowledge of God: or, because there is no knowledge of God in the land. Did men but know God savingly, had they but tasted and seen how good the Lord is, they would not be so hide-bound, and strait-handed to their poor brethren: but ready to distribute, willing to communi∣cate. They are the dark places of the earth, that are full of the habitations of cruelty, Psal. 74 20.* 1.296 But in the kingdome of Christ they shall not hurt, nor destroy in all my holy mountain, saith the Lord: 〈◊〉〈◊〉 why? For the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Esay 11.9. St. Paul thanks his ignorance for his persecutions, and blasphemy, 1 Tim. 1.13. and resolves the sinne of those Kill-Christs into their not knowing of him, 1 Cor. 2.8. Surely as toads and serpents grow in dark and dirty sellars: So doth all sin and wickednesse in an ignorant and blinde soul. Hence, in this Text, after no knowledge of God in the land, followeth that black bed-roll of abominations in the next verse. By swearing, and lying, and killing, and stealing, &c. As blinde Ale-houses are sinks and sources of all villany: so are blind hearts.

In the land.] Though it were a land of light, a very Goshen in comparison of the rest of the world: Though in Judah was God known, and his name great in Israel, Psal. ••6.1. Men may remain grossely ignorant amidst a multitude of means: and in a land of righteousnesse deal unjustly, and why? they will not behold the Majesty of the Lord, Esay 26.10. & verse 1. They will not see. They are willingly ignorant,* 1.297 saith St. Peter: Ʋt liberiùs peccent libenter ignorant, saith Bernard. They hate the light, saith our Saviour; It is unto them as the shadow of death, saith Job. Hence they shut the windowes, lest it should shine upon them: or if it do, they rebel against it, rush against it, as Bats do against torches in the night. That light they have by nature, or otherwise (as a Prophet from God) they detain and imprison in unrigh∣teousnesse, Rom. 1.18. Their knowledge of God, if any, is onely apprehensivè, and not affectivè, cognoscitiva, non vitae directiva, illightning, not transforming into the same image, so as to make them children of light: It is notionall know∣ledge, not experimentall and practicall. Hence, such outrages in their lives, such errours and enormities: For,

Verse 2. By swearing, and lying, and killing, and stealing,] Heb. To swear, and lie, and kill, and steal, and commit adultery: To do all this is held, licitum & solenne, lawfull, or at least pardonable. It is grown to a common practise: and custome of sinning hath taken away sense of sin.

By swearing,] Heb. by cursing, or swearing with an execration and cursing, which was commonly added to an Oath, to confirm it the more, Deut. 29.12, 21. Nehem. 10.29. And indeed, in every lawfull oath, God is called to witnesse, to blesse us, if we swear right, and to curse us, if otherwise. Such an oath is a speciall part of Gods worship, and is oft put for the whole: as here, false and frivolous oaths are put for the violation of the whole first Table, and set in opposition to the knowledge of God in the Land: like as lying is opposed to truth; and killing,

stealing, whoring, to mercy, or kindnesse: Before, God had complained of their defects, or omissions: here of their commissions and flagitious practises. Swearers (but especially false-swearers) are traytours to the State, as appeareth here, and Jer. 23.10. they bring a curse, nay a large roul of curses (ten yards long, and five yards broad) upon their hearts, and Zach. 5.2. and shall one day howl in hell. The same word that is here rendred swearing, signif••eth also to howl, Joel 1.8. Go to now therefore ye swearers, weep and howl for your miseries that shall come upon you, Iames 5.1,—12. Weep here, where there be wiping handkerchiefs in the hand of Christ: better do so, then yell with devils who have borrowed your mouthes, to utter horrid blasphemies. Swearing is of the devil, saith our Saviour, Matth. 5.37. and it brings men to the devil, saith St. Iames, Chap. 5.12. They object, that they swear nothing but the truth. But that's not alwayes so. Swearing and lying are here set together, as seldom sundred. The marvel, if he that sweareth commonly, do not forswear frequently: for he sweareth away all his faith and truth. But, say they swear truth: yet that excuseth not. Truth is but one circumstance of an oath, Ier. 4.2. Men, as they must swear in truth, so in righteousnesse, (not rashly, furi∣ously) and in judgement, not in jest. Swear not in jest, lest ye go to hell in earnest. It is the property and duty of a godly man to fear an oath, Eccles. 9.2. and not to forbear it onely. As on the other side, no surer signe of a profane person, then common and customary swearing. It were well if such were served as Lewis the ninth of France served a citizen of Paris; he seared his lips for swearing, with an hot iron. And when some said, it was too cruel an act; I would to God said he, that with searing mine own lips with an hot iron, I could banish out of the Realm all abuse of oathes. Those that plead, they have gotten a custome to swear, and therefore they must be born with, shall have the like answer from God that the thief had from the Judge. He desired the Judge to spare him, for stealing had been his custome from his youth, and now he could not leave it. The Judge replied, it was also his cu∣stome, to give judgement against such malefactours; and therefore he must be con∣demned.

And lying,] Fitly linked with swearing. Some gravell or mud ever passeth away with much water; so do some lies with much swearing. How oft do men for∣get their oathes, and swear again that they have not sworn at all? Should mens excrements come from them as oft, and they not feel it, they would be full sorry, and ashamed thereof. Now swearing and lying 〈◊〉〈◊〉 file men much worse then any jakes can do, Mark 7.22. and render them odious to God and good men. Lying is a blushfull evil: Therefore doth the liar deny his lie, as ashamed to be taken with it; and our ruffians revenge it with a stab. God rankes and reckons it with the most monstrous sins; and shuts it out of heaven, Revel. 21.8. Aristotle saith,* 1.298 It is in it self evil and wicked, contrary to the order of nature, (which hath given words to expresse mens mindes and meanings) destructive to humane society. Pythagoras was wont to say, that in two things we become like unto God.* 1.299 1. In telling truth. 2. In bestowing benefits. Now, Mentiri, is contra mentem ire; To lie, is to utter a known untruth with an intention to deceive, or hurt. The Cretians of old were infamous for this: The Friars of late: 'Twas grown to a proverb among our forefa∣thers: A frier, a lier: 'Tis now amongst us, Every lier is, or would be a thief. Hence, lying and stealing go coupled here: but betwixt them both stands killing,* 1.300 as ushered in by the former, and oft occasioned by the later, Pro. 1.19.

and killing,] This follows fitly upon the former: for truth hath alwayes a scratcht face. The devil was first a liar, and then a murtherer.* 1.301 He cannot so well murther, without he slander first. The credit of the Church must first be taken away, and then she is wounded, Cant. 5.6. The people here in England, once complained, that Humphrey Duke of Gloucester, that noble Patriot,* 1.302 was twice murthered: first, by detraction, and then by deadly practise. The French have a Proverb; Those that have a minde to kill their neighbours Dog, make the world beleeve he was mad first. This is their Proverb, and accordingly was their pra∣ctise in the Massacre of Paris. A little before which, they gave out, that the Pro∣testants met by night, to plot against the State, and to commit all manner of un∣cleannesse amongst themselves. This is an old trick of the Devil and his Instruments, first to belie the Church, and to represent her to the world in the ugliest hue; and

then to persecute her, like as of old they used to put the poor Christians in Bears or Lions skins, and then bait them with dogs. Paulus Fagius reports a story of an Egyptian, who said, that the Christians were a colluvies of moist filthy lecherous people. And for their keeping of the sabbath, he saith, they had a disease upon them, and were therefore faine to rest every seventh day. The Papists accused the Waldenses (those ancient Protestants) for Manichees; and that they affirmed there were two beginnings of things, God and the devill &c: and all because they con∣stantly affirmed that the Emperour had no dependance upon the Pope. They gave them out also for Arrians (and published their Croisado's against them as enemies to Christ) and all because they denyed that a crust was transubstantiated into Christ. To make way for the ruine of England by the gun-powder-plot, they gave out be∣yond sea that the people here looked as black as devils, were grown barbarous, and did eat young children. That we held opinion to worship no God, to serve the times, to prefer profit before right, to pretend the publike cause to our private lusts, to cover hatred with flattery,* 1.303 to confirme tyranny by shedding innocent blood, to keep faith no longer then will serve our own turnes &c. And if the plot had taken effect, they had fathered it upon the Puritans (having proclamations ready framed for the purpose) that under that name, they might have suckt the blood and re∣veld in the ruines of all such here, as had but the love, or any shew of sound re∣ligion. The word here used for killing signifies to kill with a murthering weapon, such as David felt in his bones, Psal. 42.10. such as Colignius and other the poore Protestants felt in the French Massacre: where the Queen of Navarre was poisoned, the most part of the peerelesse Nobility in France murthered, together with their wives and children; and of the common people an hundred thousand in one yeare, in diverse parts of the realme. What should I speake of the innocent blood of Ireland, for which God hath already and yet still will make diligent inqui∣sition. If the blood of Abel had so many tongues as drops Gen. 4.10. what then of so many righteous Abels? Surely I have seen yesterday (saith God) the blood of Naboth 1. King. 9.26. Murther ever bleeds fresh in his eye: to him many yeares, yea that eternity that is past is but yesterday. Neither is he wanting to punish it even in this present world. He avengeth the innocent blood that Manasseh shed, a long while after his death: he would not pardon it, no, though Manasseh repented of it, 2 King. 24.4. The mountains of Gilboah were accursed, for the blood of Saul and Jonathan spilt upon them. 2 Sam. 1. and what a deale of doe we find in the law made, when a man was murthered Deut. 21.1, 2. &c. the valley where the expiatory sacrifice was slaine in that case was from thenceforth to be neither eared nor sowen Verse 4. &c. in all to shew, what a precious esteem God hath of mans life: and what controversie with a land for shedding of blood.

and stealing] Those publici latrones especially, publike theeves that sit in purple robes: and by wrong judgement oppress and rob the poor innocents are here inten∣ded, as Calvin thinks; See Isa. (23. and 33.) So are all others that either by force or fraud get into their hands their neighbours goods; whether, I say, it be by violence or cunning contrivance, the Lord is the avenger of all such. 1 Thes. 4.6. So that though haply they lie out of the walk of humane justice and come not un∣der mans cognizance, yet God will find them out, and send his flying roule of cur∣ses after them, Zech. 5.2.3. he shall vomit up his sweet morsels, here Job 20.15. or else disgest in hell what he hath devoured on earth: as his belly hath prepared deceit, Job. 15.35.* 1.304 so God will take it out of his guts againe: either he shall make resti∣tution of his ill-gotten goods, or for not doing it, he shall one day cough in hell, as Father Latimer phraseth it.

and committing adultery] This is also an hainous crime (saith holy Job) yea it is an iniquity to be punished by the Judges Chap. 31.11. Heathens have punished it very severely. Of one people we read that they used to put the adulterers or adul∣teresses head into the panch of a beast where the filth of it lay, and so stiffled him. God punished those stinking Edomites with stinking brimstone for their lothsome bruitishnesse; and adjudged adultery to death: because society and purity of posterity could not otherwise continue amongst men. We read not in any general commandement of the law, that any should be burnt with fire, but the high-priests daughter for adultery. Lev. 21.9. yet it seemes it was in use before the law, or else

Judah was much to blame for sentencing his daughter in law Tamar to the fire. Gen. 38.24. Let us beware of that sin, for which so peculiar a plague was appom∣ted, and by very Heathens executed. See Jer. 29.22.23. If men be slack to take vengance on such, yet God will hold on his controversie against them and a∣venge the quarrel of his covenant (for so wedlock is called Prov. 2.17.) either by his own bare hand, or else by the hands of the adulterers themselves. See an in∣stance of both these even in our times: In the yeare 1583. in London, two citi∣sens committing adultery together on the Lords day,* 1.305 were struck dead with fire from heaven in the very act of uncleannesse: their bodies being left dead in the place half burnt up, sending out a most lothsome savour, for a spectacle of Gods contro∣versy against adultery and sabbath breaking. This judgment was so famous and remarkable that Laurentius Bayenlink a forrain historian hath thought good to re∣gister it to posterity.* 1.306 Mr. Cleaver reports of one that he knew that had commit∣ted the act of uncleanesse: and in the horrour of conscience he hang'd him∣self: But before, when he was about to make away himself, he wrot in a paper, and left it in a place to this effect: Indeed, saith he, I acknowledge it to be utter∣ly unlawfull for a man to kill himself: but I am bound to act the Magistrates part, because the punishment of this sin is death: This act of his was not to be justified, Viz. to be his own deathsman: but it shewes what a controversy God hath with adulterers, and what a deep gash that sin makes in the conscience.

they break out] like wild horses over hedges: or proud waters over the banks. The Septuagint renders in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They are poured out. And St. Jude hath a like expression, speaking of the Libertines of his time Verse 11. they run greedily, Gr:* 1.307 they were powered out, or powred away as water out of a vessel: they ran headlong, or gave themselves over to work all uncleanness with greedinesse, to satisfie their lusts, and to oppose with crest and brest whatsoever stands in their way; bearing down all before them.* 1.308 So Sodom and Gomorrah are (in the seventh verse of the same epistle) said by unbridled licentiousnesse to give themselves over to fornication, In scor∣tationem effusae. And when Lot sought to advise them better they set up the bristles at him, with

Base busie stranger,* 1.309 comest thou hither thus Controwler-like to prate and preach to us? &c

Thus these Effractores (as the Psalmist somewhere calleth them) these breach-ma∣kers,* 1.310 breake Christs bands in sunder, (as Sampson did the seven green withes) and cast away his cords from them. These unruly Belialists get the bit betwixt their teeth, like headstrong horses; and casting their rider, rise up against him. They like men (or rather like wilde beasts) transgresse the covenant Hos. 5.7. resolving to live as they list, to take their swinge in sin:* 1.311 for who, (say they) is Lord over us? Tremellius reades that text, tanquam hominis, they transgresse it as if it were the covenant of a man: they make no more of breaking the law, then as if they had to do with dust and ashes like them selves, and not with the great God that can tame them with the turn of his hand, and with the blast of his mouth blow them in∣to hell. Hath he not threatened to walk contrary to those that walk contrary to him, to be as cross as they for the hearts of them, and to bring upon them seven times more plagues then before, and seven times and seven to that, till he have got the better of them? for is it fit that he should cast down the bucklers first? I trow not. He will be obeyed by these exorbitant, yokelesse, lawlesse persons; either actively, or passively. The law was added because of transgression: and is given, saith, the Apostle, not to the righteous, for they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a law to themselves,* 1.312 (as the Thracians boasted) but to the lawlesse and disobedient, who count licentious∣nesse the onely liberty, and the service of God the greatest slavery; who think no venison sweet but that that is stolen,* 1.313 nor any mirth but that which a Salomon would say to, Thou mad foole what do'st thou? Loc, for such rebels and refractaries, for such masterlesse monsters as send messages after the Lord Christ saying, We will not have this man to raigne over us, for these, I say, was the law made, to hamper them and shackle them, as fierce and furious creatures: to tame them and taw them with its foure iron teeth, 1 of Irritation, Rom. 7.7. 2.ly of Induration, Isa. 6.10. 3.ly

Of obligation to condigne punishment, Gen. 4.4. 4. Of execration, or ma∣lediction, Deut. 28.16, 17, &c, Let men take heed therefore how they break out against God: Let them meddle with their matches, and not contend with him that is mightier then they: 'Tis the Wise-mans counsell, Eccles. 6.10.

and blood toucheth blood.] i. e. there is a continuation, and as it were a concate∣nation of murders, and other horrible villenies, as was at Jerusalem in the murther of Zacharias, the son of Barachias, the blood of the sacrificer was mingled with the blood of the sacrifice: And as Luke 13.1. the like fell out. So at Athens, when Scylla took the Town, there was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as mercilesse slaughter; the gutters running with blood, &c. And so at Samaria (which the Prophet may here probably intend) when there was such killing of Kings; (and they fall not alone) Hosea killed his Predecessour Pekah, as he had done Pekahiah; Menahem killed Shallum, as Shallum had done Zacharias: so true is that of the Poet,

Ad generum Cereris sine caede & sanguine pauci, Descendunt Reges,* 1.314 & siccâ morte tyranni.

What got most of the first Caesars by their adoption, or designation to the Empire, Nisi ut citius interficerentur, but to be killed so much the sooner? All or most of them, till Constantine, died unnaturall deaths: As afterwards, Phocas the traytour killed the good Emperour Mauritius, stewing him in his own broth. Heraclius slew Phocas, putting him to a shamefull and tormentfull death, &c. Con∣radinus King of Germany, and Duke of Sweveland was beheaded by Charles King of Naples and Sicily;* 1.315 and the heads-man presently beheaded by another, ne ex∣taret qui jactaret tam generosum sanguinem à se effusum, (saith mine Authour) that there might not be any left to boast, that he had spilt so noble blood. Our Richard the third,* 1.316 that bloody and deceitfull man, is said to have used the instru∣ments of his cruell plots, (his cut-throats I mean) as men do their candles; burn the first out to a snuffe, and then, having lighted another, tread that under-foot. Faux (that fatall actor of the intended Powder-tragedy) should have been thus rewarded by his brethren in evil, had the plot taken effect. It is that famous and never to be forgotten fifth of November 1651. wherein I writ these lines: And therefore in way of thankfulnesse to our ever-gracious Deliverer, I here think good to set down the relation as Mr. John Vicars (in his Quintessence of cruelty, or Poem of the popish Powder-plot) hath declared it to the world, as he had it from Mr. Clement Cotton, the Composer of the English Concordance, who also received it from Mr. Pickering of Titsmarsh-grove in North-hampton-shire, and it is thus. This Mr. Pickering being in great esteem with King Iames, had an horse of speciall note, on which he used to hunt with the King: This horse was borrowed of him (a little before the blow was to be given) by his brother in law Keyes (one of the Conspiratours) and conveyed to London, for a bloody purpose, which thus was plotted: Faux on the day of the fatall blow, was appointed to retire himself to St. Georges-fields, where this said horse was to attend him to make his escape so soon as the Parlament-house was blowen up. It was likewise contrived, that the said Mr. Pickering (noted for a Puritan) should be that very morning murthered in his bed, and secretly conveyed away: As also that Faux himself should have been murthered in St. Georges-fields, and there so mangled and cut in pieces as that it might not be discovered who he was. Whereupon it was to be bruited abroad, that the Puritans had blown up the Parliament-house: And the better to make the world beleeve so, there was Mr. Pickering with his horse ready to make an escape, but that God stirred up some, who seeing the hainousnesse of the fact, and he ready to escape by flight, in detestation of so horrible a deed fell upon him, and killed him, and so had hackt him in pieces. And yet to make it to be more ap∣parant to be so indeed, there was his horse found also, which was of speciall speed and swiftnesse, to carry him away: and upon this rumour, as massacre should have gone thorow the whole Kingdome upon the Puritans. But when this plot, thus contrived, was confest by some of the Conspiratours, and Faux in the Tower was made acquainted with it, (who had been born in hand, to be bountifully rewarded for that his service in the Catholike cause) when he saw how his ruine was contri∣ved,

he also thereupon confessed freely all that he knew touching that horrid and hideous conspiracie, which (before) all the torture of the rack could not force him to. The truth of all this, is attested by Mr. William Perkins, an eminent Christian and Citizen of London, who had it from the mouth of Mr. Clement Cotton: which I could not but here insert, as coming to my minde and Pen, on the very day where∣on (46. years since) it should have been acted, when my self was but four yeers of age, and it being the utmost that I can remember: but if ever I forget, let my right hand forger her cunning. Remember, O Lord, these children of Edom,* 1.317 &c. these Romish Edomites,, Esauites, Jesuites, who said, Rase it, Rase it, even to the foundation, O daughter of Babylon, &c. The Rabbines call the Romists, Edomites, (they interpret the mount of Esau, Obad. ver. 21. to be meant of Rome) and well they may, for their blood-guiltinesse, for which they are hated of God, Psal. 5.6. Who cannot but remember,* 1.318 that their sins (as a cart-rope) have reached up to hea∣ven, Rev, 18.5. there having been a concatenation, or a continued series of them, as the Greek there imports, and (as some here interpret) blood touching blood, ac∣cording to Esay 1.15. Your hands are full of blood. And Chap. 4.4. The filth of the daughter of Zion, and the blood of Jerusalem. This sence, the Chaldee Paraphrase maketh. The Septuagint (with their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mingle blood with blood) seem to un∣derstand it of incestuous matches and mixtures forbidden, Levit. 18.6. and yet avowed by David George and his disciples, and practised in the Court of Spain, by Papall dispensation.

Verse 3. Therefore shall the land mourn,] Here the Lord proceeds to give sentence; and it is dreadfull indeed. Lugebit terra, languebit incola, &c. You will not mourn, therefore your land shall: the ugly face of your sin shall appear in the miserable desolation of your Countrey: There is no truth, mercy, or knowledge of God in your land: which even groans under your burden, the axeltree thereof being ready to break; therefore it shall be eased of you, by my sore, and great, and strong sword, which shall soon make work amongst you, and lay all wast. And as Gods red horse of warre is followed by the black horse of famine, and that blace one, by the pale horse of pestilence, Rev. 6.4, 5, 8. so shall it be here. As by swearing, and lying,, &c. you have broke out, so shall my whole wrath break out upon you as mighty torrent. As blood hath touched blood, so punishment shall follow hard upon sin: for these two are knit together with chains of Adamant, saith the Poet. if thou do evil, sin lies at the door, saith God, Gen. 4.7. that is, supplicium imminet, idque proximum & praesentissimum, saith Junius there: Evil shall hunt the wicked man to destroy him: his sin shall find him out as a blood∣hound, and haunt him as an hell-hag. Where iniquity breaks-fast, calamity will be sure to dine; to sup where it dines, and to lodge where it sups. No sooner had man sinned, but the earth was cursed for his sake, Gen. 3.17, 18. It was never beautifull nor cheerfull since. At this day it lies bed-ridden, and looks to be burnt up shortly with her works, 2 Pet. 3.10. Here it is brought in as a mother in mour∣ning, bewayling the losse of all her children, and refusing to be comforted. And surely though the land be eased of a very heavy burden, as I have said, when pur∣ged by Gods just judgements of her ungratefull and wicked inhabitants: yet be∣cause she lies under the dint of Divine displeasure at such a time, therefore is shee rightly said to mourn in this case, and to be in a sad disconsolate condition, (See Jer. 12.4.) she becomes a very Ahil, (that's the word here used, see Iudg. 11.33.) a Bochim, an Hadadrimmon, an Iri-sland; and being desolate she mourneth unto thee: for she seeth that her convulsions are like to end in a deadly consumption.

And every one that dwelleth therein shall languish,] Heb. shall wither as a flower, Nahum 1.4. Or, shall be weakened. Those that now stand upon their tiptoes, and face the very heavens, stouting it out with God, shall then be weak as water, withe∣red as a flower, strengthlesse as a moth-eaten-cloth, Psal. 39.11. low-spirited, and crest-faln, as the king of Sodom, (erst man good enough to look four kings in the face, but anon suppliant to Abraham, a forlorn forreiner, Gen. 14.21.) Manasseh that sturdy rebell, in trouble basely hides his head among the bushes, 2 Chron. 33.11. Caligula in time of thunder ran under beds and benches. Affliction will tame, and take down the proudest spirits: they break in adversity that bore their heads on high in prosperity: they speak out of the ground, and whisper out of the dust,* 1.319

that look to be brought into the dust of death Psal. 22.15. It is the pestilence that here seemeth to be threatened (as before sword and famine) and an universall pestilence too; reaching not onely to men but to other creatures made for mans uses, which shewes the greatnesse of the wrath: like as when a King not onely ex∣ecuteth the traytour, but also pulleth down his house, confiscateth his goods, and and disinheriteth his children &c. But what have those sheep done? the beasts, birds,* 1.320 and fishes that they must suffer also? It is but reason they should, sith first they are part of mens enjoyments: secondly they are many times (though harme∣lesse in themselves) yet instruments of mens sin: and therefore well doth the Chal∣dee here paraphrase Diminutionem patientur propter hominum peccata they shall suffer for mans sin: who may therefore well say to them, as Judah did to Tamar, Thou art more rigteous then I.

with the beasts of the field] which shall dye by the murrian.

and the foules of the ayre] which shall catch the contagion,* 1.321 and fall down dead: as those birds do that attempt to fly over the dead sea.

and the fishes of the sea also shall be taken away] Colligentur, conficientur they shall be gathered together as seeking help one of another in a common danger: and yet they shall be destroyed,* 1.322 the very waters being pestilentiall, as they were here in King Edward the thirds dayes; so that the very foules and fishes had botches up∣on them. This was a heavier judgement then that which befell the old world: for then the fishes perished not: though the Jew-doctours would perswade us that these also died in the flood: for that the waters thereof were boyling hot.

Verse 4. Yet let no man strive nor reprove another] let him not lose so much good labour, and spill so many sweet words upon this people: for they are grown uncoun∣sellable, incurable, incorrigible. They have rejected the counsel of God within, or, against themselves Luk. 7.30. corripiuntur sed non corriguntur: it is because the Lord intendeth to destroy them 1 Sam. 2.25. yea he hath determined it 2 Chron. 25.16 Hence as dying men lose their hearing and other senses by degrees: so those that are destined to destruction grow stupid and stubborn, and will neither heare good counsel, nor see the things that concern their peace: but spurn at ad∣monition and scorn at reproof.

Tunc etiam docta plus valet arte malum.

And therefore God forbids to reprove such, as deplored and desperate; to cast pearles of good counsel before such dogs, who preferr lothsome carrion before sweet odours; yea rage at them as Tigers do, and fly in the faces of such as pre∣sent them: or at best grunt and goe their wayes, as swine; leave good counsell where they find it, not putting it in practise. Now as dogs and swine were coun∣ted unclean creatures, and unfit for sacrifice: so are such for admonition. Let a man be never so able and apt to teach,* 1.323 let him be vir praestans, eximius, insignis, a gallant man (as the word here used sometimes signifieth) and one that can do his work never so well, yet the wisdome of his words shall be despised Prov. 23.9. Let him strive till his heart akes,* 1.324 & disputatos arguere, as St. Jude speaketh, he shall but strive against the stream, and by reprooving a scorner get him a blot, Pro. 9.7. The Pharisees denied our Saviour, and blew their noses at him Luk. 16.14. Let them alone therefore saith our Saviour to his disciples, they be blinde leaders of the blind; ther's no good to be done of them:* 1.325 therefore let him that is filthy be filthy still Rev. 22.11. and he that is ignorant let him beignorant, sith he will needs be so, 1 Cor. 14.38.* 1.326 Let him pine away in his iniquity. Let him pine and perish, go on, despair, dye, and be damned. My spirit shall no longer strive with him, unless it be by furious rebukes Ezek. 5.15. and by fire Am. 7.4. Oecolampadius upon this text doubts not to say that the sin of such as reject admonition, is the sin against the holy Ghost: certainly it is worse then all the forementioned swearing, lying, &c. Blind nature could see and say as much. Hesiod saith that there are three sorts of men: the first and best are those that live so well as not to need reproof. The second (and those not bad) are such as doe not so well, but can be content to heare of it.* 1.327 The third and worst are they that will neither do as they ought, nor be ad∣vised to do better. Plutarch saith those that are troubled with tooth-ach will go

to the Physitian: those that have a fever will send for him: but he that is frantick or stark mad will do neither, but reject the remedy and strike at the Physitian. So doth the scorner &c. See my common place of Admonition.

for this people are as they that strive with the priest] though Gods officer, and in his stead 2 Cor. 5.20. though the peoples Oracle to preserve and present knowledg to them Mal. 2.7 and though to strive with such, be to invert Gods order, who hath appointed the people to heare and obey their Teacher; and not to prescribe to them: to follow their Guides, and not to run before them Heb. 13.7.17. and 1 Tim. 1, 20. 2 Tim. 1.15. Num. 16. From which texts and 1 Cor. 11.2.3. a grave divine argueth thus, It is a vile sin to vex our ministers by our obstinacy, yea though they were not able to make so full demonstration: yet when they re∣proove such and such things out of a spiritual jealousy and feare they corrupt their hearts, they are to be heard: how much more when they come in the demonstrati∣on of the Spirit and of power?* 1.328 And yet how full is the church & ever hath been of such Vitilitigatores as contend with the best ministers, quarrel at Gods word and take up armes against it? snuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 cast∣ing reproaches upon it Jer. 20.8.9. enviously swelling at it Act. 13.45. The more you touch these toads, the more they swell: the more you meddle with these serpents the more they gather poison to spet at you: Go about to coole them with faire words, you shall but adde to their heate: as the smiths forge fries when cold water is cast upon it: and as hot water, if stirred, casteth up the more fume.* 1.329 Vul∣tures unguento irritantur & scaraboni rosa Vultures cannot endure sweet odours. Tygers, if they heare the sound of a drum will rage and teare themselve- Ahab cannot abide Micaiah, nor Herod John Baptist. The people contested with Jeremy and cursed him Chap. 15.10. though he were Concionator admirabilis,* 1.330 as Kecker∣man hath it, an admirable Preacher; yet they sought his life, saying, Prophesie not in the name of the Lord that thou dye not by our hands Chap. 11.25.* 1.331 yea they told him flat and plaine, The word which thou hast spoken unto us in the name of the Lord we will not heare. O leud losels, (as that martyr in like case exclaimed) O faithless hard hearts, O Jesabels guests, rockt and laid asleep in her bed. O sorrow∣lesse sinners and shamelesse harlots &c. Ministers are lights, offensive to sore eyes; the salt of the earth which is bitter to wounds &c. Among the Athenians, if the Comedians (which were their teachers, such as they had) pleased not the people, they were overwhelmed with stones. Once was I stoned saith Paul.* 1.332 and Jeremy is said to have met with the like death from his flagitious countreymen in Egypt, a∣mongst whom he was ever a man of strife, and his service was (in that behalf) like that of Manlius Torqu••tus among the Romans, who gave it over saying, Neither can I beare their manners, nor they my government. See Chap. 20.9.

Verse 5. Therefore shalt thou fall] how could they do otherwise that were a na∣tion so incorrigibly flagitious, so unthankfull for mercies, so impatient of remedies, so uncapable of repentance, so obliged, so warned, so shamelesly, so lawlesly wicked?

therefore shalt thou fall in the day] vivens videns{que} peribis thou shalt stumble at noon day, because there is no knowledge of God in the land: but thou hast loved darknesse rather then light, therefore shalt thou have enough of it: thy feet shall stumble upon the dark mountaines Jer. 13.16. yea thou shalt stumble and fall and never rise againe, which is threatned expressly to these swearers Am. 8.14 & implied in the Hebrew word here used. Such was Elies fall off his stoole, & Hamans fall before Mordecai the Jew Esth. 6.13. Impenitent persons are brats of fathomlesse perdi∣tion, they are ripe for ruine, shall fall into remediless misery, and (though never so insolent and angry against those that deale plainely and faithfully with them as in the former verse, yet) they shall never want an Hosea to tell them so to their teeth: that those that will not bend may break, that if they will needs fall they may fall with open eyes, and not have cause to say that they were not fore-warned. And this shall be done to day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, very shortly, in this present age (so some interpret it (aut certe clarissima luce, saith Mercer, or else in the open light, and in the view of all men, not in huggermugger. Tremellius thinks it is as much as re∣bus adhuc integris subitò opprimentur, Thou shalt be suddenly surprised when thou art in thy flourish, and fearest no changes. What can be more faire and flourish∣ing

then the field a day before harvest? then the vineyard a day before the vin∣tage? certissimè citissimé{que} corrues. Every wicked man may apply it: wherefore also it is delivered in the second person singular, Thou even thou: to thee be it spoken.

and the Prophet also shall fall with thee in the night] The Chaldee hath it, as in the night, if a man walk in the night, he stumbleth, because there is no light in him, John 11.10. The false Prophet cannot lay his hand upon his brest and say as dying Oecolampadius did.* 1.333 Hic sat lucis Here's store of light. Such are wofully benigh∣ted shall be utterly darkened Zech. 11.17. yet more may look to be, for their right eye (being blind leaders of the blind) yea the night shall be upon them and it shall be dark unto them: the sun shall go down over their heads &c. Mic. 3.6. and when they fall together with those seduced soules into the ditch of destruction, themselves shall fall undermost Mat. 15.17. and receive the deeper damnation Mat. 23.14. If others shall be damned, they must look to be double damned, as Dives feared to be, if ever his brethren (by his example) came to that place of torment. Mercers note here is very good Nocte casuros dicit &c. He saith they shall fall in the night as signifying by an allegory, that when calamity shall lay hold upon these false Prophets, they shall also be pricked in their consciences, which shall tell them that ventris causa for their bellyes sake, and other base respects, they have brought upon the seduced people so great mischiefs. This shall be as a dagger at their hearts: and shall fill their consciences with horrour and distress.

and I will destroy thy mother] i. e. the whole synagogue, yea the whole Church and state, the Vniversity of the Israelites: so that their nation and name should perish together. Is it not so with the ten tribes? who can tell at this day where to find them or whence to expect them? whether from China, as some think and al∣ledge Isay. 49.12. Or from Tartary, as others who say that Tartar, (alias Ta∣tari or Totari) comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tothar a Residue or remnant.* 1.334 This is no other then a vaine and capricious fancy saith learned Brierwood &c. Is it not altogether unlikely that the Lord in this threat might allude to that law Deut. 22.6. Thou shalt not take the damme (Heb. the mother) with the young: But I that am above law, saith God, will cut off dam and young together in the nest, I will utterly cut off the whole nation This was fulfilled 2 King. 17. and our Prophet lived to see it, to his great heart-break. Oh that we could be warned &c. Let holy mother church of Rome (as they call her) look to it, with her doctrine of Infallibility. These Israelites gloried as much of their Mother,* 1.335 and thought (as Dionysius did of his kingdome) that the Church had been tied to their nation with chaines of Ada∣mant: but their mother is here threatned to be cut off: and of the sea of Rome it is long since foretold, Babylon is fallen, is fallen &c. It is a queston among Di∣vines whether the Church can faile? It is answered, that the Catholike invisible Church cannot: but any particular and visible Church may, as this of Israel; and that of Rome, which hath long since cast off Christ, and the publike exercise of true religion: and is become ex aurea, argentea, ex argentea ferrea, ex ferrea ter∣rea: superest jam ut in stercus abeat said one of her own sons an dugusline friar Anno.* 1.336 1414. and many others of their own writers say the same necessariò potius quàm libenter, as wrested from them by the truth, rather then of any itching hu∣mour to disgrace their mother by uncovering her nakednesse.

Verse 6. My people are destroyed for lack of knowledge] my people (ther's the wonder of it) of whom it was wont to be said by the heathen, surely this great nation is a wise and understanding people: and well it might: for what nation ever had God so nigh unto them &c. and statutes and judgments so righteous &c. Deut. 4.6.7.8. what nation ever had Prophets, and Priests as they had, to teach Jacob his statutes and Israel his law Deut. 33.10. all meanes of knowledg they had that might be; so that God might say to them as once Abijam did to Jeroboam and all Israel,* 1.337 Ought you not to have known this? should ye not all know the Lord from the least to the greatest? should not your land be filled with the knowledge of the Lord, as the waters cover the sea? Doth not wisdome cry in your streets? and knowledge (in the abundance of meanes) bow down to you as trees do that are laden with fruit, so that a child may gather them? How is it then that you (my people) are yet so hard and blockish, as rude and ignorant of me and my will, of your selves and your duties, as the blinde Ethnickes? For some of you have not the knowledg of God: I

speak this to your shame. Yea who is blind but my servant: or deaf as my messenger that I sent? who is blinde as he that is perfect, and blinde as the Lords servant?* 1.338 I speak it with grief and stomack, and therefore I so oft speak it. Surely to whom∣soever much is given, much is required; and to whom men have committed much, of him they will ask the more, Luke 12.48.* 1.339 It is a grievous thing to receive the grace of God in vain: and when for the time men might have been Teachers, to have need to be taught the very first principles of the Oracles of God.* 1.340 For if God will pour out his wrath upon the heathen that know him not, Ier. 10.25.* 1.341 who yet were left in the dark to grope after him, as they could: And if the poor Philoso∣phers (who had but the rush-candle of Natures dim light to work by) were yet delivered up to a reprobate sense, because they glorified God no better, Rom. 1. Oh the bloody wails that he will make upon the backs of his non-proficients, sots and dullards in his school! Ingentia beneficia flagitia supplicia.

Are destroyed,] Or, silenced, as Matth. 22.12. The Chaldee rendreth it ob∣brutuerunt, they are besotted, and so fitted for destruction: for Deus quem destruit dementat. Ignorance is the mother not of devotion, (as Papists say) but of destru∣ction: and ignorant persons shall be silent in darknesse, as holy Hanna hath it: they shall lie down in sorrow, as the Prophet Esay: And although they alwayes wander and erre in heart, as not knowing Gods wayes, Psal. 95.10.11. yet they cannot go so far wide, as to misse of hell; where they are sure to suffer both pain of losse, and pain of sense: for they shall be punished with everlasting destruction, in a flame of fire (there's pain of sense) from the presence of the Lord, and from the glory of his power (there's pain of losse) 2 Thess. 2.8, 9. Lo here the portion of all igno∣rant persons: and withall take notice of an usuall and equall proceeding of Gods impartiall justice in punishing such. He delights to punish sin in kind, to pay wicked persons in their own coyn, to overshoot them in their own bowe, to answer them in their own language, as he once did those bold Babel-builders, Gen. 11. Go to, say they: Go to, saith He: Let us build up to heaven, say they: Lets go down, and see that building, saith He: Let us make us a name, say they: Let us confound their language, that they may not so much as know their own names, saith He: Lest we be scattered, say they: Let us scatter them abroad the world, saith He. Thus God worded it with them, and confuted their folly from point to point. And the like he will do with ignorant people at that great day. Depart from us, say they now to God, Iob 21.14. Depart from me ye cursed, will He then say to them. We desire not the knowledge of thy wayes, say they, ibid. therefore I have sworn in my wrath, that you shall never enter into my rest, saith He. Ye have loved darknesse better then light, ye shall therefore have your belly-full of it in the bottom of hell: God loves to retaliate, as we may see here, and go no further: Because thou hast re∣jected knowledge, I will also reject thee: seeing thou hast forgot the Law of thy God, I will also (to cry quittance with thee) forget thy children. Thus by giving igno∣rant persons their own, he will so silence them, and even button up their mouthes, that they shall stand speechlesse; as being self-condemned.

For lack of knowledge,] Propter non scientiam, for meer nescience, for such an ignorance as is privative onely, and of pure negation, which doth somewhat excuse a tanto, though not à toto: as in that servant that knew not his masters will, yet did commit things worthy of stripes, and had a few, Luke 12.48. But Israels ignorance was more then all this, and a great deal worse. For did not Israel know? Rom. 10.19. and have they not heard? yes verily: (verse 18.) No people under heaven like them for that, Psal. 147.19. But they rejected knowledge, and affected ignorance: they hated the light, and loved darknesse better. This was the condemnation, the mis∣chief of it, saith our Saviour;* 1.342 who (besides this wilfull ignorance, that mother of mischief, and main support of Satans kingdome) laid down his life for the nescien∣cies, the not-knowings of his people, Heb. 9.7. and prayed for his persecutors at his death, Father forgive them, they know not what they do.

Because thou hast rejected knowledge,] And that out of an utter hatred of it, (as the Greek word made of the Hebrew signifieth) out of deep disdain,* 1.343 as of a thing below thee, and vile in thine eyes, not worthy of thy pains, or pursuit. Wis∣dome is the principall thing, (saith Solomon, and he meaneth that wisdom that hath the fear of God for its foundation) therefore get wisdom. It is here called hadagnath,* 1.344

that knowledge, by an excellency, and with an accent, in opposition to that science, falsely so called, 1 Tim. 6.20. that knowledge that puffeth up, 1 Cor. 8.2. as it did Ioseph Scaliger, (that gulf of learning) for whom it had been happy, that he had been ignorant but of this one thing, that he knew so much. It is the acknow∣ledging of the truth which is after godlinesse (as the Apostle describeth it, Tit. 1.1.) that perfects the best part of a man, that confirmeth, setleth, guideth, discerneth, differenceth him from others, who are no better then bruits (though wise in their own generation, as are the Fox, Serpent, &c.) and maketh his face to shine, Eccles. 8.1. as St. Stevens did, who was taught of God, and mighty in the Scriptures. This holy knowledge was highly prized by Agur, Prov. 30.2. but slighted by those two slubbering Priests the sons of Eli, sonnes of Belial, they knew not the Lord, 1 Sam. 2.12. they knew him apprehensively, but not affectively: they professed that they knew God, but in their works they denied him, being abominable, and disobedient, and to every good work reprobate, Tit. 1.16. He that saith, I know him, (saith S. John, 1 Epist. 2.4.) and keepeth not his Commandements, is a lyar, and the truth is not in him. Many of these Jeroboams Priests were ignorant Asses; like that Bi∣shop of Dunkelden in Scotland, who boasted, yea thanked God, that he never knew what the old and new Testament was; and that he would care to know nothing but his Portuise,* 1.345 and his Pontifical: Or that Idol-Pastour in Germany, who being asked by the Visitours, whether he taught his people the Decalogue? answered, that hee had not the Book so called.* 1.346 Others of them, that knew more of Gods minde, yet neither cared to practise it, nor to teach transgressours, Gods wayes, that sinners might be converted unto him.* 1.347

I will also reject thee,] And that with a witnesse; with an unwonted and ex∣traordinary rejection, as the Hebrew word, Vecimaseka, (not found elsewhere in the same forme) seemeth to import: God will kick such Ignoramusses out of the Priesthood,* 1.348 cast them out of the hearts of his people, throw them to the dunghill, as unsavoury salt; yea so reject them, as never to be received again, Ezek. 44.13. God will shake them out from his house, and from his labour, Neh. 5.13. (as the Tirshata did those Apostate Priests, Ezra 2.63.) and lay them by, as broken vessels, of which there is no further use: taking from them even that ••hich they seemed to have, Luke 8.18. and blasting their gifts. See Zech. 11. ult. with the Note.

Seeing thou hast forgotten the Law of thy God,] i. e. All that holy learning, which thou, being a Priest, oughtest to have and to hold in firme and fresh remembrance, for the good of the poor people, which, by thy default, is cut off for lack of know∣ledge, even the knowledge of salvation by the remission of their sins, which thou shouldest have given them, Luke 1.77. not by infusion, but by instruction, which is the Priests proper office. But thou (alas) hast forgotten that little of my Law, that thou once hadst attained unto; and art grown as very a dolt and ••otard, as Theodorus Gaza (once a great scholler, but) in his dotage so ignorant, that he knew not his letters, he could not read. Nay thou art not onely a silly Asse, but a slow∣belly: all thy care is for fat sacrifices and benefices, thy wits are in thy belly, and thy guts in thy brain: hence thy forgetfulnesse of my Law, and of my peoples welfare. The Arabick Translation hath it thus, Inasmuch as thou hast loved this, and the consolation, therefore I will reject and forget the••, &c. Demas forsook Paul, and embraced this present world; yea he became afterwards a Priest in an Idol Temple at Thessalonica, as Dorotheus testifieth. The Vulgar Latin Translation ren∣dreth this Text in the Feminine gender, quia obli••a est against all Grammar and good reason: for the Lord here, speaketh to the Priest, and chiefly to the chief Priest, qui certè foemina non erat, saith Polanus, who sure was no woman: Un∣lesse the old interpreter, (like another Balaams-asse) would have this to have been spoken against the Sea of Rome, wherein Pope Joan sometime sate, Anno Dom. 854. Sure it is, that the Arch-priests of Rome are so delighted in the feminine gender, that they had rather attribute the breaking of the serpents head to a woman, the Virgin Mary, then to the Man Christ Iesus: for in their last Edition of the Latine Bible, they print, Gen. 3.15. Ipsa conteret tibi caput, She shall bruise thine head, &c. Thus Polanus.

I also will forget thy children,] Thy spiritual children, say some, even that

whole people who saluted their Priests (as the Papists do their Padres) by the name of Father and observed their institutes. But they do better that understand the text of their naturall children, whom God here threateneth to forget, that is, to put them by the Priests office, as he threatned Eli. 1 Sam. 2.30. and thrust out Abiathar 1 King. 2.27. four-score years after. It is a dreadfull thing to be forgotten of God. We take it ill to be forgotten of a friend and to be as a dead man out of mind, Psal. 31.12. O take heed that God forget not us and our children: that he cast not off the care and keeping of us. He is so liberall a Lord and doth so little forget our labour of love and patience of hope as that he provideth for the posterity of his people, Psal. 69.36. The seed also of the servants shall inherit it: and they that love his Name shall dwell therein. Who then would not ••hire himself to such a master: who would not remember Gods Law and teach it others, if but for his poor chil∣drens sake who else will rue for it?

Vers. 7. As they were increased] sc. in number, wealth and honour. Their pro∣sperity undid them, they flourished at this time in Court and Country, they waxed fat and kicked. The Priests are here accused of detestable ingratitude, and of unsuf∣ferable pride and insolency.

As they were multiplyed or magnified, they have sinned against me] that is, they have abused my gifts to my great dishonour. Like fed hawkes, they have forgot their master. Nay, like yong mules, which when they have sucked, turn up their heels and kick their dam: so did these haughty and haunty Priests.* 1.349 Their hearts were fat as grease, they were inclosed in their own fat, but they delighted not in Gods Law. Cum ipsis opibus lascivire coepit Ecclesia. saith Platina. The Church began to be rich and wanton at once, rich and riotous. They had golden chalices but wooden Priests, Repugnante contra teipsum felicitate tuâ, as Salvian saith to the Church in his time: thy prosperity is thy bane. What would he have said if he had seen the Pope in his Princely State, thundering from his Capitoll, and heard their big-swoln titles of Padre benedicto, Padre Angelo, Archangelo, Cherubino Seraphino &c.* 1.350 Ammianus Marcellinus a heathen historian inveiged against the Bishops of Rome, even in those purer times, for their pride and luxury. Odi fastum illius ecclesiae saith Basil, I hate the haughtinesse of that Western Church. It caused the lamentable separation of the Greek Church from the Latine: the other four Patriarches (not without the like pride and stomack) dividing themselves from the Bishop of Rome, and at their parting using these or the like words. Thy greatnesse we know, thy co∣vetousnesse we cannot satisfie, thy encroaching we can no longer abide: live to thy self. And yet if they could have held them there, and shunned those evils which they blamed in others (walking humbly with God, and committing themselves to him in well-doing) they might have flourished to this day. But wrangling away the truth, and contracting rust with long ease and prosperity, God was forced to scour off that their rust with bloody War by the Turks. Of whom these Churches being in fear and danger, fled to carnall combinations: sent and subjected themselves to the Bishop of Rome that they might have his help. But all in vain: for shortly af∣ter, they were destroyed, and lost all. God covered them with confusion, and turned their glory into shame. So he hath done the Roman glory in part, and will do more every day.* 1.351

Roma diu titubans varijs erroribus acta. Corruet: et mundi desinet iste caput.

God will cast dirt in the faces of proud prelates,* 1.352 be will stain the pride of all glo∣ry cast upon them with ignominy, reproach Prov. 18.3. crush their crown with a woe, Esay 28.1. change their glory (their dignitie and greatnesse wherein they gloried) into shame, not without much bitternesse in the change, as the Hebrew word here used seemeth to import. Miserum enim est, fuisse felicem.* 1.353

Vers. 8. They eat up the sin of my people] that is, the sin-offerings, as Exod. 29, 14. This they might lawfully do, Levit. 6. and 10.17. But they were greedy dogs; and looked every one to his gain from his quarter, Esay 5.6.11. They winked at the peoples sins, and cared not what evils they fell into, so that they would bring in store of fat and good expiatory sacrifices, which made for the Priests advantage. They ate that

on earth which they were to disgest in hell: they fed upon such diet as bred the the worm of conscience, that never dyes. Just so the Papists do at this day: they teach the people, though they sin, yet by giving mony for so many Masses to be mumbled over, by a greasie Priest, or by so many indulgences and Dirges purchased of the Popes pardon-mongers, they shall be delivered, etiamsi, per impossibile, ma∣trem Dei vitiassent. I tremble to English it. Tecelius told them so in Germany; and got huge masses of mony for the Popes coffers. The common sort of Papists (for want of better teaching) will say, When we have sinned we must confesse: and when we have confessed,* 1.354 we must sin again, that we may confesse again; and make work for new indulgences and Jubilees. But have these workers of iniquity no know∣ledge, that eat up Gods people as they eat bread? that drink up the blood of souls, much more worth ••hen the lives, that Davids men had jeoparded to procure him the water of the well of Bethlehem, which therefore he durst not drink of? This surely is that filthy lucre Ministers should be free from 1 Pet.* 1.355 5.2. Let all non-residents look to it, that carry onely forcipes et mulctrum those instruments of a foolish shepherd Zech. 11.15. (See the Note there) feeding themselves but starving the flock: an heavy account will they one day make to the Arch-shepheard, of this their sacri∣legious rapacity.

and they set their hearts on their iniquity.] Heb. they lift up their souls: that is, they not onely prick up their ears, as Danaeus expounds it to listen after sins and sin-offerings, but they greedily desire and earnestly look after such emoluments, such belly timber: being gulae mancipia slaves to their guts, and wholly given up to gormandise. See the same expression: and in this sense Jer. 12.27. Deut. 24.15. Ezek. 24.25. and compare the practise of Popish Priests, who make infinite gain of every thing almost, as their ringing of Saints-bels, places of buriall, selling of licenses for marriage and meates, selling of corpses and Sepulchres. All things are saleable and soluble at Rome: and the savour of gaine sweet, though it come out of a stinking stewes, or Jewes counting-house. The Priests had a trick by wires to make their Images here wag their chaps a pace, if some good gift were presented: as if otherwise,* 1.356 to hang the lip in token of discontent.

Verse 9. And there shall be like people like priest] i. e. they shall share alike in pu∣nishment, as they have done in sin: neither shall their priesthood protect them, any more then it did Elies two sons, whose white Ephod covered foule sins. A wick∣ed Priest is the worst creature upon earth. Who are devils but they that were once angels of light? and who shall have their portion with the devill and his angels, but those dehonestamenta cleri male monetae minstri, bad-liv'd ministers: It was grown to a proverb in times of Popery, that the pavement of hell was pitcht with souldiers helmets and shavelings-crowns. Letters also were framed and published as sent from hell: wherein the devill gave the Popish clergy no small thanks, for so many millions of soules as by them were daily sent down to him.* 1.357 The Priests might haply hope to be priviledged and provided for in a common calamity, for their office-sake; As Chrysostom saith that Aaron (though in the same fault with Miriam Numb. 12.1: yet) was not smitten with leprosy as she, for the honour of the Priesthood,* 1.358 lest such a foule disease on his person should redound to the disgrace of his office. But I rather think he escaped by his true and timely repentance; where∣by he disarmed Gods indignation, and redeemed his own sorrow and shame. For God is an impartiall judge: neither is there with him respect of persons: Priest and people shall all be carried captive one with another (the priests for the people, ac∣cording to that of Esay, I am a man of poullted lips: for why? I live among a peo∣ple of polluted lips and have learned their language:* 1.359 and especially the people for the priests Jer. 23.10.14.15. from the prophets there goes profanenesse quite through the land) so they shall fare the worse one for another: they shall all be in∣volved in the same punishment. Onely it shall be more grievous to the priest, by how much higher thoughts he had of himself: looking on the people as his under∣lings, as they did Joh. 7.49.

and I will punish them for their wayes] Heb. visit them So Exod. 32.34. In the day when I visit, I will visit their sin upon them. God hath his visitation-dayes wherein to visit those visitours the priests; and his articles will be as strict and as criticall (saith one) as ever was the inquisition of Spain, or Lambeth. It was

therefore good counsel that a Martyr gave his wife in a letter, Among all other pri∣soners visit your own soul, and set all to rights there: for else, what will you do when God riseth up? and when he visiteth, what will you answer him?* 1.360 And that which Tertullian gave Scapula a Pagan persecutor; Si nobis non parcis, tibi parce: si non tibi, Carthagini. God will surely make inquisition for our blood: therefore if thou wilt not spare us, yet spare thy self: if not thy self, yet spare thy countrey, which must be responsible when God comes to visit.

and reward them for their deed] Heb. I will make to return your doings: Hence this is well observed by a good interpreter; Sin passeth away in the act of it with much sweetnesse: but God will make it return back againe in the guilt of it, with much bitternesse.

Verse 10. For they shall eat and not have enough] Onely they shall be filled with their own wayes Prov. 14.14. but that is but to feed upon the wind with Ephraim Hos. 12.1. which breedeth nothing but troublesome belching, or a doglike appe∣tite (as they call it) that cannot be satisfied.* 1.361 These greedy dogs the Priests that did eat up the sins of Gods people and thought to have full gorged themselves there∣with, they met with that sore plague of unsatisfiablenesse for the present (a man may assoon fill a chest with wind as a soul with wealth; See Eccles. 5.10.* 1.362 with the note) and for the future they coveted an evill covetousnesse to themselves, for they gat Gods curse along with their evill gotten goods which will bring them to a morsel of bread: they have not onely suckt in the ayre, but pestilentiall ayre, that not onely not fills them, but kills them too. See the note on Hagg. 1.6.

they shall commit whordome and shall not increase] The Chaldee renders it, They shall take wives, but shall not beget sons.* 1.363 Sol & homo generant hominem saith the Philosopher: but unlesse God the first agent concurr, that cannot be neither: Loe, Children are an heritage of the Lord: and the fruit of the womb is his reward,* 1.364 saith David to his son Solomon, who found it true by experience: for by all his wives and concubines (no lesse then a thousand) he had but one son that wee read of and he was none of the wisest: nothing like Edward the sixt whom alone Henry the eight left (with his two sisters) to succeed him: though he had so many wives and concubines. Wantonnesse is a sin commonly punished with want of posterity: especially when it is accompanied with obstinacy in evill courses, as in Ahab; who, to crosse Gods threat of rooting out him and his posterity, took many wives;* 1.365 and so bestir'd him, that he begat of them seventy sons, but with evill successe: for they were all cut off in one day. Wicked men must not think to carry it against God: and to have their wils al disputo di Dio, as that prophane Pope said; and as that gracelesse Ahaziah who sent a third captaine, after that the former two had been consumed with fire; as if he would despitfully spit in the face of heaven, and wrestle a fall with the almighty. Let no man expect to prosper in unlawfull practises, to encrease by whoredome, as these profane priests sought to do, that they might be full of children (any how) and leave the rest of their substance to their babes Psal. 17.14. But fertility is not from the meanes (right or wrong) but from the Authour (many a poore man hath a house-full of children by one wife: whilest Solomon hath but one son by many house-fuls of wives) and Job could tell that whoredome is a fire that consumeth to destruction, and would root out all his in∣crease Chap. 31.12.

because they have left off to take heed to the Lord] God is not bound to render a reason of his proceedings, yet doth it oft as here, that he may be justified, and eve∣ry mouth stopped. Their Apostasy is here shew'd to be the cause of their calami∣ty. Time was when they took some heed to God and his wayes: they kept close to him, and observed his commandements to do them, (as the word here impor∣teth) but now they had left off to be wise, and to do good, (Psal. 36.3.) untill their iniquity was found to be hatefull, and themselves altogether filthy Psal. 53.3. wicked doers against the covenant Dan, 11.30.32. Apostates cannot chuse un∣to themselves a worse condition 2 Pet. 2.20.22. Mat. 12.43.45.* 1.366 let them look to it. Hath ever any waxed fierce against God and prospered? even of late my people is risen up against me as an enemy Mic. 2.8. but what will they do in the end thereof?

Verse 11. Whoredome and wine and new wine have taken away the heart] i. e.

have robbed my people of themselves, and laid a beast in their roome. Any lust allowed and wallowed in will eate out the heart of grace; and at length, all grace out of the heart. Hence temporizers grow in time so saplesse, heatelesse and heart∣lesse to any good: some unmortified lust or other there is, that as a worme, lieth grubbing at the root, and makes all to wither: that, like a drone in a hive, proves a great waster: that, as a moth in fine cloth, consumes all: or, as the light of the Sun, puts out the light of the fire: so here. But above all others, sensuall sins and fleshly lusts (such as are here instanced whoredome and drunkennesse) do war against the soule 1 Pet. 2.11. do take away the heart: they besot and infatu∣ate a man, they rob him of his reason, and carry away his affections &c. Grace is seated in the power of nature. Now these carnall sins disable nature: and so set it in a greater distance from grace. They make men, that formerly seemed to give light as a candle, to become as a snuff in a socket, drowned in the tallow: or as a quagmire which swallowes up the seed sown upon it, and yields no increase. Who are voyd of the spirit but such as are sensual? Jude. 18.19. And who are they that say unto God, depart from us, but those that dance to the timbrel and harp &c. Job. 21.11. They saw God and did eat and drink Exod. 24.11. that is, say some, though they had seen God, yet they curned againe to sensuall pleasures: as if it had reference to that eating, and drinking, and rising up to play, upon the dedica∣tion of their calf,* 1.367 which was presently after. Aristotle writeth of a parcel of ground in Sicily that sendeth forth such a strong smell of fragrant flowers to all the fields and grounds there abouts, that no hound can hunt there; the sent is so confounded with the sweet smell of the flowers. Let us see to it that the pleasures of sin take not away all sent (and sense too) of heavenly delights: that the flesh, as a Syren, befoole not wisdomes guests, and get them away from her Prov. 9.16. as Elian tels of a whore that boasted, that she could easily get all So••rates his Schollers from him, but he could not recover one againe from her. Indeed none that go unto her return againe, saith Solomon Prov. 2.19. for she gets their hearts from them: as David found, and Solomon complained. David was never his own worthy againe, after he had moyled himself with that beastly sin. And Solomon when he gave himself to wine and women (though his mother had sufficiently warned him Prov. 31.3.4.) he quickly took hold of folly Eccles. 2.3. his sensualities drew out his spirits and dissolved him, & brought him to so low an ebb in grace, that many question his salvation. Bellarmine reckons him among reprobates: but I like not his judgement. Let ministers of all men (this is spoken of the Priests chiefly, as some think) see to it that they fly fleshly lusts: that they exhort the younger women with ch••s••••ty as St. Paul bids Timothy: and drink, (if any, yet but) a little wine for their bea••ths sake: re∣membring that the sins of Teachers are teachers of sins; and that their evill practi∣ses fly far upon those two dangerous wings of Example and Scandall. Ministers should be no wine-bibbers or Alestakes 1 Tim. 3.3. nè magis solliciti de mero qu••m de vero, magis ament mundi delicias quam Christi divitias, lest being lovers of plea∣sure more then lovers of God, that should befall them that Solomon foretelleth Prov. 23.33. thine eyes shall behold strange women, and thine heart shall utter per∣verse things.* 1.368 A belly filled with wine foameth out filthinesse saith Hierom. Wine is the milk of Venus saith Another. Vina parant animos Veneri saith a third. Whore∣dome is usually ushered in by drunkennesse: Hence they stand so close together in this text.

Verse 12. My people ask counsel at their stocks] that is, at their Images which are here called stocks in contempt, as Hezekiah called the brazen serpent (when it was idolized by the people) Nehushtan, or a piece of brass: and as Julius Palmer martyr called the Rood in Pauls a Jackanapes,* 1.369 and as the poet, in contempt of his own God Priapus, brings him in saying

Olim truncus eram ficulnus,* 1.370 inutile lignum.

So the Prophet cryes shame upon the house of Israel,* 1.371 for saying to a stock, thou art my father: and to a stone thou hast brought me forth, Jer. 2.27. But to such senselesse practises men fall many times, when they grow sensuall See 2 Thes. 2.10. Rev. 17.5. Spiritull whoredome, and bodily go usually together. Rivet tels us

here of a Noble-man that went out of the Church from hearing mass into the very next house where he kept a whore; and said to the by-standers a lupanari ad mis∣sam unum tantum esse passum, that there is but one step from the masse to a whore-house.

and their staff] that is, saith Kimchi, their false-prophets upon whom they leane, and by whom they are led, as a blind man by his staff. But I rather think it is meant of Rabdomancy a kind of odd way of divining by rods and staves, as Nebu∣chadnezzar is brought in doing Ezek. 21.22. and was common in those Eastern parts: Or else hereby are meant the Southsayers and Magicians rods as Exod. 7.12. Heb. 11.21. it is said that Jacob worshipped leaning upon the top of his staff, and thereby lifting up his body to do reverence to God, where the Vulgar text, omitting the prepsition, hath committed a manifest errour, in saying that Jacob worshipped the top of his rod or staff; as if there had been some picture there ingraven: the Hebrew is towards the beds-head. And it is certaine that Jacob worshipped none but God: and bowed himself either towards the beds-head, or leaning upon his staff, to testifie his humility, faith and hope, which adoration how far it was from the worshipping of Images (which the papists vrge from this place) who seeth not?

for the spirit of whoredomes hath caused them to erre] That unclean spirit Zech. 13.2. the devill (who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as Synesius saith, a delighter in idols) drives them sata••ico impetu, to commit whoredome both spirituall and corporall with strength of affection. Now if that spirit of errour 1 Jon. 4.6. and of giddinesse Esa. 19.14. cause men to erre, and carry them with a vehement Impetus to idol-worship (which indeed is devil-worship) what wonder? men that are that way bent know not of what spirit they are: little think that they are acted and agitated by the devill. O pray with David Psal. 143.10. that that good spirit of God may lead us into all truth and holinesse.

and they are gone a whoring from under their God] i. e. from under the yoke of his obedience: they are gone out of his precincts, and therefore also out of his protection: as a whore that forsaketh her husband, and is therefore worthily cast off.

Verse 13. They sacrifice upon the tops of the mountains, and burn incense upon the hils &c.] as nearer to heaven; and in an apish imitation of the Patriarches, who, before the Tabernacle was set up, sacrificed in high places (as Abraham on mount Moriah &c.) that their bodyes being mounted aloft, they might the better lift up their hearts and eyes to heaven, saying as it were to all worldly cares and cogitati∣ons as Abraham did to his servants whom he left at the foot of the hill,* 1.372 Abide you here with the Asse. Hierom upon this place hath this Note: Israel saith he, loveth high places, for they have forsaken the high God: and they love the shadow, having left the substance. But what could be more absurd then to think as they did, that God who is omnipresent, was neerer to them on hills and high places, and further off them in vallyes. See Esay 57.7. Ezek. 6.13. This they had partly also learned of the heathens; from whom neverthelesse God had shut them up as it were in an Island (so their land is called) that having little commerce with them,* 1.373 they might not learn their manners. But our nature is very catching this way: and doth as easily draw and suck Idolatry to it, as the loadstone doth iron, or Turpentine fire.

under oaks, and Poplars, and Elmes, because the shadow thereof is good] So they proceed from one evill to another; for sin is infinite and when a man is fal'n down one round of Hels ladder, he knowes not where he shall stop, or how he shall step back. These Idolaters as they had their high places in imitation of the Patri∣arks; so their groves of shady trees consecrated to their Idols; to strike reverence into their hearts, as they conceited, and for the greater solemnity. Sin comes commonly clothed with a shew of reason Exod. 1.10. Come let us deale wisely say they: yet every oppressour is a fool Prov. 28.16. It will so bleare the under∣standing, that a man shall think he hath reason to be mad, and that there is some sence in sinning.* 1.374 But especially will-worship hath a shew of wisdome Colos. 2. ult. or the reason of wisdome, as the word there signifieth, the very quintessence of it. Hence the Papists write Rationals, whole volumes of reason for their rites and

ceremonies in Divine service, (the shadow is good, say these therefore, we get under trees) And Iohn Hunt,* 1.375 a blasphemous Papist, in his humble Appendix to King Iames, Chap. 6. was not afraid to say, That the God of the Protestants, is the most uncivil and evil-mannered God of all those, who have borne the name of Gods up∣on the earth: yea worse then Pan, God of the Clowns, which can endure no ce∣remonies nor good manners at all. O tongue, worthy to be pulled out, cut in gob∣bets, and driven down the throat of this hideous blasphemer: for he could not but know the God of the Protestants (as he scornfully termeth him) to be the Father, the Son, and the Holy Ghost. Did not Rabshakeh rail after this rate upon good Hezekiah, for taking down the high-places, and Altars of God (as he called them) which yet God well approved of? 2 King. 18.22. Mr. Boroughs maketh mention of a Lady in Paris, who when she saw the bravery of a Procession to a Saint, shee cried out, Oh how fine is our religion beyond that of the Huguenots? They have a mean and beggerly religion, but ours is full of solemnity and bravery, &c. The Catholikes in their Supplication to King Iames for a Toleration plead, that their religion is (inter caetera) so pleasing to nature, and so sutable to sense and reason, that it must therefore needs be the right. A proper Argument surely: and not all out so convincing as that of Cenalis Bishop of Auranches, who writing against the Christian Congregation at Paris, and basely slandering their meetings, as if they were to maintain whoredome,* 1.376 will in conclusion needfully prove (if he could) the Catholikes to be the true Church, because they had bells to call them together; but the Huguenots had claps of Harquebuzes, or Pistolets, for that purpose, &

Therefore your daughters shall commit whoredome,] Impunè, they shall do it, and for a punishment of your Idolatry: and in asmuch as you have prostituted your souls (that is, my spouse) to the devil, your houses shall be whorehouses, to your utter disgrace and heart-break. Certain it is, that where there is most Idolatry, there is most adultery; as at Rome, which is nothing else but a great brothel-house, and hath fully made good that of the Poet;

Roma quod inverso delectaretur amore, Nomen ab inverso nomine fecit Amor.

Thus God punished the idolatrous Ethnikes, by delivering them up, to passions of dishonour, or vile affections; to Sodomitical practises, which did abase them be∣low those four-footed beasts which they adored, Rom. 1.23, 24, &c. Some put off all manhood,* 1.377 became dogs, worse then dogs, scalded in their own grease, verse 27. and this is there called, a meet recompense, such as God here threatneth. Mr. Levely (a very learned Interpreter) thinketh that when God saith here, your daughters shall commit whoredome, and your daughters in law (for so he renders it) shall com∣mit adultery, he meaneth it not of voluntary whoredome, but of that which is forced: according to that of Amos to Amaziah Chap. 7.17. Therefore thus saith the Lord, the wife shall be an harlot in the City: and they sonnes and daughters shall f••ll by the sword, &c. that is, thy wife shall be ravished by the enemy. Theodoret also is of the same judgement.

Verse 14. I will not punish your daughters, when they commit whoredome,] q. d. I will not once foul my fingers with them, or be at pains to correct them: but they shall take their swinge in sin, for me, &c. Origen in a certain Homily quoting this Scripture,* 1.378 saith, Vis indignantis Dei terribilem vocem audire, &c. Will you hear the terrible voice of a provoked God? hear it here, I will not punish, &c. You shall be without chastisement, for an argument that you are bastards and not sons. Ne∣ver was Jerusalems condition so desperate, as when God said unto her, My fury, shall depart from thee, I will be quiet and no more angry, Ezek. 16.42. Feri Domine, seri, cried Luther, Strike Lord, strike, and spare not.

Ferre minora volo, nè graeviora feram.

There is not a greater plague can befall a man, then to prosper in sinfull practi∣ses. Bernard calleth it, misericordiam omni indignatione crudeliorem, a killing courtesie, Ezek. 3.20. I will lay a stumbling-block before him: that is, saith Va∣tablus,

I will prosper him in all things, and not by affliction restrain him from sin. Job surely counts it for a great favour to sorry man,* 1.379 that God accompts him worth melting, though it be every morning; and trying, though it be every mo∣ment. And Ieremy calleth for correction, as a thing that he could not well be with∣out, Correct me O Lord, &c.

For themselves are separated with whores,]* 1.380 God seemeth to speak this to others by change of person: Ac si puderet ipsum cum putidis hircis verba facere, as if he were ashamed to speak any longer to such stinking goats. Separates they were, but of the worst sort: they separated themselves with harlots, they gat into by-corners, far from company (specially of those that know them) that they might more freely act filthinesse.* 1.381 But what could the Heathen say, Turpe quid acturus, Te sine teste time. Conscience is a thousand witnesses: and men must not think long to lie hid: for God will be a swift witnesse against the adulterers, Mal. 3.5. and, it may be, bring them into all evil, in the middest of the Congregation and assembly, Prov. 5.14. See the Notes on both places. Some render it, They beget bastards, such as the Mule is, (which also hath his name pered,* 1.382 from this root) Or they shall be unfruit∣full as the Mule. Wantonnesse is commonly punished with want of children. (See the note above on verse 10) Those children that they had took after them, it appear∣eth here: they were naught by kind, as being an adulterous g••••eration, a seed of evil-doers, a race of rebels; and therefore it was no matter, how little they multi∣plied. Let those that have children, and others under their charge, keep home as much as may be, and not be separate from their families (with whores especially) lest their daughters mean-while commit whoredome, (counted but a trick of youth, a sin that that slippery age may easily slip into, and not easily be descried, Pro. 30.19.) and their spouses commit adultery, by occasion of their leud absence, and to cry quittance with them at home. Let them also make Nebuchadnezzars law, that none under their roof, say, or do ought against the God of heaven;* 1.383 and them∣selves be first in the practise of it, as so many living lawes, walking statutes; so may they hope to keep their houses chast, and honest, and provide for the credit and comfort both of themselves and of theirs.

And they sacrifice with harlots,] Heb. Holy-harlots, sacrificing-harlots, such as Solomon speaketh of, Prov. 7.14 and as those wicked women that lay with Elies sonnes at the door of the Tabernacle, 1 Sam. 2.22. Or as King Edward the fourth, his holy whore, as he used to call her, that came to him out of a Nunnery,* 1.384 when he list to send for her. His kinsman Lewis the eleventh of France, (knowing his dis∣position) invited him to the French Court, promising him his choice of Beauties there, and adding Adhibebimus tibi Cardinalem Burbonium,* 1.385 then shall Cardinall Burbon shrieve you, and absolve you of all your misdoings, &c. 'Tis well enough known what foul work the Heathens made at their sacra Eleusinia, Bacchanalia, Lu∣pe c••lia priapeia (the same with the sacrificing to Baal-Peor, as Hierom holds.) And to these this Text may seem to refer; and this people too have separated them∣selves to that shame.

Therefore the people that doth not understand, shall fall.] Heb. shall be beaten, as some render it, shall be perplexed, and troubled, so as they know not what to do, or how to help themselves, as Aben-ezra from the Arabick. The Chaldee interprets it, collidetur, shall be dashed in pieces. Ignorance is much instanced and threatned in this Chap. three or four severall times at least.* 1.386 Not because men sin onely by igno∣rance, as the Platonists think: but 1. to aggravate the hatefulnesse of this sinne, which men use so to excuse and extenuate. 2. to taunt and abase the rebellious na∣ture of man, who now is set in grosse ignorance, and ready to pitch headlong into hell, as the just guerdon of his aspiring and reaching after forbidden knowledge. 3. because ignorance (affected especially) is the source of many sins, and a main support of Satans kingdome. See the Notes above on verses 1, 6, &c.

Verse 15. Though thou Israel play the harlot, yet let not Iudah offend.] Lest if God lose his glory among them too, he lose it altogether Iudah was grown almost as good as Israel, (in the dayes of that stigmatick Ahaz especially, 2 Chron. 28.) Aholiba∣mah, as Aholibah, Ezek. 16. But let it not be so, saith the Prophet, sith not to be warned by the harmes of another, is a just both presage and desert of ruine. Alte∣rius igitur perditio tua sit cautio. Seest thou another shipwrackt? look well to

thine own tackling. God will take that from Israel, that he will not from Judah; because these had many means and priviledges, that the other had not; as the Tem∣ple, Priests, Ordinances, &c. Now, good-turnes aggravate unkindnesses; and mens offences are increased by their obligations. Iudah was and would be therefore the worse, because they ought to have been better. And God can better bear with aliants, then with his own people, when they offend. The Philistims may cart the Ark, but if David do it, wo be to Ʋzzah. You onely haue I known of all the fa∣milies of the earth, therefore, (whosoever scape) I will punish you for all iniquities, Amos 3.2. The unkindnesse of your sins is more then all the rest: it grieves Gods Spirit, and goes neer his heart, &c.

Come not ye unto Gilgal, neither go ye up to Bethaven,] Alias Bethel, the house of God, so called by Iacob, who there had visions of God, and said, How fear∣full is this place? It is even the house of God and gate of heaven. But now it was become the hate of heaven, and gate to destruction, as being abused to idolatry. Corruptio optimi fit pessima. Bethel is become Beth-aven, the house of iniquity and misery, of sin and of sorrow: for their sorrows shall be multiplied that hasten after another God, Psal. 16.4. The word there rendred sorrows, signifieth also idols, Psal. 115.4. and 106.36.* 1.387 because they that worship them, are sure of sor∣rows.

Come not therefore to Gilgal &c.] Gilgal was the key of Canaan, scituate be∣tween Jordan and Jericho, famous for sundry services there performed to God, as were easie to instance; but now basely abused to Idol-worship. Hence this charge (and the like in Amos chap. 5.5.) not to come neer it; and the rather because it was a border Town,* 1.388 and so more dangerous Keep thee far from an evil matter, saith Moses, Come not nigh the doors of the harlots house, saith Solomon. From such stand off, or keep aloof, saith Paul. Shun them as the Sea-man doth sands and shelves, as the same Apostles word imports, 1 Thes. 3.6. A man cannot touch such pitch,* 1.389 but hee shall be defiled: nor live any while in Mauritania, but hee shall be discoloured. Cum fueris Romae, &c. Let them look to it that so much affect to see Italy, Rome, the Pope, the Masse, &c. But what dost thou here Elias? may God well say, as 1 King. 19.9. What protection hast thou here, either from infection of sin, or infliction of punishment? Saith not the heavenly Oracle, Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Rev. 18.4. Mr. Ascham (school-master to Queen E••izabeth) was wont to thank God, that he was but nine dayes in Italy: wherein he saw in that one City of Venice more liberty to sin, then in London he ever heard of in nine yeers. And is it safe pressing into such pest-houses? tampering with such temptations? Tertullian tells of a Christian woman, who being at a play, was possessed of a devil. And when he was asked by those that came to cast him out, how he durst possesse one that was a Christian, he answered, I found her in mine own place. Take heed therefore, ye come not where the devil hath to do. He that doth so, and yet prayes, Leade us not into temptation, may as well thrust his finger into the fire, and then pray that it may not be burnt.

Nor swear, The Lord liveth:] i.e. Sweat not by God and Malcham, Zeph. 1.5. make not a mixture of religions:* 1.390 halt not between two opinions, think not to serve two masters. What agreement hath Christ with Belial, or the Temple of God with Idols? Cast away (saith one to a neuter passive, Nicodemus) either thy wings, or thy teeth:* 1.391 and loathing this Bat-like nature, be what thou art, either a bird, or a beast. There were (belike) in Judah, that thought they could both frequent places of Idol-worship, and serve Jehovah, swearing by his Name. God will have none of that: if he be serve by men at all, he must be served truely; that there be no halting, and totally, that there be no halving. To swear vere, rite, juste, as Ier. 4.1. is a piece of Gods service, and we may well reckon it amongst our good-works. But to swear by Idols, or before Idols, made to represent the true God (as those bugges at Dan and Bethel, &c.) or by the creature, Matth. 5.24. is utterly unlawfull. It is a great dishonour to God; and a great dishonour to our selves also: for we al∣wayes swear by the greater, Heb. 6.16.

Verse 16.* 1.392 For Israel slideth back, as a back-sliding heifer,] Juvenca petulca, as an unruly heifer, which both kicketh against the milk-pail, and wriggleth against

the yoke.* 1.393 As a mad Cow, so the Septuagint. Mr. Dearing told Queen Eliza∣beth in a Sermon, that whereas once she wrot in Woodstock windowes, Tanquam ovis, as a sheep to the slaughter. Now she was tanquam indomita juvenca, as an untamed heifer: and might well fear lest God would feed her as a lamb in a large place as here, and feed her with his rod, as Mich. 7.14. The Chaldee rendreth, sicut bos qui saginatur & recalcitrat, as an Ox that waxeth fat and kicketh. But the Hebrew word is feminine: and in all creatures, the female is observed to be more headlong and headstrong.

Scilicet ante omnes furor est insignis equarum.

Heifers also are more wilde, wanton, and untractable:* 1.394 noting the children of disobedience, those refractary rebels: that, as false jades will not stand and pull, (as countrey-men call it) set their shoulders to the yoke, and their sides to the work, but give in and kick against the prick.

Now the Lord will feed them as a lamb in a large place.] i. e. He will keep them short, as an heifer kept in a sheep-pasture, where there is nothing for her to bite on, it is so bare. A lamb can live where an heifer cannot: a lamb can pick up the grasse of the wildernesse, and pick a living out of it. God threatneth these hei∣fers, they shall have henceforth short commons. Thus Gualther carries it. Mercer will have it thus: I will feed them as a lamb, i. e. daintily and plentifully, that be∣ing the sooner fatted, they may be fitted for the shambles. Other thus, and I think better, he shall feed them, that is, punish them, (as Mich. 5.4, 6. & 7.14) as a lamb, one single succourlesse lamb, that goes bleating up and down in the wide wast wildernesse, having none to tend it, or take care of it: it shall be all alone in a large place. How much better and safer were it to be in Gods fold: where (though pinde, or pent up in a narrower room, yet) Gods lambs are sure to be fed daily and daintily. Whereas those that affect freedom from Gods service, and hold them∣selves at best case when they have elbow-room enough to satisfie their lusts without restraint or controul, they shall be fed with Gos rod, Mich. 7. yea they shall finde that he hath two rods. beauty and bonds, Zech. 11.7 the latter for those that slight the former. Or if he feed them as a lamb in a large place, alone, and at random, they will quickly become a prey to the Wolf, and soon have enough of that wilde liberty that they so much affected.

Verse 17. Ephraim is joyned to idols, let him alone.] Ephraim, that is, the ten revolted Tribes, who are called Ephraim in opposition to Judah. 1. Because that Tribe was the greatest of the ten. 2. Jeroboam the ring-leader of that revolt, was of the Tribe. 3. They fell off at Shechem, which was in that Tribe, and from thenceforth was joyned, or agglutinated to idols.] as the fornicatour is to his har∣lot, with whom he becometh one flesh: and from whom there is no disswading him. Some fetch the Metaphor from Enchanters; who by their conjuring Art have so∣ciety and fellowship with the devils; so had Ephraim with idols: and like an en∣chanted person he could not stir from them, but stood fastened to them as to a stock or stake. The Tyrians, when besieged by Alexander, fearing the departure of their god Apollo from them, laid chains upon his statue, and fastened him to his Temple. Ephraim was so fastened to his fray-buys (terriculis, so Junius renders this Text) that there is no likelihood, of his being sundred from them: he had taken fast hold of deceit, Ier. 8.5. and would not loose his hold. Let him alone, therefore, saith either God to the Prophet (lay out no more words, lose no more labour upon him) or the Prophet to Judah; let them even go, have nothing to do with them, though they be your brethren, meddle not with them, let Christ alone to deal with them at his coming: Maranatha, the Lord cometh. Mean-while, they lie under a dreadfull spirituall judgement, worse then all the plagues of Egypt: even a dead and dedolent disposition, wherunto they are delivered. This is worse then to be delivered to Satan: for so a man may be, and recover out of his snare by re∣pentance, as the incestuous Corinthian did: but when God shall say, Let such a man alone, let him take his course, I have done with him, and let my Ministers trouble themselves no more about him, there is thenceforth but an inch betwixt him and hell, which even gapes for him, where he shall rue it among reprobates. Well he may flourish a while, and feel no hurt; as Saul did not of many years after his rejection: and as the Pharisees, after Christ had said of them, Let them alone, they are blind lea∣ders

of the blind.* 1.395 But they shall pine & swelter away in their iniquities Lev. 26.39. which is the last of those dismall plagues there threatened: they shall not be purged till Gods wrath hath rested upon them, Ezek. 24.13. so that now they may go and serve every one his idols, sith they have such a mind to it, Ezek. 20.39. and sith they have made a match with mischief, they may take their belly-full of it. Oh let us feare, lest this should be any of our cases: that God should say let him alone, he is resolved of his way, and I of mine: he will have his swinge in sin, and I am bent to have my full blow at him. I am fully perswaded

(saith a Reverend man now with God) that in these dayes of grace, the Lord is much more quick and peremptory in rejecting men, then heretofore: the time is shorter, neither will he wait so long as he used to do.

See for ground of this Heb. 2.3. God is oft quick in the offer of his mercy: Go and preach the Gospel, saith Christ (Go and be quick: tell men what to trust to, that as fooles, they may not be semper victuri ever about to be better, but never begin to set seriously to work) He that beleeveth shall be saved: he that beleeveth not shall be damned: I shall not longer dally with him. Destruction cometh and they shall seek peace, and there shall be none. Mischief shall come upon mischief, and rumour upon ru∣mour: then shall they seek a vision of the Prophet: but the law shall perish from the Priest, and counsel from the ancient &c. Ezek. 7.25.26. when men are even dropping into hell, and have an hell afore-hand in their consciences, then they'le send hastily for the minister, as they did in the sweating-sicknesse here, so long as the ferventnesse of the plague lasted: Then the Ministers were sought for in every corner, you must come to my Lord, you must come to my Lady, &c. But what if God have said of such a one, Let him alone, as he reproved Samuel for mourning for Saul, and as he forbad Jeremy to pray for the Jewes, and his Apostles to take care for the Pharisees? Oh how dreadfull is that mans condition! and what can a Minister say more then what the king of Israel said to the woman that complained to him of the scarcity of Samaria If the Lord help thee not,* 1.396 whence shall I help thee? out of the barne-floore, or out of the winepresse: If any dram of comfort be applied to a wicked man, the truth of God is falsified, and that Minister will be reckoned amongst the devils dirt-dawbers & upholsters,* 1.397 that dawb with untemper'd morter & sow pillowes under mens elbowes: Let such alone therefore, and let God alone to deale with them.

Verse 18. Their drink is sowre] That is, they are past grace, and it is now past time a day to do them good: for thou seest how the matter mends with them, even as sowre alemends in summer: and how they even stink above ground, as Psal 14.2. Vina probantur odore, colore, sapore &c. but their wine hath neither good colour, smell, nor favour or tast; it's dead and gone, and they are as trees twice dead and rotten,* 1.398 and therefore pulled up by the roots, such as the Latines call vappae, that is past the best, and now good for nothing, See Esay 1.22. what life or sweetnesse can be in Apostates: yea how sowre and unsavoury to such are all fleshly com∣forts? They use to drink away their terrours, and drive away their melancholy dumps with merry company. But will that hold? what are such plasters better then the devils Anodynes, then his whistle, to call men off from better practises? there is a cup in the hands of the Lord, it is full of mixture but extreme sowre: and the very dregs thereof all the wicked of the earth shall wring them out, and drink them up, Psal. 75.8. though it be eternity to the bottom.

they have committed whoredome continually] Here they are taxed for whoredome, as before for drunkennesse (so some carry it) and afterwards for covetousnesse. This is that flagitiorum triga, whereby the Prophet perswadeth Judah to shake off Israel, as not fit to be conversed with. He had charged them before with fornication of both sorts: here he sheweth how unwearied they were in their wickednesse, and withall how intense, for fornicando fornicati sunt, they have done wickedly as they could, they have eeked out their idolatries, and adulteries, and though wearied and even wasted with the multitude of their wickednesses, yet they have not given over but are unsatisfiable, and would sin in perpetuum: as that filthy fornicatour who said he would desire no other heaven but to live for ever on earth, and to be carried from one brothel-house to another. She hath wearied her self with lies: and yet her great scum went not forth out of her: Therefore shall it be in the fire. Ezek 24.12. Therefore shall gracelesse wretches be tormented for ever, because

they would sin for ever: and therefore suffer all extreamity,* 1.399 because they do wick∣edly with both hands earnestly: wofully wasting the marrow of their time, the flow∣er of their age, the strength of their bodies, the vigour of their spirits, in the per∣suit of their lusts, in the froth and filth whereof is bred that worme that never di∣eth: which is nothing else but the furious reflection of the soul upon its own once wilfull folly, and now wofull misery.

her rulers with shame do love, Give ye] Her shields (o shamefull!) do love Give ye: where there is in the originall an elegant Agnomination that cannot be english∣ed,* 1.400 Ahabhu hibhu Dilexerunt Afferte, not Afferre, as the Vulgar corruptly readeth it. The Dorick dialect, the horsleaches language Give, Give, they are perfectly skilled in: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gift-greedinesse is all their delight: like the ravens of Arabia, that full gorged have a tuneable sweet record, but empty, screech horribly: Ple∣ri{que} offictarij, saith One: Very many rulers do as Plutarch reporteth of Stratocles and Dromoclites, a couple of corrupt officers,* 1.401 qui sese mutuo ad messem auream in∣vitare solebant, who were wont to invite one another to the golden harvest, there∣by meaning the Court, and the judgment-seate. These follow the administration of justice as a trade onely, with an unquenchable and unconscionable desire of gaine: which iustifieth the common resemblance of the Courts of iustice to the Bush, whereunto while the sheep flieth for defence in weather, he is sure to lose part of his fleece. Now are these Sheilds? are they not rather Sharkes? Are they protectours, and not rather pillagers? Latrones publici, publike robbers as Cato called them? These shields of the earth belong to God, saith David, Psal, 47.9. should they not then be like him?* 1.402 Now there is no iniquity with the Lord our God, nor accepting of persons, nor receiving of gifts: neither by himself nor by his man Elisha, nor by his mans man Gehezi, without distaste. By one period of speech, by one breath of the Lord are they both forbidden, Deut. 16.18, 19, 20. Thou shalt not respect persons, nor receive a gift: For why: A gift doth blind the eyes of the wise, yea it transformes them into walking Idols, that have eyes and see not, eares and heare not: onely it leaveth them hands to handle that, the very touch∣ing whereof will infect and venom a man, as Pliny writes of the fish Torpedo. Let such therefore shake their hands from bribes Isay. 33.15. as Paul shoke off the viper: and be so far from saying Give ye, that he should rather say to those that offer it, Thy mony perish with thee: he that hateth gifts shall live, Prov. 15.27. Jethro's Iustice of peace should be a man of courage, fearing God, hating covetousness,* 1.403 not bound to the peace (as one phraseth it) by a gift in a basket: nor struck dumb with the appearance of Angels &c.

Verse 19. The wind hath bound her up in her wings] The evill spirit, (saith) Hi∣erom) hurries them towards hell, which is the just hire of the least sin: how much more of these fore-mentioned abominations? Take it rather to be spoken of the suddennesse, swiftnesse, and unresistablenesse of Gods judgments set forth by migh∣ty winds rending the rocks, and tearing up the mountaines by the roots, Job. 38.9. How then shall wicked men (compared to chaffe or dust of the mountaines) stand before the tempest of Gods wrath, the thunder of his power? Well they may ap∣plaud and stroke themselves for a time: but the wind shall bind them up in her wings: God shall blow them to destruction, Job. 4.9. his executioners have the wings of a stork, large and long, and wind in those wings, to note their ready obe∣dience, Zech. 5.9. And although Ezek. 1. God be represented as sitting upon a throne to shew his slowness to punish, yet that throne hath wings & hands under those wings, to shew his swiftness & readinesse to do seasonable execution upon his enemies.

and they shall be ashamed because of their sacrifices] wherein they trusted, but now see themselves disappointed, their idols not able to help them. Then shall they cast their idols of silver and of gold, which they have made each for himself to worship, to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, Isay. 2.20, 21. See also Isay. 30.22. If they be not thus ashamed of their former fopperies, they are the more to be pittied. Illum ego peri∣isse dico cui periit pudor. He is an undone man that shames not, shents not himself for his evill practises, that blusheth not bleedeth not before God for them, lying down in his shame. Jer. 3.25. as fully ashamed of his former hopes, Psal. 119.116. which now he seeth how far they have abused him.

CHAP. V.

Verse 1. HEare ye this ye Priests] For you are not so wise,* 1.404 but that ye may heare and increase learning. Chap. 4.6. and besides, from you is profanenesse gone forth into all the land. Jer. 23.15. For you therefore in the first place I have a citation to appeare before Gods tribunall, to heare your sin & your sentence,* 1.405 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 heare thy sentence.* 1.406 Mediately he citeth men by the mouth of his ministers; as he did the Councill of Constance by his faithfull martyr John Husse, and his word stood: and as he doth here the three Estates of the kingdome, Priests, People, and Princes, by the Prophet Hosea. That was very strange and extraordinary, that Mr. Knox reporteth in his history of Scotland,* 1.407 of one Sr. John Hamilton murthered by the kings meanes: that he appeared to him in a vision with a naked sword drawn, and strikes off both his armes with these words, Take this before thou receive a fi∣nall payment for all thine impieties: and within 24 houres, 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 entreth 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, harken, and give-eare, the first second and third time I admonish you, that ye may know that my citation is serious and pe∣remptory: and that your damnation sleepeth not. Priest and people are set be∣fore the house of the king;* 1.408 because theirs was sedes prima, & vita ima, an high place but a low life. And besides, Courtiers and great men, though they be in o∣ther 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 greatnesse (Potentes potenter torquebuntur) neither spareth he any for his meannesse, or because they were born down either by the lawes, or lives of their Superiours. The people are here placed betwixt the Priests and Princes, and with them appealed and impeached, to shew how frigid and insufficient their ex∣cuse is, who plead that they did but as they were taught by their Ministers, and as they were commanded by their Governours. Ephraim is oppressed and broken in judgement, because h•• willingly walked after the commandement, as it is in the ele∣venth verse of this chapter. See the note.

for judgement is toward you] Vengeance is in readinesse for the disobedient, be he what he will, kesar or caytiffe, Lord or losell, Priest or people: every whit as rea∣dy in the Lords hand as in the ministers mouth. 2. Cor. 10.6. neither shall mul∣titudes priviledge 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. Esay. 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 rendred 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 spred upon Tabor] These were two very high hils, 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 errours and superstitions) are fitly compared. For they lie in in wait for mens souls and catch many of them either by perswasions or punish∣ments, by allurements or affrightments, as Julian the Apostate did of old, and as the Papists do at this day. That Jeroboam and his counsellours 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 alledged, Viz 1 King. 12.28. and Hos. 6.8. according to the

vulgar translation. I confesse 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 minde to betake themselves as Geneva, Tygure, Basil, &c. for conscience sake. It is more probable that upon those high hils Idolatry was committed (see chap. 4.13. with the Note) and thereby people ensnared, as birds and wilde beasts are in the mountains: and so made slaves to the devill, 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 pawes, Psal. 10.10. He studies the devils depths Rev. 2.24. poisonfull and pestilent pollicies, 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 Esay 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 mens souls, and of their bodies too, that refused to yeeld to them. Craft and cruelty seldom sundred 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 Esay 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.* 1.409 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 stubbornnesse, Jer. 6.28, 29, 30. and learn to tremble at his rebukes, to profit by his chastisements, lest a worse thing befall us.* 1.410 The just Lord is in the middest thereof: he will not do iniquity; every morning doth he bring his judgements 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.* 1.411 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,* 1.412 is nothing else but to derive 〈◊〉〈◊〉 rage of the whole world upon a mans self. Wisdom (that should be justified of her children) is eftsoones judged of her childrens, as some read those words of our Saviour Mat. 11.19. But I like the actiue sence 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 Scrip∣ture, 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 labour they shall finde none iniquity in me: that were sin, that were an hainous business, that iniquity should be found in them, though they were a people laden with iniqui∣ty. But I know them through and through, intus et in cute saith God,* 1.413 I am privy to all their plots and policies. And although they are profound to make slaughter (Tindall reades it, They kill sacrifices on heapes to deceive) yet let not them be de∣ceived, I am not mocked. They must not think to put me off with shewes and shadowes: to colour and cover their base spirits and vile ends with specious pre∣tences. For I search the hearts, and try the reines: 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,* 1.414 and open for the in∣side; 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 wayes of man: and he seeth all his goings. There is no darknesse 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 onely at his finger ends, but at his tongues end too vers. 4. His knowledge stayes 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 glasse 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 extra∣mittendo by sending out a ray;* 1.415 so that the night shineth as the day, the darknesse 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 windowes of his study these verses,

Ne pecces, Deus ipse videt, bonns Angelus astat, Accusat satanas, et lex, mens conscia culpae, &c.

For now O Ephraim thou committest whoredom and Israel is defiled] in body and soul,* 1.416 rushing into all impiety without restraint: working all uncleanness with greedi∣ness: being filled withall unrighteousness, fornication wickedness, covetousness, malici∣ousness: 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 leprosie, 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 our selves, 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 Leviticall washings and purification of garments, vessels, persons, &c. Wash you therefore, make you clean put away the evil of your doings &c. Esay 1.16. Wash thy heart from wickedness O Jerusalem, 〈◊〉〈◊〉 hands onely as Pilate, though those too, Jam. 4.8. Jer. 4.14. Cleanse your selves 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 spirituall lusts that lie more up in the heart of the countrey, such as are pride, creature-con∣fidence, self-deceit, presumption, &c. Out with all these: there's both a stain and a sting in them. Run to the Bath of Christs blood, that blessed fountain, Zech. 13.1. and there wash and be clean. Look not upon Gods Jordan with Syrian eyes, as Naa∣man did. Abanah and Pharphar may wash and scoure: 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 sinfull practices that they are not onely disinabled to conversion but evil-affected there∣unto: they stand a-crosse to all good: to their sinewes of iron, they have added browes of brasse,* 1.417 to their sin they adde 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 custome con∣tracted a necessitie 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 endeavours, Pagnine their pains &c. The Originall is very elegant, and metricall Lo ijttenu magnallchem Lashub el Elohehem. I scarce know a like text in all the Scripture, unlesse 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 Originall, that Master Wheatly of Banbury (who used to be very plain in his

Preaching, and not to name a Greek, Latine, or Hebrew word:* 1.418 quoted it once in the Hebrew, as witnesse 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 minde to it, or shew 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 Jewes were an untoward generation, saith Peter Act. 2.40. they, by their obstinate refusall of the Gospel, judged themselves unworthy of ever∣lasting life, saith Paul Act. 13.46. there were unmalleable, unframeable, so knotty that they were fit for nothing but the fire, so nastie, that they were fit for no place but the dunghill. And why?

the spirit of whoredoms is in the midst of them] The devill is at Inne with them as that Martyr said: he even sits abrood upon them,* 1.419 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 tooles 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, wrapt 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 wo••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?* 1.420 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, stedfast 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 lesse raign there: for the Spirit of God keepeth them,* 1.421 and that evil one toucheth them not tactu quali∣tativo with a deadly touch; they regard not iniquity in their heart, there is no way of wickednesse found in them. Of the spirit of whoredomes see the Note on Chap. 4.11.

And they have not known the Lord] He knowes them well enough verse 3. and they shall know it, Jer. 16.21. to their cost: but they know not the Lord, sc. saving∣ly and effectually: for if they did, they could not be so vile and vitious, so loose and licentious. A man is properly said to know no more of Gods minde then he practiteth: like as of our Saviour it is said, that he knew no sin, that is,* 1.422 he did none: with an intellectuall knowledge he knew it (how else could he reprove it) but not with a practical: and as it is said of Elies two sons, that they knew not God because they obey'd 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 master∣pock 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 leprosie of the soul that breakes forth in the very fore∣head, and so testifieth to his face. It proceeds from ignorance of God and his will, of a mans self and his duty: hence that connexion 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 him∣self 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 humi∣lity rendreth a man lovely: so pride on the contrary, sitteth in the face, and defor∣meth it. The proud man flattereth himself in his own lies, till his iniquity be found to be hatefull, Psal. 36.2. till his swelling break forth in loathsome ulcers. Thus Miriams pride testified to her face, and Ʋzziah's, and Sodoms, Esay. 3.9. The shew of their countenance witnessing against them. Pride is a foolish sinne, it cannot keep in, it will be above-board, and discover it self by lofty looks, big-swoln-words, proud gate, ridiculous gestures, garish attire, that nest of pride; but especially by stoutnesse and stubbornnesse against God and his wayes (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 crosse him. Hence it is that God so hateth this sinne above other: for whereas all other sins flee from God, pride lets flye at him, nay flees in his face, saying, Who is the Lord, that I should obey him? Hence he will be a swift witnesse 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 testifie to Ephraims 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 hatcht 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 sinnes, saith Christ to those rebellious Jews, Ioh. 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 losse of Calice, when a proud French-man deman∣ded of an English Captain, When will you fetch Calice again? he gravely replied, Quando peccata vestra erunt nostris graviora. When you sinnes shall weigh down ours.* 1.423 If any man ask, (saith Tarnovius upon this 〈◊〉〈◊〉) Ʋnde hodi•• ••anta passim in Germania vastitas? efficit hanc peccatorum atr••••ita••. Whence so great desolations in Germany? It is for the grievousnesse of our ••••iquity. 〈◊〉〈◊〉 ••his was better yet, then the result of that consultation held once at Hambo•• 〈◊〉〈◊〉, •••• s••me of his La∣theran fellow-Ministers,* 1.424 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, Solo∣mon would have told them, that it is a mans 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 testifie 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 Hoasts. 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 Councel-chamber of the Lacedemonians, no picture or image was suffered; lest in consultation of weighty matters, their mindes thereby might be distracted. Irenaeus reproveth the Gnosticks for their pi∣ctures of Christ, though made in Pilates 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.* 1.425 Epiphanius saith, it is an abominati∣on of desolation, to set up pictures in the Churches of Christians. Plutarch an Heathen saith,* 1.426 it is sacriledge: And Solyman 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 onely. Let us take heed by those mistaken Lutherans,* 1.427 whom a deceived heart hath turned aside, that we likewise fall not from our own stedfastnesse.

lest Judah also fall with them.] Lest we be wrapt up in the same condem∣nation,

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,* 1.428 and before he be utterly departed. But here was the mistake, and the mischief of it. These Apo∣stata'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 Philistims 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,* 1.429 1 Chron. 10.14. that Saul did not enquire 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 fained and forced. Now it is a rule in the Civil Law, Ficta pro factis non ha∣bentur: nec videtur fieri quod non legitimc sit. Fained service is lost labour: nei∣ther 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, Esay 1.10.

Verse 6. They shall go with their flocks, and with their heards] 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 Emperour did, when he was to meet his enemie in the field, Non sic Deos coluimus, aut sic viximus ut ille nos vinceret.* 1.430 we have not so served the gods, or lived so, that the enemy should have the bet∣ter of us. They thought they had merited better at Gods hands, by their thou∣sands 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 gracelesse 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 Col∣ledges for Priests, and Monks, in Burgundy and Austria, Eo scilicet beneficio ma∣leficia sua expiavit, saith the French Chronicler;* 1.431 thereby thinking to satisfie for all her cruelty. So here in King Stevens time, there were more Abbeys built then in an hundred yeers before. So the Papists at this day, spend and are spent in their blinde devotions: they lavish money out of the bag, and run up and down from Saint to Saint with their cost: They pray publikely in publike calamities,* 1.432 for fourty hours together, by the Popes command, that they may pacifie 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 dayes in the week he preacheth on the Gospel of the dayes; and on the Saturday, in honour and praise of our Lady, as they call her. Lo, thus they go, as they think,* 1.433 to seek God with their will-worship, and work done, &c. but they finde 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,* 1.434 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 Zachary fasted to themselves;* 1.435 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 minde, 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 Esay 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 naturall 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 finde 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 doore: 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 ruine, and will not repent

when he hath withdrawn himself from them] Heb. hath snatcht away himself, hath thrown himself out of their company,* 1.436 as Peter threw himself out from the rude souldiers into a by-corner, to weep bitterly, Mark. 14.72. Cum se proripuisset, so Beza rendreth it.* 1.437 When God is well pleased with his people, they can no sooner cry, but he will say, Here I am, Isay. 58.9. And though they offer but small things unto him, as Samuel did a sucking lamb, 1 Sam 7.9. they are highly accep∣ted, and graciously answered. But woe unto them when I depart from them, saith God Hos. 9 12. yea woe upon woe when Gods soul is once disioynted from them. Jer. 6.8. anevill, an onely evill, 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 sluce. In the ninth, tenth, and eleventh chapters of that Prophesy, God maketh diverse re∣moves. And still, as he goes out, some judgement comes in. First he removeth from the Cherubins 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 Cherubins on the right side of the house Chap. 10.1. and see what followes 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 fatall calamity in the ruine thereof. As there is no light in the world but from the Sun, no water but from the Sea; so no sound comfort or happi∣nesse 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 peece 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 deceit∣fully 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 Prophesie 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:* 1.438 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 bridall-bed,* 1.439 he will forsake his house that hath been so dishonest, he will leave his heritage that hath been so embased; he will give the dearely belo∣ved of his soul into the hand of her enemies, who shall hate her more then ever they loved her, as Amnon did Tamar, and deale cruelly with her, as Ezek. 16. is at large discoursed. The wickednesse of this people was the greater, for that they pre∣tended religion (as in the former verse) to their base beastly practises. Dessem∣bled sanctity is double iniquity. See how hainously God takes it, Jer. 7.9, 10. And when others deale treacherously and unworthily with you, see whether you have not done as bad and worse against the Lord. Alphonsus king of Arragon in a speech to the Popes Embassadour professed, that he did not so much wonder at his Courtiers ingratitude to him, (who had raised sundry of them from meane to great estates) as at his own to God.

for they have begotten strange children] bastards such as the Jewes 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 scratcht and drew blood to purpose, Judg. 9.14. That which is here charged upon the Isralites is, that they had not onely 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 devill then before. This was a very great aggravation of their treachery, that they should impoison their posterity, and propagate their wickednesse 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 practises as young ones. Such parents as have a hand in un∣doing their children, either by ill counsell, or example, are peremptores potius quàm parentes, saith Bernard, rather parricides then parents.* 1.440 They shall give an heavy account to God for their childrens miscarriages. Let it therefore be the care of pa∣rents, 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 marre them. Such was Protagoras, of whom Plato reporteth, that he gloried of this, that whereas he had lived sixty years in all, fourty of them he had spent in corrupting of young people.* 1.441 Of Julian the Apostate it is reported, that being of excellent parts and proof, both in learning and religion, whilest he was young: he was afterwards corrupted by his two Hea∣thenish Tutours Libanius, and Jamblichus, through the carelessenesse of Eusebius, Bishop of Nicomedia, who should have seen better to it: and that this was a main cause of his Apostacy.

now shall a moneth devour them with their portions.] Some read it thus. Now shall the enemy devour them moneth after moneth: Others put menses for menstrua, and give this sence. Like as this people make no bones to break their faith with God by spirituall fornication, mingling as it were their seed with strange gods and forraine people: so shall it come to them, which happeneth to women worn with adulteries,* 1.442 (as Ezekiel speaketh) that their monethly diseases procured by inordi∣nate lust, shall eat up and consume their bodies. For confirmation, they alledge (but not so properly) Jer. 2.24. I willingly concur with those that by a moneth understand a little short time. How soon is a moneth run out? And yet what ha∣vock will an enemy make in a moneths space? as we have had wofull experience in these late stripping and killing times. Them and their portions shall one moneth make an end of. Death heweth its way thorow 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; Ile quickly make work among them. Ile 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 moneth 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 re∣treat when they should have sounded an alarme. But blow ye the cornet; give no∣tice to all the countrey, that Hannibal est ad portas, the enemy is at the very gates, sending a summons, and sounding for a surrender. The desolation of warre 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 herauld; and, by a rhetoricall hypoty∣posis, representing the enemies approach, as if it were already under view: and not foretold, but acted before their eyes. Rhetorick, we see here, is an art sanctified by Gods Spirit; and may lawfully be used in handling of Gods word. The Scrip∣ture 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 Rhetorick as Peri∣cles, or Cicero, were in their humane. Let him (by our Prophets example) strive to make the things whereof he preacheth to the people, as reall before their eyes, as possibly he can. The power of a ministery consisteth much in this; to set forth sin, Christ, heaven, hell, in such lively colours, that the hearer (though unlearned) may be convinced of all, judged of all, and having the secrets of his heart made

manifest,* 1.443 he may fall down on his face, worship God and report, that God is in the Minister of a truth:* 1.444 Lo this is Preaching indeed. For as every sound is not Musick, 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 signes, and similitudes, Saint Pauls speech and Preaching was not indeed with enticing words of mans wisdom, (he did not so paint the window as to keep out the light) but yet in demonstration of the Spirit,* 1.445 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] Samuels 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.* 1.446

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 canit, 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 reall. 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 hatefull bird: therefore the Angel crieth mightily with a strong voice, saying, Baby∣lon is fallen, is fallen, certò, citò, 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 heeles; make away, or stand upon thy guard: for thou art like to be put to't. And this concise kind of warning here given implies a minde moved and disturb'd, either with fear or anger.

Verse 9. Ephraim shall be desolate in the day of rebuke] Correptionis, vel Correcti∣onis, 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 con∣viction, 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,* 1.447 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 avoyded or vacated, see what followeth in the text;

among the tribes of Israel have I made known that which shall surely be] i.e. Ei∣ther I have forewarned them sufficiently, but they would take no warning, which is both a just presage and desert of their ruine: Or else thus: I am now fully resolved upon their ruine, 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 mistresse of fools, shall teach you, that the sentence I now pronounce is precise and peremptory, not conditionall 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,* 1.448 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 wayes. As first Religione, in Religion: when the true is changed into that which is false, as was here in Queen Maries dayes against her promise, to the Suffolk men. Secondly, in Regione,* 1.449 in the civil State: when one man violently invadeth the right of ano∣ther (as Ahab did Naboths vineyard) and no man must question them because it is facinus majoris Abollae the fact of a great one.* 1.450 Thirdly, In officio, in a mans office

or particular station, when he keeps not within his circle, but take liberty to trans∣gresse, 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 Ministeriall office uncalled thereunto as did Jeroboam 1 King. 13.4. and Ʋzziah 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, unlesse 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 cove∣nants he removeth bounds, who cozeneth and circumventeth another in any mat∣ter 1 Thes. 4.6. These must remember that God is the avenger of all such:* 1.451 and that it is a fearfull 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) com∣mended 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 authoritie, then what they can maintain. Let them boast, with the Gibeonites, of their old shooes, mouldy bread, &c. we hold us to the Scriptures, for our limits and land-markes unmoveable 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,* 1.452 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 bankes to overwhelm those that remove the bounds. Yea God will pour it up∣on 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 mouthes 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 Noahs 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 finde 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 shipwrack) 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 judgement] 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 judge∣ment-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 snaile in his shell: crush that, and you kill him. Ephraim was crushed in judgement by his countrymen, who would do him no right: but much more by the cruell Assyri∣ans, 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? sith all creatures are up in arms against Gods rebels. If the cause go against a man though he have never so much right on his side (for oft-times cedit viribus aequum, might overcomes right) and he be broken in judgement, Let him see whether things be right between God and himself: and if broken in judgement, 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 childe (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 Heretickes there were in the Primitive Church;* 1.453 so called because they followed the examples and decrees of the Emperours: resolving to be of the Kings Religion, whatsoever it were, right or wrong. The Russians are such at this day. God and their Emperour they say know best what's truth or falshood: and it is their part to obey, not to enquire. But all Christs sheep are rationall; and will try before they trust, look before they leap: the spirituall 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 perswade him to, and convince him thereby that it is the minde of God, and you may have what you will of him.* 1.454 But for these masters of opinions such as are magistri nostri Parisienses, that obtrude their own placits upon people, and re∣quire to be beleeved upon their bare word without further proof, he abhors them. And for the decrees of Princes and Rulers, if they crosse 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 confessours and Martyrs both ancient and modern did.* 1.455 The Bishop of Norwich asked Roger Coo Martyr whether he would not obey the Kings Lawes? 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 infidell.* 1.456 Coo answered, If Shadrach Meshach and Abednego had done so, Nabu∣chadnezzar had never confest the living God. True it is that Magistrates must be obeyed:* 1.457 those that are good must be obeyed as God, those that are bad, for God: but then it must be in licitis in things lawfull, and warrantable by the word: and herein we must not frame excuse. The blessed Virgin, though unweildy, went four dayes 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. Who∣so 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 mans heart discerneth both time and judgement, that is, he knowes 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 unlawfull, Bernard writes back again this answer and it was taken; I as a childe, 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 slipt over, that the word here rendred the Com∣mandment signifies Command thou:* 1.458 Because he willingly walked after Command thou: he danced after Jeroboams pipe, saying to him as he did once to Julius Caesar,

Jussa sequi tam velle mihi quàm posse, necesse est.* 1.459

Or as Tiberius answered Justin.* 1.460 (though upon a better ground & end) Si tu volueris, ego sum: Situ non vis, Ego non sum, I am onely 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 my self 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:* 1.461 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 Gods will was that he should be King over the ten tribes, yet because it was a will of Gods 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. 'Tis 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 Jero∣boams main argument. It may very well be, that he threatned punishment to those that disobeyed his commandement: but here they should have stood out, and have bide the worst; chusing affliction rather then sin; which because they did not, therefore they should perish by their own hand, and counsels: they shall be moth∣eaten, as a garment that breedeth the moth, and as a tree that breedeth the worm that wasteth it. Not but that God had a speciall hand in their punishment: and this not permissive onely, 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 King∣doms are of him, Psal. 75.6, 7. that men may know that the Heavens do rule, Dan. 4.26. so are the alterations in mens bodies and estates, as Job setteth it forth, Chap. 4.19. and 13.28. and 27.18. Every one (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,* 1.462 there are oft-times secret issues and drains of expence, at the which it runs out, as at an hole in the bottom of the bag, Hag. 1.6. See the Note there. Howbeit Gods 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 setled on his best bottom, verse 5. when he is gotten upon his mount with David, and thinks to die in his nest with Iob:* 1.463 when he counts upon much good laid up in store for many years, as that rich fool, that reckoned with∣out 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, rendred rottennesse, is minutissimus vermisulus, saith Luther here, a very small creature, but doth no small mischief:* 1.464 for it eats out the heart of the strong∣est wood, yea of the strongest oaken planks at Sea. See here what a poor crea∣ture 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 Iob 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 Gods mouth, Esay 11.4. our estates mel∣ted as the fat of lambs before the fire, and our land insensibly wasted, and by de∣grees desolated; as Ephraim and Iudah were, as the Greek Empire was, and as it began to be here with us, in Queen Maries raigne, which was never prosperous af∣ter that she had abolished the Gospel: for beside forraigne losses, of Calice,* 1.465 &c. extreme dearths raged, much hurt was done by thunder from heaven, and by fire in the royall Navie, and all things went to worse, till Queen Elisabeth came in,* 1.466 a repairer of the breach, a restorer of paths to dwell in, Esay 53.12. according to that glorious Epitaph, caused by King Iames to be inscribed upon her Princely Mo∣nument by him erected.

Verse 13. When Ephraim saw his sicknesse,] i. e. Felt himself moth-eaten, hard-driven, and at a very great under, as those must needs bee whom God set∣teth against.

and Iudah 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 Iudah was sore, yea ulcerated, impostumated, and they were both sensible of it: but no otherwise then bruit 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 Iudah 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, Esay 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 shoar: 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 bul∣let or a sword;* 1.467 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 com∣parison.

Then went Ephraim to the Assyrian, and Iudah sent to king Iareb,] Or, to the king of Iareb, or to the king that should plead, and revenge his cause and quarrell. Ad Regem propugnaturum, saith Iunius. Help O king, said she in the holy histo∣rie. Kings should be Helpers, Propugnatours, Protectours. Sanctuaries of safety to the oppressed, whether Subjects or Neighbours: such as the late king of Sweden was to the oppressed Princes of Germany: And before him, Queen Elisabeth to the Low-countrey-men; whose protection when she undertook, the king of Sweden that then was said,* 1.468 that she had taken the crown off her own head, and set it upon the head of Fortune. But what a madnesse 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 kingdome, and to shew 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 controversie betwixt the disagreeing brethren. And such an ungain course was attempted by Iohn King of England, when, being over∣laid in his Barons warres,* 1.469 he sent to the Monarch of Morocco for aid, offering to hold his kingdome of him. and to receive the law of Mahomet; but he was re∣jected with scorne. Afterwards, he passed away his kingdome 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 con∣traria advenerunt, I never prospered since I subjected my self and my Kingdomes to the Sea of Rome. No more did the Greek Churches, as above hath been men∣tioned. By iniquity, saith Solomon, shall no man be established, Prov. 12.3. Shall they escape by iniquity?* 1.470 saith David: What? no better means and wayes 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,* 1.471 nor cure you of your wound.] Kings have their names in Greek from healing: they should be Physicians, and binders up of wounds, as Esay 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,* 1.472 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 Gods wrath, Psal. 78.22. cursed with a curse, Jer. 17.5, 6. pointed at as for∣lorn 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.* 1.473 The Vulgar rendreth it, a lionesse, which, saith Aelian, is robustissimum & bellicosissimum animal, a most strong and stout creature: Hence Semiram's glori∣ed much, when in hunting she had taken not a lion, but a lionesse. What is stron∣ger then a lion, said those Philistims to Sampson, Judg. 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 wheeles. But the Lion of the tribe of Judah cannot be terrified by any thing or turned out of his track. And Ne∣buchadnezzar 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 quarrell of his Covenant, upon a perverse and perfidious Nation. Hence that oft-repetition here of the pronoune 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,* 1.474 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 truely 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 judgement 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 ruine 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, Levit. 26.18, 28. Three severall times God raiseth his note, and he raiseth it by sevens; and those are discords in Musick. 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 Majestie, and return into the habitation of my holinesse, which is in heaven. I will go from them that they may come to them∣selves, with the Prodigal: I will forget them that they may remember themselves: I will trouble my self no further with them (when God comes against sinners he is said to come out of his place, and so to disease himself Esay 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 Esay 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 satisfie 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 moane after them. Thus the Lion seems to leave her yong ones, till they have almost killed themselves with roaring and howling: but at last gasp she relieves them, whereby they become the more couragious. God also will return to his people, when they once turn short again upon themselves, and see their sin-guiltinesse, and seek his favour. This is Gods end 1 Cor. 11.32. and the happy effect of affliction sanctified, 1 King. 8.47.

Till they acknowledge their offence] Heb. Till they become guiltie: till they plead guiltie, 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 your selves to be so: tremble and humble at Gods feet for mercy: give glory to God my Son, and confesse thy sin, Josh. 7.19. The viper beaten casts up her poison. The traytour on the rack confesseth all. He that in affliction acknowledgeth not his of∣fence, and seeketh Gods 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 cruell manner to be executed. He was hang'd by the feet with his head downward, betwixt two dogs, which constantly snatcht & bit at him. The strangenes 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 Hebrewes Psalms, wherein he cried out to God for mercy. Andreas hereupon took occasion to counsell him to trust in Jesus Christ, the true Saviour of mankind.* 1.475 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 malefactours suffered) which was accordingly granted him.* 1.476 La∣timer 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 villany, which before he would not be drawn to do. In the life of Master Perkins also mention is made of a lusty fellow at Cam∣bridge, who being upon the ladder and affrighted with the forethought of hell-tor∣ments, 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;* 1.477 who took his death with such patience and alacritie, 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 rejoycing of the beholders. How well might these men say with Themistocles Periissem nisi periissem. I had been un∣done, if I had not been undone. David was brought home by the weeping-crosse, Psal.* 1.478 119.67. Affliction was a better Schoolmaster to Queen Elizabeth then Master Ascham; Nocumenta documenta, said Craesus, when he was in the hands of his ene∣mies. The Burgundians well beaten by the Hunnes, fled to Christ the God of the Christians, and embraced his Religion.

and seek my face] Out of a deep sense of their sin-guiltinesse. 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 pittying heart: if they would acknowledge their offence; he would forgive the ini∣quity 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, fetcht 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 di∣vision, 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 favour, 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. Carnall 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.* 1.479 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 (Gods hammers) do but beat cold iron: wicked men grow worse for corrections, as water is more cold after a beat, as naughty boyes are more stubborn or more stupid after a whipping. These also may cry to God, as prisoners at the bar, or malefactours upon the rack: yea seek him early, after a sort, and yet not finde 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,* 1.480 Depart from me ye wicked, Get ye to the gods whom ye have cho∣sen, &c. Justly may he say to them as once Jephta did to his country men. Do ye now come to me in your distresse, who in your prosperity said unto me, Depart from us, we will none of the knowledge of thy wayes? Those that will finde God must seek him early. O satisfie us early with thy mercies, Psal. 90.14. They must seek him early and late too Esay 26.9. alwayes and by all means, as the Apostle speaketh in another case; but especially in affliction, as here; for he lookes for it. Our Saviour 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 cryed, Thou art put in the midst of us,* 1.481 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 distresse they cryed 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 finde 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 Gods ex∣pectation 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 eccho) 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.* 1.482 and that he might give repentance to Israel, and forgivenesse 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 dayes 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,* 1.483 Come and let us joyn our selves to the Lord in a perpetual Covenant, that shall not be forgot∣ten. Judah and Israel could not agree at other times: but when they are in a weep∣ing condition, then they could, when they passed through the valley of Bara,* 1.484 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 untill every one of them in Zion appeareth before God.* 1.485 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 rejoycing and brought their sheaves with them, Psal. 126.5.6. confer Jer. 29.13. partly, under their captivity and oppression by the Romanes, 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 Jewes; when they shall flie to Christ crucified as the doves unto their windows;* 1.486 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 travell, yet rather in litters, then not at all; every one 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.* 1.487 Let us not pine away in our transgressions, aa those Ezek. 33.10. for yet there is hope in Israel concern∣ing this thing, Ezra 10.2. we have done all this wickednesse; yet let us not turn aside from following the Lord: for this were to adde 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 repen∣tance let us return unto him. See for this the Note on Zach. 1.2. If the wicked have their Come, Prov. 1.11. Esay 56. ult. should not the Saints have theirs? as Esay 2.3. Zech. 13.21. See the Note. Should not Andrew call Philip, and Philip Nathaneel, as one linke in a chain doth another, &c. True grace is communicative, charity is no churle; 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 confesse 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 justifie God, and to say as Mauritius the Emperour did (after David) when he saw his wife and children slain by the traytour Phocas, &c. Righteous art thou, O Lord in all thy wayes, and just in all thy proceedings. Another property of it is,* 1.488 to bring a man to God with some assurance of healing.

He will heal us,] For he is Iehovah the Physician, Exod. 15.26. Now Omni∣potenti 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 binde up. That which the Poets fable concerning Telephus his Spear, is here onely verified: Ʋna eademque manus vulnus opemque ferat.* 1.489 The same holy hand that tare us, must cure us: and the sound perswasion of his readinesse to do it for us, will soonest of any thing bring us into his presence. Iudas confesseth his wound, and despaireth of the cure. But Peter is constrained by the love of Christ to weep bit∣terly, and beleeve. A stroak from guilt broak Iudas his heart into despair: but a look from Christ brake Peters heart into tears. There is no mention of Israels lamenting after the Lord, while he was gone: but when he was returned, and set∣led in Kiriath-jearim, then they poured forth water, &c. 1 Sam. 7. then they ga∣ther about him, and will do any thing that he commandeth them. Let us draw near with a true heart, in full assurance of faith, Heb. 11.22.

Deijcit ut relevet: premit ut solatia praestet, Enecat, ut possit vivificare, Deus.

Verse 2.* 1.490 After two dayes will he revive us,] Whereas some of those that were called upon to Come and return unto the Lord, might say with those in Ieremy, Nay, for there is no hope,* 1.491 God hath mortally wounded us, so that we are already in the jawes 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 dayes, 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,* 1.492 will come, and will not tarry. And for the cer∣tainty 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 Rhetorick of God! O the certainty of the promises! See the like expressions, Esay 26.20. & 10.25. Hagg. 2.7. Habak. 2.3. Heb. 10.37. and have patience. Gods help seems long, becauser we are short: Nec quia dura, sed quia molles patimur. We should draw forth hope as a line:* 1.493 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.* 1.494 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: wee shall tast and see that the Lord is good. We shall not onely 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,* 1.495 that is, comfortably; but we shall know him, which is life eternall; yea we shall prosecute knowledge, follow on to know, as unsatisfiable, and not con∣tent with any measures already required: yea we shall proceed therein and make progresse, as the morning light doth to the perfect day. Those that turn from their iniquities shall understand Gods truth, Dan. 9.13. shall be of his Councel, Psal. 25.14. shall have the minde of Christ, 1 Cor. 2.16. the wisdom of God in a my∣stery, verse 7. such as the great Rabbies of the world can no more understand, then the Philistins could Sampsons 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•••• enlightned, and having tasted of the heavenly gift, they be not slothfull, but shew 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 fulnesse 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 severall 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 vertue knowledge, till (with those famous Romans) we be full of goodnesse,* 1.496 filled brim-full with all knowledge,

able also to admonish one another, saying, Come, and let us returne to the Lord, &c. Come ye, and let us walk in the light of the Lord, Esay 2.5. walk in that light we have, and we shall have more: for to him that hath, sc. for use and practise, 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 finde the knowledge of God, verse 5. Christ will say unto him, as once he did to Nathaneel, Thou shalt see greater things then these, Iohn 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 fol∣loweth the night, and shineth more and more unto the perfect day; so sure shall God appear for our comfort, and shall dispell the night of our calamity.* 1.497 Mourning lasteth but till morning; and as before the morning-light is the thickest darknesse, so before deliverance our afflictions are usually increased upon us. God appeareth on the sudden and beyond expectation,* 1.498 (as out of a cloud, or as out of an engine) and shews himself then usually, when things are at worst. Hence that of Iob, Post tenebras spero lucem: and that of the Church in Micah, Though I fall,* 1.499 I shall arise: when I sit in darknesse, the Lord shall be a light unto me. Vatablus applieth this Text to the comming of Christ, that day-star from on high,* 1.500 that Sun of righ∣teousnesse, to whom all the Prophets point Gods 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 Gods going forth is opposed to his departure, when he retired to his place, Chap. 5.10. therefore his setled 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 onely brought back from Babylon, but also shined into some of their hearts,* 1.501 by the light of the knowledge of the glory of God in the face of Iesus Christ.

and he shall come unto us as the rain,] As the showres of blessing, Ezek. 34.26. rain of liberalities, Psal. 68.9. rain of righteousnesse, Hos. 10.12. Citò 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 righteousnesse upon my dry soul, fill me with the fruits of thy Spirit; whose work it is to illuminate and sanctifie, 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 sutable 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 Pro∣phet changeth his note. Hitherto he had set forth their repentance, in sense of mercy: now all on the sudden, he upbraideth and threatneth them for their incor∣rigiblenesse, and inconstancy. Ministers must turn themselves, as it were, into all shapes and fashions, both of speech and spirit, to win people to God. Aarons bels must be wisely rung, saith One. Sometimes the Treble of Mercy sounds well.* 1.502 At other times the Tenour of Judgement, or Counter-tenour of reproof sounds bet∣ter: 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 blesse, chide as well as comfort, and speak warre to a rebell, as well as peace to a friend. And herein indeed lieth the wisdom and faithfulnesse of a Teacher. Then, and onely then shall he prove himself sincere, and unpartiall, when he holds this course. What shall I do unto unto thee? It is, as if God should say, I have done mine ut∣most, as Esay 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. Esay 26.10. Matth. 11.16, 17, 18. & 23.37. I would, but thou wouldest not. As the loving hen is alwayes caring for her chickens, and calling them about her, that she may gather and guard them from the mischief of all ver∣min: but they will needs be stragling, and so perish. So if Gods people will not hearken to his voice, if Israel will none of him: what can he do lesse then give them

up to their own hearts lusts, Psal. 81.12. yea give them up to the devil, to be fur∣ther 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-hardinesse in rejecting his grace, as he wept over Jerusalem, Luke 19.42. We should also do the like,* 1.503 crying out with Esay, My leannesse, my leannesse! and with Jeremy, My bowels, my bowels! and with Paul, I have great heavinesse and continuall sor∣row in my heart, for my perverse Countrey-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 crookednesse of the stick, and not in the Car∣vers cunning: so is it here. When men wrestle with God, as Deut. 32.5. shift him off,* 1.504 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 unhappinesse, and punish them for their stubbornnesse, as the Judge pitieth a malefactour, as he is a man, but yet condemneth him as a thief or murtherer? Tell me not here, that God could have done more for Ephraim and Iudah then the did;* 1.505 and they might have said in answer to Gods 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 yeeld children to Abraham: he can do whatsoever he pleaseth; save without means, &c. But it is his actuall power that man must look to. And so he (having tied the end and the means together) cannot (say Divines) because hee 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 speciall occasion, as our Saviour noteth in the cure of Naa∣man, and in the feeding of the widow of Sarepta, Luke 4.26.27.

for your goodnesse 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 righteousnesse 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 errour: and (for matter of practise) 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 com∣mandements, 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 up∣braideth this people with, (and so stops their mouthes) viz. that their goodnesse, or mercifulnesse, their piety toward God, and charity toward men, ••as nothing else but a morning-cloud,* 1.506 a waterlesse cloud, as Jude hath it, a meer flaunt, or flash, an out-side onely, an empty sound, a vain pretence; It was also as the morning∣dew, which is soon dried up by the Sun-beams: In a word, they were both false and fickle, unsteady and unstable, constant onely in their inconstancy. Hence this pa∣theticall 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 sted∣fast in his covenant, Psal. 78.36, 37. they are unstable as water, therefore they shall not excell, Gen. 49.4. they never were a willing people in the day of Christs power, Psal. 110 3. his power was never put forth upon them, to subdue their wils to Gods will. They never yet attained to that spirit of power, of love, and of a sound minde, 2 Tim. 1.7. Inconstancy comes from weaknesse. The strength of Israel repenteth not, 1 Sam. 15.29.

Verse 5. Therefore have I hewed them by my Prophets,] Therefore? where∣fore? 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,* 1.507 and slain them by powerfull convictions of conscience: so that they are self-condemned, and the judgements 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 wonne, saith another, with an apple, and lost with a nut: no man knows where to find them in one mind for a moneths 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 stone∣hewers, 2 King. 12.12. 1 Chron. 22.2. Job 19.24. Esay 51.1. to Carpenters 1 King. 5.15. Prov. 9.1. Esay 5.2. to day-labourers who dig pits and cisternes Deut. 6.11. and 8.9. 2 Chron. 26.10. Neh. 9.25. Jer. 2.13. A ministers life is no idle∣mans 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 ham∣mer 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 staffe of a speare. 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 Gods 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 labourers together with God; ye are Gods husbandry, ye are Gods 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 labour and sweat more in a day, then husbandmen do in a moneth. And for mine own part, saith he, Si mihi esset integrum vocationem deserere, If it were lawful for me to leave my cal∣ling, I could with lesse pains and more pleasure, dig and do day-work, then labour 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 Pro∣phets. 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 wickednesse: these tooles 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 Em∣phatical also; namely when God seemeth deeply displeased with any one, and there∣fore 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.* 1.508 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 bran∣disheth 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 passe that when I prophesied, Pelatiah the son of Benaiah died. So did Ananias and Sapphira, Acts 5. So do many despisers now adayes, 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 Christs two witnesses, fire (though not felt) proceedeth out of their mouthes and devoureth their enemies. Rev. 11.5.

And thy judgements 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 hypocrisie, and externall services, as verse 6. hath cast a mist before mens eyes, that they cannot think thee to be so near a judgement: but I will dispell that mist, and

make my works a comment upon my word: and having sent unto thee a powerfull ministery, 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.* 1.509 I desired it with singular delight and complacency, Aurea certe sententia, saith Rivet. This is a golden sentence, twice quothed by Christ him∣self, 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 Saviour Mar. 12.33. To love thy neighbour as thy self is more then all burnt-offerings and sacrifices. And that of the Authour to the Hebrewes. 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;* 1.510 such as a man would fetch upon his knees from Rome or Jeru∣salem, as a Reverend man saith of certain brave sayings of Luther, which he had re∣cited. 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 sundred in our practise. Obedience must be universal, extending to the Compasse of the whole Law. A man must not be funambulus virtutum, as Tertullian speakes, going in a narrow track of obedience, picking and chusing 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 Gods commandments,* 1.511 and do all his wills, as David walkt in all the commandments and ordinances of the Lord blameless, as Zachrry and Elizabeth Luke 16. These partiall and perverse Jewes walked in all the ordinances, but they cared not for the commandments: they were altogether for the ceremoniall Law, but neglected the moral. Or if they did any thing that way, it was but the outward act of a commandment, which men may naturally perform. Thus Ahab humbled himself: and some think that Ʋria (which Esay calleth the faithful witnesse) the same with him that brought in the Altar of Damascus,* 1.512 yet reputed a faithful man of his word. An hypocrite may shew mercy, but not love mercy, Mic. 6.8. and know God, but not affectively, practically, according to that of Saint Iohn, Hereby we know that we know him, if we keep his commandments, 1 Joh. 2.23. This is that obedience which is better then sacrifice, 1 Sam. 15.22. Ier. 7.21. and no wonder, Quia per victimas, a∣liena caro, per obedientiam voluntas propria mactatur,* 1.513 saith one; in sacrifices the flesh of another, but in obedience our own wils are offered up: and this the very Heathen, by the dim rush-light of nature, saw to be better. Hold thou it the fairest sacrifice and best service, to keep thy self pure and upright, saith Isocrates. O Nico∣cles. And,

Non bove Mactato coelestia numina gaudent. Sed, quae praestanda est & sine teste, fides.

* 1.514

Vers. 7. But they like, men] Heb. like Adam, that Arch-Reb••l, that old 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, after the similitude of whose transgression these men had sinned, Rom. 5.14. and so deserved, in like sort to be punished, by being cast out of their countrey, as he was out of paradise. Thus some sense it: as if the prophet would here reduce these co∣venant-breakers, to that first transgressour Adam in whom they all were; as the whole countrey is in a Parliament-man, and as Levi was in Abrahams loynes, and paid tithes in him,* 1.515 Heb. 7.9. Others take Adam for an Appellative, and give a reason for it out of the text, because it is Keadam, and not Kahadam, with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 emphatical. And of these some again read it thus, Illi tanquam hominis transg••••ssi sunt foedus, they transgressed the covenant, as if it had been a mans covenant: they made no more of breaking it, then as if they had had to do with dust and ashes like them∣selves, with their fellow-creatures, and not with the great God: and might there∣fore deal by their covenants, as monkeyes do by their collars, which they fit on for their masters pleasure, and slip off again for their own. Others read it, as we do;

They like men have transgressed, &c. sorry men fickle and falshearted men, such as Da∣vid pointed at, when he said, All men are liars, and Paul, 2 Cor. 3.3. Are ye not carnal,* 1.516 and walk as men, that is, as profane men, alients from the common-wealth of Israel? Singular things are expected from Gods peculiar, Mat. 5.47. as to be eminent in good works, Tit 3.14. to get above others, as Saul was above the people by head and shoulders; to get to the very top of godlinesse, as the Apostles phrase importeth,* 1.517 Esai. 5.15. to keep Gods covenant as the apple of the eye, as Solomon saith, Prov. 7.2. that little man in the eye, that cannot be touched but he will be distempered. This the world counts precisenesse, and makes nothing of transgressing, of leaping over the hedge of any commandment, so they may shun a piece of foule way. Lo, this is the manner of most men, yea, of all men by nature; they make no bones of trans∣gressing the laws, of changing the ordinance, of breaking the everlasting covenant, Esay. 24.5. And this when they do, they work de suo & secundum hominem; for Homo est inversus Decalogus, the natural man stands acrosse to the law of God, to the whole Decalogue: the two tables whereof are called the tables of the covenant, Deut. 9.9, 11. Neither is this any excusing or extenuation of their sin, that they do but their kind, they do it as men. It is an aggravation rather, q. d. They not onely transgresse my covenant, but they do it naturally, and out of the vilenesse of their proper inclinations: like as the devil, when he speaketh a lie, he speaketh, de suo of his own, Joh. 8.44. he can do no otherwise. It is as impossible for those that are carnal and walk as men to keep covenant with God, as for a toad to spit cordials. If at any time they make an overture of doing it, if they make an essay, it is but as the morning cloud, and as the early dew that goeth away, as vers. 5. with which this verse cohereth; the 6. verse comming in. as it were by a parenthesis.

There have they dealt treacherously against me,] There? where? in the very point of the covenant, which by their sacrifices and burnt-offerings they so solemnly pro∣fessed and engaged to observe: lo, therein have they prevaricated, and then at the same time have they falsified, as the same word is used, Psal. 14.5. I have been neare in their mouth, but far from their reines, Jer. 9.2. In words they professe to know me, but in works they deny me, being abominable and disobedient, and to e∣very good work reprobate, Tit. 1.16. Or there, that is, (as the Chaldee Paraphrast senseth it,) In that good land which I have given them, even in Gilead, as in the next words. They live in my good land, but not by my good laws: yea, they have filled it (as the cursed Canaanites did before them, Ezra. 9.11.) from one end to a∣nother with their uncleannesse, which therefore longs for a vomit to cast them out: There have they dealt treacherously, as the adulteresse doth, who forsaketh the guide of her youth, and forgetteth the covenant of her God. The sins of such as break cove∣nant with God are sins of a double die; they are wickednesse with a witnesse, be∣cause they do wickedly against the covenant, Dan. 11.32.* 1.518 these treacherous dealers deal treacherously, yea, these treacherous dealers deal very treacherously, Isay. 24.16. And this they have done against Me, who have stooped so low, as to strike a co∣venant with them; and such a covenant, 2 Sam. 23.5. and have never failed or falsified. See Deut. 29.24, 25.

Vers. 8. Gilead is a city of them that work iniquity,] Another Poeniropolis; such a city there was in Greece, and so called by king Philip, for the naughtinesse of the Inhabitants. This Gilead was one of those ten cities of refuge beyond Jordaen, given to the Priests for a possession, Josh. 21.36, &c. and probably the chief city, which therefore bare the name of the whole countrey, as Athens was called the Greece of Greece. The inhabitants thereof (though Levites) were the worst of men,* 1.519 workers of iniquity, such as did wickedly with both hands, earnestly wearying themselves in the Devils drudgery; and then sitting down to rest them in the chair of pestilence. There is not a worse creature upon earth, or so fit for hell, as a profane Priest, a de∣bauched Minister, Mat. 5.13. Corruptio optimi pessima, as the sweetest wine makes the sowrest vinegar, as the finest flesh is resolved into the vilest earth; and as the whitest ivory burnt, becomes the blackest coal: Who would have looked for so much wickednesse at Gilead, at Shiloh, at Anathoth, at Jerusalem where the Priests and Scribes bare sway, and did dominari in suggestis? And yet that once faithful city was become an harlot: it was full of judgement, righteousnesse lodged in it,* 1.520 but now murderers, In our Savours time it was Prophetarum macellum, the slaughter∣house

house of the Saints; as now Rome is, and once London was in bloody Bonners dayes:* 1.521 whom a certain good woman once told in a letter, that he was deservedly called the common cut-throat, and general flaughter-slave to all the Bishops of England. At his death he boasted (as Stokesley had done before him) how many heretikes he had burned: seven hundred saints in four or five yeers space those bloody and deceitful men sent to heaven, in fiery charets. There are none so cruel to the lives of men as wicked Clergy.

Gilead was polluted with blood,]* 1.522 not onely with the blood of souls, (by their de∣fault drowned in perdition and destruction) but of bodies too, destroyed by their hands or means. The Priests of these times may seem, by what is said of them in the next verse, to have been men of their hands, the sworn sword-men of the de∣vil, such as was Timotheus Herulus Bishop of Alexandria, Anno 467. Pope Inno∣cent who threw Peters keyes into the river Tiber, and took up Pauls sword, as he called it, and that Philip Bishop of Beau-vieu in France, taken in a skirmish by our Richard the first, who sent his armour to the Pope with these words engraved on it, Vide num filii tui tunica sit, vel non, See whether this be the coat of thy son, or of a son of Mars. These, and their like in their several generations, were non Pastores sed Impostores, non Doctores sed Seductores, non Episcopi sed Aposcopi, as an Ancient hath it: And indeed, the Church hath ever been so pestered with leud and lazy Mi∣nisters (those dehonestamenta Cleri) that Chrysostome thought there were scarce any of that order in his time, that could be saved: Hierome saith, that the paucity of such as were good, had made them very precious. And Campian cries out, not alto∣gether without cause (Malice may be a good informer though an ill Judge) Mini∣stris eorum nihil vilius; Now this is here instanced as an odious transgression of the covenant, when such as made such a shew of sacrifice to God, should exercise so lit∣tle mercy to men: when such as should be Teachers, were turned Tyrants and blood∣suckers.

Verse 9. And as troops of robbers wait for a man,] This verse hath much of the former in it, saith an Interpreter. The sum of it is, saith Wigandus, to shew, that all the forementioned wickednesses were committed, instinctu doctorum, by the instinct of their Priests, who were now turned Tories or Mosse-troopers. Hierome asked his Jew-doctour the meaning of this text, and received this answer: that at the time of the Passeover and the Pentecost, the people used to come to Jerusalem; and as they were going in their journey, these Priests would stand in the way and slay them. Others think, that these corrupt priests took into their city of refuge divers thieves and murtherers; who not having whereupon otherwise to subsist, turned hi∣waymen, (as they call them) and returning again into the city, divided the spoyle with the Priests, who had their share: and are therefore called companions of rob∣bers, and are said to murder in the way by consent, or with one shoulder, or as Simeon and Levi did at Shechem q. d. Sichemicc crastily and cruelly (for so many wayes these words are rendred) & all this they did of malice forethought,* 1.523 of prepensed mis∣chief, called here committing leudnesse. Even as they thought in their hearts, so they acted, saith King David. They executed the counsel of the wicked, saith the Chaldee Paraphrast.* 1.524 They machinated mischief, and then practised what they had plotted with a deliberate will, and as it were with an high hand. Look now upon the Po∣pish Monkes, saith Tarnonius, and compare them with these Priests whom Hosea reproveth. And Luther saith, that they had a proverb in Germany, that there was nothing so bad, which the Monkes could think of, but they would dare to do it.

Non audet Stygius Pluto tentare quod audet Effrenis Monachus,—

Vers. 10. I have seen an horrible thing in the house of Israel,] Now a very den of theeves, as vers. 9. a Panthion of all sorts of idols, a chamber of imagery, an E∣gyptian Temple, gay and goodly without, but within an oxe or calfe, with women weeping for Tammuz, Ezek. 8.12.14. that is, for Osyris King of Egypt, whose image (under the shape of an oxe) his wife Isis had advanced to be idolatrously there adored.* 1.525 This kind of abomination Ieroboam had learned in Egypt (whither he fled from Solomon his master) and brought into the house of Israel. And whereas

those Idolaters said, The Lord seeth us not, the Lord hath forsaken the earth, Ezek. 8.12. I have seen it, saith God, and been sore troubled at it, and even affrighted; so as a man is quando horripilatur, when his hairs stand an end; as when the de∣vil appeareth to him like an hairy Satyr. See Lev. 17.7. with the Note. Certain it is, that God hateth sin (but especially Idolatry, that abominable thing, as he calleth it, Jer. 44 4.) worse then he hateth the devil himself: for he hateth the devil for sins sake, and not sin for the devils sake. Idolatry must needs be so much the more odious to him, because therein the devil sets up himself in the place of God; and requires men (as once he did Christ himself) to fall down and worship him. See Deut. 32.17. 1 Cor. 10.20. Rev. 9.20. So he dealeth by the poor Indians at this day, compelling them to worship him with bodily worship, and tormenting them, if they do not, worse (if worse may be) then the cruel Spaniards;* 1.526 who suppose they shew the wretches favour, when they do not, for their pleasure, whip them with cords, and day by day drop their naked bodies with burning bacon The He∣brew word here used, hath some letters more then ordinary in it, to encrease the sig∣nification, and to shew what a very horrible thing Idolatry is. It is spurca pollutio,* 1.527 as Jer. 23.14. and worse. See Jer. 2.11, 12. and 18.13. and know that God doth not use to aggravate things beyond truth, as men do, witnesse Nebuchadnezzar,* 1.528 Dan. 3.14. Is it true, O Shadrach, Meshach, and Abednego? Or, is it of set pur∣pose? so Buxtorf rendreth it. Is it for the nonce, to provoke me?* 1.529 Or Nunquid desolatio? so Arias Moutanus: As if he should say, What? you, to oppose the command of a king? If this be suffered, what desolation must needs follow? But this is not Gods way: he layes no more words upon a thing, then the matter amount∣eth to if he call Idolatry, filth, fornication, abomination, an horrible thing, such as a man would start, or stand agast at, we may be sure it is so. The Septuagint here, render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, things to be trembled at, or shreeked at. In Barbary 'tis death for the Xeriffs wife, when she seeth a man, though but thorow a casement, not suddenly to shriek out. God is a jealous God, and allows not his to look toward an Idol. If they do, he will soon see it, and visit for it. I have seen, &c.

There is the whoredome of Ephraim,] Thus God looketh upon it as filthinesse, and nastinesse, which the people beheld as finenesse and neatnesse. And the same do all (that have the minde of God, and senses exercised to discern betwixt good and evil) judge of all the Popish pomp and palterment, wherewith they bewitch the de∣luded vulgar, as the serpent Scytale doth the fleeing passenger, whom when she cannot overtake, yet with her beautifull colours she doth so astonish and amaze him,* 1.530 that he hath no power to passe away, till stung to death.

Verse 11. Also O Judah, he hath set an harvest for thee,] This is a very diffi∣cult Text: and much vexed by Interpreters. Et hic nisi Lyra lyrasset, nos omnes delirassemus. Lyra sets this sence upon the Text, and I accord him: Though thou Judah, art also to be carried captive: yet God hath set, or provided for thee, an harvest in thine own land, when I shall have returned the captivity of my people, viz. under the conduct of Zorobabel, by the Decree of Cyrus. Here then is a pro∣mise of a joyfull harvest to Judah, who is not to be punished with like severity as Israel, Chap. 1.7. and for the change of person, when I returned, for he shall have returned. See Esay 29.19. Ier. 31.23. Zeph. 3. ult. Psal. 14. ult. Simul Judae captivitas & reditus praedicitur significanter admodum, saith Hierom here; Both the captivity and return of Judah is here very significantly foretold. It is a ve∣ry good Note that One giveth here, sc. that God in his chastisements ever shew∣eth himself mindfull of his Covenant: after a long barrennesse,* 1.531 he setteth for his people a plentifull harvest, and turneth again their captivity, after that for a time he hath tried them. His mercy also and faithfulnesse herein appeareth, that he min∣gleth promises with threatnings: and whiles he utterly destroyeth the kingdome of the ten Tribes, he preserveth the Common-wealth of Judah, wherein the Messias was to come, and whereof there was not (by the ancient prophesies) to be a disso∣lution, till Shiloh came. Hence it is, that promises of the restauration of Judah are ever intermingled, lest any should doubt of the manifestation of the Messiah, in the fulnesse of time.

CHAP. VII.

Verse 1. WHen I would have healed Israel, &c.] Whereas Israel, hearing of an happy harvest promised to Judah, Chap. 6.11. and them∣selves excluded,* 1.532 might complain of hard dealing: God shews them here, that Cru∣delem medicum intemperans aeger facit, the fault was meerly in themselves. God came with his healing medicines to have cured them, but they hated to be healed, and like mad-men, railed and raged against the Physician, spilt the potions, would none of those slibber-sauses, as they accounted them: yea (as if on purpose to crosse God.) then the iniquity of Ephraim was discovered, and the wickednesses (malitia mul∣tiplex) of Samaria,] Of so perverse a spirit were they: and therefore (in Solo∣mons judgement, Prov. 12.8.) worthy to have been despised and let alone to perish in their corruptions. In Hippocrates his time, the Physicians were bound by oath, to leave such under their wounds to perish by them, as were unruly, and would not be ordered. We would have healed Babylon, (saith the Church) but she would not be healed: forsake her therefore, saith God, Jer. 51.9. Let them alone, saith Christ, Matth. 15.14. That, that will die, let it die: A fearfull sentence. Let them swel∣ter and pine away in their iniquities, Levit. 26.39. In their silthinesse is leudnesse, their disease is complicate, it is the leprosie in the head, it breaketh forth in their fore∣head, and my people love to have it so:* 1.533 but what will they do in the end thereof? Ephraim here discovereth a headstrong wilfulnesse that was uncounsellable, uncure∣able. He runs away after conviction, with the bit between his teeth, as it were: he runs, I say, upon the rock. Am. 6.12. where he first breaketh his hoofes, and then his neck. Some grow desperately sinfull, like those Italian Senatours, that des∣pairing of their lives, (when upon submission they had been promised their lives, yet) being conscious of their villany, made a curious banquet; and at the end there∣of every man drank up his glasse of poyson, and killed himself. So men feeling such horrible hard hearts, and privie to such notorious sins, they cast away souls and all for lust; and perish wofully, because they lived desperately, and so securely. It is a fearfull signe of reprobation, when Gods means and medicines do men no good, but hurt rather: when Physick which should remove the disease, doth cooperate with it, then death comes with the more pain and speed. The stronger the conviction of sin is, the deeper will be the wrath against it, if it be not by re∣pentance avoided.

for they commit falsehood,] They do not the truth, 1 Joh. 1.6. but deal falsely, Ier. 6.13. every one of them,* 1.534 from the Prophet, even to the Priest: they work a deceitfull work, Prov. 11.18. their bellies prepare deceit, Iob 15.35. they have an art in lying, in stitching one lie to another, as the word signifieth, Psal. 119.69. Idolatry is a reall lie, as she in the book of Martyrs answered the Doctour, that asked her, Dost thou beleeve that the body of Christ is in the Sacrament of the Altar really and substantially? I beleeve said she, that so to hold, is a reall lie, and a substantiall lie. These Idolaters having plaied false with God, and treacherously dealt with him, what wonder though they lie, deceive, rob, spoil, both within doors and without, in private negotiations, and publike transactions? but especially forge lies against those that withstood their superstitious vanities, and prey upon their goods; as Heb. 10.34. Sublata pietate tollitur fides, is a truth irrefragable. Take away piety, and fidelity is gone: as we see in that unrighteous Judge, Luke 18.2. and as Abraham concluded of the men of Gerar, Gen. 20.11. and lastly, as Constantinus Chlorus, the father of Constantine the Great, experimented in his own Councellours, and Courtiers: whence that famous Maxime of his, recorded by Eusebius: He cannot be faithfull to me, who is unfaithfull to God; religion being the ground of all true fidelity and loyalty.

Verse 2. And they consider not in their hearts,] Heb. They say not in their hearts: that is, they set not down themselves with this consideration, they commune not with their consciences upon this most needfull, but much neglected matter. A good mans work lieth much within doors: he loves to be dealing with himself, and working good and wholsome considerations upon his own affections. He is never

lesse alone, then when hee is alone: for still hee hath God and himself to talk to.

that I remember all their wickednesse,] i. e. Record and register them, as in a book, with a pen of iron, and point of a Diamond, Ier. 17.1. that I seal them up in a bag, Job 14.17. as the Clark of Assizes seals up Inditements, and at the Assi∣zes brings his bag, and produceth them. Is not this laid up in store with me, and sealed-up among my treasures? Deut. 32.34. So little reason is there, that wicked men should please themselves in hope of impunity. And yet they do, Psal. 94.7. they strive to perswade themselves, that the Lord doth not see, neither doth the God of Jacob remember: They hide God from themselves, and then think they have hid themselves from Him. Herein they are alike foolish as the Struthiocamelus,* 1.535 a bird as big as a Camell, and taller then a man: When this Bustard would hide her selfe, she thrusts her head into a thicket, as conceiving that no body seeth her, because she seeth no body; and so becomes a prey to the hunter. Caveatur carna∣lis securitas. Let us walk evermore in the sense of Gods presence, unlesse we had rather be carnally secured, then soundly comforted.

now their own doings have beset them about.] Their studied wickednesse, their contrived iniquities, so Luther expounds the word doings:* 1.536 for wicked men are great students, and break many a nights sleep in pernicious ploddings, Prov. 4.16. But as the Blackbird is taken by birdlime made of his own excrements, so is the wicked beset by his own devices; as by so many serjeants set on by God. Some think (and not without probable reason) that the Prophet in this phrase of besetting them about, alludeth to the future siege of Samaria: wherein these sinners against their own souls were so straitly beset by the enemy, that they could not flee, or stir, with∣out danger. And this he saith shall befall them. Now, that is, shortly, and sooner then they think for: Indeed how should it be otherwise, when as their doings are b••••ore my face?] Eregione & velut adversa ac detestata, Over-anent and in full view, as a continuall eye-sore to me, Psal. 57.5. & 90.8. so that though I could or would forget them, yet they will not suffer me to do so: such is their im∣pudency, and importunacy for vengeance. Lyra makes it a metaphor, from a thief taken in the act, with his back burden of stollen goods; and as it were beset with them, and so brought before the Judge. His own iniquities shall take the wicked, saith Solomon, Prov. 5.22. For how can he escape the multitude of his sins within him, and the variety of Gods heavie judgements without him, &c?

Verse 3. They make the king glad with their wickednesse,] A sad syncratismus surely of king and people, exhilarating themselves and each other in wickednesse. Their kings were well apaid of the peoples compliances with their unlawfull Edicts: and the people no lesse well-pleased to gratifie and flatter their kings, as the Ro∣mans did Tiberius and other Tyrants, who therefore said of them, that they were servum pecus, servile soules, & homines ad servitutem parati, men made for slaves. Tyrants care not how wicked their subjects are: for then they know they will swallow down any command though never so impious, without scrupling, or conscience-making. They like to have such about them, as will down with any thing, disgest iron for a need, with the Estrich; and say as that wretched man said (when one complained he could not do such a thing for his conscience)

I am master of my conscience, I can do any thing for all that.

Thus Balaam resolved to curse what ever came of it: he went not aside as at other times, neither built he any more altars; but set his face toward the wildernesse, as fully bent to do it, and nothing should hinder him now, Numb. 24.1, 2. (confer Luke 9.51.) He also gave wicked counsell to king Balak (and so made him glad at parting, though be∣fore he had angred him) to lay a stumbling-block before the children of Israel, viz. to set fair women to tempt them to corporall and spirituall fornication, that God might see sin flagrant in Iacob, some transgression in Israel, and so fall foul upon them with his plagues, Numb. 23.21. Parasites propound to kings suavia potiùs quam sana consilia, pleasing, but pestilent counsell: they also act for them, and un∣der them, as Doeg did for Saul, and so gratifie them, Leti••ie them, as here,* 1.537 make them glad, but it proves to be no better then risus Sardonius, such a mirth as brings bitterness in the end: Wo to such mirth-mongers and mirth-makers; for if they shall still do thus wickedly, they shall be consumed, both they and their king, I Sam. 12.25.

And the princes with their lies] with calumnies and false accusations, wherewith they load Gods innocent servants, and that against their own consciences. Thus Doeg dealt by David; the Priests and Prophets by Ieremy; the Persian courtiers by Daniel and his companions; Amaziah by Amoz, Haman by the whole nation of the Iewes, Tertullus by Paul, the Heathen Idolaters by the primitive Christians; which caused those many Apologies made for them by Tertullian, Athenagoras, and others. If a Ruler hearken to lies (and that's a common fault among them,* 1.538 as David tells Saul, 1 Sam. 24.9. all his servants will be wicked: he shall have his Aiones and Ni∣gones that will say as he sayes, and fit his humour to an hair; he shall have plenty of such as will slander the Saints, and cast an odium upon the consciencious. I once saw (saith Melancthon) an old coyn, on the one side whereof was Zopyrus, on the other Zoilus; he adds, fuit imago aulae, comitantur calumniae bene merentes, It was a picture of Princes courts, where are store of such, as, by flattery, dawb white upon black, and, by calumny, sprinkle black upon white.

Vers. 4.* 1.539 They are all adulterers,] Adulterio calescunt, so Pagnine, scalded in their base lusts as those, Rom. 1.27. all (for the most part) were such: but especially the Courtiers, and clawback-Informers, as vers. 3. God, in his just judgement, giving them up to those vile affections or passions of dishonour, and punishing their im∣pieties with impurities: as He did also in those Heathens, Rom. 1.24.

as an oven heated by the baker] An apt similitude setting forth the intense heat of filthy lust, (better marry then burn, 1 Cor. 7.9.) and of long continuance as the heat of an oven; yea, of Nebuchadnezzars oven, yea, of hell it self, whence it was en∣kindled, and where it shall be perpetually punished. The holy Angels at the last day will be most active against such, to bring them to condign punishment, 2 Pet. 2.10. (But chiefly them that walk after the flesh in the lust of uncleannesse. Note the word chiefly, and consider the example of the Sodomites) and God most severe against them, Heb. 13.4. How much they have lived deliciously, and drenched themselves in fleshly delights, so much torments and sorrow shall they have proportionably, Rev. 18.7. As their hearts have ben as an hot oven or furnace, so they shall be bound up in bundles, and cast into a furnace of fire (where shall be wailing and gnashing of teeth, Mat. 13.42.

Vers. 5. In the day of our King,] Our good king, on whom they so doted, that they forgat God and his sincerer service. Quaecunque á regibus dicuntur aut fiunt, Gallis minificè solet placere,* 1.540 It is reported of the French by their own Chronicle••, that they are wonderful well pleased with whatsoever is said or done by their king: so that they affect to speak like him, to be arraied like him, & to imitate him in every thing. Their song is Mihi placet quicquid Regi placet. But is not this to idolize the creature? and have not many (otherwise well-minded men) amongst us been by this means miscarried to their cost in our late combustions? This day of their king was either his Birth-day (so Pagnine rendreth it here) or his Coronation-day (so the Chaldee Paraphrast carrieth it) which also is the Birth-day of a king as he is king,* 1.541 Sam. 13.1. unlesse haply he have the happinesse to be crowned (not in his cradle onely, as Europus king of Macedony and the late king James were, but) in his mothers womb, as Misdatus king of Persia was, the crown being set upon his mothers great belly before he was born. Now in this solemn day of the king, (when they should have been better busied) The princes have made him sick, or, the princes were sick, they drank themselves sick, drowning their bodies and souls (as Richard the third did his brother Clarence) in a Butt of Malmesey. How many importunate and im∣pudent drinkers are there, that by drinking other mens health, destroy their own? See Master Prinnes Healths-sicknesse, and accord him that said,

Ʋna salus sanis, nullam potare salutem, Non est in pota vera salute salus.

But what beastly bedlams or rather incarnate devils were those three drunkards men∣tioned by Jo. Manlius in his common places,* 1.542 who drank so long till one of them fell down stark dead: and yet the other two nothing terrified with such a dreadful example of divine vengeance, went on to drink, and powred the dead mans part in∣to him as he lay by them? Oh horrible! Drunkennesse is a detestable vice in any,

but especially in men of place and power, Prov. 31.4. Wo be to those drunken vice∣gods (as I may in the worst sense best call them) woe to the very crown of their Pride, in drinking down many, Esay. 28.1. as Marcus Antonius wrote, or rather spued out a book concerning his own abilities to bear strong drink; Darius also boasted of the same faculty in his very Epitaph: a poor praise. Drunkennesse in a king is a capital sin, and makes the land reel;* 1.543 witnesse Belshazzar carowsing in the bowles of the Sanctuary to the honour of Shar his drunken god; Alexander the great drinking himself to death, and killing fourty one more with excessive drinking, to get that crown of one hundred eighty pound weight, which he had provided for him that drank most: Bonosus the Emperour that beastly drunkard, called there∣fore a Tankard: and Tiberius sirnamed Biberius for his tipling; like as Erasmus called Eccius, Jeccius for the same cause: And well he might; for as he lived a shameful drunkard, so being nonplust at Ratisbon by Melanchthon in a publique dispu∣tation, and drinking more then was fit that night at the Bishop of Mundina's lodgings (who had of the best Italians wines) he fell into a fever, whereof he died.* 1.544 Drunkennesse is a flattering evil, a sweet poison, a cunning Circe that besots the soul, destroyes the body, dolores gignit in capite, in stomacho, in toto corpore acerrimos,* 1.545 grievous diseases and dolours in the head, stomack, whole man. At the last, it biteth like a Serpent, and stingeth like an Adder, Prov. 23.32. The drunkard saith as the vine in Jothams parable, Non possum relinquere vinum meum, Take away my liquour, you take away my life. But it proves to him, in the issue, like that wine mentioned by Moses, Deut. 32.33. Their wine is the poison of Dragons, and cruel venom of Aspes, which makes the spirits warm, and the body sick to death.

with bottles of wine] Or, with heat through wine, as Esay. 5.11. and so Jarchi expoundeth it. The same word signifieth the poyson of a Serpent, Psal. 58.4. which inflameth and killeth: confer Prov. 23.32. and think of that cup of fire and brim∣stone, Psal. 11.6. to be one day turned down the wide gullets of intemperate drin∣kers; which will be much worse to them then was that ladle-full of boyling lead, which the Turkish Bashaw caused to be poured down the throat of a drunken wretch, without giving him any respite for the recovery of his lost wits.* 1.546

he stretcht out his hand with scorners] He that is the king, forgetting his kingly dignity, authority and gravity, (for there is a decorum to be observed in every cal∣ling,* 1.547 but by great ones especially) stretcht out his hand, as a companion and copes∣mate, as an hail-fellow-well-met, (as they say) prostituting his regal authority to e∣very scoundrel that would pledge him; or at least, giving them his hand to kisse, which Job saith God will not do, Chap. 8.20.

with scorners] Those worst of men, Psal. 1.1. those Pests,* 1.548 as the Septuagint here render it, those incorrigible persons as they translate the word, Prov. 20.1. where also it is fitly said, that wine is a mocker, because it maketh men mockers. Hence that of David, with hypocriticall mockers at feasts they gnashed upon me with their teeth, Psal. 35.16. And that holy jealousie of Job for his children, lest (while they were feasting and merry-making) they should curse God, or mock at men.* 1.549 Tales enim evadunt qui strenuè helluantur. It is ordinary with such as are full gorged with good chear, and throughly heated with wine, to set their mouths against heaven, and to license their tongues to walk through the earth, Psal. 73.9. they have a flout to fling, and a fooles bolt to shoot at their betters by many degrees: yea, though they be kings that do it, (as here) if they stretch out their hands with scorners, and jear at the power and profession of Godlinesse, they are no better then base fellowes, as great Antiochus is called, Dan. 11.21. and as Kimchi upon this text noteth from his Fa∣ther, that those that at the beginning of the feast or compotation were here called Princes, are afterwards when they fell to quaffing and flowting called (in contempt) scoffers & scorners. Polanus & others by stretching out the hand understand, ad aequales haustus potare, &c. a drinking share and share like with every base companion, till drunk; they became despicable. Nempe vbi, neque mens, neque pes suumfacit officium. The Greeks when they meet at feasts or banquets, drink small draughts at first, which by degrees they increase, till they come to the height of intemperancy. Hence Graecari, and as merry as a Greek. How much better those Spartans, of whom the Poet,

Quinetiam Spartae mos est laudabilis ille, Ʋt bibat arbitrio pocula quisque suo?

How much better the Persians in Esthers time, Chap. 1.8. the drinking was accord∣ing to the law, none did compel, &c. And what a drunken beast was Domitius the father of Nero,* 1.550 who slew Liberius an honest Roman, because he refused to take up his cups, as he commanded him? The Carthag inians made a law, that none of their Magistrates during their office should drink any wine. Romulus being invited to a feast would not drink much,* 1.551 quia postridie negotium haberet, because he had publike businesse to dispatch on the morrow. Ahashuerosh drinking more freely on the first day of the feast,* 1.552 became so frollick, that in his mirth he forgat what was conveni∣ent; and guided by his passions, sent for Vasthi.

Vers. 6. For they have made ready their hearts like an oven.] As an oven red hot is ready to bake whatsoever is cast into it, so are wicked mens hearts, heated from hell,* 1.553 prepared for any evil purpose or practise that the devil shall suggest: but espe∣cially to lie in wait for blood, and to hunt every man his brother with a net, Mic. 7.2. David complains of some that lay in wait for his soul, Psal. 59.3. that satanically hated him, Psal. 38.20. and 7.13. and 109.4, 6, 20, 29. that sought his soul to de∣stroy it, not his life onely but his soul too; as that monster of Millain did, that made his adversary first forswear Christ, (in hope of life) and then stabbing him to the heart said,* 1.554 Now go thy wayes soul and body to the devil: and as the Papists dealt by John Husse, and Hierome of Prague, to whom they denied a confessour, which he required after the manner of those times, to fit him for heaven; and for John Husse,* 1.555 after they had burnt him, how despitefully did they beat his heart (which was left untoucht by the fire) with their staves: Besides, that the Bishops when they put the tripple crown of paper (painted with ugly devils on it) on his head, they said, Now we commit thy soul to the devil. Did not these mens hearts burn like an oven with hellish rage and cruelty?

their baker sleepeth all the night,] Concoquens illa, scilicet corda, so Vatablus; He that concocteth or worketh their hearts, that is the devil (as some interpret it) or evil-concupiscence, as others, Tota nocte protrahitur furor eorum, so the Chaldee; their rage is deferred or drawn out to the length all night long, till in the morning, i. e. at a convenient season it break out and bestirs it self. A metaphor from a baker, who casting fire into the oven with good store of lasting fuel, lets it burn all night and sleeps securely; as knowing that he shall find it through hot in the morning. Those scorners in the former verse, by being over-familiar with their drunken king, come not onely to slight him for his base behaviours, but also to conspire against him, and to plot his death; wherein their heart is the oven, ambition the fire, trea∣son the flame of that fire, Satan that old manslayer the baker; who, though he make as if he slept all night, yet by morning he hath set his agents the traitours a∣work (either by secret treacheries or open seditions) to do as in the next verse, and as is to be seen, 2 Kin. 15.

Vers. 7.* 1.556 They are all hot as an oven,] That none might post it off to others, all are accused of this mad desire to do mischief; as all the Sodomites full and whole, young and old, came cluttering about Lots house, Gen. 19.4.

and have devoured their Judges; all their Kings are fallen, &c.] Scil. being slain with the sword of those that succeeded them in the throne, as may be read, 2 Kin. 15.8, 9, &c. and as it was in the Roman State, where all or most of the Cesars, till Constantine, died unnatural deaths. Neither was it much better here in England, during the difference between the two houses of York and Lancaster; wherein were slain fourscore Princes of the blood-royal,* 1.557 This is the fruit of sin, Prov. 28.2. For the transgression of a land many are the Princes thereof: either many at once (as once here in the heptarchy) or many ejecting and succeeding one another, to the great calamity and utter undoing of the people by their new Lords, new Lawes.

there is none among them that calleth unto me,] though in so great a confusion, and under so heavy calamities: a strange stupor, that there should be none to set to his shoulder to shore up the falling State. None there were (to speak of) in a

considerable number of praying people to stand in the gap, and to divert the divine displeasure. Their sins cried loud for vengeance, their blood-guiltinesse especially. But had there been but a few voyces more of praying Saints, their prayers had haply out-cried them. A few birds of song are shriller then many crocitating birds of prey: stirre up your selves therefore, ye that are Gods remembrancers, to take hold of him, and give him no rest. Lie night and day at the gate of his grace, knocking thereat by the hand of faith, and praying for the peace of our Jerusalem. If En∣glands fears were greater, thy prayers might preserve it, Jer. 5.1. as if our hopes were greater, thy sin and security might undo it, Eccles. 9.18.

Vers. 9. Ephraim, he hath mixed himself among the people,] viz. In confederacies, marriages, manners, superstitions. They were conformed to those nations from whom God had separated them with a wonderful separation, Exod. 33.16. and put them up by themselves from all the world in the promised land, as it were in an Island, Isay. 20.6. And this they had done not once but often, as the conjugation importeth; and that wilfully without any necessity: yea, and that constantly, and of custome, or desperate obstinacy, (Heb. he will mingle himself) so that there was little difference to be discerned betwixt Ephraim the professed people of God,* 1.558 and profane heathens. Hence that, Amos. 9.7. Are ye not as children of the Ethiopians unto me, O children of Israel, saith the Lord? Hence Saul is called Cush, or an E∣thiopian for his black and ill conditions, Psal. 7. title, as the Chaldee interpreteth it. Cast we may be upon bad company, but we must not mingle with them. The rivers of Peru, after they have run into the mam sea, yea, some write twenty or thirty miles, they keep themselves unmixt with the salt water: so that a very great way within the sea, men may take up as fresh water as if they were neer the land. At Belgradi in Hungary, where the Danuby and Sava (two great rivers) meet,* 1.559 their waters mingle no more then water and oyl; not that either flote above other, but joyn unmixed: so that neer the middle of the river I have gone in a boat,* 1.560 (saith mine Authour) and tasted of the Danow as clear and pure as a well. Then putting mine hand not an inch further, I have taken of the Sava as troubled as a street∣channel, tasting the gravel in my teeth. Thus they run sixty miles together, and for a dayes journey I have been an eye-witnesse of it. To come nearer home, the river Dee in Merionith-shire running thorough Pimbli-meeri remaines intire,* 1.561 and mingleth not her streams with the water of the lake. Let not Ephraim mix himself among the people, but cry with David, Gather not my soul with sinners, Psal. 26.9. and vers. 5. I have hated the congregation of evil-doers, and will not sit with the wicked.

Ephraim is a cake not turned,] And so but half-baked, or dow-baked; neque cru∣dus, neque coctus, neither hot nor cold, as Laodicea, Rev. 3.15. halting between two, as 1 Kin. 18.21. Mongrels, as those 2 King. 17.33. Zeph. 1.5. Barnacles that are neither fish nor flesh: Amphibians that will conform to the world, and yet seem to be for the Lord. But he likes no such retainers, no such holy-day-servants; he requi∣reth to be served truly that there be no halting: and totally, that there be no halving: he cannot away with dow-baked duties. Men must be fervent in spirit, serving the Lord, they must be zealous of good works, if they look to be accepted.* 1.562 The effectual fervent prayer, or the thorough-wrought prayer of a righteous man availeth much. A cake that is half-baked, half burnt pleaseth not the palate: no more do customary, formal bedulling performances please the Lord. It is Gualthers note upon this text;* 1.563 as a cake, saith he, that is raw on the one side and scorcht on the other is cast away; so Hypocrites that are hot in their superstitions, but cold in their devotions are reject∣ed of God;

Introrsum turpes, speciosi pelle decorâ.

I know the words are otherwise interpreted by Luther, Mercer, Polanus, and others, with reference to the following words, thus: that Ephraims adversaries, even those strangers with whom he hath mixed himself, shall be so greedy to devour him, that they shall not stay till he be baked on both sides, but shall eat him raw. But I like the former better.

Vers. 9. Strangers have devoured his strength, and he knoweth it not,] Strange stu∣pidity, such as was that of Sampson, who had lost his haire, and therewith his strength, and wist not of it. These strangers were the Kings of Syria, but especially

of Assyria. See 2 King. 13.7. & Chap. 14. with 15.19, 30. & 17.6. Salmanasar, as a deep gulf swallowed them up whole. Now that they should not know how these strangers had devoured their strength, that is their wealth, and warlike power, this was very strange. The Chaldee Paraphrast helps us to the meaning of it: Non novit formidare à facie mea. He knew it not, that is, He knew not how to fear be∣fore me, to tremble at my judgements, and to flee to my mercies: this he knew not, that is, he cared not to do, as the old world knew not till the flood came, though fairly forewarned, Matt. 24.39. and as the Greeks would not know that the Turks had invaded their Empire, till they were got into the very bowels of it. So was it with Ephraim. A spirit of pride and of slumber had so surprized and seized him, that he took no knowledge of the enemies and evils that were upon him. Thus the spirituall sleeper stirs not with Saul, though the water-pot and spear be taken from his bolster. Like the foolish hen, which loseth her chickens one by one, by the devouring kite; when one, or two, or three, are snatcht away she still continues to pick up what lies before her. It is our wisest way to observe, and improve Gods dealings with us, to be sensible of his stroaks, and to return to him that smote us, and can as soon heal us, if we come to him for cure, Lev. 26.40. yea, gray-hairs are here and there upon him,] Heb. sprinkled, sparsi, non spissi. He began but to decline and de∣cay, as a man doth when he grows toward fifty. And as gray hairs come the sooner through cares and griefs, (Histories tell us of a young man, who being for some capitall offence condemned to die, grew gray in one nights-space, and was therefore pitied and spared) and are fore-runners and fore-warners of death. So the many and grievous miseries inflicted upon this people, foreshewed their utter de∣struction to be even at next door by. And this the rather, because they knew it not, (as before) but (as it is said of the Flemings) that the elder they grow, the foolisher they are.* 1.564 Cleanthes was wont sometimes to chide himself: Ariston wondering thereat, asked him, whom chidest thou? Cleanthes laughed and answered. I chide an old fellow, qui canos quidem habet, sed mentem non habet, who hath gray hairs indeed, but wants understanding, and prudence worthy of them. It was Chrysippus (I trow) that offered to the world that sowre distribution and choice, Aut mentem, aut restim comparandam; Either get wit worthy of your years, or go out of the world by an halter.* 1.565 That of Eleazer is very remarkable, who would not do any thing which migh seem to be evil, because he would not spot his white head. Gray hairs should be a strong argument to move men to live blamelessely (because old age is a crown,* 1.566 when found in the way of righteousnesse, as it is said of Abraham, that he went to his grave with a good gray head) and gray hairs in a State, that is, lesser and lighter judgements, should make men prepare to meet and prevent God: because, as in an house, stillicidia praecedunt ruinam, and as in a man, gray hairs fore-signifie death, so do these, desolation; if course be not timely taken.

Verse 10. And the pride of Israel testifieth to his face,] Sept. the ignominy, or impudency of Israel: q. d. They think to brave it out in a stout and stomachfull way. Low they are, but not lowly; humbled, but not humble. God thrust him downward, as it were with a thump on the back: but he stood stouting it out with him; and so discovered a great deal of arrogancy and folly. Plectimur, may such say,* 1.567 nec tamen flectimur: Corripimur sed non corrigimur; We have been stricken, but not sick; beaten, but not sensible, &c. the drunkards ditty, Prov. 23.35. When for all this, for all that God can do to tame them, and turn them again, they will on in their wicked wayes, and not accept of the punishment of their iniquities: not confesse and forsake their sins, that they may have mercy: not seek him, that is, come unto him by faith, Heb. 11.6. and subject themselves unto him by true obe∣dience, 2 Chron. 7.14. this is such a piece of pride as testifieth to mens faces, that they deserve to be destroyed: this is wickednesse with a witnesse: this is fastus adco enormis atque notorius, saith Pareus, such horrible and notorious insolency, as is not to be endured. God complains of Israel for this with a sigh, Ah sinfull nation, &c. and resolves upon revenge, verse 24. See more of this in the Note on Chap. 5.5. Of turning to God. See Zech. 1.3. and of seeking God, see Hos. 5.15.

Verse 11. Ephraim also is like a silly dove,] that may be drawn any way for want of wit (so the word signifieth) easily perswaded,* 1.568 enticed, deceived. The

Septuagint render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, insensata, witlesse, or wanting an heart, as the next words explain it; the heart being put for the understanding, as Jer. 5, 21.* 1.569 and oft in the Proverbs. Lo such a thing is Ephraim; and yet he holds himself wondrous wise, in calling to Egypt, and going to Assyria for help. Which was as wisely done, as if sheep should commit themselves to the Wolf for safeguard. The Egyptians were their ancient oppressours: the Assyrians should be shortly their executioners. Betwixt these two, as betwixt two milstones, they had been, and were to be ground to powder, as it were: and yet to these, they were ready to run for refuge. This was indeed to be like a silly dove, which flies from the clawes of the Hawk into the net of the fowler, who will soon make a breakfast of them: or that waits till the fowler be gone, that she may fall upon the bait, never fearing the snare that is laid for her. See 2 King. 17.4. A serpents eye in a doves head is a singular orna∣ment. Be ye wise as serpents, innocent as doves. The serpent, when charmed,* 1.570 stop∣peth his ears, by applying one to the earth, and covering the other with his tail. The dove is too credulous and perswasible, dulce canente fistulâ. She is also dull, and defends not her young ones, as other creatures do. She will sit quiet in her co∣lumbary, and see her nest destroyed, her young ones taken away, and killed before her eyes, and never offer to rescue or revenge; which the hen and other fowls seem in some sort to do. Lo such was Ephraims stupidity. The Philistins were upon him, the enemies spoiled and made a prey of him, yet he knew it not, as it is verse 9. he was not affected with it, nor driven to God by it: but either sat still, as the spoi∣led dove doth in her nest, or upon her dove-coat, delighted in the beauty of her feathers, priding her self in the clapping of her wings: or else ran a wrong way for refuge: flew to king Jareb, to humane helps, to carnall confederates, which never were true to those that trusted them. See chap. 5.13. with the Note. Where you shall see that from the Assyrian they had pro praesidio ludibrium: as likewise those Christians had that called in the Turk, or the like to help them. True it is that reli∣gion without policie is too simple to be safe: but it is no lesse true, that policie with∣out religion is too subtile to be good. As the dove without the serpent is easily caught: so the serpent without the dove stings deadly. Let that bee held and re∣membred, that there is no wisdom, nor understanding, nor counsell against the Lord, Prov. 21.30. and that he takes it very ill, when we decline him, and knock at the creatures door for help, Ier. 2.13. shifting and sharking in every by-corner for comfort. This is the devils policie to draw men from God the Rock of ages,* 1.571 (as Ioshuah did the men of Ai out of their city, and as Bristow counselleth his fel∣lows,* 1.572 the Popes Janizares, to draw the Lutherans out of their strong-hold of the Scriptures, into the open field of Councels and Fathers) that he may do what he will with them, and destroy them. For he knows, that be our hopes never so high, our helps from the creature never so likely, yet if God deny his concurrence, and in∣fluence, the arm of flesh (as Ieroboams) shrinks up presently; and the strongest sinew of it cracks, and becomes unusefull.

Verse 12. When they go,] Yea, flee (as the dove doth very swiftly, pleasing her self in the clapping of her wings, and cutting of the air) they cannot flee so high, but I shall easily reach them, Obad. 3.4. for in the thing wherein they deal proudly, I am above them, Exod. 18.11. I can over-top them, melt their waxen wings, and bring them down with a vengeance.* 1.573 He taketh the wise in their own craf∣tinesse. And again, The Lord knoweth the thoughts of the wise that they are vain, 1 Cor. 3.19, 20. So saith the Apostle out of the Psalmist; but with this difference. The Psalmist saith, the thoughts of men, the Apostle, the thoughts of the wise, meaning the worlds wizards, the choisest and most picked men, the greatest po∣liticians, the most nimble and Mercuriall wits, quorum praecordia ex meliore luto finxit Titan. These God will take, saith Paul: he will lay hold upon them,* 1.574 as they are running away, (so the word signifieth) as bruit beasts made to be taken and de∣stroyed, 2 Pet. 2.12. or as fishes that are taken in an evil net, and as the birds that are caught in the snare: so are the sons of men snared in an evil time, when it falleth suddenly upon them, Eccles. 9.12.

I will spread my net upon them,] as a skilfull fowler. By net, understand cap∣tivity, and other miseries, compared to a net, Ezek. 12.13. & 17.20. & 19.8. Lam. 1.13. Psal. 9.16. wherein being once caught, the more they struggle, the

faster they stick: the more they seek to extricate themselves, the more they are in∣tangled: snares are round about them, and sudden fear surprizeth them, Iob 22.10. the steps of their strength shall be straitned: and their own counsels shall bring them down, Iob 18.7.

I will bring them down as the fowles of the heaven,] Though they may think themselves extra jactum, out of gun-shot, I will cause them to descend, as the He∣brew word signifieth: and though lifted up to heaven, as Capernaum, and nested in the clouds; yea among the stars, as Edom, Obad. 4. yet shall they be brought down to the nethermost hell. God will meet with them in their out-strayes, cast∣ing his net over them: or bring them down with his bowe, whilest (with the foolish bird) they are gazing at the bolt: hee hath wayes enough to hamper such as go out of his way: to be for a gin, and for a snare unto them, Esay 8.14. to shoot at them with an arrow, suddenly shall they be wounded, Psal. 64.7. How are they brought into desolation in a moment? they are utterly consumed with terrour, Psal. 73.19.

I will chastise them as their congregation hath heard.] Or,* 1.575 I will binde them (as a bird is bound in a net that she cannot stir forth) and, by binding, nurture them: as Gideon taught the men of Succoth, by tawing and tearing them with thorns and briars of the wildernesse. The hypocrites in heart, heap up wrath: thy cry not when God bindeth them, Iob 36.13. God expects men should cry peccavi, when they are bound as Paul was, to be beaten with rods; and not be silent in darknesse, 1. Sam. 2.9. or, not make moan when he hath them under hand. Hear ye the rod, and who hath appointed it. Ye must now do so, that would not hear the word sounding in thei Congregations.

I will chastise them as their Congregation hath heard.] Crebrò & clarè, I have plainly and plentifully told them my minde: and foretold them by my Prophets, what would be the issue of their evil practises. Sed surdo fabulam, They would not hear Moses and the Prophets. See 2 King. 17.13. 2 Chron. 24.18.19. They thought that my words were but wind,* 1.576 and that all my threats were but in terro∣rem, to fright them a little, and not in good-earnest. Therefore they shall finde that the just Lord is in the middest of them, he will not do iniquity: every morning doth he bring his judgement to light,* 1.577 he faileth not: but the unjust knoweth no shame, feareth no colours, trembleth not at Gods word though it come never so close to his conscience, though it even dash him in the mouth as it were, and make him spit blood. See Ier. 7.13.

Verse 13.* 1.578 Wo unto them, for they have fled from me:] As Cain (the devils Patriarch) did when he went out from the presence of the Lord, in his fathers fa∣mily, into the land of Nod, Gen. 4.16. being himself a Nad, that is, a runnagate, verse 12. of the same root, that is here made use of in the Text. Now as that land took name of Cain, and his wofull state therein, so is every land and place a Nod to Apostates: and St. Iude throws a Wo after them, Wo unto them, for they have gone in the way of Cain, Iude 11. that is, they have wickedly departed from God, and his blessing, and gotten into the worlds warme sunne: yea, they not onely go from God, but flee from him in hurry-hast, as from an enemy; a metaphor from birds flying amain, Prov. 27.8. As a bird that wandreth from her nest, (where God took order for her security, Deut. 22.6, 7.) so is a man that wandereth from his place (how much more from his God, that Infinite good?) exposed to misery and mischief, to ruth and ruine. Wo to such, yea double wo: Wo and alas: de∣struction to such,* 1.579 and devastation, as the word signifieth. Perdition and destruction, as the Apostle phraseth it, 1 Tim. 6.9. whereby is meant, remedilesse misery, mis∣chief without measure, torments without end, and past imagination. This truth must be told, how ever it be taken; that wicked men may not perish without war∣ning. Toothlesse truths, and silken words, would better please people who are most of them sick of a Noli me tangere, and cry out against these fierce Preachers, that come with their Wo unto them, Destruction unto them, &c. This is the way, say they, to drive men into utter despair. We answer; First, if it should be so, yet that is not the proper effect of the Word so dispensed; but to a bate the pleasure that reprobates take in sin, and to restrain them from outrage: that they despair, it proceeds meerly from their own corruption and guiltinesse. They reply, that it

comes rather from the severity of the Teachers, who set themselves to preach dam∣nation, and utter terrible things. Secondly, therefore we answer; that the mad world (ever beside it self in point of salvation) is herein very much mistaken. Let them give us an instance of any one that was ever driven to despair by the sincere preaching of the word: and yet for one bitter word given by us, the Prophets gave ten. This whole Prophecy of Hosea is much more Comminatory then Consolatory. God himself comes here with Wo unto them, Destruction to them. Indeed by this patheticall exclamation, he declareth his affection toward them whom he threat∣neth: and how little delight he takes, either in their destruction, or in such denun∣ciations thereof: And so must Gods Ministers, &c.

Because they have transgressed against me:] This is a new degree of their A∣postasie from God. Wicked men and deceivers grow worse and worse, and adde rebellion to sin. As a stone will fall down to come to its center, though it break it self in twenty pieces: so will Apostates, till they come to their own place with Ju∣das: they cease not till they become altogether filthy, Psal. 53.3. as the dog at his vomit, or the sow in her slow, 2 Pet. 2.22. It fareth with such as in that case, Lev. 13.18, 19, 20. If a man had a bile healed, and it afterwards brak out, it proved the plague of leprosie.

Though I have redeemed them, yet they have spoken lies against me.] All was done against God, whence the word me, is so often inculcated in this and the next verse. God is, as it were, a sufferer in all the sins of the sonnes of men: and this is no small aggravation of the evil of sin, that it strikes at Gods face, lifts at his throne, makes to his dishonour Thou hast made me to serve with thy sinnes, and wearied me with thine iniquities, Esay 43.23. And to shew this to be so, it was, that the offendour was confined to the city of refuge, during the High-priests life;* 1.580 as being the chief God on earth. Good David was very sensible of this, and much humbled, when he said, Against thee, thee onely have I sinned, Psal. 51.14. The trespasse was against Ʋriah, but the transgression against God, so gracious a God; and there lay the pinch of his grief: viz. the unkindnesse that was in his sinne. Therefore also Moses, in his swan-like-song, sets on this humbling consideration, Deut. 32.6. Do ye thus requite the Lord, O foolish people and unwise? Is not hee thy Father? and wilt thou kick against his naked bowels? hast no where else to hit him but there? Again, Is not he thy Redeemer, that hath bought thee, and brought thee out of the iron furnace, where thou labouredst in the very fire, and wast wearied out with unsufferable servitude? More, hath he not made thee, and dost thou rebell against thy Maker, thy Master? Or, hath he not made thee, that is, ex∣alted thee: in which sence, he is said to have made Moses and Aaron, 1 Sam. 12.6. that is, to have advanced them to that honour in his Church: and so we say, Such an one is made for ever. Lastly, hath he not established thee, that thou mightest abide in his grace, and remain unmoveable? And dost thou yet evil requite him, &c. To render good for evil, is Divine; good for good, is humane; evil for evil, is brutish; but evil for good, is devillish. See how grievously God taketh it here. Though I have redeemed them, viz. out of the hands of their enemies in generall, (See an ample proof hereof, Nehem. 9. and the whole book of Judges thorowout) and in speciall, as a late particular mercy to Ephraim, I have delivered and prospe∣red them in their warres, under Ieroboam the sonne of Ioash, 2 King. 14.27. and therefore they should have given me their good word at least, and spoken good of my Name: yet They have spoken lies against me.] Ascribing the glory of their deliverances to their Idols, or arrogating it to themselves, or fathering their false worship upon me as the Authour, or at least, Abbettour thereof, by my present pro∣spering of them. See Ier. 7.10.

Verse 14. And they have not cried unto me with their heart,] Hitherto hath been said what they had done: now what they had not done. Omissions are sins as well as commissions. Not serving of God, not sacrificing is condemned, Mal. 3.18. Eccles. 9.2. Not robbing onely, but the not relieving of the poor, was the rich mans ruine. Omission of diet breeds diseases, and makes work for hell,* 1.581 or for the Physician of our souls. It is the character of a gracelesse man, that he calleth not upon God: And wee have too many of that profane Earl of Westmorelands mind, who said, that he needed not to pray at all,* 1.582 for he had Tenants enow to

pray for him. Some wicked pray (so as it is: indeed they Cant, or Charme, ra∣ther then pray,* 1.583 Esay 26.16 they powred forth a charme when they chastening was upon them) but they pray not with their heart. Their hearts are exercised with covetousnesse, 2 Pet. 2.14. and inhabited by the devil, Acts 5.3. Simon Magus his heart was not right with the Lord, Acts 8.21. How could it be, when it was in the gall of bitternesse, and bond of perdition, 23. as every unregenerate heart is? Hence though God be neer in their mouthes, yet he is far from their reins, Jer. 12.2. and though they honour him a little with their lips, yet their heart is farre from him, Matth. 15.8. A little artificiall breath they can give God; and that's all. The breath that comes from life is warm, (as that from the body) whereas artificiall breath is cold, as that from bellows. The deeper and hallower the belly of the Lute or Violl is, the pleasanter is the sound: the fleeter, the more grating and harsh in our ears. The voice which is made in the mouth, is nothing so sweet as that which comes from the depth of the breast, Ephes. 6.6. Do the will of God from the heart: serve God in the spirit, Rom. 1.9. Lift up hands and hearts to God in the heavens, Lam. 3.41. Lip-labour is but lost-labour, yea it is sin, Prov. 15.8. Displeasing service is double dishonour; as dissembled sanctity is double iniquity. These men cried, vociferabantur, voce stentorea sonum edebant. They did set up their note, yea they howled upon their beds,] whereupon they had cast themselves, being sick, not of wantonnesse, as once Ahab was, but of want: which made them howl as dogs do, when tied up from their meat and hunger-bit: but were no more regarded then a dog that howleth, or then the Cuckow in June. For why?* 1.584 They howled indeed to some tune, (as they say) the Hebrew word hath a letter more then ordinary, to note as much. It was the Heathen fashion to cry hideously to their gods: as also the Indians do at this day. So did these, because kept short, and held to strait allowance. It is said of the Ravens of Arabia, that when they are hungry, they screech horribly. And a Parrot when he is beaten, utters an hoarse and harsh voice.* 1.585 The songs of the Temple shall be howlings in that day, Amos 8.3. Their sacrifices as the cutting off a dogs neck, which is not done without much howling and yelling.

They assemble themselves,] sc. To make publike supplication in their Idol∣temples; called beds before, (as some conceive) because as corporall fornication is committed in beds, so is spirituall in those places of superstition. Here therefore they met; not ad ruminandum, (as the vulgar Latine) to feed as beasts, nor to cut and lance themselves as Baals priests did, (as the Septuagint) and the Heathens in great afflictions,* 1.586 Deut. 14.1. But to howl for wheat, for provender, for pro∣vant:* 1.587 as now the Papists do in their sacra Ambarvalia: and as of old the Pagans did in time of extream famine, or other publike calamity. But as the grashopper hops not much above the earth: and as vapours exhaled and drawn up by the Sun, do soon fall down again: so do drossie and earthy hearts in prayers, they seldom rise above corn and wine in their desires. Si ventri bene, si lateri, as Epicurus in Ho∣race. If the belly may be filled, the back fitted, their own turns served, it's enough to them, whose belly is their God, and who mind earthly things onely. Which when they have once got, then they rebell against me,] they consume it upon their lust, James 4.2. and so fight against God with his own weapons, as Jehu did a∣gainst Jehoram with his own men; they abuse their store to his dishonour, like corn∣fed cattell they kick against their master; or as the young Mulet, that when shee hath suckt her fill kicks her damme: or as the wild-asse, that snuffes up the wind, and cannot be taken. Or secondly, they rebell after they have assembled themselves, and made a shew of no small devotion:* 1.588 when once the duty is over, they go to their old courses again, and undo all their prayers, as Jerem. 5.3. as if now they had prayed, they had purchased a license to live as they list. Whereas duties should mightily ingage us against sin; and deliverances command obedience.

Verse 15. Though I have bound, and strengthened their arms,] Quum ego erudivi, So Pagnine, Polanus, and others: when I taught them, or chastened them, as verse 12. and strengthened their arms: there is no and in the Originall; it is an Asynde∣ton; to shew that God had done both for them, together and at once: he had acted the part both of an Instructour, and of a Chirurgion; (like as Rev. 3.18. he takes upon him the person both of a rich merchant, and a skilfull Physician)

he had done all that could be done to do them good; teaching their hands to war, and their fingers to fight, Psal. 144.1. binding up their broken armes (See Ezek. 30.24.) and strengthning their feeble sinewes, their hands that hung down, Heb. 12.12. After I have scourged them, I have re-established them; but what thanks for my labour? what Minerval or pay for my pains? The worlds wages;* 1.589 such as Hercules paid the Schoolmaster Linus, whom he knockt on the head: or as Agri∣cola's scholars in Germany killed their master with their pen-knives; or as Physitians and Surgeons are many times paid by their penurious patients, of whom the Poet wittily,

Tres medicus facies habet, unam, quando rogatur; Angelicam, mox est, cum juvat, ipse Deus.* 1.590 Ast ubi, curato, poscit sua munera; morbo, Horridus apparet terribilis{que} Satan.

yet do they imagine mischief against me,] All goes against God (See the note on vers. 13.) Here they imagine mischief against him, as before they spake lies against him, vers. 13. and acted rebellion against him, vers. 14. Thus they spake and did evil things as they could, Jer. 3.5. and the reason of all was, they imagined mischief, cogitabant quasi coagitabant, they were men of wicked devices, Prov. 12.2. wholly made up of sinful projects and purposes: they plotted and plowed mischief, and that against God himself (which is horrible,) David thought much that his enemies should machinate mischief against him, though but dust and ashes; and threatneth them sore for so doing, Psal. 62.3. How long will ye imagine mischief against a man? Ye shall be slain all of you; as a bowing wall shall ye be, and as a tottering fence: he meaneth, ye shall be surely and suddenly ruined. What then will become of those Zamzummims that imagine mischiefe against the Lord? and such a Lord as hath bound and strengthened their armes, that had been broken by the enemies, and sought their good every way, puniendo, muniendo, malis & bonis afficiendo, &c. If they had slipt into some small offence against him, of infirmity and at unawares, it had been nothing so grievous: but to busie their braines, and bend their wits and studies scientes, volentes, & deliberato consilio to plot and practise mischief,* 1.591 or (as the Septuagint render it) mischiefes against God, (for every transgression and disobedience is contrary to his most pure Nature, and sacred Law, and shall therefore receive a just recompence of reward, Heb. 2.2.) so gracious a God, this is detestable ingratitude. This is, as if those in the Gospel should have railed against Christ, for raising them from the dead: it is like the matchlesse mischievousnesse of that mon∣ster Michael Balbus, who that night that his Prince pardoned and released him;* 1.592 gat out and slew him. Omne peccatum est deicidium, for although wicked men cannot reach God, yet they reach at him; shooting up their darts against heaven, (as the Thracians did once in a storm) and saying in effect as Caligula did to his Jupiter,* 1.593〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉! either kill me, or I will kill thee.

Vers. 16. They return but not to the most High,] Gnal for Gnelion by contraction: as Jah for Jehovah, so afterwards, Chap. 11.7. and 2 Sam. 23.1. Return they do, or seem to do at least (for it is their hypocrisie that is here described) but not to the most High: to whom then? to idols, or humane helps, or any thing rather, and sooner, then to God. Jehu went farre in the work of Reformation, and made a great flaunt at first, as if he would have done as much that way, as ever Josiah did: But he and his people came not up to the height, turned not to the most High God, honoured him not as a just and jealous God, that can endure no corrivals. They gave the half-turn, but returned not with all their hearts, Joel. 2.12. they turned from west to north, but not from west to east, to the full counterpoint, setting their faces toward God, and having their backs towards their sins. They had haply a kind of velleity, some short-winded wishes and wamblings, as I may so say, but it boyled not up to the full height of a resolution for God; they made beleeve they would cast away their transgressions, but it was but as the mother makes her childe beleeve, that she will cast him to the puttock or into the water; when as she holds him fast enough, and means him no hurt at all. These faint essayes of returning are not wor∣thy of the most High; he delighteth not to be dallied with, but requireth the best of the best; and that we serve him like himself, that is, after a godly so••t, or worthy

of God,* 1.594 as Saint Iohn phraseth it, 3 Ioh. 6. Thus if we do, we shall be drawn up to him,* 1.595 and have cause to rejoyce in our sublimity, or, in that we are exalted, Iam. 1.9. For indeed the most High stoopeth to the true convert (who considering his distance repents and abhors himself in dust and ashes) he dwelleth in the highest heavens and lowest hearts,* 1.596 Esa. 57.17.

They are like a deceitful bow] a rotten bow (though otherwise fair) when an arrow is drawn to the head, breaks and deceives the archer. Or thus, when a man shoots with a deceitful bow, though he level his eye and his arrow directly to the mark, and thinks with himself to hit it; yet indeed the arrow, by reason of his deceit∣full bow goes a clean contrary way; yea, and sometimes reflects upon the archer himself; semblably these false Israelites dealt with God. Their hearts were as the bow, their purposes and promises to return as arrows; the mark they aimed at con∣version; to the which, they, in their afflictions looked with so accurate and intent an eye, as though they would repent indeed; but their hearts deceived them as being un∣sound: hence they started aside like a deceitful bow, Psal. 78.57. and the arrowes of their fair promises and pretences vanished in the aire, as smoak. Some take the words in another sense, as if punishment and disappointment were here threatned: but I best like the former. Let us look to the secret warpings of our hearts, and, seeing we are Gods bow, Zach. 9.13. let us not be deceitful, &c.

Their princes shall fall by the sword for the rage of their tongue,] and the people with them; for princes fall not alone, as we have seen in our late wars, wherein Lords and Losels fel together not a few at Newbury-fight especially 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sword devoureth one as well as the other, 2 Sam. 11.25. God hangs up the heads of the people as it were in gibbets, Num. 25.4. their greatnesse cannot bear them out,* 1.597 nor their life-guards defend them, for the detestation of their tongue (so some read this text) for the hatred that God beareth to them for their blasphemies and great swelling words of vanity, uttered against him, his people, and his ordi∣nances. With our tongue, say they, we will prevaile, our lips are our own: who is Lord over us? Lo this and worse is the rage of their tongue: as his, that said he would not leave one Lutheran in his dominions: another, that he would ride his horse up to the saddle in the blood of the Lutherans: a third, that he would send them all to dine with the devil, &c. God will cut off the spirit of such outragious Princes. They shall fall by the sword, they shall be a portion for foxes, Psal. 63.10. and a derision to the Egyptians.

this shall be their derision in the land of Egypt,] their confederates in whom they trusted; and upon whose help bearing themselves over-bold, they had spoken lofti∣ly, setting their mouthes against heaven, and their tongues walked thorow the earth, Ps. 73.9. Lo, these should not onely faile them but jear them; not onely not succour them, but scorn them; as the Monarch of Morocco did our King John, that sent to him for help in the Barons wars. He grew into such dislike of our king (saith the story) that ever after he abhorred the mention of him. Neither met he with bet∣ter entertainment from the Pope, to whom he basely submitted and surrendred his kingdome. It is better to trust in the Lord, then to put confidence in Princes. For, Deo confisi nunquam confusi, they that trust in the Lord shall never be ashamed.

CHAP. VIII.

Vers. 1. SEt the trumpet to thy mouth,] Heb. The trumpet to thy palate. A hasty ex∣pression, an abrupt and imperfect speech, common with such as are mo∣ved with passions, of anger, grief or fear, as Chap. 5.8. after thee O Benjamin. God, though not subject to such perturbations, Iam. 1.17. yet here and elsewhere utters himself in this sort; to set forth the nearnesse of the peoples danger by the enemies approach: and the necessity of their return to him by true repentance, for the di∣version of his displeasure. Break off thy sinnes by righteousnesse, saith the Prophet to Nebuchadnezzar; be abrupt in the work, cut the cartropes of vamty, if it may be a lengthning of thy tranquillity, Dan. 4.27. Take the bark from the tree, and the sap can never find the way to the boughes: get sin remitted, and punishment shall be removed. In this sermon of the Prophet (which is much sharper then the

former, and may seem to be one of the last, because God is so absolute in threatning, as if he meant to be resolute in punishing) there is (as one saith) peccatorum & poenarum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an heaping together of sins and punishments of many sorts: and the prophet is commanded to give suddain warning of the enemy at hand, which is elegantly set forth by a military hypotyposis or lively representation; as if it were now a doing. The trumpet to thy mouth, that is, set up thy note, and pro∣claim with a loud and clear voyce, as Esay. 58.1. crie in the throat (so the Chaldee hath it here) spare not, that none may say he was not warned: lift up thy voyce like a trumpet, that all may hear and fear, Am. 3.6. as people use to do when an ala m is sounded, or the bels are rung backward. See chap. 5.8. There they had been before alarmed, here reminded in brief: for the prophet is as it were, monosyllabus, as one in haste; he uttereth amputatas sententias & verba ante expectatum cadentia, as Se∣neca somewhere hath it, broken sentences, concise, but pithy periods.

he shall come as an Egle against the house of the Lord,] He, that is, the Assyrian; not Nebuchadnezzar, though the like is said of him, Ezech. 17.3.7. Much lesse the Romans (as Lyra interpreteth this text of the last destruction of Jerusalem, because the Eagle was their Ensign) but Pul, Tiglath-Pileser, and Salmanaser, who came against the ten Tribes as an Eagle, to waste, spoil, and carry captive speedily,* 1.598 im∣petuously, irresistibly: as Ierem. 4.19. The Eagle is the strongest and swiftest of birds, and feareth no obstacle, either from other fowl, or winde, or thunderbolt, as Plinie affirmeth. Nebuchadnezzar is not onely compared to an Eagle (as before is noted) but to a Lion with Eagles-wings, Dan. 7.4. that is, with invincible armies, that march with incredible swiftnesse. And all this was long since forethreatned, Deut. 28.49. The Lord shall bring a Nation against thee from farre, from the end of the earth, as swift as the Eagle flieth: to which Text the Prophet here seemeth to allude; as indeed all the Prophets do but comment upon Moses, and draw out that Arras, which was folded together by him before.

against the house of the Lord,] that is, the house of Israel, called Gods house, Numb. 12.7. Heb. 3.5. and Gods land, Hos. 9.3.15. and their Common-wealth is by Iosephus called a Theocratic. And although they were now become Apostates, yet they gloried no lesse then before, to be of the stock of Abraham, and of the family of faith: like as the Turks call themselves at this day, Musulmans, that is, the true and right beleevers; especially after they are circumcised, which is not done till they be past ten yeers of age; following the example of Ismael,* 1.599 whom they imitate, and honour as their Progenitour: alledging that Abraham loved him, and not Isaac, and that it was Ismael whom Abraham would have sacrificed.

because they have transgressed my Covenant, and trespassed] Sin is the mother of misery: and the great Makebate betwixt God and his creature. It moves him when we ask bread and fish to feed us (as verse 2.) to answer us with a stone to bruise us, or a serpent to bite us. The sin of this people was the more hainous, because they were covenanters, and confederate with God. It was his covenant that was in their flesh, Gen. 17.13. and he had betrothed them to himself, and betrusted them with his Oracles. but they like men, transgressed the covenant, and dealt treacherously against him, Chap. 6.7. (See the Note there.) they performed not the stipulation of a good conscience toward God.* 1.600

they trespassed against his law.] As if it had not been holy, and just, and good,* 1.601 pre∣cious, perfect, and profitable; grounded upon so much good reason, that if God had not commanded it, yet it had been best for us to have practised it, Esay 48.17. I am the Lord that teacheth thee to profit, &c O that thou hadst hearkened to my commandements! &c. q. d. It is for thy profit and not for mine own, that I have given thee a law to live by. But they have trespassed, or praevaricated: and this, out of pride and malice, as the word signifieth; and as before he had oft convinced them of many particulars, and more will do: therefore are they justly punished.

Verse 2. Israel shall crie unto me,] It is their course and custome to do so: they will needs do it though I take no delight in it. Hypocrisie is impudent, as chap. 5.6. and Ier. 3.4, 5. No nay, but it will despite God with seeming honour; and pre∣sent him with a ludibrious devotion. Israel, though revolted and degenerated into Iezreel, chap. 1. shall crie, yea cry aloud, vociferabuntur, cry till they are hoarse, as criers do: and unto me, but not with their heart, chap. 7.14. It is but clamor sine

side fatuus, an empty ring, that God regards not. For, not every one that saith un∣to him, Lord, Lord, &c Mat. 7.21. Many leane upon the Lord and say, Is not the Lord amongst us? none evil can come unto us, Mic. 3.11. who yet shall hear, Discedite, Avaunt ye workers of iniquity: I know you not. Wo then to all profligate professors, carnall Gospellers: their prayers shall not profit them, neither shall they be a but∣ton the better for their loud cries to the most High, (Pro. 1.28. and odious fawnings,

My God, we know thee.] When their hearts are far from him. Of such preten∣ders to him and his truth, it is that the Apostle speaketh, Tit. 1.16. They professe that they know God, (which yet God denies, Hos. 4.1. & 5.4.) but in works they deny him: being abominable, and disobedient, and to every good work reprobate. To come and call God Father, the guide of our youth, and then to fall to sinne, this is to do as evil as we can: We cannot easily do worse, Jer. 3.4, 5. To cry, The Temple of the Lord, The Temple of the Lord: and then to steal, murther, and com∣mit adultery, &c. this is painted hypocrisie, Ier. 7.4, 9. when men shall take san∣ctuary, and think to save themselves from danger by a form of godlinesse (as the Jews fable that Og king of Bashan escaped in the flood by riding astride upon the Ark) when they are perfect strangers to the power of it, this is to hasten and heap up wrath, Iob 36.13. Religion, as it is the best armour, so the worst cloak: and will serve hypocrites as the disguise Ahab put on, and perished. Castalio maketh this last clause to be the speech of the blessed Trinity, We know thee O Israel: q. d. Though thou collogue and cry, My God: yet we know thine hypocrisie and the naughtinesse of thy heart. But the former sence is better, though the placing of the word Israel in the end of the verse, seem to favour this: for thus it runs in the Hebrew, To me thy shall cry, My God, we know thee, Israel.

Verse 3. Israel hath cast off the thing that is good,] Heb. The Good: as first, the good God, who is good originall, universall, All-sufficient, and satisfactory, proportionable and fitting to our soul. He both is good, and doth good. Psal 119.68. and that both naturally, abundantly, freely, and constantly. Good thou art, O Lord, and ready to forgive, saith David, Psal. 86.5. And the Good Lord be mir∣cifull,* 1.602 &c. saith Hezekiah in his prayer for the people. To speak properly, there is none good but God,* 1.603 saith our Saviour, Matt. 19.17. but Israel cast him, or rather kickt him off (procul à se rejecit) as the word signifieth: So do all grosse hypo∣crites: they are rank Atheists, practicall Atheists though professionall Christians. Secondly, they reject Christ as a Soveraigne, though they could be content to have him, as a Saviour: they send messages after him, saying, We will not have this man to rule over us: they will not submit to the lawes of his kingdom, nor receive him in all his offices, and efficacies: they are Christlesse creatures, as without God, so without Christ in the world. Thirdly, hypocrites reject the good Spirit of God, (as David calleth him, Psal. 143.10.) the fruit whereof is in all goodnesse, and righteousnesse, and truth, Ephes. 5.9. When God striveth with them by his good Spirit (as Neh. 9.20.) they, by yeelding to Satans suggestions, grieve that holy Spirit, and by grieving resist him, and by resisting quench him, and by quenching maliciously oppose him, and offer despite unto him; and so cast themselves into the punishing hands of the living God, Heb. 10.29, 31. Lastly, they cast off the good Word, and true Worship of God: those right judgements, true lawes, good statutes, and Commandements, Neh. 9.13. they put the promises from them, and judge themselves unworthy of everlasting life, Acts 13.46. they hate instruction, and cast Gods words behind them, Psal. 50.17. In a word, bee hath left off to bee wise, and to do good: hee setteth himself in a way that is not good: hec abhorreth not evil, Psal. 36.3, 4. The words may be read thus, The good (God) hath rejected Israel; the enemy shall pursue him: according to that in the Psalme, God hath for∣saken him, persecute and take him, for there is none to deliver him, Psal. 71.11. Sure it is, that the Lord is with us, while we are with him: and if we seek him, he will be found of us. But if we forsake him, he will forsake us. And if he forsake us, wo be to us, chap. 9.12. we are in danger to be caught up by every paltry enemy, as young Lapwings are to be snatcht up by every buzzard. If Israel cast away the thing that is good,* 1.604 what marvell if evil hunt him to overthrow him, Psal. 140.11. and if he find himself in all evil in the midst of the Congregation, and the assembly, Prov. 5.14. Hence Cains fear, when cast out by God; and Sauls complaint, that

the Philistines were upon him, and God had forsaken him.

Verse 4. They have set up kings, but not by me, &c.] The Septuagint and vul∣gar Latine render it, They have reigned to themselves: like as St. Paul telleth the haughty Corinthians, who, carried aloft by their waxen wings, domineered and despised others, ye have reigned as kings without us, &c. 1 Cor. 4.8. But our rea∣ding is according to the Originall: and so they are charged with a double defecti∣on: the one Civil, from the house of David, they have set up kings, &c. the other Ecclesiasticall, from the sincere service of God, they had made them idols. For the first, it was not their fault to set up kings; but to do it without God, without his licence, and approbation. They took counsel, but not of God: they covered with a covering, but not of his spirit, that they might adde sin to sin, Esay 30.1. They went headlong to work, in setting up Jeroboam the son of Nebat. For although the thing were done by the determinate counsell and foreknowledge of God, as was likewise Christs crucifixion, Acts 2.23. (See 1 King. 11.31, 17. and Chap. 12.15, 24.) yet because the people were led by their own pride and ambition to chuse a new king, without either asking Gods consent, or eyeing his decree, they did it rashly, and seditiously; neithey aimed they at any thing else, but at the easing of their bur∣dens, and drawing to themselves the wealth of the kingdome. As for Jeroboam, it is before noted, that although he had it cleared to him, that Gods will was he should be king over the ten Tribes, yet because it was a will of Gods decree, not of his command, as of a duty to be done by him; and because he did not as David, who when he had the promise of the kingdome, (yea was anointed king) yet invaded not the kingdom, but waited till he was lawfully exalted thereunto by God: there∣fore passeth he for an usurper. And the people are here worthily reprehended, sith whatsoever is not of faith is sin: and it is obedience when men obey a Divine pre∣cept; but not ever, when they follow a Divine instinct.

they have made princes, &c.] Some render it, They have removed Princes,* 1.605 (as if in the word Hasiru Sin were put for Samech) they have taken liberty to make and unmake Princes at their pleasure: as the Roman Army did Emperours: and as that potent Earl of Warwick, in Henry the sixths time, who is said to have carried a king in his pocket. But because the former reading is confirmed by the Chaldee Paraphrase, and the sence is agreeable to what went before: neither read we of any kings of Israel deposed by the people, we retain it as the better.

Of their silver and their gold have they made them idols,] Of the guts and gar∣bage of the earth had they made them terricula, fray-bugs, or molestations:* 1.606 ter∣rorem enim & tristitiam duntaxat afferunt suis cultoribus, for they cause terrour and heavinesse onely to those that worship them.* 1.607 Their sorrow shall be multiplied that hasten after another God, Psal. 16.4. The Greek Churches, for instance, so set up∣on Image-worship; and therefore now subjected to the Turkish tyranny: a type whereof were these ten Tribes carried captive by the Assyrian, without any return. Idols are called griefs, or sorrows, saith Peter Martyr, because they torment the minde; and trouble the conscience; neither can they quiet or pacifie it:* 1.608 so that Idolaters must needs be alwayes in doubt and despair, as Papists are, whose whole religion is a doctrine of desperation. Their penances and pilgrimages to such or such an Idoll, might still their consciences for a while: but this was a truce rather then a peace: a palliate cure, which would not hold long; a corrupting of the sergeant, but not compounding with the Creditour.

that they may be cut off.] Not their silver and gold, the matter of their idols, as some sence it; but the whole nation, Princes and people together. Idolatry is a God-provoking, and a land-desolating sinne, as in this Prophecy. Often it is not so much the enemies sword as the sin of idolatry that destroyeth cities and king∣doms, through the justice and jealousie of Almighty God.

Verse. 5. Thy calf, O Samaria, hath cast thee off,] That is, it can do thee no stead, nor deliver thee from the destroyer. Be not afraid of such mawmets (saith Jeremy) for they cannot do evil, neither also is it in them to do good,* 1.609 chap. 10.5. they can neither hurt, nor help: for an idoll is nothing in the world, 1 Cor. 8.4. nothing but a meer fiction: it hath no god-head, or power divine in it self, as the following words shew, that there is none other God but one. How then can help be reasonably expected from it? Israel had cast off the thing that is good, for calf-worship, ver. 3.

therefore is he worthily cast off by his calf, called here Samaria's calf, or calves, because that was the chief City, the Palace of the King, and is therefore put for the whole Province: and their idols called a calf, by way of contempt, as the brazen-serpent is called Nehushtan, or a piece of brasse when once it was Idolized. See how Rabshakeh insults over those Heathen-deities, 2 King. 18.33, 34, 35. and blasphemously applieth it to the God of Israel, who never casteth off his faithfull servants: but is with them in trouble, to deliver them, and honour them, Psal. 91.15. Surely the Lord will not cast off his faithfull people, neither will he forsake his inheritance, Psal. 94.14. Behold, God will not cast away a perfect man, Job 8.20. But though he cause grief, yet he will have compassion according to the multi∣tude of his mercies, Lam. 3.31, 32. some reads it thus, Thy calf, O Samaria, hath been carried away into a far countrey, namely into Assyria: as the idols of the na∣tions which were overcome, were carried away captive in triumph by the Conque∣rours. See Hos. 10.6.

Mine anger is kindled against them,] God is said to be angry against idolaters, because he doth that which an angry man useth to do, viz. 1. chide, 2. fight; see the second commandement in the sanction of it, and tremble at Gods displeasure, which when once kindled, and comes into his face, or, nostrils (as here) it burneth to the lowest hell, consumeth the earth with her increase and sets on fire the foun∣dations of the mountains, Deut. 32.22. It is ill angring him that is the Ancient of dayes, and a consuming fire. The Jewes use to say to this day, that there is no pu∣nishment befalleth them, in which there is not an ounce of Aarons golden calf.

How long will it be ere they attain to innocencie?] Quousque non poterunt inno∣centiam? a forcible ellipsis: as if God were so vexed, that he could not fully utter himself, nor at all speak to Samaria as he had begun, but turn his discourse to o∣thers, saying, How long will they not be cleansed? or, not abide innocency? By which powerfull expression three things are intimated. First, that these Israelites were refractarie and desperate: not onely unclean, but enemies to innocency, such as could not abide it: they were inveterate, and incurable, their diseases ingrained, and not easily stirred by any potion. Secondly, that God is most patient, who though he thinks over-long of the time that men continue in their evil courses, and therefore cries, Quousque, How long, &c. and when will it once be? yet bears with their evil manners, and inviteth them to better. Thirdly, that he will at length break off his patience, and proceed to punishment, sith there is no other remedy, 2 Chron. 34.16. Prov. 29.1.

Compenset longas ut gravitate moras.

Verse 6. For from Israel was it also,] There is an Emphasis in Also, and it is as if the Prophet should say, This calfe of Samaria is no lesse from Israel, and came out of his shop or device, then that of old set up by them in the wildernesse. Israel then brought a calf out of Egypt, Jeroboam brought two; and Israel hath received them, and are much taken with them: so that they cannot attain to innocencie, (as it is in the former verse) so far they are engaged, and so fast joyned to idols, that they cannot get off: there is so much of Self in it: it was the barn of their own brain; and hence so over-admired, so clasped and hugged, with the Ape, &c. or rather, as Cleopatra hugged her Vipers that sucked her blood, and took away her life; so did they their own inventions, though fairly warned of the danger, verse 3, 4, 5. Lo this was Israel, that acted thus madly. Israel that was wont to laugh at, or pity other Nations for their Idolomany, for worshipping the works of their own hands, for going a whoring after their own inventions, for changing the glory of the incorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things: As in Lap-land, the people worship that all day for a god, whatsoever they see first in the morning. Now that a calf-worship should be found in Israel,* 1.610 and not onely so, but found out by Israel; who was herein worse then Egypt: for that the Egyptians worshipped a living Ox of Gods making; but Israel, a dead calf of their own making: such sots they were grown, and so thwart to the very principles of reason.

the workman made it,] who confessedly is no God, therefore it is not God,] for no man can give that divinity to another, which himself hath not. Nay it is certain

that God himself by his infinite power cannot make any thing to be a God to us. He cannot do this I say: like as he cannot lie, he cannot die, he cannot deny him∣self, &c. so he cannot raise a created excellency to that height, as to be a God to us. How vile then is the Voluptuary, that maketh his belly his god? the Mammonist, that maketh his gold his god? the Ambitionist, that maketh his honour his god? How abominable the Masse-monger, that maketh his god, and eateth him when he hath done? This made Averroes the Mahometan crie out; Quoniam Christiani Deum suum manducant, sit anima mea cum Philosophis, that is, Forasmuch as Christi∣ans do eat their God, let my soul be rather with the souls of the Philosophers. Those Pseudo-christians the Papists, stick not to call the consecrated Host, their God and Lord: and Harding (that sottish Apostate, for he was once a zealous Preacher against Popery, and wished that he had a voice as loud as the bels of Oseney,* 1.611 to cry it down) in his disputation against Juel, is not ashamed to defend it. And yet we all know that that Host or Sacrament, as they call it, of the Altar, is the work of the Baker, therefore it is no God, neither Lord nor God. (whatsoever our Lord God the Pope say to the contrary) Which yet further appeareth, in that (as the calf of Samaria here) it may bee broken in pieces, or to shivers, (which word of ours seemeth to come from the Hebrew shebharim here used) yea ground to powder, as was the molten calf in the wildernesse, whereto the Prophet may well here allude. Is not their breaden-god broaken by the Priest into three bits? Is it not chawed with his teeth? May it not be gnawed by mice, become meat for worms,* 1.612 &c? Murescit, putrescit, & corrumpitur: all which things the Papists themselves confesse may befall their god, which is therefore no god, or nomine tantum & non numine deus, a nominall god onely. And the like we may say of images, and re∣liques (such as is at Genua, the tail of that Asse, whereon Christ rode into Jerusa∣lem) these and other monuments of idolatry may, nay they ought to be broken, burnt, and utterly abolished, Exod. 34.13. Deut. 7.5. Ezek. 20.7. as (blessed be God) they are lately amongst us, by our Worthies in Parliament: to whom perhaps, for that and the like good services, we attributed but too much, we even idolized them: and the king of Sweden (that bright Northern-starre) a little before his decease, being in discourse with Dr. Fabricius his Chaplain, he told him,* 1.613 that he thought God would ere long take him away, because the people did so overvalue and deifie him.

Verse 7. For they have sown the winde, and shall neap the whirl-winde:] To sowe the winde is to labour in vain, as Eccles. 5.16. to labour for the winde, and Prov. 11.29. to possesse the winde, to feed on the winde, Hos. 12.1. and to be eaten up of the winde, Jer. 22.22. The Greeks expresse the same by hunting after,* 1.614 and hus∣banding the winde. The winde we know maketh a mighty bustle, as if it were some great businesse, solid and stable: but presently it blowes over, and comes to nothing. Or if it get, as seed, into the bosome of the earth, either it breeds an earth-quake, or at least ariseth in a whirl-winde, which blowes dust into the eyes, and once at least buried a considerable Army in the Lybian sands. Solomon saith,* 1.615 He that sow∣eth iniquity, shall reap vanity, Pro. 22.8. But our Prophet here, saith more: He that soweth the wiude of iniquity, shall reap the terrible tempest of unconceiveable mi∣sery. By the blast of God he shall perish, and by the breath of his nostrils he shall be consumed, Job 4.8, 9. As the beginnings of Idolatry, hypocrisie, vain-glory,* 1.616 carnall policy, &c. are empty and unhappy, (it is but the sowing of blasted corne, as the Septuagint here hath it, seed corrupted by the winde) so the end thereof is very sad and dismall. The word here rendred, the whirl-winde, hath a syllable in it more then ordinary, to note (saith Tremellius) the fearfulnesse of the divine vengeance,* 1.617 that will befall the forementioned: and especially at death, when they are entring upon eternity. Oh what a dreadfull shriek gives the guilty soul at death, to see it self launching into an infinite Ocean of scalding lead, and must swim naked in it for ever: not having the least cold blast of that winde it sowed all its life long to cool it; but rather to adde to its torment! Then will God speak to such, as once he did to Job out of a whirl-winde, but after another manner; Go to now ye forma∣lists, false-worshippers, triflers, troublers of Israel: ye that have been meer mutes, and ciphers, nullities in the world, superfluities in the earth, or worse then all this:* 1.618 Go to now, I say, weep and howl for the miseries that are come upon you. Ye have

lived in pleasure on the earth, and been wanton: ye have nourished your hearts as in a day of slaughter.* 1.619 But now, an end is come, is come; an evil, an onely evil, with∣out mixture of mercy, sorrow without succour, mischief without measure, tor∣ments, without hope of ever either mending or ending, are the portion of your cup: the dregs of that cup of mine must you now drink off, that hath eternity to the bot∣tome. O lamentable! Oh did but men forethink what would be the end of sin, they durst not but be innocent. Oh let that terrible tempest at death bee timely thought on and prevented, Job 27.20, 21, &c. Terrours take hold of him as wa••ers: a tempest stealeth him away in the night. The East-winde carrieth him away, and hee departeth, and as a storm hurleth him out of his place. For God shall cast upon him and not spare: he would fain flee out of his hand, &c.

It hath no stalk: the bud shall yeeld no meal:] Nihil habet fertilitatis firmitatis∣que, as Ruffinus expoundeth it; It hath no firmnesse or fruitfulnesse: the winde of wickednesse that thou hast sown, the blasted corn that thou hast committed to the earth, will yeeld thee nothing but losse, and disappointment. A blade there may be, but not a stalk: or if a stalk, yet not a bud: or if a bud, yet it shall bee nipt in the bud: it shall yeeld no meal, but onely dust and chaff: or if it come to the meal, yet strangers shall swallow it up, so that you shall bee never the better for it: but after that ye have sown the winde of iniquity, ye shall reap the whirl-winde of misery, maledictionem omnimodam, curses of all kindes, which God hath hang'd at the heels of your idolatry, a pernicious evil, (whatever those superstitious shec∣sinners bragg'd to the contrary, Ier. 44.17.) Or if they flourish for a season, and have hopes of a large crop: yet God will curse their blessings, and frustrate their fair hopes, Psal. 37.2. as he dealt by that rich wretch mentioned by Mr. Boroughes, in his Comment on the second Chapter of this Prophesie, pag. 379. I had certain information, saith he, from a Reverend Minister, that in his own Town there was a worldling, who had a great crop of corn. A good honest neighbour of his walking by his corn said, Neighbour, you have a very fine crop of corn, if God blesse it: yea, saith he, I will have a good crop: speaking contemptuously. And before he could come to get it into the barn, it was blasted, that the corn of the whole crop was not worth six pence.

Verse 8. Israel is swallowed up,] Not their meal onely, as verse 7. but themselves also are devoured by those workers of iniquity, that eat up Gods people as they eat bread, Psal. 14.4. Persecutours are men-eaters, more cruel then those American Canibals, that devour men peece-meal: they make but a breakfast of Gods people, as Senacherib meant to do of Ierusalem; and the Powder-papists of England. If it had not been the Lord who was on our side, when men rose up against us, Then they had swallowed us up quick, when their wrath was kindled against us. But blessed bee God, who hath not given us as a prey to their teeth, Psal. 124.2, 3, 6. Let us keep us out of the clawes and clutches of that old man-slayer, who night and day walketh about (in a circular motion) that he may take us at advantage, seeking whom hee may swallow down his wide gullet, which he hath even made red with the blood of souls,* 1.620 and is therefore happly, called the great red-Dragon, Rev. 12.3. that hath seven heads to plot, and ten horns to push men into the sin of idolatry, and thereby into hell. So long as Israel was holinesse to the Lord, and the first-fruits of his increase, all that devoured him found that they offended: for evil came upon them, Ier. 2.3. they could no more disgest him,* 1.621 then the Whale did Ionah: a cup of trembling, or of poyson he was to all the people round about, Zech. 12.2. See the Note there. But, when he offended in Baal, he died: when he chose new gods, then was warre in the gates: when they made leagues with idolaters, then were they even swallowed up by them: as were likewise the Greek and Latine Churches, by the Eastern and Western Anti∣christ, those crooked Leviathans, those dragons in the sea, as the Egyptian, and As∣syrian are called, Esay 27.1.

now shall they be among the Gentiles,] whose favour and friendship they have basely sought, and dearly bought. It was threatned in the former Chapter, verse 16. that they should be a derision in the land of Egypt. See the Note. To have Egyptians deride us, and that for sin, is an heavy judgement. So here, to be dis∣dained and vilified by such, as an old broken vessell, fit for none but unclean uses.

as a vessell wherein is no pleasure.] No delight or complacency; vas despectum,

reijculum, abjectum, a vessell that is for the carrying up and down of excrements; so shall Israel be employed by Gentiles, in base and contemptible offices: as they were by the Babylonians, Jer. 51.34. yea Iehojakim himself (though a King) was no better used, Ier. 22.18. and Moab, that haughty nation, Ier. 48.38. In which sence, Mo••b shall be my washpot, saith David, Psal. 60.10. that is, brought into most abject slavery; as your scullions or scavengers: they shall lie among the pots, Psal. 68.13. not onely to make pots, for the king of Babylons use, (as those ser∣vile souls, the base brood of their degenerated forefathers, 1 Chron. 4.23.)* 1.622 but al∣so to hold pots, or empty pots and vessels of dishonour; that they might know a difference betwixt Gods service (which is all clean and fair work,* 1.623 fit for a vessell of honour, an elect vessell, elect and precious, sanctified and fit for the masters use) and the service of their enemies, base and beastly; such as is beneath the excellency of an ingenuous man: such as the Turks at this day put the Jews to; and the Spani∣ards the poor Indians.

Verse 9. For they are gone up to Assyria, a wilde asse alone by himself,] This was that that most moved the Lord to denounce and determine hard and heavy things against Israel, they had suspicious thoughts of God, as if he either could not, or would not do for them, and help them out, as the Assyrian (though an enemy) would. This prank of theirs, God uttereth here with as great indignation, and dislike, as old Iacob did his sonne Reub••ns incest, when he said, He went up to my couch. The Lord is as jealous of his glory as any man can be of his wife: neither will he give it to another, Esay 42.8. he admits not of any corrivall in heaven or earth, as Potiphars wife was his own peculiar. Now God is no way more glorified by us, then when we put our trust in his love and faithfulnesse, and expect from him safety here, and salvation hereafter. For in so doing, we set him up for our king, Iudg. 9.15. and put the crown royall upon his head, Cant. 3.11. As in doing otherwise, we turn his glory into shame, loving vanity, seeking after leasing.* 1.624 Hence that angry expostulation, Ier. 2.36. Why gaddest thou about so much to change thy way? How dost think to mend thy self, by running to the creature; as if there were no God in Israel? thou also shalt be ashamed of Egypt, as thou wast ashamed of As∣syria: Yea thou shalt go forth from him, and thine hands upon thine head (after the manner of mourners, 2 Sam. 13.19.) for the Lord hath rejected thy confidences, and thou shalt not prosper in them.

a wilde asse alone by himself:] Foolish and fierce above measure, untameable and untractable: loving to be alone, and so becomes a prey to the lion,* 1.625 as saith Siraci∣des, chap. 13. verse 21. Pliny speaketh much of the wilde asse, and his properties: and Interpreters on this Text, bring many reasons why Israel is compared to him. Israel is as stupid, and as mad as the wilde asse, saith Lyra. He is all for himself, saith Iunius: he casteth off Gods yoak, saith Tremellius: he is a contemptible crea∣ture, saith Kimchi: he walks where he lists, as masterlesse, saith the Chaldee: hee seeketh water in the wildernesse, but hardly findeth it, so doth Israel help of the cruell enemies, and hath it not, saith Oecolampadius: he taketh a great deal of pains for his belly, saith Mercer: he cannot be tamed and made serviceable, saith Gesner. He is left alone by God to be carried captive by the Assyrian, saith Ribera. The Scripture describeth the nature of this creature in many places, Gen. 16.12. Iob 6.5. & 11.12. & 24.5. & 39.8. Psal. 104.11. Esay 32.14. Ier. 2.23. & 14.6. Dan. 5.21.

Ephraim hath hired lovers.] This is the second similitude, taken from a most libi∣dinous harlot. See the like basenesse in Judah, Ezek. 16.33. They were so mad upon their idols, and creature-confidences, that they were at no small charge for them: they lavished money out of the bag: and laid on,* 1.626 as if they should never see an end of their wealth. They sent great gifts and summes of money to the Assyri∣ans and Egyptians; and leaned upon them as their champions: they hired loves, as the Hebrew here hath it. But love as it cannot well be counterfeited, (a man may paint fire, but he cannot paint heat) so it cannot at all be hired or purchased. Those that go about it shall finde loathing for love, and be scorned of those mercenaries, which are seldome either satisfied, or sure.

Verse 10. Yea, though they have hired among the nations,] The uncircumcised; strangers to the promises, and aliens from the common-wealth of Israel: that they

should so far distrust God, and debase themselves, as to seek help of such; this went neer to the heart of God, and was very grievous. They brought up an evil report upon Gods house-keeping, charged him with unfaithfulnesse to his people, whom he now seemed to leave in the lurch, to shift for themselves in their straits; and hardened his enemies in their wicked, but yet more prosperous condition. Foelix scelus virtus vocatur.* 1.627 How would these Heathens hugge themselves in the conceit that Israel should do thus, who was Gods portion, Deut. 32.9. the dearly beloved of his soul, Jer. 12.7. of whom it was anciently sund, and commonly said among the Heathen, The Lord hath done great things for them, Psal. 126.2. Happy art thou O Israel: who is like unto thee, O people! saved by the Lord, the shield of thy help; and who is the sword of thine excellency: and thine enemies shall be found liars unto thee, and thou shalt tread upon their high-places, Deut. 33.29. Whoso∣ever was free of the city of Rome, might not accept of any freedome in another city: for that they counted a dishonour to Rome. And will not God take it in ill part from his covenanters, to seek or make after correspondency with his enemies, and safety by them? The help of the wicked, Ecclesiae sunt tandem perniciosa & semper perfidiosa, are the best perfidious, and at length pernicious to the Church.

now will I gather them,] This the Chaldee, and the Vulgar make to be a pro∣mise of bringing back their captivity; when indeed it is a commination of carrying them into captivity. I will gather them,] that is, either the enemies against Israel; or else Israel, for the enemies; ut eos acervatim perdam, that I may lay them heaps upon heaps, and gather them, as dead corps slain in battle are gathered together for buriall. Or, I will gather them, to the end that I may disperse them. And they shall sorrow a little,] And but a little now, for the burden of the king of princes.] for the taxes and tributes exacted from them by the king of Assyria, (whose Nobles were Princes, 2 King. 18.24. Esay 10.) See 2 King. 15.19, 29. But all this is but a little: it is but the beginning of sorrows; it is but small drops fore-running the great storm; or as a crack fore-running the fall of the house. They shall sor∣row much more hereafter, when carried captive, and made a scorn to the scum of the people. See Deut. 32.42. Some read the whole verse, Yea, because they have hired among the nations, now will I gather them together: (for they have begun a little) because of the burden of the king of Princes. And they thus paraphrase it: Well may they bribe and hire, but this will be the end: The Israelites themselves shall fall by heaps; the nations whom they hire shall come so tumbling in upon them (as Esay told Ahaz, Esay 8.) Do you not see it pretily well begun already? Look upon the late example that is yet now fresh and bleeding before your eyes: so you will the better beleeve my threatning in that which is to come: I mean, the sacking and carrying away of the Tribes beyond Jordan, by Pul and Tiglath-Pileser. If you ask me the reason,* 1.628 why God should be so angry with you? It is because you are so foolish, or so wicked rather, to send presents and tributes to the king of Ashur (who in the pride and vanity of his heart nameth himself the King of Princes, the mighty and most potent King) with the pilling, polling, and burdening of your Subjects.

Verse 11. Because Ephraim hath made many altars to sinne,] Because he hath multiplied altars against Gods expresse command, Lev. 17.3, &c. Deut. 12.5, &c. Josh. 22.22. Jer. 11.13. and that, to sinne: as if it were on purpose to crosse and provoke the Lord to anger, by their superstitions and will-worship, and to despite him with seeming honours (for displeasing service is double dishonour) therefore he shall have enough of it, ere I have done with it. He shall be given up to a re∣probate sense: that going on from one sin to another, he may fill up his measure, till wrath come upon him to the utmost.

Per quod quis peccat, per idem punitur & i••se.

Idolatry is sinne with an accent, wickednesse with a witnesse, 1 King. 15.30, 34. & 16.2. 1 King. 12.30. & 13.35. and shall be punished accordingly: for so the Chaldee paraphraseth here; Because they have multiplied their altars for sin, the altars of their idols shall be their ruine: there is one Hebrew word for sin and pu∣nishment: sinne hales hell at the very heels of it, as One saith wittily. Polanus up∣on

this Text, hath these three profitable Observations. First, that as in the old Te∣stament, one onely altar was set up by Gods command in the Tabernacle and Tem∣ple: so also in the new Testament, we have no other altar but Christ, Heb. 13.10. Iren. lib. 4. contra haeres. cap. 34. Secondly, as the Israelites sinned in multiplying altars: so do the Papists most grievously, in that not content with Christ and his satisfactory sacrifice alone, they set up other altars, and bring in other expiatory sacrifices. Thirdly, as the Israelites made many altars to sinne, though they preten∣ded good intention and devotion: So the Papists at this day multiply altars (even hundreds in some one Church in Rome) to sinne, though they falsly pretend their good intention therein, and the preservation and augmentation of Gods service.

Verse 12. I have written to him the great things of my Law,] Magnalia legis; there are also minutula legis, Mat. 5.22. both must be looked to: for though the Civilian say of his Law, De minutis non curat lex, the law takes no notice of small faults: yet it holds not true of the Law of God, which is spiritual, and must bee kept as the apple of the eye, Prov. 7.2. and observed in every point and part, nay in every punctilio and particle thereof. But to come to the words; Ephraim could not plead ignorance of Gods minde, for their many altars, and superstitions: Deus enim jure quaerat & queratur, for God might very well say and complain, as Prov. 22.20. Have not I written for thee excellent things in counsels and knowledge? and in the verse next afore, I have made known (my minde) this day to thee, even to thee. So here, I have written, sc. by my Pen-men and Secretaries, to him chiefly, and for his better direction in my service, that, he might walk therein by rule, and not at randome, (See Deut. 4.8. Psal. 147.29.) the great things, or excellent do∣cuments (the multiplicity or multiformity, saith the Chaldee) of my Law, or of my doctrine sapientiall, Prov. 13.14. which taketh in the Gospel too, that Law of Christ, Gal. 6.2.

But they were counted as a strange thing.] As not pertaining to them, as that wherein they were little or nothing concerned, as the narration of forraign affairs. Whereas men should read and regard the holy Scriptures, as they do the Statutes of the Land: holding themselves as much concerned and intended as any other: threatning themselves in every threat, binding themselves in every precept, blessing themselves in every promise, mingling the whole Word with faith in their hearts, and resolving upon the obedience of faith; as knowing that these are verba vivenda non legenda, words to be lived, not read onely: and that they should indwell in us familiarly, and yet richly, Col. 3.16. and we should be as inwardly acquainted with them, as any man is with his sister, or nearest allies, Prov. 7.4. All this the ra∣ther; First because God is the Authour of the holy Scriptures, both matter and words are his, 2 Pet. 2.21. he spake by the mouth of his holy Prophets which have been since the world began: and he guided their hands in writing the Bible. How dare Papists then say, that they wrote it injussi without command from God. Secondly,* 1.629 because God hath written his Law for us, for our behoof and benefit, Rom. 4.23. and 15.4. The Scripture is Gods Epistle to us, saith Gregory. It is a lamp to my feet,* 1.630 and a light to my pathes, saith David. Not a light that I see at a distance, a great way off; but a light held to my feet, that I may see my way in this land of Chabul, this dirty and dark world: and not lift up one foot, till I descry and finde sure foot∣ting for another, as those Psal. 34.6. Thirdly, because he hath written for us, the honorabilia legis, honourable and precious things, such as a man would fetch from China or the uttermost part of the habitable world upon his bare feet, rather then be without. David prefers it before gold and silver, Psal. 19.11. Solomon before pearls and rubies, Prov. 3.15. Moses before all the learning of other Nations, Deut. 4.6. The Scripture is the souls food, saith Athansius: the souls physick, saith Chrysostome: the invariable rule of truth, saith Irenaeus. It is saith Another, the Aphorismes of Christ, the Library of the Holy Ghost, the divine Pandects, the Wisdom of the Crosse, the Cubit of the Sanctuary, the Firmament of Faith, the Touchstone of Errour, &c. What reason then had Darbishire (Bishops Boners kins∣man and Chaplain) to say to Mr. Hawkes the Martyr, that he was too curious: for he would have nothing but his little pretty-Gods-book?* 1.631 And is it not sufficient for my salvation? said Hawkes: yes, said he, but not for your instruction. God send me the salvation (said Hawkes) and you the instruction. That the Scripture is full

and sufficient for both instruction and salvation, see 2 Time. 3.16, 17. and my Trea∣tise called the True Treasure. Has igi••ur nocturnâ versate manu, versate diurnâ, Psal. 1.2. Let there not, by infrequency or disuse, grow an alienation or strange∣nesse betwixt us and the holy Scriptures: but be ready in them, and have them, as Saul had his pitcher and spear at his bolster: as David had his chosen stones at hand in his scrip, &c. Luther wisheth all his own books burnt; because I fear, saith he, they hinder men from reading the Bible, that book of books; in comparison whereof all the books in the world are but wast-paper. After which, I tremble, saith he, to think of the former age, wherein many Divines spent so much time in reading Ari∣stotle and Averroes, and so little in reading the Book of God. Melancthon saith that he heard some preach upon Texts taken out of Aristotles Ethicks. Carolostadius was eight yeers Doctour when he began to read the Scriptures: and yet at the ta∣king of his degree,* 1.632 being asked whether he had read the Decalogue, negitabat se hujusmodi librum in Bibliotheca sua habuisse unquam: he denied that he had ever had, or heard of any Book so called:* 1.633 such a perfect stranger was he to the great things of Gods Law. And if the learned Doctours be thus bard and ignorant, what may we think of the poor misled and muzled multitude, that lie fast lockt up in the Popes dark dungeon, and are flatly forbidden to meddle with the Scriptures, lest they should be infected with heresie, or possessed with a devil, as some (say they) have been by that means?

Verse. 13. They sacrifice flesh in the sacrifices of mine offerings, and eat it;] q. d. They would seem not to have rejected the great things of my Law, nor to be such strangers thereunto; sith they were much in sacrificing according to the Law. But their hypocrisie is most hatefull:* 1.634 In that First, they offer (with Cain) Non personam, sed opus personae, as Luther saith; not themselves, but their bare sacrifices, Esay 66.3. which is but as a brainlesse head, and soul-lesse body: it is but flesh, as it is here called in contempt, and scorne. See the like, Jer. 7.21. Hos. 9.4. And think the same of all externall services; si careant animâ suâ, id est rect â in Deum fide, & erectâ in illum mente, if not performed in faith and obedience. Secondly, They pretended to serve God, when indeed they onely served their own bellies, as those, Rom, 16.18. sought their own ends, Phil. 2.21. catered for the flesh, Rom. 13.14. insigne donum quo afficior (as Luther Paraphraseth the text) carnem offertis quam vos ipsi voratis, i. e. A goodly gift it is that you give mee, viz. the flesh of your peace-offerings which your selves may feast with: and you therefore multiply sacrifices that you may gorge your selves with good chear. Now one egge is not more like to another, then these old flesh-mongers were to the Popish flesh-flies at this day. It was an honest complaint of one of them; We, saith he, handle the Scripture, tantùm ut nos pascat & vestiat, onely that it may feed us, and cloath us. And it is evident to all the world, that their Masses, pilgrimages, festivals vowed presents and memorials, &c. are onely to pamper their paunches: which made them so angry with Erasmus, and Luther, for medling.

but the Lord accepteth them not,] How should he (say) when there was nothing but flesh, nothing but self in them. See the like, Jer. 4.10. Am. 5.22. Esay 1.10. where God telleth them, that their sacrifices were grievous and offensive to all his several senses, nay to his very soul too. The sacrifice of the wicked is abomina∣tion to the Lord, Prov. 15.8. yea though he bring it with never so good an intent, Pro. 21.27. how much more if he bring ex rapina holocaustum, a sacrifice of what he hath got by rapine and robbery? and so the Chaldee carrieth the sence of the former words: the sacrifices of mine offerings, quae collecta sunt ex inj••ria, saith He, which were gathered and gotten by wrong-dealing: how then should the Lord accept them?

now will he remember their iniquity,] Even while they are sacrificing: let them not think to blinde his eyes with the smoak of their offerings, to stop his mouth with their rich gifts, and donaries: to bribe him into a connivency: to expiate and set off their sinnes with their sacrifices: for God will remember them, and punish them. Yea, now will he do it, in the time of their holy duties: he will come upon them then in his wrath,* 1.635 as Pilate came upon the Galileans, and mingled their blood with their sacrifices. Sure it is that sin (brought into Gods holy presence) petiti∣ons

against the sinner, as Esther did against Haman, at the banquet of wine: picks out the time of prayer and other duties to accuse and call for vengeance.* 1.636 Take we heed, lest while we are confessing our sinnes, (which yet we close with, and will not forsake) and judging our selves worthy to be destroyed, God say not, Out of thine owne mouth will I condemn thee, thou gracelesse person, that hast so much im∣pudence as to bring thy Cozbi into my presence, then; when all the people (as on a fast-day) are weeping before the door of the Tabernacle.* 1.637 God will be sanctified of all that draw nigh unto him: one way or other he will be sanctified, either in them, or on them. Of such he saith, as Solomon once did of Adoniah,* 1.638 If he shew himself a worthy man, there shall not an hair of his head fall to the earth: but if wickednesse shall be found in him, he shall die. If any defile the Temple of God,* 1.639 him shall God destory.

they shall return to Egypt.] They had a minde to run thither for refuge: they sent also to So king of Egypt for that purpose, 2 King. 17.4. Instead of making their peace with God, they betook themselves to base shifts; and sought help of the creature. This is the guise of gracelesse men, when distressed.* 1.640 But they shall soon have enough of Egypt, chap. 9.3, 6. Their strength (or their Egypt) had been to have sitten still, in expectation of help from heaven, Esay: 30.7.* 1.641 and to have considered that the last and greatest curse denounced against their disobedi∣ence, was, And the Lord shall bring thee into Egypt, &c.

Verse 14. For Israel hath forgotten his maker,] Not more his Factour, then his Be∣nefactour, as 1 Sam. 12.6. the Lord made Moses, and Aaron, i. e. he advanced them to that honour in his Church. So our Saviour is said to have made twelve, when he ordained them to the Apostleship, Mar. 3.14. And the Apostle saith of Israel, that God exalted the people, when they dwelt as strangers in the land of Egypt, Acts 13.17. sc. to the priviledge of his peculiar people, the possession of the pro∣mised land, the custody of his Oracles, and services, &c. besides the many benefits and deliverances wrought for them. All which they are said to have forgotten. 1. Because they laid them not to heart, see Esay 57.11. they saw not God in them: 2. Because their lives were not answerable: they walked not worthy of such a God: but said (in effect) We are delivered to do all these abominations, Jer. 7.10. God challengeth remembrance, and well he may, Eccles. 12.1. for he hath created us for his glory, Esay 43.7. he hath formed us, yea he hath made us, (as it followeth there, and all that we might remember him) the word (made) is used for a degree of grace after creation. Those that are his workmanship, his attificiall facture crea∣ted in Christ Jesus (who is the beginning of this creation of God, Rev. 3.14.) unto good works, Ephes. 2.10. if ever they should forget God,* 1.642 (which is the character of a wicked man, Psal. 50.22.) if they should forsake God that made them, and lightly esteem the Rock of their salvation; as Solomon did the Lord that had appea∣red unto him twice; if they should not prefer him above their chief joy,* 1.643 or make him ascent above the head of their joy (as the Hebrew hath it, Psal. 137.6.) and set him over all, as Pharaoh did Joseph (causing Sun moon, and starres to do obeysance to him) I mean all their naturall, morall, temporall, and spirituall abilities to bee subject and serviceable to him, he would have an unanswerable action against them, and both heaven and earth would have cause to blush at their disingenuity, and un∣thankfulnesse. Let it ever be remembred, that of all things God cannot abide to be forgotten.

and buildeth temples;] To God, no doubt; and yet because they worshipped him not in his own way, they are said to have forgotten him: So do Papists in all their structures, vowed presents, and memories (as they call them.) In king Ste∣vens time here, notwithstanding all the miseries of warre, there were more Ab∣beys built, then in an hundred years before. But who required those things at their hands? Christus opera nostra non tam actibus quam finibus pensat.* 1.644 Now the end why those Temples and Monasteries were built, appears in stories to be pro remissione & redemptione peccatorum, pro remedio & liberatione animae: pro amore coelestis pa∣triae: in honorem gloriosae Virginis, in eleemosynam animae, &c. for remission of sins,* 1.645 redemption of souls, honour of the Virgin Mary, and other superstitious ends and uses.

and Iudah hath multiplied fenced cities:] As thinking thereby to fence them∣selves

against Gods wrath, to mott themselves up against his fire, that had burnt up the ten tribes, and threatened them. Strong cities and munitions may be lawfully built; but then their foundations must not be laid upon fire-works. If sin be at the bottom (as the voice from heaven is said to have told Phocas) though they build as high as heaven,* 1.646 it will not do. Babylons thick wals and large provisions could not secure her from the enemy: Samaria held out for two or three yeers, but was sur∣prized at last by the Assyrian: so was Jerusalem by the Babylonians, and then by the Romanes, Esay. 22.8, 9, 10, &c. great fault is found with this people for their war-like preparations with neglects of God, vers. 11. and of deep and down-right humiliation, vers. 12, 13, 14. The name of the Lord is the strongest tower, Prov. 18.10. But cursed is he that maketh flesh his arm, that trusteth in men though ne∣ver so great, or means though never so likely, Jer. 17.5. those were never true to those that trusted them. The Jebusites were beaten out of their fort, though they presumed it impregnable. The men of Shechem were fired out, Judg. 9.49. so shall Judah be: for,

I will send a fire upon his cities, and it shall devour the palaces thereof,] The enemy did this, but not without the Lord; who cannot b••ook it that men should thrust in palaces and strong-holds: and as Luthyer well observeth, in this whole chapter is fully set forth whence it is, that strong Palaces and flourishing kingdoms come to nought; it is because men believe not in God, but trust to their own strength, Deut. 28.52. they fortifie themselves against an enemy, but do not parifie God; displea∣sure; who is himself a devouring fire, and can quickly quash all our forces, and con∣fute our confidences.

CHAP. IX.

Vers. 1. REjoyce not, O Israel, for joy as other people,] Not as good people, for they have reason to rejoyce, and are called to it in both Testaments: joy is the just mans portion, but thou art naught all over, thou hast gone a whoring from thy God; who will shortly meet thee as a bear robbed of her whelpes, or as the jea∣lous hu band doth his adulteresse, Again, not as other bad people, for they may revel (rejoyce indeed they cannot) and be merry, after a sort: rejoyce they may in the face, as the Apostle phraseth it, and from the teeth outward: some kind of frothy and flashy mirth they may have (and let them make them merry with it, 'tis all they are like to have) but so mayest not thou; because thou hast had warning sufficient, and hast known thy masters will, but not done it: yea, thou hast done that abominable thing that other nations never yet did, Jer. 2.11.12. thou hast changed thy God for those that are no gods; thou hast forsaken the fountain, and run to the cistern, &c. which is such a prodigious wickednesse, as the very heavens are astonished at, and are horribly afraid,* 1.647 yea, desolate; mourning, and as it were melting at this horrid act. Shall the heavens mourn, and wilt thou rejoyce? yea, fetch a frisk, or dance a galliard for joy, as the word signifies: what if other nations do so, when they have got the better of their enemies, or gathered in their harvest, Es. 9.4. or otherwise have all things go well with them? yet revolted Israel had no such cause, unlesse they were upon better tearms with God. Say that this were the time when Joash beat Benhadad thrice over, and recovered the cities of Israel, 2 Kin. 13.15. Or say it was, when he took Amaziah, and brought all the spoyle of Jerusalem to Sa∣maria, Chap. 14.13.* 1.648 or else when Pekah slew in Judah an hundred and twenty thousand in one day, and carried captive two hundred thousand, with much spoyle: these were times of great mirth and Jollity, 'tis confessed. But, are there not with you even with you sins against the Lord your God (as the prophet Oded there bespeaks them) and should not those sins be bewailed? Besides, are they not your brethren whom you have slaughtered and captivated? and can you have any joy of such a conquest, of civil wars that are — nullos habitura triumphos, that are such a misery as all words (how wide soever) want compasse to expresse? Hear what the pro∣phe••t mos (who was Hosea's contemporary) saith to this, Ye which rejoyce in a thing of nought, (so he calleth their victories present prosperity, pomp and pride) which say, have we not taken to us horns by our own strength? Behold, I will raise up against

you a nation, O house of Israel, that shall tame you, and take you a link lower (as they say) so that your laughter shall be turned into mourning, and your joy into heavinesse. There is ever a snare (or a cord) in the sin of the wicked,* 1.649 viz. to strangle their joy with; but the righteous sing and rejoyce, Prov. 29.6.

For thou hast gone a whoring from thy God.] That's a foul businesse, and may well damp thy joy. Sins are the snuffes that dimme our candlestick, the leaven that sow∣reth our passe overs, the Sanies of a plague-sore that threatneth our very life. And, whereas the sinnes of others are but rebellions against God, the sins of his professed people are treacheries: they go a whoring from their God, desuper Deo suo, velomis∣so Deo suo, from under their God, or laying aside their God; casting him, as it were, into a by-corner. Hence those pathetical compaints in Jeremy, Chap. 18.13. Ask ye now among the heathen, who hath heard such things? the virgin of Israel hath done a very horrible thing; filthiness in a stewes is nothing so odious as filthiness in a Virgin. And again, Chap. 32.30. The children of Israel, and the children of Judah have onely done evil from their youth. God takes evil so hainously from them, as if they had never done him any good service all their dayes; or as if they were the onely sinners upon earth: they were so much worse, because they ought to have been bet∣ter then other nations. Now God expects our sorrows should be proportionable to our sins; Rejoyce not therefore, but (by a Liptote) weep and houl for the miseries that shall come upon you.

Thou hast loved a reward (or a harlots hire) upon every corn-floor,] i. e. Thou hast prostituted thy self to a loose Idolatry;* 1.650 like to a common whore that goeth a whoring up and down the threshing floors. Hence Boaz his fear lest it should be noised that Ruth had lain at his feet, and that a woman came into the floor, Ruth. 3.14. Or else he meaneth (saith Diodate) some particular kind of idolatry used in the time of harvest and threshing; as if they would have acknowledged their increase to come by their idols goodnesse. Such was that of the Metapontines, of whom Strabo storieth, that when they had had a good harvest, and were grown rich there∣by, they dedicated to Apollo at Delphos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an harvest of gold. See more of this Chap. 2. with the Notes.

Verse. 2. The floor and the winepresse shall not feed them,] Culpam poena premit comes, Punishment attendeth sin at the heeles. They had abused their plenty, and a∣scribed it to their idols: therefore shall they be cut short either in their store, as Hag. 3.6.10. and 2.16. or in their strength, as Hos. 4.10. and 8.7. (See Chap. 2.8.9. with the Notes.) One way or other their hopes shall be frustrated, the creature shall lie to them, and not answer their expectation.

The new wine shall fail in her,] Mustum mentietur ei, see the like phrase, Hab. 3.17. Es. 58.11. Job. 41.6. they shall come to the corn-floors and wine-presses, as men come to a lottery with heads full of hopes; but depart disappointed, with their hearts full of blanks. As they have lied to God (idolatry is nothing else but a large lie,) and dealt deceitfully with him in the covenant: so shall all things lie to them, and not answer their hopes. Look how a certain Prince paid a false traitour (who for a summe of money had betrayed his countrey to him) in false coyn; so shall it fare with such as falsifie with God: he will blast their hopes, and curse their blessings, cut them short in the height of their expectancies, strike them in the things that their hearts are most set upon, the new wine shall lie to them, and so set them a howling, Joel. 1.5.

Vers. 3. They shall not dwell in the Lords land,] Because they would not live by the Lords lawes; they shall therefore be turned out of his house (so this land was called Chap. 9.3.) as rebellious children, that are a disturbance and a disgrace to their fathers family: they shall hold no longer, as tenants of him the chief Land∣lord, because so backward to send a lamb (as rent or an homage penny) to the ruler of the land, Esay. 16.1. they were tenants at will, and held upon condition of obe∣dience, Levit. 18.26. it was divided amongst them by lot: Ioshua divided it a∣mongst them, and left none to himself. The people gave him a portion, and he was content with it; though it were but a mean one in the barren mountains, as Hierome noteth. He had the promise that God would never leave him no•• forsake him: and he well knew, that if he trusted in the Lord, and did good, he should dwell in the land and be verily fed, Psal. 37.3. He and Caleb were of another spirit, and fulfilled

after God; therefore they onely of all that generation entred the promised land, the Lords land: which because Moses might not do, it was a great grief to him. These Idolaters here are threatened to be cashiered and cast out of this good land, and to have their pleasant land laid desolate, to be spewed out, as the Canaanites had been before them, Levit. 18.28. and so consequently to be deprived of Gods fa∣vour, help, and protection; and altogether dispriviledged, yea, disinherited. This was an heavy judgement to them, and must be a warning to us, that yet live in the bosome of the Church, and under the joyful sound; that we forfeit not our present enjoyments, that we sinne not away our precious priviledges, as the seven Churches and others have done. Alterius perditio tua sit cautio. We stand upon our good be∣haviour, as they did; See Deut. 30.19.20.

But Ephraim shall return to Egypt,] which they ought to have been sensible of as a punishment long since threatned, Deut. 28. ult. (see Hos. 8.13. with the Note) though now, of their own accord, they returned to it, for fear of the Assyrian (whom by their false-dealing they had justly incensed) yet that should not shelter them, but Gods hand would find them out, and fetch them thence into captivity. Oft they had been warned not to go down to Egypt for help; and they must needs be hard bestead that fled thither. True it is, that the Egyptians are renowned in hi∣stories for a thankful people, and the Israelites are charged not to abhor an Egyptian, because they were once strangers in his land,* 1.651 and had tasted of his courtesies. But withall, they could not but know how hardly the Egyptians had dealt with their fore-fathers, and how treacherously also with them; and that they ought not de jure, to have returned thither upon any tearms. Sed Deus quem destruit dementat, and although here they were resolved for Egypt, yet Chap. 11.5. God resolveth o∣therwise; and voluntas Dei necessitas rei, his will shall stand, when all's done.

And they shall eat unclean things in Assyria,] Things forbidden by the law, as swines-flesh, &c they shall be forced to eat or starve: they must not look for liberty of conscience in Assyria, nor have that favour to make a difference of meat as Daniel had, Chap. 1. but as Ezekiel baked his barley-cakes with mans-dung: Even so said the Lord, shall the children of Israel eat their defiled bread among the heathen, whither I will drive them. So haughty they were grown, that their fathers house could not hold them; therefore they shall be giad of huskes with hogs, (as that prodigal) they shall eat as the heathens, sith they would needs act as the heathens. They thought it was hard with them in their own land, when the floores and the wine∣presse would not feed them, vers. 2. But now it is farre worse, when forced by hard hunger, they are glad of any meat, be it clean or unclean: neither have they any more mind to be so merry with other nations, as vers. 1. or cause so to be: their stomacks craving and themselves (with Drusus in Tacitus) ready to eat the stuffings of their bed; or (with the Jewes in the last siege of Jerusalem) not onely to feed upon dogs, rats, cats, &c. but the leather of their shooes, girdles, targets, bridles, yea,* 1.652 oxe-dung was a precious dish unto them, and the shreddings of pot-hearbs cast out and trodden under foot, &c.

Vers. 4. They shall not offer wine-offerings unto the Lord,] Non libabunt, multò minus litabunt, they shall not have wherewith to offer sacrifice, when they are in their banishment, Chap. 3.4. much lesse to serve God with cheerfulnesse, to exhi∣larate his heart with their wine-offerings, Judg. 9.13. to chear up themselves with the wine and oyle-offerings, Num. 15.5. which were symbols, and signes of the Merit and Spirit of Christ (for the Ceremonial Law was their Gospel, it was Christ in figure) and the deprivation of them threatened the deprivation of grace and glory. Now therefore, sith such a sad condition, and such sinking of spirits abi∣ded this people, what reason had they to rejoyce with joy as others.

Neither shall they be pleasing to him,] Heb. they shal not be sweet or mingled; for as sweet and sowre maketh the best sawce, so the mixture of things of divers qua∣lities maketh the sweetest confections, and most pleasing to the palat: but so shall not be these mens wine-offerings to God, if any they should present; but sowre and savourlesse. He is now resolved to take another course with them, to glorifie him∣self in their calamity, and to give unto them another while the cup of the wine of the fiercenesse of his wrath, Rev. 16.19. that is, to delight as much in their mise∣ry, as a man would do in drinking off a bowle of generous wine.

Their sacrifices shal be unto them as the bread of mourners,] i. e. as funeral-feasts (whereof read Jer. 16.7, 8. Ezech. 24.17.) made ad levandum luctum,* 1.653 eaten in heavinesse by those that were polluted by the dead, and therefore altogether un∣fit for sacrifice; sith God loveth a cheerful service, and will not have any of his come off heavily. See Levit. 10.19. Deut. 13.7. and 26.14. Mal. 2.13. where those unkind husbands are blamed, for causing their wives, when they should have been cheerful in Gods service, to cover the Lords altar with tears, with weeping and with crying out, so that he regarded not the offering any more. So Ezr. 9.5. that holy man, though till then he sat astonied at the sins of the people, yet he arose from his heavinesse at the evening sacrifice; for he knew, that even sorrow for sin might be a sinful sorrow, if unseasonable and sullen: for it sowres a mans spirit, and makes his services unacceptable to God.

For their bread, for their soul shal not come into the house of the Lord,] Their bread, That is, their meat-offering or other sacrifices, (see Mal. 1.7. with the note) for their soul, that is, for themselves (soul is oft put for the whole person) shal not come, rightly and in due manner unto divine acceptation, into the house of the Lord, it should not have come into the Temple while it stood, and the Levitical service was orderly performed: how much lesse shall it be accepted now in a strange land, being the bread of mourners. Others by the bread for their soules understand their natural and necessary sustenance. He speaks, say they, of that meat-offering, Levit. 2.5. appointed for a spiritual use, yet called here the bread for their life or liveli∣hood, because God esteemed it no other then common meat. Tarnouius by the house of the Lord here understandeth the Church, as Chap. 8.1. and 9.5. and 2 Tim. 2.20. The door of this house, saith he, is Christ, Joh. 10.9. and door-keeper the holy spirit, ibid. vers. 3. the foundation and corner-stone Christ, Eph. 2.20. the wall is God, Zach. 2.9. the stewards the ministers,* 1.654 those of the houshold the Saints, &c.

What will ye do in the solemn day, &c.] q. d. How will ye do to laugh and leap then, as ye do now? vers. 1. How will you be able to support your selves, to keep your hearts from dying within you? when you call to mind and consider your for∣mer solemnities and festivities, which now (alas!) in your captivity you are utterly deprived of? Time was when you went with the multitude to the house of God, with the voyce of joy and praise, with a multitude that kept holy-day, Psal. 42.4. with dancing, eating, drinking and joy, Deut. 16.14, 15. Judg. 21.19.10. But now the scene is altered; your singing is turned into sighing, your mirth into mourning, your joy into heavinesse; and you must needs hold your selves so much the more miserable, that you have been happy. The Epicures indeed held that a man might be chearful against the most exquisite torments. 1. In consideration of his honesty and integrity,* 1.655 2. In consideration of those pleasures and delights that formerly he had enjoyed; and now cheared up himself with the remembrance of. This last is a very slight and sorry comfort indeed. The former hath much in it; for a good man keeps every day, holy day, said Diogenes: and can be merry without musick, saith another Philosopher. He hath a merry heart, or good conscience, which is a continual feast; and is bound to rejoyce evermore, 1 Thes. 5.16. and to keep the feast in all countries,* 1.656 1 Cor. 5.8. the Calender of his whole life is crowned with continual festivals; and he is the happiest man, and may be the merriest if he but understand his own happi∣nesse. But this (alas) was not the case of these woful caytives and captives. They had sinned away all their comforts; and what with the sad remembrance of their for∣mer enjoyments, and with the sense of their present servitude, they had little mind to keep holy-day. Hence this passionate exclamation, what will ye do, &c? God had threatned before, Chap. 2.11. to take away their feast-dayes, new-moons, sab∣baths and solemnities; but they heeded him not, tanquam monstra marina Dei verba surda aure praeterierunt: therefore now God fulfilleth what he ••ad forethreatned,* 1.657 and calleth, as in a solemn day, his terrours round about them, what they were wont to do in their solemn dayes and festivals, may be seen, Num. 10.10. what we do or should do at least, upon our Lords day-sabbaths, (the delight of every good soul) we need not be told. Let us take heed, lest by profane violating or carelesse observing that holy rest, with all its solemnities, we deprive not our selves (as these Israclites did) of such a precious priviledge: God gave us a good warning, in that

the first blow given the German Churches was upon the sabbath-day; which is there so ill sanctified,* 1.658 that if it should be named according to their deserving of it, Doemoniacus potius quam Dominicus, saith Alsted, it should be called not the Lords∣day, but the Priests-day rather. It is very remarkable, that upon that day was Prague lost, and with it all opportunity of hearing, singing, publique praying, communica∣ting on that high and honourable day, Esay. 58.13.

Vers.* 1.659 8.For lo they are gone, because of destruction,] They are gone either into E∣gypt for refuge, or into the state of the dead, they are gone out of the world. They shall perish by destructiou, so some render it. When God had said in the former verse what will ye do, they should have faln down before him and said, What wilt thou have us to do, Lord? we know not what at all to do, but our eyes are toward thee. This had been right, and thus they might have disarmed Gods indignation: but they had other carnal shifts, and thought they could tell well enough what to do, and whi∣ther to go: whereupon they were so fully bent, that the prophet here reports them gone already. For lo they are gone, and got to Egypt; as divers of them did doubt∣lesse during the siege, and after the sack of Samaria, when they were forced to shift for themselves as they could: but did they so escape by iniquity? in thine anger cast down the people, O God, saith David, and it is not more a prayer then a prophesie, Psal. 56.7. and this people had the proof of it.

Egypt shall gather them,] either for punishment, or for burial, as Ezech. 29.5. Jer. 8.2. so that they fled but out of the smoak into the fire; and in running from death they ran to it: as the Historian saith of those poor Scots at Muscleborough∣field, who running for their lives,* 1.660 so strained themselves in their race, that they fell down breathlesse and dead.

Memphis shall bury them,] Lest they should please themselves with vain hopes of return to their countrey, he shews that that shall never be; but they shall lay their bones in a strange land. Memphis (anciently called Noph, Isay. 19.13. or, (as some will) No, Nahum. 3.8. at this day Grand Caire, famous for the Pyramides and the kings sepulchres) Memphis, I say, a principal city of Egypt shall be a Kibroth∣hattaavah to you, a place of sepulchres; especially then, when Nebuchadnezzar, sent by God (who giveth him Egypt as his pay for his paines at Tyre) shall come and smite that land, and deliver such as are for death to death, and such as are for the sword to the sword, &c. Jer. 43.11.

The pleasant places for their selves, nettles shall possesse them,] Heb. shall possesse them as their inheritance; so that the Israelites nor their heirs shall ever repossesse these pleasant places for their silver, i. e. where they either laid up their silver (their repositories or counting houses) or where they laid out their silver, either in costly buildings and sumptuous furniture, or else in idols and statues placed therein to their no smal charge & delight. These shal be ruined and over-run with nettles, thorns and thistles, a token of horrible desolation, Esa. 32.13. and 34.13. Note hence, that as God spareth a place for a few good men found therein, (as he would have done Sodom, which is now a place of nettles and salt••pits, Zeph. 2.9.) so a fruitful land bringeth he into barrennesse, (or saltnesse) for the wickednesse of them that dwel therein, Psal. 107.34. witnesse Judaea that land of desire, Ezek. 1. ult. that gar∣den of Eden, Joel. 2.3. that glorious land, Dan. 11.16. yea, glory of all lands, Ezek. 20.15. now wofully waste and desolate: so is Grecia, formerly so farmous for armes and arts: so are some parts of Germany, and so may England soon be (with∣out the greater mercy of God, by a miracle of whose mercy, and by a prop of whose extraordinary patience we have hitherto subsisted) I say, England, whose vallies now are like Eden, whose hils are as Lebanon, whose springs are as Pisgah, whose rivers are as Jordan, whose walls is the Ocean, and whose defence is the Lord Jehovah.

Vers. 7. The dayes of visitation are come,] A visitation that is like to prove a vex∣ation; for every transgression and disobedience, that is, Omission and commission, shall receive a just recompence of reward from the God of Recompences (so he is called Jer. 51.56.) whose eyes behold, his eye-lids trie the children of men, Psal 11.4. the former points out his knowledge, the latter his judgement, or his critical descant in his visitation or inquisition, the dayes whereof are set, Stat suae cuique dies, and Is∣raels dayes are come, are come, it is repeated for more assurance, as Babylon is fallen,

is fallen, certò, citò, penitus: and as Ezek. 7.5, 6, 7. the Prophet tells them, The end is come, is come, is come; and so some ten or twelve times, that he might beat it into them, and awaken them them out of the snare of the devil. The wickeds hap∣pinesse will take its end surely and swiftly: but its hard perswading them so: And the Jews, as they were ever noted for obstinate, and overweening, so to this day they are light, aeriall, and Satanicall, apt to work themselves into the fools para∣dise of a sublime dotage. But they shall know it to be so as I have said, by w••••••ll experience, that Mistresse of fools.

Israel shall know it,] sc. to his sorrow, he shall pay for his learning, buy his wit,* 1.661 open his eyes (as the mole doth) when death is upon him, roar and look upward, Esay 8.21. as the hog doth when the knife is at his throat. O Lord (saith the same Prophet, Chap. 26.11.) when thy hand is lifted up (and thy hand is a mighty hand, Jam. 4.10. it falls heavy) they will not see, they wink wilfully, or seek strawes to put out their eyes withall, as Bernard hath it: but they shall see, will they nill they,* 1.662 and be ashamed of their former oscitancy, or rather obstinacy, when that hand of God which was lifted up in threatning, shall fall down in punishing, and the fire of thine enemies shall dev••ur them: How much more at that last and great visitation, that terrible day of Retribution, when they shall answer for all, with flames about their ears. Tunc sentient magno suo malo, then shall they feel to their eternall wo, the truth of all the threatnings, which till then they heard, and read, as a man doth an Almanack-prognostications of winde or foul-weather, which he thinks may come to passe, and it may be not: And give nothing so much credit to them, as the Prior of S. Bartholomewes in London did to an idle and addle-headed Astrologer,* 1.663 when he went and built him an house at Harrow on the hill to secure himself from a sup∣posed flood, that that Astrologer foretold.

The Prophet is a fool, &c.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a naughty man; the Hebrew word here is evil, and signifieth a rash and unadvised fellow, that is headstrong and headlong: such were their false prophets that promised peace when warre was at their gates, and made all fair weather before them, when the tempest of Gods wrath was even bursting out upon them; such a tempest as should neve•• be blown over. These should now appear to be fools, or rather Impostours, that had brought the credu∣lous people into a fools paradise.

the spiritual man is mad,] Heb. the man of the spirit, or ventosus, the windy man, that uttereth vain and empty conceits, humani cerebelli Minervas, the brats of his own brain, light, aery Nothings, the disease of this age, full of flashes and figments, idle speculations of men of corrupt mindes, and destitute of the truth. These pretend altogether to the spirit, and would be thought the onely spirituall men; as the Swenkfeldians (whom for their ill savour, Luther called Stenck∣feldians) who bewitched many with those glorious words (which were ever in their mouthes) of Illumination, Revelation, the inward and spiritual man, &c. and enti∣tuled themselves, the Confessours of the glory of Christ. So the Entusiasts and Ana∣baptists, what boast make they of the spirit: professing that they will deliver no∣thing but what they have immediately revealed to them from heaven. Muncer (their ringleader) wrote a base book against Luther (which he dedicateth to king Jesus) wherein Lutherum flagellat quod Enthusiasmorum spiritu careat & nil nist carnalin sapiat, he falls foul upon Luther, as wanting the spirit of revelation,* 1.664 and one that savoureth nothing but carnall things? All his followers look upon Luther as more pestiferous then the Pope: and for Calvin they say, (and I have heard it) that it had been happy for the Church if he had never been born. It was their pra∣ctise of old (as Leo Judae observed in his epistle before Bullingers book against the Catabaptists) and is still, to discourage and disparage Christs faithfull Ministers all they can, as carnall, and not relishing the things of the spirit: the right off-spring they are of those ancient Hereticks called Messalanii (the same with the Eu∣chites, and Enthusiasts) who in the year of Christ 371. professed to be wholly made up of the spirit: gave themselves much to sleep: and called their dreams and wild phantasies, prophesies and revelations.

for the multitude of thine iniquity, and the great hatred.] Heb. the great Satanical hatred, that thou hast born against God and thy neighbour; but especially Gods faithfull prophets, whom thou heartily hatedst for their plain dealing; as Ahab did

Michaiah, because he never spake good to him. It is very probable that Michaiah was that disguised Prophet who brought Ahab the fearfull message of displeasure and death, for dismissing Benhadad; for the which he was ever since fast in prison, deep in disgrace. Lo this is the worlds wages. Truth breeds hatred, great hatred, as the text hath it, devillish hatred, and this is through the multitude of mens iniqui∣ties, the overflow of sinnes, which wretched men hold so dear to themselves, that they cannot but rage against those that declaime against them, and proclaim hell∣fire against their hatefull practises: they cannot stand still to have their eyes pickt out; how should they? say. Now for such, what wonder is it if God in justice give them up to the efficacie of errour that they may beleeve a lie, sith they would not receive the love of the truth,* 1.665 2 Thess. 2.11? ut infatuati seducantur, & seductiju∣dicentur, that being infatuated they may be seduced, and being seduced, perish? what wonder also if he deliver them up, as to strong delusions, so to vile affections, and abominable actions, that they may receive in themselves that recompense of their errour that is meet, Kom. 1.27? What marvell, if men that will not endure sound doctrine be left to seducers? if those that have itching ears meet with clawing Preachers?* 1.666 if such as turn away their ears from the truth, be turned to fables and fopperies? It is for the multitude of mens iniquities, and especially for their great ha∣tred to the truth, that the Church is so pestered with Impostours (2 Pet. 2.1, 2.) who bring in damnable heresies, even denying the Lord that bought them. Do not our modern seducers so amongst us, when (among other portentous opinions held by them) they stick not to affirm, that Christ is a carnall or fleshly thing: That those that are grown Christians may go to God immediately without a Christ: that Christ did not rise again, &c. Others contemn him by the notion of the man dying at Jerusalem — O horrible!* 1.667 Time was when the Popes were so notoriously naught, as to speak thus basely of Christ; to deny, or at least doubt of the immor∣tality of the soul, the resurrection of the body, &c. and then a poor Popeling cried out, that the sinnes of that Synagogue were so great, as that it deserved not to be ruled by any other then Reprobates. Certain it is, that God plagues contempt of the truth (that great Gospel-sin) with an inundation of errours and enormities.

Verse 8. The watch-man of Ephraim was with my God,] i. e. The false prophets above mentioned, pretend themselves to be with God, and for him; speak, look, and act as if they came out of Gods bosome, or were so many Angels newly dropt from heaven: take upon them glorious titles to that purpose, as Watch-men, Prophets, spiritual-men, &c. These titles proved snares to many that enquired not narrowly into them: and especially because they preached placentia, soothed men up in their sinnes, sowed pillows under their elbowes, dawb'd with untempered morter, &c. Hence silly people lent both their ears to them (as birds do to the lure, or whistle of the fowler) and were soon ensnared.

the prophet is as a snare of a fowler, &c.] Seducers have their pithonologie, their art to perswade before they teach, as the Valentinians had: they are cunning and insinuate as Zanchy testifieth of Laelius Socinus, that, by propounding questions, he sought to ensnare him,* 1.668 semper interrogans quasi cuperet doceri, labouring to drop into him certain dangerous principles of the Samosatenian heresie. This slie trick they have learned of that old manslayer the devil, who by these Emissaries of his catcheth simple people, as the fowler doth the bird, by casting baits: or as the fisher, by one fish catcheth another, that he may feed upon both.

And hatred in the house of his God.] Satanicall hatred (as in the former verse) which these wicked watch-men do stir up against the true Prophets, and faithfull ser∣vants of God. Diodate carrieth it thus, These wicked watch-men are the chief oc∣casion of Gods hatred, and of the rejection of his people, who are as it were his family. Luther, Wigandus, and others set this sence upon the whole verse. (taking the former part to be spoken of the good watch-men) Those ancient watch-men of Ephraim were joyned with my God, and wholly for him: but those at this day are a snare; &c. and if there be any yet left of the former stock, they have left off to do good, and are become hatefull, as Psal. 36.2, 3. their iniquity is found to be hatefull. There are that render the words by way of exclamation thus, Orem odio∣sam & abominandam in domo Dei! Oh hideous and hatefull! oh how hath the devil bestirred him, to stir up such Seducers, to do so much mischief among Gods people!

There are that interpret these two Verses, not of false Prophets, but of the true, who were looked upon as fools and mad men, by the mad world; ever beside it self in point of salvation, &c. It is not for nought that Rivet saith, Hi due versus satis sunt intricati. these two verses are very intricate. And of this eight verse Luther saith, that the brevity thereof hath caused obscurity. Drusius also saith, Locus iste difficilior est quam vulgus existimat; This text is harder, then most men imagine.

Verse 9. They have deeply corrupted themselves, as in the dayes of Gibeah:] The people are as bad as possible, shamelesly, lawlesly wicked: nothing better then those sonnes of Belial the men of Gibeah, that were sunk to sins bottom:* 1.669 totally transformed into sinnes image, extreamly flagitious, so that a worse people could hardly be found upon the face of the earth. As it was given in answer to a godly man who desired to know of God, why Phocas was set up for Emperour?* 1.670 because there could not be a worse man found, and that the sinnes of Christians required it. Lipsius maketh mention of one Tubulus (about Tullies time) who was so despe∣rately wicked, ut ejus nomen non hominis sed vitij esse videretur, that his name seemed to be the name not of a man, but of wickednesse it self.* 1.671 Lo such were these men of Gibeah, Judg. 19. nothing behind Sodomites in sinne: as Samaria now was nothing behinde them, and is therefore fitly coupled with her sister Sodom, Ezek. 16.46. The reason of all which is here given, their wicked watch-men: ac∣cording to that, Esay 3.12. qui te ducunt, seducunt. They which lead thee, cause thee to erre: and again, Esay 9.16. The leaders of this people cause them to erre; and they that are led of them are destroyed. It is thought that the Gibeah here mentioned, and to which this verse relateth, was the same which Josh. 21.17. is called Gebah; which was a city given to the Priests, who being lords and owners of the Town, were (probably) the ring-leaders of the rest in that matchlesse villany;* 1.672 and so were of the number of those worst of sinners, who knowing the judgement of God (that they which commit such things are worthy of death) not onely do the same, but have pleasure in them that do them.

Now will he remember their iniquities, and visit their sinnes.] Now that they had filled up the measure of their fathers sinnes, Matth. 23.32. nay sought to out∣sinne them, Et puduit non esse impudentes (as Austin saith somewhere) God would forbear them no longer. Let this b••hoted, by such as being told of their vile and vicious practises, plead that they do but as their forefathers did. Certainly if the times be as ill as they were heretofore, they are even for that cause much the worse; and God will the sooner remember and visit, pay wicked men for the new and the old. See chap. 8.13.

Verse 10. I found Israel like grapes in the wildernesse,] Where any thing is good and sweet, because in a barren and solitary place. Hence they are said to have sucked honey out of the rock, Deut. 32.13. that is, water as sweet as honey, because in such necessity. The Vine and Fig-tree are of so great account, as that Jotham in his parable brings in the trees, offering the soveraigne power to them, Judg. 9.10, 12. To these two noble and usefull trees, and to their most seasonable and com∣fortable fruit doth the Lord here compare Israel: to grapes in the wildernesse,* 1.673 and to the first-ripe figs, quae delicatis in summo sunt precio, which are counted great dainties. Our Saviour came with great desire to the fig-tree. Matth. 21.19. his soul desired the first ripe fruits: and though they had not been full ripe, he could have been glad of them, even of the first-fruits of the fig tree, at her first-time, as it is here, in primordio ejus, of those untimely fruits which the fig-tree casteth when shaken of a mighty winde, Rev. 6.12. By this expression then is set forth Gods dear and free love to Israel, when he found him in a desert land, in the wast howling wildernesse: he compassed him about, he instructed him, he kept him as the apple of his eye, Deut. 32.10. All this and more he did for them, ex m••ro motu, out of pure and unexcited love, according to his own heart, according to the good pleasure of his will, he loved them because he loved them, Deut. 7.7, 8. and 10.14. in the wildernesse especially, where they grieved him fourty years together, and tempted him ten times, Num. 14.22. But God had said of Israel, He is my sonne, even my first-born, Exod. 4.22. and so, higher then the kings of the earth, Psal. 89.27. He had chosen him for his love, and now loved him for his choice. This

sonne of his he called out of Egypt, to keep a feast to the Lord in the wildernesse, Exod. 5.1. that is to serve him, Exod. 4.23. to serve him acceptably, Heb. 12.28. to set up his pure worship according to his own prescript in the Mount, Exod. 25.40. This was altogether as delightfull to God, as grapes in the wildernesse are to a wea∣ried parched traveller. And this the rather, because it was the kindnesse of their youth,* 1.674 the love of their espousals, which was as the first ripe of the figs, in the first time, at the first bearing: for the fig-tree bears twice a year: and the Egyptian fig-tree seven times a year, saith Solinus. Now the first-ripe-fruits are Ladies-meat, we say, or longing-meat. Gods soul doth even long after the first-ripe-fruits, Mich. 7.1. as we prize even Nettle-buds, when they bud out first. If the Vine do but flourish, the Pomgranates bud, the tender grapes appear, Cant. 6.11. & 7.12. he will pour his spirit upon the seed, and his blessing upon the buds, Esay 44.3. Hee liketh not those arbores autumnales, Jude 12. that bud at latter end of harvest: he made choice of the Almond-tree, Ier. 1.11. because it blossometh first. So he cal∣led for first-fruits of the trees, and of the earth, in the sheaf, in the threshing-floor, in the dough, in the loaves: yea for ears of corn dried by the fire, and wheat beaten out of the green ears, Lev. 2.14. to signifie how pleasant unto him is the primrose of our age.

but they went to Baal-peor,] See Num. 25.3. with the Note. Heb. they went in to him, which obscoenum quid & turpe denotat, as Gen. 16.2. so Psal. 106.28. They joyned themselves also to Baal-peor, and ate the sacrifices of the dead, that is, sacrifices offered to the infernall Gods, or to Pluto the Devil (whom the Phoenici∣ans called Moth, or Death) in the behalf of the dead.

and separated themselves,] Heb. Nazarited themselves, ad religiosè colendum: they became Votaries, to that shame,] i.e. to that shamefull and abominable Idoll, that blushfull Priapus,* 1.675 qui referebat viri pudendi speciem: and whose worshippers are brought in saying, Nos, pudore pulso, stamus sub Iove, coleis apertis, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we rake a dunghill (as Cyril speaks in like case) in discour∣sing of such dunghill-deities. Isidor interpreteth Baal-peor, simulachrum ignomi∣niae, an image of ignominy: and most sure it is, that idolaters, left off their Idols in deepest dangers, shall be ashamed of their expectation of help from them, Jer. 3.19. and 11.13.

and their abominations were according as th•• loved.] Or, according as they listed, so some interpret it: or, according as they loved the Moabitish women more or lesse, so they worshipped their Idols: Solomon did the same. Or, they became as detestable as their very Idols, which they loved and worshipped. Or, I abominate them as much now as ever I loved them before: and how much that was he had shewed in the beginning of the Verse. Now there is nothing that goeth more to Gods heart, then the losse of his love upon an unthankfull people. He had healed their back-slidings in Egypt (where they had worshipped Idols, Ezek. 16.) hee had loved them freely, and immensely. Now therefore that they should so slight such a love, to go after such a shame, and so to undo themselves for ever; this was monstrous ingratitude, this was an unsufferable injury.

Verse 11. As for Ephraim, their glory shall flee away as a bird,] Heb. Ephraim by a Nominative absolute. Or, O Ephraim, as with a sigh, or a shriek, for grief and horrour of their ensuing calamity, exilium, excidium, & exitium. The Lord af∣flicts not willingly, nor grieves the children of men, Lam. 3.33. It goes as much against the heart with him, as against the hair with us; witnesse this patheticall ex∣pression. See also chap. 11.8. Their glory, that is, their God, as in the next verse. Or,* 1.676 their children, as in the next words. They worshipped Baal-peor for fruitful∣nesse; but it shall not do: For either they shall be punished with barrennesse, or else with a luctuosa foecunditas (as Hierom saith of Loeta, who buried many children) a dolefull fruitfulnesse.

their glory shall flee away as a bird,] Suddenly, swiftly, irrecoverably, shall their numerous posterity (which they looked upon as themselves multiplied and eterni∣zed) be cut off, be snatcht away by the hand of death: so that (Rachel like) they shall refuse to be comforted, because her children were not: or as Cratisiclea in Plutarch,* 1.677 who seeing her dear children slain before her, and her self ready to be served in like sort, uttered onely this word, Quò pueri, estis profecti? Poor chil∣dren, what's become of you?

From the birth, and from the womb, and from the conception.] In all these states shall the curse follow them close: Either they shall not conceive, or die in the womb, or be stifled in the birth: they shall all prove Icabods. It is God that gives strength to conceive, as he did to Sarah, Hannah, Elizabeth, &c. It is he that formeth us in the womb, and that by the book, Psal. 139.15, 16. and pre∣serveth us there, Job 10.8. when neither we can shift for our selves, nor our parents provide for us. It is he that taketh us thence, Psal. 22.9, 10. as a nurse or midwife doth the new-born babe. It is he that keepeth us in the cradle, and in childhood, when we are subject to a thousand deaths and dangers: for puerilitas est periculo∣rum pelagus: it is a just wonder that any childe attains to maturity. But if wicked mens children do so, as oft they do, (for they are full of children, and leave the rest of their substance to their babes, Psal. 17.14.) yet it follows,

Verse 12, Though they bring up children, yet will I bereave them,] If his chil∣dren be multiplied, it is for the sword, and his off-spring shall not be satisfied with bread, Iob 27.14. This was fulfilled in Ahabs seventy sonnes, beheaded together, 2 King. 10.6. in whom he had vainly promised himself the establishment of his house, which God had threatned to root out: In Iehu and his posterity after the fourth generation: Those Romans that went out against the enemy at the Porta scelerata (as it was thereupon called) and never returned again: and that Eckins Raschachius a German Captain, at the siege of Buda, Anno 1541. whose sonne a valiant young Gentleman, being got out of the army without his fathers know∣ledge, bare himself so gallantly in fight against the enemy, in the sight of his father and the Army, that he was highly commended of all men, and especially of his father, that knew him not at all. Yet before he could clear himself, he was compas∣sed in by the enemy, and valiantly fighting, slain. Raschachius exceedingly moved with the death of so brave a man, ignorant how near he touched himself, turning about to the other Captains said, This worthy Gentleman, whatsoever he be, is worthy of eternall commendation, and to be most honourably buried by the whole Army. As the rest of the Captains were with like compassion approving his speech, the dead body of the unfortunate sonne rescued, was presented to the most miserable father; which caused all them that were there present to shed tears.* 1.678 But such a sud∣den and inward grief surprized the aged father, and struck so to his heart, that af∣ter he had stood a while speechlesse, with his eyes set in his head, he suddenly fell down dead.

Yea, wo also to them when I depart from them,] This is indeed worse then all the rest: this is that onely evil spoken of by Ezekiel: hell it self is nothing else but a separation from Gods presence, with the ill consequents thereof: and the tears of hell are not sufficient to bewail the losse of that beatificall vision. How miserable was Cain, when cast off by God? Saul, when forsaken of him? David, when de∣serted though but for a few moneths? Iob for a few years, Suidas saith seven? While God was graciously with him, and prospered him, he was Iobab, (that same men∣tioned Gen. 36, 34, as some think) but when under sense of Gods absence, contra∣cted into Iob. See the like, Gen. 17.5. Ruth. 1.20. His desertion was far more comfortable then Davids: it was probationall. onely, but Davids penall, for chastisement of some way of wickednesse. O lay we hold upon God (as the spouse doth upon her beloved) and cry as the Prophet did, Lord leave us not.* 1.679 If he seem to be about, and his back be turned, cry aloud afrer him, as the blinde man in the Gospel did, till Iesus stood: set up thy note, as Micha did after his lost idols, Iudg. 18.24. Ye have taken away my Gods, saith he, and what have I more? as if he should have said, I esteem all that you have left me as nothing, now that my gods are gone. Jerusalem the joy of the whole earth pleased not Absalom, unlesse hee might see Davids face. God was no sooner gone from Miriam, but the leprosie ap∣peared in her face. But of this before.

Verse 13. Ephraim, as I saw Tyrus, is planted in a pleasant place:] And therefore pleaseth himself as not forsaken of God. But He maybe angry enough with those that yet outwardly prosper: As he was with the old world buried in security:* 1.680 with sodom, who had fulnesse of bread, and abundance of idlenessE: with the land of Shinar (where Babel was built, Gen. 11.) fruitfull beyond credulity, as Herodotus and Pliny testifie, with Tyrus a maritine and magnificent city, planted in a pleasant

place, in the very heart of the Sea; as Venice is at this day, mediâ insuperabilis undâ, environed with her embracing Neptune, to whom (as the ceremony of her throwing a ring into the Sea implies) she marrieth her self with yearly Nuptials, and hath for her Motto, Nec fluctu, nec flatu movetur, Nor windes, nor waves can stir her. Of the pomp, pride, and populousnesse of Tyrus read Ezech. 26, 27, & 28. chapters. Lo such a one was Ephraim, when ripe for ruine, near to an utter downfall. What can be more fair and flourishing then a corn-field, or vineyard, a little afore the harvest, the vintage? Physicians say, that the uttermost degree of bodily health is next unto sicknesse. Glasse, or other metals cast into the fire, shine most, when ready to melt and run. This was Tyrus case, this was Ephraims, plea∣santly planted, but marked out for destruction: as a Carpenter cometh to a Wood, and with his Ax marketh out the fairest trees for felling. Ephraim is the worse be∣cause he seeth Tyrus yet prosper. But God will take that from heathen Tyrus, that he will not take from Ephraim: and the sun-shine of prosperity doth but ripen the sins of them both for divine vengeance.

They shall bring forth children to the murtherers.] As to Gods executioners: and so shew themselves not parents, but parricides: because they betray their children (as Babel did, by her idolatry, Psal. 137.8. and Esay 13.8.) into the hands of the enemy. Wherein they are more cruell then that false School-master in Italy (mentioned by Livy and Florus) that brought forth his scholars (the flower of the Nobility and Gentry there) to Hannibal: who if he had not been more mercifull then other∣wise, they had all been murthered. But what shall we say of such wretched parents, as bring forth children to that old man-slayer the devil? and how shall such undone children curse their carelesse parents in hell, throughout all eternity? If the Lord also could say of those poor children that were sacrificed to Moloch (the Chaldee paraphrase understands this Text of those children) Thou hast slain my children, and delivered them, to cause them to passe thorow the fire for them (namely for the images of the foresaid idols) Ezek. 16.27. what will he say, or rather what will he not say, to those bloody parents, that carry their children with them, to Sa∣tans slaughter-house?

Verse 14. Give them O Lord: what wilt thou give?] This question implieth abundance of affection in the Prophet, praying for this forlorn people devoted to destruction. It is the property of gracious spirits, to be more sensible of, and more deeply affected with the calamities that are coming upon the wicked, then those wic∣ked ones themselves are: as Daniel was for Nebuchadnezzar, whose dream hee had interpreted,* 1.681 and as Habakkuk was for the Chaldeans, whose destruction hee had fore-prophecied, Hab. 3.16. Hoseah likewise (out of great commiseration of Ephra∣ims direfull and dreadfull condition) sets himself to pray for them; though him∣self seems set at a stand, and in a manner non-plust, that he cannot well tell what to ask for them. God once made a fair offer to a foul sinner, even to Ahaz, that sturdy stigmatick, Esay 7.11. Ask thee a signe of the Lord the God: ask it either in the depth, or in the height above. But Ahaz said, (churiishly enough) I will not ask, neither will I try the Lord, ver. 12. he would none of Gods kindnesse, which yet the Lord there heapeth upon him verse 14. that where sin abounded, grace might superabound. Had our Prophet had but half such an offer, or any the least such encouragement, oh how gladly would he have embraced it, how hastily would he have catch at it, as those Syrians did at Ahabs kind words, 1 King. 20.33? But he, considering the severity and certainty of Gods judgments denounced against them, vers. 12, 13. and being much amazed thereat, sets himself to intercede and make request for his deplored countreymen; as Samuel did for Saul rejected by God, 1 Sam. 16.1. as Paul did for the obdurate Jews, Rom. 9.3. And because he saw that he could not obtain of the impartiall Judge of the world, to let go such an im∣penitent people altogether unpunished, he begs for them, that of two evils they may suffer the least: and rather bring forth no children at all, or children that may die as soon as born (this had been threatned vers. 11, 12.) then bring forth children to the murtherer: It being the greatest misery that can befall a tender hearted parent, to see his dear children butchered before his eyes, as Zedekiah and Mauricius the Emperour did: and before them both the king of Edom, whose eldest sonne, was by the king of Moab sacrificed upon the wall, in his fathers sight, 2 King. 3.27. Amos 2.1.

Thus Rabbi Kimchi giveth the sense of this text: Give Lord, what thou wilt give? viz. that they may suffer in the womb, or at least in their infancy, that which they should otherwise suffer by the enemies sword: Confer, Jer. 20.18. Luk. 23.23. Eccles. 4.2. Job. 3. The prophet knew well that God is never so bitterly bent a∣gainst a people or person, but that something he will yeeld to faithful and fervent prayer, Mat. 24.20.

Flectitur iratus voce rogante Deus.

Vers. 15. All their wickednesse is in Gilgal,] We have had the prophets prayer: Followes now the Lords answer in this and the following verse, where we have the former threats repeated, to shew that God was unchangeably resolved upon their ruine; and that first for their Idolatry, secondly, for their other vile practises, thirdly, for the apostasie of their Princes: All this here. Their Idolatry was the worse, be∣cause committed at Gilgal, where God had done much for their forefathers: See the Note above on Chap. 4.15. The quality of the place addes much to the great∣nesse of the sinne, Esay. 26. In the land of uprightnesse they will deal unjustly, Esay. 25.10. the faithfull city is become an harlot, Esay. 1.21. Esay. 5.7. he looked for judgement, but behold a scab, The devil desireth to set up himself in such places, as have been formerly eminent for Gods sincere service, as Gilgal once was, 1 Sam. 10.8. and 11.15. for the ark of the covenant was there, which these Idolaters had not. So in the holy land, (as they still call it) which is possessed by Mahometans, and Papists: So Wittenberg, where Luther first began to reform, is now deformed by divers errours and heresies, as Polanus observeth. Wilkinson against the Familists re∣ports the like of Colchester in Essex.

For there I hated them,] Angry I was with them before, and grieved for their o∣ther misdoings: but their idolatry hath enraged me with an holy hatred of them, and that there, where I shewed greatest love to their sorefathers. God thinks the worse of such places wherein Idolaters rest and roost: like as he thinks the better of the towns and houses, where his faithful servants inhabit, as Esay. 49.16. their wals are ever before him.

For the wickednesse of their doings I will drive them out,] Revenge and expulsion is the next effect of hatred. There is a great deal of other wicked doings, where idolatry (that wickednesse with a witnesse as it is here stiled) is set up. Surely of this abominable thing we may well say as Saint James doth of discord; where envying and strife is, there is confusion and every evil work, Jam. 3.16. But God will not endure such doings in his house: David would not in his, Psal. 101. Solomon enter∣tained Jeroboam into his house & service, because he saw the young man was meet for the work, 1 King. 11.28. but he proved a mischief to and against his house. Many now adayes scruple not to entertain and harbour such as are serviceable, though other∣wise their religion be either a popish puppet and calf worship, or a flat irreligion. These have little of God in them.

I will drive them out of mine house, saith he, I will love them no more,] A fearful sentence, like that Jer. 16.13. I will shew them no favour: this was worse to them, then their captivity there threatened. Ephraim had a great deal of outward peace and prosperity, but love they had none; because none of those graces that flow from election, and accompany salvation. These are Gods love-tokens, that all must court: But oh I take heed (saith one) if thou add'st any more to thy wickednesses, lest that this dreadful sentence be pronounced in heaven against thee, I will love thee no more, Heb. I will adde no more to love thee.

All their Princes are revolters,] Col sarehem sorerim, an elegancy past englishing.* 1.682 the Princes were all rebellious and refractary, uncounsellable, unperswadable (as the Seventy render it) like that king of Scotland that would seldom ask counsel, but never follow any: so wedded he was to his own will. Elati superbiâ volebani su∣periores esse verbo, saith Luther upon this text. Jeroboam-like they would stretch out their hand against a prophet, that should crie against their altars,* 1.683 and deal plainly with them, as Hosea here doth: testifying to their faces that they were all Apo∣states, and made Israel sin. Princes should be the Lord-keepers of both tables of the Law; as it was written upon the sword of Charles the Great:* 1.684 But when they are

naught, as here, the people take after them. Principis vita censura est & cynosura.

Vers. 16. Ephraim is smitten,] As a tree that hath received a deadly wound, or that hath the bark pulled off it, so that the sap cannot find the way to the branches: or that is blasted, as the fig-tree in the Gospel was by Christs curse; and as a vine smitten by great hailstones, and beaten down to the ground. The Lord shall smite Israel, saith another Prophet, as a reed is shaken in the water, and he shal root up Israel, &c. 1 King. 14.15. root and branch in one day.

The root is dried up, they shal bear no fruit,] The root of the righteous shall not be moved, Prov. 12, 3. The root of the matter is found in me, saith Job. Chap. 19.28. the holy seed shall be the substance thereof. Esay. 6.13. as a teyl-tree, and as an oak, whose substance is in them, ib. The Duke of Florence gave for his ensigne a great tree with many spreading boughes, one of them being cut off with this posie, Vno avulso non deficit alter Aureus.* 1.685 But it is otherwise with the ungodly; as it was with Nebuchadnezzar, Dan. 4.14. nay, worse; for not so much as a stump of their roots is left in the earth, Vers. 15. but they are written in the earth, Jer. 17.13. written childlesse, Jer. 22.30. their root is dried up, the parents shall perish; they shall bear no fruit, beget no children, which are the fruit of the womb, Deut. 28.11, 18. Luk. 1.42. Doegs doom shall befall them, Psal. 52.5. God shall destroy thee for ever; he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.

Yea, though they bring forth,] as Ahab did seventy sonnes, after that God had threatened his utter extirpation, following the work of generation so much the rather; see the note on verse 13.

Yet I will slay,] for it is God that lets in, and sets on the enemy; it is he that kil∣leth and maketh alive, 1 Sam. 2.6.

Even the beloved fruit of their womb.] Heb. their desires, or their desireable ones,* 1.686 their dearest children, called by Tully also his desideria. The Latines seem to have their filius a son, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beloved; there is an Ocean of love in a fathers heart:* 1.687 though the more he loveth, the lesse he is loved sometimes, (as David by Absalom) and is sure if he belong to God. to be crossed in his earthly Idol. Children are certain cares but uncertain comforts: they may prove, as Augustus his three chil∣dren did, whom he called his three ulcers or cankers, &c.

Vers. 17. My God wil cast them away,] My God, not their God, for they are cast-awayes and Apostates: see the like, 1 Iohn. 5.17. and learn to stick to God the closer, when others start from him; & to secure our own interest in a general defecti∣on, by siding with God, and subscribing as here the prophet doth, to his perfect righteousnesse in the rejection and destruction of reprobates.

Wil cast them away] with disdain and detestation, as vile and execrable. He will do it, saith the prophet here, not without a great deal of grief, as finding that God was fully resolved, and would not alter. The eternity of Israel will not he, nor re∣pent;* 1.688 for he is not a man, that he should repent, saith Samuel to Saul, that cast∣away and it is very dreadful: as indeed it is for any wicked men to have such as have interest in God, to declare against them; sith the secret of the Lord is with them that fear him, Psal. 25.14. and their sentence is not to be slighted. Gods messengers e∣specially, out of their acquaintance with their masters proceedings, can foresee and foretel a punishment.

Because they did not hearken unto him,] Haec not abilis est sententia, This is a no∣table sentence, saith Luther upon the text; and worthy to be written upon all our walls and windows. Death came into the world by the ear, so must life: for it is, Hear and your soules shal live; and they that will not hear the instruction of life, are doomed to destruction, as were Eli's sonnes, 1 Sam. 2.25. and Amaziah, 2 Chro. 25.16. A heavy ear is a singular judgement, Esay. 6.10. an uncircumciled ear a forerunner of ruine, Jer. 6.10, 11. O pray God to pull off that filthy foreskin and to give us an hearing ear, (that way to wisedom) an understanding heart, such as Solomon begged, 1 King 3.9. Pray, that he would bore our ears, as Psal. 40.6. and make the bore big enough, that we may not onely hear, but hearken; listen as for life, hear and give ear, be not proud, for the Lord hath spoken it, Jer. 13.15. when God hath spoken once, let us bear it twice, as David did, Psal. 62.11. he preacht over the Sermon again to himself at home. We must do with the words

directions, as we do with oyl to a stiffe joynt; rub and chafe them on our hearts by deep and frequent meditation and prayer: lest else we hear with these in the text.

Because they did not hearken unto him, they shal be wanderers among the nations,]* 1.689 Heb. Nodedim: Cains curse shall befall them. A fugitive and a vagabond shal I be upon the earth, but could not wander so wide as to misse of hell; nor flie so far as from his own evil conscience. Lo, this is the case of these wandering Jewes, a dis∣jected and despised nation exiled out of the world by a common consent of all peo∣ple, till God turn again their captivity as the streams in the south, till he gather the out-casts of Israel.

CHAP. X.

Vers. 1. I Sracl is an empty vine,] Heb. an emptying vine; losing her fruit,* 1.690 and so deceiving the owner. How can Israel but be empty of all good, of all fruits of the spirit, when he will not hearken unto God, nor dwell under the drop∣pings of a powerful ministry? when he is cast off by God,* 1.691 who fils his people with the fruits of righteousnesse: and is not a wildernesse a land of darknesse unto them? Jer. 2.31. when his root is dried up, Chap. 9.1••••* 1.692 and all his juyce and strength runs out into leaves, so that is (frondosa vitis (as the vulgar renders it) a leavy vine; such as are our profligate professours, and carnal gospellers, and such as was Saint James his solifidian, that empty fellow, as he calleth him, Chap. 2.20. when,* 1.693 last∣ly, the holy Spirit (those two golden pipes, Zach. 4.) empties not into his candle∣stick the golden oyles of all precious graces, as from two blessed olive branches? The Vine and the olive (two of the best fruit-trees) grow best together, saith Me∣lanchthon. If Israels heart be divided from God, as vers. 2. and hath not his fruit found in him, as Chap. 14.8. what marvel if he prove (as Nahum. 3.10.) empty and void, and waste; and though (as verse 2.) the Lord turn away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and mar∣ried their vine branches?

He beareth fruit to himself,] As he beareth fruit in and from himself (like the ivy, which though it clasp about the oak, and sometimes kils it, yet brings forth all its berries, by virtue of its own root) so he beareth fruit for himself, or to himself. Profit, pleasure, and preferment is his Trinity: and corrupt self is all these in unity. He fasteth to himself, as those hypocrites, Zach. 7.5. he prayes, hears, confers, gi∣veth alms, &c. cut of sinful self-love. In all that he doth sibi soli velificatur, he seeks his own ends onely; as the Eagle, when he flieth highest, hath his eye on his prey. In parabola ovis capras suas quaerit: like the fish in the Gospel, either he is dumb, or hath nothing but silver in his mouth, he is a notorious self-seeker, he bears fruit to himself: he sacrificeth to himself as Sejanus did. As Prometheus is fabled to have stollen fire from Jupiter; so the false Israelite would cozen God of heaven, if he could tell how. Spira confessed that he used prayer onely, as a bridge to bring him to heaven; and therefore he despaired of acceptance, as well he might: for how should God relish such sorry hedge-fruits? how should he say of such clusters of Gomorrah, Destroy it not, for there is a blessing in it? The good soul, as she bears all her fruit in Christ, Ieh. 15.2. so she keeps all her fruit for him, Cant. 7.13.* 1.694 and cries out, Propter te Domine, propter te. As all his springs are in her, so all she has and is, is for him; and if she had more and better, she could beteem it him. Hence it is, that when he comes into his garden (upon her invitation) Cant. 4.16. to eat his plea∣sant fruits, he gathereth his myrrhe with his spice, he eateth his honey with his hony∣comb, as it were crust and crumb together, Chap. 5.1. He takes in good part the bet∣ter and worse-performed services; he passeth by failings in the manner, where the heart is upright, for the main: wicked men present also some kind of fruit, (as the oak bears some kind of apples and acorns, but they are not mans meat: swine indeed will haunch them up; so the devil likes well enough of these self-fruits) but they make not to Gods palat. Delicata res est Spiritus Dei, our oaken apples will not down with him. Self must be strained out, and God set up,* 1.695 that ye may be called Trees of righteousnesse, the planting of the Lord, that he alone may be glorified,

Esay 61.3. being filled with the fruits of righteonsnesse, which are by Jesus Christ, unto the glory and praise of God, Phil. 1.11.

according to the multitude of his fruit, he hath increased the altars,] Juxta uber∣tatem, exuberant simulachris, saith the Vulgar elegantly; but yet short of the Ori∣ginal, where there is a dainty Agnomination, and a double Polyptôton. For the sence: the Prophet as he had accused Israel of emptinesse, and selfishnesse, so hee doth here of unthankfulnesse, in abusing Gods plenty to the promoting of idola∣try; as if God had hired them to be wicked. See the like before, chap. 2.8. with the Note: and consider how far against the ingenuity of a Christian it is, to bee least for God, when he hath most from him: when his own turn is served, then to turn his back from the Authour of all his good: to do as the Moon, that gettest fur∣thest off the Sun, when she is fullest of his light.

according to the goodnesse of his land,] Idolaters desire to be where there are good lands, fruitfull fields: that they may lavish upon their Mawmets; that they may so beautifie, or (as the Hebrew word here is) bonifie their images, as Jezebel did her head with tires and brave dresses, 2 King. 9.30. Their sorrows shall be multi∣plied that hasten after another God, or, that endow another God, and give gifts to him, as that Text may be rendred, Psal. 16.4. What excessive cost the superstitious pa∣pists bestow upon their idols, or images, (which are one and the same, as we see here) and especially upon their ••ady of Loretto, the Jesuite Tursellinus hath set forth to the world. And why they so much desire and endeavour to recover En∣gland (praying for it, as is to be seen written on the gates of their Colledges, Jesu, Jesu converte Angliam: fiat, fiat) the reason is evident: it is a good land, and would easily yeeld them goodly images, stately altars, &c. England was wont to be called, the Popes asse, and his puteus inexhaustus, his pit of treasure, that could ne∣ver be drawn dry: he was wont to say, that he could never want money, so long as hee could hold a pen in his fingers, to write to England. He received here-hence yearly,* 1.696 above nine tunne of gold. Now, according to what they received, they expended upon their images. What a shame is it then for true worshippers, that there is no proportion between their increases for God, and their encreases from God: that those that are rich in this world,* 1.697 are not rich in good works: that they lay not by for pious and charitable uses, according as God hath blessed them, 1 Cor. 16.2. but that they should be the richer the harder: as children that have their mouthes full, and both hands full, yet will part with none, but spill it rather. It is observed, of men that grow very far, that they have so much the lesse blood. And so the fatter many men are in their estates, the lesse blood, life, and spirits they have for God.

Verse 2. Their heart is divided,] sc. From God; whose soul therefore is justly disjoynted from them, Ier. 6.8. They professed to worship the true God, and yet they transferred the honour due to him alone upon dumb-idols: they halted between two, and would needs serve two Lords: but God would none of that.

Be the gods of the Heathen good-fellows, saith One, the true God is a jealous God, and will not part stakes with another:

The double-minded man is not for his ser∣vice: for he will be served truely, that there be no halting; and totally, that there be no halving. Good therefore and worthy of all acceptation is the counsell of St. Iames to such,* 1.698 chap. 4.8. Cleanse your hands ye sinners: and purifie your hearts ye double-minded, or ye cloven-hearted. Out with the corruption that cleaveth to your hearts: and then there will be a constancy and evennesse in your mindes, mouthes, and manners: which is absolutely necessary to such as draw nigh to God in holy duties, and the contrary abominable, Esay 29.13.

Now shall they be found faulty,] Sinners against their own souls, procurers of their own ruth, and ruine. And this they shall so clearly be convinced of (as afflicti•• dat intellectum, smart makes wit) that they shall cry out with Josephs brethren, We are verily guilty, Gen. 42.21. and conscience awakened shall answer as Reuben in the next verse, Spake I not unto you saying, Do not sin: (O do not this abomina∣ble thing) and yee would not hear? Did not the Prophets foretell you what would be the fruit of your idolatries? did they not even slit up your hearts with the sa∣crificing knife of Gods word, (sharper then any two-ed••••d sword) and lay all your evil thoughts naked and open,* 1.699 or dissected, quartered, and cleft in the back-bone

(as the Apostles word signifieth, Heb. 4.13.) but ye would not then be convinced of all, and falling down upon your face worship God, as 1 Cor. 14.24, 25? Now you are found faulty, or guilty, and cry peccavi: or now you are, that is, shortly ye shall be wasted and desolated, as some render it: or now shall they die,* 1.700 (so the Vulgar) shall they perish: how should they do otherwise whose heart (that seat of life) is cut in twain, and whom the jealous and just God will cut in twain;* 1.701 tear∣ing their souls from their bodies by death, Satans slaughter-man, and appointing them their portion with hypocrites, Matth. 24.51.

He shall break down their altars.] He, that is God, my God, chap. 9.17 for this Chapter is a continuation of that (though Gualter make it the beginning of Hosea's seventh Sermon) He, that excellent He, that Aph-Hu, 2 King. 2.14. Even He, proved by five reasons to be one of Gods Attributes, by Mr. Weemss in his Exposition of the Morall Law, Part. 1. pag. 162. Vide sis. Others render it thus: It shall break down their altars, Ipsum cor. It, that is, their Heart, (which indeed is the next Antecedent) and happy had it been for them, if their heart divided from their wickednesse, had been active in breaking down their Altars in the Prophet Esay's sence, chap. 27.9. as a fruit of their true repentance: By this therefore, that is, by their affliction sanctified, shall the iniquity of Jacob be purged, and this is all the fruit (and good fruit too) to take ••ay his sinne: When (in te∣stimony of his sound repentance, and self-abhorrency for former idolatry) he makes all the stones of the altar as chalk-stones that are beaten in sunder, the groves and images shall not stand up. But it appears not any where that Israel was so well-af∣fected though grievously afflicted: that his divided heart prompted him to any such holy practise. Rather it brought ruine upon him, to the decolling of his altars, and spoyling of his images (which he so doted on, and delighted in) and so might well say to him, as Apollodorus the tyrants heart did,* 1.702 who dreamed one night that he was flea'd by the Scythians, and boyled in a caldron: and that his heart spake to him out of the kettle; It is I that have drawn thee to all this: thou mayest thank me for all.

Verse 3. For now they shall say, We have no king,] sc. to do us good: he is no better to us now, then a king of clouts: he cannot protect us, or deliver us out of the hands of our enemies. If we crie unto him, as she did, Help O king; he must needs answer as there, If the Lord do not help thee, whence I help thee?* 1.703 Vain is the help of man now that God sets against us. Feared him we have not, and now help us he will not. Est ergo interrogatio negantium & desperantiuns, saith River. This is the question, not of penitentiaries (as Lyra thinketh) but of such as despair, and deny that help can be had, either from God, whom they have slighted, or from their king, who is over-matched; as Asa was by the Ethiopians, when he came forth against them, with an Army of five hundred thousand, but was encountred by an Army of a thousand thousand, the biggest, I think, that we read of in the book of God, 2 Chron. 14. and was therefore fain to crie, Help us O Lord our God, for we rest in thee: and in they Name, not in our own strength, we go against this mul∣titude, ver. 11.

because we feared not the Lord,] We trembled not at his word, as chap. 9.17. and now it hath taken hold of us, Zech. 1.6. See the Note. By our prophanenesse we have enraged God against us: by our creature-confidence, wee have made him our enemy: and now, all too late, we acknowledge our implety, we bewail our fol∣ly: for what should a king do to us? what can he do for us? more then weep over us, as Xerxes did over his Army? cry Alas, Alas, that great city Babylon, &c. as those kings her paramours, Rev. 18.9, 10. wish they had never raigned as Adrian,* 1.704 &c. Once the cry of this people was, Nay, but we will have a king, and they had him: but no such great joy of him. After that again, they would have a king of their own choosing, Ieroboam I mean; and he proved a singular mischief to them, as did likewise all his Successours. They doted upon a king, and put their trust in Princes; but they soon found that in them there was no help, Psal. 146.3. that they could not rescue them out of the punishing hands of the king of kings, the living God.

Verse 4. They have spoken words,] Bubbles of words, great swelling words (as 2 Pet. 2.18.) thereby thinking to bear down, and outface the Prophets, and the

godly-party. They speake violent words, (as the Chaldee hath it) robustious words, as if they would yet carry it (though their king could not help them) by confederacies, and covenants, confirmed with oathes: holding that rule of the Pri∣scilianists for Gospel (as they say.)

Iura, perjura: secretum prodere noli:

And that maxime of Machiavel, that Religion it self (in contracts and covenants) should not be cared for; but onely the appearance, because the credit is an help, the use a cumber: but all these are but words, saith the Prophet, and those but winde: they shall do them no good, because without God.

Quid nisus? risus: conamina? inania, vana: Conventus? ventus: foedera? verba mera.

Swearing falsly in making a covenant,] A foul businesse, whether it be under∣stood of covenanting with God (whereof before) or with the Assyrian, with whom they broke, to ingratiate with So king of Egypt, 2 King. 17. How God plagueth perjurers, &c. covenant-breakers, see Zach. 5.3. and Mal. 3.5. with the Notes. He will appoint the sword to avenge the quarrell of his Covenant, Lev. 26.25. as he did upon Jerusalem, not leaving there one stone upon another: upon those seven golden candlesticks, long since broken in pieces for their breach of co∣venant: upon Bohemiah, that seat of the first open and authorized Reformation, whatever will yet become of England, &c.

thus judgement springeth up as hemlock in the furrows of the field.] Heb. Of my field, where I have plowed and made long furrowes, fitted for good seed, wherein I looked for judgement, but behold oppression; for righteousnesse, but behold a crie, Esay 5.7. This root of bitternesse, these stalks of hemlock (that venemous weed, full of deadly poyson) is bad any where, but worst of all, when found in Gods field, noted for an habitation of justice, and mountain of holinesse, Jer. 31.23. Where should a man look for justice, but where holinesse is profes∣sed?* 1.705 sith primo pracepto reliquorum omnium observantia praecipitur, the second Table of the Law is included in the first: yea the keeping of all the ten is enjoy∣ned in the first commandement?* 1.706 Of Rome it was anciently said, that all the neigh∣bouring cities were the better for her example of singular care to do justice. It should be so said of the city of God: where when judgement is turned into worm∣wood, and the fruit of righteousnesse into hemlock, as Amos 6.12. Well it may grow till it be ripe in the field, but God will not suffer it to shed, to grow again, but cuts it up by a just and seasonable vengeance.

Verse 5. The inhabitants of Samaria shall fear,] sc. When God shall break the necks of their altars, and spoil their images, as verse 2. They feared not God, by their own confession verse 3. therefore they are full of base fears, whereof the true fear of God would have freed them, Matth. 10.28. Hee that feareth God needeth not fear any other thing, or person, Psal. 112.7. but can say with David, My feet,* 1.707 that is, mine affections, stand in an even place, that is, in an equable te∣nour: Impavidum ferient ruinae, I shall rest in the day of trouble, when he cometh up against the people, (saith holy Habakkuk. chap. 3.16.) I shall rejoyce in the God of my salvation: when those that fear not God shall be at their wits end: yea they shall be mad for the sight of their eyes that they shall see, Deut. 28.34.

Because of the calves of Beth-aven,] Calves in the feminine gender, Shee-calves, by way of contempt and derision,* 1.708 as Hierom noteth: as Esay 3.12. Women rule over them. The Jewes at this day look upon women as a lower creation, and suf∣fer them not to enter into the Synagogue. As among the Turks they never go to Church, neither is there any reckoning made of their religion. The Heathens had the like conceits and expressions: O Phrygiae, neque enim Phryges—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. We cannot speak over-basely of idols: the Scriptures calleth them, excrements, Nothings, &c. Luther wonders that Jeroboam knowing how ill the people had sped with their golden. Calf in the wildernesse, should yet dare to set up two at Dan and Bethel (both here called Bethaven, or houses of iniquity:) and a

man might as well wonder, that having as great a miracle wrought before him in the drying up of his hand, as St. Paul at his conversion, yet was he no whit wrought upon. But if God strike not the stroke, if the Spirit set not in with the means, all's to no purpose. Who would think that men should ever be so void of reason, as to trust in that which cannot save it self from the enemies hands? as these calves of Beth-aven, and as the Papists breaden-god, brought into the field by the rebels of North-folk, in King Edward the sixths dayes: neither was there lacking masses, crosses, banners, candlesticks, with holy-bread, and holy-water plenty, to defend them from devils and all adversary power: which in the end, neither could help their friends, nor save themselves from the hands of their ene∣miees: but eft-soons both the consecrated god, and all the trumpery about him,* 1.709 was taken in a cart, and there lay all in the dust; Leaving to them a notable lesson of better experience, saith Mr. Fox, who relateth it.

For the people thereof] i. e. of the calf, to whom they had dedicated themselves; as the Moabites are called the people of Chemosh, Num. 21.29. and Turks, Maho∣metans. For all people will walk every one in the name of his God; and we will walk in the name of the Lord our God for ever and ever, Mic. 4.5.

Do mourn over it,] As those women wept for Tammuz, Ezech. 8.14. that is, for Osiris king of Egypt, whose image they had adored, as those Rev. 18. wailed o∣ver that old whore, when they saw her a broyling; as Idolatrous Micah cried after his gods, Judg. 18. and as the people of the East-Indies in the Isle Zeylon, having an apes tooth which they had consecrated, gotten from them, mourned, and offered an incredible masse of treasure to recover it. Should not men then mourn after the sincere service of God, and hold it dear to their soules?

And the Priests thereof that rejoyced in it] Heb. the Chemarims, or Chimney-chaplaines, that were all black and sooty with the smoak of the sacrifices, and were therefore called Chemarim or Camilli, as affecting a black habite sanctimoniae ergo; or having black brand-marks upon their bodies, in honour of their Idols, whereof these haply were the Hierophantae, or masters of the Ceremonies, and made a great gain thereof the ground of their joy: for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gain so called, because it delights the heart.

For the glory thereof.] i. e. of the calf, the beauty and bravery of its worship, all is now utterly gone.

Vers. 6 It shall be also carried unto Assyria, &c.] As no small part of the spoyl, shal this Deafter be carried captive: being so far unable to save others, that he cannot save himself.

For a present to king Jareb,] (See Chap. 3.13. in signum omnimodae victoriae. so Aeneas,

Ilium in Italiam portat, victosque penates.* 1.710

though in another sense; yet they must needs be poor despicable deities,* 1.711 that fall into the enemies hands. The Ark indeed fell into the Philistines hands: but the Ark was not Gods, but onely a signe of his presence, which God suffered so to be ta∣ken, for a punishment to his people, and for a plague to his enemies, whom he smote in the hinder parts, and so put them to a perpetual reproach, Psal. 78.66.

Ephraim shall receive shame] because they hoped and harped upon better things, Job. 6.20. O pray, with David, that our hopes be not disappointed: that they make us not ashamed, as Paul speaketh; that they prove not as the spiders web,* 1.712 curiously framed but to catch flies onely; or as the childes hope, who catcheth at the shadow on the wall which he thinks he holds fast, or at the butterflie, which if he catch, he hath no such great catch of.

And Israel shall be ashamed of his own counsels] of their impolitick plots and practises, in dividing themselves from Davids house, and setting up unwarranted worships, calling in forrain helps, &c. Their own counsels have cast them down, Job. 18.7. because they were acted by false principles, and aymed at their own corrupt ends. They took counsel, but not of God; and covered with a covering, but not of his spirit, that they might adde sin to sin, Esay. 30.1. They made not the Word the man of their counsel, as David did, Psal. 119.24. neither prayed they

as he, Psal. 73.24. Guide me Lord with thy counsel, and so bring me to glory. In a word, they perished by their own counsels, Hos. 11.6. whereby they provoked God, and so were brought low, by their iniquity, Psal. 106.43. and then they were ashamed of their own counsel, they saw themselves befooled by their carnal reason, and by that which they call Reason of State, which indeed is treason, unlesse it be seaso∣ned with Justice and Religion.

Vers. 7. As for Samaria, her king is cut off, as the feam upon the waters,] An apt simile (whereof this prophet is full) Her king, (not her idols, as some sense it) though gotten into Samaria, a strong city, so well victualled and fortified, as to hold out a siege of three years continuance, yet shall be cut off, or silenced as Chap. 4.7. as the foam upon the waters, bulla evanida, more weak then water, whereof it ariseth, and whereby it is wherried away, and cannot resist: or, as a bubble blown up by every small wind, and as easily blown out again; it no sooner appears but it disappeares. Lo such are the greatest kings and kingdoms, when God taketh them in their wickedness. He cuts off the spirits of Princes, Psal. 76.12. he slips them off, (so the Hebrew is) as one would slip off a flower between ones fingers; or as one would slip off a bunch of grapes. The kingdoms of the earth are like foam upon the waters. 1. For their seeming brightnesse. 2. For their great eminence. 3. For their instability and inability to resist. 4. For their sudden fall, and disap∣pearance. The Turkish Empire (which hath swallowed up so many glorious Empires and renowned kingdoms) laboureth with nothing more then the weighti∣nesse of it self: and shall shortly be cut off as foam, and live no otherwise then by fame, as others now do: though for the present, it be no whit inferiour, in great∣nesse, and strength to the greatest Monarchies that ever yet were upon the face of the earth; the Roman Empire onely excepted.

Verse 8.* 1.713 The high places also of Aven, &c.] Sept. the Altars, ab Alto dicta. Of Aven, for Beth-aven, (whereof before) a place so hatefull now, that God loathes at large to mention it: he even cuts off the head of it, as he had threatned to do by the Altars verse 2. So Jeconiah degenerating, is Coniah, &c.

the sinne of Israel,] that damning sinne of idolatry here committed, that wic∣kednesse with a witnesse, which makes God abhorre places as well as persons, and turns them into sin as it were. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem? Mich. 1.5.

shall be destroyed.,] Thus, mans sinne brings destruction upon the creatures. It is as poyson in a glasse, that causeth the glasse to be broken, and cast upon the dung∣hill. The vessels that held the sin-offering, if made of earth, they were to be bro∣ken; if of brasse, or other metalls, to be purged with fire: as one day the earth and visible heavens also shall be for the defilement that mans sinne hath set upon them.

The thorn and the thistle shall come upon their altars,] There shall be nil nisi so∣litudo in terris,* 1.714 aegritudo in animis, &c. See the Note on chap. 9. vers 6.

they shall say to the mountains, Cover us,] This they shall say out of the sense and terrour of Gods just judgements driving them to desperation. —tellus prius ima dehiscat, &c. Aristides commendeth Themistocles for this, that he never was so perplexed by any evil occurrence, as to wish that the earth would swallow him up quick, or to pronounce the dead happy. Rivet well observeth here, that Iudaea, as it was full of hills and rocks, so they were wont to dig themselves therein caves and dennes, wherein to hide in time of danger. To these David oft repaired, and so secured himself from Saul. And to these he alludeth when he calleth God his Rock, Psal. 18.2. and the Rock of his refuge, Psal. 94.22. And of these places of security Iosephus writeth,* 1.715 describing the forme of them. Now when they were in those holes of the hills, and were distressed by the enemy there, what wonder though they said to the mountains, fall upon us, cover us bury us alive, erush us to pieces, grinde us to powder, rather then that we fall into the bloody fingers of these mer∣cilesse monsters; who will put us haply to a lingring death, kill us peecemeal, as Tiberius did those he was angry with:* 1.716 and as the Canibals of America, when they take a prisoner, feed upon him alive, and by degrees, to the unutterable aggravati∣on of his horrour and torment. Our Saviour foretold his disciples, that at the last destruction of Jerusalem, men should crie out to the mountains on this manner:

And so shall the Antichristian rout also do one day, Rev. 6.16. They that would not worship the Lamb, shall finde him a Lion: those that would not cast away their transgressions, but faced the heavens, shall run into the rocks to hide them; those that would not aspire to eternity, shall despair of mercy; those that would not lift up their eyes to the everlasting mountains, from whence comes help, shall now in vain tire the deaf mountains, with hide us, help us. Now what can the mountains do more then give an eccho to such help us; for they need help also: the wrath of God is upon the creature, &c.

Verse 9. O Israel thou hast sinned from the dayes of Gibeah,] Or, Prae diebus worse then in the dayes of Gibeah. What those dayes were, see chap. 9.9. and Judg. 19. when they were, is not so certain: but probably, before the time of the Judges, and soon after Joshuahs death: for Jebus, or Jerusalem, was not yet taken, Judg. 19. with chap. 1. and Phineas was yet alive and ministred before the Lord, chap. 20.28. and was one of those Elders that out-lived Joshuah, who had seen all the great works of the Lord, which he did for Israel, Judg. 2.7. so that these dayes of Gibeah, were very ancient: and Israels sinne the worse, because from those dayes: and yet more, because above, or beyond those dayes. God made use of your forefathers to punish that great sin: and yet you continue to be more vile and vitious then they were, that were so punished by your forefathers: Neither are ye at all warned by their harmes: which is a just both presage and desert of your downfall. Alterius perditie tua sit eautio. Exemplo alterius qui sapit, ille sapit.

there they stood.] Who stood? either the men of Gibeah stood stoutly to it: and slew in two severall battles fourty thousand. Or, there stood the men of Israel, and their battle did not overtake the children of iniquity: not so overtake them at first, but that they were twice beaten by them: All which notwithstanding, they stood it out, and prevailed at last: but so shall not you, sith it is in my desire, and decree, verse 10. to order it otherwise, and utterly to destroy you at once. Non surget bîc asslictio.

Verse 10. It is in my defire that I should chastise them,] That is,* 1.717 I am un∣changeably resolved, and fully bent upon't, to carry them captive and enslave them to their enemies: wherein they shall finde that they have to do with God, and not with man; and that it is I that binde them, though I make use of the Assyrians to that purpose. Luther renders it, Valde cupidè eos castigabo, exceeding desirously will I chastise them. O the venemous nature of sin, that maketh the mercifull God to desire and to delight in mens miseries: to take comfort in their punish∣ments, Ezck. 5.13, 15. to laugh at their destruction,* 1.718 Prov. 1. And although he bear long with mens evil manners, yet he beareth them as a burden, whereof he de∣sireth to be eased, Esay. 1.24. as a servitude whereof he desireth to be freed, Esay 43.24. as a pain, not inferiour to that of a travelling woman: and albeit he bite in his pains, as it were, for a time, yet hear him what he saith, Esay 42.14. I have long time holden my peace, I have been still and refrained my self; now will I cry like a travailing woman: I will destroy and devour at once.

and the people shall be gathered against them,] God can bring in his armies at his pleasure: for all creatures are at his beck and check. If he do but look out at the windows of heaven, and cry, Who is on my side? who? all creatures in heaven and earth will presently present their service: he never need want a weapon to chastise his rebels.* 1.719 If he but stamp with his foot (as that proud Roman said) he can have men enough. How ready are the Assyrians here, to be the rod in his hand?

When they shall bind themselves in their two furrowes,] i. e. I will bring their enemies upon them, and they shall yoke them like oxen that are yoked to plow: yea, they shall bring them into such servitude, that they shall make them do dou∣ble work, plow in their two furrows, be they never so weary of doing one. The enemies shall not be moved to pity the poor Israelites, when tired with hard labour: but shall make them plow like beasts, giving them no rest till they have even wearied and worn them out. This is Polanus his interpretation: who further admonisheth us, as oft as we behold, or think upon the yoking of oxen for the plow,* 1.720 that wee likewise bethink us of the miserable condition of such poor Christians, as are slaves to Turks, and Tartats, and other enemies, who binde them indeed in their two furrows. It is not so long since here amongst us, diverse of Gods dear servants were driven

from Ciceter and other places (taken by the enemy) naked and barefoot, (as the Egyptians were by the Assyrians, Esay 20.4.) thorow thick and thin to Oxford-Gaole, &c. where by the cruelty of their keepers, many of them lost their precious lives, to the incredible grief of their dear relations. Neither can I here passe by Tillies cruelty at Magdeburgh in Germany: where after twenty thousand persons at least put to the sword, and the Town burned down, his souldiers committed all manner of ravages,* 1.721 all the countrey over: Ladies, Gentlewomen and others, like beasts, they yoaked and coupled together, leading them into the woods to ravish them; and such as resisted, they stripped naked, whipt them, cropt their ears, and so sent them home again. The Irish cruelties unnameable, might here be instanced. O quam duram, O quam tristem serviunt illi servitutem! See Mr. Clarks relation. The words may be read, They shall binde them together.

Verse 11. And Ephraim is an heifer that is taught,] sc. With the Ox-goad, which hath its name from teaching, Judg. 3.31. because therewith Oxen are taught to plow,* 1.722 saith R. David. Ephraim was a bullock unaccustomed to the yoak, Jer. 31.18. but God brought her to it and taught her, though at first a backsliding heifer, chap. 4.16. (see the the Note there) taught her, as Gedeon taught the men of Succoth, with briers and thorns of the wildernesse, so that they paid dear for their learning, Judg. 8.16. But Ephraim, though taught it, loveth not plowing work, because hard and hungry. She loveth rather to tread out the corn,] where she may dance and frisk in the loft straw without either yoak or muzzle, Deut. 25.4. As we thresh, so it was their manner to tread out their hard corn with the feet of beasts, or by them to draw Wains over it, and so get it out of the husk. Now this was fair and free work, and Ephraim delighted in it; the rather, because she might feed all the while at pleasure: whereas those heifers that plowed, wrought hard all day, and in all weathers, without any refreshment. It is an ill signe, when men must pick and choose their work: this they will do for God, but not that. A dispensatory conscience is a naughty conscience: neither doth he Gods will but his own, that doth no more, or no other, then himself will. Such holy-day-servants, such retainers God careth not for. Every one can swim in a warm Bath; and every bird will sing in a summers day. Iudas will bear the crosse, so he may bear the bag. And those carnall Capernaites follow Christ, whiles he feeds them: as children will say their prayers, so they may have their breakfast. But Abraham will forsake all to follow God, though he knew not whither: yea though God seemed to go crosse-wayes: as when he promised him a land slowing wich milk and honey, and yet as soon as he came there, he found famine, Gen. 12.1, 10. So when he promised him seed as the stars, yet kept him without child for twenty years after: and after that hee must kill him too, Gen. 22. So Iob will trust in a killing God: Ionah calls upon him out of the deep: David keeps his statutes, when God had in some degree forsaken him, Psal. 119.8. and behaved himself wisely in a perfect way, though God was not yet come unto him, Psal. 101.2. This is the triall of a Christian, to do difficult duties upon little or no incouragement; to wrestle as Jacob did, in the night, and alone, and when God was leaving him, and upon one leg, &c. This is work-man-like. The staff-rings were to continue upon the Ark: the Kohathites shoulders felt where∣fore: and so long God helped them to carry it. But when they once fell to carting it for their own ease,* 1.723 as the Philistines had done, 1 Sam. 6.) God made a dismall breach upon them, 2 Sam. 6. and David was very sensible of it, when he came up the second time to fetch the Ark, 1 Chron. 15.12, 13.

but I passed over upon her fair neck,] God will make her both bear and draw; though she were grown delicate and tender, with long prosperity; her good, and fair, and fat neck, not galled, or brawned with the yoak, which now she made dainty of; yet He would bring her to it: though he were by her untractablenesse forced to sit upon her neck, and make her more towardly to the yoak, as the manner of plowmen was in that case.

I will make Ephraim to ride,] Or, as the Vulgar hath it, I will ride him and rule him, though he kick and lay about him never so much: though he champ upon the bridle, and stamp with his feet, &c. Ile master him, and make him more serviceable, or at least, lesse insolent. See this fulfilled, Jer. 31.18, 19. where Ephraim is brought in seeing his need of mercy in the sense of misery.

Iudah shall plow, and Iacob shall break his clods.] Judah doth the worst of the work, and suffers more hardship in the wayes of my worship, and is held under by Israel, as appeareth in the second book of Kings, chap. 10.16. &c. Jacob, that is, the ten Tribes, did onely break the clods, or harrow, which is the lighter work; and should therefore have been done with more delight. But they love to take their ease, and onely follow after their pleasure, and profit: and though taught to plow, yet like it not, because laborious: no though they have Judah for an example of better.

Verse 12. Sowe to your selves in righteousnesse, reap in mercy:] Righteousnesse is a sure seed, a precious grain, which those that sowe (and every action of our life is a sowing) shall doubtlesse come again with rejoycing, and bring their sheaves with them, Psal. 126.6. Onely they must not look to sowe and reap all in one day; as one saith of the Hyperborean people far North, that they sowe shortly after the Sun-rising with them, and reap before the Sun-set: that is, because the whole half year is one continuall day with them. The Church is Gods husbandry,* 1.724 1 Cor. 3.9. the seed is the Word of God, Luke 8.11. Ministers are Gods husband-men, harvest∣men, Matth. 9.37, 38. the plough, Luke 9.62. plough-staff, Luke 13.8. axe, Mat. 3.10. are the Lawes threatnings: the fruit-causing rain, are the promises of the Gospel, Esay 55.10, 11. faith that works by love, are the fruits: the last day, the harvest, Mat. 13.39, 40, 41. Then, at utmost,* 1.725 those that sowe bountifully (or, in blessings, as the Greek hath it) shall reap bountifully, 2 Cor. 9.6. He that soweth seemeth to cast away his seed: but if he sowe in locis irriguis, (as Eccles. 11. 1. Ezek. 34.26.) upon fat and fertile places, he knowes he shall receive his own, with usury. In some parts of Egypt, where the river Nilus overfloweth, they do but throw in their seed, and they have four rich harvests in lesse then four moneths.* 1.726 Oh sowe bountifully the seeds of piety and charity into Gods blessed bo∣some: and then be sure to reap plentifull mercy, in thy greatest necessity: reap in the month of mercy (as the Originall here hath it) that is, according to the mea∣sure of divine mercy (see Levit. 27.16. Exod. 16.16.) proportionably to the infinitenesse of Gods mercy. Now the Scripture hath three notable words to ex∣presse the fulnesse of Gods mercy in Christ, to those that sowe in righteousnesse, Ephes. 2.7. the abundant riches of his grace, that are cast in over and above, Rom. 5.20. The grace of God hath been more then exceeding: there's a second 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 1.14. The grace of God was exceeding abundant. It had a pleonasme before: yea, but here's a superpleonasme; here's good measure, pressed down,* 1.727 shaken to∣gether and running over shall God give into mens bosomes: Like as when a poor man asked Mr. Fox for an alms, he (finding him religious) gave him his horse: Or as Alexander gave one (that craved some small courtesie of him) a whole citie. And when the poor man said, It was too much for him to receive: yea,* 1.728 but not for me to give, said he. So God giveth liberally and like himself, Jam. 1.5. He doth not shift off his suiters, as once a great Prince did a bold begging Philosopher. He asked a groat of him, and the king told him, it was too little for a king to give. He requested the king then to give him a talent: the king replied, It was too much for a begger to crave. Certain it is, that God in his spirituall blessings and mercies to us is wont to regard not so much what is fit for his to ask or expect, as what stan∣deth with his goodnesse, and greatnesse to bestow. If Israel had a hundred-fold increase of his seed, those that sowe to themselves in righteousnesse,* 1.729 by doing and suffering Gods will shall have much more: Even an hundred-fold here, and eternall life hereafter, Matth. 19.29. so great a gain is godlinesse: so sure a grain is righte∣ousnesse: who would not then turn spirituall seeds-man?

break up your fallow ground,] sc. of your hearts, that ye sowe not among the thornes, Jee. 4.3. The breaking up of sinfull hearts, is a singular meanes to pre∣vent the breaking down of a sinfull nation. Hence the Prophet, though almost out of hope of any good to be done, upon his desperate countreymen, resolves to try one more exhortation to them: and as in the morning he had sowed his seed,* 1.730 so in the evening he with-holdeth not his hand: for who can tell whether it may not prosper? and whether in the midst of threats, they might not suffer a word of exhortation,* 1.731 and whether it might not leave some impression, being delivered in few words? Sowe (therefore saith he) to your selves in righteousnesse, &c. but first break up

your fallow ground,] Innovate vobis novale. Repent, and be renued in the spirit of your mindes; in spirit and speech, in mindes and manners, in constitution and conversation, in the purpose of your hearts, and practise of your lives. Old things are past,* 1.732 let all things become new: turn up the turf, stock up, and stub up the roots and weeds; get into Christ, and become a new creature. Till this be done, men are in an undone condition, though they should spend their whole time in gathering up pearls and jewels.

for it is time to seek the Lord,] High time, sith your souls lie upon it. Plowmen, we know are carefull to take their time: so are all others, wise enough in their gene∣ration. The wayfaring-man travelleth while it is light. The Seafaring-man takes his opportunity of winde and tide. The Smith smites whiles the iron is hot. The Lawyer takes his terme-time to entertaine Clients, dispatch suits. The men of Issa∣char were in great account with David, because they had understanding of the times, to know what Israel ought to do, 1 Chron. 12.32. so are they with God, that regard and use the seasons of grace; that seek the Lord while he may be found, and call upon him while he is near:* 1.733 that put in the plough, set upon the practise of repen∣tance, after a showre, when the heart is best affected; after God by his Word and Spirit hath taught (so some render the Text) or rained righteousnesse upon them. Rain comes from heaven: so doth every good and perfect giving. Rain poures down plentifully, Psal. 68.9. thou didst send a plentifull rain on thine inheritance: so do the showres of righeousnesse on good hearts. Not a drop of rain falls in vain, or in a wrong place, but by a divine decree, Job 28.26. so here. Seek it in time, and we shall not fail of it. Onely we must not set God a time when to come, but wait upon him, who waiteth to be gracious. Elijah sent seven times ere the rain came. Seek till God comes: Limit not the holy One of Israel. As he seldom comes at our time, so he never failes in his own. Hold out therefore faith and pati∣ence: for behold he cometh on the clouds, on the wings of the winde, and his re∣ward is with him. To him that soweth righteousnesse, shall be a sure reward, Prov. 11.18.

Verse 13. Ye have plowed wickednesse,] The former exhortation was even spilt upon them: for they went on to plot and plough wickednesse: they had their necks in the devils yoak, and promoted his kingdom with sides and shoulders: they let out the strength of their spirits for the furtherance of sin, and were at no small pains to go to hell. as being the devils hinds and horses to draw his plough, Prov. 21.4. Job 4.8. Even as I have seen, saith Eliphaz, they that plow iniquity, and sowe wickednesse, reap the same. Ye have reaped iniquity, saith our Prophet, that is, dignum factis praemium, the reward of your wickednesse. And her iniquity is op∣posed to mercy in the former verse, as wickednesse also is to righteousnesse: or wic∣kednesse may be taken for their Apostacy, Idolatry, and creature-confidence; and iniquity for the rest of their enormities, proceeding from those former: for these wicked ones are never out of action.* 1.734 Arant, serunt, occant, scelera, they plow, sowe, and harrow mischi•••••• so that would they but take the like pains for heaven that they do for hell, they could not (lightly) misse of it.

Ye have eaten the fruit of lies,] That is, ye have been cozened, by your false Prophets, and State-politicians; whose fetch it is to formalize and enervate the power of truth, till at length they have left you an heartlesse and saplesse religion. Ye have fed hungerly upon the murthering morsels of sin; and that's the reason that there is so much ill blood amongst you. Your bread is that panis meadacij So∣lomon speaks of, Prov. 20.17. full of grit and gravell, made up with saw-dust (as they served the Martyrs) and mixed with lime,* 1.735 as the treacherous Greeks dealt by the Western Christians, marching towards the Holy-land.

because thou didst trust in thy way,] In thy Calf-worship. Way is oft put for re∣ligion: and every action men do, is a step either to heaven or to hell: he that walketh uprightly, walketh safely. These Idolaters were very confident of their way: so are our Papists, and other heretikes; as David George, that pestilent Li∣bertine, was fully perswaded, that the whole world would submit to him. And Campian, Coster, and other zealous Papists tell us to our heads, that our religion is errour, our selves heretikes, our end destruction: that one heaven cannot hold us hereafte, one Church now, &c. Thus the way of a fool is right in his own eyes:

but hee that hearkeneth to counsell (as no confident fool will) is wise, Prov. 12.15.

and in the multitude of their mighty men.] This made them ready to boast, as that young king of Hungary did, that though the skie should fall down upon them,* 1.736 yet they were men enow, and strong enough, with their pikes to bear it up. These Ephraimites liked their way of false worship the better, because backt by a strong Army. That way the mighty men go, that shall be troden: this is a secret byasse, a strong poyse upon the spirits of most men, Rev. 13. when power and authority was put into Antichrists hands, the whole world wondered after him. But cursed be that man, that maketh flesh his arm, &c. I will not trust in my bowe,* 1.737 my sword shall not save me, saith David. There is no king saved by the multitude of an host: a mighty man is not delivered by much strength, Psal. 33.16. See Psal. 146.3, 4, 5.

Verse 14. Therefore shall a tumult arise among the people, &c.] Even among those mighty men, wherein ye trusted, shall there be seditious tumults, that shall soon bring all into a miserable confusion. Intestine commotions may undo a people, as a man may die of an inward bleeding.

Ac veluti in magno populo cum saepe coorta est, Seditio, saevitque animis ignobile vulgus, &c.* 1.738

When the multitude is in a rage, they are like to a tiled house that is on fire (saith One) there's no coming near the house, the tiles do so flie about your face: so it is in tumults, there's no coming neer to talk to them, to convince them: but they are ready to flie presently upon you. In Kets sedition, Dr. Parker in his Sermon be∣fore the Rebels neer Norwich, touched them for their missiving so near, that they went near to touch him for his life. The rude rage of the rebels was such, that some being disabled almost to hold up their weapons, would strive what they could to strike their enemies: others being thrust thorow the body with a spear, would run themselves further, to reach those that wounded them deadly. Yea boyes were ob∣served to be so desperately resolved, as to pull arrows out of their own flesh,* 1.739 and de∣liver them to be shot again by the archers on their side. There are none so inso∣lent and cruell as the vilest of the people, when they are got together in a head. What havock made the seditious in Jerusalem a little before the last destruction of it? the Guelfs and Gibellines in Italy? Wat Tyler and his complices here? That Rebell,* 1.740 held up by the many-headed multitude, dared to say, that all the Lawes of England should come out of his mouth. The Hebrew word here used signifieth an inunda∣tion, or multitude of waters, which over-run their banks with violence and roaring. The people are a most dangerous and heady water, when once it is out: it is like a sweeping rain which leaveth no food, Prov. 28.3. The Septuagint render it, De∣struction. Sal. Jarchi saith, it signifieth the voice of those that cry, Fugite, Fugite, Away, Away, the enemy is at hand, &c. Some say, to the same purpose, that it signifieth clamorem meticulosorum, the crying of those that are scar'd,* 1.741 as when there is Luctu, ubique pavor, & plurima morti imago. See Am. 2.2. Zeph. 1.15, &c.

and all thy fortresses shall be spoyled.,] Yea though they be munitions of rocks. Thy terriblenesse hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the Eagle, I will bring thee down from thence, saith the Lord, Jer. 49.16. And again, all thy strong-holds shall be like fig-trees, with the first ripe figs: if they be shaken, they shall even fall into the mouth of the eater, who shall devour them at a bit, Nah. 3.12.

as Shalman spoyled Betharbel] Shalman signifieth peaceabley (saith an Interpre∣ter) a man of a calme spirit: but he answered not his name: for he exercised grea∣test cruelty. There is not a more troublesome sea, then that which is called Mare pacificum. There is oft Aliud in Titulo, aliud in Pyxidc. Absalom signifieth the Fathers peace: but he proved otherwise then was hoped.

Fallitur augurio spes bena saepe suo.

But this Salman is by the best Interpreters thought to be Salmanasar king of Assy∣ria

in this Prophets time. Salman is vox truncata, a name cut off to the halves: a thing very ordinary in all the learned languages, as were easie to instance. See Esay 15.2. Bamoth for Bamoth-Baal, Josh. 19.35. Chamath for Chamath-Dor. Hesiod puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.742 Ennius hath Fabric for Fabricius. This Salmanasar (or as Luther will have it, some other great warriour called Salman, not elsewhere mentioned in Scripture, but not unknown to the ten tribes) did cruell execution, it seems, upon Betharbel, a city beyond Jordan, 1 Maccab. 9.2. like as Tamerlan (for a terrour to the Greek Empire, much whereof he afterwards subdued) did at Seba∣stia;* 1.743 where he made a mercilesse slaughter of all sexes and sizes; whereby he held the whole East in such awe, as that he was commonly called, The wrath of God, and Terrour of the world. There are that think this Arbel to be the same with that Arbela where Alexander defeated Darius, and won the Persian Monarchy. They make it a city or countrey of Assyria, beneath Arpad, and hinted at by Rabshakeh, 2 King. 18.34.* 1.744 Where are the gods of Hamath, and Arpad? sc. Salmanasar hath utterly de∣stroyed them. Arbel is by some interpreted, the city of Bel, where Belus or Baal was worshipped. By others, Beth-arbel is interpreted, The house of the insnaring god, the god of policie, or subtilty: It seemeth to them, that the people of this place had a god that they thought would ensnare and ensnarle all their enemies: but it proved much otherwise.

For, the mother was dashed in pieces upon her children.] Dashed against the ground (so the word signifieth) against the walls,* 1.745 or pavement. See Gen. 32.11. Psal. 137.9. Esay 13.16. Such is the savage cruelty of warre, when God lets it out. Such was the barbarous dealing of the French in the Parisian Massacre, such the Sicilian Vespers, and at Merindoll; where the paps of many women were cut off, which gave suck to their children;* 1.746 which looking for suck at their mothers brests being dead before, died also for hunger. Was not this to kill the mother with the children? which God forbade by a symboll of taking the dam with the young, Deut. 22.6. and again of killing the ewe and the lamb both in one day, Lev. 22.28. The Spaniards murdered fifty millions of Indians in 42. years, as Acosta the Jesuite testifieth. Arsenoe was killed upon her children by her bloody brother Ptolomce king of Egypt. And another of that name killed thirty thousand Jewes, and compel'd the living to feed upon the flesh of the dead. When the Switzers vanquished the Thericcuses in battle,* 1.747 they banqueted in the place where they won the victory: using the dead bodies of their Adversaries instead of stools and tables. The sight of such like cru∣elties, common in warre, might well make Zuing lius say, when he had been abroad with the Army,* 1.748 that he had found more wickednesse, and bad counsels and courses therein, then ever he had known before, either by experience, or out of books. This passage in Gods book (and the like, chap. 13.16. their infants shall be dashed-in pieces, and their women with child shall be ript up.) he could not be ignorant of. The Pro∣phet refers his hearers to a sad example of fresh-bleeding cruelty, well known to them: that they might relent, repent, and prevent the like misery upon themselves. This is the use we should all put such examples to, Luke 13.2, 3, 5. & 17.26.28. 1 Cor. 10.6, 7, 8, 11.

Verse 15. So shall Bethel do unto you,] i. e. the idolatry that you have commit∣ted at Bethel, by a Synechdoche of the place, this shall undo you. Or, So shall he do unto you, O inhabitants of Bethel. Bethel shall be made a Betharbel. They that take not example by others, shall be made an example to others. Lege historiam, ne sias historia••

Because of your great wickednesse:] Heb. the wickednesse of your wickednesse, the iniquity of your sin, the foolishnesse of your madnesse, Eccles. 7.25. your idolatry especially, that wickednesse with a witnesse. Let us (by Gods example) learn to lay load upon our sins, and not to extenuate, but to aggravate them against our selves.

In a morning shall the king of Israel be utterly cut off.] This was fulfilled in Hose•••• the last king of Israel, 2 King. 17. cut off in a morning, that is, in a moment, as foam, or a bubble upon the waters. The morning-light lasteth not long, but shineth on to the perefect day. Or, in a morning, when some hope appears, and some comfort is ex∣pected, as Psal. 30.6. it is but a lightning afore death.

Accidit in puncto, quod non speratur in an••••.

Contrarily, the Saints at evening-time have light, Zech. 14.7. See the Note there.

CHAP. XI.

Verse 1. WHen Israel was a childe, then I loved him,] Or Because Israel was a childe, I loved him. Young things are lovely; young children especially, for their innocency, and ignescency. Some sence it thus, Israel was a child, and had nothing of worth, or lovely in him; yet I loved him freely, Deut. 7.7. Hos. 10.9. called him out of Egypt, out of the iron furnace, led him thorow the deep, as an horse in the wildernesse, Esay 63.13. possessed him of the promised land. Out of which though I shall shortly cast him for him ingratitudes: yet there is hope of his restauration, by the Messiah my Sonne, whom when I have called out of Egypt, he shall gather together again the dispersed of Israel, and bring life and immortality to light by the Gospel. The foundation of which restauration, he here maketh to be his own free-grace.* 1.749 He hath holpen his servant (or his childe) Israel, in remembrance of his mercy. God so loved the world, that he gave his onely begotten Son, &c. Joh. 3.16. Here then beginneth our Prophets first Evangelicall sermon, as Tarnovi••s observeth: who also readeth the Text thus: Albeit Israel was a childe, such a forlorn out-cast childe, as is described, Ezek. 16. and 23. Yet I lo∣ved him, and adopted him for my sonne: not for any defect on my part, (for I had an onely begotten Son, in whom I am well pleased:) or, for any desert on his part, for I found him in his blood, in his blood, in his blood,* 1.750 when I cast my skirt of love over him, and said unto him, Live. Yea and for his salvations sake, I have called, that is, I have decreed to call out of Egypt (whither he fled from Herod, and where he abode two or three years at least) my childe Jesus, whose office it is to save his people from their sinnes.* 1.751 And although I might justly have deprived them of such a Saviour for ever, because when he came to his own, his own received him not, (yea, rejected him to whom their own signes given to Herod, did so aptly and evidently agree) yet out of Egypt, to shew the constancy of my love to Israel,* 1.752 have I called (by mine angel, as Jacob by a messenger called his wives to him into the field, Gen. 31.4.) My Son Christ, who is Gods Son, first by eternall genera∣tion, Prov. 8.22, 23. Secondly, by personall union, Psal. 2.7. And thus God called out of Egypt, first Israel his people, and then Christ the Head of his people; in whom at length this prophecy was fulfilled.

Verse 2. As they called them,] i. e. As the Prophets and Ministers (whose names are here concealed, that the Word onely may be glorified, as Acts 13.48.) called to them, to come out of spirituall Egypt, out of darknesse to light, and from the power of Satan to God, that they might receive forgivenesse of sinnes, and in∣heritance among the Saints, by faith that is in Christ, Act. 26.18.

so they went from them:] They went a contrary way, as the child Samuel, when God called him, ran to Eli: or rather as the wilfull Jews, when God would have gathered them, as the hen doth her chickens, they would not. When God called his naturall Son out of Egypt, he came presently, Heb. 10.7. Psal. 40.7, 8. not so his adopted sonnes: for they turned upon him the back, and not the face, as Jer. 2.27. they refused to be reformed, they hated to be healed. See chap. 7.1. with the Note. Nay to make up the full measure of their sins, and to heighten their contempt,

they sacrificed unto Baalim, and burnt incense to graven images,] Quasi agrè fa∣cturi Deo, as if they would despite God on purpose, and spit in his very face: com∣mit the like villany in his presence, as the Irish Rebels lately did, when they bound the husband to the bed-post, whiles they abused his wife before him. See the Notes on chap. 2. and almost on every chapter where their idolatry is cried out upon, and their extreme ingratitude.

Verse 3. I tauaght Ephraim also to go,] A child he was verse 1. and like a childe I dealt with him, teaching him how to set his feet, pedare to foot it, as nurses do their little ones: he keepeth the feet of his Saints,* 1.753 he guideth their feet in the way of peace, Luke 1.79. See for this, Deut. 1.31. & 32.11. Num. 11.12. So great is the goodnesse of God to his people, that he dealeth with us as with his little chil∣dren, nos sublevando, submonendo, docendo, ducendo, regendo, tegendo, convocando,* 1.754 condonando, portando, confortando, &c. saith a learned Interpreter truely, and trim∣ly. He speaketh unto us as unto children, Heb. 12.5. paternè diligit, ••micè dirigit,

he loveth us as a father, he directs us as a friend, guiding us with his eye, leading us in his hand, setting us betwixt his knees, as some interpret that text, Deut. 33.3. setting us upon his knees, as a father doth his darling, and rejoycing over us with joy, yea joying over us, with singing, Zeph. 3.17. His affections are more then fatherly:* 1.755 and his expressions are according.

We are like infants (saith One) new-born, in a manner. They are kept by the loving parents from fire and water: they are fed, laid to sleep, made ready, and unready, and shifted in their scapes, but they know not who doth all this for them. So doth our heavenly Father by us in Christ.

But (he knows) little understanding have we of him. After this, he teacheth us to go, taking us by the arms,] to help our feeble knees. And taking us up in his own arms, when we come to a foul or rough place: helping us over the quagmires of crosses, and the difficulties of duties. And whereas we fall seven times a day, and in many things fail all: he taketh us up after that we have caught a knock, and cherisheth us in his bosome, &c. Montanus and Junius carry the sence another way, as if the words were not a description of Gods love to the peo∣ple, but of their unthankfulnesse to God; rendring the words thus: When as ••in∣form Ephraim, he taketh them in his arms, that it, he setteth up idols, and, after the manner of impudent and shamelesse strumpets, he taketh the puppets in his arms, and embraceth them before my face. But I like the former sence better.

But they knew not that I healed them.] Not onely held them, that they might not fall, but healed them when they had fallen. Daring they would be sometimes to stand upon their own legs, to prevail by their own strength, 1 Sam. 2.9. to say with her in the Poet,* 1.756 Consilij satis est in me mihi, &c. I am wise enough, and able enough, to go on as if they were petty-gods within themselves, and had no need of nor dependance upon me. Hence they hurt themselves, but I healed them. I for∣gave all their iniquities,* 1.757 I healed all their diseases, their bruises, and putrifying sores, that else had not been closed, bound up,, nor mollified with ointment, Esay 1.6. God left not his people in their low estate, as some Physicians do their Pati∣ents: but provided a soveraigne salve, an horn of salvation, such as would cure any disease, or maim, even the sinne against the holy Ghost too: but that it is the na∣ture of it to rage and rave both against the physick, and the Physician. Christ is both the one and the other: as beeing made unto us of God, Wisdom, righteous∣nesse, sanctification, and redemption, 1 Cor. 1.30. Quod sanitas in corpore, id san∣ctitas in corde. He is Jehovah that healeth, for he is Jehovah that sanctifieth. This Ephraim knew not, that is, out of pride and stoutnesse they acknowledged it not, but sacrifice to their own nets, wits, endeavours, &c. Of all things God can least endure to be neglected, or to have the glory of his benefits transferred upon others (See chap. 2.8. with the Note.) When men shall either say in the language of Ashdod,* 1.758 It is a chance, or else, I have made my self thus and thus happy. This, though the Saints should at any time do, yet God will pardon their frowardnesse, and say, as Esay 57.17, 18. I have seen his wayes, (his waywardnesse) and will heal him (neverthelesse) and restore comforts to him.

Verse 4. I drew them with cords of a man,] Not of a beast: though they have deserved to be hampered as unruly heifers, and to be yoked and ruled over with rigour; to be tamed and taken down a link lower, yet I, out of my Philanthropie, yea out of singular grace, have dealt civilly, nay courteously with them, in an ami∣cable and amiable way, and not as I might have done out of my Soveraignty, and according to my justice. I drew them by the cords of a man, that is, 1. Gently, and favourably; suiting my self to their dispositions, (which are oft as different as their faces) hiring them to obedience, afflicting them in measure, with the rods of men, 2 Sam. 7.15. fitted to the weaknesse of men: If God should plead against us with his great power, as Job speaks chap. 23.6. it would soon grinde us to pow∣der; but he hath no such designe: he correcteth his children vel ad demonstrationem debitae miseriae,* 1.759 vel ad emendationem labilis vitae, vel ad exercitationem necessariae patientiae, saith Austin, ad exercitium non ad exitium, saith another Ancient, to re∣fine, and not to ruine them. 2. Rationally, by cogent arguments and motives, be∣fitting the nature of a man: able to convince them and set them down with right reason, would they but consider, Deut. 32.29. would they but be wise, and weigh things aright. This God wisheth they would do: calleth them to reason the case

with him, Esay 1.18. pleads with them in a friendly way, Jer. 2.31. and then ap∣peals to their own consciences, whether they have dealt well with him, yea, or no, Esay 5.3. making them read the sentence against themselves, as did Judas the tray∣tour, Matth. 27.4. and those Pharisees, Matth. 21.40. He bespeaks them, after most clear conviction, as Esay 46.8. Remember this, and shew your selves men: bring it again to minde, O ye transgressours. Most people are led on in a continu∣ed hurry of lusts, and passions, and never bethink themselves, as 1 King. 8.47. never say so much as What have I done?* 1.760 Si haec duo tecum verba reputasses quid ago? saith Cicero to Nevius. Hadst thou but bethought thy self of those few words, What have I done? thou wouldst never have been so covetous a cormo∣rant. Oh could men have but so much power over their passions and lusts, as to get alone and weigh Gods wayes, much good might be done upon them: But for want of this, Fertur equis auriga, &c. they rush into all excesse of riot, as an horse into the battle: yea they are so farre unmand, as to think that they have reason to be mad, and that there is no small sense in sinning. I do well to be angry, even un∣to death, Jon. 4.9.

with bands of love,] Heb. thick cords, cart-ropes (as it is rendred, Esay 5.18.) ropes of many wreathes, twisted together, and inter-twined with love, that sweetest Attractive. So Jer. 31.3. With loving-kindnesse have I drawn thee: and Esay 63.9. In his love and his pity he redeemed them, and he bare them, and carried them all the dayes of old. He gave them a law, the summe of which was nothing but love; and multiplied mercies upon them without measure, as is amply set forth by those holy Levites, Neh. 9. Now, mercy commands duty: and every new de∣liverance is a new tie to obedience. Love should have love, Publicans and sinners yeeld that, Matth. 5.46. Yea, love should shew it self strong as death, Cant. 8.6. Jonathan would have died for his David; David for his Absalom;* 1.761 Priscilla and Aquila, for Paul, Rom. 16.4. Christ out of his love did die for his people. Have I but one life to lose for Christ? said that holy Martyr. Let men take heed how they sinne against love, for this is the greatest aggravation of sinne: this is bestiall, this is like unruly horses in a teame, to break the gears, to snap in sunder the traces, that should hold them. Such yokelesse sons of Belial shall one day be held by the cords of their own sinne, and whipt with those cords of conviction, that they would not be drawn by. Shall the harlots hands be bands, her words cords to draw men to destruction, and shall God stretch out his hand all day long to them to no pur∣pose? Shall he lose his sweet words upon them, &c? Peters heart burst, and hee brake out in weeping, when he saw Love sparkling in Christs looks;* 1.762 and con∣sidered how he had burst asunder the bands of love, sinned against such manifesta∣tions of mercy, wiped off all his comfortables for the present, drew from Christ those piercing quick questions, Lovest thou me? yea but dost love me indee? O let the cords of Gods kindnesse draw us nearer to him, hold us closer: to sinne against mercy, is to sin against humanity: and as no surfet is more dangerous then that of bread: so no judgement is more terrible, then that which grows out of love felt and slighted.

and I was to them as they that take off the yoke on the jaws, &c.] i. e. on their neck: albeit it seemeth by that law, made for not muzling the oxe that treadeth, &c. that those creatures when they wrought, were muzled or haltred up: and that hal∣ter fastened to the yoke that was upon their necks. The sence is this, I unyoked them often, to give them meat, as the good husbandman doth that is mercifull to his beast, he lifts up the yoke that lies hard upon its neck, leads it to the manger, layes food before it, &c. So dealt God by this people all along from the wildernesse, and forward: not suffering them to abide jugiter sub jug is Gentium, long under their enemies yoke: but delivering them out of the hand of those that served themselves of them, Ezek. 34.27. Christ also hath delivered His out of the hands of those that hated them, and lay hard upon them; as the devil is an hard taskmaster, that nei∣ther takes off the yoke, nor layes meat: gives no rest or refreshment to his drudges, and dromedaries: but acts them and agitates them day and night, &c. Now those that are His, Christ brings them from darknesse to light, and from the power of Sa∣tan to God, that they may do works meet for repentance, that weigh just as much as Repentance doth, Acts 26.18, 20. and so finde rest to their souls: Provided,

that they take and keep Christs yoke upon them (not thinking to live as they list more saying as those Libertines in Jeremy we are delivered to do all these abominati∣ons) and learn of him to be meek and Iowly &c.* 1.763 Mat. 11.29. so shall they soon find Christs yoke easie,* 1.764 and his burden light Vers. 40. And of this easie yoke of Christ Luther understands this text in Hosea; and thereupon discourseth of the Lawes rigour, and Gospels relaxation, according to that of Austin, Lex jubet, gra∣tia juvat: the Law commandeth but the Gospel helpeth: God by his spirit a∣ssisting, and further accepting pence for pounds, the will for the work, the desire for the deed done &c. and laying meate before us, meate that the world knowes not of, hidden Manna, the convivium juge of a good conscience &c.

Vers. 5. He shall not return unto the land of Egypt] That is, he needs not run to Egypt for help, (as King Hosea did) nor to the Assyrian, to whom they were tri∣butaries from the time of Menahem: for they wanted nothing, and less should have wanted, if they would have been ruled by me.

but they refused to return.] He was not to have returned to the land of Egypt or of the Assyrian who is his king; so some read the text. Others sense it thus: When I threaten them with the Assyrian, they think to shift and shelter themselves in Egypt: but I shall keep them thence, or find and ferret them out there. God knowes how to cross wicked men of their will, to spoyle their plots. Egypt shall prove no better then a broken reed running into the hand of him that leaneth on it 2 King. 18.21. The Egyptian was ever an enemy to Israel: and though for his own ends he gave goodly words, and seem reconciled: yet such Reconciliations are but vulpinae amicitiae. But were he never so fast a friend, yet sin-guilty Israel shall not have their an Asylum, nec stabile stabulum (see Chap 9.3. with the Note) because the desire of the wicked shall perish Psal. 112.10. They take counsell together, but it shall come to nought, they speak the word, but it shall not stand Esay. 8.10. Confer Esay. 30.1.2. and 31.1.2.3. Prov. 21.38.

but the Assyrian shall be his king] Will they, nill they, they shall be carried cap∣tive to Assyria: and sith they will needs be crossing of God, he will cross them much more: he will walk contrary to those that walk contrary to him Lev. 26.21. and be as froward as they for the hearts of them Psal. 18.26. They will not re∣turn to me, saith the Lord, they shall not therefore return to Egypt: they will not submit to my scepter, they shall therefore have the Assyrian for their King, that proud cruel stout-hearted Prince Isay. 10.5.7.12. who will tyrannise over their bodies, and over their cattle at their pleasure, so that they shall be in great distress Neh. 9.37.* 1.765

because they refused to return] Heb. they disdained to do it, scorned the motion, slighted the messenger.* 1.766 By their sins they had run from God: by repentance they should have returned unto him, and then the amends had been well-nigh made: for Quem poenitet peccasse paenè est innocens the penitent is in almost as good a case as the innocent; Ambrose saith he is in a better. But for these men, to all other their sins to add obstinacie and impenitencie, as Herod to all his former evils did the death of the Baptist, this was to heap up wrath against the day of wrath Rom. 2.5. The word here rendred (refused) is by the Seventy turned They would not. That there∣fore thy returned not to God, it was the fault of their will. True it is, they had no power to turn themselves: but the cause of that inability too, was in them∣selves. They therefore neither could nor would return: and both by their own fault and folly.

Vers. 6. And the sword shall abide on his cities] Heb. shall keep residence or rush upon his cities. It can do no less; it cannot return into the scabbard, rest or be still till the Lord, who put it into commission, call back againe his commission, Jer. 47.6.7. It is a dreadfull thing when the sword abideth on a people; as in Germany that stage of warr, Ireland still a land of divine ire &c. England hath some Halcy∣ons at present,* 1.767 praise be given to God: and let every good man pray with David, scatter thou the people that delight in warr Psal. 68.30. The Pira••s warr was dis∣patcht by Pompey with incredible swiftness, to his eternall commendation. And we have cause to bless God (saith a countryman of ours) that God hath raised up instruments for us, who have hazarded the shortening of their own lives for the shortning of the warr: who have done their worke of late, as if they had took it

by the great &c. And the same Author observeth, that it is a sad thing for the sword to be in the field; but for the sword to be in the cities it is much more sad: and he in∣stanceth in Jerusalē out of Josephus,* 1.768 where the number of the slaine was eleven hun∣dred thousand: We may further instance in that unhappy city of Magdeburg in Ger∣many, where so much cruelty was exercised first by Charles the fift, (much regrated by him at last in his retired life, taking account of his actions) & since that in our me∣mory by Mounsier Tilly, who like a bloody villain put to the sword there twenty thousand persons at least of all ranks, ages, and sexes:* 1.769 that great city also he burned down, utterly turning it into cinders excepting an hundred nine & thirty houses &c. The like immanity was exercised by the Popes champions upon the poor Protestants at Angrogue in France: where they killed and burned without mercy: but could never set fire upon the two temples there, nor upon the Ministers house,* 1.770 which remained whole, the houses round about being all consumed with fire.

and shall consume his branches and devour thèm] His branches or his villages, which are as branches of the greater cities. The trees of America (but especially of Bra∣sile) are so huge, that it is reported of them,* 1.771 that severall families have lived in several armes or branches of one tree, to such a number as are in some petty village or parish here. The greater cities are as the body or-root of a tree, the villages as the branches. The scripture oft calleth them mother and daughters, as Heshborn and all her daughters, That is villages Num. 21.25. as the Chalde there explaineth it. See Ezech. 10.44.45.46.48.53. hence we read of a citieand mother in Isracl 2 Sam. 20.19. Branches also are called daughters of the trees they grow from Gen. 44.23. The word here rendred branches is by some rendred Barres, by others, Diviners or Liers, as the word here used is interpreted Jer. 50.36. A sword is upon the liars or diviners, and they shall dote: potest Augur Augurem videre & nou ridere? saith Tully of such diviners: that is, Can they one looke upon another and not laugh, considering how they gull people with their lies and fopperies? The sword shall be upon such, as it was upon Balaam Satans spelman, they shall be a portion for foxes Psal. 63.10. as those that

Astutam vapido servant sub pectore vulpem.

because of their own counsels] He that goeth to school to his own carnall reason, is sure to have a fool to his master; an ignis fatuus that will bring him into the bogges and briers. The wisdome of the fiesh is enmitie to God. Nemo laeditur nisi à seipso. See the Note on chap. 10. vers. 6.

Vers: 7. My people are bent to backsliding from me] they have a principle of Apostacie in them, as those Galathians had, of whom the Apostle, I marvaile that you are so soon removed unto another Gospell Gal. 1.6. and as those old Apostates in the wildernesse, who so soon as Moses his back was turned almost, cryed out to Aaron, Make us golden Gods. This people was before accused to be acted by a spirit of fornication, a certain violent impetus, a strong inclination to whoredome, and to be apt to backslide with a perpetuall backsliding: all their recidivations and revolts were but a fruit of the bent of their spirits, which were false and unsettled: not resolved whether yet to turne to God, though they were beset with so many mischiefs: they hangd in suspence and rather inclined to the negative then else. Suspensi sunt, so Calvin, Pareus, and others, read this text. My people are in sus∣pence, or in a mamering whether to turne to me or not, they hang in doubt, as the same word is rendred Deut: 28.66. God liketh not that his people should stand doubtfull as S••••pticks; and adhere to nothing certainly: to be in religion as idle beggars are in their way, ready to goe which way soever the staffe falleth: but that they should strive to a full assurance in what they beleeve Luk. 1.4. to be fully perswaded as ver. 1. and to a firm purpose of heart in what they should practise Act. 11.23. Irresolution against sin or for God can hardly consist with the power of Godlinesse: be not off and on with him, halt not, hang not in doubt what to do; but follow God fully as Caleb did; come off freely as David, who had chosen Gods precepts when he was solicited to have done otherwise Psal. 119.173. And again, I have chosen the way of truth: thy judgements have I laid before me ver. 30. I have waighed them, and am resolved to keep them, I am come to a full determina∣tion.

Mr. Deodate senseth the words thus. They desire and expect that I should turn in favour to them and relieve them: whereas they should turn to me by re∣pentance, which they will not do: and herein he followeth Arias Montanus. Thus those stiffnecked Jewes in Jeremy expected that God should still deale with them (however they dealt with him) according to all his wondrous works chap. 21.2. presuming and promising themselves impunity; and thus Judas also had the face to ask,* 1.772 as the rest did, Is it I? as resting upon Christs accustomed gentlenesse, and that he would conceale him still, as he had done certain daies before.

though they called them to the most High] They, that is the Prophets as vers. 2. called them with great importunity, upon every opportunity, to the most High, to God (in opposition to those Dii minutuli petty deities whom they doted on. See chap. 7.16.) to come up to him, to have high and honourable conceptions of Him, not casting him in a base mould, as those miscreants did, Psal. 50.21. but saying as David, and with a David-like spirit, Thous Lord art high above all the earth, thou art exalted far above all Gods, and there-hence inferring, Ye that love the Lord, hate evil Psal. 97.9.10. I am God Almighty, walk before me and be upright Gen. 17.1. The God of glory appeared to Abraham Act. 7.2. he so con∣ceived of God; and hence his unchangeable resolutions for God.

none at all would exalt him] Heb. together he exalted not, scarce a Hee, a single man that would do it, that would lift up his head to listen to such good counsel, (so some sence it) or that would exalt and extol the most High; who though he be high above all praise as Neh. 9.5. and cannot be praised according to his excellent greatnesse: Yet is he pleased to account himself exalted and magnified by us, when, considering the infinite distance and disproportion that is betwixt him and us, we lay our selves low at his feet for mercy, we set him up in our hearts for our sole Soveraign,* 1.773 we esteem him as the people did David more worth then ten thousand, we give him room in our soules, and with highest apprehensions, most vigorous affections, and utmost endeavours wee bestow our selves upon him, as the only Worthy. Now this is done but of a very Few, and well done but of fewer yet; so drossy and drowsy are mens spirits, and so little is the Lord, li••ted up by the sons of men. See the Prophet Esay his complaint chap. 64.7.

Vers: 8. How shall I give thee up Ephraim?] Here beginneth the second part of this chapter, full of many sweet Evangelicall promises, and here, if ever, Mercy rejoyceth against Judgment,* 1.774 or treadeth on the very neck of it, as St. James his word importeth chap. 2.13. The Lord seemeth here to be at a stand, or at strife with himself about the destruction of this people fore-threatened; which well might have been a gulf to swallow them up, and a grave to bury them in for ever, being most worthy to perish, as were the Cities which God destroyed in his wrath. Gen. 19. Howbeit God in the bowels of his mercy earning and taking pitty of his Elect amongst them (for he had reserved 7000. hidden ones that had not bowed their knees to Baal) spareth to lay upon them the extremity of his wrath, and is ready to save them for his mercies sake. Heare how father-like he melts over them;

how should I expose thee O Ephraim? how should I deliver thee up O Israel? How should I dispose the as Admah? how should I set thee as Zeboim] q. d. Justice requires that I should lay thee utterly wast, and even rain down hell from heaven upon thee as once upon Sodom and her sisters. But Mercy interposeth her four several How's (in the Originall two onely, expressed, but the other 2. necessarily understood, and by Interpreters fitly supplied) foure such patheticall Interrogations as the like are not to be found in the whole book of God, and not to be answered by any but God himself: as indeed he doth to each particular in the following words, My heart is turned within me, that is the first answer, The second, My repentings are kindied together: The third I will not execute the fiercenesse of my wrath: The fourth I wil not return to destroy Ephraim. And why? First I am God and not Man: Secondly the Holy One in the middest of thee.

My heart is turned, or turneth it self, within me] that is my mind is changed, or at least is, in doubt what to do, in this businesse. This is spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after the manner of men, and must be understood 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agreeably to Gods greatnesse. Here is mutatio rei non Dei, effectus non affectus, facti non consilij: Repentance

with man is the changing of his will. Repentance with God is no more then the willing of a change: ill is not a change of his will, but of his work. Confer Lam. 1.20. & 2.11. Am. 1.12. There are that render it, My hart is turned against me, that is, against my former severe sentence of cutting them all utterly off at one blow; Fiat Justitia, pereat mundus. Oh! I cannot finde in my heart to do it. For my

repentings are kindled together,] Simul aestuant viscera mea poenitentiâ. So Tre∣mellius: My bowels are altogether on a light fire with repentings, as Gen. 43.30. and 1 King. 3.27. Now repentings are as improperly attributed to God, as bowels. There were a sort of ignorant Monks in Egypt, who started this foolish and ridicu∣lous question (which yet bred no small stirres there Anno Dom. 403.) An Deus corporeus sit? Whether the Divine Essence be a body, having hands, heart, bowels, &c? The ruder sort of them held it affirmatively. What blasphemies Vorstius hath vented, in that base book of his de Deo, I need not relate. How God is said to re∣pent, hath been said already: Sure it is,* 1.775 that herein he graciously accommodateth himself to our rudenesse, and speaketh as we are able to bear. It appeareth that fury is not in God, Esay 27.4. Our sins put thunder-bolts into his hands, and it is, Non nisi coactus with him, when he proceeds to punishment. His bowels are ve∣ry ready to work in the wayes of grace, and mercy toward sinners: and the least act of faith in that mercy, would certainly set bowels on work amain. This the Church in Esay well knew, and therefore prayed when deserted, Look down from heaven, &c. Where is thy zeal, and thy strength?* 1.776 the sounding of thy bowels and of they mercies toward me? are they restrained? Doubtlesse thou art our Father, notwith∣standing thine austerities. God seemeth sometimes to lose his bowels, and then we must find them for him: to sleep, and we must awake him: to hide himself, and then we must fetch him out (as the woman of Canaan did by the force of her faith, Mark. 7.24, 25.) God will come, but he will have the faithfull prayers of his people to lead him. I came for thy word, Dan. 10.9. &c.

Verse 9. I will not execute the fiercenesse of mine anger,] Heb. the heat of it Gods bowels kindled, and whatsoever might cause repentance came together, and lay glowing as it were at his heart: and this cooled and even quenched the heat of his wrath, (as the Sun-beams when they shine full upon the fire) so that now hee resolves not to execute the height of his heat, the extremity of his fury, for then the spirit should fail before him. Ephraim is Gods dear sonne, his pleasant child: whom when he hears bemoaning himself, as Jer. 31.18, 19, 20. he soon repents him of the evil, ans cries,

—Satis hoc, pro crimine magno Paulum supplicij lenem sun••••sisse parente••••.

I will not return to destroy Ephraim,] I will not undo him twice over, or utterly ruine him: as those that have laid their enemy for dead, returne to see whether he be dead out-right: or as souldiers that have once pillaged a city, return after a while to take all that little that was left before, and to set the rest on fire. God will not deal so hardly with Ephraim, though he might do it. Reprobates indeed shall have an evil, an onely evil, Ezek. 7.5. without mixture of mercy; they must ex∣pect one plague upon another, as it fared with Pharaoh, till God had dashed the very breath out of his body, &c. But for his elect people, Hath he smitten them, as he smot those that smot them? No, but in measure, in the branches onely: hee stayeth his rough wind, &c. Esay 27.7, 8.* 1.777 And as Craesus his dumb sonne burst out into Kill not King Craesus. So when enemies are ready to devour the Church, or Satan to swallow Gods child up in despair, his bowels work; he can hold no longer, but cries, Save my child, save my Church, &c. Why should the spirit fail before me, and the souls which I have made? I have seen his wayes, and (though bad enough) I will heal him, I will lead him also, and restore comforts unto him, and to his mourners.* 1.778

For I am God, and not man,] yea such a God, as the like is not, for pardoning iniquity, and passing by the transgression of the remnant of his heritage, Mic. 7.18. 'Tis naturall to him, Exod. 34.6. 'tis usuall, Neh. 9.17. there he is called a God of pardons, as Esay 55.7. he is said to multiply pardons. He hath commanded men to forgive an offending but repenting brother, seventy times seven times in a day, Mat. 18.22. What then will himself do? For he is God Almighty, and not man. Man is an angry vindictive, cruell creature: one man is a Wolf, yea a Devil to another: unsociable, implacable, unmercifull, as those were Rom. 1.31. Beware

of men, saith our Saviour to his disciples, Matt. 10.17. absurd and wicked men, 1 Thess. 3.2. barbarous, and bruitish, skilfull to destroy, Ezek. 21.31. Yea beware of good men, when enraged. What strange deaths did David (soon after his foul fall, and not fully recovered) put the poor Ammonites to, 2 Sam. 12.31. Further, men as they are unmercifull, so they are unmindfull of their promises. But God is not a man that he should lie, Num. 23.18. What he hath spoke with his mouth, he will make good with his hand. The eternity of Israel will not lie, (as men will, Rom. 3.4.) nor repent, (as men do, whatever he may seem to do; see the note on the former verse) for he is not a man that he should repent, 1 Sam. 15.29. Men are mutable: the truest friend is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and easily changeable creature, as the Heathen complained; all in changeable colours, as Tertullian saith of the Peacock; as often changed as moved. Not so Almighty God. I am Jehovah, I change not, Mal. 3.6. See the Note there, and remember still to retain high thoughts of God: not measuring him by our modell; as to think him to be as mercifull as we are, as powerfull as our understanding can reach, &c. See Esay 55.8, 9. and beg superna∣turall grace: without which it is impossible for a finite creature to beleeve the infi∣nite Attributes of Almighty God.

the holy One in the middest of thee,] Though Israel had deeply revolted, set up golden gods, and done wickedly as they could, so that there was no visible Church amongst them, yet God was the holy One in the middest of them: Seven thousand he had reserved that Eliah knew not of, 1 King. 19.18. and a Church there was in Israel, when at worst. Like as there was in medio Papatu, in the darkest midnight of damned popery: and at this very day, there are said to be thousands of profest Protestants,* 1.779 even in Italy it self: and in Sivil, a chief city of Spain, there are thought to be no fewer then twenty thousand.

and I will not enter into the city.] I will not invade the city as an enemy, to wast all with fire and sword, as once at Sodom. For why, there are holy ones in the mid∣dest of thee (so Rivet expoundeth it by an enallage of the number) a considerable company of righteous people, for whose sake I will spare thee, Jer. 5.1.

Verse 10. They shall walk after the Lord,] powerfully calling them by his Word and Spirit, going before them, and bringing up the Rere, Esay 52.12. their King shall passe before them, and the Lord on the head of them, Mic. 2.13 Time was, when they fled from God, Hos. 7.13. and said, I will go after my lovers, &c. chap. 2. Now they are of another minde, and other manners: they shall walk after the Lord, non pedibus sed affectibus: they shall be carried after him with strength of of desire,* 1.780 and delight, which he shall work in them: they shall follow the Lamb whither soever he goeth: Gods people are said in Scritpture to walk before him in godly sincerity, to walk with him in an humble familiarity, to walk after him in an holy conformity, yeelding unto him the obedience of faith. As Israel in the wildernesse, so must we, follow God and the line of his Law, though it seem to lead us in and out, backward and forward (as them) as if he were treading a maze.

he shall roar like a lion,] By the preaching of the Gospel, he shall shake heaven and earth. The voice of the Gospel is, Repent. Aut poenitendum, aeut pereundum, except ye repent ye shall all perish. He that beleeveth and is baptized, shall be saved: He that beleeveth not,* 1.781 shall be damned, was a terrible voice. Of the Lion it is re∣ported, that he roareth so fiercely, that the rest of the creatures stand amazed: and that, whereas his own whelps come dead into the world, he roareth over them, and reviveth them.* 1.782 Afterwards, when he meeteth with prey, he roareth for them to come about him. Let this be applied to the Lion of the Tribe of Judah. Confer Jo••l 3.16.

then the children shall tremble from the West.] The children of grace, Deut. 14.1. shall joyn themselves in spirit to the communion of the Church from all the ends of the world, where they have been scattered: they shall serve the Lord with fear, rejoyce with trembling. The Ancient Hebrews applied this promise to the coming of the Messiah: onely they dreamt of an earthly kingdom of his, as did also the disciples, being sowred with the leaven of the Pharisees. Others think it to be a Prophecie of the conversion, and calling of the Jewes, to be accomplished in the last dayes: as also of the generall spreading of the Gospel, and gathering of the Elect,

far and wide from one end of the heavens unto another. And this they call, the time of the Restitution of all things.

Vorse. 11. They shall tremble as a bird out of Egypt.] Trepidè accurent, so Tremellius: they shall run tremblingly. Fear causeth hast. Men delay and trifle till God strikes their hearts with fear: then 'tis ecce ego, mitte me, Here I am, send me, Speak Lord, for thy servant heareth, What wilt thou have me to do Lord? &c. ti∣mor addidit ulas; as the doves when pursued by the hawk, scour into their colum∣baries. As birds frighted, flie to their nests, and other creatures to their holes, and harbours: so do those that are prickt at heart with the terrours of the law, flee to the precious promises of the Gospel: hiding themselves in the wounds of Christ crucified, and are relieved. All St. Pauls care was, that when he was sought for by the justice of God, he might be found in Christ, not having his own righeousnesse,* 1.783 but that which is through the faith of Christ.

and as a dove out of the land of Assyria,] i. e. out of what countrey soever, where they shall be scattered, I will recollect them by my Gospel, which is there∣fore called Gods arm, because thereby he gathereth his Elect into his bosome. Doves flie swiftly, Psal. 55.6. and by flocks, Esay 60.8. so shall the Elect to Christ, both of Jewes and Gentiles. By the children of the West, may be meant these Western Churches, and withall the Northern parts. By Egypt, the whole South. By Ashur, all the Eastern Tract, those large and mighty kingdoms that lie Eastward from Judea, even to the Sun-rising. Thus many shall come from East and West, and shall sit down with Abraham, Isaac, and ••acob in the kingdome of hea∣ven, Mat. 8.11. The molten-Sea stood upon twelve Oxen, which looked to all the four quarters of the world: so did the twelve gates of the new Jerusalem, &c.

and I will place them in their houses,] Not in strong garisons, but in their own∣houses; where they shall dwell securely under their own vines and fig-trees: for they shall have the Gospel of peace, and the peace of the Gospel, See 2 Sam 7.10 Or thus, I will place them in their own houses, that is, in my Church (saith Polanus) which hath its houses and places of receipt among all people the whole world tho∣rowout, where they may serve God, without fear, in holinesse and righteousnesse before him all their dayes. Thus the Apostles in their travels, where ever they came, found brethren, &c. and having nothing, yet they possessed all things, 2 Cor. 6.10. True tranquillity and sound security is to be found no where but in Christ, Mic. 4.4. and 5.5. nor by any but by those that hear him roaring, and calling them to the participation of his grace and peace. Those that hearken to Christs Oracles shall dwell in his tabernacle.

Verse 12. Ephraim composseth me about with lies,] They get about me as if they would do me doubty service (Psal. 76.11. the saints are called a people that are round about God: and Psal 148.14. a people near unto him, and that compasseth his altar. See Rev. 4.4.) but all's but counterfeit: a meer imposture, a loud lie, Psal. 78.36 whereby they would cozen me of heaven, if they could: putting upon me false coyn silver'd over a little; and circumventing me, if it lay in their power. But what saith Bernard, Sapi••ns nummularius Deus est; Nummum fictum non reci∣piet. God is a wise Mint-man: there's no beguiling him with counterfeit coyn. Hypocrisie (that reall lie) is an odious, a complexive evil: for it hath in it, 1. Guile, opposite to simplicity, as intending to beguile God, which he cannot, and man, which he fain would, and oft doth, to further his worldly and wicked de∣signes, as Judas, Herod, Matth. 2.8. Pharisees, Mat. 23.14. 2. Falshoud, op∣posite to truth; as onely acting religion, playing devotion, compassiong God with deceit, as the house of Israel here, deceiving him not by impotency onely, and in the event; but by imposture, and so in purpose; contenting themselves with a shew, with a semblance, Luke 8.18. with a form of knowledge, Rom. 2.20. and of god∣linesse, 2 Tim. 3.5. rather ••eeming to be good, then seeking to be so. These are hells free-holders: and other sinners are said but to have their part with them. There are that thus interpret this Text; Ephraim compasseth me, the Prophet preach∣ing mercy, and promising good things, they beset me, and gather close about me, as desirous of my doctrine: but it is in mendacio, in hat••full hypocrysic (see Ezek. 33.31, 32.) and when I crosse them never so little, they craftily conspire to pre∣judice my Ministery, to asperse my person, &c. To preach saith One, is nothing else

but to derive the rage of the whole world upon a mans self, to become the But-mark, yea the Center ad quod omnes lineae dolorum tendunt,* 1.784 to which all the lines of lies and falsehoods do tend.

but Judah yet ruleth with God,] To serve God is to rule with him (as Livia said, she ruled her husband Augustus, by obeying him) It is the greatest liberty, Rom. 6.18, 22. 1 Pet. 2.16. Abraham was a prince of God, Jacob prevailed with God, and had power as a Prince, Gen. 32.28. Moses (as if he had been Chan∣cellour of heaven) over-ruled the businesse, and God is fain to bespeak his own freedom, Exod. 32.10. Judah also is here said to rule with God, to be potent with him; because God was sincerely served amongst them, and they held fast their first integrity: the true religion was openly professed, and the true worship of God in∣corruptly maintained in the Temple at Jerusalem. This made Abijah (though none of the best) so boldly to boast, and he prevailed: so that there fell down of Israel slain four hundred thousand, 2 Chron. 14.10, 17. and yet the men of Judah that slew them, were but four hundred thousand ina ll, verse 3. Israels Apostacy is here aggravated by Judah's integrity: they were not under the temptation of evil ex∣ample. Judah was the worse for them, and not they for Judah.

and is faithfull with the Saints.] Or, with the most Holy: he keepeth the faith to God, those Holy Ones, the Father, Son, and Holy Spirit (so some sence it) as Josh. 24.19. Prov. 9.10. he is far from those false and fraudulent dealings where∣with the ten Tribes seek to circumvent and beguile god. Or thus, J••xlah is faith∣full with the saints of former ages: he holds to his old principles, to the good old way, wherein Abraham and the other Ancients went before him. He is also faith∣full; with such as are sanctified, the true priests of God, consecrated to himself, and set apart for holy use: In opposition to the ten Tribes, who went after those leaden priests made by Ieroboam of the lower sort of the people, and well fitted to golden deities. Lastly, he is faithfull with the people of God, those good souls that left the ten Tribes and went to Judah, to the true worship of God. With these Judah was faithfull, courteous, and communicative: embracing and encouraging them all that might be. This was a singular commendaton.

CHAP. XII.

Verse 1. EPhraim feedeth on wind,] Slender feeding; unlesse Ephraim were of the Chamaeleon-kind: quippe nec cor auro satiatur nec corpus aura. Wind fills,* 1.785 but feeds not. Ephraim had sowed the wind, chap. 8.7. but to what profit? Hee that ministreth seed to the sower, and bread to the eater, would here, surely, neither give bread for food, nor multiply their seed sown, but send them to the gods that they had chosen, and to their confederates whom they so relied upon, from whom they should reap the whirlwind. (See the Note on chap. 8.7.) Wind, we know, bloweth up storms and tempests: so doth idolatry and creature-confi∣dence, the tempest of Gods wrath that will never be blown over.

and followeth after the East-wind,] Which if he catch, a great catch he is like to have of it. Eurus est ventus urens & exsiccans. The East-wind is noted in Scri∣pture for pernicious and hurtfull to fruits and herbs, Gen. 41.6. Ezek. 7.10. and 29.17. Hos. 13.15 violent it is also, and spareth not men, Ion. 4.8. The Seven∣ty render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a burning blast, as they do the former words, Ephraim is an evil spirit, by a mistake of the points. Iob speaketh of some that fill their bellies with the East-wind; they think to do so, but it proves otherwise: they snuff up the wind with the wild-asse, but it tumours them onely, and proves pestilentiall. It is very dangerous for men to follow after their own conceits and counsels. It may be worse to them upon their death-beds, when they are lanching into the main of Immortality,* 1.786 then any rough East-wind, or then any Euroclydon, that wind menti∣oned, Acts 27.14.* 1.787 that hath its name from stirring up stormes, and is by Pliny called Navigantium pestis, the Mariners misery. An empty body meeting with tempests, will have much ado to bear up. If Ephraim first seed upon wind, and then fall under the East-wind, it must needs go hard with him. The godly man, who is filled with all the fulnesse of God, Ephes. 3.19. shall have him for a refuge from

the storme, a shadow from the heat, when the blast of the terrible ones is as a storme against the wall, Esay 25.4. His prayer is that of Ieremy, chap. 17. vers. 17. Be not thou a terrour unto me, O Lord: thou art my hope in the day of evil. If the wind be not got into the earth, and stir not there, storms and tempests abroad can∣not make an earthquake: no more can afflictions, or death, an heart-quake, where there is peace with God: Such a mans mind immota manet, is as mount Zion which cannot be removed.

He daily increaseth lies and desolation,] This being the fruit and consequent of those; for flagitium & flagellum sicut acus & filum, sinne and punishment are in∣separable companions, Wo unto them for they have fled from me: destruction unto them, because they have transgressed against me, Hos. 7.13. See the Note there. To heap up lies, is to hasten desolation. A false witnesse shall not be unpunished: and he that speaketh lies shall perish, Prov. 19.9. They tell us of a threefold lie, i. e. A merry lie, an officious lie, and a pernicious lie. But the truth is, every lie is pernicious: and a man should rather die then lie. He that lieth in jest, may go to hell for it in earnest. Iacob told his father an officious three-foldlie, and scarce ever had a merry day after it, Gen. 27.19. God followed him with one sorrow upon an∣other, to teach him and us, what an evil and a bitter thing it is to cumulate lies, as here, and how it ensnares and ensnarles us.

And they do make a covenant with the Assyrian, and oil is carried into Egypt.] that is, all precious and pleasant substance was carried for a present, to make roomth for them. Oil is instanted, as the chief staple commodity of the land, (see Ezek. 27.17.) and in Egypt very scarce: this sin of theirs in seeking to other nations, and relying on the arme of flesh, is oft reproved and threatned thorowout this Prophesie. See chap. 5.13. & 7.11. & 9.8. & 10.4 & 11.5. To neach Gods Ministers to continue crying out against the prevailing sinnes of the people, and never give over, till they see a reformation wrought amongst them.* 1.788 The Cretians are alwayes lyars, &c. Rebuke them sharpely, saith the Apostle; yea, be instant and constant, in season, and out of season, using the same liberty in beating down sin, that men do to commit it. Chrys••stom told his heaters at Antioch, that till they left their swearing, he would never leave preaching against it.

Verse 2. The Lord hath also a controversie with Judah,] Lest the Prophet should be thought partiall in the law, Mal. 2.9. (See the Note there) and lest Ephraim should say of Judah, as once Oded did of Israel; Are there not with them, even with them also, sinnes against the Lord? The Prophet answers by way of concession,* 1.789 that there were so indeed; and that therefore God had a controversie with them, a litigation, or disceptation: he was expostulating with them by words, and some lighter stroaks, notwithstanding he had commended them before, as ruling with God, and retaining his pure worship. God would take his time to deal with them too, for their many impieties, and especially for running to Egypt for help, as they did in the dayes of Ahaz, and Zedekiah, see Esay 30.2. and 31.1. but because they were not yet so bad as the ten Tribes, nor so desperately wicked,* 1.790 therefore the Lord was yet but pleading with them, he had not passed sentence, he was not resolved upon their ruine and utter extirpation: as he was for the ten Tribes, those foul Apostates and shamelesse covenant-breakers: concerning whom he saith, and is set upon't, I will punish Jacob according to his wayes.] See the like words, chap. 4. verse 9. with the Note. He calls them Jacob, because they gloried much in him their Progenitour, as did likewise the Samaritans that succeeded them, Iob. 4.12. So did the Jews in Micah chap. 2.7. But the Prophet Hosea answereth them in effect (as there) by proving a disparity. O th•••• that art named the house of Iacob, (that wilt needs be named so, and therein pridest thy self) is the Spirit of the Lord ••raitned? (ye are not surely straitned in him, but in your own bowels,* 1.791 that yee expresse Iacob no better, that ye resemble him no more) Are these his doings? was Iacob a man of your practises? No: for he left no means unattempted, that hee might attain the blessing: he strove for it with his brother in the womb, afterwards with the Angel, against whom with much wrestling and raising of dust, he prevai∣led, as it followeth in the two next verses.

Verse 3. He took his brother by the heel in the womb, to have hindred him if he could, of the first-birth-right; so desirous he shewed himself, so soon, of that de∣sireable

sireable priviledge, and the pro••••ises annexed. Whence we may learn (saith One) that God taketh care even of unborn babes, that belong to him, and worketh strangely in them sometimes, as he did in the Baptist, Luke 1.44. the child leaped in the womb, by a supernaturall motion; he leaped more like a suckling at the brest, as the word signifieth, then an unborn Embryo. Mention had been made in the former verse, of the name of Jacob: here we have the etymon, or reason of that name; He took his brother by the heel, or foot-sole, as if he would have turned up his heels and got to the goal before him. Hence his name was called Iacob, Gen. 25.26. that is, Calcanearius, or Heel-catcher, as if he would have pulled his bro∣ther back; or presage of what he should afterwards do, viz. supplant Esau, and get the preheminence both of birth-right; and blessing; Gen. 27.36. and withall a fruit, an instance of Gods free grace, in preferring Jacob when he could not yet do any thing that was good) before Esan, though he were the elder, stronger, stouter, a manly child, a man already, as his name importeth, one that had every thing more like a man then a babe. See Mal. 1.2. with the Note. And observe, that God here upbraideth Iacobs degenerate brood, with his benefits toward him their forefather, whereof they now walked so utterly unworthy.

And by his strength,]* 1.792 By his hard labour, say the Seventy•• but better, by, or in his strength, that is, by the supply of the Spirit of Iesus Christ, Phil. 1.19. and by the power of the Almighty, casting him down with the one hand, and bearing him up with the other.

He had 〈◊〉〈◊〉 with God.] Heb. he played the Prince with God, fortiter & fide∣liter se gessit, he bore himself bravely, and had strength with God. He doth not lie down sullen and discouraged, but wrestleth with excellent wrestlings; he held with his hands, when his joynts were out of joynt. He wrestled in the night, and alone, and when God was leaving him, and upon one leg, and prevailed, as it is in the next verse. This he did partly by his bodily strength elevated, for he was a very strong man, as appeareth Gen. 29.10. by his rouling the great stone from the Wels mouth; but principally by the force of his faith put forth in prayer, which can work wonders.* 1.793 Oh, its a sweet thing indeed to be strengthened with might, by the spirit, in the inner man. Orqu•••• hic home, non est omnium! This is the generation of them that seek him:* 1.794 that seek thy face, this is Iacob: yea, this is Israel, for so God knighted him, as it were, in the field for his good service: and new named him, G•••• 3••.28. Neither were the faithfull ever since called Abrahamites, or Isaakites, but Israelites; for honours sake.

Verse 4. Yea, he had power over the Angel.] that Angel of the Covenant, Mal. 3.1. the Angel of the great Council, as the Seventy render, Esay 9.6. the Lord Christ,* 1.795 who redeemed Jacob from all evil, Gen. 48.16. and is called Elohim in the former verse•••• Iacob is reproved for asking his name, an argument of his Majestie. God as he surmounteth all creatures, and hath no parallel, so he surpasseth all no∣tion, and is above all name.* 1.796 The Africanes call him Amon, that is Heus, tu, quis et? Our best eloquence of him, •••• an humble filence: Or if we say any thing, to say as in the next verse following, Iehovah, God of heasts, Jehovah is his momoriall.

and prevailed••] Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He had power, or got the better, Christ yeelding himself overdome by the prayers of the Patriarch: for the effectuall servent pray∣er of a righteous man availeth much, saith St. James: there is a kinde of omnipo∣tency in it, saith Luther, of whom also that saying passed amongst his friends, Iste vir pot uit, apud De••••s qnod vol••it, That man could do what he would with God. The reason whereof is given by St. Hierom, in these words, Deus ipse qui nulliscon∣tra se viribu••superari potest, precibus viucitur, that is God himself, who is other∣wise insuperable, may be overcome by prayers: provided that men persevere in prayer as Jacob did,* 1.797 holding out till the morning-light, and growing more resolute toward the later end then he had been before.

He wept and made supplication.] Jacob did. (not the Angel, as Mercer and Dru∣srus would carry it) His wrestling was by weeping, and his prevayling by praying.

Verbum, preces, & lachryma, Misera arma sunt Ecclesia.

We read not till this Text, of his weeping for the blessing, (no more we do of the earthquake in Hezekiah's dayes, till Amos 1. and Zach. 14.) But this we know, that ardent prayer is a pouring out of the soul to God, not without a shower of tears, or at least a storm of sighes. And as musick upon the water sounds farther, and more harmoniously then upon the land: so prayers with tears are more plea∣sing to God, and prevalent with him. Christ could not but look back to those weeping women that followed him to the crosse, and comfort them. Tears of com∣passion, and of compunction, when men love and weep, as Mary Magdalen did, are very acceptable to God, who puts them into his bottle as precious. There are tears of another sort, lachrimae nequitiae, tears of wickednesse, expressed either by hypocrisie or a desire of revenge: such were Esau's tears for the blessing too, Gen. 27.38. but he went without it, because a profane hypocrite: he cried out of discontent, and threatened his brother Iacob: he complained of his fathers store, (Hast thou but one blessing) of his brothers subtilty, (was he not rightly called Iacob?) but not a word of his own wickednesse. He roared for the disquietnesse of his heart, but he did not, as Iacob, weep and make supplication to his Judge,* 1.798 deploring his own wants, and imploring the supplies of his grace, quam unicè ex∣petijt, as the main thing he desired.

he found him in Bethel,] that is the Lord found Iacob there, Gen. 28.18. but especially, Gen. 35.14. confirming his promises to him and all his posterity.

there he spake with us,] who were then in Iacobs loyns, and promised that God should be our God: but we have falsified with him, and turned Bethel into Beth∣aven: abusing that place to idolatry and calf-worship, where we, in our forefathers, had so many manifestations of divine mercy. Oh better he had never spoken with us there. then that we should have so slighted his promises, cast his words behinde our backs, and wickedly departed from our God. Is this Iacob-like, &c. There hee spake with us. What he spake with Iacob, he spake with us: and wee are to hold our selves no lesse concerned therein then he was. See a like expression. Psal. 66.6. See likewise, R••m. 15.4. and Heb. 13.5. what God spake to Ioshua, chap. 1.5. he spake to all Beleevers And that which he spake to his afflicted; Psal. 102. He will regard the prayer of the destitute, and not despise their prayer, that he spake to us: for verse 18. This shall be written for the generations to ••ome. The Hebrews have a proverb; Quae patribus a ciderunt signum sunt filijs, What things befell the fathers, those were a signe to their children: and thence it is, that the deeds of the fathers are oft attributed to the children. Let us labour to see our own names written up∣on every promise: and secure our interest by searching for the conditions whereun∣to the promises are annexed; and then put them in suit by faithfull prayer, saying with David, Remember thy word unto thy servant, whereupon thou hast caused me to trust.

Verse 5. Even the Lord God of hosts,] Lo, He it is who promised, who spake with us at Bethel: even that Jehovah who is himself unchangeable and Almighty; whose promises are eternall, and infallible: who will perform with his hand, what he hath spoken with his mouth, to the thousandth generation of those that return unto him. Concerning Gods name Jehovah, see the Note on Mal. 3.6. Concer∣ning his Title, God of Hosts, see the Notes on Mal. 3.17. Doct. 1.

The Lord is his memoriall.] Jehovah is that nomen majestativum (as Tertullian hath it) that holy and reverend name of God, whereby he will be known, and re∣membred,* 1.799 Exod. 3.19. which place doth notably illustrate this. True it is, that the Jews to countenance their conceit of the ineffability of this name Jehovah, do corrupt that Text: and, for this is my name Legnalam for ever, they read, this is my name Legnalam, to be concealed. Where it is well observed by One, how crosse the superstition of men is to the will of God. They in a pretended reverence to God, will not so much as mention this name; because they say, 'tis a name that God so much glorieth in: and yet the Text saith, this name is Gods memoriall: it is the name by which he would be remembred to all generations, as that which set∣teth forth his glory more then any other Name whatsoever. So that when we would have a holy memoriall of God (and to remember Him,* 1.800 is every whit as needfull as to draw breath, saith an Ancient) we need no Images or other unwarrantable helps: the meditation of the Name Jehovah, and the import of it, will be of singular use

that way. Papists have their pictures, and their memories, as they call them; Ido∣laters fain to themselves diverse representations, and remembrances. Behind the doors also and the posts hast thou set up thy remembrances, Esay 57.8. where Gods Law should have been written, according to Deut. 6.9. & 11.12. and when as Gods Name should have been remembred, Psal. 135.13. and Psal. 102.12.

Verse 6. Therefore turn thou to thy God,] The premises considered, Repent: and so return to God from whom thou hast deeply revolted. It is to thy God, to whom thou art exhorted to turn; not to a tyrant, but to a God in covenant: yea it is with thy God (as the Hebrew hath it) with his good help, that thou shalt turn.* 1.801 Onely cry unto him, Turn us Lord, and we shall be turned, draw us, and we will run after thee, &c. Of turning to the Lord, see the Note on Zach. 1.3.

Keep mercy and judgement,] Those magnalia legis, those weightier matters of the Law (as our Saviour calleth them, Matth. 23.23.) which Ephraim had made light of, chap. 4.1. He is therefore called upon to evidence the truth of his turning to God, by bringing forth fruits meet for repentance, Matth. 3.8. such as are tantamount, and weigh just as much as repentance comes to. Optima & aptissima poenitentia est nova vita, saith Luther; The best and rightest repentance is a new life, universall obedience to both Tables of the Law: Mercy and judgement are here put (by a figure) for the duties of the second Table: as constant waiting up∣on God for the duties of the first: for the Prophet here observeth not the order of nature,* 1.802 but of our knowledge, when he instanceth first in the second Table, as doth also the Prophet Micah, chap. 6.8. Mercy must be kept and exercised, by 1 Gi∣ving, 2 Forgiving: This God prefers before sacrifice, Hos. 6.7. This Chrysostom saith, is a more glorious work then to raise from the dead. And here let those that would keep mercy (and not shew it onely sometimes, when they are in a good mood) steep their thoughts in the mercies of God: and so strive to be mercifull, as their heavenly Father is, Matth. 6. Judgement also must be kept, and justice done, Esay 56.1. after the example of God, who is said to exercise loving-kindnesse, but with∣all judgement, and righteousnesse in the earth, Ier. 9.24. Gracious is the Lord, and righteous, yea our God is mercifull, Psal. 116.5. the mixture of mercy and judgement is very comely: as in publike persons, Psal. 101.1. (where we see, that Davids ditty was composed of discords, which made an excellent harmony) so in others of all sorts, Prov. 21.21. who are required to be mercifully just, and justly mercifull in all their enterdealings: according to that golden rule, given by our Saviour, Luke 6.31. Whatever ye would that men should do unto you, do ye to them likewise. This is the standard.

and wait on thy God continually.] First, beleeve Him to be thy God, by a parti∣cular individuating faith: and then thou wilt be easily drawn to wait upon him, who waiteth to be gracious: or to draw near unto him, (as the Seventy here ren∣der it) and come boldly to the throne of grace, Heb 4.16. for as the Ark of the Covenant,* 1.803 and the Mercy-seat, were never separated: to neither is the mercy of God from those that are in covenant with him, and can truely call him Theirs. Hope is compared to a line (the same Hebrew word that signifieth the one signifi∣eth the other) and waiting on God is nothing else but Hope and Trust lengthened, or drawn out. Sure it is that Trust in God at length will triumph: and all his dis∣pensations will appear beautifull in their season. Hold out therefore faith and pati∣ence. Wait upon the Lord, be of good courage, and he shall strengthen thy heart: Wait I say upon the Lord.* 1.804 Ponder that sweet promise, Habak. 2.3. not delivered only, but doubled, and trebled for more surety. And then consider first thy distance from God in worth, and degree: next thy dependance upon him, thine undone con∣dition, if he desert thee: and then thou wilt be content to wait upon him conti∣nually, to stay his leisure as David did for the kingdom, and as those in Esther did for deliverance: to say with those good souls in the Acts, The will of the Lord be done.

Verse 7. He is a merchant,] Heb. He is Canaan, that is, a meer naturall man, Ezek. 16.3. a money-merchant, who so he may have it, careth not how he comes by it: he is more like a Canaanite then a Jacobite. Jacob said, I have enough my bro∣ther; but Ephraim is sick of the plague of unsatisfiablenesse: and instead of keep mercy and judgement, as in the former verse, he keepeth false ballances in his hand,

and false weights in his bag, Deut. 15.13, 14, 15. Lev. 19.36. Prov. 11.1. and 16.11. and 20.10. See the Notes there, He that hath his hands full of the ballan∣ces of deceit, and will not loose them to take hold of God, will not part with his fat and sweet (as the Vine and Olive in Iothams Purable) though it be to raigne in heaven, how can it be expected that he should turne to God, or that he should love to be his servant, Esay 56.6?

when hee loveth to oppresse.] To get gain, if not by fraud and cunning contri∣vance, then by force, and by forged cavillation, as Luke 19.9. Sic quaecunque po∣test arte nocere, nocet: And all this he loveth to do: he delights in it; he not one∣ly is pleased with it, but pleadeth for it, and opposeth with crest and brest what∣soever standeth in the way of his own heart; exercised with covetousnesse, (as S. Peters phrase is, 2 Pet. 2.14,) which he constantly followeth, as the Artificer doth his trade. Let such Canaanites read that flaming text, 1 Thess. 4.6. and take heed, lest while they get all they can, by wrench and wile, lest while they count all good fish that comes to net, they catch at length the Devil and all: lest they receive no lesse summes of curses, then of coyn; lest screech-owls of woe cry aloud, from the beams of their chambers, &c. See the Note on chap. 7.1.

Verse 8. And Ephraim said, yet I am become rich,] Sed mihi plande domi. I have it howsoever, though I hear ill for it; though the Prophet inveigh against my covetousnesse, yet I am rich, while he and his companions are poor, and indigent:

yea I have found me out substance,] An idol, so the Vulgar renders it:* 1.805 and in∣deed, every covetous man is an idolater, and performs both outward and inward ser∣vice to his Mammon of unrighteousnesse, to his golden-calf.* 1.806 Substance hee here craekes of, and rest to his soul (as the Seventy render it) in opposition happly to the aery notions (as he accounted them) of the Prophets invectives against his cove∣tous practises, and the terrours of his own conscience, which he endeavoured to corrupt and bribe: See to like purpose, Esay 57.10. Thou hast found the life of thy hand, that is, a livelihood by thy labour; therefore thou wast not grieved: thy heart is hardened, and thou art insensible of thy sin-guiltinesse; thou settest the gain against the guilt, and then all is hall with thee. Felix scelus virtus vocatur;* 1.807 Prosperous wickednesse is accounted vertue. Leah, because fruitfull, and successefull, rejoyced in that whereof she had greater reason to repent. So did those Idolaters, Ier. 44.11. Dionysius, after the spoil of an idol-Temple, finding the winds favou∣rable in his Navigation; Lo, said he, how the gods approve of sacriledge. It is no better that Ephraim here deals with the Almighty: Surely saith he, if God disliked my courses so much as the Prophet would make beleeve,, I should not gather wealth as I do: but the world comes tumbling in upon me, therefore my wayes are good before God. This is an ordinary paralogisme, whereby wicked worldlings deceive their own souls; hardning and heartning themselves in their sinfull practi∣ses, because they outwardly prosper. But a painted face is no signe of a good com∣plexion. Seneea could say, That it is the greatest unhappinesse to prosper in evil.

In all my labours,] so he calleth his fraudulent and violent practises, as making the best of an ill matter.

They shall find no iniquity in me.] Though they search as narrowly as Laban did into Jacobs stuff: What can they find, or prove by me? Am I not able, either to hide mine ill-dealings, or to defend them? Can they take the advantage of the Law against me? Why then should I be thus condemned and cried out of, as I am? Thus the rich man is wise in his own conceit, Prov. 28.11. and covetousnesse is ne∣ver without its cloak, 1 Thess. 2.5. which yet is too short to cover it from God, who is not mocked with masks, or fed with fained words, whereof the covetous caitiff is sull, 2 Pet. 2.3. witnesse Ephraim here, with his pretences, of innocency, In all my labours, that is, mine ill-gotten goods, (the fruit of mine hard and ho∣nest labour, saith he) they shall find none iniquity, no crimen stellionatus, no craft or cruelty.

That were sinne.] Piaculum esset, that were a foul businesse: farre be it from me to stain my trading, or burden my conscience with any such misdeed. I would you should know, I am as shie of sinne as another: neither would I be taken trip∣ping for any good. Thus men notoriously guilty, may yet give good words, yea largely professe what they are guilty of, to be an abominable thing. And this is a

sure signe of a profane and cauterized conscience, of an heart that being first tur∣ned into earth and mud, doth afterwards freez and congeal into steel and ada∣mant.

Verse 9. And I that am thy Lord God from the land of Egypt,] This seemeth to be interlaced for the comfort of the better sort, that trembled at the former threat∣nings: for as in a family, if the dogs be beaten, the children will be apt to cry; so is it in Gods house. Hence he is carefull to take out the precious from the vile, and telleth them, that he hath not cast off his people whom he foreknew: but would surely observe his ancient covenant, made even in the land of Egypt toward his spirituall Israel

I will yet make them to dwell in tabernacles, &c.] i. e. I will deliver my Church from the spiritual Egypt: and make her to passe thorow the wildernesse of the world,* 1.808 in particular Churches, aspiring toward the heavenly Canaan: even as my people dwelt in Tents in the wildernesse, the remembrance whereof is celebrated in the feast of Tabernacles, Lev. 23.43. See Zach. 14.16. with the Note.

Verse 10. I have also spoken by the Prophets,] And not suffered you to walk in your own wayes,* 1.809 as did all other Nations, Acts 14.16. The Ministery is a singular mercy, however now vilipended.

and I have multiplied visions,] whereby I have discovered thy present sins, and imminent dangers, though thou hast said, They shall finde none iniquity in me, &c. The wit of Mammonists will better serve them to palliate and plead for their dile∣ctum delictum, their beloved sinne, then their pride will suffer them once to con∣fesse and forsake it, though never so plainly and plentifully set forth unto them.

and used similitudes by the ministery of the Prophets,] Heb. by the hand, which is the instrument of instruments,* 1.810 saith the Philosopher: so is the ministery of the word, for the good of souls. It is called a hand, because it sets upon mens souls with the strength of God, and a certain vehemency. Did not my word lay hold upon your fathers? Zach. 1.6. See the Note there. It is said, Luke 5.17. that as Christ was teaching, the power of the Lord was present, &c. The Gospel of Christ is the power of God, Rom. 1.16. It is his mighty arm, Esay 53.1. Now it was ordinary with the Prophets to use similitudes, as Esay 5.2. Ezek. 16.3. which is an excel∣lent way of preaching and prevailing: as that which doth noth notably illustrate the truth, and insinuate into mens affections. Galeatius Carac••••olus, an Italian Mar∣quesse, and Nephew to Pope Paul the fi••t, was converted by Peter Martyr reading on 1 Corinth. and using an apt similitude. Ministers must turn themselves into all formes and shapes, both of spirit and of speech for the reaching of their hearers hearts; they must come unto them in the most woing, winning, and convincing way that may be. Onely in using of Similies, they must, 1. Bring them from things known and familiar, things that their hearers are most acquainted with, and accustomed to. Thus the Prophets draw comparisons from fishes to the Egyptians, vineyards to the Jews, droves of cattle to the Arabians, trade and traffique to the Egyptians. And thus that great Apostle, 1 Cor. 9 24. fetcheth Similies from run∣ners, and wrestlers, exercises that they were well acquainted with in the Isthmian Games, instituted by Thesus, not far from their city. 2. Similies must be very na∣turall, plain, and proper. 3. They must not be too far urged: we must not wit∣wanton it in using them: and let it be remembred, that though they much illustrate a truth, yet Theologia parabolica nihil probat. There are ••nterpreters of good note, that read this whole verse in the future tense; and make a continuation of that promise in the verse afore. I will speak by the Prophets, sc. in the dayes of the Gospel, when great was the company of those that published it, Psal. 68.11. I will multiply visions: See this fulfilled, Acts 2.17. with Joel 2.28. I will use similitudes, teach in parables, and illustrate therewith grave sentences and doctrines, as Christ and his Apostles did, and as the best Preachers still do, that they may thereby set forth things to the life, and make them as plain, as if written with the Sun∣beams.

Verse 11. Is there iniquity in Gilead?] What in Gilead, a city of Priests? (See chap. 6. ver. 8. with the Note) yea Gilead is a city of those that work iniquity, a very Poneropolis, a place of naughty-packs, chap. 4.15. Now there is not a worse creature on earth, then a wicked Priest, nor a worse place then a wicked Gilead

The Hebrew hath it thus, Is Gilead iniquity? Or as Luther, Drusius, and others,* 1.811 Surely it is so. Confer Mich. 1.5. Gregory Nazianzen reports of Athens, that it was the plaguiest place in the world for superstition. Our Universities were so in times of Popery, and began to be so again, a few years since. Revera Gilead est iniquitas, profectò vanitas sunt, they were grown so incorrigibly flagitious, that they seemed to be as it were, transformed into sinnes image. Some render the Text thus; Is there iniquity in Gilead? Are they onely vanity in Gilgal? They sacrifice, bullocks, &c. and set this sence upon it. What? think you the men of Gilead, those beyond the river of Jordan, whom Tiglath Pilesen poyled and l••d captives, that they onely were guilty of idolatry, and you not, because you remain at home, un∣touched of the Assyrian? Nay, saith He, the very entrance into the Countrey,* 1.812 Gil∣gal it self, so aboundeth with idolatry, that it is not to be doubted, but in the rest of the parts of the kingdome, their altars are as thick as furrows in the field, that is to say, innumerable. Some think this last clause, their altars are as heaps in the fur∣rows of the field (or of my fields, whereof I am chief Lord,* 1.813 and wherein he should have served me, and not idols) hath reference to some superstitious way of theirs, of seeking God, by erecting altars in the furrows, for the fructifying of their fields•• the Heathen did so to their Dij Terminales: and the Papists still do so in their so∣lemn Processions, erecting crosses and crucifixes in the bounds of their fields, and thereby thinking to get a blessing on their corn and pastures. Turnovius, noteth here, that God in the old Testament would therefore have but one Altar, whereon to offer sacrifice, and that to be at Jerusalem onely, to teach them that Christ, the Anti-type of all their sacrifices, should once be offered up upon the altar of his Crosse, a propitiation for their sinnes, Heb. chap. 9. & 10. This Altar he also ap∣pointed to be in the Temple, that the sacrificers might beleeve the gracious presence of God with them, and might worship him in spirit and in truth.

Verse 12. And Jacob fled into the countrey of Syria,] Iacob, in whom ye glory, was a poor forlorne fugitive, glad to runne for his life, and to take hard on for his livelyhood, Gen. 28. & 29. This they were bound by the Law to make confession of ever when they offered their basket of first fruits, and to say, A Syrian ready to perish was my father, &c. Deut. 26.5. that, considering the meannesse of their original, they might not boast of their ancestry; but magnifie, Gods, free-grace in their present enjoyments; and say as that noble Athenian General Aphicrates did, in the middest of all his triumphs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from how great basenesse and mi∣sery, to what great blessednesse and glory are we exalted? King Agathocles, would be served in earthen vessels, to mind him of his father, who was a poor potter. Willigis Arch bishop of Ments, Anno 1011. being a Wheel-wrights sonne, hang'd wheels, and wheel-wrights-tools round about his bed-chamber, and under-wrot in Capitall Letters, Willigis, Willigis recole unde veneris, Remember thine Originall.* 1.814 How low and mean were we of this Nanion at first? Brith signifieth blew-coloured, sc. with woad; Hence our name Britains: This was their fine clothing: their food was barks of trees and roots. Holi••sh••d saith, chat some old men he knew, who told of times in England, that if the good-man of the house had a matris, or a flock-bed, and a sack of chaffe to rest his head on, he thonght himself as well lodg'd, as the Lord of the Town: for ordinarily, they lay upon straw-pallets cove∣red with canvase, and a round log under them heads instead of a bolster they said, pillows were fit onely for women in child-bed and in a good farmers house, it was rare to find four pieces of Pewter: and it was accounted a great matter that a far∣mer should shew five shillings, or a noble together in silver, &c. There are that render the Text thus: Thither fled Jacob nut of the countrey of Syri••, after Israel had served for a wife, and for a wife had kept sheep.

Verse 13. Hither also by a Prophee did Jehovah, bring up Israilent of Egypt, &c.] that is, Gilead served as a sanctuary unto Jacob, when be fled from Laban, In Gilgal also God by Joshuah renewed his Covenant with your fathers after he had brought them out of Egypt, by the hand of Moses and Aaron. A horrible thing therefore it is, if well considered, that these two places should now he so im∣pured with idolatry; and become the nut••••••••s of evil, which heretofore were the means of so great comfort to Gods people. Thus Junius, P••lanus, and others. A witty interpretation, but somewhat forced.

And Israel served for a wife,] He had nothing to endow her with, he would therefore earn her with his hard labour: wherein he shewed singular humility, pa∣tience, meeknesse, waiting upon Gods providence: none of all which graces were found in his degenerate posterity, who yet prided themselves in their father Iacob.

And for a wife he kept sheep.] q. d. Jacob, that he might obey his father, was content to serve his Uncle; and to suffer a great deal of wrong from him: but ye refuse to serve me though a liberall Lord, a bountifull Benefactour. He held close to me in that hard service: but you abusing your liberty, enslave your selves to false gods. He in his misery kept his confidence of the blessing: but you in your pro∣sperity, cast it clean away, &c. Luther upon this Text speaketh much about the blessing of a good wife,* 1.815 (a commodity that cannot be too dear bought) and the plague of a scold that is alwayes rayling and wrangling. The Heathen well saith, that every man when he marrieth, bringeth either a good, or an evil spirit into his house; and so maketh it either an heaven or an hell. Parcus well observeth here, the great use of Histories and holy examples, according to Rom. 15.4. Plato thinks that Historia comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.816 of stopping the flux of errours and enor∣mities.

Verse 13. And by a Prophet the Lord brought Israel out of Egypt,] By Moses that Prophet, by an excellencie: as Aristotle is called the Philosopher, Tully the Oratour, Paul the Apostle, Calvin, the most learned Interpreter, &c. Moses was a famous Prophet indeed, and a Type of Christ. Confer Deut. 18.15, 18. and 34.10, 11, 12. Acts 3.22. and 7.35, 36, 37, 38. Theodoret calleth him the great Ocean of Divinity.* 1.817 Bellarmin, Gods speciall favorite, then whom Antiquity had nihil sapientius, sanctius, mitius, none more wise, meek, and holy: Indeed, titles of honour are not worthy of him. Howbeit he was but a mean man at first, Exod. 4.30. he took his wife and his sonne and set them upon an asse; that was the best, and the onely beast that he had, for ought we read. It was not very likely that so poor a Prophet should do so great a deed. But God loves to help his people with a little help, Dan. 11.34. that through weaker means, his greater strength may ap∣pear. His end here may seem to be the same as before, in setting forth Jacobs mean∣nesse, to take down the haughtinesse of the people, proud of their Founders and forefathers. A Prophet he is purposely called, and his name concealed, 1. To shew, that the work was done not by might nor by power, but by Gods Spirit; Zech. 4.6. 2. To shew what God will do for his people by the prayers and for the sake of his Prophets, when they are most shiftlesse and hopelesse. 3. To let this unworthy people see how much God and done for them once by a Prophet, how little soever now they set by such. This is Cyrus observation.

Verse 14.* 1.818 Ephraim hath provoked him to anger, most bitterly,] Heb. with bitter∣nesses, or unto bitter displeasure, or with bitter things, that is, sinnes that imbitter Gods Spirit and put thunder-bolts into his hands. As a Bee stings not till provo∣ked, so neither doth God punish, till there be no remedy, 2 Chron. 36.16. If Ephraim will provoke him to anger,* 1.819 (which he will not dare to do to his land-lord) if he will put it to the triall, whether God can be angry, as those did, Heb. 3.9. he shall know the power of his wrath, Psal. 90.11. he shall feel, to his sorrow, that it is an evil thing and bitter, that he hath forsaken the Lord, and that his fear is not in them, Jer. 2.19. there will be bitternesse in the end, Principium dulce est, sed finis amoris amarus, Am••r amaror. Lust is a lie, as Amnon proved. Her end is bitter as wormwood, though her lips drop as an honey-combe, saith Solomon of sinfull plea∣sure, Prov. 5.3. It is like Jonathans honey, or Esau's pottage, or Iudas his thirty pence, which he would gladly have been rid of, but could not. Those that pro∣voke God shall one day hear, Do ye provoke me to anger? Are ye stronger then I? they shall be taught to meddle with their match, and not to contend with him that is mightier then they, Eccles. 6.10. they shall cry out in the bitternesse of their souls, as Lam. 3.15. He hath filled me with bitternesses, he hath made me drunk with wormwood. And God shall reply, as Jer. 4.18. Thy way and thy doings have pro∣cured these things unto thee: and this is thy wickednesse, because it is bitter.

therefore shall he leave his blood upon him,] God shall bring upon him deserved destruction; he shall bring him into the fire, and leave him there, Ezek. 22.20.

the guilt of his sinne shall remain upon his soul, and then punishment cannot bee far off. See Ezek 24.7, 8. with chap. 18.13. Josh. 2.19. Or, the enemy shall leave him all bloody.

and his reproach shall his Lord return unto him.] His Lord, not the Assyrian, as some sence it, but his Liege Lord (whom he hath reproached, by changing his glory into the similitude of a calf, and other corruptible things) shall cry quittance with him, as verse 2. cast utter contempt upon him, according to 1 Sam. 2.30.* 1.820 and make him know that he is his Lord.

CHAP. XIII.

Verse 1. WHen Ephraim spake trembling,] Or, there was trembling, as there is among the beasts of the field, when the Lion roareth. Ephraim whiles innocent of the great offence, spake with authority, and none durst budge against him: for he had great power in his hand. Now, as the Philosopher told Adrian the Emperour, who challenged him to dispute; Difficile est ei contradicere qui potest aqua & igni interdicere: vel adversus 〈◊〉〈◊〉 ••••••scribere, qui potest proscribere. It is dangerous medling with the Lions beard. N••••uchadnezzars Majesty was such, that all people, nations, and languages trembled and feared before him, Dan. 5.19. wheresoever his commands or armies came, there were very great heart-quakes and concussions of spirit. Where the word of a king is, there is power: and who may say unto him, What dost thou•• Eccles. 8.4. Job was no king: and yet whiles hee was Jobab, that is, in a prosperous condition, The young men saw him,* 1.821 and hid themselves: the nobles held their peace, and their tongue cleaved to the roof of their mouth, Job 29.8, 10 The people feared Joshuah •• chap. 4.14.) as they feared Moses, all the dayes of his life: for why? the Lord had magnified him in the sight of all Israel. Naturall conscience cannot but stoop to the image of God in whom∣soever. When Ephraim was first in the Throne, he became formidable: but when h••••fell openly from God, he grew feeble: first he was a terrour, and then a scorn.

But when he offended in Baal, he died.] When by Jezabel (who did all under her husband, she was King, and he Queen) Baal-worship was brought in, then Ephraim fell from his dignity: then every paltry adversary trampled upon him, as the Hare will do upon a dead Lion. See how Benhadad insulted over Ahab, 1 King. 20. Thy silver and thy gold is mine, thy wives also and thy children, even the goodliest are mine. And the king of Israel answered and said, My Lord, O king, according to thy saying, I am thine, and all that I have. Look how the worried Curre falls upon his back, and holds up all four, as craving quarter: so did this sordid Idolater, glad to crouch to his enemy: when God was departed from him; he was even as a dead carcasse.

Morti vicinus jam magis atque magis.

He that departeth from God (who is his life) by an evil heart of unbelief,* 1.822 subiect∣eth himself to all sorts of deaths, Naturall, Civil, Spirituall, and Eternall.

Verse 2. And now they sinne more and more,] Heb. They adde to sinne: God in his just judgement hath given them up unto hardnesse of minde, and to their hearts lust: that for all this sudden change, they repent not, but run more and more into Idolatry. Not content to worship Baal, and such Heathen-Deities, They make them molten images of their silver,] they laid their monies together, to make the golden-calves, or silver-shrines, as Acts 19.24. and other idolatrous trinkets: they lavished silver out of the bag, and were at no small charge. They multiplied their altars, chap. 10. and abused Gods gold and silver to mysticall adultery, chap. 2. All this they did Now, saith the Text: most unseasonably, and as it were in flat opposition to God; after he had sought to reclaim them both by counsels, and cor∣rections, and had hang'd Ahab and his house up in gibbets, as it were, before them, for their admonition. Surely it is a just both presage and desert of ruine, not to bee warned. See chap. 7.1. with the Note,

And idols according to their own understanding,] i. e. according to their own inventions, motu suo proprio; forsaking the Rule of the Word, they will needs be schollers to their own Rea2on, though they are sure to have a fool to their Master. That's a good saying of Solomon,* 1.823 Trust in the Lord with all thy heart, and lean not unto thine own understanding, in matters of Gods worship especially: for there Deus damnat quicquid arridet judicio hominum vel rationi,* 1.824 that which is highly esteemed amongst men, is abomination in the sight of God, Luke 16.15.

all of it the work of the craftsmen,] And should men worship the work of their own hands? what can be imagined more irrationall and sottish? But it is a most righteous recompence of their errour. See Esay 29.13, 14. God doth blinde and blast such,* 1.825 causing their madnesse to appear to all, and that they are men compact of meer incongruities, solaecising in opinion, speeches, actions, all: nothing is more irrationall then irreligion.

they say of it, Let the men that sacrifice kisse the calves.] They, that is, the king and his counsellours, or the idolatrous priests by their appointment. These were active to invite, and incite men to partake of those idolatrons services. Should we be lesse diligent in calling upon others to kisse the Son, with a kisse of love and ho∣mage? should we not be as serious and sedulous in building stair-cases for heaven, as the wicked are in digging d••••••nts to hell?

kisse the calves.] That the custome of kissing in divine worship was used in all Nations, is evident. They kissed either the idols mouth, or their own hand (where the idoll stood on high, so that they could not come at it) in token of homage. See 1 King. 19.8. Job 31.27.* 1.826 So (after the example of Dioclesian) the Pope holds forth his foot to be kissed by the greatest Potentates: whiles he sitteth as God, in the Temple of God, &c.

Verse 3. Therefore they shall be as the morning cloud,] They shall vanish and come to nothing: the morning cloud irradiated by the Sun, seems very gay at first, but is soon dispelled by it, the dew lies very lovely upon the grasse, and seems to im∣pearl it: but is soon dried up. See chap. 6.4. The chaff lies hollow and high, but is soon disperst before a whirl-wind. See Psal. 35.5. Dan. 2.35. Psal. 1.5. The smoke rowls out of the chimney, as if it were some solid substance, and would mu••••e the whole heavens, but is presently scattered; Evaporat & evanescit, the higher it ascendeth, the sooner it vanisheth. See here how that is verified chap. 12.10. I have used similitudes by the ministery of my Prophets, (four in a breath wee have here) and be hereby advertised. 1. Of mans weaknesse. 2. Of Gods power. 3. Of the swiftnesse of Ephraims ensuing misery. 4. The severity of Gods dea••∣ing with Idolaters, he will leave no signe nor remaine of them: he will utterly re∣move them as a man takes away dung,* 1.827 till it be gone, 1 King. 14.19. Sic transit gloria mundi. Life it self is but a shadow, a dream, yea a dream of a shadow, Psal. 144.4. profit, an uncertainty, 1 Tim. 6.17. pleasure, a spirt, honour a blast, pomp a phancy, Act. 25.23. the whole world a scheme, or notion that hath no∣thing in it of any firmnesse, or solid consistency. Why then should wicked world∣lings brag,* 1.828 and look so big?? Why should the Saints be affected either with it's al∣lurements, or affrightments, and not cry out with that heroicall Luther, Contemptus est a me Romanus & favor & furor, I care neither for Romes favour, nor fury; I am neither fond of the one, nor afraid of the other, for all is but fumus aut funus vanity and vexation?

Verse 4. Yet I am the Lord thy God, &c.] Yet for all the sorrow: and though, I thus threaten thee: for since I spake against thee, I do earnestly remember thee still, &c. Jer. 31.20. It is easie to observe, all along this Chapter, an interchange of menaces and mercies, as in the preceding verse and this; so verse 8. and 9. verse 13. and 14. verse 16. and chap. 14.1. to shew how soon the Lord repents him of the evil, and how ready to shew mercy to the worst that return. If men could but finde a penitent heart, he would easily finde a pitying heart: like as David would have been friends with Absalom after all the unkindnesse, would he have been but better at last. To reduce Ephraim it was, that this Chapter, like checquer-work, is made up of promises and threatnings; that the tartnesse of the one might make him the better to taste the sweetnesse of the other.

Yet I am the Lord thy God from the land of Egypt,] See the Note on Chap. 12.9.

He was their God before, Gen. 17.7. but then he mainly manifested himself so to be, when he brought them thence with a strong hand, and so declared himself to be Jehovah, Exod. 6.2. yea I am ready to shew thee the like mercy still: for I remember (saith he) the kindnesse of thy youth, the love of thine espousals, when thou wentest after me in the wildernesse, in a land that was not sowen, Ier. 2.2.

and thou shalt know no God but me,] i. e. Effectually acknowledge, worship, serve, love, none save me, Deut. 13.2. Gal. 4.9. Thou shalt experience none other: it is a blessed thing to be ignorant of false-worship; and not to be insighted into, or versed in the depths of Satan, Rev. 2.24. Thou shalt not enquire how these Nati∣ons worshipped their gods, Deut. 12.30. Ahaz got hurt by seeing the Altar at Da∣mascus: Many that will needs see the Popish-service, are ensnared thereby.

for there is no Saviour beside me. [This is a Title that God much glorieth in. See Esay 60.16. and 63.1. Act. 5.31. and we should go oft to him in this Name, as Ier. 14.8. sith he is able to save them to the utmost that come unto him, Heb. 7.25.* 1.829 to save them perpetually, and perfectly. He is a sole Saviour, a thorow Saviour, a Saviour in solidum: and doth not his work to the halves, as Papists make it. How blasphemous is that direction of theirs to dying men, to say, Joyn, Lord, mine obedience with those things which Christ suffered for me, &c.

Verse 5. I knew thee in the wildernesse, in a place of great drought,] In terra torridissima, where I gave thee pluviam escatilem & petram aquatilem as Tertul∣lian phraseth it, where I gave thee bread from heaven, set the flint abroach,* 1.830 kept thy clothes whole and fit, kept back thine enemies, led thee by a pillar of cloud, sent thee in flesh at Even, and bread in the Morning, served thee as never Prince was served in his greatest pomp. And wilt thou yet kisse the calf, qui te nec ser∣vat, nec satiat, ut ego? who neither saveth thee, nor satisfieth thee, as I have done? not suffering thee to lack any thing, Deut. 2.7? but crowning thee with loving kindnesse, and tender mercies: insomuch as Moses stands amazed at it, and cries out, Happy art thou O Israel! who is like unto thee, O people saved of the Lord, &c. Deut. 33.29.

Verse 6. According to their pasture so were they filled:] Saturity bred security; fulnesse, forgetfulnesse. This was a foul fault, and is much complained of, Deut. 32.13, 14, &c. Psal. 78.10, 11, &c.* 1.831 God had brought them out of a place of great drought into large and fat pastures, a land flowing with milk and honey, where he filled their hearts with food and gladnesse, where he fed them among the ••i••••ies, daily and daintily. But they, as if God had hired them to be wicked, basely abu∣sed his bounty to luxury, and having fulnesse of bread, and abundance of idlenesse, grew proud as Sodom, and out of measure sinfull; forgetting God and his will,* 1.832 themselves and their duties, and running out into all excesse of riot, though they had been fairly warned, and commanded to the contrary, Deut. 8.10, &c. Their heart grew fat as grease, and became as a foul stomach, which the more you fill it, the more you spill it: or like fed horses, they grew fierce and filthy, Jer. 5.7, 8.* 1.833 there was no hoe with them. See Ezek. 34 16, 18, 20. Whiles they were in the wil∣dernesse God knew them, yea he knew their souls in adversity: They both knew God, and were known of him. But now, God neither knew them so much, nor they him: they lived not upon him now, as once in the wildernesse;* 1.834 but being filled, yea filled (you have the word here twice together) to note how they fell up∣on those allowed delights, and even glutted themselves, gorg'd themselves, they flew upon them, as those in Sauls time did upon the spoil of the Philistines: they fed without fear, as those Pseudo-Christians in Jude vers. 12. they gormandized as those flesh-mongers afore the floud, more like beasts then men,* 1.835 as the Greek word signifieth, Luke 17.27. And hereupon their hearts were exalted,] P••osperity and plenty will easily blow up such a blab as pride, in the best hearts, if care be not taken to the contrary, as Agur knew, and therefore prayed, Give me a mediocrity, lest I be full and deny, and proudly ask, W•••• is the Lord? and as Solomon felt, whose wealth did him more hurt then his wisdome did him good, Eccles. 2.* 1.836 and as Hezeki••h experimented to his cost, Esay 3••. ••ndeed of Iehosaphat it is noted, 2 Chron. 17.3. that he walked in the s••st wayes of David his father. (for the truth is, Davids first wayes were his best wayes: neither was he ever so good and tender.

as when he was hunted as a Partridge in the mountains) and of Vespasian it is sto∣ried,* 1.837 that he was made the better man by being made Emperour: but he was a rare bird, and had scarce his fellow again. It is the property of prosperity to tumour the heart: and ubi uber, ibi tuber. See Psal. 73.3, 6. & 1 Tim. 6.17. they eat and are swelled as being poysoned with pride: they are are fatted, but it is for the slaughter.

therefore have they forgotten me,] Non tam theoreticè quàm practicè, they re∣member there is a God, but they honour him not as God: they forget their in∣gagements to him, and through the pride of their countenance, they seek not after him, Psal. 10.4. they consider not their distance, their dependance, &c. Now of all things God cannot abide to be forgotten, Esay 1.2, 3. it is a sin that he can hard∣ly pardon, Ier. 5.7, &c. See the Note on chap. 8.14.

Verse 7. Therefore will I be unto them as a lion, as a leopard, &c.] Thus still God proceedeth to use similitudes by the ministery of his Prophets, as he did before verse 3.* 1.838 He here compareth himself (who otherwhere is compared to an Eagle, bearing her young upon her wings; to a Hen hovering over chickens, to a father cherishing his children, &c) to a lion, yea to an old lion, which taketh the prey but seldom, and therefore is more ravenous of it, when taken; (See chap. 5.14.) to a leopard, or panther, that diligently observeth by the way, and lieth in wait for his prey, and useth subtilty, as not being so swift of foot: confer Ier. 5.6. To a Bear robbed of her whelps,* 1.839 which are very dear to her. To any other cruell creature, verse 8. as the Tiger that flieth upon the very picture of a man, and tea∣reth it, or if he cannot come at it, teareth himself for anger. Neither is it for nothing (saith Rivet) that God compareth himself here to all these together: but to shew that there was no hope of escape, neither could he that had avoided one danger, be safe from another. So dreadfull a thing is it to fall into the punishing hands of the living God. Oh consider this ye that forget God: least he tear you in pieces, and there be none to deliver you.

Verse 8. I will meet them as a Bear bereaved of her whelps,] Surgit hic oratio. The Bear is more cruell then the Lion: for the Lion is said to spare the prostrate: but the Bear falleth foul upon all, yea upon dead carcasses. See Amos 5.9. and confer 2 Sam. 17.8. Prov. 17.12. See also what work the two Bears made upon the two and fourty children, 2 King. 2.

and will rent the caul of their heart,] The pericardium, that fat heart of theirs, verse 6. that hoof upon their hearts which the word could not pierce thorow, that filthy fore-skin that grew to their uncircumcised hearts.

there will I devour them like a lion,] Once more like a lion, ut immanis Ieo, for the word is not the same as before,* 1.840 as a lion, that is, in heart, and that loves to suck the blood, and the fat that is about the heart. There will I devour them, that is, in their cities, and houses, where they hold themselves safest: as the lions dealt by those mongrell-Colonies that made a mixture of religions, 2 King. 17.25.

the wild beast shall tear them.] when they but stirre any where abroad; so that there shall be no safety, no peace to him that goes out, or to him that commeth in, 2 Chron. 15.5. but

—crudelis ubique Luctus, ubique pavor, & plurima mortis imago.

Let us therefore have grace, whereby we may serve God with reverence and godly fear: for even our God (and not the God of the Jews onely) is a consuming fire, is a devouring Lion, is a furious Leopard, a raging Bear: yea put all the dread∣fulnesse of all the creatures in the world together,* 1.841 it is all to be found in the wrath of God, even the quintessence of all. hence that of the Psalmist, Who knoweth the power of thine anger? even according to thy fear, so is thy wrath, Psal. 90.11. as who should say, Let a man fear thy displeasure never so much, he is sure to feel thee much more, if once he fall into thy fingers. Now a fearfull man can fancy vast and terrible fears, as ramping lions, ravenous leopards, fire, sword, racks, scalding lead, burning pitch, running bell-mettle, all this in extremity, and that to all eternity: and yet all these are but as a painted fire, in comparison of the uncon∣ceiveable and unsupportable wrath of God.

Verse 9. O Israel thou hast destroyed thy self,] Heb. He, or, It hath marred thee, O Israel: that is, either thy sin of self-exaltation, and forgetfulnesse of me, as verse 6. Or ty King, in whom thou trustedst, as verse 10. Or thy Calf, whom thou worshippedst, hath been the cause of thy confusion. Or thy fained comforts,* 1.842 as Aben-Ezra will have it; thy soothing up thy self in sinfull practises. Or, One ••ath destroyd thee: Or, Somewhat hath undone thee, but not without thee. Whatever it is that hath done it, it is not I, what hard thoughts soever thou mayest have of me, because I appear thus dreadfull to thee, as in the former verse. Fury is not in me, but thou mayest thank thy self, and fault thy sinne as the mother of thy misery, as the cause of thy calamity; thou hast destroyed thy self,* 1.843 and thine own heart may say to thee, as the heart of Apollodorus seemed in a dream, to say to him, when he was tortured by the Scythians; It is I that have drawn thee to all this. It is the observation of a great Politian; England is a mighty Animal, which can never die except it kill it self. Answerable whereunto was the speech of the Lord Rich, to the Justices in the reigne of Edward 6. Never forraigne power could yet hurt, or in any part prevail in this Realm, but by disobedience, and misorder among our selves: that is the way wherewith God will plague us,* 1.844 if he minde to punish us, &c. We use to say, No man is hurt but by himself: Ye have not injured me at all, saith S. Paul to the Galathians: you cannot do it, unlesse I will.* 1.845 The devil can do nothing at us, if we give not way to him. And though there were no devil, yet our corrupt Nature would act Satans part against it self; it would have a supply of wickednesse (as a serpent hath of poyson) from it self; it hath a spring of its own to feed it. Nemo igitur sibi palpet de suo: quisque sibi Satan est, saith an An∣cient. And it was no ill wish of him, that begged of God,* 1.846 to deliver him from that naughty man, Himself: for he knew, that as in that first Chaos, Gen. 1.2. were the seeds of all creatures: so in mans heart, of all sinnes, and miseries that follow thereupon. God made man upright: but they have sought out many inventions, Eccles. 7.29. many shifts and sharking tricks. Sinne and shifting came into the world to∣gether, Gen. 3.12. The woman whom thou gavest me, &c. God must bear the blame of Adams sin: so must his Decree of Reprobation, still be alledged as the cause of mans perdition. But this covering is too short: for no man is destroyed because he is reprobated, but because he is a sinner: neither are any damned because they cannot do better, but because they will do no better. If there were no will, there would be no hell: and this indeed will be the very hell of hell,* 1.847 that they have been self-destroyers. The worme of conscience (say Divines) that never-dying worme, is nothing else but a continuall remorse, and furious reflection of the soul upon it's own willfull folly, and now wofull misery.

but in me is thy help.] Heb. In me, in thy help, that is, (saith Drusius) I am in thy help, and thy help is in me: whatsoever help thou hast, I am in it. We can easily undo our selves; as a childe can easily break a glasse, that all the men in the countrey cannot piece up again. But God both can and will help his, though never so shattered: and repair that image of his, lost in Adam, that One that destroyed Israel. Lord, saith Augustine, Ego admisi unde tu damnare potes me: sed tu non amisisti unde salvare potes me: that is, I have done enough to undo my self for ever, but with thee there is enough for my safety here, and salvation hereafter. God as he both can and will help his, that cry, Give us help from trouble, for vain is the help of man: so he will then chiefely do it, when they seem to themselves and others,* 1.848 to be in an undone condition. Thou hast destroyed thy self, in me is thy help: His holy hand is reserved for a dead lift.

Verse 10. I will be thy king,] Thine eternall king, so Pagnine. As I have been thy Prophet, verse 4.5. so I will be thy king; I will also be thy Priest, and thy Re∣deemer, verse 14, that so thou mayest hear my voice, submit to my scepter, and ap∣ply my death for thy deliverance from deaths dominion. Or, I will be thy king, and not be born down by thy boysterousnesse, who callest for another king, and repi∣nest against my righteous regiment. Thou wouldst cast off mine authority, but I will maintain it. The Lord is king, be the people never so unquiet, Psal. 99.1. he will raigne over rebels in spite of their hearts: and those that will not be his subjects, his willing people, shall be his slaves, his footstool. The Geneva Bible reads it thus,* 1.849 I am: Where is the King that should help thee in all thy cities? R. Aben-Ezra,

Calvin, Oecolampadius, and others go the same way: onely they render it, Ero, I will be one and the same (according to that name of mine, I am that I am, Exod. 3.14. and before Abraham was, I am, Ioh. 8.58.) though you be off and on with me, though you change often, yet I am Jehovah, I change not. I will be: What will he be? The same that I said, I would be, thy Saviour, thine Helper: Or, I will be a stander-by, to see what will become of thee, and how thy king (in whom thou trustest) will help thee: this last is R. Solomon Jarchi's interpretation. Pa∣reus will have it run thus, I will be, what? a lion, a leopard, a bear, &c. and no∣thing shall alter my resolution.

Where is any other that may save thee in all thy cities?] Thou sayest (but they are but vain words) I have counsell, and strength for warre; I have a King, and Princes, and strong cities. But alasse, where are they? Let them encrease their Army, and come forth as he once said, Judg. 9.29. Ʋbi est Rex tuus? ubinam? nunc servit te, &c. Where is the king? where is he? let him now save thee in all thy cities, so Polanus rendreth it. Can they save thee, who cannot save themselves? It is a Sarcasticall concession. See the like Deut. 32.37, 38. Judg. 10.4. Am. 4.4. And observe that Gods to deride and insult over men in their carnall confidence; and his people are licenced to do so too, so it be out of pure zeal, Psal. 52.6, 7. and not out of private revenge.

and thy judges,] Or chief Officers, Princes, that are necessary to a King, and are called his Comites, cousins, and counsellours.

whereof thou saidst,] and wast set upon it: thou wouldst needs have them, contra gentes, as they say, and hadst soon enough of them. Strong affections bring strong afflictions.

Give me a king and princes.] It was partly their ambition, and partly discontent with the present government (as the present is alwayes grievous) that prompted them to this request;* 1.850 and they had it, but for a mischief. It is not alwayes in mer∣cy that prayers are answered: for Deus saepe dat iratus, quod negat propitius, God oft throwes that to his enemies, when they are over-importunate, which he denies to his friends, in great mercy to their souls. They do best, that acknowledging him the onely wise God, pray, Not our, but thy will be done, &c.

Verse 11. I gave thee a king in mine anger,] As once before he gave them Quails to choak them. A king, that is, all those kings they had since they fell off from the house of David. These were Gods gifts, but giftlesse-gifts, which hee cast upon them in his anger,* 1.851 for a punishment both of the sinnes of Davids ho use, and likewise of the peoples rebellion. It was ab irato potius quam ab exorato Deo. Take him, (saith He, sith you will needs have him) with all that shall follow af∣ter. The hypocrite shall raigne, that the people may ensnared, Job 34.30. Set thou a wicked man over him, (saith the Psalmist) and let Satan stand at his right hand, Psal. 109.6. See Dan. 8.23 Saul was an hypocrite, Jeroboam a wicked man, so were all his successours in that Throne. Levit. 26.17. it is written as an heavy curse of God; If you still trespasse against me, I will set Princes over you that shall hate you, mischievous, odious princes: odious to God, malignant to the people.

and took him away in my wrath.] Heb. In mine immoderate wrath, that passed the bounds. This is spoken of God after the manner of men; for he cannot ex∣ceed or over-do: fury is not in him, Esay 27.4. but here he threateneth to take away king and kingdome together: as he did Hosea, by the Assyrian that carried them all captive. Observe here, that better a bad Magistrate then none, for this latter is the fruit of Gods utter indignation. Those Anabaptists that from this Text inferred, that no Christian can with a good conscience take upon him kingly digni∣ty, should have observed, that as an evil king is reckoned as a plague to a people, so a good king is to be held a speciall blessing to them.

Verse 12. The iniquity of Ephraim is bound up,] sc. in a bundle, or fardle, or fagot, as the French hath it. And like as all fardles are opened on a Fair-day, so shall Ephraims iniquities be brought to light, and punished at the last day: As the housholder bindeth up the tares in bundles at harvest and burneth them: so shall it be in the end of the world. The Son of man shall send forth his Angels, and they shall gather out of his kingdom all scandals, and them which do iniquity: and

shall cast them into a furnace of fire, &c. Matth. 13.30, 41, 42. As the Clark of Assizes bindes up the inditements of malefactours in bundles, or seals them up in a bag for more surety: and at the Assizes, brings his bag, takes them out, and reads them: so will it be at that last and great day. My transgression is sealed up in a bag, saith Iob: and thou sowest up mine iniquity, viz. as the writings, or informati∣ons of a processe, which is ready to be sentenced. See Deut. 32.34. Ier. 17.1. Hos. 9.9. Sinners shall one day know, that Gods for bearance is no quittance;* 1.852 that however he is silent for a season, and thereupon they are apt fondly to conceit him to be such another as themselves, yet He will confute them, and set their sins in order before their eyes, Psal. 50.21. Their actions are already in print in heaven: and God will one day read them aloud in the ears of all the world. And then though their sinne be hid for present, all shall out to their utter shame and everlast∣ing contempt, Dan. 12.2. that last light of the day of wrath shall reveal all, Rom. 2.5. punish all, Hos. 9.9. Whatever God hath threatned, shall then be inflicted: whatever arrowes are in the bow-string, shall then flee, and hit, and stick deep. And the longer the Lord is in drawing, the heavier they will light: Morae dispen∣dium foenoris duplo pensabitur, the longer He forbeareth, the heavier He punish∣eth: So that there shall be no cause, why sinners should say, Where is the God of judgement? Mal. 2.17. See the Note. God will enquire after their iniquity, and search after their sin, Iob 10.6.

Verse 13. The sorrows of a travailing woman shall come upon him,] This Com∣mon-wealth was before compared to a mother, chap. 1. & 3. And as a woman that hath conceived, is not for a while discerned to be with child, till she biggen, and burnish, and grow near her time: so is it with sinners: see it elegantly set forth by S. Iames, chap. 1.14, 15. The sorrows of a travailing woman are known to be un∣expected, exquisite, and inevitable: so shall Gods judgements be upon the workers of iniquity, such as they shall never be able to avert, to avoid, or to abide. This is set forth by an apt similitude, ordinary in holy Scripture, Mic. 4.9, 10. Psal. 48.7. Ier. 49.29. and 50.43, &c. And whereas some might say, A travailing woman is soon delivered; her pain is sharp, but short: she hath hope, not onely of an end but of a birth; the joy whereof maketh her remember her anguish no more, Ioh. 16.21. The Prophet replieth, that it is otherwise with Ephraim.

he is an unwise sonne,] that will be the death both of his mother and of himself. He hath no list to help himself, and to get free of the straights and petils of the birth, by passing thorow the narrow womb of Repentance, and being born anew, God stands over him, stretching out his hands all the day long, to do a midwives of∣fice, to take him out of the womb, as Psal. 22.9. to cut his navell, and wash off his blood, to salt him, and swaddle him, as Ezek. 16.4. but he hath no minde to come out of the filth of his sins, or to be washed from his wickednesse. Rather then be regenerated (without which there is no heaven to be had, Ioh. 3.5. or freedom from deadly dangers upon earth) he will venture to stay a while at least (as the Text here hath it) in the mouth of the matrix.] though it cost him a choaking.* 1.853 Such Ephraims we have not a few, that proceed no further then to conviction; de∣barring themselves of the benefit of a thorow conversion. These go as far as Kadesh-barnea, they are nigh to Gods kingdom, they are almost perswaded to be true Christians, they are come as far as the place of the breaking forth of children, but there they stick and are stifled: they are never brought forth from darknesse to light, and from the power of Satan to God, that they may receive remission of sinnes, and inheritance among the saints and sonnes of God, Acts 26.18. Oh make much of the least beginnings of grace (saith a Reverend man) even those called repressing: since they prepare the heart for conversion. There is a faith in the true convert, of no better perfection then that in the Temporary, though he stay not there, as the other (being an unwise sot) doth &c. And although we bring forth good things (saith Another) as Sarah's dead womb brought forth a child; it was not a child of natures, but of the meer promise, yet it cannot be denied, that a na∣turall man (though he be Theologically dead, yet he) is Ethically alive, being to be wrought upon by arguments; and that grace doth for the most part prepare naturals before it bring in supernaturals: and if we hide our talent, we are not allowed to ex∣pect the spirit of Regeneration; As if we die in the wildernesse of preparatory

antecedaneous works, we never get to Canaan.

Verse 14. I will ransom them from the power of the grave, &c.] Some read it thus,* 1.854 I would have ransomed them, &c. I would have redeemed them, &c. had they been wise, or oughts, (as we say) had not their incurable hardnesse and obstinacy hindered; had they put forth into my hands, as unto a midwife, &c. But (alas) it is no such matter: therefore that that will die, let it die.

repentance shall be hid from mine eyes.] I am unchangeably resolved to ruine them: Or, repentance should have been hid from mine eyes, my goodnesse toward them should never have altered, &c. But let us rather look upon the words as a most sweet and comfortable promise of a mighty redemption, and glorious resurre∣ction to the Remnant, according to the election of grace, whom God would not have to want comfort, I will ransom them. Here therefore he telleth his Heirs of the promises, that he will bring them back out of captivity wherein they ••ay for dead, as it were: and that this their deliverance should be an evident argument and sure pledge of their resurrection to life eternall. To which purpose the Apo∣stle doth aptly and properly alledge it, 1 Cor. 15. and thereupon rings in Deaths ears (out of this Text, and Esay 25.8.) the shrillest, and sharpest Note, the boldest and bravest challenge, that ever was heard from the mouth of a mortall; Death, where is thy sting? Hell where's thy victory, &c? Oh thanks be to God, who hath given us victory through our Lord Jesus Christ, and thereby hath made us more then con∣querours, that is, Triumphers, 2 Cor. 2.14. But to return to the Text. Be it, saith the Prophet, that the Common-wealth of Israel, both mother and child must pe∣rish for want of wisdom, as was threatned in the foregoing verse: yet let not the penitent among them despair: for I the Lord Christ, will ransom them, by laying down a valuable price (so the word signifieth) from the power,]* 1.855 Heb. hand: of the grave, or of hell, that though hell had laid hands on them, yea closed her mouth upon them, as once the Whale had upon Jonas, yet I would open the doors of that Leviathan, and fetch them thence with a strong hand.

I will redeem them from death,] by becoming their near kinsman according to the flesh, whereby I shall have the next right of redemption. But how shall all this be done? After a wonderfull manner.

O death I will be thy plagues,] Not one, but many plagues, even so many, as shall certainly do thee to death. The Vulgar rendreth it, Ero mors tua, O mors, morsus tuus, O inferne. The Apostle for plagues hath sting: for the plague hath a deadly sting, and so hath sinne much more; the guilt thereof is by Solomon said to bite like a serpent, and sting like a cockatrice, Prov. 23.32. Now Christ by dy∣ing put sinne to death, Rom. 1.25. Ephes. 1.7. Heb. 2.14. We read of a certain Cappadocean,* 1.856 whom when a Viper had bitten, and suckt his blood, the Viper her self died, by the venemous blood that she had suckt. But Christ (being life essential) prevailed over death: and swallowed it up in victory, as Moses his serpent swal∣lowed up the sorcerers serpents, or as Fire swalloweth up the fuell that is cast upon it: yea by death, he destroyed him that had the power of death, the devil; whose practise it was to kill men with death, Rev. 2.23. this is the second death.

O grave (or, O hell) I will be thy destruction,] thy deadly stinging disease, joy∣ned with the pestilence, Psal. 91.6. Death to a beleever is neither totall, nor per∣petuall, Rom. 8.10, 11. Christ hath made it to him, of a curse a blessing, of an enemy a friend, of a punishment an emolument, of the gate of hell the portall of heaven, a postern to let out temporall, but a street-door to let in eternall life. And to assure all this; Repentance shall be hid from mine eyes,] i. e. there shall be no such thing as repentance in me, for all things that are at all are naked and opened unto the eyes of him with whom we have to do, Heb. 4.13. The meaning is, I will never change my minde for this matter, my covenant will I not break, nor alter the thing that is gone out of my lips.* 1.857 Confer Psal. 110.4. Rom. 11.29. Some render it (but not so well) Consolation is hid from mine eyes, and so make them to be the words of the Church, q. d. I see not this promise with mine eyes, but I receive it, and accept of it by my faith.

Verse 15. Though he be fruitfull among his brethren,] In allusion to his name Ephraim, which signifieth fruitfull and flourishing, Gen. 41.52. Confer Gen. 48.16, 19, 20, &c. & 49.22. See the like allusions, Am. 5.5. Mic. 1.10.

An East-winde shall come,] which is violent and hurtfull to the fruits of the earth.

the winde of the Lord,] a mighty strong winde: meaning that most merci∣lesse and impetuous enemy the Assyrian, sent by the Lord to avenge the quarrell of his Covenant.

shall come up from the wildernesse,] where the winds blow most fiercely, because they meet with no resistance.

and his spring shall become dry, &c. This is a description of extreme desolation, and it is explained and amplified in the next words.

he shall spoil the treasure of all pleasant vessels.] He, that is, the Assyrian, not Christ (as Hierom, Mercer, and Ribera will have it) who shall take away from Death and Hell all matter of glorying. Not the fire of the last day, as Lyra. No, nor Ephraim, as Pareus, and Tarnouius carry it: as if it were a promise of their con∣quest in Christ over all their enemies, corporall, and spirituall, dividing the spoil of the converted Gentiles, who shall come in to them with all their desireable things, as some read that Text, Hag. 2.7. Confer Am. 9.11, 12. Obad. 18. Zech. 14.14, 16, 20, 21. That this whole verse containeth a promise of Ephraim's reduction to the Church of God, I could easily yeeld; reading it especially, as many good Interpreters do. For he shall fructifie among his brethren, after that an East-wind coming, a wind of Jehovah coming up from the desert, his spring shall be∣come dry, and his fountain shall dry up: the same shall spoil the treasure of all plea∣sant vessels. This is a similitude (say they) from a piece of ground all dried up and parched, that nothing is able to grow: notably expressing the miserable and distressed estate of this people; that as an easterly wind, and a tempestuous storm, hath dried them quite, and spoiled all their delightfull treasures, made them the vilest, and most contemptible of the earth. (Marcellinus tells of an Emperour,* 1.858 that meeting with some of this Nation, and annoyed with the sight and stench of them, cryed out, ô Marcommani, ô Quadi, ô Sarmatae, &c. O Marcoman's, Quades, and Sarmatians, I have found at length a more loathsome and sordid people then you.) All which notwithstanding, Ephraim shall flourish again, and hold up their head among their brethren, sc. by the merit and spirit of Him who ransometh them from the power of the grave, from the dint of death. This sence of the words, is confirmed by that which followes in the next Chapter vers. 5, 6, 7.

Verse 16. Samaria shall become desolate,] Here many begin the fourteenth Chapter, but not so well: for this verse evidently cohereth with the former, and sheweth that Ephraim shall not onely be plundered,* 1.859 but butchered by the Assyrian by their own default. Samaria shall become desolate, or be found guilty (as the Chaldee hath it, and the words may bear.) How can she be otherwise, when as she hath rebelled against her God,] she hath imbittered him, or bitterly provo∣ked him to wrath, (as chap. 12.15. See the Note there) who therefore sent in the Assyrian to desolate her: that bitter and hasty Nation to march thorow the breadth of the land, to possesse the dwelling places that were not theirs.* 1.860 This was a bitter affliction, but behold a worse:

they shall fall by the sword,] they shall lose not their land onely, and the trea∣sures of all their pleasant vessels, as verse 15. but their dearest lives, which to save a man will gladly part with all that he hath, Job 2.4. or submit to any servile em∣ployment, as the Gibeonites in Ioshuah's dayes did; who were willing to take hard on as slaves and underlings, rather then to be cut off with the rest of the Ca∣naanites.

their infants shall be dashed in pieces,] Sept. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, their sucklings, that are ordinarily spared for their innocencie, ignoscency, &c. See chap. 10.14. with the Note: and consider that infants are not so innocent (though they have yet done neither good nor evil) but that God may justly inflict upon them all torments here, and tortures in hell, for the guilt of originall sinne that cleaveth to their natures. Howbeit this excuseth not the barbarous cruelty of his executioners, who shall be surely and suitably punished, Psal. 137.8.

and their women with childe shall be ript up.] Of this kinde of savage inhuma∣nity, see Am. 1.13. 2 King. 8.11. & 15.16. where you shall finde that the ty∣rant Menahem ript the infants of Tiphsah out of their mothers bellies, because their fathers opened not the gates unto him. The like cruelty was exercised in the

Sicilian Vespers, and Parisian Massacre, by those Romish Edomites: maugre whose malice Ephraim is yet fruitfull, the Church flourisheth.

Sanguine fundata est Ecclesia, sanguine crescit.

CHAP. XIV.

Verse 1. OIsrael, return unto the Lord,] Ʋsque ad Dominum, as far as to the Lord: give not the half but the whole turn; and take it for a mercy that you are yet called upon to return, and may be received: that yet there is hope in Israel concerning this thing. All the former part of the Prophesie had been (most-what) Comminatory: this last Chapter is wholly Consolatory: the Sun of righteousnesse loves not to set in a cloud.* 1.861

return unto the Lord thy God;] He is yet thy God: no such argument for our turning to God as his turning to us, Zach. 1.3. See the Note there Tantùm ve∣lis & Deus tibi praeoccurret. If ye be willing and obedient, ye shall eat, &c. The Fathers plenty brought home the Prodigall: he had but a purpose to return, and his father met him, Esay 65.24. See Joel 2.12, 13. Esay 55.6, 7. Jer. 31.18. Hos. 3.5. Acts 2.38. This is the use we should make of mercy. Say not, He is my God, therefore I may presume upon him: but, He is mine, therefore I must return unto him: Argue from mercy to duty, and not to liberty, for that's the Devils Logick, which the Apostle holds unreasonable, yea to a good heart impossible, Rom. 6.1, 2. His mercy is bounded with his truth, with which it therefore goes commonly coupled in Scripture. It is a sanctuary for the penitent; but not for the presumptuous.

for thou hast fallen by thine iniquity.] i. e. Consumption is decreed, yet a rem∣nant reserved, Esay 10.22, 23. Thou hast fallen into great calamity, and that by thine iniquity, which puts a sting into thy misery. This it is fit thou shouldst be sensible of: for conviction is the first step to conversion. But if thou art fallen, wilt thou there lie and not rise again by repentance, and return to him that smiteth thee? wilt thou not submit to his justice, and implore his mercy? Here then is an∣other motive to conversion; as indeed this verse abounds with arguments to that purpose, as Pareus well observeth. First, thou art Israel, a Prince of God, who hath greatly graced thee above all people: Return to him therefore. 2 Thou hast run away from him by thine iniquity: ad turned upon him the back, and not the face: Return therefore. 3. He is Iehovah, the Authour of thy being, and well-being. 4 He is God, to whom thou must either turn, or burn for ever: aut poenitendum, aut pereundum: he can fetch in his rebels. 5 He is thy God in covenant with thee, and will accept of pence for pounds, desires for deeds, sincerity for perfection. 6 Thou hast fallen by thine iniquity: and yet wilt fall further, and never rise a∣gain, as Am. 8.14. if thou stop not, step not back by repentance, and stir up thy self to take hold of God.

Verse 2. Take with you words, and turn to the Lord,] Confesse your sins, beg pardon, and promise amendment. Sue to God to give you those words that he bids you Take: go to him in his own words, put his promises in suit: crave the help of his holy Spirit, without which what can we do, Rom. 8.26. Say to God as Job 37.19. Teach us what we shall say unto thee: for we cannot order our words, by reason of darknesse. David promiseth not onely to pray, but to marshall up his prayers, to put them in good array, so the word signifieth, Psal. 5.3. In the morning will I direct my prayer, order it in the best manner: his words should be, nec lecta, nec neglecta, neither curious, nor carelesse, but such as are humble, earnest, and direct to the point, avoiding vain babblings. Here's a form prescribed in the Text (forms of prayer therefore are not so unlawfull, as some conceive them) words put into their mouthes (as the phrase is 2 Sam. 14.3.) that they might not misse. Men must as well look to their words, as to their feet, when they come before God: and see that their affections in prayer be not without answerable expressions. Take with you such words, as may testifie that ye turn heartily to the Lord, and not from the teeth

outward, as they in the Psalmist, Psal. 78.36, 37. Turn before ye begin to pray: for God heareth not sinners; sith their incense smels of the hand that offereth it, Esay 1.

Say unto him,] Mentally and vocally: with spirit and speech. True it is, that prayer is not the labour of the lips, but the travell of the heart: and God hath promised to answer his people before they call, Esay 65.24. By calling upon his Name, we neither inform him of what he knoweth not; nor move him to shew us more mercy then he intendeth. But yet prayers are necessary, as means which God will have used, that we may receive what he of free mercy giveth. Besides, it pre∣pareth us holily to enjoy the things received; and makes us ready, either to wait for them, or to want them: and to be content that he may be glorified, though we be not gratified. And although God knoweth our thoughts, and understands the mind of the spirit, as being the searcher of hearts, Rom. 8.27. yet he calls for the calves of our lips, the service of our tongues, Jam. 3.9. guiding them now and then in a wonderfull manner, farre beyond all naturall apprehension: and strangely enabling his praying servants, who do also finde no small benefit by this practise of pouring out their hearts before him, both for the preventing of distractions, and kindling affections, and discerning their profiting in holy disires: for the more wor∣thy effect followeth, where more fervent affection went before.

Take away all iniquity,] Few words, but full of matter: O quam multa, quam paucis! What a short, but pithy prayer is this! Such was that of the Publican,* 1.862 Luke 18.13. that of our Saviour in his agony, when yet he is said to pray more fervently: that also which he taught us to pray, Mat. 6.7, 8, &c. set in flat oppo∣sition to Paganish battologies. This in the Text is not much unlike that perfect pat∣tern: for here they are taught to beg, Ʋt auferantur sua maleficia, conferantur Dei beneficia: Take away all evil, and give good: and then to restipulate thanks. So will we render, &c. Take away from us, as an unsupportable burden, such as we cannot stand under, All iniquity, stain and sting, crime and curse, power and punishment, that there be no after reckonings: crosse out the black lines of our sinnes, with the red lines of thy Sons blood, that Lamb of God, that taketh away the sinnes of the world by this Merit and Spirit, by his Value and Vertue; that true scape-goat,* 1.863 that carrieth the sins of his people into the wildernesse.

and receive us graciously,] Heb. Receive good, that is, (as some interpret it) Ac∣cept, out of thy fatherly favour, the true witnesses and effects of our thorow con∣version: But better they that thus sence it, Take good, to wit, to bestow upon us, as Psal. 68.19. with Ephes. 4.8. And it is not improbable (saith a Reverend Writer) that the Prophet here secretly leadeth us to Christ the Mediatour, who first receiveth gifts from his Father, and then poureth them forth upon his Church, Act. 2.23.* 1.864

So will we render the calves of our lips,] Thy benefits shall not be cast away upon unthankfull persons: but we will present unto thee a sacrifice that will please thee better then an oxe or bullock, that hath horns and hoofs, Psal. 69.31. This cannot be done but by a sound Convert: for the Lepers lips must be covered according to the Law: and the sacrifice of the wicked is abomination to the Lord. To the wic∣ked God saith, What hast thou to do to take my Name into thy mouth, &c. hee liketh not a good motion from an ill mouth, as that State in the Story: The lip of excellency becommeth not a fool, (Prov. 17.7.) no more then lying doth a worthy man, that is renowned for his wisdom. It well becommeth the Saints to be thank∣full, to cover Gods Altar with the calves of their lips. This expression implieth (saith One) That Gods people should not offer their thankfulnesse to God of that which cost them nothing; but bring, 1. A calf, do something to further Gods worship, or relieve the necessities of others. 2. It must be a dead calf, that is, it must proceed from humble and mortified mindes. 3. A sacrificed calf: where is required, 1 An Altar, our praises must be tendred in the mediation of Christ. 2 Fire, for the bare throwing out of words, though in the name of Christ, will not serve without feeling, ardency, and zeal. 3 We must lay our hands on the head of the calf; that is, in all humility, confesse our unworthinesse of the blessings we give thanks for, as being lesse then the least, Gen. 32.10.

Verse 3. Ashur shall not save us, &c.] q. d. He cannot if he would: he shall not, if he could. The two great sinnes of this people were Creature-confidence,

and Idolatry: both these they do here abrenounce and abandon. The best re∣pentance, saith Luther, is a reformed life. It is true say they, we have gone to the Assyrian, (wherein we have dealt as the silly bird flying to the snare, or as fishes, which to avoyd the powle wherewith the water is troubled, swim into the net.) We have taken our horses instead of our prayers, and gone about to finde out good. We have been so foolish, as to think that dumb Idols, that cannot help themselves, should help us. But now we are otherwise resolved, experientiâ edocti & poeniten∣tiâ ducti: we finde at length (that which we should have beleeved sooner, without trying conclusions) that men of high degree are but a lie, that horses are but a va∣nity, that an Idol is nothing, and can give nothing. That power belongeth unto thee, none else can do it: that mercy belongeth unto thee, none else will do it: therefore since in thee onely, the fatherlesse, that is, the friendlesse and shiftlesse finde mercy, O be thou pleased to do us good.

For in thee the fatherlesse findeth mercy.] The poor pupil, the forlorne orphan, that's left to the wide world, and lost in himself, cries out, Lord, I am hell, but thou art heaven,* 1.865 &c. I am an abject, oh make me an object of thy pity, Jer. 39.17. Because they call thee an outcast, saying, This is Zion, whom no man seeketh after, therefore I will restore health unto thee, &c. The proud Assyrian, and other enemies, would be apt to insult over Israel: as afterwards Cicero did: The Jewish Nation, saith he, shew how God regards them, that have been so oft overcome by Pompey, Crassus, &c. But let Gods people be but fatherlesse enough, let them withdraw their confidence from men and means, and cast it wholly upon God, making him their Tutour and Protectour, and they shall be both preserved, and provided for. Deo confisi nunquam confusi. I will not leave you orphans, saith Christ, Job. 16. Hence the Church resteth on God, in the fail of other comforts, Psal. 10.14, 17, 18. Psal. 27.10. Hab. 3.17. Psal. 102.13. The prayer of the destitute he regards. The Hebrew word signifies a poor worthlesse shrub in the wildernesse, trod upon by beasts, unregarded.

Verse 4. I will heal their back-slidings,] Relapses, we know, are dangerous: and Apostasie little lesse then incurable, 2 Pet. 2.20, 21. Heb. 6.6. Bishop Latimer, in a sermon afore King Edw. 6. tells of one notorious back-slider that repented: but beware of this sinne, saith he, for I have known no more but one that did so. To fall forward is nothing so dangerous, as to fall backward with old Eli. Hence Paul so thundreth against the Galathians, and Peter against apostatizing Libertines, 2 Epist. 2.22.* 1.866 But if Jehovah the Physitian, (as he is called, Exod. 15.26.) under∣take the cure, and say, I will heal their back-slidings, what can hinder? Christ in the Gospel, cured the most desperate diseases: such as all the Physicians in the coun∣trey might have cast their caps at, Matt. 4.23, 24. and 8.16. He refused none that came to him, Matt. 12.15. no not his enemies, as Malchus. Will he then reject his Ephraim, a child, bemoaning himself, though not a pleasant childe, a towardly sonne, Jer. 31.18, 20. a back-slider indeed, but such an one, as crieth now, that God bindeth him, Job 36.13. No sooner doth God cry, Return ye back-sliding children, and I will heal your back-slidings, I will love you freely: but Ephraim, melted with such a love, replieth, Behold we come unto thee, for thou art the Lord our God, Ier. 3.22. O most happy compliance! See the like, Zach. 13.9. with the Note there. They shall return even to the Lord (from whom they had deeply revolted) and he shall be intreated of them, and shall heal them, Esay 19.22. They had beg'd of him to take away all iniquity, verse 2. And He here (in answer) promiseth to heal their back-slidings, that compound of all iniquities, that falling∣sicknesse, that oft hales hell at the heels of it, Heb. 10.38.

I will love them freely:] Ephraim might remember, and Satan would be sure to suggest, that the Prophet had said before, Ephraim is smitten, or wounded, My God will cast them away, or hate them. Mine anger is kindled against them, Chap. 8.5. and 9.16, 17. Here therefore, upon their repentance, all this is graciously taken off in one breath, and Satan silenced. Be it that they are back-sliden, and sore woun∣ded by their fall; I will heal their back-slidings, and make their broken bones to rejoyce. Be it that there is nothing at all in them that is laudable, or love-worthy, yet I will love them freely, ex mero motu, of mine own free, absolute, and inde∣pendent grace, and favour, out of pure and unexcited love, without any the least

respect to their merit, which is nothing better then hell. Be it that they have bitterly provoked me to anger, and (as angry people use to do) I have both threa∣tened them, and punished them: yet now mine anger is turned away from them.] I am fully reconciled unto them in Christ, will clear up my countenance toward them, and remove mine heavy judgements from them. Gods favour is no empty favour. It is not like the Winter-Sun, that casts a goodly countenance when it shineth, but gives little heat or comfort. If he love a man freely, and out of the good-pleasure of his will, cum spontaneitate (as he doth all His,* 1.867 Ephes. 2.8. ma∣king them accepted in the Beloved, Ephes. 1.6.) such a man may promise himself all the blessings of this and a better life. Excellent is that of Bernard;* 1.868 He that sent his Son for thee, poured his Spirit into thee, promised to clear up his counte∣nance upon thee, quid tandem tibi negaturus est? What can he deny thee? He that inviteth thee to feed upon the fatted-calf, will not onely take away all iniquity, but give good. That was the second Petition they preferred, and they have it an∣swered in the next verse, ad cardinem desiderij God not onely grants their prayer, but fulfills their counsell.

Verse 5. I will be as the dew unto Israel,] I will give good in abundance: and and this is sweetly set forth in a seven-fold Metaphor, all answering to the name of Ephraim, (which signifieth fruitfull) and to the ancient promises made unto him: and all again opposite to the many contrary curses, threatned in the former parts of the Prophesie, under Metaphors of a contrary importance, as Pareus and (out of him) Tarnouius have well observed. As First, of solid and fruit-causing dew, in opposition to that vanishing and barren dew, chap. 6.4. and 13.3. Secondly, of the flourishing lilly, contrary to those nettles, thorns, and thistles, chap. 9.16. and 10.8. Thirdly, of the well-rooted and durable trees of Libanus, contrary to dry-roots, chap. 9.16. Fourthly, of spreading and growing branches, instead of branches consumed, chap. 11.6. and 9.16. and 10.8. Fiftly, of trees yeelding pleasant shade and repose, contrary to chap. 9.3, 6. Sixtly, of corn to fatisfie hun∣ger, contrary to chap. 8.7. Lastly, of a Vine bringing forth excellent wine,* 1.869 con∣trary to chap. 9.16. and 10.1. And all these fruits, the fruits of Lebanon, a most sertile mountain, the valleys whereof were most rich grounds for pasture, corn, and vineyards.

as the dew unto Israel, he shall blossom as the lilly,] Quot verba tot lumina imo flumina orationis. This Prophet aboundeth with similitudes, as is before noted, (See chap. 12.10. with the Note there.) He beginneth here with a Simile drawn from the dew of heaven; a mercy very much set by, in those hotter countreys es∣pecially, where from May to October they had no rain. The Chaldee Paraphrase, and Hebrew Doctours, understand this Text concerning Christ, and his benefits.* 1.870 Truely, He is good to Israel, to the pure in heart. Peace and mercy, sanctity and safety, all spirituall benedictions in heavenly things in Christ, shall be upon the Israel of God. What the dew is to the herbs, fields, fruits, that is Christ to his Israel. 1. The dew comes when the air is clear: so doth Christ by his blessing,* 1.871 when the light of his countenance is lift up upon us. 2. As the dew refresheth, and cherish∣eth the dry and fady fields, (hence it is called the dew of herbs, Esay 26.19. which thereby recover life and beauty) so doth Christ our hearts, scorcht with the sense of sinne, and fear of wrath. 3. As the dew allayeth great heats, and moisteneth, and mollifieth the earth, that it may fructifie: so Christ cooleth the Devils fiery darts, and filleth his people with the fruits of righteousnesse. He is unto them as a cloud of dew in the heat of harvest, Esay 18.4 and maketh their souls as so many watered gardens, Jer. 31.12. 4. As the dew falls in a narrow compasse, without noise, and is felt onely by those (in the force of it) on whom it descends: so the grace of Christ watereth his faithfull onely; secretly and sweetly insinuating into their hearts: the stranger medleth not with their comforts. See Joh. 14.17. The cock on the dunghill knows them not.

he shall grow as the lilly.] which hath its name in the Hebrew, from its six leaves, and serves here, and elsewhere to set forth the great comelinesse,* 1.872 sweet odour and true humility of the Church: for the lilly groweth in vallies (as Theophylact upon this Text noteth) sweet it is but not great, and the more it blossometh, the more it shooteth upwards: to teach us heavenly-mindednesse. It is also of a perfect white∣nesse,

to mind us of innocency. Her Nazarites were purer then snow, whiter then milk,* 1.873 Lam. 4.7. Lastly, Lilio nihil est foecundius, saith Pliny, nothing is more fruitfull then the lillie, Et lachrymâ suâ seritur, saith the same Authour, it is sown in its own tears. Weeping Christians grow amain, &c.

and cast forth his roots as Lebanon.] i. e. As the Cedars of Lebanon, as the Chaldee Paraphrast interpreteth it: or as the frankincense-tree, which taketh very deep rooting, so Cyril senceth it. The lilly (with its six white leaves, and seven golden-coloured grains within it) soon fadeth, and loseth both beauty and sweet∣nesse:* 1.874 but so doth not Christ and his People. He can as well die at the right hand of his Father, as in the hearts of his Elect, where he dwels by faith: whereby they are rooted and grounded in love, strengthened with might, by his Spirit in the inner man,* 1.875 so that the gates of hell cannot prevail against them. Immo••a manet, is the Churches Motto; Nec fluctu, nec flatu movetur, which is the Venetian Motto. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever, Psal. 125. Winds and storms move neither Libanus, nor the well-rooted Cedars thereof: which the more they are assaulted, the better they are rooted So fareth it with the Saints. Plato compareth man to a tree inverted. The Scripture oft compareth a good man to a tree planted by the rivers of waters, that taketh root downward, and beareth fruit upward, 2 King. 19.30.

—quae quantum vertice ad auras,* 1.876 Aethereas, tantum radice ad tartara tendit.

Let us cast forth our roots as Lebanon: stand fast rooted in the truth, being sted∣fast and unmoveable, alwayes abounding in the work of the Lord, and with full purpose of heart cleaving close unto him, 1 Cor. 15. ult. being established by his grace, Col. 1.11. Heb. 12.28. and 13.9. In the Civil Law, till a tree hath taken root, it doth not belong to the soil whereon it is planted. It is not enough to be in the Church: except like the Cedars of Lebanon, we cast forth our roots, and are so planted, that we flourish in the Courts of our God, and bring forth fruit in our old age, Psal 92.12, 13, 14.

Verse 6. His branches shall spread,] Heb. shall walk, or expatiate; shall reach out, and stretch themselves all abroad: so shall the Church be propagated all the earth over: She shall flourish as the Palm-tree, which though it have many weights hung on the top, and many snakes hissing at the root, yet it still saith, Nec premor, nec perimor, I am insuperable: I am like a green Olive-tree in the house of God: I trust in the mercy of God for ever, and ever, Psal. 52.8.

and his beauty shall be as the Olive-tree,] that goodly tree, Lev. 23 40. that re∣taineth her greennesse in the depth of Winter: yea in that Universall deluge, Noahs Dove met with an olive-leaf. The Lord hath called thy name (saith the Prophet to the Church, Jer. 11.16.) A green olive-tree, fair and of goodly fruit. The Cypresse is fair, but not fruitfull; the fig-tree fruitfull, but not fair and flourishing. But the olive-tree is both fair and fruitfull: her fruit also is of singular use to mankind both for food, and physick, and light for the lamp, Exod. 29.20. Lev. 6.15, 16. In one respect it is an emblem of peace, it maketh the face shine, Psal. 104.15. and in the other, it is an emblem of grace and spiritual gifts, 1 Iob. 2.20. of increasing with the increase of God, by the Spirit, and of reigning with him in eternall glory.

and his smell as Lebanon.] Whereby is meant, the sweet savour of the Gospel, which spreadeth it self abroad in the ministery of the Word, and in the lives of belcevers, 2 Cor. 2.14, 15. who besides their continuall offering up to God spiri∣tuall incense and services in prayers, thanksgivings, alms, and good-works, they per∣fume the very air they breath upon by their gracious and savoury communication, Ephes. 4.29. yea the very company they come into: as a man cannot come where sweet spices and odours are beaten to the smell, but he shall carry away the scent thereof in his cloathes.* 1.877 When the spirit of Christ blowes upon them, and grace is poured into their hearts, then their lips drop sweet smelling myrrhe, Cant. 5.13. and 4.16. then also their good name is better then a precious ointment, Eccles. 7.1. (See the Note there) when the wicked stink alive and dead.

Verse 7. They that dwell under his shadow shall return, Or, shall sit still, shall be at rest. The Chaldee hath it, They shall dwell in the shadow of his Christ. See a like promise of refocillation and protection, Esay 4.6. Es. 25.4. Psal. 35.8. The refuge and refreshment of the Church is whole from Christ: under the shadow of whose divine grace shhe resteth in her members, shaded and sheltred under the hollow of his hand, when the blast of the terrible ones is as a storm against the wall, Esay 25.4. when indignation is kindled (Esay 26.20.) and when the Lord com∣eth out of his place to punish the inhabitants of the land for their iniquity: then shall true converts have a chamber of rest, a Pella provided them: or, at least be able to sing Davids Requiem, Return to thy rest, O my soul, hover and cover under Gods wing, run to his Name as a tower, and be safe. Why art thou cast down,* 1.878 trust in God, trust in an angry God, in a killing God, as Job, beleeve him upon his bare word, and that against sense, in things invisible; and against reason, in things incredible. This is Faiths triumph, and this is the Saints safety.

They shall revive as the corn, and grow as the vine,] The Seventy and Latine render it, They shall live with corn; that is, they shall have great plenty of all things necessary, as Psal. 87. and 142.14. But the other reading is better; They shall revive as the corn, which suffering much from frost, hail, snow, tempest, lieth for dead, as it were, in Winter; but at the return of the Sun in Springtide reviveth,* 1.879 and yeeldeth a great increase. In like sort, the Vine when pruned and lopped spreads again, and is the more fruitfull: So those that are viti vitae inserti, set into the true Vine, though lopped and harrowed with sore and sharp afflictions, yet can truly and triumphantly say, As dying, and behold we live, as chastened, and not killed, &c. Their bodies also by death are not so much rotted as refined,* 1.880 and shall be conformed to Christs most glorious body the standard, Phil. 3. ult.

and the sent thereof as the wine of Lebanon.] which was noted for the best, as Kimchi proves, and Athenaeus confirmeth. Among the Jews at this day, the wo∣men when they speak of their dead husbands, say, His scent, or his memoriall is as the wine of Lebanon.

Verse 8. Ephraim shall say, What have I to do, &c. Heb. Ephraim, what have I to do, &c. This some make to be the speech of God to Ephraim: as if Ephraim here were the Vocative case, and God were brought in abhorring the motion of par∣ting stakes with idols, of sharing his glory with another. But because this, God never did, (for what communion hath light with darknesse, Christ with Belial?) and because the Chaldee Paraphrast, and from him the best Interpreters supply [shall say] I take this latter to be the better translation. Here then God promi∣seth, first, what Ephraim shall do, or rather, what he by his grace will cause him to do: he shall utterly abominate and abandon his idols, whereunto his heart had been joyned, or glewed, chap. 4.17. Secondly, what he will thereupon do for Ephraim: what speciall favour he will shew him, and what a gracious compensation he will make him, I have heard him, and observed him, &c. Ephraim now grown penitent, shall say, (See the like ellipsis supplied, Esay 5.9.) with utmost indigna∣tion and aversation, with greatest heat of anger, and height of hatred, shall he utter it. See the like, 2 Sam. 16.10. 2 King. 3.13. Matth. 8.29.

What have I to do any more with idols?] Or sorrows, or buggs, those Balaams-blocks, those mawmets, and monuments of idolatry, those images of jealousie, that provoke to jealousie, Ezek. 8.3. those dunghill-deities that can produce no good, hear no prayers, work no deliverance, bring nothing but evil and anguish to us. What then should we rather do, then pollute those images that we had perfu∣med, cast them away with detestation, as a menstruous clout, and say unto them, Get ye hence, Esay 30.22? Then will God soon say, I have heard him thus be∣moaning and befooling himself. God hath a quick ear in such a case; He hath al∣so an eye open to the supplications of his servants, in all that they call upon him for,* 1.881 as Solomon telleth us, 1 King. 8.52.

I have observed him.] Or fixed mine eyes upon him, with a most vigilant care, and criticall inspection. It would be wide with Gods Ephraims, and they would want many things, if he should not see as well as hear, if he should not seriously,* 1.882 and sollicitously consider and care for them, above all that they ask or think, and

without any monitour, aid and accommodate them. He is oft-times better to them then their prayers: for why? The eyes of the Lord are upon the righteous, as well as his ears are open to their cry, Psal. 34.15. The Vulgar Latine rendreth it, Dirigam eum, I will direct him, as a Tutour, and Gardian doth his Pupil, his Or∣phan. See verse 3. He will also protect him, that nothing may be wanting to his happinesse.

I am like a green firre tree,] green all the yeer about, and of so large branches, and broad leaves thick set, that neither Sun nor rain can easily come at the wea∣ried passenger, reposing himself under them. And whereas Ephraim might say, Here's repose, but where shall I have repast? It is added;

In me is thy fruit found,] q. d. The sir-tree is indeed green, and shady, but withall barren: it bears no fruit, either ad esum, or ad usum. It boweth it self down to the earth, so that a man may easily lay hold upon the branches, saith Rabbi David, and other Hebrews. But what shall he get by that more then a green bowre, a refuge from the storm, a shadow from the heat, &c? As an Ancient speaking of Ahab, describeth him sitting in his ivory Palace in Samaria, in the time of the three yeers famine: He had every thing else, but wanted bread: So Ephraim here, hath shade, but can he live by that? what shall he do for food? He shall not want for that, saith God-Alsufficient: for

From me is thy fruit found.] Praestò est, (so some render it) Here it is ready, and mouth-meet:* 1.883 yea satis est (so others render it) it is enough of it, satisfactory, and proportionable to thy necessity. Yea I would thou shouldst know, that what fruit soever thou hast, or shalt bear as an Olive or Vine, verse 6. and 7. it is found in me, proceeds from me, the root of the matter is in me, as Job speaketh in another case.

Verse 9. Who is wise and he shall understand these things,] A patheticall per∣close,* 1.884 whereby the Prophet (Oratour-like) would leave a sting in the hearts of his hearers, and so seal up, and fet on all that he had said before. Who is wise,] q. d. I could wish there were more: but I see there are not many. Store there are of fools, Stultorum plena sunt omnia, such dust-heaps there are in every corner to be found, not a few, that either know not the will of God, or stumble at it. But who hath known the mind of the Lord? Who amongst you will give ear to this? Who hath believed our report?* 1.885 or to whom is the arm of the Lord revealed? Who is the wise man that may understand this? Lucernâ accensa hominem quaerebat Aesopus. Jeremy was bidden run to and fro to finde a man that sought the truth, chap. 5.1. Rari quippe boni. Not many wise, wise I mean to salvation, 2 Tim. 3.15. that make sure work for their souls, and draw their wisdom from Gods holy word, from the Mine of the Mystery of Christ. All others are foolish people, sottish children: they have no understanding, be they never so shrewd and of deep reach for the world,* 1.886 be they never so wise in their generation; the fox is so in his, and the de∣vil in his,* 1.887 for when he was but young, he out-witted our first Parents, who yet were no babies, simple and weak in understanding, as the Socinians affirm them to have been, or else they would not (say they) have so sinned. A fond conceit, and with∣out footing in Gods holy word; where we finde, that they were created in Gods image,* 1.888 which consisteth in knowledge, righteousnesse and holinesse, as saith the Apostle.

And he shall understand these things,] which none of the Princes of this world know,* 1.889 because their learning hangs in their light; and like Moles, they dig dex∣terously under ground, but are blinde above ground. Sapiens est cui res sapiunt prout sunt, saith Bernard. He is the wise man that savoureth things as they are. And herein lieth the whole wisdom of a man, saith Lactantius, ut Deum cognoscat, & colat,* 1.890 that he know and worship God aright, that with a practicall judgement, he ponder the word and wayes of God,* 1.891 in order to salvation. This is that wis∣dom that dwelleth with prudence, Prov. 8.12. Aristotle in many places of his works, distinguisheth between Wisdom and Prudence. Wisdom he maketh to be a right apprehending of truths in generall: Prudence, an applying them to parti∣cular cases, and uses. But Socrates said, that there was no such difference: sith He that knoweth good things to do them, and evil things to avoid them, is to be held a wise man, and none else. They may seem here, to be put for one and the same:

sith the wise man is said, not to know, but to understand, judge, and pouder, and the prudent to know: teaching us, that God calls for a prudent wildom, and a wise prudence, directing the soul to an orderly carriage, and an holy care, that godlinesse, (which is the onely wisdom) may run thorow our whole lives, as the woof doth thorow the web.

For the wayes of the Lord are right,] Understand it not so much of the wayes of Predestination, providence, &c. wherein God walks toward us (which yet are all right and equall) as of those wayes of his Will, Word, and Worship, where∣in he requireth us to walk towards Him. These are called the way of God, Matth. 22.16. and the way of salvation, Acts 16.17. and the way of truth, 2 Pet. 2.2. and the right way, verse 15. and the way of righteousnesse, verse 21. Right these wayes are called, or strait. First, because they are conform to the Will of a righteous God, which is the mensura mensurans,* 1.892 the first rule of right, the standard. Secondly, because the matter of it is holy, and just, and good, a doctrine of righteousnesse, that teacheth us to give God his due, and men theirs. It is also pat for every purpose, Psal. 19 7, 8. Prov. 30.5. Of the Book of Psalms, Athanasius hath observed, that they are so penned, that every man may well think they speak de se, in re sua, of himself, and to his own particular necessities. Thirdly, because it rectifieth us, and transformeth us into the same image: it maketh such as deliver up themselves thereunto, to walk as patterns of the rule, as a transcript of the word, that dwelleth richly in them, and worketh effectually, as a seed of immortallity. Fourthly,* 1.893 because it carrieth us on in a strait line unto a right end, without crooking, or compassing about, Psal. 19.8. and 25.4. Has vias qui teru, non terit. Pray therefore as Da∣vid did, Psal. 13.29. lest breaking out into by-wayes (all which are high-wayes to hell) or but stepping over the hedge, to avoid a piece of foul way, we brush and bruise our selves to get in again, break our bones with David, &c.

And the just shall walk in them:] Such as are just with a double righteous∣nesse, Imputed, and ••mparted; that of Justification, and this of Sanctification: these will choose the way of truth, Psal. 119.30. and 25.12. and be willing to walk honestly, Heb. 13.18. orderly and by rule, Gal. 5.25. accurately,* 1.894 and to the utmost, Ephes. 5.15. directly, and distinctly, eyeing the mark, and pro∣pounding to themselves the highest pitch, and the best patterns: often comparing themselves with the rule, laying their lives by the line, and reforming their out∣straies, Psal. 119.59, 60. making it the main of their endeavour, that all their deeds may be wrought in God, Joh 3.21. Lo this is the just mans practise: and it is ••er•• ••opounded for a president.

But the transgressours shall fall therein.] They perish from the way, Psal. 2.12. they stumble at the word and fall into perdition, as the Chaldee here hath it: and so shew themselves to be transgressours, traytours, rebels, yea reprobates. See 1 Pet. 2.8. they stumble at the word, being aisobedient, whereunto also they were appoiinted. O fearfull!

A bridge is made (saith a Reverend Divine) to give us a safe passage over a river, but he who stumbleth on the bridge is in danger to fall into the river. The Word is given us as a means to carry us over hell to heaven: but he who stumbleth and quarrelleth at this means, shall fall in thither, from whence otherwise he had been delivered by it.

Neither may we think the worse of the Word for this accidentall effect of it upon trans∣gressours; sith the fault is meerly in themselves: As when a lame man stumb∣leth in a plain path, the fault is not in the way, but in the foot. Blear eyes can∣not abide the light; nor children endure honey, when they have sore mouthes. The same Sun makes flowers smell sweet, but carrions stink loathsomely. Mo∣ses saved the Israelite, killed the Egyptian: and Abigail's voice, pacified David, but made Nabal's heart die within him as a stone. Oecumenius telleth us,* 1.895 that the fragrancy of precious ointments is wholesome for Doves, but kills the Beetle. And Aristotle affirmeth, that oyl of roses is deadly to Vultures, who hunt after onely dead mens carcasses. Christ himself, who is the Way, the Truth, and the Life, was set for the fall and rising again of many in Israel, and for a signe to be spoken against, Luke 2.34. for a But-mark, against whom his enemies should

shoot the shafts of their gainsayings. To the Jews he became a stumbling-block, and unto the Gentiles foolishnesse, 1 Cor. 1.23. Let them alone (saith He,* 1.896 concerning the Pharisees, who were offended at his sayings) Let them stum∣ble, and fall, and be broken, and snared, and taken, Esay 8.15. Christ in his Ordinances, is to reprobates a rock of offence, 2 Pet. 2.8. but such a rock as that, Judg. 6.21. out of which goeth fire and consumeth them. For if any love not the Lord Jesus Christ, he is Anathema Maranatha, 1 Cor. 16.22. Behold they have rejected the word of the Lord, and what wisdom is in them? Jer. 8.9.

Linea ducta mihi est, gratia, Christe, tibi.

Notes

• * 1.1

  2 Pet. 1.16.
• * 1.2

  1 Thes. 2.13.
• * 1.3

  Cor & anima Dei.
• * 1.4

  Luke ••.
• * 1.5

  1 Tim. 4.16.
• * 1.6

  Luke 1.77.
• * 1.7

  Victor Giselin. de Salust. stylo. Lud. Vives.
• * 1.8

  Lips. de Thucyd.
• * 1.9

  Rev. 8.10, 11.
• * 1.10

  Joel 1.1. Alsted.
• * 1.11

  Lib. 4.
• * 1.12

  Non tantum te∣mulenti erant sed etiam pror∣sus insani. Calvin.
• * 1.13

  Hieron. in Isa. 1.
• * 1.14

  2 Cor. 4.13.
• * 1.15

  Di praep. E∣vang. l. 20. ••∣ulut.
• * 1.16

  Plato in Tim••o
• * 1.17

  Act. & Mon.
• * 1.18

  Mr Fullers Holy State.
• * 1.19

  Melch. Ad.
• * 1.20

  Calvin.
• * 1.21

  ••etron. Satyr.
• * 1.22

  Psal. 115.
• * 1.23

  john 6.60.
• * 1.24

  Jer. 5.8.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 spargere.
• * 1.26

  Psal. 24.6.
• * 1.27

  Herodot.
• * 1.28

  Nahum. 3.19.
• * 1.29

  2 King. 9.24, 31. & 10.11.17.
• * 1.30

  Val. Max.
• * 1.31

  Implevit post mi. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.32

  Arist. pol. l. 7. c. 8.
• * 1.33

  Am. Marcel. Confuso quo∣dam tempera∣mento mi••ta.Camd.
• * 1.34

  Jam. 4.14.
• * 1.35

  Heb. 4.1.
• * 1.36

  Chrysol.
• * 1.37

  Herod. l. 2.
• * 1.38

  Aug. de civ. Dei. l. 5.
• * 1.39

  Daniels Works. 237.
• * 1.40

  Daniels hist. 218.
• * 1.41

  Acts & Mor.
• * 1.42

  Daniels hist. p. 111.
• * 1.43

  Vt de Ctan∣mer•• Melc. Ad.
• * 1.44

  Hom: Jl. sic. Virg: Phrygi∣ae, neque enim Phryges.
• * 1.45

  Scultet: Annal.
• * 1.46

  Esa. 1.9. Zeph. 2.9.
• * 1.47

  Ezek. 7.5.
• * 1.48

  Isa. 42.1••
• * 1.49

  Aug.
• * 1.50

  Exod. 2
• * 1.51

  Psal 23.4. Mat. 8.11.
• * 1.52

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.53

  Psal. 44.3.5.
• * 1.54

  Esa. 66.11.
• * 1.55

  Luk. 20.16.
• * 1.56

  Amos 9.7.
• * 1.57

  Act. 14.16.
• * 1.58

  Rom. 11.1, 2.
• * 1.59

  Jer. 31.37.
• * 1.60

  Bern.
• * 1.61

  Beza.
• * 1.62

  Phil. 3.9.
• * 1.63

  Psal. 90.15.
• * 1.64

  Qualem & quantum As 2 Pet. 3.11.
• * 1.65

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.66

  Serm. 6. de Nativit.
• * 1.67

  2 Cor. 10.6.
• * 1.68

  John 12.
• * 1.69

  Mat. 24.
• * 1.70

  John 11.51.52 Zeph. 3.9.
• * 1.71

  Jer. 31.37. Ezech. 36.38.
• * 1.72

  Mercer.
• * 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 13.5.
• * 1.74

  Psal. 92.1.
• * 1.75

  Psal. 144.15.
• * 1.76

  Eph. 5.8.
• * 1.77

  Psal. 66.19. Psal. 126.3. Luke. 1.49.
• * 1.78

  Plutark.
• * 1.79

  Valer. Max. Christian. p. 41 1. Sam. 7.12. Psal. 116.8.
• * 1.80

  1 Sam. 21.30
• * 1.81

  Levit. 19.17.
• * 1.82

  Act. & Mon.
• * 1.83

  Rom. 8.38, 39. Rom. 9.1, 2, 3, 4.
• * 1.84

  Val. Max. Christian. pag. 289.
• * 1.85

  Alsted. Chr. Pag. 378.
• * 1.86

  John Baptist. Gelli. Dialog. 5.
• * 1.87

  Nolo tanti poenitentiam emere. Dem.
• * 1.88

  Jer. 3.3.
• * 1.89

  D. Prid. Lect.
• * 1.90

  Isai. 55.8.9.
• * 1.91

  Ezek. 18.
• * 1.92

  1 Sam. 12.20, 21, 22.
• * 1.93

  So the Sepiua. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.94

  Li. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 am & pu∣pillam oculi significat.
• * 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.96

  Bifield on 1 Pet 2. Mr. Bolion.
• * 1.97

  Daniels hist 1••8.
• * 1.98

  Vol Moz. C••••st. 377.
• * 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quasi nudato pude•• d••. And ve••se 18. Ne••v••h dod•••• 〈◊〉〈◊〉 uberibas.
• * 1.100

  Prov. 6.25.
• * 1.101

  De veland. virg. c. 17.
• * 1.102

  Heyl. Geog. pag. 156.
• * 1.103

  Mr. Borroughs.
• * 1.104

  Cominaeus.
• * 1.105

  Ezek. 16.6.
• * 1.106

  Act. & Mon. 1657.
• * 1.107

  M. Clark in the life of Theod. senior. 47.
• * 1.108

  1 Sam. 23.6.
• * 1.109

  Deut. 32 27.
• * 1.110

  Psal. 107.8.
• * 1.111

  Am. 4.12.
• * 1.112

  1. Joh. 5.21.
• * 1.113

  Plut.
• * 1.114

  Rab. Samuel.
• * 1.115

  Act. & Mon. fol. 1547.
• * 1.116

  Am. 8
• * 1.117

  Phil. 2.1. Gen. 16.14. Judg. 15.19
• * 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 42, 1.2.3
• * 1.119

  Ezek. 7.5.
• * 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.121

  Psal. 18.
• * 1.122

  Prov. 14,
• * 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qualis mater talis filia. Partus sequi∣tur ventrem.
• * 1.124

  Ovid.
• * 1.125

  ••ic.
• * 1.126

  Heyl. Geog. pag. 714.
• * 1.127

  Val: Max. Chri. 73.
• * 1.128

  Plin. Tacit. utinam aut coe∣lebs vixissem, aut orbusperirs∣sem. Prov. 14.34. Deut. 28. Jer. 25.9. Ezek. 5.15.
• * 1.129

  Prov. 3.35.
• * 1.130

  Life of Phil. de Mornay.
• * 1.131

  Marbeck. Act. & Mon.
• * 1.132

  Cant. 5.16.
• * 1.133

  Gelulim. Ezek. 22.3. 1 Pet. 4.3.
• * 1.134

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jude 7.
• * 1.135

  Esay 3.9.
• * 1.136

  Deut. 23.18.
• * 1.137

  Gen. 28.20.
• * 1.138

  Psal. 4.
• * 1.139

  Epicur. ap. Hor.
• * 1.140

  Melch. Adam.
• * 1.141

  Hist. of Counc. of Trent. p. 73.
• * 1.142

  2 Cor. 4.4
• * 1.143

  Rev. 12.1.
• * 1.144

  Heb. 11.37.
• * 1.145

  Act. & mon. fol. 1386. Ib. 1918. Ib. 815. Ib. 1444. Ib. 1578.
• * 1.146

  Knox his life by Mr. Clark.
• * 1.147

  Plin. Nat. hist. praef.
• * 1.148

  Jer. 2.24. Job. 11.12.
• * 1.149

  Dan hist fol. 14.
• * 1.150

  Val. Max. Christian.
• * 1.151

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.152

  Perdidistis fructum affli∣ctionis. Aug.
• * 1.153

  Matt. 27.4.
• * 1.154

  Psal. 90.
• * 1.155

  Ruth 4.
• * 1.156

  Job 29 2, 3, 4
• * 1.157

  Tu aedepol, si sapis quod scis, nescies. Terent.
• * 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.159

  Hieron. in locum.
• * 1.160

  Jam. 1.17.
• * 1.161

  Errorem auxe∣runt, metum dempserunt.
• * 1.162

  Mede in Apoc. pag. 115.
• * 1.163

  Melch. Ad. de Germ. Theol. pag. 815.
• * 1.164

  Lib. 4.
• * 1.165

  Z••naras in Annal.
• * 1.166

  Deut. 32.5.
• * 1.167

  Sands his Relat.
• * 1.168

  Hos. 5.15.
• * 1.169

  Hos. 7.14.
• * 1.170

  Mat. 20.15.
• * 1.171

  Deut. 32.15. Isay. 26.9.
• * 1.172

  Jer. 7.18.
• * 1.173

  Psal. 64.7.
• * 1.174

  Rev. 2.23.
• * 1.175

  Job. 27.8.
• * 1.176

  Esay 8.21.
• * 1.177

  Deut. 8.17.18.
• * 1.178

  1 Chron. 29.14.
• * 1.179

  Serm. 4. in Quadragess. Jo. de comb. Comp. Theol. l. 6. c. 21.
• * 1.180

  Gen. 14. 1 Sam. 30.
• * 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 31.10.16.
• * 1.182

  Hist of Ne∣therl.
• * 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.184

  Vatab.
• * 1.185

  Chaldeus red∣dit ignomini∣am, ut quam velatam desi∣derabant, aper∣tam contem∣nant Hieron.
• * 1.186

  Jonas 2.8.
• * 1.187

  Capito.
• * 1.188

  Amama. Anibarb. Praefat.
• * 1.189

  1 Cor. 8.4. Isai. 40.15.
• * 1.190

  Job 21.13.
• * 1.191

  Revel. 13.
• * 1.192

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Qu••d omnium animalium a∣micus sit. Isidor.
• * 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Sept. here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.194

  Heyl. Geog. 52, &c.
• * 1.195

  Luke 13.7.
• * 1.196

  Muscipulata res.
• * 1.197

  Bellarm.
• * 1.198

  Luke 15.
• * 1.199

  Rev. 17.6.
• * 1.200

  Ezek. 21.31. Habac. 1.2, 3.
• * 1.201

  In Theog. In Georg. lib. 1.
• * 1.202

  Deut. 2, 2.
• * 1.203

  Luc. dial.
• * 1.204

  Sic. de nat deor. lib. 2.
• * 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. De orth. fid.
• * 1.206

  1 King. 23.5. Zeph. 1.4.
• * 1.207

  Athena••s.
• * 1.208

  Virg.
• * 1.209

  Lib. de cult. foemin.
• * 1.210

  Act. and Mon.
• * 1.211

  Psal. 25.11.
• * 1.212

  Recte Calvin. textum hunc reddit Incli∣nabo eam.
• * 1.213

  Mercer. Rivet.
• * 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  Confer Gen. 34.3. Ruth 2.13. Judg. 9.3. Pastquam perauxero eam. Tremell. Benigne allo∣quar. Castalio.
• * 1.216

  2 Cor. 5.14. Tit. 2.14. Ro. 2.4. Ro. 12.1.
• * 1.217

  Deut. 32.13.
• * 1.218

  Psal. 65.13.
• * 1.219

  Gosr. in rit. Epist. l. 1. Conf. l. 6. c. 12.
• * 1.220

  Psal. 119.54.
• * 1.221

  So Tyrannus; fur, sophista.
• * 1.222

  Lyra. Oecelamp.
• * 1.223

  Act. & Mon. 1116. Ib. 1803.
• * 1.224

  Cade of the church. Alsted.
• * 1.225

  Act. & Mou.
• * 1.226

  Hieron. Damaso.
• * 1.227

  Jam. 3.11.
• * 1.228

  Ovid.
• * 1.229

  Hos. 14.1. Esay. 30.22.
• * 1.230

  Augustin.
• * 1.231

  Psal 119.91.
• * 1.232

  Rom. 8.28.
• * 1.233

  Virg.
• * 1.234

  Ephes. 1.2. Luke 2 14. Deut. 33.16.
• * 1.235

  Psal. 3.
• * 1.236

  Phil. 4.7. 1 Pet. 1.5. Lev. 26.5. Psal. 116.7.
• * 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.238

  Joh. 6.
• * 1.239

  Tarnan.
• * 1.240

  Acts & Mon. fol. 1503.
• * 1.241

  Psal.36.5.
• * 1.242

  Psal. 86.13.
• * 1.243

  2 Cor. 3.18.
• * 1.244

  Tarnou. in exer. cit. Biblic. See Master Dugards trea∣tise called The change.
• * 1.245

  1 John. 5.13.
• * 1.246

  Prov. 18.23.
• * 1.247

  Blunts voy∣age. 111. Hom.
• * 1.248

  Jer. 14.22.
• * 1.249

  Vinum pendu∣lum, i.e. vuas.
• * 1.250

  Deut. 28.14.
• * 1.251

  Psal. 129.7.
• * 1.252

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.253

  De Doct. Christian. Deut. 6.7. Shanan et Shanah re∣petere sicut in acuende.
• * 1.254

  Nontam actum quam habitum significat. Rivet.
• * 1.255

  Mercer.
• * 1.256

  Job 31.26, 27.
• * 1.257

  Spec. Europ.
• * 1.258

  Quast applica∣tio manus ados
• * 1.259

  Psal. 121.1.
• * 1.260

  Cant. 4.
• * 1.261

  See Judg. 9.27. & Amos 2.8. Bechive of Rome.
• * 1.262

  Epictet.
• * 1.263

  Ezek. 16.30.
• * 1.264

  This engin was called. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.265

  Ezek. 16.49.
• * 1.266

  2 Kings 6.30.
• * 1.267

  Isay. 20.19.
• * 1.268

  Esay. 30.18.
• * 1.269

  Prov. 8.17. 1 Sam. 2.30.
• * 1.270

  Jer. 29.13.
• * 1.271

  Stob. orat. 42.
• * 1.272

  Turk. hist.
• * 1.273

  Esay. 33.22.
• * 1.274

  Deut. 32.15.17.
• * 1.275

  Hos. 13.1.
• * 1.276

  Sanet. in Zech. 8.13. Heyl. Georg. 370.
• * 1.277

  Esay. 27.9.
• * 1.278

  Jer. 30.9. Ezek. 34.24. 1 King. 12.6.
• * 1.279

  Dan. 9. Act. 3.
• * 1.280

  Pavehunt ad Dominum.
• * 1.281

  Heb. 12.25.
• * 1.282

  Act. 10.
• * 1.283

  Jer. 13.18.
• * 1.284

  Am. 3.7.
• * 1.285

  Ezek. 34.27.
• * 1.286

  Esay 55.3. 1 King 14.6.
• * 1.287

  Mals fidei possessores.
• * 1.288

  Mat. 5.25.
• * 1.289

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.290

  1 Sam. 2.29.
• * 1.291

  Ideo deterio∣res quia me liores esse debebant.
• * 1.292

  Joh. 4.22.
• * 1.293

  Esay 99.14 Psal. 12.1.
• * 1.294

  Jam. 2.15.16.
• * 1.295

  Esay 23.18.
• * 1.296

  1 Tim. 6.18.
• * 1.297

  2 Pet. 2. Joh. 3. Job 24.17.
• * 1.298

  Arist. Ethic; lib. 4. c. 7.
• * 1.299

  Aelian. Var. hist.
• * 1.300

  Tit. 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• * 1.301

  Joh. 8.44
• * 1.302

  Speed.
• * 1.303

  Eudaem Johannes.
• * 1.304

  Serm. before K. Edw. 6.
• * 1.305

  Divine Trage∣die
• * 1.306

  Opus Chronolo∣giae. Or his Vni∣versi. Antwerp. 1611. p. 110.
• * 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.308

  Beza.
• * 1.309

  Dubartas.
• * 1.310

  Judg. 16.9. Psal. 2.3.
• * 1.311

  Psal. 12.4.
• * 1.312

  1 Tim. 1.9.
• * 1.313

  Eccles. 2.2.
• * 1.314

  Juvenal.
• * 1.315

  Balthas. exner. Val. Max. Christian. pag. 274.
• * 1.316

  Daniels hist. 249.
• * 1.317

  Psal. 134.5, 7, 8.
• * 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.319

  Esay 21.4.
• * 1.320

  Pareus.
• * 1.321

  Joseph.
• * 1.322

  Engl. Chron.
• * 1.323

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.324

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jude. 22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.325

  Mat. 15.
• * 1.326

  Levit. 26.39.
• * 1.327

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hesiod. Oper. et dier. Ver. 29.
• * 1.328

  1 Cor. 2.4.
• * 1.329

  Plin. Elia••.
• * 1.330

  Rhet. Eclesi∣ast. cap. vlt.
• * 1.331

  Jer. 44.16. Bradford.
• * 1.332

  2 Cor. 11.
• * 1.333

  Melch. Adam.
• * 1.334

  Breerw. En∣quir. pag. 94.
• * 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rev. 17.
• * 1.336

  Ren. de vit. Pontif.
• * 1.337

  2 Chron. 13.5. Hab. 2.14.
• * 1.338

  Esay 42.19.
• * 1.339

  2 Cor. 6.1.
• * 1.340

  Heb. 5.
• * 1.341

  Acts 14.
• * 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.344

  Prov. 4.5.
• * 1.345

  Act. and Mon. fol. 1153.
• * 1.346

  Joh. Manl. loc. com.
• * 1.347

  Psal. 51.13.
• * 1.348

  Tremel. in locum.
• * 1.349

  Psal. 17.10. Psal. 119.70.
• * 1.350

  Spec. Europ.
• * 1.351

  Parei Medull••
• * 1.352

  Isa. 23.9.
• * 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.354

  Specul. Europ. Psal. 14.
• * 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.356

  Act. and Mon.
• * 1.357

  Matth. Paris. ad Ann. 1072.
• * 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrys.
• * 1.359

  Esay 6.
• * 1.360

  Job. 31.14••
• * 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appetitus cani∣nus.
• * 1.362

  Non plus satia∣tur cor auro, quam corpus cura. Ang.
• * 1.363

  Aristot.
• * 1.364

  Psal. 1••7.3,
• * 1.365

  2 King. 10.1.
• * 1.366

  Job. 9.4.
• * 1.367

  Lib. de mira∣bil. auscult.
• * 1.368

  Venter aestuans mero spumat in libidinem. Hie∣ron. Aristot. Ovid. 2. dere∣med. Amor.
• * 1.369

  Act. & mon.
• * 1.370

  Horat
• * 1.371

  See that gra∣phicall descrip∣tion of their madnesse Esay. 44.11. &c. Rivet in loc.
• * 1.372

  Gen. 22.5.
• * 1.373

  Esay, 20.6.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.375

  See Dr. Shel∣dons mark of the beast. serm.
• * 1.376

  Act. & Mon.
• * 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.378

  Hom. 8. in Exod. 20.
• * 1.379

  Job 7.17, 18.
• * 1.380

  Rivet.
• * 1.381

  Auson.
• * 1.382

  ijpparedu.
• * 1.383

  Dan. 3.29.
• * 1.384

  Speed.
• * 1.385

  Comin.
• * 1.386

  Omnis peccant est ignorans.
• * 1.387

  Gnatsahim.
• * 1.388

  Exod. 23.7. Prov.5.8. 1 Tim. 6.5.
• * 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.390

  Matth. 6.23. 2 Cor. 6.15.
• * 1.391

  D. Hall Epist. to W. L.
• * 1.392

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.393

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.394

  Virg. Georg. 3.
• * 1.395

  Mat. 15.
• * 1.396

  2 King. 6.27.
• * 1.397

  Ezek. 13.18.
• * 1.398

  Jude.
• * 1.399

  Mic. 7.
• * 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.401

  Plutarch. in politic.
• * 1.402

  2 Chron. 19.7.
• * 1.403

  Exod. 18.
• * 1.404

  Prov. 1.5.
• * 1.405

  Jac. Ren. de. vit. Pont.
• * 1.406

  Centum revo∣lutis annis Deo. respon debitis & mi∣hi.
• * 1.407

  Hist. of Scot.
• * 1.408

  Salvian.
• * 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.410

  Zeph. 3.5.
• * 1.411

  Levely.
• * 1.412

  Totius erbis furorem in 〈◊〉〈◊〉 ••••are. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 11.19. Judicatur vel sententia pronuncia••ur. C••merar. S••••ltet. Repetitione etiam auget populi rebellia∣uem. Rivet.
• * 1.413

  Isai. 1.
• * 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tectus clathra∣tum. Luc.
• * 1.415

  Psal. 139.12.
• * 1.416

  Eph. 4.19.
• * 1.417

  Isai. 48.4.
• * 1.418

  Master Leigh nis Saints en∣couragement, &c. ep. dedic.
• * 1.419

  Master Brad∣ford. Eph. 2.2.
• * 1.420

  Act. ••.
• * 1.421

  1 Joh. 5.18 Caietan.
• * 1.422

  2 Cor. 5.21.
• * 1.423

  Tarnov. in loc.
• * 1.424

  Vol. 1. p. 465.
• * 1.425

  In Psal. 114.
• * 1.426

  Paul. Jovius. lib. 4.
• * 1.427

  Esay 44.20.
• * 1.428

  Psal. 32.6. Esay 55.6.
• * 1.429

  1 Sam. 28.15.
• * 1.430

  Antonin. Phi∣losoph. ap. Vulcat. Gallic. in Av••••io Cas∣sio. Mic. 6.7.
• * 1.431

  Epit. hist. Gal. pag. 25. Dan. hist. fol. 76.
• * 1.432

  Quarantoras Italico nomine istas preces vo∣cant. Polan. in loc. quem con∣sule.
• * 1.433

  Spec. Europ.
• * 1.434

  Prov. 19.2.
• * 1.435

  Zech. 7.
• * 1.436

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.437

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.438

  Prov. 6.35.
• * 1.439

  Jer. 12.7.
• * 1.440

  Ber. Ep. 111.
• * 1.441

  Plato in Me∣none.
• * 1.442

  See Tremel. & Jun. Annat.
• * 1.443

  1 Cor. 14.84, 25.
• * 1.444

  Chrysostom. Eze k. 4.1.
• * 1.445

  1 Cor. 2.4.
• * 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vastri ita ut videntes obstu∣pescant. &c.
• * 1.448

  Deut. 19.14. Prov. 22.28.
• * 1.449

  Tarnon.
• * 1.450

  Junenal.
• * 1.451

  Heb. 10.
• * 1.452

  Erasm. in Apolog.
• * 1.453

  Niceph.
• * 1.454

  Jam. 2.1.
• * 1.455

  Act. and Mon.
• * 1.456

  Act. and Mon. fol. 1550.
• * 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Basil.
• * 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.459

  Lucan.
• * 1.460

  Ʋtere me pro rota figulari Plaut.
• * 1.461

  Anne 1518. Epist. ad Leon. Pontific. Kimchi.
• * 1.462

  2 Cor. 5.1.
• * 1.463

  Psal. 130.7. Job 29.18. Luk. 12. Mar. in cap. 28. & 11. c. 25.
• * 1.464

  Teredo.
• * 1.465

  Speed.
• * 1.466

  Q. Eliz. life by M. Clark. Mart. 2. part, pag. 319.
• * 1.467

  Esay 30.33. D Rainolds, serm. before Parl. Iuly 27. 1642.
• * 1.468

  Camd.
• * 1.469

  Heyl. Geog.
• * 1.470

  Psal. 56.7.
• * 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 medela.
• * 1.472

  2 Chro. 28.20.
• * 1.473

  Aelian. de var. hist. lib. 12. cap. 39.
• * 1.474

  Satis est prostrasse leoni. Plin. lib. 8. cap. 15.
• * 1.475

  Melch. Adam. in vit. Jac. Andreae.
• * 1.476

  Lat. Serm.
• * 1.477

  Master Fuller and Mr. Clark in Mr. Perk. his life.
• * 1.478

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Herod. lib. 1. Alsted. Cbroni. pag. 325.
• * 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.
• * 1.480

  Judg. 10.
• * 1.481

  Jer. 14.9.
• * 1.482

  Tit. 2.14.
• * 1.483

  Jer. 54, 5.
• * 1.484

  Psal. 84.
• * 1.485

  Psal. 84.6.••.
• * 1.486

  Isai. 60.20.
• * 1.487

  Isai. 31.6.
• * 1.488

  Psa. 119.137.
• * 1.489

  Initium poeni∣tentiae est sensus clemen∣tiae Dei.
• * 1.490

  Jer. 18.12.
• * 1.491

  Psal. 88.5.
• * 1.492

  Heb. 10.37.
• * 1.493

  Senecal Joh. 13.7.
• * 1.494

  Sciemus secta∣bimur que. Vatabl.
• * 1.495

  Psal. 22.15. Psal. 68.13.
• * 1.496

  Rom. 15.14.
• * 1.497

  Psal. 30.
• * 1.498

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.499

  Mich. 7.8.
• * 1.500

  Orietur Chri∣stus ut aurora qua ad••entu suo depellit te∣nebras.
• * 1.501

  2 Cor. 4.6.
• * 1.502

  M. Neh. Rog.
• * 1.503

  Esay 24.16. Jer. 4.19. Rom 9.2. Acts 2.40.
• * 1.504

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.505

  Matt. 8.2.
• * 1.506

  Jude ver. 12.
• * 1.507

  Rev. 2.16.
• * 1.508

  Sic enim con∣temptim loqui mur.
• * 1.509

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.510

  M. Sam. Clark, Life of Luth.
• * 1.511

  Act. 13.
• * 1.512

  Esay. 8.2. 2 Kin. 16.10.
• * 1.513

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Isoc.
• * 1.514

  Ovid. Epist.
• * 1.515

  Mercer. Tremell. Vatabl. Clavius. Tigurin. Perinde ac foedus alicujus hominis infimi & infirmi. Polan.
• * 1.516

  Psal. 116.11.
• * 1.517

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ishon.
• * 1.518

  Prov. 2.17.
• * 1.519

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.520

  Isay. 1.21.
• * 1.521

  Act. & Mon.
• * 1.522

  Ezek. 33.7. & 3.18.
• * 1.523

  Ex destinatae malitia & ini∣to consilio.
• * 1.524

  Non tam ovum ovo simile. Faciunt quic∣quid cognitant.
• * 1.525

  Cap. 6.
• * 1.526

  Sir Francis Drake World encomp. 53.
• * 1.527

  Tremel. in loc.
• * 1.528

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.529

  Num de indu∣stria?
• * 1.530

  Plin.
• * 1.531

  Rive••.
• * 1.532

  unus.
• * 1.533

  Jer. 5.31.
• * 1.534

  Assuunt men∣dacium men∣dacio.
• * 1.535

  Plin. lib. 10. cap. 1.
• * 1.536

  Studia corum Tigurin.
• * 1.537

  Rev. 2
• * 1.538

  Prov. 29.12.
• * 1.539

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.540

  Epit. Hist. Gallor. 134.
• * 1.541

  Die natalis ejus.
• * 1.542

  pag. 244.
• * 1.543

  Hence those feast-dayes were called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they were like the Rom. Sa∣turnalia. Hic pendet Amphorae.
• * 1.544

  Jah. Manl. loc. com. p. 89.
• * 1.545

  Mercer in Prov. 23.32.
• * 1.546

  The Grand. Sign. Serag. pag. 186.
• * 1.547

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.548

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.549

  Tarnou.
• * 1.550

  Sueton.
• * 1.551

  Gell. lib. 11. cap. 14.
• * 1.552

  Esth. 1.5, 10.
• * 1.553

  Ad male cogi∣tandum. Pag∣nin. ad pessima facinora Tigur.
• * 1.554

  Bodin. de Rep.
• * 1.555

  Act. & Mon.
• * 1.556

  Dedit hac con∣tagio labem, Et dabit in plures, — Juven. Sat. 2.
• * 1.557

  Dan. hist. 249.
• * 1.558

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.559

  Abbats Geog. 331.
• * 1.560

  Sir Henry Blounts voyage into Levant. p. 10.
• * 1.561

  Camden.
• * 1.562

  Rom. 12.11. Tit. 2.
• * 1.563

  Jam. 5.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.564

  Quòmagis se∣nescunt eo ma∣gis stultescunt. Erasin. Apopht.
• * 1.565

  Bibl. Pat.
• * 1.566

  Prov. 16.31. Gen. 25.8.
• * 1.567

  Salvian.
• * 1.568

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.569

  Prov. 6.32. & 11.12. & 10.13.
• * 1.570

  Mat. 10 16
• * 1.571

  Josh. 8.5.
• * 1.572

  Brist. Mot.
• * 1.573

  Psal. 94.11.
• * 1.574

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fugientes in cursu depre∣hendit manu{que} injectâ captat, Eras. Annot.
• * 1.575

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept. Ligabo eos Kimchi. Judg. 8.16.
• * 1.576

  Jer. 5.13.
• * 1.577

  Zeph. 3.5.
• * 1.578

  Na••edu,
• * 1.579

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.580

  Godw. Antiq. Heb. p. 98.
• * 1.581

  Luke. 16.
• * 1.582

  Camd. Elisa.
• * 1.583

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.584

  Jejelilu.
• * 1.585

  Esay 66.3.
• * 1.586

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.587

  Inops Senatus auxilij humani ad Deos popu∣lum & vota convertit: om∣nia delubra implent, &c. Liv. lib. 3.
• * 1.588

  Jer. 2.
• * 1.589

  Hoc ictu ceu didactro ac∣cepto Linus mortuus est. Buchol.
• * 1.590

  Owen: Epigr.
• * 1.591

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.592

  Zonaras in Annal.
• * 1.593

  Herodot. Homer.
• * 1.594

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.595

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.596

  Job. 42.5.
• * 1.597

  Thrasonicae au∣licorum Dej e∣rationes ronchi & blasphemiae in Deum, & Prophetas. Rivet. Philip of Spain. Farnesius. Minerius.
• * 1.598

  2 King. 15.19. & 29. & 17.3. &c. & 18.19. Lam. 4.19. Plin. lib. 10.3.
• * 1.599

  Grand Signior Serag. p. 191.
• * 1.600

  1 Pet. 3.21.
• * 1.601

  Rom. 7.
• * 1.602

  2 Chron. 30.
• * 1.603

  Ase elonganit' ••ipulis.
• * 1.604

  •• Chron. 15.2.
• * 1.605

  R. Sal. Jark.
• * 1.606

  Gnatsabim.
• * 1.607

  Polan.
• * 1.608

  Com. in 1 Sam. 31.9.
• * 1.609

  〈…〉〈…〉
• * 1.610

  Rom. 1.23. Abbats Geogr.
• * 1.611

  Artic. 2••
• * 1.612

  In cau••elis Missae.
• * 1.613

  Mr. Clark in his life.
• * 1.614

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.615

  Cambyses his souldiers.
• * 1.616

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.617

  Suphatha••.
• * 1.618

  Jam. 5.5.
• * 1.619

  Jam. 5.5.
• * 1.620

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 1 Pet. 5.8.
• * 1.621

  Judg. 5.1
• * 1.622

  Matulam praebere.
• * 1.623

  2 Tim. 2.21.
• * 1.624

  Psal. 4.2.
• * 1.625

  Lib. 8. cap. 40.
• * 1.626

  Jer. 5.38.
• * 1.627

  Cic. de divin. lib. 2.
• * 1.628

  The calling of the Jews. pag. 212.
• * 1.629

  Luke 1.
• * 1.630

  Psal. 119.1••••
• * 1.631

  Acts and Mon.
• * 1.632

  Joh. Manlius.
• * 1.633

  Amam. in Antibar. praf.
• * 1.634

  In decal.
• * 1.635

  Luke 13.
• * 1.636

  Esth. 7.6.
• * 1.637

  Lev. 10.3.
• * 1.638

  1 King. 1.5••.
• * 1.639

  1 Cor. 3.
• * 1.640

  Rahab.
• * 1.641

  Deut. 28.6••.
• * 1.642

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.643

  Deut. 32.15.
• * 1.644

  Zanch.
• * 1.645

  Acts & Mon. pag. 1077.
• * 1.646

  Niceph.
• * 1.647

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Grac. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dance a gal∣liard.
• * 1.648

  2 Chron. 28.
• * 1.649

  Jam. 4.9.
• * 1.650

  Mercedem meretriciam.
• * 1.651

  Diod. Sic. l. 2. Dent. 23.7.
• * 1.652

  Pontanus Hegesippus.
• * 1.653

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.654

  1 Cor. 4.1. Eph. 2.19.
• * 1.655

  Ex praeteritc rum voluptatum recordatione. Cic. de finib. l. 2. Senec. de benef. l. 4. c. 22.
• * 1.656

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.657

  Lam. 2.••••.
• * 1.658

  Alsted. in Encyclop. Dike of Consc. pag. 276.
• * 1.659

  Abierunt, i.e. obierunt.
• * 1.660

  S. J. Heyw, in Edw. 6. p. 35.
• * 1.661

  Oculos incipit aperire mori∣endo. Plin:
• * 1.662

  Festucam qua∣runt unde ocu∣los sibi eruant.
• * 1.663

  Holinshead in 1524.
• * 1.664

  Scultet Annal. pag. 239.
• * 1.665

  Augustin. in loc
• * 1.666

  2 Tim. 4.3, 4.
• * 1.667

  Dr. Homes his character of the present times. 200.
• * 1.668

  Zanch. de trib. Eloh. praefat.
• * 1.669

  Judg. 19.
• * 1.670

  Cedren.
• * 1.671

  Lips antiq. lection.
• * 1.672

  Rom. 1.32.
• * 1.673

  Mic. 7.1••••
• * 1.674

  Ʋno anno se∣pties fructus sufficit.
• * 1.675

  Tarn••••.
• * 1.676

  Hier. Epist. 7.
• * 1.677

  Plut. in vi••. Cleom.
• * 1.678

  Turk. hist.
• * 1.679

  Jer. 14.9.
• * 1.680

  Herod. l. 1. Plin. l. 6. cap. 26.
• * 1.681

  Dan. 4.
• * 1.682

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Dan. Hist. of Eng. fol. 207.
• * 1.683

  1 Kin. 13.4.
• * 1.684

  Decem pracep∣torum custos Carolur.
• * 1.685

  Virg.
• * 1.686

  Valete mea de∣sideria, valete. Cic. ep. fam. l. 14. ep. 2.
• * 1.687

  Tres vomicas tria carcinoma∣ta. Sueton.
• * 1.688

  1 Sam. 15.
• * 1.689

  Gen. 4.12.
• * 1.690

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.691

  Chap. 9.17.
• * 1.692

  Phil. 1.11.
• * 1.693

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.694

  Es. 65.8.
• * 1.695

  Tertull.
• * 1.696

  Job. Manl. loc. com. p. 492.
• * 1.697

  1 Tim 6.17, 18.
• * 1.698

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.699

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.700

  Interibunt.
• * 1.701

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.702

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.703

  2 King. 6.16, 27.
• * 1.704

  Felix si nan imperitassent.
• * 1.705

  Luther.
• * 1.706

  Velejus.
• * 1.707

  Horat.
• * 1.708

  S. H. Blounts voyage. 122. Grand Sign. Serag. 199. Virg. Aeneid. 9 Hom. Il. 8. In loc.
• * 1.709

  Act. and Mon. 1190.
• * 1.710

  Aeneid. 1.
• * 1.711

  See Isay. 46.2.
• * 1.712

  Rom. 5.5.
• * 1.713

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.714

  Tarnou.
• * 1.715

  Antiq. l. 14. cap. 26. De bel. Jud. ••ib. 1. cap. 12.
• * 1.716

  Sueton.
• * 1.717

  Nahum 1.9.
• * 1.718

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 13.
• * 1.719

  C••. Pempei.
• * 1.720

  Polan. in loc.
• * 1.721

  Mr. Clark in the life of the K. of Swed.
• * 1.722

  Malmad.
• * 1.723

  1 Chro. 15.26
• * 1.724

  Heresbach. de. re rust.
• * 1.725

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.726

  S. H. Blounts voyag. 77.
• * 1.727

  Luk. 6.38.
• * 1.728

  Non quaero quid te accipe∣re deceat, sed quid me dare. Sen. de benef. l. 2. c. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.729

  Gen. 26.1••.
• * 1.730

  Eccles. 11.6.
• * 1.731

  Heb. 13.22.
• * 1.732

  2 Cor. 5.17.
• * 1.733

  Esay 55.6.
• * 1.734

  Plaut. Capt. Act. 3. sc. 5.
• * 1.735

  Turk. hist.
• * 1.736

  Sigismund. Turk. hist.
• * 1.737

  Jer. 17.
• * 1.738

  Virg. Aeneid. lib. 1.
• * 1.739

  Lise of King Edward the 6. p 75.
• * 1.740

  Joseph lib. 2. cap. 11. & l. 6. cap. 11. Speed. 734. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.741

  Virg. Aen.
• * 1.742

  Vide Lips. ep. 19. lib. 1.
• * 1.743

  Turk. hist. fol. 211.
• * 1.744

  See 2 King. 15.29. & 16.34. & 19.13.
• * 1.745

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sept.
• * 1.746

  Act. & Mon. fol. 868. ••
• * 1.747

  Languet. Chron.
• * 1.748

  Melch. Ad. in vit. 36.
• * 1.749

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Luke 1.53.
• * 1.750

  Ezek. 16.6.
• * 1.751

  Epiphan. Mat. 1.21.
• * 1.752

  Mat. 2.
• * 1.753

  1 Sam. 2.9.
• * 1.754

  Tarnou.
• * 1.755

  Mr. Baine.
• * 1.756

  Arachne apud. Ovid. Metam.
• * 1.757

  Psal. 103.3.
• * 1.758

  1 Sam. 6.9.
• * 1.759

  Aug. Tract: in Joan. 124.
• * 1.760

  Orat. pre Quintio.
• * 1.761

  Cos amoris amor.
• * 1.762

  Mar. 14.72.
• * 1.763

  Jer. 7.
• * 1.764

  Luth. in loc.
• * 1.765

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.766

  Sen: in Aga∣mem. Plus est a vi••s se re∣voca^esse quàm vitia ipsa ne∣civisse Amb. in Psal. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.767

  incredibili ce∣leritate & temporis bre∣vitate à Pom∣peio confectum. Aug: de Civ. Dei. Mr. Burr.
• * 1.768

  Jos. de bell Jud: l. 7. c. 7.
• * 1.769

  Mr. Clark life of K. of swed. 23.
• * 1.770

  Act: and Mone 880.
• * 1.771

  Abbbots Geog. p. 271.
• * 1.772

  Mat. 26.25.
• * 1.773

  2 Sam. 18.3.
• * 1.774

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cervix
• * 1.775

  Calvin.
• * 1.776

  Esay 63.15, 16.
• * 1.777

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hero.
• * 1.778

  Esay 57.16. 17, 18.
• * 1.779

  Spec. Eur.
• * 1.780

  Rev. 14.4.
• * 1.781

  Mar. 16.16.
• * 1.782

  Plutar. in lib. de just. animal.
• * 1.783

  Phil. 3.9.
• * 1.784

  Meisner. in loc.
• * 1.785

  Esay 55.10, 2 Cor. 9.10.
• * 1.786

  Euroaquilo.
• * 1.787

  Ʋna erusque uotus{que} ruunt. Virg.
• * 1.788

  Tle. 1.15.
• * 1.789

  2 Chro. 28.10
• * 1.790

  See chap. 4.15. & 5.5, 8, 12, 13, 14. & 6.11.
• * 1.791

  Odlosum & impium dog•••••• An••••aptista∣rum. qui idea pueris ba••tis. mum negant, quia sensu & mente careant. Luther. in loc. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.792

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.793

  Ephes. 3.16.
• * 1.794

  Psal. 24.6.
• * 1.795

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.796

  Plutarch. lib. de Is••d. & Of••id
• * 1.797

  Invictum vin∣cunt vota pre∣••es{que} Deum.
• * 1.798

  Hithchame••.
• * 1.799

  Psal. 111.
• * 1.800

  Tam Dei me∣minisse opus est quam respirare. Nazianzen.
• * 1.801

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.802

  Donande. Condonands.
• * 1.803

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.804

  Psal. 27.14.
• * 1.805

  Ephes. 5.5.
• * 1.806

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.807

  Tul. de divin. lib. 2.
• * 1.808

  Diod••e.
• * 1.809

  Esay 30.20.
• * 1.810

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.811

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 certè verè, profectè.
• * 1.812

  Jun. & Trem.
• * 1.813

  Sadai.
• * 1.814

  Buch••l••er:
• * 1.815

  ••um qua per∣petu•• rixan. dum.
• * 1.816

  In Cratyle.
• * 1.817

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.818

  Excusserunt ex su••vissim•• pectore meo suevitatem.
• * 1.819

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.820

  Rom. 1.23.
• * 1.821

  Gen. 36.34.
• * 1.822

  Heb. 3.
• * 1.823

  Prov. 3.5.
• * 1.824

  Calv. in loc.
• * 1.825

  Rom. 1.27.
• * 1.826

  Aderare est quasi applicare manum ad os.
• * 1.827

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.828

  1 Cor 7.31.
• * 1.829

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.830

  Tert. de pati∣entiae. Psal. 78.20, 24
• * 1.831

  Acts 14.17.
• * 1.832

  Ezech. 16.49.
• * 1.833

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hippoc.
• * 1.834

  Gal. 3.
• * 1.835

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.836

  Prov. 30.9.
• * 1.837

  Verspasianus unus accepto imperio melior factus.
• * 1.838

  Exod. 19.4. Dent. 32.10, 11. Mat. 23.37.
• * 1.839

  Plin. lib. 10. cap. 57. Scal. exere. 208.
• * 1.840

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.841

  Heb. 12.28, 29
• * 1.842

  Consolatie fictlitia.
• * 1.843

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Hom. Odyss. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.844

  Interest of Princes. p. 55.
• * 1.845

  Act & Mon. fol. 1186. Gal. 4.12.
• * 1.846

  Domine, libera me a malo homine, meipso•• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.847

  Cesset voluntas propria, & non erit infernus.
• * 1.848

  Psal. 60.11.
• * 1.849

  Psal. 110.1, 3.
• * 1.850

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thucyd.
• * 1.851

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.852

  Job 14.••
• * 1.853

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.854

  Calvin. Tigurin. Isid. Clar. Danaeus. Drusius.
• * 1.855

  Ephdem.
• * 1.856

  Sphinx. Phil. pag. 750.
• * 1.857

  Psal. 89.34.
• * 1.858

  Am. Marcel. lib. 2.
• * 1.859

  rea peragetur.
• * 1.860

  Hab. 1.6.
• * 1.861

  Ezr. 10.2.
• * 1.862

  Gic. de Bruti epistola.
• * 1.863

  Joh. 1.29. Heb. 9.28.
• * 1.864

  D. Reyn. in loc.
• * 1.865

  Miseria res digna miseri∣cordiâ. Ruper∣ti Imp. symb.
• * 1.866

  Omnipotenti medico nullus insanabilis occurrit morbus Isidor.
• * 1.867

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.868

  Qui misit vni∣genitum, immi∣sit spiritum, pro∣misit vultum, &c. Bern. de Temp. Aug. Confes. lib. 5. c. 8. Psal. 20.4.
• * 1.869

  Adricom. Brocard. Hierom.
• * 1.870

  Psal. 73.1. Gal. 6.16. Ephes. 1.3.
• * 1.871

  Aristot. lib. 1. meteor. cap. 10. Plin lib. 2. cap. 60. & lib. 18. cap. 29.
• * 1.872

  Cant. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.873

  Lib. 21. cap. 5.
• * 1.874

  Rom. 6.10.
• * 1.875

  Ephes. 3.16, 17.
• * 1.876

  Virg. Aeneid. lib. 4.
• * 1.877

  Nihil nisi foe∣tidain •••• foe∣dum exhala∣vit. River.
• * 1.878

  Prov. 18.10.
• * 1.879

  Joh. 12.24. 1 Cor. 15.
• * 1.880

  2 Cor. 4.
• * 1.881

  Jer. 31.18.
• * 1.882

  Ephes. 3.20.
• * 1.883

  Polan. Tremel. Tarnou. Tine Deo om∣nis copia est egestas. Bern.
• * 1.884

  Conclusio gnomica. Exclamatio emphatica.
• * 1.885

  1 Cor. 2.16. Esay 42.23. Esay 53.1. Jer. 9.12. Juven. sat. 13. Jer. 8.9. Psal. 119.98, 99.
• * 1.886

  Jer. 4.22.
• * 1.887

  1 Cor. 9.24.
• * 1.888

  Ephes. 4.
• * 1.889

  2 Cor. 2.8.
• * 1.890

  Lib. 3. cap. 30.
• * 1.891

  Arist. Rbst. cap. 11. Metap. lib. 1. cap. 10. Ethic. l. 6. c. 7. & lib. 6. c. 5. Xenoph. de dict. & fact. Soc••at.
• * 1.892

  Non solum recta, sed & regula.
• * 1.893

  Psal. 125.5. Jer.
• * 1.894

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.895

  Columbam vegetat, scara∣baeum necat. De mirab. auscul.
• * 1.896

  Mat. 15.14.