A commentary on the prophecy of Hosea by Edward Pococke.

CHAP. II.

VERS. 1. Say ye unto your brethren Ammi, and to your sisters Ruha∣mah.

SAY ye unto your brethren Ammi, &c. The Greek and printed Arabick render, unto your brother and unto your sister: The Vulgar Latin and Arabick M S. unto your brethren and unto your sister. The Noun 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 A∣choth is indeed in that form which otherwhere is used for the singular number, a sister, from which elsewhere in the plural is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Acha∣yoth, Sisters. But this form also may we with Kimchi on this place take for a plural, and its conjunction with its affix shews it so to be meant. If not, however, it will make no dif∣ference as to the sense whither it be rendred in the singular or plural, sister, or sisters; and we have above mentioned two brothers, and one sister, yet she denoting the whole Con∣gregation of the People, as well as they. A∣ben Ezra looking on these words as having reference to the preceding words in the two foregoing verses, according to his Exposition of them, which we have seen, takes these also to be spoken by way of irony or derision, as if he should say, Say if you will, or ye may say, unto your brethren Ammi, and unto your si∣sters, Ruhamah; but ye deceive your selves; for ye, and they are indeed none of my People, nor shall obtain mercy; as if it were a continuation of Gods threat. But this opi∣nion is by c 1.1 one of his Nation disapproved, and by none of them, that I see, followed; they looking on it rather as a Promise of good, subjoyned to the threatning of evil. Accord∣ing to which way the ancientest among them, Jonathan, thus paraphraseth the words; ye Pro∣phets, say unto your brethren, my People, turn you unto my Law, and I will have mercy on your Congregation; which, if there be grounds to think the Prophets to be the persons called on and spoken to, would be a convenient mean∣ing, and a continuation of a promise of good to them, who are spoken of, if they would fit themselves for it by conversion and repen∣tance; the sentence of being Lo-Ammi and Lo-ruhamah, should be reversed, and they be again acknowledged by God for his People, and obtain mercy from him.

R. Saadias, as cited and approved by Kim∣chi, takes the persons spoken to, to be the Tribes of Judah and Benjamin, and that, as to their brethren the ten Tribes (which were called Lo-Ammi in the time that they did evil in the sight of the Lord) at the time of the return of their captivity they should say unto them Ammi, and to their sisters Ruha∣mah, according as the former similitude was of a son and a daughter. Abarbinel looks on it as a Prophecy, that whereas there was between Israel, while they were a distinct Kingdom in their own Land, and Judah great enmity and hatred, and they spake evil one of another, it should here be other∣wise in the time of their salvation and re∣demption; and that therefore this is a com∣mand directed to the whole house of Israel, that they should say unto their brethren the children of Judah, that they are the People of God, for that they should no more be called Lo-Ammi; and so to the children of Judah, that as to the Kingdom of Israel, which above he called Lo-ruhamah, they should now call them Ruhamah, because God had mercy on them, and the * 1.2 sons were returned to their own border, because he had compared the Kingdom of Israel to the Pro∣phets daughter, which he named Lo-ruhamah, and the children of Judah which were under the second Temple, and were led captive by Titus, to the son of the Prophet which he called Lo-Ammi, therefore (saith he) run the words according to the tenor of this similitude. Betwixt this exposition and that of Saadias may seem a difference in this, that that may seem to mean the Jews return from the Babylonish captivity, but Abarbinel expresseth himself to mean that which they yet expect from that which they are now under, according to his Exposition of the former Prophecy: The one of these allows too short; the other too large a date to the completion of that Prophecy, b 1.3

to which they will have these words to be referred.

These Expositions have we from the Jews: among Christians is yet more variety; which Ribera saith, he doth not wonder at by rea∣son of the many difficulties that are in the words, and that after all the Reader must be left to his own judgement. The differences a∣mong Expositors are concerning the persons spoken to, and of; the matter and the time to which this Prophecy agrees; who they are that are spoken to, and bid to say; to whom, and what they are bid to say, and when this was to be done.

d 1.4 Some looking on the time of the comple∣tion of this Prophecy to be at the return of the Jews from the Babylonish captivity, make the persons spoken to, those of the ten Tribes, that they then casting away that long hatred which had been betwixt them, should say unto Judah and Benjamin, to whom they joyned themselves, Ammi and Ruhamah, i. e. my Peo∣ple, O our Allies! one People with us, or, O those whom God acknowledgeth for his Peo∣ple, and who have obtained great mercy from God, of which we are also partakers with you; because Judah and Benjamin were those on whom this benefit was chiefly con∣ferred; the others did but partake with them, as accessories in it. Others make the time, not that of their return from Babylon, but of their conversion unto Christ, and calling into his Church; and these differently, e 1.5 some of them making the persons spoken to, or bid to say unto their brethren, to be Judah, who should say so to Israel, and call upon them to come in unto God, f 1.6 as assured that though they be now Lo-Ammi and Lo-ruhamah, yet their case is not desperate, they shall again be re∣ceived into favor, and be made Gods People, and obtain mercy in Christ, and they should therefore still acknowledge them for brethren and sisters. g 1.7 Others will not have the words so restrained either to Jews or Israelites after the flesh, but to comprehend all those who should be converted to God, whither Jews, Israelites, or other Nations; and then, to omit any nice difference between these Expositors in their expressions, the result of what they say, is, that they all acknowledging one ano∣ther for brethren and sisters, should say one to another, Jews to Israelites, or Gentiles, and they to Jews without any such distinction, as was, before they were made one in Christ; Ammi and Ruhamah; as all acknowledging one another for the People of God, and partakers of one common mercy, and salvation; and stirring up one another to a thankfull acknow∣ledgement of the benefit, and to walk wor∣thy of it, and calling on others to come in, and accept of the mercy profered. Those that go in these and the like waies, follow the same construction, and make the thing which is, be said, Ammi and Ruhamah; and in that way these words may well seem to refer to the preceding: wherein after the hea∣vy sentence denounced to Israel in the appel∣lations of Lo-Ammi and Lo-ruhamah, there is yet subjoyned an exception, and as it were a reversing of the rigor of that sentence, by his saying, Yet the number of the children of Israel shall be as the sand, &c. and that in the place where it was said unto them, ye are not my People, it shall be said unto them, ye are the sons of the living God, &c. implying that not only many of the Israelites, but of other Nations also a vast number should be conver∣ted, and make unto God an acceptable Peo∣ple through his mercy; and that all these, laying aside all differences, should be united together under one head, Christ, and for∣saking their wordly concerns, follow him with one consent. And certainly if we follow this construction, and so refer these words to those former, as consequent on them, the plainest meaning of them will be, to take them so as a form of a mutual congratulation of those faithful converts, Jews, Israelites, and Gen∣tiles now reconciled, as to God, so among themselves one to another, rejoycing as at their own, so at one anothers happiness, and acknowledging the goodness of God for his common mercy; and that therefore they ought to behave themselves as his one People in obedience to him, and brotherly love and affection one to another, and exhorting one another to stand fast in, and walk worthy of the grace that they have received; these things and the like will the terms of brothers and sisters, by which they are bid to call on one another, and the names of Ammi and Ru∣hamah, which they are to call one another, do plainly imply. But though this constru∣ction of the words be by so many Interpre∣ters and Expositors, both ancient and modern, and of great authority embraced, yet are there who prefer to follow another as more conve∣nient, viz. by making Ammi and Ruhamah appellations by which the Prophet in Gods name calls on those, whom he speaks here to; that the meaning may run thus, O Ammi, or my People, say unto your brethren, and O Ruhamah, unto your sisters, i. e. supposing that though the Israelites for the generality were such, and so given up to Idolatry, as that God bad the Prophet to call them Lo-Ammi, or not my People, or Lo-Ruhamah, or not having obtained mercy, yet there were some amongst them who had not bowed the knee to Baal, but were faithfull to him, and h 1.8

whom he still acknowledged for his People, and had mercy for,) those he now calls up∣on by those titles, and commands them to say unto their brethren and to their sisters, viz. the other Israelites, and to contend with their Mother, viz. the Israelitish Church or Congregation; so that they who are called their brethren and sisters are the same sepa∣ratly, who all together are called their Mo∣ther; and what then is meant by, say unto your brethren and sisters, the same that by, Plead with your Mother, that is, Call upon them severally, and joyntly to warn them to fear that heavy judgement, of being cast off from being Gods People, and such as shall obtain mercy from him, and to seek to prevent it by repentance and conversion unto God. To this purpose Rivet gives the meaning. i 1.9 O∣thers, who follow the same construction, some∣thing otherwise, viz. that this faithfull re∣mnant are to call upon others, or else the two Tribes to call on the ten, as Rivet also, to come in and joyn with them in contending, or pleading Gods cause with their Mother; say unto your brethren and sisters thus, plead with your Mother. This construction differs from the former in that, whereas that makes these words to refer to the foregoing as we have seen, this makes them to refer to those that fol∣low: and whereas that more enlarges the cir∣cumstance of the persons spoken to, and of, extending it to Jews and Israelites, and Gen∣tiles, as many as should be converted to God, in Christ, and after his coming; this restrains it to the Israelites of that present time, when the Prophet uttered these things, to reprove the People of Israel, and to call them to re∣pentance, both by denouncing heavy judge∣ments on their obstinacy, and giving promises of mercy on their conversion. But which so∣ever of these constructions of this present verse we follow, as to the next verse it will be by all agreed on, that therein the Prophet in Gods name returns to a reproof of Israel for their sins, and to convince them of their wickedness; so that this new Sermon, as it were, or address, will be much the same, which in the former Chapter was made to them, but in plainer terms; what was there in types, here being in more plain and pro∣per words expressed, as will appear by the going over the words in order.

2 Plead with your mother, plead: for she is not my wife, neither am I her husband: let her therefore put away her whoredoms out of her sight, and her adulteries from between her breasts;

Plead with your Mother, plead: for she is not my wife, &c.] If we take notice of what dif∣ferent Expositions are given of this verse, to how differing persons and times the first words are applyed, we shall perceive that there is yet no small difficulty in them.

Among the Jews, Abarbinel gives a reason (omitted he saith by others) why this reproof is here subjoyned to words of consolation, which is (he saith) because the intention of God in his speaking to Hosea was that he might reprove the People, and labour with them to turn them back from their evil way, which was the end of his Prophecy. At the beginning of his speaking with him, he gave him a command concerning a wife and chil∣dren, that so his Prophecy might begin with threats of evil, and promises of good which should come upon them; then subjoyns his reproof, as if he should say, Know ye not that there shall come upon you affliction and distress, when the Kingdom of Israel shall be destroyed, as also the Kingdom of Judah, and that after that the children of Judah shall return, and build a second Temple, but the house of I∣srael shall not return thither; and that after∣wards shall be to the People under the second Temple, another captivity bitter and grievous and very great? but do not think that the Nation shall come to utter destruction and de∣solation: this shall not be, but both the children of Israel and of Judah shall return in the last dayes, and possess their possessions, and see∣ing that all these captivities and destructions, and evils shall be for your transgressions, why will you transgress? why do you plead or con∣tend with me all of you? Plead with your mother, plead; and receive instruction, and turn unto the Lord your God, for he is gra∣cious and merciful, and will not suffer the destroyer to come to your houses to smite you. This he saith (according to his way in interpreting the former passages, of which we have above seen something,) is the connexion of what is written, and shews the necessity of premising those Promises to this reproof, and then he having premised this, coming to the present words themselves, saith, that here is a difficulty in understanding, who are here meant by the children who are to plead, and the mother to be pleaded with. Concerning the mother, he saith, it is by all unanimously agreed that by her is meant the whole Nation, which was the cause of all the evil, but then there being none in particular named which are not comprehended in the whole, and there being none in that Nation but the house of Israel and the house of Judah, which he compared to children, what shall be meant

by the mother that shall be besides (or other then) the children? If they say (saith he) that by the children are meant the children of the captivity, and by the mother the whole Con∣gregation (or Church) of Israel, while she was in the Land, as seems to be the opinion of Aben Ezra, whereas he saith the Prophet reprehends those that were in the captivity, that they might return by repentance, that so God might turn their captivity; then lies a∣gainst this a difficulty from what he saith; lest I strip her naked, &c. which argues that she was not yet in captivity. Disliking there∣fore this, he saith that the words concerning the mother, and the children here intimated, may be understood or applyed in one of these two waies.

First, that what he saith, Plead with your mother, may be looked on as spoken to the righteous which were in Israel and Judah, which did not deserve to go in captivity, or to have their blood shed forth as water; as if he said to them, that they ought not to mur∣mure against Gods judgements, inasmuch as the World is judged according to the greater part of them that are therein, and therefore it behoved the Godly men and the Prophets to contend with their mother, which was the Congregation of Israel, that transgressed and followed after Idols, because hy her evil, evil would come unto them also. Secondly, con∣sidering that the Prophet continues his speech in his reproof agreeably to the similitude of a wife and children which he before mention'd, and it being taken for granted, that by the children were signified the captivity and de∣struction of the house of Israel and the house of Judah; then as if the Prophet speaking to those of the captivity, and under those de∣structions intimated by his children, should say to them, Plead with your mother, plead; as much as to say, if you see that the evil upon you in your captivity and destruction is great, it is not meet that you should murmure at it, for evil comes not from above on God your Fathers part; but plead with your mo∣ther, viz. the Nation; for as children come from a mother, and she produces them, so those afflictions, and captivities, and destru∣ctions come from your Nation, (or Church) she hath produced them.

In the first of these waies to plead with their mother, is to call on her to repent for pre∣venting the evils threatned; in the second to lay the blame on her for those having be∣fallen them; and according to these two different waies he makes the coherence be∣twixt these and the following words diffe∣rent also, as we shall by and by see. But though he mention but one opinion of Aben Ezra's, there is in him another, viz. that o∣therwise these words may be looked on as a reproof to those Generations before their captivity: and R. David Kimchi also seems of this opinion, who saith, that here he returns to words of reproof, such as he used at the beginning; and therefore having compared the Congrega ion to a whore, and those that were born in every generation to children of whore∣doms, he saith to those children, Plead, &c. The whole Congregation is likened to a mo∣ther, speaking in general, and the particulars to children, and the meaning is, that they should plead (or contend) every one with another to reduce them to a good way. These are the chief Expositions of the Jews, which I have set down at large, that we may com∣pare with them such as are given by Chri∣stians, among whom is great variety. k 1.10 Some take them (as they do likewise the foregoing words) as directed to the Apostles, and such of the Jews as should be converted to Christ, that (when that time should come) they should sharply plead with and rebuke the Jewish Syn∣agogue, called their mother, for standing out obstinately against Christ; but this is liable to a plain exception, inasmuch as the Jews were not then notoriously guilty of that sin which is here taxed, viz. Idolatry; and like∣wise to that which Abarbinel makes against Aben Ezra, and the like, as doth likewise that of l 1.11 others, who take them as directed to the Jews that should return from the Ba∣bylonish captivity. A plainer way therefore will be to understand them as spoken to such as were of that present generation, when the Prophet lived and spake. But to whom then among them? If with some, we shall say, to the Jews, or two Tribes of Judah and Benja∣min, and the Levites mingled with them, that they should plead with the Israelites or ten Tribes, and reprove them for their Ido∣latry, and endeavor to reduce them to the worship of God; against this lies open m 1.12 as plain an exception, because those Tribes could not be called the mother of the Jews. Which ex∣ception is avoided by n 1.13 such, who though they say that the persons spoken to are the Jews, yet will have likewise the mother spoken of, to be the Jewish Church or Synagogue, as if he should say, O ye of the two Tribes say to your brethren of the ten Tribes, that I have not utterly rejected them, but they shall again become my People, and obtain mercy; but withall mean while, contend or plead with your mother, your own Congregation or Syn∣agogue, which is also guilty of Idolatry, that she repent and turn to me, lest she suffer the like which hath befallen the ten Tribes. So calling the whole Congregation, the mother, the individual or particular persons, her chil∣dren: But neither is this probable, inasmuch

as the ten, not the two Tribes, are appa∣rently the persons by the Prophet spoken hi∣therto to, and of, though with reflections on the two, so as that they may well think them∣selves concerned. The learned Rivet therefore thinks the former of these two opinions ca∣pable of a good meaning, if thus applyed, taking in the former verse; O ye of the house of Judah which are yet my People, and have ob∣tained mercy, say to your brethren and sisters, the house of Israel, plead with your Mother (the Synagogue of Israel) call on them to take no∣tice of, and detest her abominations, and to call on her to forsake them, so that by mother may be still meant the Church or Congregation of the ten Tribes. But the plainest way of all, and not liable to any exceptions, and which he with o 1.14 others seems to prefer, will be to refer as well this as the former verse, chiefly to the Israelites, (of the ten Tribes) of that genera∣tion; but then will be farther question to whom among them they are directed, whither to all, and any of them promiscuously, even the p 1.15 hy∣pocritical party among them, or to the godly only among them. If to the first, then the scope of them will be to vindicate Gods Ju∣stice, and stop their mouths from murmuring against him, when they hear from him such hard things as were in the former Chapter de∣nounced against them: If they should say, that these things were not such as they could have expected from him who had espoused the house of Israel to himself, and entred into co∣venant with them, that he would be their God, and they should be his People, and in all mer∣cy and loving kindness dealt with: That he should now cast off their whole Body, or Church, which was his wife, and them, his and her children, what great cruelty must this be, what apparent breach of Faith and Promise? he silenceth such objections by bid∣ding them to lay the blame where it was; not in him which was faithfull in Promise, but in that their mother (and so in themselves) which brake Covenant, and so falsely dealt with him, that justice and honor required that he should so deal with her and them, and could not with preservation of his honor do otherwise, or longer forbear: If they will lay the fault where it is, let them plead with their mother, accuse her for bringing such mischief on her own and their head, by her forsaking him who should and would have been an husband to her, and father to her children, if she had kept faith with him, whom now she hath obstinatly alienated her self from, and caused him to alienate his mind from her and hers. So that the words paraphrased will sound; If you be aggrieved that these things are denounced against you, and will blame any for it, blame not me, whom ye call your father, but her who is your mother, whose unfaithfull carriage to me, hath provoked me to this severity: Plead or contend with her, yea sharply plead with her, for she hath ju∣stly deserved it, for she hath so behaved her self that I cannot longer acknowledge her for such to whom my good promises belong, but will cut you off from that interest, in me w^ch by vertue of my Covenant with her you chal∣lenge. This is a good and rational meaning; and such as by q 1.16 some Divines of great autho∣rity and learning is embraced; with this only difference that whereas r 1.17 some by the mother would have the whole Church of the Israelites understood, others would have more especial∣ly their Elders and Magistrates in Church and State, such by whom the rest were (as it were brought up and nursed) instructed, governed, and guided in their behavior and Religion, and so those that were subject to them, and guided by them reputed for their children. This meaning agrees in good part with the first Exposition of Abarbinel; which we have mentioned; only that he takes the persons spoken to to be the Godly, the other rather the hypocritical party, or promiscuously all sorts of them.

But if the words be looked on as referred to the second, viz. the Godly, and such as adhered yet to God among them, as s 1.18 others will, then will the intent of them be, to stir them up to seek a reformation of the general corruption that was in the Church and State, an to call all to repentance for prevention of those heavy judgements for that great and ge∣neral corruption which was among them, so great as to cause God to reject them, and to look upon them no more in mercy, but to proceed against them in severity of justice, * 1.19 and fury, as a jealous husband against an adul∣terous wife, which hath broken the bonds of Wedlock and forsaken him to run after others. t 1.20 The sad effects of such his fury that they may prevent, and not be involved in them, those that would desire their own and the common good, are called on openly to rebuke, and oppose themselves against the wickedness and Idolatry of the whole Nation, and to bring them to repentance: this way of Exposition well agrees with that of R. David Kimchi be∣fore mentioned. What reason there was that they should so plead with their mother, is shewn in the next words, wherein God saith of that their mother, their whole Church or Nation; For she is not my wife, neither am I her husband. The words so read are a mani∣fest reason of what is commanded them to do, according to either of these last Expositions, which seem the most agreeable among all to

the words, either that they should lay the blame for what they were like to suffer, not on God, but on their mother, or that they might prevent the falling of them on them; because as the case now stood betwixt God and them, they could expect no other dealing from him; For whereas all their security and other priviledges were from that relation of their Nation to God, whereby he owned them for his, and that he would deal with them as a loving husband with a loyal wife: they had so behaved themselves toward him, as to clean cut off that relation; They had rejected him from being an husband to them, to run a who∣ring after Idols, and he neither can, nor will in justice or honor any longer acknowledge them as his wife; and there is no hope of making up the matter, or procuring a recon∣ciliation, but by their speedy repentance and turning from their idolatrous course again to his worship; as in the following words by telling them what he requires of them, he declares.

v 1.21 Others do read otherwise, viz. not, for she is not my wife, &c. but, That she is not my wife, so making this that which in plea∣ding with their mother, their Church or Con∣gregation, they should object against her, and accuse her of, that she had by her spiritual adultery cut off that conjugal relation which was betwixt God and her, and forfeited those priviledges which depended on the due obser∣vance of that mutual Covenant. This reading will come much to the same pass with the other, shewing still what reason there was why they should plead with their mother, and then in the following words he tells them what they should do for regaining his favor. A∣barbinel according to his two Expositions of the former words, gives also two of these. The first is made by his reading these words, which others read positively with an interro∣gation, and by way of admiration, thus, for what? is not she my wife? and am not I her husband? verily she hath been espoused to me, and became my wife in all respects, and I never gave her a bill of divorce (as Isa. 50.1.) and therefore it being so, let her put away her whoredoms, &c. as in the following words. The import of these words according to this meaning by him given, will be, Mur∣mure not at me, if evils befall you, but, Plead with your mother which hath by her lewd∣ness brought them upon you. For she being my espoused wife, ought not to have for∣saken me to run after others; if you will there∣fore prevent those judgements, call on her to forsake those her lewd waies, whereby she provokes me to jealousy and fury. His se∣cond, fitted to his second Exposition of the foregoing words, is by looking on them as a prevention of an exception or objection, that they might probably make; what have we to do in rebuking our mother? thou art her hus∣band, plead thou with her (or rebuke thou her) it pertaining to the husband to rebuke his wife; to prevent this therefore he saith, she is not my wife, neither am I her husband, as if he should say, she hath gone a whoring from me, so that it is unlawfull for me to keep company with her, she is therefore none of my wife, nor am I her husband, and how shall I correct her? do ye therefore plead with your mother, as Orphans, who have no fa∣ther, do with their mother when they see her behave her self immodestly, saying, oughtest not thou to behave thy self mournfully with thy head covered, as a sorrowful widow mourn∣ing for the dead, whereas thou deckest thy self like an Harlot? (which, saith he, is inti∣mated in that which he saith, Let her therefore put away her whoredoms from her face, &c.) which is that which a mother of children that sitteth as a widow ought not to do: And then (saith he) he farther gives the reason why he will not plead with her, saying, least I strip her naked, as if he should say, If I should come to plead with her, would it not be for ill to her? for I should strip her naked, &c. This Exposition of his seems harsh. But it will not concern us farther to insist on examining how either of the two may be made out; seeing that which we before gave according to what is read in our Translation, is very plain and congruous to the words, and sense; according to which the next words will clearly follow, Let her therefore put away, &c. Therefore, be∣cause by her false dealing with God, and alie∣nating her self from God, she hath alienated his mind from her, and so far provoked him, that he hath declared he will in severity of justice proceed against her and her children: Let her, that she may make up this breach, and have God again reconciled to her, and avert his displeasure, turn to him by repentance, and put away from her, her Idolatries, her spiritual fornications, and evil doings; and let her children, that she may so do, and they escape Gods judgements, plead with her, call on her so to do, and endeavor her reforma∣tion. This is plainly the scope of the words. The expressions are figurative, taken from the manners and behavior of lewd impudent Har∣lots, which will easily be appliable to Idola∣try, which as here, so is else where usually in Scripture set forth under the notion of whore∣dom and adultery, and the manners and cu∣stoms of those that are guilty of it, by the manners and practise of those who give them∣selves up to that fowl unclean sin. Her whore∣doms out of her sight, &c. i. e. w 1.22 let her put them far from her as things that are put or cast out

of sight. Which would be the sense likewise if it should be read, as the Greek reads it, from my face. But against that reading makes that which follows, from between her breasts, re∣ferring still the Pronoun affixed to her. But whereas ours render out of her sight, most render from her face, as the word literally signifies, and x 1.23 seems to denote a certain part of the body, as the following word, breasts, doth; and by whoredoms, as likewise by adulteries which follows, they understand the signs of her whoredom and adultery shewed in those parts of the body, by which she openly and impu∣dently manifested her self to delight in, or to be guilty of, those sins, or sought to invite and allure men to commit them with her: so in the words from her face, will be alluded to the practise of lewd women in those daies, of painting their faces, or using such trimming and adorning, and gestures thereof, where∣by they declared the lewdness and wantonness of their minds, (such as are in part described, Isai. 3.16. and y 1.24 pointed to, 2 Pet. 2.14.) and in the next words, and her adulteries from between her breasts, as some will, such signs as they shewed, by exposing to view, or fashioning their breasts, by z 1.25 pressing them that they might so fashion them as might be most taking * 1.26, and so they compare the ex∣pression with that Ezek. 23.3. There were their breasts pressed. But I know not how they will make their interpretation agree with those words, or that place with this, if breasts be taken in its proper signification for the part of the body so called, as most think them to be (though a 1.27 others think otherwise.) It is not said from her breasts, but from between her breasts, which makes it more probable that (as others will) we are to understand such things as they used to put between or about their breasts to make themselves gracious to their lovers, as ornaments, jewels, b 1.28 perfumes, or the like, which except we knew the cu∣stoms and fashions of those times, (which in part we learn out of Esay and Ezekiel) 'twill not be easy positively to determine, nor will it be much material exactly or particularly to know, but only to take notice of the end for which they did it, and the ill consequent on their so doing; their end was by setting forth themselves in the wantonnest manner or dress they could, being to allure other men to them, to the injury of their husbands bed, and breach of their faith to him; the con∣sequent on which dealing must needs be the provoking of their husband to jealousy, and causing him to alienate his mind from them, and to divorce them, and have them justly punished. And this being given as the lite∣ral meaning of the words, it will be easy to apply them to the thing so figured, and set forth, viz. Israels spiritual whoredom of Ido∣latry, and Gods displeasure against them for it.

The doubling of the words of one signifi∣cation, whoredoms, and adulteries, may seem to denote their greediness and excess in fol∣lowing their Idols, and to aggravate or shew the greatness of their wickedness. Whereas he names the face and breasts, c 1.29 some by the one think to be noted their open practises; by the other their more secret intentions or wic∣kedness of their hearts. But this to d 1.30 others seems too nice, and e 1.31 that by naming both is rather denoted their impudence in an open profession of their Idolatry, as being no more ashamed to own it then an impudent strum∣pet of making open shew of what she is, by giving open signs of her lewdness by her looks and dress. By those outward signs of the in∣ward lewdness of her heart, called the whore∣doms of her face, and the adulteries between her breasts, may well be understood all those superstitious and pompous shews and rites in their worship of their Idols, their adorning their Statues and Shrines, offering Sacrifices, and burning f 1.32 incense and sweet odors to them, and their trimming and adorning themselves with ornaments too, for shewing themselves votaries to them, amongst which we may well think to have been (as g 1.33 some think here meant) such Jewels or Tablets in which were ingraven the portraiture of their Idols, or such Schemes and Figures as were consecrated to them, or (as they thought) might derive and convey influence and vertue from them, which they might hang on some part of their face, as Frontlets, or Ear-rings, or nose Jewels, and between their breasts. And certain it is that such things were anciently done in the service of Idols, and honor to them, as appears by what we read of those Ear-rings which Jacob together with the strange Gods, took away from his Houshold, when he would purge his house of Idols, Gen. 35.4. and such may seem again alluded to below, ver. 13. R. Da∣vid Kimchi more allegorically expounding the words, saith that by her face (or sight) are meant their Prophets, because they changed the Prophets of the Lord, for false Prophets, which were their h 1.34 whoredoms, and by her breasts, the Law written and oral, which they changed for the Statutes of the Heathen, w^ch were their adulteries. Mercer following much the like way, by the face or eies saith to be signified, trust in God, which the Idolaters transferred to the creatures, and by the breasts the Doctrine of the World, which they de∣praving

abused their breasts to adultery. The Chaldee Paraphrast more attending to the scope then the figurative expressions of the words, gives thus the meaning of the whole verse, agreeably to what we have before shewed; Rebuke the Congregation of Israel, and say to her, that (or because) she addicteth not her self to my worship, and my word shall not accept her prayer, untill she remove her evil works from before her face, and the worship of her Idols from between (or, the midst of) her City. The Arabick Manuscript Version, though adhering to the literal expression, yet in the constru∣ction of the words agreeing with him, thus renders it, Contend with your mother, and argue with her, that she is not my companion (or wife) and I am not (or will not be) her companion, untill she take away her lewdness from her face, and her fornication from between her breasts; what great reason she hath to do as she is called on to do, and they earnestly to call on her to do it, the next words shew, farther expressing what evil will necessarily follow on her neglect to do so.

3 Lest I strip her naked, and set her as in the day that she was born, and make her as a wilderness, and set her like a dry land, and slay her with thirst.

Lest I strip her naked, &c.] Here is a hea∣vy doom, but denounced in such language as hath in it manifest expression of mercy as well as judgement, giving us to take notice, as of mercy hitherto shewed, in that notwith∣standing her great lewdness whereby she had so behaved her self, as that he could not ac∣knowledge her for his, yet he had not hither∣to spoiled her of his benefits, her ornaments; so again of a way left open to her of find∣ing yet mercy for the retaining still those be∣nefits, if she will take it, viz. by timely repentance, putting from her the evil of her doings, and in sincerity turning unto him, whom she had forsaken, and alienated his love from her; shewing that upon her return to him he is ready again yet to receive her in∣to favor, contrary to what is usual with hus∣bands provoked to jealousy by the lewdness and falseness of their wives. See Jeremy 3.1, &c. This doth the Particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pen rendred, lest, import, but withall i 1.35 so as not to leave the matter in doubt, as sometime that Par∣ticle may seem to do, (but only as to the time which God hath reserved in his own power,) but to ascertain, that if they do not lay hold on this offer of mercy by their speedy con∣version, he will undoubtedly and inevitablely execute on them his severe sentence, set forth in the next words under the notion of stripping naked; k 1.36 so spoiling or stripping as to leave naked; which explication there is no need of in our language, in which the expression is usual and proper; but in other languages there is, for avoyding impropriety of speech, lest it should seem to sound, to strip one that is already naked, which would not be so pro∣per, but seem superfluous to say.

Lest I strip her naked, (or, that) I may not strip her naked, as the Particle l 1.37 is also used. The Nation or Congregation of Israel having been (as we have seen) compared to a wo∣man married to a man, and under that notion hitherto set forth, and God under the notion of that man or husband; the great favors and benefits which God had conferred upon them by the enjoyment of which they had from a mean beginning prospered into a Kingdom, (as he speaks Ezek. 16.13.) and greatly flo∣rished in the enjoyment of all things wherein the World placeth felicity, so that their re∣nown went forth among the Heathen for Gods special providence over them more then o∣thers, are well represented by such clothing and ornaments of all sorts (according to what is there also expressed, vers. 10, 11, 12, 13.) as a woman might by a loving husband be endowed and adorned with. To express that he will on her persisting in her wickedness ut∣terly bereave her of all these, he saith, that as if an husband should take away from an ungrateful wife, that by her lewdness had provoked him, to put her away and cast her off, all the apparel and ornaments that he had bestowed upon her, and decked her with∣all, he so will strip them, and that not in part only, but totally so as to leave them quite naked, as one exposed to the shame and all injuries of nakedness, and set them in a con∣dition like to a child in the day that it was born, as bare as when it came into the World; which is (as m 1.38 some observe) to include not only nakedness, not only a weak and helpless, but also a shamefull, a vile, and despicable condition, such as is also described in the fore∣cited Ezek. 16.4, 5, 6. the reading of which Chapter, as also the 2 3. Chapter of the same Prophet will much illustrate the things here spoken.

By such stripping here is by n 1.39 many under∣stood a depriving of all spiritual and temporal good things. To o 1.40 others especially temporal blessings and ornaments here seem respected; and other following expressions seem thereto more properly to agree, however both may be understood. They had already slighted and

rejected his spiritual graces, and made them∣selves bare of inward ornaments, therefore will God strip them also of those outward orna∣ments wherein they most delighted and prided themselves: because they had made themselves not his People, he will make them by sub∣stracting his blessing, a vile, base, contemptible People; a People who should be as it were without the protection of God in the World, without a King and Kingdom, without strength of war, without a Law to direct them, with∣out any form of Church or State, without wealth and power, which had hitherto been their p 1.41 ornaments, ••aid open to the violence of their enemies, loathed and despised by all, in as miserable a condition as a poor child newly born, cast out naked in the open field, polluted in his own bloud, made loathsom to all, (as in the forecited place of Ezek.) Now the mention of the day in which she was born, gives Expositors occasion to enquire what may be called the day of birth or nati∣vity, to the Congregation, State, or Church of Israel here called their Mother. q 1.42 Some for this day look back as far as to the time of A∣braham, when he lived in Chaldea among Ido∣laters, before God took him into his peculiar tuition, and openly owned him, and bestowed his visible blessings on him, and gave those great and gracious Promises to him and his seed above all Nations. r 1.43 But this may rather be called the birth day of their Father, then of their mother; of Abraham then their Na∣tion. Others therefore rather refer it to the time of their being in servitude s 1.44 in Egypt, t 1.45 or the time when they were taken out of Egypt, and first framed into a People by themselves, at what time they were destitute of all those ornaments, which God, after the giving of the Law, and bringing them into the land of Canaan and forming them into a Kingdom and Church, bestowed on them; so that the setting her as in the day that she was born, will be the depriving her again of those benefits, the leaving her v 1.46 as without Law, without Government, or form of Church or State, any of those things which she now did, or might, boast off. w 1.47 Others think it the better way to take in both these, and under∣stand by the day wherein she was born the whole time from Abraham till the giving of the Law, and forming of their common wealth at Mount Sinai, and the completing of all by bringing them into the possession of the pro∣mised Land. But perhaps there needs no such nice enquiry into the time by this expression designed; it may suffice seeing the Nation or State of Israel, is represented under the simi∣litude of a woman, to understand that by de∣priving them of all the good things which he had plentifully bestowed on them; x 1.48 he would reduce them to the bare, helpless and wretched condition of a new born infant, left to it self, and that hath none to take care of it.

In farther description of which wretched condition that he will bring them to, he pro∣ceeding saith, and make her as a wilderness, and set her like a dry Land, and slay her with thirst. Of these words may be two Expositions some∣thing different, though both tending to the same scope, viz. to shew the misery that he will bring them to. The first is by following that rendring which our Translators and most o∣thers give of the words. I will make her, viz. your mother, whither understood of the Nation, or of the Land of Israel: The words are ap∣pliable to both, and for either may Israel be taken, either the People or their Land; here it may well comprehend both, the prosperity or infelicity of both going together; he will make both the Inhabitants and the Land as a wilderness, or desert; by which is usually un∣derstood a place that is barren and destitute of all things which make either for pleasure or profit, and therefore not inhabited by any, men or beasts, except Serpents, or such like noxious creatures; The People will he make as a wilderness, by depriving them of all those good things, whereby they now subsist, and w^ch are necessary for a Nation to subsist by, of all things conducing to their being and well being, that so they may be looked on as a People that God takes care of, and affords his blessing to; Their Land will he make so by causing it to be laid wast by their enemies, who shall de∣stroy their Houses, their Fields, and Vine∣yards, that there shall not be found in it to sustain them, any more then in a barren de∣sart, or a dry Land (as he adds) wherein for want of water nothing can grow or prosper. That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tziah, rendred, dry, doth properly so signify, is manifest from the use of it in other places, and the consent of y 1.49 Grammarians and Interpreters, and may be confirmed from neighbouring languages, as the Arabick in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsawi, which is ma∣nifestly from the same root, signifies likewise dry; and in the Syriack 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tsahyo, w^ch is thirsty, seems the same, only by transposition of the last letters. When therefore the Vulg. Lat. renders it terram inviam, a Land unpassable, he plainly respects rather the meaning then the letter; such a Land w^ch not affording so much as water, as the most necessary, so the easiest thing usually to be come by, is altogether unfit for Passengers to travel in, except they would hazard the perishing by thirst, as it is therefore subjoyned, and slay her with thirst. The words

z 1.50 seem therefore to threaten them with famine and thirst, the extremest of miseries. The threatning them to make them as a wilderness, besides what we mentioned, of depriving them of all necessary good things, is by a 1.51 some ob∣served to import a taking away their men, as in a wilderness there are no Inhabitants, and laying them common or exposed to all. And in saying he will slay them with thirst, is intimated that he will deprive them of such things as are necessary even for life; The expression which he useth is such as may more properly agree to the People, such as had life in them, then to their Land or Country, (though the former words may as properly or more agree to that, and both therefore may seem included; the title of mother well enough agreeing to both, whither a whole Nation in respect to particu∣lar persons, or their Country, in respect to its Inhabitants,) yet may it be appliable also to the Land, so as to denote the making it altogether barren and unfit to produce any thing; agreeable to what we read, Gen. c. 47.19. Wherefore shall we die before thine eyes, both we and our Land? If the Land may be said to die, it may be also said to be slain. It is said to die, as b 1.52 one observes, when it is desolate, and brings not forth herbs and fruitfull trees, as ordinarily the Earth doth; and then when it is made desolate or barren by the subtra∣cting from it water and moysture, whereby it is disenabled to bring forth any thing that is profitable, may it as well be said to be slain or killed with thirst, and hath then the Epi∣thet of a thirsty Land, as Isai. 35.7. and else where. But it will not be necessary so nicely to search into the words, it will be sufficient to look on this as a menace to Israel, that he will send on them such judgements as shall make them miserable by withdrawing from them his blessings and benefits, and subtracting from them all those good things which were desirable to them, and necessary for their wel∣fare, whither by sending on their Land a curse of drought and want of rain, whereby it should be made uncapable of yielding to them neces∣sary sustenance, or to afford them water for such uses as were necessary, on which must follow famine and dearth (like as in those times un∣der Ahabs reign described 1 Kings c. 17. c. 18.) or by giving them up into the hand of the enemies, who should utterly lay wast their Land, and whose soles of their feet should dry up all the Rivers of besieged places, (as Senacherib is said to brag of himself that he had done, 2 Kings 19.24, &c. Isai. 37.25.) or by any other means. Such dealing with them may well be understood by saying, he will make her as a wilderness, and set her like a dry Land, and slay her with thirst. Any of Gods good gifts and c 1.53 benefits both temporal and spiritual may be compared to, and com∣prehended under the name of water, that most necessary thing for life, and the defect of them likened to want of that, and the subtraction of them to killing with thirst. d 1.54 There be there∣fore who more allegorically expound the words not of proper want, or thirst after wa∣ter, but to be meant of a depriving them of the doctrine of the Law and the Prophets, or the word of God, such a thirst as is described, Amos 8.11, 12. I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And they shall wander from Sea to Sea, and from the North even to the East, they shall run to and fro to seek the word of the Lord, and shall not find it.

The second Exposition depends on another rendring, which is given by supplying or taking in as understood a preposition or Particle, signifying, in: thus; I will put her (or make her to be) as in the wilderness; and set her as in a dry (or thirsty) land, and will kill her with thirst. This rendring among Christians Junius and Tremellius give; and among the Jews, A∣barbinel prefers it before the other. His words are to this purpose; The exposition of these words, I will make her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cammidbar, is not, that she shall be laid common to all the World, and that there shall not be found in her any sustenance, as a wilderness is, as Ex∣positors interpret them, but that he will re∣duce the Nation to that condition as it was in when it walked (or wandred) in a wilderness that was desolate, wherein were fiery Serpents and Scorpions, and drought, &c. Deut. 8.15. and when they had no possession of Land, and were without necessary provisions, which condi∣tion was the extremity of desolation and de∣struction, and as it is said in the Song of Mo∣ses, Deut. 32.10. He found him in a desert place (or Land) and in a wast howling wilderness. In respect to this, he saith, and make her 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Commidbar, &c. as if he should say, like as she was in the wilderness, and in that Land of drought, where even water, which nature affords for nothing in every place, was not supplied to them, but by way of miracle, which is that which he saith, and slay her with thirst. By these words he declares that he looks on this as the most genuine meaning; yet accommodating these figurative expres∣sions to his second Exposition of the fore∣going verse above mentioned, he gives another, which is by making it a farther explication of the wretched condition that he meant to bring her to by threatning to strip her naked, and set her as in the day that she was born, in that she should not be as a child which was born, though naked, with the blessing of

growth and increase, but which should be as a wilderness, and that he would set her like a dry Land, by which he means dry places without any moisture; which child should not have any nurse to give her suck, as children use to have, which is intimated by his saying, and slay her with thirst: All which (saith he) is a similitude to express the evils and cala∣mities which should come upon the Nation, when he should arise to visit their sin. This meaning (such as it is) would be much the same with that which he before rejected. e 1.55 R. Sa∣lomo hath yet something a different Exposition of these words, and make her as a wilderness; that is, according to the Decrees which I de∣creed in the wilderness, saying, Numb. 14.35. In this wilderness shall they be consumed, and there shall they die. This may be reduced to the second Exposition. The Chalde Paraphrase of the whole verse seems to take in both those mentioned Expositions, it running thus; lest I withdraw my majestick presence from her, and take away her glory, and make her de∣stitute as in the ancient daies, before she drew nigh to my service; and my anger shall fall upon her, as it fell on the People of that ge∣neration, which transgressed my Law in the wilderness, and make the Land desolate, (or make her a desolate Land) and kill her with thirst (or with dearth through drought.) The expressions, lest I strip her, &c. spoken as in the person of God, Abarbinel observes to de∣note that the good things and prosperity w^ch Israel had, were all from God, not from na∣ture or accident; inasmuch as God found them in the Land of Egypt, and in the wilderness, void of any dignity or perfection, but powred upon them many good things, and gave them for a possession his Land and inheritance, but after they by committing fornication forsook him, it was that which the rule of Justice re∣quired that he should take away from them those good gifts which he had bestowed on them; which is agreeable to what Aben Ezra also notes, that these words, and slay her with thirst, are denounced because she said of her Idols, as follows in the 5^th verse, that they gave her her bread, and her water, and her drink. By depriving her of them, he will make her to know whose gifts they were, and to whom she was beholding for them. Which may give us to look into the Exposition of a f 1.56 learned Interpreter, who saith that by this expression is meant that tormenting thirst a∣midst the scorching flames of Hell, where they shall desire even a drop of water to refresh and cool them. That heavier punishments then bodily thirst, or want of temporal good things conducing to sustenance or refreshment in this World, would remain for them in the other World, if they impenitently persisted in their Idolatry, we cannot doubt; but whi∣ther these expressions denote them, we much doubt, and see no reason to think they do. As the expressions are of things of this life, so we suppose the import of them here to be a depriving them of them in this life, by which their life should be made miserable to them. God had raised them from being no People, to be a peculiar People to himself a∣mong all Nations of the Earth, according to his gracious Promise to Abraham whose Seed they were; when he would settle them as such, and give them a good Land, wherein they should prosper into a Kingdom, a prosperous Kingdom, as by its bounds so by the greater enjoyment of his blessings distinguished from others, and made the glory of all Lands, that they might so continue and retain his favor, he gave them Laws, by observing which it might be so with them, and g 1.57 which other Nations hearing of, should admire and say, that surely they were a wise and understand∣ing People, a People that had God nigher un∣to them then any other Nations. That they might so approve themselves by keeping those Laws, he annexed to them h 1.58 blessings to al∣lure them to observe them, and curses to de∣ter them from transgressing them. And as the Laws did more particularly concern the well ordering them as a peculiar People, and a di∣stinct Nation, or Kingdom from other Na∣tions on Earth, in their outward Govern∣ment or Policy, both Ecclesiastical and Civil, so did those blessings and curses for the most part, and according to the most obvious mean∣ing of the words, seem to respect their out∣ward condition and welfare in this World, in that Land which God should give them, rather then what should concern the state of their souls in the other World. And no mar∣vel, that no such particular or distinct men∣tion of that should be made in the promises or threats, blessings or curses under the Law, the knowledge thereof being not a new thing that they were now first to be made acquainted with; It is to be supposed that they had con∣cerning that, been sufficiently instructed all a∣long from their Father Abraham, of whom God saith that he knew him, that he would com∣mand his children and his houshold after him, and they should keep the way of the Lord, Gen. 18.19. of whose doctrine in this kind, and from him propagated to his posterity, * 1.59 in the Scripture testimony is given; they were therefore now to be instructed, not so much con∣cerning the Principles of Religion, that is, the inward part of it, and spiritual worship, as concerning their outward behavior that it might be worthy of it, and such whereby they might

glorify that God, whom they hitherto served, and who had now so greatly rewarded and highly exalted them for their service before the eyes of all Nations, as to make them from being i 1.60 few, and wanderers, and servants, to be a glorious Kingdom there above all o∣thers, and in so doing might prosper in that their Kingdom, and have it continued by the continuance of his blessing to them. Such Laws therefore whereby they might be directed for such ends he gave them, and ratified them with such blessings and curses, which should be consequent on their observance or breach of those Laws, in regard to their outward wel∣fare, or misery, promising on their obedience abundance of all good and prosperity to them; denouncing on their disobedience grea evils and punishments, even to the depriving them of that good Land which he had given them, and causing their Kingdom to cease, and re∣jecting them from being his People; leaving them mean while to consider according to those Principles which they had received from their Fathers, what greater miseries those sins w^ch had pulled on them, so great in this World, would (except they repented) pull on them in the World to come; and on the contrary how much greater good things on their obe∣dience reserved for them in that to come, those that were promised, and made good to them in this present life, were a pledge of. This appears to have been Gods method in his settling of Israel in the land of Canaan, which he had promised to give them; and in his due time did give them, expelling those Nations which had possessed it, and the in∣tention of the Law that he gave them, with reference in great part to their inhabiting in that Land, and of his promises and curses in the Law and Prophets, which for the greater part of them are given with respect to it: for that in many of them, respect is had to the life to come, there is no doubt. But now when Christ came to settle his Kingdom among men, the state of things was different, and his purpose different, he came to settle not a tem∣poral and particular, but spiritual and univer∣sal Kingdom; to call men not to the posses∣sion of an earthly, but an heavenly Canaan, nor to be a divider of earthly inheritances, so as to expell one People out of their possessions, and put another into them, but to make of all one People of God, wheresoever they were spread, or howsoever dispersed on Earth, and therefore neither to change their bounds nor alter their political Laws, wherein they were not contrary to the true worship of God. And those that he had to call into his Kingdom, were such, for the most part, as had little or no knowledge of God, and of the World to come; and therefore agreeable to his purpose was it expedient that he should take cheif care, that he should instruct them concerning those spiritual things, and concerning the o∣ther life, which they were ignorant of, and to give them such Laws which might conduce to their attainment thereof, and their well being therein; and ratify them with such Pro∣mises and threats as might have respect there∣to; yet so as to let them know too that his Law did concern their well being in this World, as well as that in the other World, and that k 1.61 Godliness had the promise of this life also, as of the life to come, under the Gospel as well as under the Law, though the Pro∣mises to it of the life that now is, were more clearly and frequently expressed under the Law, and those of that which is to come, un∣der the Gospel. And this consideration will afford us a plain and easy solution to the que∣stion why under the Law, the promises and threats, blessings and curses on obedience or disobedience, were as to the letter more temporal and carnal, under the Gospell more spiritual, and concerning things eter∣nal; and shew the cause to be not so much, by reason of the dulness, grossness or carnality of the min••s of the Jews above other People, as l 1.62 some are apt to say: which reason I think ought not to be pressed far, except it could be made appear that such to whom the Go∣spel, with its promises and threats hath been preached, have not shewed themselves as dull of hearing, as refractory and as stiffnecked, as ever they under the Law were; not do••h this difference of the promises, threats, blessings, and curses under the Law and the Gospel, shew that they under the Law were ignorant of the other life, and those eternal rewards and punishments in it, or left in doubt of them, but give us rather to suppose that they were instructed in those things from the Fathers time, even before the giving of the Law, and that it was given to them as supposing that they were so, and well aware of them; how∣ever in process of time there rose up among them Sects that doubted of, yea plainly de∣nyed that future state of reward to the Godly, and punishment to the wicked, as particularly the Sadduces. But are there not under the greater light of the Gospel, and clearer know∣ledge of those things revealed, such as do as much call in question, or utterly deny those things as ever they did? I would there were not too many such, and those notoriously known in this very age, who make a mock at such things, and would perswade others not to be moved by them, interpreting the most spiri∣tual expressions in the Gospell, as grossely and carnally as any can do those under the Law,

of which some do plainly both express and in∣tend (as was suitable to that present Oeco∣nomy and state of carnal Israel,) temporal good or evil, according to their behavior towards God, and obedience or disobedience to him. Another reason of his adding such promises and threats, as seem chiefly to respect their ill or welfare in this present World may be given, viz. because such things more work on men, being more obvious to their sense then those infinitly better hidden things which neither eye hath seen, nor ear heard, nor the heart of the natural man can conceive, nor doth so easily receive, nor is therefore so readily wrought on by. In this respect a m 1.63 learned Jew prefers the method of Moses in giving the Law, before the method of other Law-gi∣vers, who promise to their followers on their o∣bedience only rewards in the other life, after death, which cannot (he saith) so far work on them as to make them desire to come to the fruition of that reward by leaving this life; and that it was enough to stagger the faith of many of them to say, No man yet ever came after his death to tell us that there is a life after this, a Paradise or an Hell. But mean while, he will not allow that the temporal promises were the utmost that Moses did in∣tend, or they looked after, but that all things were so ordered, as to bring them to such an union with God, and enjoyment of his fa∣vors here, as might prepare them for the more full fruition of his presence, and eternal happiness in continual beholding him, here∣after, of which the present good things in this life were a pledge to give them assurance. If among those other Law-givers this Jew have an aim at Christ (as doubtless he chiefly hath) he hath no reason to object against his me∣thod. And first (as for many other reasons so) because, those that were taught to beleive in Christ, were taught also to beleive whatsoever was done and taught by Moses and the Pro∣phets, as for what concerned the intrinsick part of Religion, and universal rules of the true worship of God, and godliness, and did not particularly respect their behavior in the promised land of Canaan, so that whatsoever was promised, or threatned, or done to them, was written for their learning who should be∣lieve in Christ, Rom. 15.4. and for their ex∣ample, 1 Cor. 10.6. that they might learn on sincere obedience to expect his blessing, and on disobedience to fear his curse even in this life also; and so the Law in those respects al∣so n 1.64 was a School-master to bring us unto Christ. Again, because Christ did not in his way of promising everlasting life, leave his fol∣lowers in a doubtful condition of what he pro∣mised to them, but by his own resurrection from the dead, and entring into Glory, gave as evident proof and assurance to his that they should after this life rise again to live with him in glory, as ever was given to the Jews by what was shewed to them at Sinai, or else where, to confirm to them the power of God to do them good, or the truth of the Law that he gave them, or assurance for ex∣pectation of those Promises which he made them. But then as to what he saith that the temporal promises made to them in the Law were not the utmost that they were thereby given to expect, nor the chief reward on o∣bedience, or punishment on disobedience, but that they were thereby directed to look after greater things to come in the other life, he saith well; and certainly this reason may be added to, or joyned with, that before men∣tioned, but is not to be insisted on by it self without that, lest it give some to think the ut∣most which God intended in his Law were the disposing of affairs to them in this life, accord∣ing to their behavior towards him in obedience or disobedience, which conceit would have very ill consequence, and is by a o 1.65 learned Ma∣hometan objected against the Jews, as that which makes them wholly given to this World: and it plainly seems to have given occasion to that fowl error of p 1.66 the Sadduces which we mentioned, whose great Ring-leader Sadoc hearing his Master Antigonus exhorting that men should serve God freely out of love, with∣out respect to future reward, concluded that therefore there were no future rewards after this life; his opinion many taking up grew into a Sect, that from him took their name of Sadduces, and are often mentioned in the Gospel. Their doctrine is said to have been that there were no other rewards or punish∣ments but such as were corporal, and in this life, none spiritual and after death, because, as they thought, there was no mention of any such spiritual reward after death mentioned in the Law, but only earthly prosperity or ad∣versity; in which opinion how false they were, our Savior shews, Mat. 22, 23. and 31.32. proving even out of the Law and its promises against them the resurrection, and a future state of a life to come, by an argument that wholly silenced them. And many others may be out of the Law and Prophets brought to convince them, though if nothing were ex∣presly said concerning any such rewards in them, it being supposed (as it is manifest) that the People to whom those promises and threats were then pronounced, were before instructed concerning another World, and the state of men after this life, it were no argu∣ment that there were no such to be expected; but rather by what was promised on their o∣bedience,

or threatned on their disobedience in this life, were they necessarily still admo∣nished of what would correspondently remain for them in the other life.

Not to proceed therefore farther in this di∣gression which was occasioned by an Exposition which interprets this thirst of the future tor∣ment in the scorching flames of Hell, of which we cannot think it here primarily meant, (how should we?) it being a punishment not to one or some few particulars who should be cut off in their sins, but a destruction or dispeopling to a whole Kingdom or Nation, called the Mother of them that were spoken to, threat∣ned; but of such miseries, as through want of water, and outward deprivation of Gods ordinary blessings, should ere long, if they prevented it not by speedy repentance, be brought on them. If it be therefore asked how or when, this threat was made good on them, we need not look so far as the life to come, but may easily satisfy our selves, by imagin∣ing it was so in what happned to them, both before and in their siege, and after when they were taken by the q 1.67 Assyrians, when we can∣not doubt but the condition of many of them was like that described by the Prophet Jere∣my, Lam. 4.4. The tongue of the suckling child cleaves to the roof of his mouth for thirst, the young children ask bread, and no man breaks it unto them. And Chapter 5.4. We have drunken our water for money; or that before threatned in the Law on their disobedience, Deut. 28.48. Thou shalt serve thine enemies which the Lord shall send against thee in hunger and in thirst, and in nakedness, and in want of all things. W^ch words will very well agree in meaning with these here. By what calamities befell them in a former Siege of Samaria described 2 Kings 6.24, &c. we may well guess what straits and penury might befall them in their last Siege of three whole years described chap. 17. By those things therefore which happened to them at and after that last Siege, which ended in the destruction of Samaria, and the whole Nation and their captivity, besides all the for∣mer mischeifs which the Assyrians had by their former invasions brought on them, (as 2 Kin. 15.29. and 1 Chro. 5.26.) may we well sup∣pose that which is here threatned to have been made good on them, as likewise what is far∣ther threatned in description of these Judge∣ments, which upon their perseverance in their sins should befall them in the following words, to wit,

4 And I will not have mercy upon her children; for they be the children of whoredoms.

And I will not have mercy upon her children, &c.] It hath been already observed that by the notion of Mother is understood the whole Nation or Church of Israel, and so by her children the particular persons of that Nation or Church, those who joyntly made the Mo∣ther. For though the whole joyntly, and par∣ticulars severally, be compared to a natural mother and children, yet is there this diffe∣rence betwixt those who are so by nature, and these who in a political or spiritual man∣ner are called by those names, that in the first acception the mother and children are really different and diverse, in this second it is not so; but the mother and children are all one; all taken together make the mother; taken severally, they are called the children of that mother: differing no otherwise then the whole and its parts. And children here being thus un∣derstood, if it be asked, why they are here distinctly threatned, seeing they being the same with the mother, were before under those threats denounced against her, comprehended; it will be an easy answer, because when ge∣neral Judgements are threatned against a whole Nation, diverse particulars will be apt to think they may yet escape them, and shall not be reached by them. Here now by this extend∣ing them to particulars also, he cuts off from them that false hope, or self deceit, and they are given every one to look on them as con∣cerning himself in his particular. But here may be farther enquired whither or no are concerned the men of that present generation, or those that should be born to them? To both the name will agree, and both may it well include; r 1.68 not only those that were now to go into captivity, but those also which should be there born of them, threatning to the one that they should be carried away captives; to the other that they should not be restored from it. By children (saith Kimchi) may be under∣stood, either the particular persons, in respect to whom the whole Congregation is as a mo∣ther, or else such as were born in every genera∣tion, and took the same way that the first ido∣latrous generation did. Why this is threatned against them, that God would not have mer∣cy on them, it is subjoyned as a reason, Be∣cause they be children of whoredoms; A ba∣stard brood born and bred up in Idolatry (as that is expressed all along under the name of whoredom, and so children s 1.69 of a strange God, which God therefore will not own to himself, but intitles them t 1.70 to their mother (her chil∣dren) and dooms them to her doom. The expression, children of whoredoms, may de∣note either such as were born of whoredom, or else such as were given to whoredom; both which seem appliable to those here spoken of, who sucked in Idolatry from the breasts of u 1.71

that idolatrous Church, and themselves grew up in it, and followed it; which the Chalde Paraphrast takes it here to denote, rendring, for their children have committed idolatry. So, doubtless, those of that present time, did; but supposing that they after their being carried a∣way captive, or those that were afterwards born of them did not so; yet (saith Abarbinel) because their forefathers (comprehended here under the name of their mother) when they were in their own Land did, their children shall now bear their iniquity, (it is agreeable to what is denounced in Exod. 20.5.) We may add that though by reason of the general cor∣ruption it be spoken as of all, that they are children of whoredoms, yet we cannot doubt but that there were among them such who served God and adhered to him, (according to that w 1.72 answer of God to Eliah, when he complained that he was left alone, a servant of the true God) and of them here is no par∣ticular mention, except what may be under∣stood, ver. 2. (according to the Exposition which we have there seen) that they are bid to plead with their mother, and call on her to repent; nor is here any exception given for them from the common destruction threatned, that they should not be involved in the out∣ward calamity thereof; yet it cannot be doubt∣ed, but that if they did stand and hold out for God, he would own them for his, and take particular care of them to order the end of what they suffered not through their own fault, for good to them. How he did it, the words do not here give us occasion farther to enquire; but only tell us what he threatens to that sinful mother and her children, that Church in general, and the particular Mem∣bers of it. And what we have said, taking the names of Mother and Children, in that way which we have mentioned, will hold alike, if according to x 1.73 others we take by Mother to be meant the Princes, Priests, and Magistrates, such as governed affairs in the Nation or Church, the representative thereof, and by children, the rest of the ordinary People: in this way also it denotes that none of any con∣dition shall escape when God comes to visit their iniquities.

It is by y 1.74 some observed, that whereas God in the foregoing verse put her (i. e. the Na∣tion or Congregation of Israel) in mind of her condition in the wilderness, and threatens to bring her again, except she repent, to the like; he doth here declare that the misery that they shall now be brought to, shall be even greater then that: The Fathers were then consumed in the wilderness, but their children were preserved and brought to the possession of the promised Land: but here he threatens not only destruction to the mo∣ther; but that he will neither have mercy on her children: so z 1.75 increasing and exagge∣rating the punishment, which is signified by not having mercy, by the extending it to her posterity; which should certainly have moved the present generation, if not, for their own sakes, yet in compassion to their posterity to have sought by repentance to have averted Gods judgement from them. These things are threatned against them, because, they are children of whoredoms; why they are deservedly branded with that infamous name, the next words declare, wherein is expressed the wic∣kedness of their mother in that kind, and in what her whoredoms appeared.

5 For their mother hath plaid the har∣lot: she that conceived them hath don shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.

For their mother hath plaid the Harlot; she that conceived them, hath done shamefully, &c.] Hath plaid the Harlot; The Chalde expounds it, Their Congregation hath run a whoring after false Prophets; it would be more express to the meaning to say, after Idols; the worship∣ping of which, being that which is called, playing the Harlot; though in that they were led on by hearkning to false Prophets, the Pro∣phets of Baal, and the Groves, and the like which withdrew them from the true God, to serve false ones. The same is farther am∣plifyed in other terms, she that conceived them, the same Mother hath done shamefully, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hobishah. In rendring this word is some little difference, some rendring it, as Pagnin, hath been ashamed, or made ashamed, or a 1.76 confounded; others, hath committed b 1.77 shamefull wickedness, or done c 1.78 shamefull things, such as are worthy of shame. Others, d 1.79 hath made ashamed, viz. e 1.80 her self, or f 1.81 her husband, and children, by her transmitting shame to them by her shamefull doings, with others much like. The occasion of such difference is from a question of Gram∣mar, whither the Verb be in signification intransitive or transitive. That it else where is used as transitive is g 1.82 manifest, and the form usually requires it, and they that take it so to be, we see understand something to be governed, or which she made ashamed, as her self, or her children, and perhaps in that way it might be sufficient to understand her actions or doings, viz. hath made them shame∣full

or shame worthy: yet again it is mani∣festly in the same form used intransitively, as Jer. 2.26. The house of Israel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ho∣bishu, is ashamed, and Jer. 6.15. and 8.9, 12. again the same word, were they ashamed when they committed abominations? with other like examples. And so do h 1.83 some observe that it is here to be taken intransitively, but then the meaning of the word Pudefacta est, hath been ashamed, or the like, must be as much as hath been shamefull, or i 1.84 ought to be ashamed, for what she hath done, or made her self liable to shame; for otherwise impudent whores, such to whom she is here compared, do not use readily or easily to be ashamed. And so will the different rendrings agree in much one meaning. Our Translation, which is, hath done shamefully, is apposite, as comprehending both, and appliable either way. We may here ob∣serve how aptly the word thus signifying is applied to that wherein they are here said to have done shamefully; which was in making or worshipping Idols; k 1.85 inasmuch as an Idol hath from the same root names proper to it, being called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boshet, as c. 9.10. and as l 1.86 some will 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boshnah, c. 10.6. both signifying as much as, a shame, or shamefull thing, and accordingly translated by ours in that sense: so that the words might almost be rendred, she hath made shamefull things, that is, Idols; they having plainly respect to them. Whereas, we have made the Particle, for, to couple these words in connexion with those immediatly foregoing, as so making the sense very plain, m 1.87 others think it to have rather respect to those preceding from the begin∣ning of the Chapter to this verse, and to shew what reason they had to call on their mother to repent, she being so wickedly bent as is here described: n 1.88 Some think there is not any such connexion, but that this Particle is only expletive, not causal, and so that here a new sentence and sense begins. But the way we have taken seems the plainest. The Chalde Paraphrast, expounds the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Malpehon, Their o 1.89 teachers are confounded, taking it seems by their Mother to be under∣stood (as we have seen some do) those that were cheif among them, and leaders in their Religion. In pursuance of which sense p 1.90 some Rabbins, thus give it, that they viz. their wise men q 1.91 that taught them doctrines, were a∣shamed of the ordinary People, (or ashamed to look them in the face) because they also fell by (or were offended by, or at) their trans∣gressions; They said to them, do not steal, and they stole; They said to them, do not lend upon usury, and they lent upon usury. Thus are the words given us by the two Com∣mentators cited, but in the ancienter Author, out of whom they took them, they are read a little differently, but more plainly and ap∣positely; They expose to shame or disgrace my words (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mebayeshin debarai) before the People of the Earth (or common People.) How? A wise man, (or r 1.92 Judge, or Teacher of the Law) sate and taught in the Congregation, Thou shalt not lend on usury, and he lent on usury; He said, Thou shalt not spoil by violence, and he spoiled by vio∣lence; He said, Thou shalt not steal, and he stole. How far this is here to the present mean∣ing of the words, I shall not stand to examine, but having mentioned it, we may compare it with what we read in St. Paul, Rom. 2.21, 22, 23, 24. Thou which teachest another, teachest not thou thy self? Thou that preachest a man should not steal, doest thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that makest thy boast of the Law, through breaking the Law dishonorest thou God? for the name of God is blasphemed among the Gentiles through you. Surely if they so behaved themselves, they did, as much as in them lay, expose to shame and dishonor the Law and word of God, and might well be ashamed to look the People in the face, who could not but disco∣ver their wickedness. But that for which it is here said they were ashamed, or ought to be ashamed, or wherein they had done shame∣fully, is more particularly expressed in the following words.

That by the name of her that conceived them, might be meant their Teachers, we cannot think any improper language, when we hear St. Paul saying of himself in respect of those whom he had taught and instructed in the Gospel, Gal. 4.19. My little children of whom I travail in birth again, untill Christ be formed in you: so comparing himself to a Mother which conceived them, as well as else where to a Father, who s 1.93 begat them through the Gospel. Such then may be well compre∣hended under this expression; though it may be extended further, so as to include their Country, their whole Nation, Church, or Congregation, and their Fore-fathers also. So Abarbinel makes the two words of like signi∣fication, Mother, and she that conceived them, (if there may be any different thing signified by them) to denote as the present Congrega∣tion, so their Fore-fathers, both those that were late, or perhaps, yet living, and those that

were more ancient, even in the time of the Judges. But I suppose we are not to look so high; considering who are here spoken to, na∣mely Israel, as a distinct Kingdom from Judah, and therefore if we look on those that were ever since their revolt from the house of Da∣vid, from which time Idolatry was publickly set up amongst them, it is as high as we need go. From that time, their Princes, their Ma∣gistrates, their Teachers, their representative Church, or whole Body and Congregation, as well as the present, may well enough come under this appellation of Mother, and she that conceived them in respect to the children, the particular persons. Whomsoever we un∣derstand by this Mother that conceived or bare them, the crime laid to her charge, is; that she said, i. e. so purposed, so professed, what by her doings she seconded, I will go after my lovers. She had been espoused to God, and made his peculiar, and ought therefore to cleave and addict her self only to him, and on him only to depend: that she should, de∣parting from him, follow others, and adhere to, and depend on them, is a manifest cause that she should be deservedly likened to, or called, an Harlot, or Adulteress.

Those that she will go after, she calls her lovers 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Meahabai, my lovers. t 1.94 The word is of such a form, as to the Grammar of it, as may import, Those that make, or cause me to love them. It is usually translated my lovers, as if it did signify no more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ohebai, in the simple form. v 1.95 But it may seem not amiss to understand it accord∣ing to the usual force, which that form where∣in it is used, hath; in regard to what she gives as a reason why she would follow them, to wit, because of the many good things which they had bestowed on her: as if from God she had found no love, nor any thing that might oblige her to love him, and cleave to him; But those others had shewed great tokens of love to her and by many curtesies allured and obliged her to love them. Who those were that she bestows that title on, is not here expressed, and there is some difference between Expositors in assigning them, some thinking thereby to be designed such idola∣trous Nations, with whom they made Cove∣nant, and friendship, and ascribed their prospe∣rity thereto, and did therefore follow w 1.96 them in their lewd waies and Idolatrous worships; others, their own Idols, which forsaking Gods service, and contrary to his Law they wor∣shipped, as the Calves at Dan and Bethel, their Baals, and others. The first way leads the Chalde Paraphrast, who renders; I will go after the People (or Nations) my lovers, who supply to me, (or abundantly supply me with) my meant and drink, &c. Him diverse follow∣ing, distinctly express those Nations meant, to be the x 1.97 Assyrians, Chaldeans, and Egyptians, and as y 1.98 others, add the Syrians, and other Na∣tions. Kimchi's Exposition is to this purpose, After my lovers, i. e. the Assyrians and the Egyptians, because Israel was in league with them, and they delivered her from her ene∣mies, so that for the bribes (or gifts) that she gave them, she enjoyed security, and being she was in peace by vertue of her league with them, they did, as it were, supply her ne∣cessities, because by their help she tilled her Land, and went from Country to Country in peace; which is intimated by what she saith, Which give me my bread and my water, &c. Now of what he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hobishah, the meaning is, She hath reason (or hath where∣of) to be ashamed of (these) her deeds and her lovers, in which she trusted, because they should not profit her in the time of distress. Thus he in explication of that way.

As to the other which makes such things as instead of God they worshipped to be meant, he tells us, that his Father understood by her lovers, the Sun, the Moon, and the Stars which they worshipped; for that they were perswaded that they gave them their meat, and what might suffice their necessities, con∣firming his opinion by what is said, Jer. 44.17, 18, 19. in the person of the Jews of like humor, We will certainly do whatsoever thing goes out of our own mouth to burn incense unto the Queen of Heaven, and to poure out drink offer∣ings unto her, as we have done, we and our Fa∣thers, &c. For then had we plenty of victuals (or bread) and were well, and saw no evil. But since we left off to burn incense to the Queen of Heaven, and to poure out drink offerings unto her, we have wanted all things, and have been con∣sumed by the sword, and by the famine, &c. The same way takes Abarbinel, and with them we may joyn all who think by her lovers to be meant any Idols that she worshipped, and indeed Abarbinel seems to take it for granted, that by the name of Baal are meant those Heavenly bodies, the Sun, &c. Now that to either of these, whither her confederate Na∣tions whose friendship she sought, and placed felicity in, or to, any Idol, or thing that she worshipped, this title may be given agreeably to the language of Scripture is manifest, for, we have to both, that title given, Ezek. 16. where verse the 36. of Jerusalem it is said, Thy filthiness was poured out, and thy nakedness dis∣covered through thy whoredoms with thy lovers, and with all the Idols of thy abominations, and then verse 37. Behold therefore I will gather all thy lovers, with whom thou hast taken plea∣sure, and all them that thou hast loved, with

all them that thou hast hated. Here seems that title given both to the Idols (with whom like∣wise they are said to have committed adultery, even with stocks and stones, Jer. 3.9.) and likewise to the idolatrous Nations. And a∣mong them, whom she looked on as so, are particularly reckoned the Egyptians, and the Assyrians, as in the same chapter, ver. 26, and 28. and likewise chap. 23. ver. 5, 7, 8, 9. and other passages there in that Chapter; yet doth a z 1.99 learned Divine except against the apply∣ing here the name of lovers to the Assyrians, because they were at that time the greatest enemies that could be to the Israelites, had much afflicted them, made them tributary, and sought their destruction; and besides, be∣cause the gifts of those lovers here mentioned came not from Assyria or other Nations to them, but grew in abundance in their own Land. What he saith seems to have reason in it; but then it may be answered, that the Assyrians might be called their lovers in respect of that friendship, they had formerly with them ( a 1.100 ac∣cording as they are called lovers from whom her mind was then alienated) and which they would labor to regain, and then in respect of the things which she professed to enjoy by their benefit, that though they grew in her own Land, yet she might impute them to them, because (according to Kimchi's Exposition, which we have seen,) it was by their help that she had liberty of tilling her Land, and en∣joying the fruits thereof; This he seeing, adds therefore, that though the Idols be chiefly de∣noted, yet there may be taken in those ido∣latrous Nations, whose friendship and love she obtained by agreeing in their false Religion with them. But certainly by considering what is said afterwards in this Chapter, of the great respect and love that she had to her Idols, as Baal, ver. 8. or Bealim, in the plural number, that is Baals, ver. 13. we cannot doubt but they are those chiefly, here, and in the follow∣ing verses also, designed by her lovers. But whosoever be by her so called, her crime is here manifestly declared in that with great ingratitude to God, and great stupidity, they attribute to their liberality those good gifts which they had received from God alone; That give me, saith she: She is conscious that she hath not these things by her own power, but is beholden to some other for them, but then not remembring him (as was commanded) b 1.101 who had given her power to get wealth, and c 1.102 richly all things to enjoy; she professeth them to be the gifts of her lovers. The things which she saith were given her by them, comprehend all such as are necessary to being or well being in this life, for use or delight; those particu∣larly reckoned up are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lachmi, my Bread. This name is known according to the use of Scripture to comprehend not only bread properly and particularly so called, that made of Wheat, Barley, or other like grain; but all manner of food, or victuals, as appears by what is said, Psal. 136.25. who gives 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lechem, food to all flesh; and so therefore in the forecited Jer. 44.17. do our Translators render it victuals; though to shew what the word else usually signifies, they put in the Margin, Heb. Bread, i. e. that in the Hebrew tongue the word properly signifies, Bread; and usually it doth so, but not only so, but comprehends even flesh also, for which in the neighbouring d 1.103 Arabick tongue it is more pe∣culiarly used: If we may suppose Bread alone to be the first and proper signification of it, yet that being the chief stay and support of mans food, the staff of life to him, its name may well be used for whatsoever else is con∣ducing to life or sustenance in any kind, as plainly it is in the Lords Prayer; but when it is joyned with other words signifying things pertaining to drink, or clothing, it will be understood properly of food or victuals; as here it is, my bread, i. e. my e 1.104 meat or food.

And my water; This word also is, in its kind, of comprehensive signification; for in many regards is water necessary to the use of man and other creatures, and in several respects is looked upon, and given as a great blessing from God: so the water from Heaven, the rain, the former and the latter rain, for watering and refreshing the Earth, and pro∣ducing and cherishing all things growing in it, and the water of the Springs and Fountains for the use of man and beast, for quenching their thirst and all other necessary uses. It is often used more especially, for drink without which there is no living, as where joyned with bread, as 1 King. 18.4. where Obadiah is said to have fed the Prophets with bread and water f 1.105, and 2 Kings 6.22. where Elisha saith to the King of Israel, Set bread and water before them, that they may eat and drink. And it follows, And he prepared great provision for them, all which is comprehended under the name of bread and water. It may be here understood of water, either in respect of its more general, or of this more peculiar use. Yet whereas an ancient Jew would have it here to denote as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tirosh, Wine (or new Wine) mentioned ver. 8, 9. Aben Ezra excepts against him, saying, that that is implyed or included in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shikkuyai, which follows, and is rendred drink, or drinks, or liquors, and that therefore water here is taken in its more proper and known signification, as it serves both for drink, and

other uses. And so will these two first words include such things as ordinarily are for meat and drink, and the next two such as are for clothing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzamri, my wool, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pishti, my flax, which are the most ordinary things for that use, and may well include all others used for that end. The Chalde renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cesuth Mela, w^ch some translate clothing of silk and fine linnen. And g 1.106 some thence take occasion to give a reason why Silk should be so called, viz. because anciently, by some, Silk was thought to grow as Wool or Doune upon Trees, and thence to be kembed of. But it is observed by a very h 1.107 learned Master in that kind, that it is a mistake in the Latin Interpreter of the Chalde Paraphrase so to render that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mela, where he meets with it, in regard that the proper signification of the word is fine wool, and so ought to be rendred; and it is so by Mercer and Figueiro rendered. Yet is it by the i 1.108 Rab∣bins sometimes taken to signify, flowred, or wrought and embroydered sliks which might cause mistake in the Interpreters; so that that which the Chalde here understands, is clothing of fine wool and fine linnen, under which may be comprehended all sorts of clothing. Thus whatsoever she had for food or sustenance, she ascribes to her lovers in these words, and in the other k 1.109 whatsoever she had for de∣light and delicacy, or pleasure: as first she adds, mine oyl. The great use of oyl, both simple l 1.110 and with pretious things compounded, that was of old among those Eastern People, the Scripture in many places shewes. It was used not only as food, but for anointing of their heads and bodies, for strengthning, making vi∣gorous, and for delicacy. And much profuse∣ness to have been sometimes used in such kinds, appears by what we read, Prov. 21.17. He that loveth wine and oyl shall not be rich. The m 1.111 word may extend it self to such unctuous liquors as proceeded not only from Olives, but from other fruits and plants. What oyl, whither of one or sundry sorts is here meant, is not expressed. Such it was as she thought a great benefit, and delighted in, and account∣ed her self beholden to those that gave it her, which she thought to be her lovers, and them in that to have expressed great love to her; suf∣ficient will it be to understand it of oyl in ge∣neral as the ground of the rest, and compre∣hending them for what use soever.

It is added in the last place, and my drink, or as in the Margin, my drinks: for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shikkuyai, in the plural number. And so likewise it occurs, Psal. 102.9. and is there also rendred my drink. Where it is read (in the singular) Prov. 3.8. Ours do indeed ren∣der it marrow, as the thing meant, but put in the Margin as the litteral Interpretation, wa∣tering or moystning; for the root signifies to wa∣ter or moysten, or to give to drink, and so the word appears to signify drink, or liquor. What sort of liquor or drink is here meant, is not expressed. It being the plural comprehends more sorts then one; Water we may think ex∣cepted, because before named, but other sorts of drinks, as Wines or other delicious liquors made of Fruits, or other things that were then in use, to be meant, of diverse sorts of which n 1.112 learned men give notice out of the Books of the Jewish traditional Law. The putting of the word so in general, and its large signi∣fication, seems to have given occasion to the Greek to have rendred it so as to take in all it may comprehend, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, all things which are convenient (or necessary) for me, and to the Chalde to read, all my sustenance, or aliments, and the Syriack, all that is requi∣site to me. This may seem to be a sufficient reason without looking after any other no∣tion, which they might have of the word, or did attribute to it, as o 1.113 some seem to think they did, by looking to the signification of another root somewhat agreeing in letters, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which hath the signification of de∣siring. Thus by reckoning up these particu∣lars, is shewed their great and sinful folly in that they ascribed all the good things, all the prosperity that by Gods goodness they en∣joyed, to their lovers, viz. their Idols, which they called so, who could not do them at all any good, nor be any way profitable to them.

Here is by the way very remarkable the brutishness of their heart, and lowness of their fleshly minds in the expression of the things wherein they place their chief concerns, and the utmost end of their Religion, looking on them as the greatest reward of Gods service, and for the sake of w^ch they would serve any, and fall down and honor him as God. We hear not from them any mention of spiritual things, or such as concerned their better part, their rational soul, whereby they were men; no mention of those p 1.114 excellent Laws and Sta∣tutes, which made them admired in the sight of all Nations, for a wise and understanding People, and which David by experience found to be q 1.115 more to be desired then gold, yea much fine gold; sweeter also then honey or the honey-combe, and in keeping of which was great reward, and which therefore he counted r 1.116 better unto him then thousands of gold and silver, and therefore made them his continual meditation, his chief delight and rejoycing of his heart, in the way of which he rejoyced as in all riches, as if in them he had all things; no mention of his

grace and favor, and light of his countenance, from which the same holy man (as every true Israelite would) s 1.117 had gladness in his heart, more then others have in the time, when their corn and their wine increase, and therefore shews that the request of those that would see good, ought to be, Lord lift thou up the light of thy countenance upon us. But all that they here talk of, are things concerning their worser part, and common to them with beasts, things for their back, and their belly; they that she thinks, do give these to her, are her lovers, and shall have her love, she will go after them. But here then farther appears her great stupi∣dity, which carried her to the highest pitch of double ingratitude: whereas God had with all these also, besides his favors of a more ex∣cellent nature, richly furnished her, as he had also promised, she being glutted and so intoxi∣cated by them, forgets God, and plainly denies him to be Author of them to her, but profes∣ses her self beholden to her Idols and idola∣trous friends for them, and therefore thinks that the way to have them continued, or more plentifully supplied to her, is to follow them; and them therefore will she for that end go after and adhere to, and for this is she here more particularly accused: and because she so wickedly did behave her self, God threatens to change his behavior toward her, and so to deal with her, as that she shall be sensible how greatly she is mistaken, and shall find such obstacles in her waies in following those her lovers, as that she shall be forced to acknow∣ledge him, and perceive that there is no other way, if she will find any good, in those or any other kind, but to return unto him: that is it which follows in the next words.

6 ¶ Therefore behold, I will hedg up thy way with thorns, and make a wall, that she shall not find her paths.

7 And she shall follow after her lovers, but she shall not overtake them, and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband, for then was it better with me then now.

Therefore behold I will hedge up thy way with thorns and make a wall, or (as in the Margin, wall a wall) that she shall not find her paths, &c.] What a condition a man that were in great hast to go to some place on very urgent occasions, or to avoid some evil that in the place where he is much disturbs him, would be in, if he should find in his way an impas∣sible hedge of sharp thorns, which he could not without much hurt to himself attempt to pass through, or if he should, should farther find beyond it a wall, that he should not be able to get through or over, it is easy to i∣magine; he must needs be in much perplexi∣ty, and forced to go back againe, how un∣willing soever he be to it: such in these figu∣rative terms is expressed to be the perplexity and confusion, which idolatrous Israel shall be brought to, in desiring to follow after those her lovers, whom she said, I will go after. Like expressions to this have we elsewhere, as Lam. 3.7. He hath hedged me about that I cannot get out, and v. 9. He hath enclosed my waies with hewen stone; he hath made my waies crooked: and Job. 19.8. He hath fenced up my way that I cannot pass, and he hath set darkness in my paths. So that it appears to be a t 1.118 proverbial kind of speech taken from what is usually done among men, when they would stop up a way, and hinder men from going in it, to put before it an hedge of thorns, or to cross it with a wall. And it is appliable in other cases, when such obstacles or impediments occur to men that they know not how to go on in their in∣tended purposes, or what to do. The mean∣ing being thus understood, as to the significa∣tion of the words, there is no great difficulty. The Particle, Behold, and the following word, rendred, I will hedge up, being the Participle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sac, I hedging, which most usually de∣notes the present Tense, and is so by v 1.119 some rendred, I do hedge up; adds an Emphasis and weight, and may denote an assurance of cer∣taine performance of the thing denounced, as sure as if it were at present done; then in what he saith, thy way, is observable a change of persons, whereas in respect to what goes before, spoken in the third person, and like∣wise to what follows, it might seem more a∣greeable to have said, her way, in the same person (as the Greek, Syriack, and Arabick here have it) then thy way, in the second. To which it may be sufficient to say, that such change of persons is not unusual in the Scri∣ptures; and here it may seem less strange, where the persons spoken to, and of, are the same; the same (as hath been before observed) severally taken, making the children before spoken to, and joyntly taken, the mother spoken of. It is by w 1.120 others looked on, as here importing (as it were) perturbation, and indignation, in him that in speaking so alters his language. That, to what he saith, I will hedge up thy way with thorns, he adds also, and make a wall, x 1.121 may import that he will throughly do his work, and cause them to meet with difficulty upon difficulty, such as they shall by no means avoid, pass through or o∣vercome; if they should hope to get through some smaller, they should yet meet with greater that should stop them, as if a man getting

with much ado through a thorny hedge, should then meet with a wall that he could by no means pass: and so shall she not find her paths, not know how to go on as she was wont to do in her idolatrous courses, nor know which way to turn her self to avoid those evils that are before her, nor find opportunity of doing as she was wont to do, nor pleasure, nor pro∣fit therein, she shall be frustrated in her hopes and desires.

What difficulties and impediments those were, denoted here by those thorns and that wall with which he threatneth to hedge and wall up her way, it is not particularly expres∣sed. The Jewish Expositors according to their different expounding of those who are meant by her lovers, give here also different Expo∣sitions. R. David Kimchi, who takes them as we have seen for the Assyrians and Egy∣ptians (or like confederate Nations) takes by those impediments to be denoted her enemies that blocked up her waies and passages; so saith he, shall she be so shut up that they shall not be able to go forth out of the City, be∣cause of the sword; and her lovers shall not pro∣fit her, to wit the Assyrians and Egyptians. (Which seems likewise to be the Exposition of R. Salomo,) but then he tells us of another Ex∣position of his father according to his way of understanding by those lovers, the Stars, which I suppose is the same which Abarbinel, who by lovers understands the same which he doth, more at large gives to this purpose, That thou mayst know and perceive that thy good things and thy prosperity are not from thy false Gods, or from the Stars, which thou hast served, ac∣cording to what thou saidst of them, which give me my bread and my water, &c. therefore behold I will hedge up thy way with thorns, w^ch is as much as to say that he will hinder the influence of the Stars which they served; that it shall not descend on them, as if those waies (by which they were wont to descend) were obstructed with thorns and walls, so as that she shall not find the paths of those waies; so that by this proverbial expression (accord∣ing to him) is meant, that God for cutting off the waies of that prosperity, and good, which did descend upon them, would make impediments, and hindrances, so that such influence and good should not have passage to them.

Among Christian Expositors, though there be likewise (as hath been observed) some difference concerning those who are understood by her lovers, some understanding it of her confederate Nations, others of her Idols, others of both, yet in expounding what is meant by those thorns and wall, we shall not find much difference that ought to be insisted on. In summ therefore by them we may look on as denoted all manner of calamities and afflictions, with which God would straiten and restrain them, whither of penury and substraction of necessa∣ries, as the 9. vers. seems to suggest to us, whither caused by the stopping the kind in∣fluences of the Heavens (as those foremen∣tioned Jews seem to think) or by any other means or curse on the fruits of the Earth, and the works of their hands, or whither of the incursion of enemies into their Land, and their often oppressions, and their laying siege against their Cities, intercluding their waies and passages, and cutting off from them all commerce with other places or Nations, and at last taking and destroying them, which the History of the Scripture mentions; which consulting, we shall find what may give us just occasion to say, that this word of God was abundantly fulfilled toward them; and that he so hedged up their way with thorns, and made such a wall against her, that she could not find her paths, could not enjoy her self in her wonted courses, nor find way for help or relief from any of her lovers; nor had liberty of gadding after them, as she had be∣fore done to the provoking of God (her hus∣band) thus now to straiten her, and compass her with inextricable difficulties. But as to the timing of these things we cannot but think there is a mistake in y 1.122 some learned men, who would have these things to have had accom∣plishment, when Judea was invaded, and Je∣rusalem was long besieged, and at last z 1.123 taken by the Chaldeans. They seem to speak more appositely who apply it to the invasion of the Land of Israel, and the besieging and taking of Samaria: for, as it hath been all along seen, the ten Tribes called Israel as distinct from Judah, here seem more peculiarly con∣cerned in what is hither to spoken by the Pro∣phet. Perhaps, because God proceeded much in the same method with Judah, as he did with Israel, and did to them also what might be expressed by the same words, they thought this to concern both, and not to have been wholly fulfilled, till both had suffered such things; and so a 1.124 one couples both in his Exposition, that this was done, when Samaria, and afterward Jerusalem was besieged. But sure the present words however appliable to both, do here more particularly concern Israel, or the mo∣ther of the ten Tribes. More appositely there∣fore to the place, saith b 1.125 another learned man, such thorns and such a wall were Pul and Tig∣lath-pileser Kings of Assyria, who invaded the land of Israel, and much distressed them, (as appears 2 Kings 15.19, and 29. and Shalma∣neser, who came up throughout all the Land, and went up to Samaria, and besieged it three

years, and took it and carried away Israel captives into Assyria, ibid. chap, 17.5, 6. or as c 1.126 another saith, the meaning is, I will afflict thee with so many and so great calami∣ties, that thou shalt not be able to pass, by any means, to thy lovers, either the Nations whom thou calledst to thy help, or their Idols. This was fulfilled when the Assyrians besieged Samaria three years, at the end of which they took it. Beyond this hedge was the wall, which was the utter overthrow of the whole King∣dom, and miserable dispersion of the ten Tribes, in which the Golden Calves themselves were taken as a prey by the enemies, and their worship at last so overthrown that there were left no remainders thereof. We may add the Exposition of d 1.127 another, Being lead away in the bonds of the Assyrians, ye shall be tied up in a place whence ye shall not have liberty of going forth. These all (rightly) apply what is spoken, particularly to the ten Tribes. They having their waies thus hedged and walled up, how shall they find their paths? yet loath are they to be stopped in them; they will do what they can, to go on in their course: so follows it ver. 7. And she shall follow after her lovers, &c. and she shall seek them, i. e. she shall desire or use her utmost endeavors to follow them, and shall by all means seek after them to find help from them. So, it being before said that he would so hedge up her way with thorns, and stop it with a wall, that she should not find her paths, it is manifest that the word, follow, e 1.128 must rather signify desire and endeavor, then progress or proficiency; which is confirmed by what follows concerning the frustration of her desires, that she shall not overtake them, whom she endeavors to follow after, nor find them whom she seeks: I know not what the printed Arabick which for the most follows the Greek, read, while he renders, I will put (or drive) away her lovers; except there be a mistake of a letter in the reading, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atrado, I will drive away, be instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tatredo, which would then signify, as it is in the Greek and others, she shall follow. A Manuscript Arabick Version (instead of what others put, and, put∣ting, so that) well, as to the sense, connects these words with the former, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, So that she shall earnestly follow af∣ter her lovers, but shall not overtake them; and she shall seek them, and not find them. As to the meaning of the words, R. David Kimchi saith, if lovers be understood of the Assyrians and Egyptians, or her Confederates, it will be, She shall follow after their peace, and help, i.e. desire peace with them, and help from them, but they shall not give (or grant) it to her: If of the Stars (or hoast of Heaven) it will be, She shall follow after the false Prophets, and after the Astrologers, that they may consult the Stars for her, and she shall burn incense to them. The first of these Expositions is the way of the Chalde Paraphrast, who renders, And she shall follow peace with the People that are her lovers, but shall not overtake them, i.e. (as the Latin Translator gives the meaning) shall not obtain it from them, and shall seek help but shall not find it: with the latter Abarbinel agrees, whose words are, It is as much as to say, she shall pray to those (false) Gods and the Stars, and the * 1.129 Princes (or Lords) of the A∣scendent, w^ch she served, and they shall not pro∣fit her at all, she shall seek them in her distress, and shall not find them, inasmuch as the na∣tural influence of the celestial bodies, doth, by the will of God, not descend on the Peo∣ple of his wrath, or those that he is angry with. But in summe we may say, whosoever they be that are called her lovers, her Idols, or Baals, (under which name perhaps she worshipped the Stars or Host of Heaven, together with her two Calves,) which she is said to have wor∣shipped, and to have served Baal, 2 Kings 17.16. in images dedicated to them, or her ido∣latrous Confederates; if after them she follow and seek them by any means she can, it shall be all in vain to her, she shall not find any good, help, or profit, which she may think her self beholding to them for; or that she is the bet∣ter at all for them; which the expression of not overtaking, and not finding them, will de∣note; such a case shall she be in as Jerusa∣lem is described to be, Lam. 1.2. Among all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, they are become her enemies, none did help her, all that honored her, despised her, ver. 7.8. she called for her lovers, but they deceived her, ver. 19. such straits shall she find from those obstructions put in her way by God, and those afflictions by him sent on her, which none will or can remove from her, that she seeing her self so forlorn, and in so desperate and helpless a condition shall be forced to bethink her self and say, I will go and return to my first husband, for then was it better with me then now. She shall be forced to acknowledge that when she clave unto God, who in loving kindness had espoused her to himself, and entred into Co∣venant with her, and called her to his service, and therefore is stiled her first husband, it was much better with her then it now is. She was never driven to such straits, never left so destitute of help, but that she could find it; he would hear her cry, pity her afflictions, (which is expressed by his f 1.130 repenting, because of their groanings) and deliver her out of the greatest dangers, and supply her with all good things that she wanted; she finds now none other that will or can do so for her; and there∣fore

shall she now see that if she will find any help or good, she hath no other way, but to return by repentance to him, and shall think with her self so to do. This (saith Kimchi) she shall not say till after she hath endured capti∣vity for a long time, according to what is * 1.131 said in the Law, when thou art in tribulation, and all these things are come upon thee, even in the latter daies then (as I suppose he would have the words to sound) shalt thou return un∣to the Lord thy God; for if she would have said this, while she was yet in the •• and, she should not have gone into captivity. They are the straits and difficulties that she sees her self brought to, that shall make her come to her self (as it is said of the Prodigal in whom is expressed the like humor, Luk. 15.17, 18.) so that we may well here note with St. Hierome, and g 1.132 others, that by the good Providence of God such evils are often brought on men, that they cannot obtain what they desire, that so by many calamities and miseries in this World, they may be compelled to re∣turn to the service of God: but I suppose it neither necessary nor convenient to start here such questions, as are by h 1.133 some put, whither such their repentance and conver∣sion to God as is here described, that they should be forced to by their afflictions, were sincere, and whither what is said, be spoken of, and appliable to, all promiscuously, good and bad, elect and reprobate, or only the e∣lect. We see that what is spoken, is spoken to, and of, the whole Congregation of Israel, called in respect of the particulars, their Mo∣ther; and the words are an expression of such language, as the state and condition that they should be brought to, might well, yea would of force suggest to all, and which probably all would in that condition express, although we cannot doubt but that their sufferings would have different effects in different subjects, and some would with greater sincerity return to God then others, who yet would confess it convenient for themselves, yea necessary so to do, and would profess to do it. And nei∣ther for the fulfilling of the Prophecy can we think it necessary that all should at once return; it may be sufficient that many have already turned, and more yet may in Gods due time, so that there is no necessity of making it an argument of a general and joynt conversion of all the Tribes at once, as yet wholly to be expected, for the fulfilling of it, as i 1.134 some Jews would have from those words of Deu∣teronomy by Kimchi cited and compared with these. There hath been enough already done to shew that these words have not fallen to the ground. What more God will do for ful∣ler accomplishment of them, he only knows.

What reason there was that God should so deal with them, as he threatens, ver. 6. both for vindicating his own honor, and for good to them, what necessity there was that they should be so dealt with, the next words ver. 8. shew.

8 For she did not know that I gave her corn, and wine, and oil, and multi∣plied her silver and gold, which they prepared for Baal.

For she did not know that I gave her corn and wine, &c.] The Hebrew particle or conjun∣ction 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, which our Translators render, for, is by most others rendred, and, according to the most usual signification, and known use of it, which is to couple what follows with what went before. Yet it is observed by those that write Dictionaries and Grammars, to have sometimes the force of a causal, or to denote the cause of what is said, should be, or was, and to signify, for, or, because. And that it should here be so taken is the opinion, as of our Translators, so of other learned men; so saith k 1.135 one, The conjunction copulative in the beginning of the verse, hath the force of a cau∣sal, that so it may cohere with the beginning of the sixth verse, as much as to say, There∣fore I will hedge up thy way with thorns, &c. be∣cause she did not know that I gave her corn, &c. This though it may seem a small matter, and the words may well be interpreted to the same sense, though it be rendred, and, yet is there in it some moment, inasmuch as if it be rendred, for, as in our Translation it is, it more plainly clears, or quite takes away a scruple that may be, and is by some, raised concerning the coherence of the words with what immediatly goes before. For it having been said that she should say upon the punish∣ment that befel her, I will go and return to my first husband, &c. which seems an expression of repentance, and an acknowledgement of what good things she enjoyed to be from God; it may seem harsh that there should now follow, And she did not know that I gave her corn, &c. and afterwards, Therefore will I return and take away my corn, &c. How shall she be said not to know what she had confessed? and how shall it be understood, that after he had men∣tioned her repentance, he threatens to increase her punishment, as he seems to do? Abarbi∣nel having started this scruple, thus seeks to clear it; to wit, that their repentance, con∣version, and profession of turning to the Lord was not sincere and entire, and that in her re∣pentance, that she made shew of, in saying, I will go and return, she did not repent her of

her going after Baals, nor say that she would turn from them and leave them, neither did she profess that her prosperity, and good things were not from them, but from God alone, but the utmost intent of her repentance was, to say that in the time of her transgressions she forsook the Lord and served Baals alone, and that she sinned not in serving Baals, but in that she forsook the service of God; and (therefore) it was better to return unto the Lord, and to serve him together with Baals; viz. to serve God as the first cause, and to∣gether Baals as Mediators, and therefore in saying, it was then better with me then now, &c. declares her opinion, that those (celestial) powers that she served, did derive influence of good things upon her, yet their influence was not so good as that of God; so making the difference only in degrees of greater and less, more good and less good, but that both were good: and that therefore it was better to ga∣ther them all together by serving God, and serving Baals; that so God might afford the influence of his Providence, and the Stars al∣so by their operations and vertues, their in∣fluence; and so the blessing might be multi∣plied; and so her saying now, I will go and return to my first husband, will have respect to what she said above, I will go after my lovers, as if she said, I will by all means go after my lovers, but together, I will also return unto my first husband, because it will then be bet∣ter with me then now, to wit, when I shall serve them all, then now that I have left the Lord, and served only Baals. Therefore the Lord saith, This foolish mad woman, even now also thinks that the good things which she hath, are from her Baals; and still con∣tinues in her folly to serve them: seeing there∣fore she doth not know nor confess with her mouth, that I (alone) gave to her at all times, first and last, corn, and wine, and oyl, and that I multiplied to her that silver and gold of w^ch she made figures of Baals, and graven images, therefore even for this cause will I return and take away my corn, &c. Thus he makes that which she is accused of, ver. 8. more then what was before expressed to be that she did not acknowledge God alone to be the Author of all good unto her, and that though she would profess to worship and serve him hencefor∣ward, yet she would make others partakers in her service with him, as she thought them to be in bestowing those good things on her, so halting between both (like those, 1 Kings 18.21.) for which cause that they may know how unacceptable such repentance, how o∣dious such parted service was to him, and understand how vain all this that they did was, except they turn wholly, and cleave only to him, he threatens farther to send on her the following heavy judgements which shall teach them otherwise. In this his opinion, he goes contrary to the Chalde Paraphrast, who at the end of the 7. verse, adds, as included in her profession, I will go and return to my first husband, because it was well with me when I ser∣ved him, and hence forward I will not serve Idols any more. This Jewish Doctor endeavors thus to extricate himself by this Exposition, from the scruple raised, because it cannot o∣therwise, according to the usual Interpreta∣tions of Expositors, be avoided, unless by saying that the words are not in due order placed, but that which should come after o∣thers, is put before them, and that follows which should go before, which, saith he, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lo Ceaat, not agreeable ro Law, not fit and meet to be said. Yet do l 1.136 others who take notice of the same scruple, as a thing of moment, think that to be the only way of salving it, and therefore would new order the Prophets method, by transposing his words, so as that the 6. and 7. verses should follow after that, which is with us the 13^th, and be put between that and the 14^th. But in so doing, I see not how we should escape that Jewish Doctors censure of doing what he saith is not fit and meet. It will seem to be, as if we would correct God, and teach him what method to use. Now if we render the forementioned particle by, for, as ours do, there is no place left for that scruple, but the order and connexion with the sixth verse, will be clear as we have said: though there be put words between to shew what straights she shall, by what is threatned, be brought to, and what effects they shall have on her, and then proceed to a farther declaration of her fault, by which she deserved such usage, and a farther description of the punishment also. But and if it be rendred, and, as it is by o∣thers rendred, it will much come to the same pass: and to resume what had been in part spoken of, and further to declare it more fully, though after interposition of something belong∣ing to such consequents as should, although not till afterwards, ensue thereon, is that which ought not to offend the nicest Masters of method, especially in a prophetical Sermon or address to the People, in which while the Speaker so ordereth his words, as may make them the more to sink into them, we may not think repetitions needless, nor nicely call to the exact rules of human method every tran∣sition or passage from thing to thing. He spake as Gods holy Spirit directed him; it will not become us to except against his method, but to take the words as he delivered them, and attend to the meaning of them, which in these words, the first particle, and so the conne∣xion being cleared, will not be difficult.

She did not know, &c. It may seem strange that they who were the children of Abraham, Isaac, and Jacob, and had been so taught and disciplined as they had been, having the Law by Moses delivered to them, and so many Pro∣phets from God sent to warn and direct them, should be ignorant of this that God alone, who had done so great things for them, brought them with a mighty hand out of Egypt, so wonderfully sustained them in the w lderness, and settled them in the land of Canaan, driving out so many strong Nations that he might so do, was to them the Author of all the good things they so plentifully enjoyed. Yet is she (their mother, their whole Congregation) said not to have known it. Their heads (or rulers) saith Kimchi, and their false Prophets (whom they preferred before the true and more hearkened to them) deceived them, or led them into error, viz. teaching them to look on Idols as Authors of good to them, whereas all the good things they enjoyed, they had not but from me; in that I sent my blessing on the wheat, wine, and oyl, and on the work of their hands so that they had store of silver and gold. But Jesurun waxed fat and kicked, and spent their silver and gold on Baals. But it will not be necessary that we understand the words, she did not know, of simple ignorance; but that she did not gratefully acknowledge or profess, what she could not be, except willingly and perversely, ignorant of: and so will her ingra∣titude, the worst kind of not knowing, be ta∣xed; and this is no improper speech, to say of him that doth not acknowledge a benefit, though otherwise he could not be ignorant of it, that he did not know it. So R. Salomo Jarchi; she laid it not to heart, but shewed her self (or behaved her self) as if she knew it not, viz. (as Aben Ezra) in that she said that the Baals to which she burnt incense were her benefactors. It appears that there was in them, if not simple, yet affected and willing igno∣rance, worse then the other; the word, she did not know, will be appliable to either, and to such behavior as might argue either. That which she is said not to know, is that God, and he alone, gave her corn and wine and oyl. Which things though in a little different ex∣pression, comprehend the same that those a∣bove, ver. 5. viz. all things necessary for her sustenance and livelyhood; here are added things also for ornament and splendor, and by which she might obtain whatsoever she would of things pertaining to this World, Silver and Gold, which he saith he multiplied, or gave, not in scant measure, but in great plenty to her; which that she did not yet gratefully ac∣knowledge him the Author of, is declared in that she did not make use of them for her own necessities, or his glory, but prepared them for Baal; or as in the Margin of our Bibles is read, wherewith they made Baal. The words are capable of both rendrings, multiplied sil∣ver to her and gold, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asu le Baal, they (or supplying which, as ours do, which they) made to Baal, or into Baal. In the first rendring, made, must signify, as elsewhere it doth, prepared for, or yielded to, or dedicated to the use and service of Baal. In the other, properly, that of their silver and gold they made Baal, or Images of Baal. And that both these they did appears elsewhere, viz. that sometimes they decked their Images with them, or made things of them which they con∣secrated to their use, or m 1.137 adorned themselves in the service of them, and sometimes that they made the Images themselves of them. As for the first, the decking of the Images with gold, we read, Jer. 10.4. they deck it (viz. an Image made of wood) with silver and gold. And for decking themselves therewith, in or for the worship of them, we have verse 13. of this Chapter, She decked her self with her Ear-rings and her Jewels, and she went after her lovers, and forgot me, saith the Lord; and it may make to the same pur∣pose what we read, Gen. 35.4. where when Jacob would purge his house of Idols, and Idolatry, he took away not only the strange Gods which were in their hand, but their Ear-rings also, which were in their ears. And as for the making Images themselves of gold and silver, we know the stories of the golden Calves, that were made in the wilderness, in Moses his time, and those afterwards made by Jeroboam, 1 Kings 12.28. and in the 8. Chapter of this Prophecy, ver. 4. he saith, of their silver and their gold have they made them Idols. To omit other places where like expres∣sions to any of these are used, we shall only add, 2 Chron. 24.7. where is the very same word had, and like construction that here, and by ours, and others rendred, did they bestow on Baalim, and n 1.138 by others, did they make Baalim of. What hath been said is to shew what ground there is for the two different rea∣dings that which is in the Text, and that which is in the Margin of our Bibles; one of which is agreeable to what some Interpreters give, and the other to what others, and both well enough to the original, and making to the same purpose, it being much one to say they made or used it, to, or for, Baal, or into a Baal, they used it for, and spent it on, Baal, or they made thereof Baal, or an image of Baal, to denote that they did not make use of, for the glory of God the doner, that silver and gold, which he had multiplied to them, but most ungratefully and wickedly put it to idolatrous uses, as if they had had them from their Idols, and they belonged therefore to

them. And o 1.139 some look on it as here inti∣mated, that they did not abuse thus only their silver and gold, but those other good gifts of corn, and wine and oyl also. These words may be compared with Ezek. 16.17, 18, 19. where is said of Jerusalem, Thou hast taken thy fair Jewels of my Gold and of my silver, which I had given thee, and madest to thy self images of men, i. e. Baals (say some,) and didst commit whoredom with them. And tookest thy broidered garments, and coveredst them: and thou hast set mine oyl and mine in∣cense before them. My meat also which I gave thee, fine floure and oyl, and hony wherewith I fed thee, thou hast even set it before them. There also of their silver and gold which God gave them, they made Images or Baals, and their other good things, which they had from him, they prepared for them. The cheif of their lovers, as they called them, or their beloved, whom with dishonor to God, and great in∣gratitude to him, they honored with those good things which they received from his sole bounty, and should therefore have acknow∣ledged him the doner by using them to his honor, is here called Baal, which that it was the name of an Idol, there is no doubt, and that they had more then one to which they gave that name appears out of vers. 13, & 17. where it is Baalim, that is Baals in the plu∣ral number, and is so therefore here rendred by the Chalde Paraphrast, Idols, as likewise by a Jew that translated this Book out of Hebrew into Arabick, rendring, and they made thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Authanan, Idols. Of such Idols as were by that name called we have (to omit others in heathen Authors men∣tioned) often mention in the Scripture, and as sometimes barely by that name of Baal, so at other times with other names joyned with it for distinction sake. So we read of Baal Berith, Jud. 8.33. (which signifies the Lord of the Covenant) of Baal-Zebub, the God of Ekron, 2 Kings 1.2. (which signifies the Lord of Flies, and is by some thought to be so cal∣led, because they worshipped him in the fi∣gure of a Fly, or that he might drive away and destroy the Flies that infested them, by others from the multitude of Flies that ga∣thered together at his (Sacrifices,) which in the New Testament, is called, Beelzebub, (Beel or Bel and Baal being all one accord∣ing to the different pronuntiation of several Dialects) and stiled the Prince of Devils, Mat. 12.24. written also Belzebul, i.e. the dung-hill God, his name perhaps being so changed out of contempt; of Baal Peor also, Numb. 25.3. It will not be to our purpose here to enquire into the reason of these or like addi∣tional names, either from places or other circumstances, here being put simply Baal without any addition; but only because we read af••erwards Baalim, i.e. Baals, to shew by instance given that there were more Idols called by that name, which whither they were different false Gods, or only different Statues of the same false God, as Ribera thinks, com∣paring them to the several Statues of the Vir∣gin Mary, which being set up in several places, have from them the denomination of several Ladies, it is uncertain, neither will it con∣cern us to enquire. They that would be cu∣rious to know more of them may consult, as other Authors, so the learned Selden in his Book De Diis Syris, or of the strange Gods mentioned in the Old Testament, in which is collected together most of what any of good authority said before of this matter, and out of which, such as are since, take much of what they say. The word signifying Lord, or Pa∣tron, as we shall have more occasion to see on verse 16. (though some think it appliable to those whom they called lesser Gods or middle Gods) may seem to have been a name given to any chief or principal Idol: but who it was that was under this general name wor∣shipped now by the Israelites is likewise un∣certain, nor can any thing be said of it, but by uncertain conjecture. Aben Ezra tells us of a Spanish Rabbin, who would have by Baal here to be meant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Lord of the Ascendent; according to the fancy of Astrologers, which Art in what degree it was then known amongst them, I know not. A∣barbinel also seems to take by this name to be meant some of the chief of the heavenly Host, or Planets, or Stars, which perhaps may not be improbable, when we consider that else∣where the worshipping the Host of Heaven and serving Baal, are joyned in their idolatry, as 2 Kings 17.16. and q 1.140 21.3. and r 1.141 perhaps it was a name common to all the Host, and comprehending them, and what is found in other Authors concerning who was among the Heathen meant by Baal, as the Sun, Saturn, Jupiter, or Mars, or the like, will not dis∣agree with it: but all is but conjecture, and it will not be to any purpose here to be solli∣citous about it; that which is evident, and as much as we need to know for the explaining this place, being, that Baal (or Baals) was an Idol (or Idols) of great esteem among them, on which their hearts being taken off from God, were set, and to which they yielded that service which was due only to him, and to which they ascribed and returned all those good things and benefits which they had re∣ceived from him. It may seem strange that Israel should quite forget God, or not know or acknowledge him to be the Author and gi∣ver of all good things; and therefore s 1.142 some will have these words so expounded as not p 1.143

to denote that they had clean forgotten God, and forsaken his worship, or denied the good things which they enjoyed, to be from him as the prime cause, but that they made him still the utmost object of their worship; and that in their Idols they worshipped him in more acceptable manner, and that therefore he poured out in greater measure his benefits upon them, because of their serving him in that new Idolatrous way. But whatever they might pretend in this kind, we see no notice here taken of it, but the words to sound as if they had absolutely forsaken God to follow their Idols, and that they counted them their chief lovers, and that to them they owned the good that they received, and not to him, he being not at all in their thoughts: the generality at least, we may think, so did, how∣ever, others more knowing, might salve their Idolatrous practises by some distinction. God, we see, looks on them as such who acknow∣ledged not him nor his benents, and there∣fore threatens to deprive them of those bene∣fits that he had bestowed on them, that so by hi•• taking them away, none being able to hinder him, and continue them to them, they might be forced to acknowledge them to be in his sole power, seeing from his giving them they would not learn so to do. So saith he in what follows,

9 Therefore will I return, and take a∣way my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness.

Therefore will I return and take away my corn in the time thereof, &c.] Therefore, viz. because of her forementioned wickedness and ingratitude, the denyal of him the doner, and their abuse of the benefits which they had received from him, to his dishonor in the service of Idols, which were abominable to him; I will return and take away, i.e. I will againe take away. I will alter my dealing with her so as what before I gave I will now take away, so that by the effects it might be judged, that I have s 1.144 changed my counsel or purpose toward her. This is as much as may seem signified by the word, return, joined to the other of taking away, as if the Verb sup∣plied the place of an Adverb; and nothing more of the proper signification of it need to be urged, It arguing t 1.145 change in the effects and course of things, not in God, as like∣wise else where in Scripture, when he is said to repent of good, or of evil, that he hath brought on any: Yet v 1.146 some something dif∣ferently expound it; I will return to her whom I seemed to have forgotten, while I deferred my punishing of her, and take away, &c. but the former seems plainer, and more agreeable to the use of the expressions of Scri∣pture. The Chalde Paraphrast seems willing to prevent any gross conceit concerning Gods being said to return, when he renders it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yetub Memri, My word shall return (or as the Latin Interpreter renders, revocabitur, shall be recalled) to take away, &c.

My corn in the time thereof] because they wickedly deny God he will deny them, and reject them, as ver. 2. x 1.147 but he cannot deny himself; and therefore though they ascribed the good things which they received from him, to the vertue, power, and beneficence of their Idols and lovers, as they called them; he doth not attribute them either to the power of those their lovers, or of their own hand, or call them theirs, but as asserting his own right and propriety, My corn, my wine, my wool, and my flax, from him alone lent to them for their use, to his honor, and now on their abuse of them to his dishonor to be taken away from them, as still his, and in his sole power to dispose of. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dagan here, and in the former verse rendred, Corn, is looked on as a general name, comprehend∣ing an•• sort of Corn, of which they usually made bread (and then properly when they were made ready for use) of which they reckon five sorts that were in that Land, * 1.148 two kinds of Wheat, and three of Barley, so that we may look on as comprehended under it, all that was in the 5^th verse, denoted by the word bread, all things necessary and conve∣nient for food and sustenance, as by the fol∣lowing word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tirosh, wine, or new wine, all those drinks or liquors meant like∣wise in that verse. The principal being named, the rest will be understood, and so all things usefull for life; these he threatens to take a∣way from them in the time thereof, and in the season thereof; R. Tanchum expounds it which I gave them (or was used to give them) in its time and season. According to others, I will take it away at its time and season, viz. when it shall be y 1.149 now ripe, and made ready for use, and to be gathered in and laid up, i.e. z 1.150 at the time of Harvest and Vintage; agreeably to what the Chalde hath, the Corn in the time of its being gathered into the floore or garner, and the wine when it should be troden in the Wine-press. Some little nicety of distinction is between these, the one referring it to the time in which according to the a 1.151 usual custom they might expect it; the other to that in which they might seem to be in present pos∣session of it, and might think themselves even

already sure of it. And perhaps they mean no other b 1.152 who interpret it, in the time by me decreed, and its appointed season. They must mean either the time by God appointed for the enjoyment of those things; or for the taking them away from them. All may well by way of Paraphrase be put together. In the time that they might expect to have Corn and Wine according as they usually had them; in the time that they now seemed to have them rea∣dy for their use; in a time by me decreed for their punishment, I will take them from them, and deprive them of such benefit as they were wont, and might now think, to receive by them.

He threatens that he will then take them from them. Of diverse waies, by which God for punishment of People threatens and useth to deprive them of the benefit of the fruits of the Earth, we read in the c 1.153 Scriptures: as by drought, by blasts, and blights, by noxious devouring creatures, by enemies, and the like, all being his curses. By what means he would take away now their Corn and Wine, and o∣ther good things, that he had formerly given them, is not here specified; but only given them to understand that by what means so∣ever it was effected, it was he, who as he had formerly given them to them, which they did not gratefully acknowledge, so now took them from them. Yet as to the means some differently conjecture. d 1.154 Some understand it as a threat that he would send on them enemies w^ch should take away from them these things, which will agree with what is said, Jer. 5.17. They shall eat up thine harvest, and thy bread, &c. and thy vines, &c. and what was threat∣ned in the Law, Levit. 26.16. and Deut. 28.33. e 1.155 Others, that he would send a curse on them in the time of Harvest and of their Vin∣tage; so that all their hopes of a plentiful in ga∣thering should be frustrate; their labor lost ac∣cording to those curses, Deut. 28.38. and Mi∣cah 6.15. and Hagg. 1.6. But whither by one means or another, or more together, he would certainly when, and as he saw good, take a∣way, and as it were snatch out of their mouths what they gaped after as ready for them, and depended on; so that what is here threatned may be much alike to that below, Chap. 8. ver. 7. if it be literally understood, They have sown the wind, and they shall reap the whirle wind, it hath no stalk: the bud shall yield no meat: if so be it yield, the strangers shall swal∣low it up.

To this, concerning Corn and Wine, such things as concern the sustenance of the body, meat and drink, he adds what he will do also concerning raiment, or such things whereby it may be covered and adorned; and will re∣cover my wool and my flax given to cover her nakedness. Instead of the word, recover, there is put in the Margin of our Bibles, or, take away, which gives us to look a little into the signification of the word in the original He∣brew which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hitzalti. There are u∣sually assigned to it two significations, the one of taking away, or depriving of, or separat∣ing from: the other of freeing or delivering. These are so easily reducible one to the other, that it may seem no great reason to put them for two different significations; only that one is more general, the other more restrained, but comprehended under it: the one respe∣cting the power of him that takes away or delivereth; the other adding together the sup∣position of a force or power in some other who detained that which is delivered, before it were taken from him by a greater power. It is used in both waies in the Scripture; and in this place by some Interpreters taken in the one sense, by others in the other. f 1.156 Some therefore render it more largely; I will take away, as ours in the Margin; g 1.157 others, I will free or deliver; agreeably to which ours in the Text, I will recover. And this according to h 1.158 some, seems very proper to this place, as having great emphasis or weight in it, while it intimates together with a threat to them, that God will deprive them of the things here spoken of, and that there is great reason for it, in respect to the things themselves, that right may be done even to them, as well as to God himself, the doner of them: inasmuch as they may seem unlawfully detained by u∣surpers, and to endure an hard servitude, and be as lost, while they were so grossely abu∣bused, as they were by those ungrateful Ido∣laters, from which by being taken from them, and out of their power, they should be as it were anew recovered, freed, and set at liber∣ty; and so with these words may be compar'd what the Apostle saith, Rom. 8.21. That the creature shall be delivered from the bondage of corruption; and one place illustrated by the other.

But how far these places run exactly para∣lel, and what in that place is understood by creature, whither any creatures or more pro∣perly i 1.159 men, it will not be much to the pur∣pose here farther to enquire; that which all agree in is that he threatneth here to take a∣way from them the things here mentioned, and to deprive them of the use of what they abused, and which were as it were lost in the bestowing them on them. The things speci∣fied are his wool and his flax, mentioned like∣wise above ver. 5. and are here so to be un∣derstood as there, and may well seem to com∣prehend all other things serving for the co∣vering

and ornament of the body, as the Chalde both here and there seems to take it by ren∣dring it, the clothing of fine wool, and fine flax; and not much unlike the Greek, my garments and my linnen. And it appears by what is added for shewing the use thereof, given to cover her nakedness, and so doth the Chalde Paraphrast also render it, which I gave her to cover, &c. and so the Syriack k 1.160: yet is not the word, given, expressed in the ori∣ginal Hebrew, as the printing it usually in our Bibles with different characters, gives us to wit; but supplied to make up the sense, as it very conveniently doth, which others who give not that supply, do otherwise, yet much to one sense The vulgar Latin reads, which did cover her shame; l 1.161 others, which were to cover; m 1.162 others, which should have covered her nakedness, from which differs not much what n 1.163 others have, which is to cover, i. e. serves to cover, or she hath need of therewith to cover, and the like; the words in the original sounding barely my wool and my flax to cover, &c. The Greek takes another way, by adding a negative, and rendring, that they may not cover her shame. Which ren∣d••••g gives not a reason for what end these things were formerly given, as the former cited do, but for what intent they should be now taken away. Yet this way do o 1.164 some o∣thers also take, as two Arabick Versions, one of which, viz. the printed, hath, that they may not cover, &c. the other a Manuscript, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from that it should cover, or, from covering, and a p 1.165 learned Rabbin notes that the words are thought capable of both these senses, first, my wool and my flax which I gave to cover, &c. 2. from covering, or that they shall not cover, i. e. I will take them from her so, that she shall not find them to cover her self (or that she may cover her self) with them.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ervah rendred nakedness, as it properly signifies, is by others rendred, shame, for which also it is used. And I sup∣pose, by either here is to be meant the same thing, viz. those parts of the body which men account a shame to have seen naked, which in our Language also are usually understood by ones nakedness, shame, or shameful parts. What q 1.166 some would have here to be meant by the shame which with these things they covered, to wit, their shamefull idolatry, or Idols, which they adorned, (which indeed are elsewhere called shame or shamefull things, as Jer. 11.13. and Hosea 9.10 though in an∣other word then is here used) and that their covering their shame was either their adorn∣ing their Idols with gold and other ornaments, for procuring greater veneration to them, or pretending their waies to be pleasing to God, because they prospered and abounded in good things, while they worshipped them, or using any priviledges they enjoyed for arguments that they were notwithstanding the true Peo∣ple of God, may have a good meaning, but seems not so close to the purpose. The words seem to require a more literal meaning, and to signify that such things which God gave them for use of covering and ornament to themselves, he would now deprive them of, because they did not acknowledge him, as they ought, the giver of them, but ascribed them to the power and bounty of their Idols, and therefore encouraged themselves in their evil idolatrous waies; that so being deprived and left destitute of them, they might see their error and folly, like an adulterous woman stripped of all her ornaments by her husband who had given them formerly in abundance to her; for still he continues his comparison of the Congregation of Israel, to such a lewd woman, and sets before their eies the condi∣tion that he will for their wickedness bring them to, under the notion of such a one so stripped bare by her husband, as that she shall not have wherewith to cover her shame. And this condition may the whole be well said to be brought to, when God shall take away from them those temporal good things, which the particular members of that whole by his blessing formerly enjoyed for their use and good, so far as that they might seem in a hap∣py and prosperous condition, which now shall be changed into a general want, and penury of all things necessary for well being to them, as of food, which was by Corn and Wine, and of raiment which is by wool and flax, expressed.

How, or by what means, he will recover or take away his wool and his flax is not ex∣pressed, as neither it was before concerning the Corn and Wine, so that what was said of the taking away of them, will be here againe to be said, whither by the hand of the enemy, or by some other means as seemed best to God, they should be deprived of them. For by either might it be effected, and in the fore∣cited, Jer. 5.17. it is said that their enemies should eat up their flocks, (which would be a depriving them of their wool) as well as their Harvest, and their Vines, and (which will amount to the same purpose) that they should strip them out of their clothes (which were made of their wool and their flax) and should leave them naked and bare, Ezek. 23.26, 29. Abarbinel, who, as is before men∣tioned, ascribes the former to some other means, or curse of God, doth the like here also. His

words as to both run thus, He saith, there∣fore I will take away my Corn in the time thereof, that is, I will send on them a curse in the time of Harvest, and in the time of Vintage, and so he speaks in respect to the pasture of the Sheep, and I will take away my wool and my flax, as much as to say, all the Sheep shall die, so that by reason of the spilling of the fruits of the Earth, and death of the Sheep, there shall be neither bread to eat, nor garment to put on to cover her na∣kedness. He makes not in his Exposition any particular mention of the flax; that I suppose he taketh to be subject to the like curse with the Corn, but whatever be the means by which they shall be deprived of any of them, it is God (as was above said) that taketh them from them, in punishment for their wicked ingratitude. Which punishment he proceeds farther to amplify, in the next words.

10 And now will I discover her lewd∣ness in the sight of her lovers, and none shall deliver her out of mine hand.

And now will I discover her lewdness, &c.] In the Margin is put instead thereof, folly or villany, which shews the word to be of some latitude as to its signification, and so it appears to be by the like several rendrings of it in other Translators and Interpreters. The Chal∣de Paraphrast renders it by the same word by which he rendred that which we render na∣kedness in the foregoing verse, (though the words in the Hebrew be different) to wit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kelanah, her shame, or vileness. And so some others render both words alike, so the Syriack hath for both 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pursoyoh, her nakedness or shame, as more pe∣culiarly applied to the shameful parts of the body; and so an Arabick MS. Translation, in both places 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Suataha, by which name those parts are usually denoted, as r 1.167 others also of later age think here to be meant, rendring it turpitudinem, shame, and expound∣ing it of those parts. The Greek render it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, her uncleanness, or filthiness; still appliable to the same notion, as the prin∣ted Arabick following them takes it, rendring, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aurataha, which signifies those parts. The vulgar Latin renders it, stultitiam ejus, her folly. (To which agrees the gloss of Aben Ezra, because, saith he, the discove∣ring of the secret parts is folly.) s 1.168 Others, foeditatem ejus, her filthiness. t 1.169 Others, nequi∣tiam ejus, her wickedness or villany, expound∣ing that as meant of sins of uncleanness. v 1.170 O∣thers, flagitium, wickedness; x 1.171 others, li••i∣dines, and he not dismaied at which the Greek call also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which otherwise signifies mad∣nesses or follies, with which agrees what y 1.172 an∣other renders Vesaniam ejus, her madness. In the Interlineary we have vilitatem ejus, her vileness or baseness. Now we cannot say but that by any of these the word which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nablutah is well translated, for though in this form it doth not occur else∣where, yet if we look into other words of the same root, we shall find all these signifi∣cations agreeing and attributed to them ac∣cording to the exigence of the place and sense, and none of these words is to be taken in so strict a sense as not to comprehend the others: The prime signification of the root according to the opinion of the chief z 1.173 Grammarians a∣mongst the Jews, is falling, as spoken of wi∣thered leaves and flowers. And so the name they will have to signify a falling from esteem or dignity, or any thing whereby one falls in the esteem of men, becomes base, vile or contemptible, as by folly, shamefull and wic∣ked doings, so that it will comprehend joyntly all these, and denote something which argues folly, shame, or filthiness and wickedness mixt together, which the general name of vile∣ness, or baseness, seems appositely enough to do. And so may our word lewdness be well enough extended to do also, if not, those o∣ther rendrings in the Margin, folly, or vil∣lany, give us all. They are in many sins mixed, and were sure in that sin of Idolatry and ido∣latrous behavior, for which the Israelites are here taxed; necessarily so: and such condition of theirs he here threatneth to discover.

However while they by the enjoyment of Gods favor and blessings prospered, they were not sensible of such their condition, but thought themselves wise, honorable, righteous, and others might think them so to, under that co∣vering, yet now a 1.174 by his hiding his face from them, taking away, and depriving them of, those his outward blessings which gave them credit with others, and kept them from ac∣knowledging their dependence on him, will he discover and make appear to all how foolish, how shameful, how lewd, how base and vile they were in their forsaking God, to follow Idols, how wicked and ungrateful in the de∣nying of their sole benefactor, and abuse of his benefits, to his dishonor, in the service of such as could not profit them; those being subtracted from them, they brought to in∣digency and penury, shall be in the condition of a lewd woman, b 1.175 stripped naked, and ex∣posed in the time of her uncleanness, to open view in the sight of her lovers, which must needs make her to be loathed and despised by

them according to what is said, Lam. 1.8. All that honored her despise her, because they have seen her nakedness, which must be most ••rksome and grievous to her. Two circumstances then there are here expressed, which aggravate this punishment; first that it shall be done in the fight of her lovers; secondly, that none shall deliver, or, none shall be able to deliver her out of Gods hand.

That we may know who are meant by her lovers, in whose sight her lewdness shall be discovered, we may look back to what hath been said on ver. 5. where is first mention made of them, where we saw that by some are un∣derstood the Assyrians and Egyptians, or other Nations in whose friendship Israel trusted, and whom they followed in their diolatrous waies; by others, whose opinion seems most pro∣bable, those Idols which they worshipped, whi∣ther any of the heavenly Host. A like diffe∣rence is there likewise here: so R. D. Kim∣chi himself saying on verse 5. and here againe, as by Mercer cited, and as some Editions have, by them to be meant the Assyrians and Egy∣ptians (following therein the Cha••de which hath, In the eyes of the People her Lovers) yet tells us that his Father expounded it, In the eyes or sight of the Sun, and the Moon and Stars (so some Editions ••ere have, others name only the Sun here, though all in ver. 5.) which as above there we said, he thinks to be understood b•• their lovers, as those on whom they bestowed their worship, and whom they looked on as the givers of all their good things to them. To do it in the sight of these, will be to do it openly, to make it visible to all, as that expression by doing a thing in the sight of the Sun, or before the Sun, is elsewhere used as 2 Sam. 12.11, 12. Abarbinel by lovers here, as above, understands the Stars, which they attended to as their benefactors, and will have the discovering now her lewdness in the sight of her lovers to consist in this, that whereas heretofore, though the aspect and posture of the Stars seemed to threaten and portend dearth and misery to them, he notwithstanding de∣fended them from all evil accidents, and gave plenty of all good things to them; now on the contrary he would expose them to all those evils, yea farther send on them evils and pu∣nishments, penury and want, even when the heavenly aspects and postures of the Stars, in which they confided, were benigne and for∣tunate, and seemed to promise them plenty and happiness; they should not now profit them: which is that which is added, and none shall deliver her out of my hand: for so going on in his way; he saith that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish, which having a negative Particle subjoyned, is as much as to say none, is meant, none 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Colsare Maaleh, of all the Princes and Lords of the Ascendent and such Stars as were predominant in the present posture of the Heavens, which he confirms by the use of the word concerning them, Isai. 40.26. where speaking of the Host of Heaven, or Stars he saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish lo needar, Not one faileth. His lan∣guage in this his Exposition savors too much of Astrological fancies and notions, and I should not have mentioned it, but that a c 1.176 lear∣ned Christian much follows or goes along with him in it. Whither in those times the Jews had such Astrological notions common among them, and such divisions of the Stars into se∣veral ranks and several houses, and such res∣pect to their aspects and postures for their governance of things on Earth and influence thereon, as Astrologers have, I know not. Yet may there something in the Scripture seem to intimate that such things were anciently used among the Heathens, which the Jews contra∣ry to the command of God were apt to imi∣tate, as other their vain idolatrous courses, viz. that which is said, Jer. 10.2. Learn not the way of the Heathen, and be not dismaied at the signs of Heaven, for the Heathen are dis∣maied at them. But whatever other observa∣tions they might so anciently have learned from them, in such kinds, manifest it is, that they imitated them in worshipping those Hea∣venly bodies, and erecting Images to some of them; it appears (besides what hath been already said on ver. 5.) by what we read A∣mos 5.26. Ye have born the Tabernacle of your Moloch and Chiun (which is most gene∣rally thought to be the Planet Saturn) the Star of your God, which ye made to your selves; and Acts 7.43. where it is thus cited and in∣terpreted, Ye took up the Tabernacle of Mo∣loch, and the Star of your God Remphan, Fi∣gures which ye made, to worship them. To remit the interpretation of those words of Amos to their proper place, that which for our present purpose we say is, that it is thence evident that to some of the Stars they erected Statues or dedicated Images, which probably they called Baals, (or any of them in the sin∣gular, Baal) and very probable that either those Stars or their Images, or any other whom they worshipped under the common name of Baal, are here called their lovers (from the veneration or signs of respect, and love which they shewed to them, and professed to give to them,) in whose sight God here threatneth to discover their lewdness, and that none, i.e. none of them, not any of those their Baals should be able to deliver them out of his hand. Though it is said of those Images, that they have eyes but see not; ears but hear not, Psal. 115.5, 6. yet as long as they that worshipped them thought that either they or those imagi∣nary Deities whom they thought to influence

them, and worshipped in them, did see and had respect to them, it is proper language to say, he would do it in their sight: and that they did expect from them help and delive∣rance, from such evils as might befall them, but all in vain, is likewise manifest by that example which we have, 1 Kings 18.26. where we read of the Priests of the Idols cal∣ling on the name of Baal from Morning until Noon, saying, O Baal hear us, but that there was no voice, nor any that answered. Twas not only then so, but shall still be; those their Idols, or those that they worshipped in them cannot do evil, neither also is it in them to do good, Jer. 10.5, 7. they cannot hurt those whom God will defend; they cannot deliver those whom he will punish. And this will be the meaning of the words if we understand, as seems most probable to be meant, their lovers of their Idols, to whose bounty they ascribed the good things which they received, and in whom they confided, and on whom they set their love. d 1.177 Those who understand by them their confederate Nations expound the last words of them, neither Assyrian nor Egyptian however potent shall deliver them, &c. e 1.178 O∣thers joyn all together, Not the Egyptians, not the Assyrians, not your Gods, to whom you gave that honor which was due to me. And though we think it more particularly meant of their Idols, yet the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veish lo yatsilennah, i. e. literally, And any shall not deliver her, i. e. (as ours and o∣thers to the sense render) none shall deliver her, will comprehend all; the word f 1.179 Ish properly and usually signifying a man, being used to signify any individual person, or thing in any kind, and so is as much here as to say, any of all spoken of. Not any then of their great friends or allies (if they be spoken of) not any of their Idols or Baals, not all of them toge∣ther, (no nor any merit of their forefathers, say a 1.180 some ancient Jews) shall be able to deli∣ver her, for that is the meaning of shall not deliver, viz. shall not be able to deliver from those evils which God will send on her. For there is none that can deliver out of my hand: I will work and who can let it? saith he, Isai. 43.13. Those evils have been partly specified, and he proceeds farther to describe them in what follows,

11 I will also cause all her mirth to cease, her feast daies, her new moons, and her sabbaths, and all her solemn feasts.

I will also cause all her mirth to cease, &c.] These words are general, and seem at first hearing to extend to all joy and mirth in any kind, but by the following words are restrained to such publick, and as we may call it (according to their opinion and pretence) religious mirth, such as they took occasion for, and expressed in their more solemn festivities, and conven∣tions wherein they gave themselves to more then ordinary rejoycing, and shewed greater mirth then at other times, and thought it a necessary part of the celebration of those feasts, & so of the worship of him to whom they were dedicated, and so may, as some will, all their mirth, be as b 1.181 much as all the daies of their mirth. Others interpret it the c 1.182 matter of their mirth, which shall cease by reason of their calamities; no great difference will be in this. Those times here named are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaggah, her feast-day 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chodshah, her new Moon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veshabbatah, and her Sabbath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vecol Moadah, and every solemn feast of hers. These Nouns are all put in the singular number, but so as that is a Noun of multitude, i. e. though in such a form as is usually spoken of one, yet comprehends or includes more, the whole kind; as many d 1.183 others do, and therefore our Translators (as ancient∣ly the Chalde Paraphrast, e 1.184 and others,) ren∣der them all in the plural number, her feast-daies, her new Moons, and her Sabbaths, and all her solemn feasts. And they are names and words which we often meet with both in the Law and other Books of the Scripture, and what they import is well enough understood by those words by which they are in ours and other Languages rendred, that it will not be necessary nicely to enquire into the derivation of them, and the signification of the roots of them in the Original, farther then that which in this place they have denoting festivity, nor what difference is between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chaggim, Feasts, f 1.185 which seem so called from their coming from their own place, to meet at some other for the celebrating them, or their ex∣pressing the joy and alacrity of their mind by outward motions, as of dancing, or the like tokens of exultation; and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Moadim, solemn feasts, which name seems given from the appointment of them in certain places, and times, and their meeting accordingly there and then for the celebrating of them, with addition of rites of worship and Sacrifices, and expressions of devotion, and rejoycing also above what was usual in ordinary daies or times, as much as to say appointed times, &c. g 1.186 An ancient Rabbin would have here by the first of these words, viz. feasts to be meant; a 1.187

The three yearly feasts of the Passover, of Weeks, and of Tabernacles, mentioned Deut. 16. h 1.188 and by the other rendred solemn feasts, The beginning of the year, and the day of ex∣piation, or atonement, and the eight day at the feast of Tabernacles called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Atsereth, as Levit. 23.36. a day of restraint, as ours in the Margin have it according to the letter, or a solemn assembly, as they have it in the Text; this distinction seems not to go on any firm grounds. I should rather think, this last word, seeing it hath the note of universality, all, joyned with it to comprehend both the former named, and all other solemn festivals of like nature which they had besides them, all their appointed times of fe••tivity, where in, in way of more solemn worship, they met and rejoyced together. And we may observe, first, that under the Law, in the Jewish Church (as comprehending at first all the twelve Tribes) such festivities were celebra••ed by Gods appointment and institution or appro∣bation, and were well pleasing to him, while kept in due manner, as appears out of seve∣ral places of Scripture; so by what we read, Isai. 1.13, 14. where among other parts of Gods worship, which for the wickedness of the People, and as by them performed, he saith he would no longer accept, are reckoned the new Moons, the Sabbaths, their calling of Assemblies, so e••••n Meetings, and appointed Fea••ts, and by his saying that he cannot now a∣way with them, that he hateth them, and is we••ry to bea•• them because they were wholly given up to wickedness, and their hands were full of blood; is a sign that while they were obedient o him, and walked in right waies, and performed these things with holy and de∣vout minds as well as in outward shew, they were well pleasing and acceptable to him, and such as he looked on as religious acts, and parts of their service to him. 2. We may ob∣serve that these daies were, and were to be, observed, even by Gods own appointment, with mirth and rejoycing, and that not only of mind, but such as was testified in outward expressions also. there is a command for it, Deut. 16.14. Thou shalt rejo••ce in thy feast: and they are therefore called daies of gladness, Num. 10.10. what is in those places spoken of them, i 1.189 is generally appliable to all those solemn festival daies.

Thus was it from of old ever since that Na∣tion, the posterity of Jacob, consisting of 12 Tribes, was framed into a People and Church under the Law. But now to bring these things to the present purpose it is to be remembred (what hath been before said) that what is here spoken, was spoken after the division made in that Nation, between the 10 Tribes (pe∣curiarly after that rent called Israel) and the two of Judah and Benjamin, (both us a ly called Judah,) and is not generally spoken to all, but k 1.190 parti••ularly to the ten Tribes, to those called Israel. They though they had for∣saken the society of Judah in their worship, and the Temple which was in Jerusalem, where the most and the chief part of Gods worship was by his command to be performed, as being the l 1.191 place which he had chosen for that purpose, yet (as by these very words appears) retain'd the observation of such F••asts and Solemniti••s, and probably added more to them, and made them opportunities of rejoycing, and times of publick m••••th and joy to themselves, and look∣ed on them, as parts of service to God, or those whom they worshipped in his stead. Abarb••nel thinks that they celebrated these Feasts in ho∣nour to God and pretended to worship him in so doing: They wou••d not be thouht to forsake him, though they joyned with him the Stars, (their Baals) in their Worship, and that there∣fore having before shew'd, in those words, and none shall deliver her out of my hand, that their false Goes and their worship of them should nothing profit them, he shews in these words, that neither the serving of him by observation of these solemn Feasts, and holy convo••ations instituted by himself should any way profit them. But sure, though they did keep these Feasts in imitation of those instituted by the Law, or observed before the division of the two Kingdoms with approbation of God, yet they could not at all observe them in a legal way seeing divers of them, as we said, were tied to the Temple and Jerusalem, whither they did not go up, m 1.192 Jeroboam having cautioned them against it but rather scorned and mocked at them, as in that famours case, 2 Chron. 30.10. where we read that when Hezekiah se••t posts through the Country of Ephraim, and Manasseh even unto Zabulon to invite them to the Passo∣ver, they laughed them to scorn, and mocked them.

Nor is it probable they could have any good intentions for God in them, whom they so shamefully forsook to follow Idols, which, de∣nying him, they looked on as their Patrons and only Benefactors. whatever their pretences or intentions might be while they halted between God and Baal, this only is manifest from the words, that such Feasts they had, which were o••casion of mi••th to them, which for punish∣ment of their wickedness he now threatens to deprive them of, and that he will cause to cease both their mirth and their feasts, both the mat∣ter and the times or opportunities of their re∣joycing. It is therefore well observed by n 1.193 some, that these words cannot be properly meant of the abolition of the Levitical worship,

and the ceremonies under the Law, by the coming of the Messiah, as some others would have them, but are particularly spoken to the ten Tribes; who after their revolt from the house of Judah fell to Idolatry, and did yet in imitation of the Law retain such Feasts and Fe∣stivities, which were under it instituted, and perhaps added several others in honour of their Idols, in which they indulged to mirth and jo∣lity, as a part of their Religion; by which they did not honour but provoke God; in revenge of which provocations, and for punishment to them, he here threatens to cause to cease all their mirth, which they were wont to enjoy, bringing on them such afflictions, as should take away from them both all occasion or matter, and and all opportunity or time for rejoycing. So sayth Kimchi expounding the words, [With or in] affliction there is neither new moon, nor Sabbath [duly kept,] and so likewise in their feast days, and solemn feasts, which were days of rest and mirth, there should be no place of mirth to them, by reason of the abundance of afflictions. By what afflictions these things should be brought to pass, though it be not ex∣pressly set down in this place, yet it will be easie to gather out of the preceding and fol∣lowing words, viz. by reason of penury and want of such good things, which he before gave them, but will now substract from them, and such hardship and oppression and ill usage, as they should find from the Enemy, which he will send against them both to destroy their Countries and to carry them away captives: for such are the evills threatned, as shew a con∣currence of both these causes, and so a necessa∣ry consequence of such effects. He, as we have seen v. 9, threatens to deprive her of Corn and Wine, and in the verse next following, to de∣stroy her Vines, and her Figg-trees; with the destruction of these would her mirth necessarily cease, and her feasts be turned into mourning, and all their Songs into Lamentation (as he speaks Amos 8.10.) for besides what we have already heard from Kimchi, we shall find accord∣ing to other rules, and oblervations of the Jews, that without these they thought it not possible to exercise mirth or keep feasts; rejoycing in∣wardly in the Lord, and exulting in the spirit, not seeming sufficient to them for the observa∣tion of them. Such is what they say, that o 1.194 with∣out eating and drinking there is no mirth, and that there is no mirth but with Wine; as it is said, Wine that maketh glad the heart of Man, Psal. 104.15. The taking away then of their Corn and Wine, and the destroying of their Vines and Figg-trees, (the use of the Fruits of which was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shimchat hachaggim vehamoadim veshabeoth Ado∣nai, the mirth of their Feasts, and solemn Festi∣vals and Sabbaths) by any means, had been suf∣ficient to make good this threat of causing all their mirth to cease, all their feast-days. &c. though they had remained quiet in their own Land; how much more when there should be added oppression of the Enemies, wasting their Land, beseiging their Cities, and then carrying them Captives, and dispersing them, as the p 1.195 History shews to have befallen them? when things were so with them, how should they have any heart or leasure to rejoyce or keep feasts? The joy of their hearts must needs cease, and their dance be turned into mourning, as he saith Lament. 5.15. What place for private, much less publick and solemn mirth, when the Enemies should not only mock at their Sab∣baths, which Jeremiah laments as a great misery, Lament. 1.7. but neither allow them time wherein, or any of these good things they were wont to have, and which they thought neces∣sary, wherewith to keep that or any other so∣lemn Festivals? And to this which they should suffer under their Enemies q 1.196 do Expositors usu∣ally refer these words; and no doubt but how∣ever such indigencies as by the Curse of God, and restraint of his blessings on the fruits of their Land, and labour of their hands, from them did much confer to the making good this Prophecy on them, r 1.197 yet all was more fully accomplished and effected in the time of their captivity under the Assyrians, as will farther appear by comparing with this place the 4. and 5. verses of the 9^th chapter: even all that hath been said already, or shall be farther said for description of such Evils as God will bring on them as he proceeds in the next words, to say,

12. And I will destroy her Vines, and her Figg-trees, whereof she hath said, these are my rewards that my Lo∣vers have given me: and I will make them as a Forrest, and the beasts shall eat them.

And I will destroy her Vines and her Fig-trees, &c. In the margin of of our Bibles is put for destroy, make desolate, which is the proper signification of the Root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to be desolate. Another signification of it, which is to be astonished or amazed, do s 1.198 some take notice of also, and joyn with it as if it sounded, I will stupendiously make desolate. We may well content our selves with the translation which we have, either in the Text or Margin: they both come to one pass, and denote a laying wast, & making useless and unprofitable. He before [v. 9.] threatned to take away their Wine in the season thereof; here is more; not only the loss of a present * 1.199

Vintage, but a taking away all hopes of any more by destroying the Vines themselves, and so depriving them not only of what benefit they might reap from them for drink, but for food also, their Grapes being to them for no less use in that kind, then the other; supplying them, as well with what to eat, as what to drink; and as before they were spoken of in the one regard, under the name of Wine, so here may seem again mentioned in the other. Grapes, the fruit of the Vine, and Figgs of the Figg-tree, eminent and desireable among fruits for their pleasantness and wholsomness, are, as here, so usually elsewhere, coupled together, and the abounding with them t 1.200 looked on as a blessing to a Land, and the inhabitants thereof; and for that reason, because it abounded in them, is the Land into which the Lord brought Israel, cal∣led a good Land: Deut. 8.7, 8. the destroying them then and the taking them away from them, must needs be a sending a Curse on them; as it was threatned likewise, Jer. 5.17. as a Curse to the Jews, that the Enemy should eat up their Vines, and their Figg-trees; and in describing Gods plagues on the Aegyptians he saith, he smote their Vines, and their Figg-trees. These then u∣sually go together in pronouncing a Blessing or a Curse on a People; the giving, or making, destroying them in a Curse. In the forecited, Deut. 8. there are joyned with them other trees or fruits, as Pomgranates, &c. Here, though they be alone named, as the most noble, and excellent of Fruit-trees, yet u 1.201 by Expositors are thought to be comprehended w 1.202 all other such Fruits, as were for delight and pleasure to them in their Feasts, and so indeed all x 1.203 temporal good things, wherein in their Feasts, or other times they delighted themselves. These trees that they might not hope to enjoy good from them, he threatens to destroy, make desolate, or lay wast. We read Psal. 105.33. how God smote the Vines of the Aegyptians and their Figg-trees, to wit, with Thunder and y 1.204 Hail, as we may ga∣ther out of Exodus 9.25. and Joel. 1.7. how Locusts and such noxious creatures had layed the Vine wast, and barked the Figg-tree, and verse the 12. how the Vine was dryed up, and the Figg-tree languished, the Pomgranat-tree, the Palm-tree also, and the Apple tree, even all the Trees of the field were withered, and so joy was withered away from the Sons of men; and Jer. 5.17. that the Enemy should eat up their Vines, and their Figg-trees; so that we see there were many ways by which God could de∣stroy, make desolate, or lay wast their Vines and their Figg-trees, and other their choicest Fruit-trees: by what means he threatneth here to do it, is not specified, which makes z 1.205 some Ex∣positors leave it in doubt, whither by one way or another, or more: a 1.206 others more positively affirm it should he done by the Enemy wasting them, and most certain it is made out of the History (as we above intimated) that the ene∣my had a great hand in bringing to pass these things threatned; whither then God did effect it by blasting, by smiting with Storms, and Hail, or causing to be devoured by noxious creatures, or by causing to languish or wither, or by delivering to be wasted, spoiled, or cut down by the Enemy these trees, or giving the fruit thereof to be eaten by them, it is without doubt, that what God threaten'd, was so brought to pass, that those their trees were made of no use to them; they received no pro∣fit from them, and so they might well be said to be destroyed, made desolate or laid wast, in re∣spect of them, even all those which she hoped to enjoy by the favour of her Idols, and of which she said These are my rewards which my lovers have given me; which words shew, as what her opinion was concerning those things, so a manifest reason why God would now deprive her of them: viz. for that their wicked opini∣on; for that, those good things which God in plentiful manner bestowed on them for Life, and pleasure of Life, they were unthankful to him for, yea denying his kindness to them there∣in, ascribed their enjoyment thereof to those vanities, which they called their Lovers, as be∣fore v. 5. which see.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ethnah, rendred rewards, being observed to signify properly such a re∣ward b 1.207 as is given to whores by them that make use of them, still continues the comparison whereby the congregation of Israel hath been hitherto likened to a lewd adulterous woman, dealing falsly with her Husband, for which her wickedness and ingratitude in ascribing those good things which he gave her to allure her to be faithful to him, and incourage her in his ser∣vice, to those that she run a whoring after, he threatens to deprive her of them in specifying that he will destroy or make desolate her Vines, and her Figg-trees, as we have seen in the foregoing words, and in what he adds, and I will make them a Forrest: Those Figg-yards and Vine-yards which were before carefully look∣ed to, cultivated that they might bear fruit, hedged about and fenced that they might be proper to the owners use, kept from injury by either men or beasts, shall now become as a Forrest, a wild open place of neglected trees, to which any c 1.208 beasts of the field resort and feed on what they find there, none hindering them; which will be necessarily brought to pass by ei∣ther of the forementioned means, they either being by any curse from God d 1.209 made barren, so as not to yield such fruit as men may think worth looking after, but leave what they bear

to be meat for the beasts of the field, and de∣voured by them, and no more regarding them then any common fruitless trees; or else, laid open and exposed to those beasts by means of the Enemy, by their incursions and depopu∣lations of the Land laying them wast, e 1.210 while either by besieging their Cities they keep the inhabitants from looking after them, and injoy ing the fruits thereof, or by carrying away the owners thereof, and the husbandmen, they leave them for an habitation only of Beasts, and the trees thereof to be cropped, broused on, or rooted up, and the fruit thereof to be fed on by them, and the place to be overrun with other wild trees, and bushes, and the like. For illu∣strating these words, as to the Expression, may be compared with them, what we read Ps. 80.12, 13. and Isai. 5.5, 6. Though what is in those places said concerning a Vinyard, and laying it wast, be figuratively spoken, but here literally.

* 1.211 There are who by the beasts of the field un∣derstand not properly beasts, but the enemies, to them likened, & by their name called. Which way of interpretation Abarbinel following, looks upon this as another reason why God would destroy their Vines and their Figg-trees, and make them a Forrest, viz. Because those curs∣ed wild beasts, those profane nations should not eat them, or injoy the fruits of them. The Land (saith he) was blessed for the sake of the people that dwelt therein, and they therefore now being to be carried away captive out of it, it was expedient that it should be cursed: and the contexture of the words he will have thus to run, Behold I will lay wast their * 1.212 Gardens (or Orchards) and destroy the fruits thereof, be∣cause I purpose to make them a Forrest, and if there should be any choyce fruits, the beasts of the field which shall come up into the land would eat them, and it would not be conveni∣ent that blessed fruits should be meat for those Swine; by which he means such nations which should have dominion over the chosen Land after that Israel should depart thence into cap∣tivity. Thus he would have the sence to be; but I see not how he can well make it out of the words, except he would read the words inter∣rogatively, and shall the beasts of the field eat them? or instead of and, should put, for then, or the like. But we need not be solicitous about it, for though others also so far go the same way, as by the beasts of the field to understand the enemies, yet is it a more simple and conve∣nient way to understand the word properly, and so what is said will be a part of the curse, or consequent on it, viz. That their Vines and Figg-trees being laid wast and made a Forrest, the beasts of the field should freely eat them: and not their fear of their eating them a cause of that curse for prevention's sake. but though we prefer that exposition, which, so understand∣ing the words, we have given of them, above any other, yet are there some other readings and expositions of them which by the way we may take notice of, least any meeting with them, may think we take the way that we do, because we were not aware of the other, rather then out of choyce. Such is that in diverse Coppies of the vulgar Latin, in which instead of what we read, I will make them, is (as the Doway Trans∣lation, following them, reads) I will lay her as a Forrest; which is by f 1.213 others who yet follow that vulgar translation, noted to be a manifest error in reading cam, her, instead of ea, them: yet g 1.214 some taking that way, by her, understand the congregation and Land of Israel, and others there be, who though they concur not in that reading, yet do in their meaning, rendring in∣deed, not her, but them, but then taking it as spoken of the persons, for eos in the masculine, not for ea, in the Neuter, so as to denote the things, viz. the Vines and Figg-trees: so in the notes attributed to Vatablus, I will make eos, them, that is Filios Synagogae, the Sons of the Synagogue (to wit) the Church and people of Israel, a Forrest, that is like a Forrest, in which wild Beasts and other hurtful creatures are con∣versant, and do exercise cruelty; or otherwise, I will place them in a Forrest, or place of a For∣rest, viz. in the land of their enemies, and so calls their enemies, Beasts of the field. So is it in the greater edition of h 1.215 Robertus Stephanus; in other Editions, it is otherwise, and more ob∣scurely expounded, though still understanding it of the people; I will put them in a Forrest, i. e. I will make them to dwell in a land which shall be unmanured & desolate, as is a Forrest, in which beasts of the field which devour all things do inhabit; for I will cause the beasts to devour them: or otherwise, as beasts devour all things that are in a Forrest, so shall the ene∣my devour the Sons of the Synagogue; the beasts signifie the enemies. So in his opinion, as of di∣vers others, they signifie. i 1.216 Another learned man, who also will likewise have by them, to be meant the people of the Jews, who were the Lords fruitful Vineyard but should be made a fruitless forrest, interprets the beasts of the field which should devour them, of the Devil; which however it may be said in an allegorical exposition, is certainly wide of a literal one.

Again, whereas he understands them of the Jews, and saith likewise that by the beasts of the field, may be also understood the Savage nati∣on of the Turks who for so many years wast and devour the Holy Land, we may observe that what is here said, may be applied to what the Jews and their Country both of old by the Cal∣deans at the Babylonish captivity, and after by the Romans, and since by the Saracens and

Turks have sufferred; but that certainly what is here spoken did properly and particularly con∣cern Israel, as denoting the Kingdom of the ten Tribes, and was fulfilled in those times, as by o∣ther judgments, so by what they suffered from, and under the Assyrians, who laid their Coun∣try wast, and turned their pleasant Land into a Forrest, so that the Inhabitants being thence car∣ried captives, their Vines and Figg-trees were left at large, and what fruits they bare were eaten by the beasts of the field. So that any that expounding these words, shall speak of the Jews as sufferers; and the k 1.217 Chaldeans, Medes, and Persians, Macedonians, and Romans, &c. as those under whom they suffered, may so speak propter similitudinem (as l 1.218 one saith) because those things were like these things here spoken of: but it is in a looser way then in a close ex∣position of the words we may take, it being evi∣dent that what is here spoken is properly to be applyed to the ten Tribes, and in respect to their being overrun and destroyed by the As∣syrians; and such things as had happened to the Jews in like kind, to have been the fullfilling of other Prophesies rather then this. Ano∣ther difference from what we read, is in that of the Greek version, in which for, And I will make them a Forrest, is, and I will make them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a witness; but this from of old was noted by St. Jerom, for an error caused by mistake of a letter, reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaad (if not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ed) testimony; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yaar a Wood or Forrest. By him also is noted as without reason crept in∣to their Translation, And the Fowls of the Air, and the creeping things of the Earth; after, the Beasts of the Field shall devour them; nor do any much trouble themselves in defending them. After these things considered, it is manifest that the plainest & most proper reading is that which our Translators follow, and the most ge∣nuine exposition that which we have given ac∣cording to the literal meaning of the words, taking them as a description of that desolation which God would now bring on that good Land, which by his gift Israel had so long pos∣sessed and enjoyed in great plenty, by his bles∣sing, the pleasant fruits and good things thereof, whereof they should now be deprived and brought to great exigency. For what reason he would do thus to them and their Land, hath been already in good part declared, and is far∣ther in the next. v. viz. Because with great in∣gratitude to God who had richly given to them all things to enjoy, they ascribed what they enjoyed to the munificence of their lovers, their beloved Idols whom they looked on as their Patrons and Benefactors, and, laying him and his worship aside, doted on them and ran after them, and served and honoured them; so it follows,

13. And I will visit upon her the days of Baalim, wherein she burnt incense to them, and she decked her self with her Ear-rings, and her Jewels, and she went after her Lovers, and for∣gat me, saith the Lord.

V. 13. And I will visit upon her the days of Ba∣alim, wherein she burnt incense to them, &c. That the word visit is used somtimes in good part, somtimes in ill, somtimes for shewing mercy, somtimes for expressing wrath and displeasure; and that to visit upon men such a thing, is to punish them for it, is by the frequent use thereof in Scripture manifest: and that in this place it is in that last sence used, cannot be doubted. That which he threatens to visit upon her, i.e. upon the congregation of Israel, and to punish them for, are the days or times of Baalim, viz. when they m 1.219 worshipped Baalim, that is, those Sins committed by them in those times wherein they served those their Idols or false Gods, days being taken for the Sins, or so as to include the Sins in them committed, and Baalim being the plural number of Baal, signifying Baals, and so denoting either more false Gods called by that name, or more imag∣es dedicated to him, whom they so called, as hath been noted on verse the 8. The Chalde ren∣ders it in more general terms, in which she serv∣ed Idols. And so an Arab. Trans•• MS. I will call her to an account for the time in which she served Idols. By these days of Baalim n 1.220 some under∣stand all that time from the death of Josue, until the day of their destruction, wherin all along there were among them such as worshipped Idols, so that now he should threaten to visit upon them both the Sins of their Fathers and their own, according to that denounced in the Law o 1.221 that he would Visit the iniquity of the Fa∣thers upon the Children of them that hate him. How could they Idolatrous Sons of Idolaters but ex∣pect to bear both their own and their Fathers iniquities? yet considering that what is spoken here, is spoken more particularly of the people of the ten Tribes of Israel separated from the other two, it may perhaps be convement to understand the time after their separating from the Tribe of Judah and quite forsaking the tem∣ple, wherein they fell to more gros, and general Idolatry; and then we may understand by days of Baalim that time in general, or more e∣specially, with others, the more signal parts of that time, their festival solemn days dedicated to the honour of those Idols, which the former mention of their solemmties which God said he would cause to cease, and the following words wherein is described what they did in those days for shew of pompe and respect to

the Idols, may seem to favour. It will come all to one pass: but so to interpret the words as St. Jerom doth, that he would cause that in those very feast days she should be punished, may seem too nice, and that which the construction of the words will not be so well restrained to.

That, for doing which in those days God is so highly provoked, is described by what is ad∣ded, wherein she burnt incense to them. It was part of the outward way of religious worship in those times, which, as appears out of the Law, consisted much in offering sacrifices, and other offerings, and burning incense. Such rites were used in Gods own worship, and that by his prescription and command, and were so also by Idolaters, in heir service of their Idols, that they might perform to them that which should have been performed to God alone. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taktir, though it more properly signifies the burning of Incense, yet is p 1.222 observ∣ed to be used in a greater latitude, for the of∣fering any burnt offering, or the parts thereof, as Levit. 1.9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vehi∣ktir Haccohen Eth haccol, and the Priest shall burn all and c. 3.16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vehiktiram Hacoohen, and the Priest shall burn them, viz. the parts of the offerings before mentioned v. 14.15. but there is no reason here to render it otherwise then in its proper signification, as it is by our Trans∣lators done. q 1.223 The naming of one part of the service they did, will import all; they that burnt incense, would not be wanting in their sacrifices and other oblations: & with what pompe and shew of the greatest devotion they did it, the next words declare.

And she decked her self with her Ear-rings, and her Jewels, and went after her Lovers, &c. * 1.224 She, i. e. the Israelitish Synagogue or congregation having been all along compared to an adulte∣rous whorish woman, here is expressed as re∣sembling one; they usually, that they may r 1.225 seem more lovely and shew respect to, and gain respect from, those whom they love, so a∣dorn themselves; she, that she might shew re∣spect, honour, and love to her lovers, and as she thought, gain love and favour from them. So the Chalde expresseth the comparison. She was like unto a Woman which forsaking her Husband, adorned with her ear-rings and ornament of her Pearls, went astray after her lovers; so the congre∣gation of Israel loved to serve Idols, and forsook my service, saith the Lord. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nezem rendred Ear-rings both here and elsewhere s 1.226 is observed more properly to signifie a Nose-Jew∣el, and it is probable that of old in those parts it was their custome for ornaments sake, to put Rings or Jewels in their Noses as to this day it is used; but it may not be improbable that any Jewel t 1.227 about any part of the face, nose, forehead or ears, was by it meant. And the other word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chelyatah, rendred, her Jew∣les, may, * 1.228 according to the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 also in the Arabick tongue, signifie more generally any ornament, such as Jewels or the like. It is sufficient for us to understand that she decked her self in the gayest manner she could in honour of her Lovers, her Idols whom she loved and served, and went or ran a whor∣ing after. In reverence of their Idols, saith Ri∣bera, the inhabitants of Jerusalem (he should here rather have said, of Samaria) adorned themselves as the Catholicks do in the feasts of their Saints. Being so adorned, it is said, And she went after her Lovers, and forgat me, saith the Lord.

Of the title or appellation of her Lovers, mention hath been already made, v. 5. after them she went; to them she addicted her self; to them she paied her devotions; diligently served and honoured them, and acknowledged them for her patrons and benefactors, ascribing to them what was not at all due to them; but God her only be∣nefactor she forgat, neglected his service, did not acknowledge his benefits, so behaved her self as if she had no dependance on him, nor had receiv∣ed, or expected to receive good from him. Such her behaviour is called forgetting of him: and thus these words shew that the chief of them, the leading party and the generality did, though in the mean while many of them doubtless did remember him, and adhere to him, as we learn from that answer of God to Eliah, Rom. 11.4. out of 1 Kings 19.18. I have reserved to my self seven thousand men in Israel who have not bow∣ed the knee to Baal. A like expression to this have we, Jer. 23.27, Their fathers have forgotten my name for Baal.

This may well suffice for the explaining this verse and the termes thereof; yet may it not be besides our purpose to see what some of the Jews say for expounding these daies of Baalim, and the punishment threatned for them. R. David Kimchi's Exposition is this, u 1.229 For trans∣gressions of their iniquity in their Captivity I will visit upon her the time in which she served Baa∣lim, and I will long detain them in captivity, for punishment, because they left my service, and served other Gods, and upon the Children of their Children shall be this punishment, al∣though they do not serve strange Gods in their captivity. So shall be the judgment or man∣ner, of their punishments, because their Chil∣drens Children shall not be perfect in the ser∣vice of God and his commandments, in their captivity; therefore shall the iniquity of their fathers which served Idols, be joyned with their

iniquity; so saith he in the Law, w 1.230 Levit, 26.40. And they shall confess their iniquity, and the iniquity of their Fathers, with their trespasses which they have trespassed against me. So sound his words. Abarbinel thus give••h his thoughts; It is known that Israel served Baalim (or Baals) in the days of the Judges, and also in the days of all the Kings of Israel, and in the days of the Kings of Judah, which did evil in sinning, and concerning that time it is said, and I will visit upon her the days of Baalim, wherein she burnt incense to them: As for the time of the second temple, it is true that there was not therein among them the service of Baalim, but they provoked God to anger with their vanities, both in their mighty Acts and their Wars, while they sought not the Lord, and also by their league with the Romans, and their love to them, for which cause followed those evils and that destruction which have seiz∣ed on them, wherefore he saith here, prosecut∣ing his comparison, And she decked her self with her Ear-rings and her Jewels, and went after her Lovers, and forgat me, saith the Lord. His mean∣ing is, that for long time they put their confi∣dence in their own might and valour, which they bound as Crowns to themselves in the days of the Hasmoneans (or Maccabees) and another while, they put their confidence in the Romans, and called them to their help, but they were a snare unto them; and they forgat the Lord which was their true defence. Thus he. Now that which we may observe and ought to be aware of in these Expositions of theirs, is a strange blending and confounding of things, viz. the Prophecies and the fulfilling of them, in such a manner as that plainly enough their aim and end is to per∣swade themselves, and those of their perswa∣sions, that Christ or the Messiah is not yet come. That which is here spoken, Kimchi (as Mercer observes) would have to belong to the ••aptivity or dispersion that the Jews are now under, and so manifestly enough Abarbinel; or rather, both to the destruction and captivity of the Israelites by the Assyrians, and of the Jews by the Baby∣lonians, and also that afterwards by the Ro∣mans; so that all these should be for the Ido∣latry of their forefathers and for some other misdemeanors of their posterity, who though they were not Idolaters as they of old were, yet did not cleave wholly to God as they ought to have done; and so the iniquities that they are to confess, they will have to be the Idolatry of their Fathers, and some Sins of their own; but of their rejection of Christ and Crucifying him, and their persevering in the denial of him, and allowing the deeds of their Fathers, which manifestly was the reason of the final destructi∣on of Jerusalem and their nation, and Gods judgments ever since as at this day upon them, no mention do they at all make; yea, would have none to be made, and therefore shuffle such things together which ought to be distin∣guished: and though the words which are spok∣en of the one and belong properly thereto, may be applyed to the other propter similitudinem, as we before said, by reason of a likeness that is between them (the like Sins pulling on men like punishments) yet in a close and literal Expo-si∣tion of one or another, ought they heedfully to to be distinguished and not confounded, which that we may here observe, no doubt the present words are to be expounded of those judgments threatned to the ten Tribes, and to be executed on them shortly after by the Assyrians, who laid their Countries wast, and carryed them away captives: and do not properly belong to any other which they mingle with them. This must we be wary of in dealing with the Commenta∣ries of the Jews, who, as we shall all along see, so labour to confound things, as that they may prevent all acknowledgment of the Mes∣siah's being come, or our Christ to have been him. To return from this digression and make way to our farther proceeding; We have hitherto in this chapter had severe judgments in words savouring of great displeasure denounced a∣gainst Israel: the following part consists of gra∣cious promises and words of mercy and conso∣lation, and those, some at least of them, of so large extent, as not only to concern Israel a∣lone so properly called, but all others also of other nations who had all along been, as they now had made themselves, without God, and alliens from him, all of them Idolaters, and al∣together at that present comprehended under one common Title or appellation of Lo-Ammi not my People; yea, and the good things which he promiseth to give, to be greater and of more excellent nature, then these which he now threa∣tens to take away; as in going over the words order we shall in due place see.

14. Therefore behold, I will allure her, and bring her into the Wilderness, and speak friendly unto her.

V. 14. Therefore behold, I will allure her, &c.] Mercer notes this to be a very obscure or dif∣ficult place, by reason of the figurative expres∣sions in it, and so it appears to be by the diffe∣rent Expositions which by Interpreters are given of it. x 1.231 Some will have the first words at least to be joyned with the foregoing as a far∣ther threatning of evil and punishment to them, and y 1.232 a Learned man, that they are spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of der••sion or ironically in doubtful terms, but most look on them as plain promises of good. And so considered to∣gether with what follows in this chap. will they

appear to be as to the main scope and intent: as so therefore taking them, that we may pro∣ceed to the Exposition of them, it will be in the first place convenient to look into the sig∣nification of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lacen, by ours rendred therefore, which must give us the con∣nexion of them with the foregoing words. That indeed most usually is taken in the signifi∣cation of therefore, an illative particle, by which what follows is joyned to what went before as consequent on it; because that was, therefore shall this be. But it is observed that it hath not always that signification, but some∣times to be used as a z 1.233 particle of affirmation, and to signify as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beemet, truly, verily (as R. Davia Kimchi notes in his book of Roots or Dictionary) a 1.234 Others will have it to be sometimes (and so here) a particle of or∣der only, as much as then, or afterwards, b 1.235 others to be sometime an adversative particle signify∣ing, but, but yet, notwithstanding; which significa∣tion some Learned Men would have due notice taken of, as conducing to the right Exposition of several other places, not in the old Testa∣ment only, but the new also, and do earnestly contend for, as they that have occasion for it may see in Beza, on John 7.22. and c 1.236 Glassius in his Grammer: sufficient for us at present is it to take notice that the word we speak of is acknowledged to have among other its sig∣nifications, that also; which will be easily con∣firmed by the common use of the Arabick Tongue, in which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lacen, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Walacen, signifie, but, notwithstanding, neverthe∣less, and are not used at all for therefore, as in the Hebrew. Of these mentioned significati∣ons, do some Expositors take one, some ano∣ther, and so accordingly give the coherence of the following words with the foregoing, dif∣ferently. Some of them who take that of there∣fore, which usually imports an inference from some cause or reason of what is now spoken, which was before mentioned, and not well see∣ing how the words immediatly preceding can afford any such; how their wickedness therein declared, and Gods punishment on them for it, therein threatned, should be a reason of a graci∣ous promise of good made to them in these, would have the order of the words inverted, and what is inferred, not to respect the words imme∣diatly preceding, but what went before v. 7. viz. Then shall she say I will go and return to my first Husband. and because she should say so, and re∣pent and be converted, therefore should God say, behold I will allure her, &c. as if her repent∣ing, should be the cause or occasion of this his gracious change in his dealing towards her. This hath been the opinion both of d 1.237 some Jewish and some Christian Expositors, but is by others in both kinds, disliked. R. Tanchum's censure of it may serve instead of all, who having given first his own opinion that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lacen, is not here to be taken in its ordinary significati∣on of therefore, in as much as here is a promise of good, and it seems not congruous, that that should be a recompence of their forementi∣oned rebellions, but that it is to be taken in the signification of, but yet, or notwithstanding, i. e. although she hath done what she hath done, yet nevertheless, I will not render to her all that she hath deserved, but will do as follows; then adds; Some Exposi∣tors render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lacen, by therefore, and will have the meaning of what is said to bear respect to her having repented in saying I will go and return to my former Husband, &c. but the first meaning (saith he) is more conve∣nient, by reason of the distance between the two sayings, viz. that in the 7. v. and this here. indeed it is a long parenthesis, and there is no∣thing that gives any sufficient ground for in∣verting the order of the words as some would do, as we have above noted on v. 8. He there∣fore, we see, prevents this difficulty by rendring the word not by therefore, but by notwithstand∣ing: the like do others by taking it for an affir∣mative particle only, viz. Certainly I will, &c. others, for a word of order, of time only (as we said) and to import e 1.238 afterwards, viz. after that I have punished them for their Sins according to what hath been threatned, then will I allure &c. Either of these three notions doth the learned Rivet. prefer, especially the last, before that of therefore; and deservedly, if it be understood according to that Exposition which we have seen given of the words for making out the coherence of them, and the inference of what follows, from what preceeds, as if their resolution of turning to God so far before mentioned were the cause moving him to promise what now he doth; it requires an harsh and unwarrantable trajection of the words com∣ing between, wherein their wickedness is ag∣gravated and punishment thereon threatned, to bring those two together; and therefore can we not for that reason embrace it. yet the signification of therefore being as by ours Trans∣lated, so by most others ancient and modern retained, and that without any inverting of the order of the words, we ought not rashly to reject it, but to see whether the coherence and meaning will not so also be convenient, as surely both be. But then the reason why God will do what he saith, implyed in the word therefore, we must not look on as any good in them whereby they deserved it, but only Gods meer goodness, exceeding their wickedness, and perversness, and pittying their wretchedness; as much as to say, Therefore because Gods threats

& punishments have not good effect on them to reduce them to a better mind, but they still run on in their Idolatrous courses, and forget him, he remembring still his mercies, and not wil∣ling utterly to destroy them though they have deserved it, will use another method whereby to reduce them; a method not unusual in Gods dealing with Sinners, whose mercy rejoycing against judgment, when men run on headlong to their own destruction, he out of his never-failing compassion taketh even thence, when their case seemes desperate, occasion of exerting the power thereof, so that even their Sins be said to be a cause of his shewing mercy to them; he willing not the death of a Sinner but using all means to turn him from his wicked∣ness that he may be saved, if foul means will not do it, even by fair effecting it, and f 1.239 especi∣ally when by those harder means they have been prepared for it. And so will the sence, if this word therefore be used, even fall in with that which the others give; to say therefore I will do it, will be much one with ne∣vertheless, or certainly, or afterwards, having first chastised her▪ I will do it; all inferring and importing mercy after their wickedness de∣clared, and judgment threatned. If it seem not so to any, he hath (to summe up what hath been said,) the several notions of the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lacen, therefore, notwithstanding, certainly, afterwards, and may choose which he judgeth most convenient, for the connexion of the words in their order. he will the better judge when he shall have considered, what it is that is inferred by this particle, or follows on it, what it is that God saith; which is behold, I will allure her and bring her into the wilderness, &c.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mephatteha rendred will allure her, or, alluring, is from a root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phatah, which is used sometimes in good part, sometimes in ill. An example of the former (to omit others) we have Gen. 9.27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yapht Elohim, God shall perswade Japhet (as it is in the Marginal reading of our Bible) and he shall dwell in the tents of Shem; of the latter 1 Kin. 22.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mi Yephatteh who shall perswade, i. e. (as in the Margin) de∣ceive, Ahab, that he may go up and fall at Ra∣moth Gilead? it appears therefore to be of a middle signification, as also the words to per∣swade, to allure, to intice, in our Language are, and may be used either for good or bad, and more generally to signifie by some perswasive or prevailing means, to bring over one or make one inclinable to something. So Kimchi ex∣pounds it by the turning one from his opini∣on or purpose that he hath, to another. it com∣prehends g 1.240 two Greek words coming near it both in letters and sound, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to perswade, and also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to seduce or deceive, as it is ordina∣rily used, and by which in that sence it is oft in the Greek Bible translated, though not in this place. it is here rendred by another aequivalent to it in that sense, viz, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will seduce or deceive her. But though that word import ordinarily an ill sense, yet can we not think it here so meant by them, it being referred to God. and so deceit or guile we find sometimes spoken not in an ill sense, when what is done is both good, and intended for good. So S^t Paul speaks of his own dealing with the Corinthians, nevertheless being crafty I caught you with guile. 2 Cor. 12.16. nor are our Translators shie of rendering it sometimes by the word, deceive, even when spoken of God, as Jer. 20, 7. O Lord thou hast deceived me and I was deceived, though as in the Margin it might be rendred, inticed; and by words of the same signification is it in two Arabick Thanslations rendred, the one viz. the printed copy having 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Odelloha, I will seduce her, or cause her to err, the other a MS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ochadeoha I will deceive her, & R. Tanchum expounds it by two words that he may take in both those notions which others use singly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will seek to conciliate or allure her with loving favour and will deceive her, as if here were a mixture of both significations of the word, of alluring, and seducing, or deceiving. But then there must be nothing of evil understood in the word deceive as ordinarily there is, for as God cannot be deceived, so neither doth he deceive any. the import must be no other then to bring them over by such way or method as they were not aware of, which though for good ends to them and by good means wrought, yet may therefore be in some way called a deceiving them, though really it were an undeceiving them; and shewing them hitherto to have been deceiv∣ed, and a making them sensible of their errour, that they might be reduced to the right.

That some words are capable of such signifi∣cation and ought accordingly to be expounded; is observed by a learned Jew who wrote a com∣mentary on the h 1.241 Proverbs of Solomon in the Arabick Tongue; such verbs used in such a notion he saith are called words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Altanzil and Altartib, i. e. of place∣ing and ordering or ranking things in such a state, or manifesting and shewing them to be so. Among the examples that he brings in such kind, are that Deut. 25.1. of the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hitsaiku, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hirshiu, which though they might seem to signifie they shall make just, and they shall make wicked, yet are not so to be taken, but denote that they shall place or rank each in their proper rank, i. e. declare the just to be just, and the wicked to be wicked, as ours well render it, They shall justifie the Righteous, and condemn the Wicked; and that of our present word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pittah as used Ezek. 14.9. I the

Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pitteti, have deceived that Prophet, w^ch signifies saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ennaho anzalaho manzelata'lmachduin, That he hath put him in the degree of such as are deceived, or made him as such; according to which use and notion of the word, it will here also signifie, I will make her like one that is deceived, or manifest her to be deceived. So that on Gods part will be no deceit but a convincing her to be deceived, and recti∣fying her errors. And so though the word, of seducing or deceiving seem to found at first hearing something unworthy of God, yet so understood it will have no such meaning, nor can we think those Translators whether ancienter, which we have named, or a∣mong the modern such as i 1.242 agree with them to have so meant; yet seeing they seem to k 1.243 some to ascribe at least pias fraudes, a kind of fraud, though, pious un∣to God, which they, think neither necessa∣ry nor convenient, they prefer such o∣ther words of a middle nature as carry no such harshness in the sound, as to allure or perswade, sollicite, incline, &c. which way ours, we see, choose to take. Not par∣ticularly therefore to enquire farther into such words as are by different interpreters used, nor such little difference as is between them, it will suffice that both they and the forementioned will all concur in that which Kimchi, as we have seen, suggests to us for the meaning of that word, viz. that it beto∣kens a change of mind, to be wrought in them, by some means and method that God will use. His words more at large sound thus, The meaning is, I will put into her heart to return by repentance while she is yet in Captivity: which is from the significati∣on of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pittui, enticing; for as he that enticeth another, brings him over from that opinion or mind in which he was, to another; so God shall bring over the Is¦raelites from that mind which was in them in their Captivity, of following their own de∣sires and evil concupisence, and shall put in-their mind to forsake what is evil, and take (or follow) what is good, to which pur∣pose he also saith, Ezek. 11, 19. I will take the stony heart out of their Flesh, and I will give them an heart of Flesh. His words will be more full to the purpose, if instead of, which was in them in their captivity; we shall put, which now is in them and shall a long while remain in them, in their captivity; I sup∣pose he so means in it. The means by which God will allure her, to take her off from her error, and bring her to a change of mind by repentance, and to follow him, is not yet expressed; yet the Chalde paraphrase looking on it as in the word intimated, ex∣pounds it, Therefore behold I will subject her to the Law: As if, by the inculcating the Law, he now inclining her heart to obedi∣ence to it, she should be wrought on. but that was a means that she before had, and rejected it; here seemes to be intimated some other new means which should have more effect on her, and that we have all reason to understand of the Gospel, which is vera 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a truly perswasive doctrine, and much more agrees with the notion of allur∣ing then the terrible voice of the Law given in Thunder, and could gently bend those hearts, which the terrors of that could not so easily break. but of this we shall better judge, when we shall have seen in the fol∣lowing words that method which God will take for preparing them for the receiving those means by which he will work on them, and then what effect they shall have on them, and after, how he will thereupon farther deal with them, as by taking the following words in order, we shall do; of which the first are, And bring her into the Wilderness: and speak comfortably to her, which joyned to the pre∣ceeding, will thus be resolved, I will allure her, (and for that end, or, which that I may do) I will bring her into the Wilderness. which may seem to be the same, which R. Solomo means expounding them, I will sollicite or allure her, that she may be drawn (or follow) after me. And what is that allurement? And I will bring her into the desart. For I cannot sup∣pose that he means that the bringing into the desart is part of the allurement that he will use, but the way, method or means, by which he will prepare them for his perswasions, and make them fit to receive them, and such words as he will use, and for taking them off from their obstinacy that they may hearken unto him.

* 1.244 Some great learned Divines for making clear the meaning will have the copulative 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ve, i. e. and, to import as much as when or. after that, and the words to be rendred, I will allure her when, or after that I shall have led her into the Wilderness. Which though it come much to the same pass, as to the meaning, yet the former way without altera∣tion of the ordinary signification seems plainer, that so having said he will allure her, it may only declare in what order or method, or by using what means he will do it and make her flexible and inclining to his allurements, viz. by bringing her into the Wilderness, and then or there speaking to her heart; whe∣ther way we take it will be to be enquir∣ed what is meant by his bringing or leading her into the wilderness; l 1.245 Some will have here to be alluded to the custome of adulte∣rers, or lovers who lead women into by pla∣ces

where they may entice them; m 1.246 others to some custome of such who had espoused and meant to solemnize Matrimony with a∣ny Woman, of having her forth into some field, and thence returning to consummate the Nuptial rites; but the name of Wilder∣ness here put, and that of the Valley of A∣chor subjoined, and the mention of their coming up out of the Land of Egypt in the next verse, make that we cannot doubt, but that here is an allusion to Gods dealing with Israel of old: when he brought them out of Egypt, he led them first into the Wilder∣ness, then brought them to the valley of Achor, where some trouble befel them, but yet then gave them a full hope, and after∣war••s real possession of the whole promised Land. In comparative and allusive expres∣sions it is not necessary, nor to be expected that all things should minutely and accuratly agree; it is sufficient that as to the main, the things compared and those to which they are compared, do resemble one another; and so here they manifestly do. To the condi∣tion of the Israelites of old under the Egyptian bondage, when they were mingled with the I do∣latrous Egyptians, and probably learned many of their ill idolatrous Vices, and Customes, as is probable from the story of the n 1.247 Molten Calf, may not unmeetly be compared the present condition of these Israelites, who were now in a worse servitude, wholly inslaved to I∣dols, and forgeeting and rejecting God and his service. The method that God used then for taking off those people from the corrupt manners, that they had learned in Egypt, and bringing them nigh to him, and framing their hearts, and setling them for a peculiar people to himself, was by bring∣ing them into the Wilderness, there disci∣plining them so as to make them sensible of their sole dependance on him and there speaking to them graciously, giving them wholesome laws, by observing which they might live in his favour, please and learn to love him, and be loved by him.

The method that he now saith he will use for the taking off these from their obstinate Idolatrous courses, and inclining their hearts to him, and to his service, is the bringing them likewise out of their own country, wherein they were so much corrupted, into the Wilderness; not that to which those were then brought, but to a condition like that in which they in that were, as troublsome an estate as that, viz. of captivity among the Heathens under the Assyrians, in which they should be disciplined in the knowledge of God, and their dependance on him, which they had now forgotten. Which Exposition is confirmed * 1.248 by what he saith in an expres∣sion very like this, And I will bring you in∣to the Wilderness of the People, and there will I plead with you face to face, like as I pleaded with your Fathers in the wilderness of the Land of Egypt. The being in captivity among those people, is to them, as the being to their forefathers in that defart properly so called, said to be a being in a Wilderness. Gods giving to them of old (after he had caused them to go forth of the Land of E∣gypt, and brought them into the Wilderness) o 1.249 his statutes, and making them to hear his judg∣ments, which if they should do, they should live in them, and his gracious promises of bring∣ing them into a Land flowing with Milk and Honey, might well be sai'd to be a speak∣ing comfortably to them, or to their Heart: how much more shall the Heavenly doctrine of the Gospel, that salutary word of Life, the holy precepts, and the gracious promi∣ses not of an Earthly but Heavenly Country, which to them erring in the wilderness of the people, even quite lost and swallowed up among them, were sent and preached, deserve to be so called? these things being considered, and the Parallel so, or in like manner made, seem, as I conceive, to give a more perspicuous explication of this expression, then any other we meet withal, and shew's us how to look for the fulfilling of this prophecy; as to the people here peculiarly spoken to w^ch where the ten tribes of Israel, whom, no doubt, the words must particularly, and in the first place concern, however appliable to others allso.

R. Tanchum would have by the wilderness here to be understood their Country and Gardens, which were laid wast and become as a Wilderness, according to what he said, And I will make them a Forrest (v. 12.) and that therefore he subjoins, And I will give her her Vineyards from thence; but how then it shall be applied, what he saith, he will bring her into the wilderness, he doth not shew. If he mean that God will again bring them in∣to those places to manure and cultivate and in∣joy them, and the fruits of them as before they were destroyd, as Aben Ezra likewise seems to think, it is that which in respect of the Israelites cannot be shew'd to have been ever yet done, nor are there any grounds to say that it shall be hereafter done.

Abarbinel referring these words to those going immediatly before, She went after her Lovers, and forgat me, saith the Lord, maketh out the connexion thus, that having reprov∣ed the nation of Israel, as an adulterous wo∣man, for her Iniquities, according to his usu∣al custome in the Prophets of subjoyn∣ing consolations after reproofs, he here speaks

to her heart what shall be in the latter daies, and that the words therefore I will allure, [or incline her] and bring her into the Wilder∣ness, are an intimation that that nation shall go out of lands in which they are captive, either by their own will, God putting into them a new will to leave their Land, in which they shall be, and forsake their possessions which they shall have in the place of their captivity, to go nigh unto the Holy-Land; or else by reason that they shall be expelled, and thrust out thence by Princes, so that they shall go from Nation to Nation, from one King∣dom to another people, towards the house of the Lord; this also he saith to be com∣prehended under the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pittui, alluring or inclining spoken of. In like manner will he have to be understood that Wilderness of the People in Ezekiel spoken of: so that nei∣ther of these Prophets, he saith, mean by Wilderness either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Haggaluth the capti∣vity, or the land of Israel, or that wilderness through which they passed when they came out of Egypt; which three several interpre∣tations of it he saith are found in Exposi∣tors; but that they used that word to shew that as Israel, when they went out of Egypt, wandred in the desart wilderness forty years, so these in their going out of this captivity should wander up and down in their ways, perplexed in the land: and as in that Wil∣derness all that Generation that did not hear∣ken to the voice of the Lord, perished and were consumed, so in this way the Sinners shall be consumed, and the Righteous shall be pu∣rified and made white [or purged] from the wicked: and that because this which is cal∣led a Wilderness, is not a wast desart, but in the lands of the Nations, and the midst of several people, therefore it is in Ezek. called the Wilderness of the people: to shew that the miseries which they shall suffer, shall be like those which they suffer'd in the Wilder∣ness; not that they should go through that very Wilderness. More he adds for expli∣cation of his own opinion, and likewise for giving a meaning to some intricate unintelli∣gible Expositions of some ancient Rabbins: some of which say that by the Wilderness here is meant the Wilderness of Judah; others; the Wilderness of Sihon and Og; with other things, which he seeks to accommodate to his opinion, which will not be to any pur∣pose for us to mention. As for his opinion, he is manifestly wide of the truth, in that, what is here spoken of what should shortly befal the ten Tribes of Israel, to which the Prophet then peculiarly spake, by the hand of the Assyrians, he interprets of the last cap∣tivity of the Jews by the Romans, and such Expulsions, and Banishments, and trou∣bles, as in later years have befallen them, & would have what follows to belong to their long in vain expected Restauration to their own Land by the hand of the yet looked for Messiah, they having so many years since rejected the true one.

But however extravagant he be otherwise, and beside the purpose, yet do we in the mean while gain from him a confirmation of our expounding the expression, viz. that in it is an allusion to Gods leading of old the Israe∣lites out of Egypt into the Wilderness, and that the condition, into which he saith he will bring those spoken to, should be such as re∣sembled that. The same appears to be the mind of the Chalde paraphrast whose Exposi∣tion is, And I will work [or shew] signs to her, and great things, such as I shewed to her in the Wilderness.

In Gods bringing the Israelites out of Egypt into the Wilderness, are considerable three things, first, his removing them from the place where they were to another, viz. out of Egypt into that Wilderness: secondly, his causing them there to wander, and exposing them to many difficulties and trials for purg∣ing and preparing them for the receiving his Law, and fitting them to be a select peculiar people to himself under his government: and thirdly, the many wonders and signs that he shewed to them, as for their preservati∣on, so for working on them that they might hearken and be obedient to him, as in the story of that transaction in the Law record∣ed, appears. in all these will what he now saith he will do, be found to resemble what he did then: any of them specified will give us to take notice of that resemblance, as to the other also. so doth the Chalde paraphrasts taking notice especially of the last, mind us of all, and confirm what we say'd, though with respect especially to the first and second, that in what is said here should be done, is an allusion to what was then done, the bring∣ing them into the Wilderness of the people, which p 1.250 other Jews as well as Christians comprehend under the general notion of their captivity, viz. that into which he would bring them by the hand of the Assyrians. In some Copies of the Greek translation is read a∣greeable to what is in ours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will bring, or lead, her into the Wilder∣ness, others 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I will make her as a Wilderness, as if here were the same said that above vers. the 3. And make her as a Wilderness: this would likewise make for what we have said, that in the words is de∣scribed that method which God saith he will use for taking her off from her obstinacy and perversness in her wicked courses, and her forgetfulness of him, viz. that by bringing

her to Desolation and great Calamities he would make her sensible of her Errours, and make her inclinable to hearken to what he should speak to her: but the other read∣ing is more agreeable to the truth of the O∣riginal, which as to the meaning tendeth to the same purpose; to shew how God will make Captivity and Affliction and Desolati∣on, like to what their Fathers suffered in the Wilderness, a means now also to reduce her to Obedience to him, for good to them∣selves.

q 1.251 Some Christian Expositors by the Wil∣derness will have to be understood a safe place, where they should be removed from mischievous and hurtful men: as it is said that God led the Israelites not through the way of the Land of the Philistines, least per∣adventure the people should repent, when they saw War, and return into Egypt, but he led the peo∣ple about through the way of the Wilderness of the red Sea, Ex. 13.17, 18. but though in that respect, comparatively, the Wilderness might be looked on as a safer place for them to go through then their enemies land; yet in it self considered it was a place of great trouble to them and much hardship, and is therefore usually put to express such a con∣dition, as they were in whom the Psalmist thus describes, They wandred in a Wilderness in a solitary way, they found no City to dwell in: Hungry and Thirsty, their Soul fainted in them. Psalm. 107.4, 5. And that Wilderness through which God then led the Israelites, and is here al∣luded to, we have also thus described Deut. 8.15. That great and terrible Wilderness, wherein were fiery Serpents, and Scorpions and r 1.252 Drought, where there was no water; The men∣tion then of a Wilderness into which he would bring these, as he then brought those into that, will give us to apprehend the place meant, as a place of troubles and af∣flictions, rather then of present safety: and so we take them to do, and that, as then he brought those into that, and led them through s 1.253 it That he might humble them and prove them, and so to do them good at their latter End, so his intention here was first to hum∣ble these and prove them, to restrain and purge them from those corruptions, which where they were at present they would not be purged from, that so he might after do them good. He would bring them into this place, and so deal with them in it, as to be an occasion of future safety, as the follow∣ing words shew, not that it was to them a place of present safety.

t 1.254 Another Exposition which by the Wil∣derness would have to be understood the World, as if he should say he would bring her into the World, or rather as it must then be rendred, lead her through the world, that is, so as that the world should be to Her as a Wilderness, not her place wherein she should set up her rest, but passe through it without setting her mind upon it, and ac∣count v 1.255 it as an unprofitable place, contemn∣ing all the delights and good things therein, and not terrified with the fears thereof, may have place in an Allegorical interpretation, but certainly is not the literal meaning. That also of w 1.256 others, who by the wilderness would have such solitary places, as many Devout men did retire to, that they might sequester themselves from the world, and at∣tend to contemplation, will not be to the scope or purpose of the present place. x 1.257 They like∣wise who mean it of a wilderness through which the Israelites that were carried away Captives by the Assyrians should return into their own Country, speak of a thing which, as it was never done, so there is no reason to expect. y 1.258 There is lastly an opinion which is by more abbetted, viz. that by the wil∣derness here should be meant the Church of Christ, and reasons are by them brought why the Church should be called a wilder∣ness, as because it is a place separated from the Egyptians, that is, unbelievers, and be∣cause in it are many troubles, and afflictions to be borne, that we may enter into the true Land of promise, and because 'tis a place sequester'd from the tumults, and troubles of this life, in which God may freely speak to the Soul; z 1.259 Again in respect that however it be in it's self truely a Paradise, and hath in it all Heavenly Treasures, yet in outward respects of the pompous Rites which were in the Mosaick Politie, it may in compa∣rison to that, as to the shew, seem a void barren place; a 1.260 Or because it contemns the things of this life and looks on them as dung in respect of Christ; b 1.261 as also in respect to the former state or condition of the Gentiles, of which for the most part it consists, who before Christs coming were as a barren wil∣derness void of all good; with other like reasons, which might better be adapted to prove the Church to be in this world. as the Jewish Church of old was in the wilder∣ness, Acts 7.38. then her to be her self the Wilderness: all that is said to shew why she may be so called, doth but make out an obscure allusion to a thing not then, I sup∣pose, so well understood, or taken notice of; whereas here seems to be an allusion to something to them well known, and un∣derstood; which by the following mention of the valley of Achor, and the day when she came up out of the Laud of Egypt, manifest∣ly

appears to be his bringing up their Fa∣thers out of Egypt into the wilderness, that he might lead them into the promised Land of Canaan: though the order now be so far inverted, that that Land through their wick∣edness in obstinate running after Idols, is become to them as Egypt, a house of bon∣dage, and worse then Egyptian servitude; for delivering them from which, and that he might do them good at their latter end, there was no means left, but that he should bring them out of the place where they were, a∣gain into a condition like that of their Fa∣thers in the wilderness. Upon these evident considerations therefore among all the Expo∣sitions that we meet with, do we prefer that which we have above given: which briefly repeated is, that the Israelites, the ten Tribes, having forsaken God and forgotten him, to run after their Idols, as their Lovers, and whom they doted on as their benefactors, and refusing by his threats, and denunciati∣on of severe punishments to be wrought on, and reduced to him, he had yet a kindness for them, and would therefore seeing they would not be otherwise wrought on, or not∣withstanding their obstinacy, use a method for the taking them off from their Errours, that he might do them good, and make them capable of receiving it; which he here de∣scribes by saying that he would bring them into a condition (viz. of Captivity under the Assyrians) which should be like his bring∣ing their Forefathers out of Egypt into the wilderness, whereby they should be humb∣led, and restrained from their evil courses, and made sensible of their Errours, and have their Ears opened to receive what he should speak unto them, and then he would speak unto them what should concern them for their good and comfort, and do good unto them being by these means prepared for it.

That in the following part of this Chap∣ter there is a Prophecy of the calling of both Israelites and other nations into the Church of Christ, and that there is here shadow∣ed out that spiritual deliverance of all Nations by Christ by a similitude of that deliverance of the Jewish Church from the bondage of Egypt, we do not doubt, but that here is a particular re∣spect had to the present condition of the Nation or Church of Israel particularly spoken to, we do as little doubt; and that the bringing them into the wilderness is not so much a part of the good that God will do for them, except in respect of the consequence that shall fol∣low on it, as a method to prepare them that they may be capable of it: and then in the following words, follows a description of that good which he intends to them, as first that he will speak comfortably unto Her; Hi∣therto and as things at present stood with her obstinately running on in rebellion a∣gainst him, he could speak nothing but threats to her, as he hath done in the preceding Verses; but when by bringing them into the wilderness of Captivity where they should be tossed too and fro, and wander up and down, and endure many troubles, and afflictions, like those that their Fathers of old endured in the desart, he had humb∣led, and disciplined them, and made them sensible of their follies, and how none of their Lovers, whom they now doted on, their be∣loved Idols, could do them any good, and all their expectation from them, or any o∣ther besides himself whom they had wick∣edly forsaken, was in vain, and so they might even utterly despair of help: d 1.262 then and there having thus opened their hearts for receiv∣ing instruction, which now they refused, will he of his infinite compassion, for re∣ducing them that he may do them good, change his voice, his threats into consolati∣ons, and speak comfortably to them.

Instead of what is in the Text of our Translation put, And speak comfortably unto her, there is in the Margin [or Friendly] Heb. (that is according to the letter of the Hebrew) to her heart;] that is it which in∣deed the Hebrew words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Al Lib∣bah properly sound to her heart, or ac∣cording to her heart, e 1.263 and according to that litteral rendring the words (as a f 1.264 learned man notes) may seem to be capable of a double meaning, and to signifie either to speak kind∣ly to, or contrarily, according to what is in the heart of those spoken to, to deal ill with them, that are ill minded toward him, agreeable to what is said Psal. 18.26. with the froward thou wilt shew thy self froward: and perhaps that Ezek. 14.4, 5. I the Lord will answer him that cometh according to the multitude of his Idols: that I may take the House of Israel in their own heart; but the ex∣pression there is not the same that here, and the more usual meaning of that here used, is to speak kindly, comfortably, or such things as are pleasing and grateful to the Heart: as among other places brought for instance is that Isai. 40. where to what he saith verse 1. Comfort ye, Comfort ye my People, is added verse the 2. in the same expression that here, speak yee to the heart of Jerusalem, that is, as our Translators in the Text render it, Speak ye Comfortably to Jerusalem, and for confirmati∣on of it is by g 1.265 some observed that so in the New Testament the Greek word which signifies to Comfort, is by the Syriack In∣terpreter, whose Language is of great assini∣ty with the Hebrew, rendred to speak to the Heart, as 1 Thes. 2.11. and John the 11.19. c 1.266

and that it is in that sence here taken, and by ours well rendred speak Comfortably unto her, the farther good promises that follow make evident. And we may well take in with it what others will have by it to be meant, as included in it, h 1.267 Efficaciter Effe∣ctually, so that it shall make impression in their hearts: till so, they cannot receive Com∣fort from it. But so shall it now be by his preparing and inclining their hearts after his disciplining them in the wilderness of their Captivity, and having made them sensible of their error by suffering for it, that where∣as before he could speak nothing but me∣naces and threats to them running on obsti∣nately in their rebellious courses, and those could not work in them, he will now speak comfortable words to them, and they shall lay them to heart, and obediently hearken to him.

Abarbinel by Gods speaking to their heart, that is, good and comfortable words, would have to be understood that he would give them a resolute heart to bare patiently all their troubles, and firmeness of belief, and a greater desire to the Law, and the keeping of the Commandments, then was in them for∣merly; by which means, he saith it is that many thousands of their Nation that wander being driven from Nation to Nation, are per∣fect in their way, and walk in the way of the Lord, suffering innumerable evils, some by Death, some by Famine, some by the Sword, some by Captivity, and still go on to seek the word of the Lord, and to keep stedfastly his Law. By which agitati∣on of theirs in the wilderness of the Peo∣ple, because they shall wipe of their iniqui∣ties, and thence [or thence forward] shall be worthy again to possess their Land, there∣fore he saith, And I will give her her Vine∣yards from thence, &c. In which Exposition of his that none may be led into Errour by him, it is manifest, that he whither wilfully or otherwise mistakes by misapplying (as we have formerly observed in him,) what was then spoken more particularly to the i 1.268 ten Tribes of Israel, not long after to be carryed Captive by the Assyrians, and to be dispers∣ed in the wilderness of the people, among many Nations, only to the Captivity of the Jews by the Romans since Christs time, and their present dispersion, and several expulsi∣ons by which they were driven from Nation to Nation, and perhaps had a particular Eye to that banishment of theirs out of Spain, which happened about his own time, so passing by not only that Captivity that the ten Tribes were then to be led into, but that also of the Jews by the Caldeans, which they after our Prophets time suffered, and were restored from (which certainly if these words were to be looked on as concerning them, would much rather be meant) as things not to be taken notice of, to fix on this so long after, and, we may well say, not at all meant or pointed at in these words. Again, in that whereas the words here imply a publick and a general promise of mercy in proclaiming glad tidings of deliverance, and speaking words of comfort to Her, that is, the Nati∣on of Israel in General, and are so by the Calde Paraphrast explain'd while he renders them, And by the hand of my Servants the Prophets, I will speak Comforts to her Heart, he restrains them only to the perverse inclinations of the hearts of the Jews, and the obstinate Resolutions of theirs in standing out for the Mosaical Law against the Gospel, which though they impute to God so animating them, yet are indeed an evident standing out against him, and a stopping their Ears against those bet∣ter things, and words of comfort spoken by him to as many as would or will hearken there to, and that in vain he bids to expect a restauration of their Earthly possessions to such as shall persist in such obstinacy to the rejecting of those better things in the fol∣lowing words described. That therefore we may have the true import of the words, we must apply them to the Gospel of Christ, and of that understand them. In that shall we find all that these words may be thought to imply, made good, by that Preached by the Apostles, and such as were sent to divulge it (whom therefore, that the Calde's Expositi∣on may be rightly fitted to the words, we must understand by the name of Prophets, or else change that name for that of Apostles and Messengers) did God of old after Christs coming speak comfortably and friendly, and effectually also to the heart of the lost sheep of Israel, dispersed in the Wilderness of the Nations, yea to shew the extent of his good∣ness, to those nations also among whom they were dispersed and still so doth to as many as will receive it: and that is truely and whol∣ly an effectual word of comfort. What can be greater comfort to such as were at enmi∣ty with God, then to hear of peace and re∣conciliation with him offered? what to such as are in the worst of Captivities, namely that to Sinne, then to hear of liberty? what to such as fit in darkness and the shadow of Death, then to hear of light and life? to such as are utterly lost, then to hear of Sal∣vation? in all these kinds doth God in the Gospel speak comfortably to those that re∣ceive it, and it is therefore called the Gos∣pel of k 1.269 peace, glad tidings of good things, Rom. 10.15. The word of Reconciliation, 2 Cor. 5.19. The Law of Liberty, James 1.25.

and 2.12. A Preaching of deliverance to the Captives, and recovering sight to the Blind: a setting at liberty them that are bruised. Luc. 4.18. The light of the glorious Gospel of Christ. 2 Cor. 4.4. The word of Life, Phil. 2.16. By which Life and Immortality are brought to Light, the Gospel of Salvation. Eph. 1.13. with many like Elogies given it, from its comfortable effects. As for its efficacy and power in speaking to the heart, it hath been made, always from the beginning, manifest, by the vast multitudes of such both of Israelites and other Nations who have been converted by it, none being able to resist l 1.270 the Wisdom and Spirit by which they that Preached it spake: and as for the greatness and firmeness of its consolation, it hath been alwaies made evident in those that have truely receiv'd it, in that no Persecutions nor Troubles nor Fears, noth∣ing in Life or Death hath been able to take away the joy by it wrought in them: so that they have always with m 1.271 St. Paul glori∣ed in tribulations, and in all such things, which are to those that want the comforts thereof most grievous, accounted themselves more then Conquerors, as knowing them all to tend to their good and eternal comfort. So that whatsoever may be any way com∣prehended under this expression whither ren∣dred I will speak comfortably to her, or will speak to her Heart (if there be any difference between them) is undoubtedly made good by the Gospel; and nor any Jew, nor any other can shew how they have by any other word or way so fully made good, as we shall have occasion by and by farther to say. And therefore to that do we chiefly and directly apply this prophecy or promise, as likewise those that follow to the end of the Chapter.

15. And I will give her her Vineyards from thence, and the vally of Achor for a door of hope, and she shall sing there, as in the daies of her youth, and as in the day when she came up out of the Land of Egypt.

And I will give her her Vineyards from thence, &c. * 1.272 He will not only speak kindly and com∣fortably to her, but by deeds also and be∣nefits actually bestowed upon her, testify his favour to her. These words of promise seem opposite to that former threat, I will take a∣way my Wine in the season thereof, v. 9. And I will destroy her Vines, v. 12. and it is by * 1.273 one observed, that what he promiseth now to give, is more and better then he threatned to take away, because he there threatned to destroy Vines, here to give Vine∣yards which contain many Vines. Which observation of his, viz. that greater things should be given then those that were taken away, we look on as true. But not so much for that nice reason from the two words as the one litterally signifies a Vine, the other Vineyards, as because more is here necessa∣rily included in the latter word, then it pro∣perly and litterally signifies, as we shall by and by see, whereas the former seems more properly and strictly taken in its litteral sig∣nification of Vine. That we may have the meaning of the words, it will be conveni∣ent in the first place to take notice of the word or particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Misham, which is ren∣dred from thence, it being capable of being ap∣plied either * 1.274 to the time, so as to denote from that time, thenceforth, or thenceforward, or to the place, so as to signifie, from that place, and diverse takeing it particularly in this latter notion, n 1.275 others thinke it not fit that it should be so restrained, but that it should be so rendred, as that it may be thought to comprehend both. And so may our Translation be well enough accommo∣dated, (as well as the Latin word o 1.276 inde) so as to denote both. viz. that God after that he had brought her into the wilderness, and had there afflicted her, and humbled her so as that she should be sensible of her dependance on him whom she had before forsaken, and be∣come more docile, then from thence even from that wilderness in which she might see little hope of finding any good, and from that time of her affliction by which he should so far humble her, he would above what she could hope for, give her, her Vineyards. So Abarbinel seems to comprehend both, while he expounds it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from thence, i. e. from those af∣flictions which she hath born in that wil∣derness. From that place, and from that time, having by such means inclined her heart, and opened her Ears, and made her fit to receive words of comfort and gracious promises, he will make them good in the effect, and give her her Vineyards. What is the proper and literal meaning of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cerem the plural of which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceramim, we have here, is well known, viz. a Vineyard, a place in which many Vines are planted, or grow, otherwise, the place of one or two Vines, (as p 1.277 Kimchi notes) is not so called. And that of Vines only is properly so call'd, though it may be applied likewise to a place where many other fruit-trees are set together, as of Olives, Jud. 15.5. where is read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ad Cerem Zait, to, or with, the Cerem of Olives or Olive-yards. ours indeed Translate it, with the Vineyards and Olives; that they may re∣tain

the proper and more usual signification of the word we speak of, understanding and supplying the conjunction, and, which is a way that the same Rabbi D. Kimchi ap∣proves of; otherwise, as he saith, it must be granted that Cerem signifies also a place where Olive-trees are set together, and for like rea∣son where any other fruit-trees are set in multitudes together in such manner as Vines use to be, as he tells us, that some by the Vineyards of Engedi Cantic. 1.14. will have to be meant not strictly places of Vines but of many trees of other sorts planted together. And this is the utmost latitude that is ascrib∣ed to the word according to its proper sig∣nification, which whither it comprehend all that is here intimated by the name of Vineyards is to be considered, and how therefore and with what extent that word is here to be un∣derstood. No farther then the proper lite∣ral signification will the Jews allow to it; we may get them perhaps to extend it so far as to comprehend Figg-trees and Olives and other trees together with Vines, but that will be all; no figure will they allow for en∣larging its notion, beyond such earthly tem∣poral things as they hope yet to enjoy again in the Land of Canaan, as their Fathers did heretofore there enjoy. So Kimchi while he expounds it as a promise that he would re∣store to them all their Land as it formerly was; And Abarbinel saying that because Is∣rael shall in their troubles in the Wilderness of the people be purged from their iniqui∣ties, and thence be worthy (or obtain) to in∣herit their land, therefore he saith, and I will give her her Vineyards from thence, as much as to say, that their Vines and Figg-trees which are (or shall be) in the Holy-land shall be q 1.278 no more laid wast, but from thence, from those afflictions which they shall bear in that wilderness, they shall be thought worthy to inherit their Vineyards and their Figg-trees in the Holy-land. By these his words, as by what we have before observed from him, it appears that he looks for this prophecy to be made good, by the restoring of the Jews from their present exile condition, that they are now in, to a perpetual and uninterrupt∣ed possession of their Lands and Vineyards (literally understood) in the land of Canaan. For expecting which as he hath no grounds from the present words which were not pro∣perly spoken in respect to this present ba∣nishment that they are now in, but of that which the ten Tribes (as hath been before shewed) were to suffer by the means of the Assyrians, however otherwise appliable, so have we no reason to follow his exposition as any way pertinent to the place; The true meaning we look on as given r 1.279 by diverse learned Christians out of consideration of the scope and import of the present words, and what follows in this chapter, and in re∣spect to the persons to whom they were pro∣perly spoken, to be, that under the name and notion of Vineyards, are here meant both all temporal good things, as shall be conve∣nient for them, and likewise though under the name of temporal, all spiritual; such good things as shall be equivalent to, yea far exceed in worth her Vineyards, their Vines and Figgs and all the good things which he had, for their obstinat rebellion, deprived them of. That under the name of one kind expedient to well being may be comprehend∣ed all others conducing to the same end, is evident, as by what we have already seen of the use of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cerem extended to other things as well as Vines; and by that alone here named may we well understand all those other good things which are in the foregoing Verses mentioned: And so by the use of Bread to be denoted all things necessary and convenient for Life and Sustenance; and like Examples. And that under the name and notion of temporal things, spiritual also may be comprehended is evident by our Sa∣viours setting forth himself with all his gro∣ces and benefits under the notion of a Vine, Jo. 15.1. and calling hinself the true Bread, Jo. 6.32.35.51. and that where God pro∣miseth to give or restore to any men such, or such things, are not necessarily to be under∣stood those very numericall things, but such as shall be equivalent to them or of greater value, and abundantly recompence the loss or absence of them, is clear from that ex∣pression of our Saviours which the nature of the things will not suffer us otherwise literally to understand, where he promiseth to those that for his sake and the Gospels, have left House, or Bretheren, or Sisters, or Father or Mother, or Wife or Children, or Lands, that they shall receive a hundred-fold now in this time, Houses, Brethren and Sisters, Mothers and Children and Lands; which none can understand otherwise then of things of greater value, not of the very things by name mentioned; how else can Fathers and Mothers once lost, be again received in this life? There are who, as the whole Church is compared to a Vineyard, so would have by Vineyards, the s 1.280 several particular Churches to to be meant: but the former Exposition seems more proper, and this may suffice for justi∣fying the meaning which we have given of these words, and warranting the expressions in which it is given: yet before we leave them, it will be convenient to take notice of other

rendrings of them, different from that which we follow. Whereas we read, I will give her her Vineyards from thence, the vulgar an∣cient Latin renders, I will give her Vinitores, i. e. in the words of the Doway Translation, Dressers of Vines out of the same place. Which Vine-dressers are by those that follow that Translation, also differently expounded; t 1.281 some taking the words still to be a threat, as those in the foregoing verses, will have thereby to be meant her adulterers, or the Assyrians, her enemies which should cut and prune her and draw much blood from her. This seems too wide from the purpose; and difficult to be understood. v 1.282 Others looking on them as a gracious promise, as we have shewed them to be, understand thereby her Leaders, Do∣ctors and Teachers, such as the Apostles, and their disciples and followers (which should be to them as dressers to a Vineyard) and that the thing promised is, that as of old he gave to Israel comeing out of Egypt for Lead∣ers and Governors, Moses and Aaron and o∣thers which were of their own Nation: so in the time of the Gospel (the fullfilling of this promise to them) he would give them Apo∣stles and Teachers from thence, i. e. from the same, their own Nation, Jews or Israelites, as the most say; w 1.283 others, from thence, i. e. out of the very desart of the Gentiles. And this reading of Vine-dressers they confirm from the Chalde version, (out of which x 1.284 some af∣firm it to be taken) which here renders 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Parnasaha, which is usually ren∣dred, her Governours, (or Curators) The rea∣son of this different rendring they suppose to be from a different reading; Namely that whereas it is now in all usual Copies read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cerameha, her Vineyards, they in some that they followed, read with other vowels, though the same letters Coremeha, but that the Chalde did not so read, but so as now it is though in a different signification, R. Salomo Jarchi teacheth us, who approving the sense that the Chalde gives, yet doth not think that he read Coremim, but that Ceramim hath that signification that he gives, and that it hath so he confirms by two other places, as first Job. 24.18, where that word occurres, and is by ours as by others, rendred Vine∣yards, but he, i. e. R. Salomo (not the Chal∣de whom by this he would justify) expounds it, Just Men and Governours of the Age, and for proofe of his Exposition cites the words of the Chalde paraphrase, so rendering it in this place: again, Cant. 1.6. where also it being by ours, as ordinarily, rendred Vine∣yards, he expounding the words, saith that we find in the Scripture the word Governours to be called by the name of Ceramim as for example in Hos. 2. where it is said; and I will give her Cerameah, her Ceramin from thence, which in the Chalde Paraphrase is rendred And I will constitute to her Gover∣nours from thence. How proper the interpre∣tation which he gives, is to those places which he cites, and how firm his proofes for it, while in a circle, or forward and backward, he proves one by the other, where there is no certain∣ty of one more then another, and all seems to rely only on this Exposition of the Chalde here, will not be to our purpose to examin; that which is firmly proved by what he saith, and which we alledge him for, is that the Chalde so translating, as he saith, did not read otherwise then is now read, not Coremeha, but Cerameha, and if not the Chalde, then neither the Latin, if the Author of that followed the Chalde in so rendring it as he doth, as the Learned Arias Montanus thinks he did, though insteed of Vineyards, he renders it Vine-dressers: and so the now received reading in the Hebrew stands un∣shaken, and the Latin hath not a different reading to justify it, but rather this conside∣ration, that where Vineyards are, there will be necessarily supposed Vine-dressers, and on the contrary, where are Vine-dressers, there Vineyards, and the one being named the o∣ther will necessarily be understood, as the same Montanus notes, for reconciling their rendring with the Hebrew. If the Chalde Paraphrast meant as R, Salomo takes him to do, and the word he thinks may denote, viz. Governours (or Pastors) and Leaders, we may probably suppose that he looked on the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cerem, to have been of like use and latitude of signification of old in the He∣brew tongue, as it is still in the Arabick, wherein that root signifies in the first place to be Noble, Generous, Honourable, and Li∣beral, and as thence they will have a Vine to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cerm, perhaps because of the Generous Fruit that it yieldeth, or as they will, because of the Noble, Generous, and Liberal thoughts that Wine produceth in men, and the Liberal Generous actions that it ex∣citeth them to, so doth the same name de∣note a Vertuous, Pious man, and that more properly, as Mahomet would have it, then a Vine and also good and fruitful ground; and others from the same Root signify No∣ble, Honourable, Generous, Munificent, Preti∣ous, Good and the like. But though the word be so understood, as hath been said, by that Rabbin, and such others as have here Trans∣lated it, as denoting persons, yet I should commend it to be enquired whither it might not be (at least with a little change in a let∣ter, or in the vowels, which in the Chalde Paraphrast are not so regularly put) as well applied to things and rendred, I will ap∣point

her provisions, aliments or things con∣ducing to her well being, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Parnasa, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Pharnus, signifie Sustenance and Provisions, as well as Pharnes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth a Governour or chief man (and this may be more probable from what he renders v. 5. my oile and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shikkuyai my drinks, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Col Parnusai, all my aliments or Provisions, which having threatned to take a∣way for their Wickedness, he now promis∣eth on their repentance to restore) and if so, then would it well come under the notion of Ceramim in that latitude, in which, as we have seen, it may be taken, not only with respect to Vines, but other good things also con∣ducing to sustenance and livelyhood: and so would it well agree with that by which the Greek render it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 her Possessions (as they also render it elsewhere, as Prov. 31.10.) y 1.285 Some think it is an Errour, and that it ought to be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vine-branches (or Vines) that so it might agree better with the Hebrew: and z 1.286 others think that here was in some Copies read some word from the same root with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Possessions, which might signifie Possessors, so to bring it near to the Chalde and vulgar Latin; but these are only private mens conjectures. For all the known Copies have it as we said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Possessions; and that seems the best reading, giving a fuller meaning of the word, in shewing that it is not precisely taken for Vineyards of Vines only, but so as to in∣clude all other Fruits, or abundance of good things expedient for their well being, which they should possess, (as we have said that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ceramim here includes) and so un∣der that name, though signifying literally things belonging to this temporal Life, yet denoting, (and that more especially) spiritu∣al good things also. And so far do we look upon it to extend it self, being a promise be∣longing properly to the Gospel, that Do∣ctrine of Godliness which is profitable for all things, having promise of the Life that now is, and of that which is to come (1. Tim. 4.8.) and that they who by embracing it seek first the Kingdome of God and his Righteousness, shall have all things pertaining to this Life added to them (Mat. 6.33.) and in the world to come e∣ternal Life (Lu. 18.30. Mark, 10.30.) As for the things of this Life, they are to be understood and expected with conditions and limitations, i. e. as far as God shall see ex∣pedient for them, and if he see good, with taking up the Cross also and Persecutions. Therefore if they seem to fall short of what a worldlings minde falsly placing the chief happiness in them would expect, by vertue of his promise, and for making it good, yet they shall have no occasion to think that God is worse then his word, but find the defect of any such things abundantly recompenced to them by inward comforts and those bet∣ter things which concerne their spiritual e∣state, and that better Life, which a 1.287 by Faith and Hope they see and lay hold of, to which a greater abundance of the good things of this, might prove prejudicial; so that though they seem to the worldly mans eye to have nothing, yet they shall be (with St. Paul) as * 1.288 possessing all things, even for this Life also as farr as shall be good for them in respect to the other. So God, at the first Preaching of the Gospel, ordered things for those who forsook all for Christs sake and the Gospels, that there was not any among them that lacked, Act. 4.34. What could they have had better if they had given them the largest Vine∣yards?

And this consideration which this promise thus expressed hath suggested to us, will di∣rect us for the meaning of the following words also, wherein he farther inlargeth his promise of good, And the valley of Achor for a doore of hope, &c. Concerning these words there is no little difference betwixt Exposi∣tors, and that both as to the Translating them, and to the giving of the meaning. The Chal∣de renders the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lepetach Tikvah, which ours (as many others) render for a door of Hope, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Letach∣mudei Nephash, For the desires of the Soul. But he hath the liberty of a Paraphrast, which is to give what he takes to be the meaning of the words, and not a literal in∣terpretation of them. And what he gives, is not so farr from that, but that it may be reduced to it: for to make a place or thing a way or means to any of obtaining what his Soul desireth, may be well meant by open∣ing thereby a door of hope to him, of hope to obtain what his desires are set on; b 1.289 and hope may well be taken here for the things hoped for, and then withall to the word doth as well agree the notion of wish∣ing for, and desireing, as of hope, as c 1.290 an Ancient and Learned Jew observes. But the Greek rendring (with which also the Syri∣acke and Printed Arabicke agree,) seemes more wide; that is, And the Valley of Achor 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to open her understand∣ing. There is no reason to think that (as d 1.291 some think they did) they read the first word otherwise then the Hebrew Copies now have it, viz. Lepatteach, which signifies to open instead of Lepetach for a door. (and why not as well, or rather, Liphtoach, which forme is more usual in the Scripture in that sense, then Patteach which is more used for to loose or

untie) for the nown signifying as well open∣ing, as a door, so called because it is an o∣pening for entrance into a place, might well enough be rendred in the Greek by the in∣finitive moode. But the thing most to be stood on, is why they should render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tikvah, which signifies hope or expectation, by understanding. e 1.292 Some Learned men, to make it out, say that they had respect to a∣nother signification that they think that nown hath, which is the drawing of Lines by which Children are directed and taught, that so the meaning should be, that those evils which they should suffer, should be to them a beginning of, or opening the way to in∣struction. The word is not in this forme, as far as I can finde, read elsewhere in scrip∣ture, in that sense. But it may well enough be referred to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Kau, which doth signifie such a line f 1.293 as Isai. 28.10. and a line by which workemen marke out and direct their work. But in this forme it is found Jos. 2. for a twisted cord, or, as some will, a bot∣tome of thread, and whither they might not take it in that sense, comparing the opening or untwisting of a cord (or bottome of thread twisted together) g 1.294 whereby the several threads thereof and their foldings or twinings may be discovered, to opening of the understanding any thing not before perceived; or whither they might not thinke some allusion to be had to that twisted cord of Scarlet thread which was hung out at Rahab's Win∣dow, by discovery of which the Israelites were to know and understand which was her house, that so they might save her and hers when they utterly destroyed Jericho: or whither their purpose were not, not to give a litte∣ral rendring, but rather a paraphrastical mean∣ing of the words, as if by them were meant the making that condition they were brought to, an occasion of discovering to them such things as they were to hope for, and from whome they were to hope for them, viz. God alone; whereas their hope was vain∣ly placed in their Idols, which might well be expressed by opening their understand∣ings, may be, if any think it worth their while, farther considered. But whatever can be said for making good that rendring, cannot certainly shew it to be so proper to the words as that which ours (with most or∣dinary Translations) follow. For having the true meaning of which, and discerning be∣twixt different opinions of Expositors, in giving it, it will be necessary to have re∣course to that History, Jos. 7. wherein is men∣tion of the valley of Achor, here named, and the reason why it was so called. Jericho have∣ing been taken and utterly destroyed by the Children of Israel under the conduct of Jo∣shua, they proceeded likewise to set upon Ai, but there were smitten before the Ene∣mies, at which Joshua being much troubled and dismaied, received this answer from God, that it was because such a Sinne had been committed in the Campe that made all of them accursed; and that except they destroy∣ed that accursed one which had pull'd that Curse upon them, he would not be with them any more. Achan being by Lot dis∣cover'd to be that Person, and having con∣fessed the Sinne, is with all that belonged to him brought unto the Valley of Achor, and Joshua said unto him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mah acartanu Yacareca Jehovah Why hast thou troubled us, the Lord shall trouble thee this day. And all Israel stoned him with Stones, and burned them with Fire after they had stoned them with stones, wherefore the name of that place was called the valley of Achor unto this day. What that Valley was called before that time is not expressed, but only that from thence forth it was called the valley of A∣chor, i. e. as the Margin in our Bibles hath it, of trouble.

Of this valley here being express menti∣on made under that name, two things are especially observed by Christian Expositors. 1. The import of the name. 2. The nature or quality of the place. And some think al∣lusion to be made to it in respect of the one, others of the other: such who think that the import of the name is alluded to, give the meaning to this purpose, that that condition which should be to those spoken to, as that valley of old was to the Israe∣lites, a place or condition of trouble and discomfort even to despair, God would make to them a doore of hope. h 1.295 This is the o∣pinion of many Learned men, who think by that name to be denoted, that those troubles which should befall them at the receiving those words of comfort which God should speak to them, and their embracing the Gos∣pel and entrance into the spiritual Canaan the Kingdome of Heaven, into which by Christ they were called, should be an occasion to them of hopeing for all those great benefits and good things by him promised, and a ready way to the obtaining of the end of their hope, as the Israelites after that trou∣ble in the valley of Achor, at their entrance into the earthly Canaan, had a prosperous en∣trance into the full possession of that Land, and that trouble was turned into joy to them by a full fruition of what they hoped for. i 1.296 Others, alluding yet to the signification of the name, expound it, there shall not be to them at their entrance into this new

condition or state, as there was of old to their Fathers, the then Israel, such a be∣ginning, a valley of Achor, i. e. a state of trouble and molestation at their entrance in∣to the Land of Canaan, but here, to wit, in the beginning of their coming into the Church of Christ, all things should be joy∣ful and prosperous, but this seems not so fully to come home to the words, in which while he saith, I will give you the Valley of A∣chor, &c. it is plainly supposed that he will bring them into such a condition as should be like to what that Valley was of old to the Israelites, as well as a condition which should be like to that of theirs in the Wil∣derness; whereas this latter Exposition seems quite to deny that they should be brought to any such. And what we say is confirmed by what our Saviour saith to his, ye shall be sor∣rowful, but your sorrow shall be turned into joy. Jo. 16.20. and that in the world they should have tribulation. v. 33. And what is said, that we must through much tribulation enter into the Kingdom of God, Act. 14.22. However all these agree in this, that the valley of Achor is here alluded to in respect of the significa∣tion of its name; and in that do most of the Jewish Commentator agree with them; So R. Solomo Jarchi while he expounds it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Omek Haggaluth, the depth of Banishment or Captivity wherein they are troubled, I will give to her for a door of hope, i. e. a beginning of Hope, because out of the midst of those afflictions, k 1.297 she shall set her heart to returne unto me. Aben Ezra likewise, For, or instead of, the Valley of A∣chor where I troubled her, which is the val∣ley of Jezreel, it shall turne to a door of hope; his meaning (Abarbinel saith is, that by the name of Jezreel, he above noted out the destruction of the house of Israel and Judah, because the arme of the Lord should go forth to take vengeance of his Enemies, but now that arme of the Lord should not be any more a valley of Achor to trouble Israel, but a doore of hope to shew mercy on them, so that in regard thereof, the Na∣tion should sing unto the God of Israel, and give unto him much glory and praise for it. R, Tanchum also saith that by these two names (viz. the valley of Achor and a door of hope) the country is call'd in respect to the two different respects, of Gods displeasure, and his good will, so that he saith, those places which while they were laid wast, were a re∣proach to her for her deeds, according to what is said, Why hath the Lord done thus unto this Land? I will make to be a place, whence may be hoped for great good things, and she may comfort her self with the return of her dignity after she hath been afflicted, and expect enlargement from God, and not despair of his mercy. Again, R. David Kim∣chi, Because at their first entrance into the Land in the daies of Joshuah, that Sinne in the matter of Achan happened to them, he gives them assurance that they should not fear, when they should again be brought into the Land, and that no iniquity should happen to them. for that they should all be tryed and purged, because they should be tryed in the wilderness of the People; and that val∣ley of Achor should no more be called by that name, for by that name was imported disgrace; but it should be called by a name of praise, to wit, a door of hope. And why calls he it a doore, and not a valley, as it was? because it should be to them as a door in∣asmuch as they should enter into the Land, as they did in the beginning, and should have hope and a good end, and therefore they should call it, a doore of hope. He cites also an Exposition of R. Saadiah's, which is, that God should do wonderful things in that valley where Achan was slain, in that time, and they should call it the doore of hope, and should sing unto God for those wonders, &c. Lastly Abarbinel, thus, that valley which was troublesome and destructive, by which is meant the whole land of Israel, as it was above said; And I will make them a Forrest, because of its desolation and the Captivity of the People shall be for a door of Hope, i. e. for a beginning of Hope, so as that their end shall be better then their beginning. Now all these (ex∣cept perhaps R. Saadiah) do concurre in that, that they take in the nameing the valley A∣chor, respect to be had to the notion of the name, as it signifies trouble or the like, and the construction to import that that troublesome state thereby denoted, should have a good issue, and he would make it not a cause of despair, but as it were a door, to them, through which they should have a prospect of better things, and hope and confidence of enjoying them. And for that end alone do we cite them; for as to the true meaning, they go wide from it, while they mis∣apply all circumstances of persons, time and place, and the things promised, which they look on to consist in a restoring to them the possession of the earthly Canaan, by a deli∣verance yet to come, and groundlesly hoped for, not at all applying any thing to the time of the Gospel, and Priviledges and Be∣nefits of that, which we look on as plainly here prophesyed of. Their principles which they obstinately adhere to, will not suffer them to acknowledge any such thing.

For the like cause of misapplying circum∣stances, do we pass by also other Expositi∣ons of l 1.298 some Christian Writers, who do look

upon the name of Achor under the same no∣tion of trouble or the like, as they who would have thereby to be meant Jerusalem, and those that Crucifyed Christ, and persecuted those that followed him to be as Achan, by whose destruction a doore of hope was opened to the Apostles, and others for the spreading of the Gospel over the World; sure this pro∣phesy spoken to the ten Tribes cannot be restrained so to that place or those persons. the plainest way of Expounding the words, the Valley of Achor being understood in that notion mentioned will be that in the first place given; a supposing of trouble, but with an hap∣py issue.

But secondly, there are m 1.299 others of great learning and authority, who will not have the signification of the name Achor to be had respect to, but the nature and quality of that valley, as it was a very fruitful and pleasant place, and by which lying neere their first en∣trance, the Israelites having a patterne of the condition of the whole Land of Canaan, had assured hope of finding it answerable to their expectation: n 1.300 whether this valley were the same with that of Engedi mentioned in the o 1.301 Canticles for its Vineyards, as some thinke, or another not farre from it, and both neere unto Jericho, as by the History, Jud, 7. this appears to have been, or how else situated, will not be requisite to examin; nor to move any question concerning the fruitfulness, and plenteousness of it, which they that think re∣spect to be had to, in this place, make the meaning of it to be to this purpose, that as God gave of old to the Israelites that fruit∣ful valley as a patterne of the fruitfulness of the whole Land of Canaan, and an earnest or pledge whereby to confirm their hope of pos∣sessing the whole; so to the Israelites now spoken to, he would upon their conversion to him, give such good things as should give them a prospect and hope of better, and should be to them a beginning and an earnest and pledge of a full enjoyment of them; p 1.302 such good gifts and graces and com∣forts in this life, as should give them a tast of those more perfect good things of the King∣dome of Heaven, and assured hope of a full possession of them in due time.

To the like acception of Achor, viz. as a fruitful valley, we may refer likewise the exposition of a q 1.303 learned Commentator, who looking on these passages as having respect to some Nuptial rites and customes then us∣ed amongst them (as we have before intimat∣ed) would have it to respect such a field or vineyard as (he saith) was given as a dowry to a new married Wife, or as a pledge to her of farther enjoyment of her Husbands love and goods, intimating that so he would give to the Israelitish congregation here spoken to under the notion of a woman which he would e∣spouse, the valley of Achor by which she should have assured hope of having more and greater good things from him: but this we look on rather as an ingenious conjecture, then an exposition established on good grounds.

Now r 1.304 by some of those who think the val∣ley of Achor alluded to in respect of its plea∣santness and fertility, is objected against the opinion of those who take it to be alluded to, in respect of its name, as sounding trou∣ble, that with it is joyned hope, and imme∣diately follows, that she should Sing there. to which may be answer'd that this singing there may be referred to the Vineyards and the hope spoken of, viz. that there, in them, and respect to them she should sing. So s 1.305 some think by, there, to be had respect to the an∣cient custome of singing and shouting and make∣ing merry when they trod their Grapes spok∣en of Jud. 9.27. and Isai. 16.10. but with all, that if it be referred to the valley of Achor under the notion of trouble, there will be no im∣proper consequence or coherence between that and her singing even there, if the words be applyed to the time of the Gospel and understood of that, as they themselves who make this objection do understand it; in re∣spect of the good issue which they are as∣sured those troubles shall end in; when we hear our Saviour bidding those that are per∣secuted for his sake, to rejoyce Luke 6.23. and ^t be exceeding glad, Mat. 5.12. and the Apostles accordingly rejoycing that they were counted worthy to suffer shame for his name. Act. 5.41. and St. Paul telling us that he and others of like condition (all that embraced Christ) did re∣joyce in hope of the glory of God, and not only so, but glory in Tribulations also, knowing that tribulation worketh patience; and patiece ex∣perience and experience hope, and hope maketh not ashamed, Rom. 5.2, 3, 4, 5. and so were though sorrowful (having all occasions of out∣ward sorrow,) yet alwaies rejoycing, 2 Cor. 6.10. By these and like expressions we see that in the service of God, and especially under the Gospel, Achor or Trouble, and Hope and Singing, are not so inconsistent or incompati∣ble, that the putting the one should hinder or take away the other. And indeed consi∣dering how the words speak here of Vine∣yards in opposition to Wilderness, we can∣not but look upon a door of Hope, and Sing∣ing also, as named in opposition to the Val∣ley of Achor, and so however the Authority

of those that think otherwise may move any, think that exposition which taketh the val∣ley of Achor to be alluded to in that notion of its name as it signifies Trouble to have the greater Emphasis or weight in it, and a fuller promise of good, viz. that when those who are here spoken to shall hearken to the comfortable words that God shall speak to them, and be converted to him, they shall have by him things so order'd to them, that even in the midst of such troubles as shall be∣fall them, and even by them, see a doore of assured hope (which no troubles can stop) opened to them, through which looking on the good things set before them, they shall even there, in that state of trouble see great occasion of rejoycing and praising God, which is expressed by what he saith, And she shall Sing there as in the daies of her Youth, &c.

In which words seemes a continued allusi∣on to the history of the Israelites of old, and the great deliverance in the time of Moses wrought for them. As they being then brought out of the thraldome of Egypt, and seeing the marvellous deliverance that God wrought for them, & how through the wilderness he brought them to the possession of fruitful Vineyards, a pleasant and fruitful land, and notwith∣standing the stop that was put to them in the valley of Achor which much troubled them, and brought them almost to despair of farther good, did yet thence open to them a free entrance into the possession of the whole land (or according to the other exposition) did af∣ter their having passed the wilderness give them the fruitful valley of Achor as a patterne of the whole land, and an earnest for pos∣session of it; as they then seeing these things did then Sing, so now these spoken to shall find such a deliverance and such good things set before them, as shall give them notwith∣standing all difficulties which they should meet with either in that conditton likened to the wilderness, or that to the valley of Achor, out of the hope and assurance of these bet∣ter things, just occasion of Singing and Re∣joycing. She shall Sing: This seemes opposed to what was threatned to her in her state of rebellion, v. 11. I will cause also all her mirth to cease. Now on the contrary she shall have as just cause of mirth as ever she had at any time, when she had most, and did accord∣ingly express it; so saith he, She shall Sing as in her Youth, and as in the day when she came up out of the Land of Aegypt: by which what is meant Abarbinel thus gives, as in the daies when they were saved by the hands of their Judges and Kings, and particularly at their coming out of Egypt and at the Sea. So he takes the time called the daies of her youth to extend farther, then the time of her com∣ing out of Egypt: as also R. D Kimchi who takes in the time when v 1.306 Deborah and Baruch sang, upon their victory over Sisera, and when w 1.307 David also sang for his Victory over all his Enemies. And indeed in prosecuting the opposition which seems to be between this verse and the 11. we might think it to de∣note those former times under her Judges and Kings, in which she had the greatest oc∣casion of mirth and did shew it in singing and rejoycing in her feast daies, her new Moones and Sabbaths, and Solemn Feasts. But by most Expositors these first words, the daies of her youth are thought to be restrained by the latter, to the day when she came up out of the Land of Egypt, to that time especially of her deliverance out of Egypt, takeing that latter clause to be a farther declaration of what is meant by the former, to shew what time is cal∣led the daies of her Youth. She was as it were born in Egypt, and her childhood or youth therefore must be when going forth thence she passed through the red Sea, saith Drusi∣us. So have we mention of her Youth, Jer. 2.2. Ezek. 16.60. and there in Jeremy it is explained to be the time when she went after him in the wilderness, which was when he had delivered her out of Egypt, and she came up out ef it; In the History of that de∣liverance, it is sayd that then Moses and the Children of Israel sang unto the Lord Exod. 15.1. and v. 21. in the same word that is here used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Miriam answered them, Sing ye to the Lord, or as x 1.308 others interpret it, Miriam Sang to them, and to their singing then, he here may seem to allude as he doth to the other parts and passages of the story. As upon that delive∣rance in former times they did sing, so up∣on his deliverance here promised shall they have occasion to sing, and this deliverance being expounded of that wrought by Christ in delivering them from worse enemies, and a worse thralldome then that of Egypt, and of those benefits by him conferred, better then any then conferred, on them, greater occasi∣on then they had. And that, singing and makeing melody is proper to the time of Christ and the Gospel, do we learn from those hymnes of a greater Miriam, the bles∣sed Virgin of Zachary and old Simeon: and from Pauls and Sylas's singing praises to God when they were shut up in Prison, Act. 16.24. and St. Paul exhorting Christians to teach and admonish one another in Psalmes and Hymnes and spiritual Songs, singing with grace in their hearts to the Lord, Col. 3, 16. and that they should speak to themselves in Psalmes and Hymnes and spiritual Songs, singing and make∣ing melody in their heart to the Lord, giveing thankes alwayes for all things unto God and the

Father in the name of our Lord Jesus Christ, Eph. 5.19, 20. with other like examples and expressions. And certainly who so shall com∣pare the deliverance, wrought by Christ from the captivity of Hell and Sin, with those of old wrought for Israel by the hand of Mo∣ses or any others, and the benefits by the preaching of the Gospel, reached forth unto those that embrace it, with any conferred on Israel of old, shall see the new so farr to exceed the old, as that it will appear that those to whom these promises are here made have greater occasion of Singing and Mirth, even in the valley of Achor, amidst all trou∣bles that can befal them, by reason of the wi∣der door of better hope therein and thereby opened to them, then ever Israel of old had, even in the daies of her youth, though there∣by we understand their most flourishing and prosperous times, and wherein they had the greatest deliverances, or even in the day, when she came up out of the Land of Egypt, when the first memory of her late afflictions, and the sight of her Enemies whom she fear∣ed, now newly destroyed, could not but much heighten her joy for her present deliverance, and caused her with all her might to break forth into Singing. This do the words sug∣gest according to that reading which we fol∣low of our Translators and many others, ren∣dring it, and shall Sing, which we look on as the best and properest. What reason we have so to do will better appear by comparing with it such other rendrings as are given, and look∣ing together into such significations as the word hath, that we may judge between them.

It is by some rendred, she shall answer that also is a common and usual signification of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anah here used: but that we look on in this case as little or nothing different from what we read, shall Sing, inas∣much as when this word is used for Sing∣ing, it is usually understood of such Sing∣ing, in which one answers another; though it be more generally used for any Singing, as Ps. 147.7. according to which notion an ancient Arabick Translation done out of He∣brew, conveniently renders the words here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And I will make the valley (or plain) of Achor a door of hope. And she shall mutually answer there with mirth. And accordingly R. Tanchum gives the meaning of such who so render it. It is (by some) sayd, that the word here is not taken otherwise then in the notion of speaking, and mutual answer∣ing, and the signification of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Aneta his she shall chant or Sing with exultation, as where it is said of Miriam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 y 1.309 she did answer or Sing to them, and in the same signification is sayd z 1.310 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veanah lyim, and the Iim i. e. Wild beast of the Islands (as ours Translate it) shall answer one another by lifting up their voices, there. By this way St. Jerom reconciles with singing the Translations of A∣quila, and Theodotian two ancient Greek ver∣sions, of which the first rendred the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall hear or obey, the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall answer, which the word also sig∣nifies, as if these did well agree with such Singing, wherein some going before, others answer them in it. Otherwise 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 shall obey, will fall in with that notion of the Cal∣de paraphrast, who interperts it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the ordinary Latin Transla∣tor of him renders; Et dedent sese ibi ver∣bo meo, sicut diebus antiquis, And they shall give themselves to my word as in the daies of old. Which expresseth the notion a 1.311 of answering, also, but in hearing and obeying, rather then in singing. b 1.312 Buxtorfe renders it; they shall there be gathered together to my word, which will import also, shall yield obedience to it, and that, giving but the liberty of a para∣phrast, will include singing to the Lord as a part of their service or obedience to him, or a singing for joy, as a consequent on it.

But it may be here by the way consider∣ed whither the words of the Chalde paraphrast may not as well be rendred, they shall declare to my word or answer to my word, or accord∣ing to an Arab. notion of that root shall ce∣lebrate or give praise to my word, which will be much one with singing. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thana in the Chalde dialect hath those notions enarrare to declare, report, utter, or set forth, and Iterare, to reiterate, and repeat, which will well agree with such singing with answering one another, as we have sayd the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anah denotes, and that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may be from this root as well as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naha, to which they who render it shall give up, or apply themselves, or shall be gathered to∣gether to my word (in which sense it is as of∣ten elsewhere used by the paraphrast, so in this chap. verse 16. and in chap. 3.3. and 5.) do refer it, c 1.313 is confessed. And then what he adds 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to my word, will well agree to it, importing according to the frequent use of it in the paraphrasts, as much as to me. For so they use it to denote not only the word spoken by God, or his command but his * 1.314 person also, God himself or his glori∣ous name: but however it be taken in any of these waies, there is no irreconcileable difference in the meaning, all concurring in this, that it denotes a joynt concurrence in the service of God, and shewing forth his praises with mutual consent, by singing together or like acts expressing the affections of their hearts.

But other Greek translations seem to go wider from this notion; that commonly called the Seventie's, rendring the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be humbled, (with which agree 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tethmacac in the Syriack and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tattadeo in the printed Arabick) and Symma∣chus as St. Hierom tells us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shall be af∣flicted. That the word hath these significati∣ons, viz. to be humbled, and afflicted, as well as the forementioned of Answering and sing∣ing, is manifest by many examples; but why they should here choose these significations, rather then the other which others prefer, is the question. That of these the learned Gro∣tius saith to be expressed not ill according to the sense, taking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anetah, She shall sing, to denote here mournfull ditties of weep∣ing and lamentation (as well as it doth o∣therwhere Songs of joy) and so the words here to be still a denuntiation of evil (as we have before seen that some do) and not words of comfort, and a promise of good, and then he will have the following words as in the daies of her youth, to be expounded, as when she was afflicted with the Egyptian bondage, as she is now with the Assyrian; and those other, and as in the day when she came up out of the land of Egypt, to mean, as in the time before she came up out of Egypt. But that we cannot in this follow him, and for what reason, we have be∣fore intimated, and that we look on the words in these 14 and 15 verses, and the following, as prophecies, and promises of good things to succeed the evils before threatned after they had been inflicted on them: and that now upon their deliverance from those evils, and receiving the good things now promised, they should express in joyful manner their sense of the benefits received, and their thankfulness to God for them. And then will their inter∣pretations be liable to that exception which St. Hierom makes, that they do not agree to a time of mirth and joy, nor well express it. How shall they be reconciled with the noti∣on of Singing, except we shall say, that even those Songs or expressions of joy, for the pre∣sent security and happy condition they were by Gods mercy in, did comprehend also ex∣pressions of sorrow and confession and humb∣ling of themselves for their former Sins and errors whereby they had offended God, and provoked him to cast them of, as well as of joy, and praises to him for his gracious re∣storing them to the joy of his Salvation, that so the memory of their former miseries might heighten their present joy and rejoycing in his present benefits, and the hope set before them? This way of reconciling their inter∣pretations with the former doth the same Fa∣ther suggest unto us; which if it seem not sufficient, we have no reason farther to fol∣low them, then so as to look on that ren∣dring which ours and most others give, as the most genuine and agreeable both to the words and scope of the place. There is yet another notion of the word given by R. Sa∣lomo Jarchi, and other d 1.315 Jews, viz. of dwel∣ling, as if it were to be rendred, and she shall dwell therein, from the same root that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Maon dwelling is; and then, as in the daies of her youth, to be meant of her dwelling long in Egypt; but concerning this we have Aben Ezra's cen∣sure that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 far of, or wide from the truth.

Thus have we spoken at large concerning the meaning of these two verses, and the termes in which it is expressed; yet before we pass from them, may it not be inconve∣nient to take a little into consideration a question which may here be put, and concernes both them, and the following part of this chapter; which is, what persons the pro∣phecy in these words, and the following ut∣tered do concerne, and how and when they have been, or are to be fulfilled. In answer to which, as to such Jews who (as we have seen) looke upon them as concerning them∣selves in the present condition that they are in, and expect to have them fulfilled by a temporal deliverance of them from their cap∣tivity, and restoring them to a quiet and peace∣able injoyment of the land that their fathers did of old possess, we shall not need say more, then what hath been already said. They have long deceived themselves with vain ex∣pectations in this kind; and it will be hard to undeceive them, seeing nothing will satis∣fy them, but such an event which they have no grounds from this prophecy or any other to expect, and we have assured grounds to think that it shall never be, nor was ever pro∣mised them. Besides, it is manifest that these words did not properly at all concerne the Jewes, but were particularly spoken to Is∣rael of the ten tribes, before that captivity into which they were led by the Assyrian, and were to comfort them with expectation of such great good things as God in his mercy would do for them after that: which consi∣deration shews them also to be mistaken, e 1.316 who think the things here spoken to have been fulfilled by the return of the Jews from the Babylonish captivity. Nor will it suf∣fice what some say that this, though more pe∣culiarly spoken to those of the ten Tribes, was made good in that return, because ma∣ny of those ten Tribes did then joyn with the Jews, and return with them; because they were so few that it cannot be looked on as a general benefit or deliverance to them. Again, though many of the expressions here used may be applyed to that delive∣rance and temporal felicity of the Jews and

such Israelites as were mingled with them; yet others there are in the following words which denote greater things then they ever after they returned enjoyed in their own land, wherein while they remained, afterwards they were much molested by the Persians and Grae∣cians, till at last they were clean taken away by the Romans. Of other times therefore must the words be understood, in which all the promised good things might take effect, if not according to the letter, yet in a bet∣ter manner, which may prove, that no good word of God failed. And, these times are only the time of the Gospel, whereby a wide door of hope hath been opened to them, and such good things reached forth unto them as surpass any carnal and temporal things, un∣der the names and expressions of which, in condescention to the weakness of their under∣standing they are set forth and given them to apprehend. That such benefits were offered generally to them, we cannot doubt when we know that Christ came to seek in the first place the lost sheep of Israel, for finding of which, though he, while he was on earth, confined both himself and his Apostles to a narrower compass of Judea, yet those his A∣postles after his death, went in search after them into all places where they were dis∣persed, to call them into his fold, the Church; and that greater multitudes of them came in at their call, we cannot doubt, when we see St. James writing to the twelve Tribes which were scattered abroad, as such as had embraced the doctrine of the Gospel, Jac. 1.1. and St. Peter to the strangers scattered through∣out diverse countries, 1 Pet. 1.1. and if it please God yet to the end of the world to call more of them f 1.317 it will be a farther fulfil∣ling of this prophecy. It cannot be objected that all Israel according to the Flesh came not in at the call of the Gospel. What Aben Ezra saith on the last verse of this Chapter (how truly in that regard which he speaks it we need not here examin) If they that were in captivity had turned from their evil way, they had returned into their own country; here will hold true, that if they would have been all converted by the Gospel, they had all been received and made partakers of the good promises in this prophecy made to Is∣rael, and offered to them all in the preach∣ing of the Gospel. And g 1.318 what if some (too many) did not believe, shall their unbelief make the promise of God of none effect? By no meanes; It only shews that they did not retain their dignity and priviledge of being true Israel. For they are not all Israel which are of Israel, but such as are i 1.319 of the Faith of Israel, and come in unto God, that they may receive the promises by him made to true Israel. To them all that were of that race were profers made of the Kingdom of Heaven, and by vertue of this and like prophecies was it necessary that (as k 1.320 St. Paul saith to the Jews) the word of God by which they should be called on to enter in at the door of hope, opened by the preaching of Christ and the Kingdom of God, should even first be spoken to them, and so it was. The failure was not on Gods part who made the promise, but on theirs who put it from themselves, and judged themselves unworthy of eternal life; and that occasioned the Apostles and such as were sent to preach it, to turne to the Gentiles, by the conversion of whom these prophecies were fulfilled, as well as by that of those many Israelites which have been already con∣verted, or any other of them that God shall yet at any time farther please to call. For this is farther to be observed in answer to the question proposed, that as the prophecies in this chapter made, cannot be looked on as made good by any return of the two Tribes, which did not take in the other ten of Is∣rael, to whom they were especially directed; so likewise, that we may understand them in their due latitude, that we must take in to∣gether with those, the other two also, and not only so, but also the Gentiles, that were then l 1.321 a far off, even as many as the Lord our God should call. This we learne from St. Paul who Rom, 9.24, 25. where he sheweth some of the words in this Prophecy, and chap∣ter (and why may not we then think the like of others also and that they are appli∣able to the believing Gentiles) to concerne the calling of the Gentiles also. By which meanes the number of the children of Isra∣el (the believing Gentiles also being ado∣pted into that name) should according to what is above said c. 1.10, Be for number as the Sand of the Sea. Nor can this doctrine be contradicted by the Jews according to what they themselves grant to have been expected, even in such a fulfilling of this prophecy, as they themselves would have it made good by, viz. a restauration of them to the earth∣ly Canaan: for they would expect that by vertue of it, many of the Gentiles also should come into the number of Israel: so on the last verse of this chapter, is it by m 1.322 them said, as from an ancient Talmudical Doctor, that God did for no other cause lead away the Israelites among the nations, then that many proselytes might be added to them. How apposite what they say is to the words on which they ground it, will perhaps be occasion then to inquire: that which at pre∣sent we gather from it to our purpose, is h 1.323

that it cannot to them seem strange or ab∣surd, that we should say, that such of the Gentiles as embraced that faith, by embrac∣ing which Israel was made capable of receiv∣ing those promises here made, were made as Israel, partakers both of that name and the priviledges belonging to it, and that in be∣stowing on them those good things here pro∣phecyed of, the prophecy here directed to Is∣rael was fulfilled. A proselyte among them of old was looked upon as n 1.324 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Israel gamur, a compleat Israelite having full right to all priviledges belonging to Israel; and by the same reason under the Gospel, a true believer in that faith which only makes Israel it self truely Israel, that is the Israel of God, is to be accounted to make up the number of those to whom the promises made to Israel belong, and by whose enjoying them, they may be said to be made good. But here while in this regard we say that this Prophecy doth respect the time of the Gos∣pel, and was not in any other time or deli∣verance of Israel made good, R. Lipman steps in and tells us, that the good things here pro∣mised have not at all been made good by the event, and that therefore the Messiah, by and in whom they were to be made good, is not yet come: contrary to which we say, that they are all in so ample a manner under the Gospel fulfilled, that it is to us an evident proofe, that he by whose coming they were to have their due effect, is come and we ought not (as they perversely do) to look for another, and that we cannot say but that they have already been so amply fulfilled, that if no more should be done, God can∣not be accused of failing in his promise, though we doubt not but he will continue to the end of the world to add to what he hath done, the door of hope standing still open, and the passage into the Heavenly Canaan being not obstructed to any whom the name of Israel may comprehend, as that to the earthly Canaan, is to Israel after the flesh. That which gives him ground for that cavil, is I suppose, because all things that are here promised, and were to be brought to pass at the coming of the Messiah, have not yet at any time been punctually and precisely ac∣cording to the literal sound of the words, effected. Which we say was not ne∣cessary to be expected; but that the mean∣ing and scope of the words is to be looked into, more then the bare literal sound of them, in examining whether the promises in them made have had their due accomplishment.

For this is a rule of manifest truth and a∣greeable to reason, whether in promises or threats, that if we see that, for representing which to us, expressions of things not usual∣ly done in the ordinary course of nature, are used, brought to pass, in as high a manner, or higher then it would be if things were according to the literal found of the words done, then we may justly look on the words and expressions as figuratively spoken, and can not say, they have not had their due and in∣tended effect, though it be not in that man∣ner as they do at first hearing sound; and may look on the consequent insuing on them as the true meaning of them. And so there will be no objection against those that look on them as fulfilled, because that is done which was by those expressions aimed at, and was given to those to whom the promise in them is made, to conceive and expect, whe∣ther of things spiritual under the notion of temporal, or either, or both. It is not to be expected that the ordinary nature of things should be in that manner as the words lite∣rally sound, altered, as that a Woolf should become in conditions like a Lambe, or a Li∣on like a Calfe, according to those expressi∣ons used Isai. 11.6. & 65.25. or that a man that hath o 1.325 left or lost Father or Mo∣ther for Christs sake and the Gospels, should have natural parents restored to him by ver∣tue of that promise made to him in the Gos∣pel; but that that be done which is equivalent, and of as great and good or better consequence, as, or then if those things were so done. Some chiefe Jewes themselves will lead us the way in this. So saith * 1.326 Moses Maimonides; let it not come into thy thoughts that in the daies of Messiah any thing of the course of the world shall be altered, or there shall be any innovation in the worke of the Creation; but the world shall go on in its course. That which is said in Isaiah, The Woolf shall dwell with the Lambe, and the Leopard shall ly down with the Kid, &c. is a parable and enigma∣tical speech; the meaning is that Israel shall dwell securely with the wicked of the world, which are likened to Woolves and Leopards, &c. and so all like expressions, concerning the Messiah, are parabolical, and in the daies of the King Messiah it shall be known to all what was intended by any such parable, and what was the meaning intimated thereby. So then, even according to that learned Jewes concession, a man of far greater learning and authority then Lipman, if any of the things here promised under such figurative or enig∣matical speeches, have not been according to the literal sound and signification of the words, yet, (as it is not without great absurdity to be expected that ever they should be) brought to pass, this is no argument that the Messiah or Christ is not yet come, but our seeing that which was meant and intended by them so evidently effected, and still in fulfilling, as

that none that will not shut their eyes, can but see, it is an argument to the contrary, viz. that our Lord Christ is the true Christ that should come, for fulfilling these promi∣ses, and to confirme what we say, that these prophecys do belong to the Gospel and the times thereof, under which (as they were ne∣ver in any other time that can be instanced in) they have been so far fulfilled, as that we need not look for any farther fulfilling of them, and are still more and more in fulfil∣ling as God shall see fit to call more and more whether of Israel according to the flesh, or others, even by that meanes made true Israel, into his Church: they began to be ful∣filled at the first preaching of the Gospel, and have been ever since in fulfilling, and so shall continue to be unto the end of the world, when God shall seal up the number of his elect, and then all the good things here pro∣mised shall in a higher and more perfect and spirituall manner be compleated, and that hope to which the door is here opened, end in fruition, and Gods redeemed shall sing per∣petual Halleluyahs to him that redeemed them, and hath placed them in security from all enemies and evils, and received them into the joy of him their Lord. Thus may it suf∣fice in general to have said as to the questi∣on concerning the persons to, and of, whom what is said of this Prophecy from the 14, verse, unto the end of this chapter, is spok∣en, and concerning the time when, and man∣ner how the things therein promised, were to be fulfilled. The truth of what we have said will be confirmed by considering and ap∣plying the several clauses of the prophecy and particular promises therein made. Some of which we have already had in these two verses, and shall have others in those that follow, to the explication of which, we are now to proceed.

16, And it shall be at that day, saith the Lord that thou shalt call me Ishi; and shalt call me no more Baali.

17. For I will take away the names of Baalim out of her mouth, and they shall be no more remem∣bred by their name.

V. 16, 17. And it shall be at that day, saith the Lord, that thou shalt call me Ishi, and shalt call me no more Baali: For I will take a∣way the name of Baalim out of her mouth, and they shall be no more remembred by their name.) Having had in the two foregoing verses de∣scribed that method which God would use for reducing Israel, who had provoked him by their Idolatry, and sinful courses, to cast them of, and to them being made sensible of their Errors, a promise p 1.327 of grace for con∣verting them to him, and on their compli∣ance therewith, of greater good things then they had been deprived of, and of a door of hope, though not of being restored to their former florishing condition of a tem∣poral state, from hopes of restauration to which they were cut of c. 1. v. 4, 5. yet of entrance into a better Kingdome, and of great joy that should thence accrue to them: we have in these two verses a description of farther good effects which this his dealing with them should have, or he expects it should have in them, and by which they should ex∣press the truth of their conversion to him, and a farther promise of his help and grace, by which that should be effected in them: those effects are, that they should then no more call him Baali, but Ishi, and no more use the names of Baalim, or remember them, or take them up in their mouths, or make use of them in their way of worship; and the pro∣mise of his helpe, and the assistance of his grace, in that he saith, that he will take away those names out of their mouth. By the way it may be observed that here is q 1.328 a change of persons not unusual in Scripture. In the foregoing words he speaks of Israel, in the third person, here to her in the se∣cond, thou shalt call, &c. and again straitway in the third, out of her mouth; which makes no alteration in the sense, and that is the cause that some r 1.329 ancient translations keep still to the third. there is nothing material in it. The sense of the words in general, is, that they shall utterly relinquish and de∣test all things savouring of Idolatry, to which they were before given, and thereby pro∣voked God; and now or henceforth acknow∣ledge God in due manner; s 1.330 serve him alone and cleave steadfastly to him, not following any of those false Gods, or false worships to which they had been formerly addicted. This will be manifest in takeing a particular view of the words: It shall be at that day, i. e. when those things in the two foregoing verses spoken of shall be done. so must all however they understand these words, look on as the time, by that day pointed out: whether they look on the afflictions or con∣solations there mentioned, it shall then cer∣tainly be, and ought then to be; saith the Lord: that adds authority and necessity of execution, to what is said, by the Prophet, as speaking not in his own name but as from God, who appointed what should be, and could and would effect it, that thou shalt

call me, (to wit, in thy calling on me, and making any addresses to me or professing to worship me) Ishi, i. e. as in the Margin of our Bibles, My Husband, for so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ish which otherwise signifieth more generally a man, and more particularly a man of note, is used to denote; and shalt call me no more Baali, that is saith the Margin, my Lord. They might have also here again rendred it, my Husband. For so doth the word Baal also sometimes signify; it signifies The owner or possessor of any thing, a Lord, a Patron and also an Husband, and in that noti∣on are words from the same root used of God himself, as Isa. 54.5. Thy maker is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Boalaic, thy Husband. So that the dif∣ference is not between the calling him Hus∣band and Lord, but the calling him so, viz. Husband or Lord under the name of Ish or of Baal; Which though they otherwise may seem not to differ much in signification, and a woman calling her Husband by either, might say but the same thing, yet is the calling him by the one, viz. by the name Ish permitted and required and looked on as a token of their conversion and promise of future fidelity to him their Husband, and the calling him by the other forbidden, and made, as so by them taken, unlawful to them. However they did perhaps before call him by it, and it may be true what t 1.331 one hence notes, that some of the Israelites did invo∣cate and worship the true God under that name as well as others did their false Gods, or even they pretend to worship him in their Idols which they so called, yet now they shall no more use that name in their ad∣dresses to him or worship him under it. The reason from the scope of the place is mani∣fest, because that though the word were in it self of a middle and indifferent significati∣on, and did indeed in its proper signification more truly belong to God, their owner, their Lord, their Husband, then to any other, yet they by attributing it to Idols, whom having forsaken God they ran a Whoring after, had so profaned and polluted it, that he who would have no communion or agreement with Idols, would no longer have it by any meanes attributed to him, or be called by it. The very naming it did sound forth Idolatry; they had given it to their Idols, to whom he would not impart his honour, and therefore would not partake with them so much as in that name. v 1.332 There be who look on these names Ish and Baal, as distinguished by another no∣tion, here, as they think, pointed to, to wit, in that Ish hath in it the notion of sweetness and love and familiarity such as useth to be between Husband and Wife, which have true love and kindness one to another; But Baal they think to have in it a sound and import of harshness, and imperiousness and to denote him that useth it, to have not so much of love, as fear, of him whom he calls by that title; and the sense therefore which is by w 1.333 an ancient Jewish Doctor (from whom who ever else make use of this notion, seem to have borrowed it) given is this; ye shall serve me out of love, and not out of fear, and so to do shall they profess in the name by which they shall call henceforth on him. And x 1.334 some Christian Expositors by the one name Ish so importing, will have the former and milder time and dispensation of the Gospel here prophecyed of, to be intimated; by the other of Baal, the harsher and more servile dispensation of the Law. But whatever truth may be in this, and though it may seem to agree to what is by the Margin suggested, the for∣mer reason for the use of the one, and aban∣doning the other of these titles, given, seemes more agreeable to the scope in this place, and to the following words subjoyned for farther explication of what is said, viz. that he will take the name of Baalim out of their mouth, and they shall no more be remembred by their name; where by Baalim (which is the plural number of the singular Baal and denotes that they had more Idols called by that name, as hath been before observed on the eighth and 13^th verses.) being put, it is manifest that the word Baal is used with respect to that notion; the plain scope being, that they shall no more call upon him by that name, because he would utterly abolish the Idols which they had before served, and leave no occasi∣on for farther remembrance of them, as the very use of the name by which they were cal∣led, might be in danger of giving. For which reason of old, he gave a command in the law to his people that they should make no men∣tion of the names of other Gods, neither should let it be heard out of their mouth, Exod. 23.13. y 1.335 and now should these, as David did z 1.336 Psal. 16.4. diligently observe that command, viz. by avoyding to take up into their lips, or mention, their name with any respect and re∣verence, as they should seem to do, if they farther thought fit to call God himself by it, and invocate him under it. Whether we look on the words as a prediction of what should be when they were converted from their I∣dols unto God, or a command or direction what they ought to do, it comes to the same pass, viz. that they should have no more to do with Idols, as likewise chap. 14.8. he saith that they should say, What have I to do any more with Idols? which is the meaning that the Chalde paraphrast gives of the 16.

verse. It shall be in that time saith the Lord, ye shall addict your selves to my worship, and shall no more serve the Idols of the people.

Of the last words in the 17. verse, They shall no more be remembred by their names, there may be as R. Solomo observes another way of interpretation, viz. either the Israelites shall not be any more remembred, by or with the name of Baalim, or Baalim shall be no more remembred with, or by the name of Israel, so as to say, that they were the peo∣ple or worshipers of Baalim, or that Baalim were their God whom they worshiped, as much as to say that Israel shall no more be called the Israel of Baalim, or, Baalim shall no more be called the Baalim of Israel, their names shall not be made as it were epithets one to another, or remembred one with the other. These Interpretations however fall in with the others, in this, that they shall no longer have ought to do with those Idols, so as at all to own them, or shew any respect, or yield any honour to them, yea in token of abhorrency to them, not so much as to suffer the names by which they were called to be taken into their mouths or mentioned with any honour: but the ordinary interpre∣tation is the plainer and seemes more ge∣nuine; which the vulgar Latin to make more perspicuous, and to shew that it are the I∣dols which shall not be remembred, with a little change of the letter for the sense, ren∣ders, he shall no more remember their names, and the Chalde plaine enough to the same purpose hath it, and there shall no remem∣brance be made of them (viz. those Idols) any more, and so in the whole of these two verses have we expressed in the Israelites, a perfect patterne of sincere converts and true penitents, whose property is not only to be sorry for, or outwardly forsake those things wherein they formerly offended, but to have such an inward and total detestation of them, as not willingly at all to mention them, lest that should again breed or argue any com∣placency still in them, or renew their affe∣ction to them, or be a sign that they had still some delight in them, or respect for them, as the willing talking of things seems to im∣ply; but they desire rather that all remem∣brance of such things should be blotted out, both of their own mindes, and the mindes of others. Agreeable is that exhortation of the Apostles, a 1.337 Fornication, and all uncleaness or covetousness, let it not once be named among you as becometh Saints, who according to what he b 1.338 elsewhere exhorts, are to abstaine, not only from what is grosly evil, but also from all appearance of evil. So he saith it should be here with Israel, when she should be con∣verted unto him: she had before forsaken, yea forgat him to run after her Lovers, whom she honoured with the name of Baalim, and as he speaks of their Fathers, Jer. 23.27. forgotten his name for Baal, but now being become sensible of her errour, to testify her hearty repentance for it, and sincere conver∣sion to God and adherence to him alone, she shall endeavour on the contrary clear to for∣get them, and that she may so do shall not so much as take up their names into her mouth, and make no more mention or re∣membrance of them, lest there might be in it any appearance of evil, or occasion of cal∣ling to minde with some affection that respect which she formerly shewed to them; she shall account the very name by which she called them so prophaned by that use of it, as that it would be a dishonour to God to use it in any addresses to him, and shall therefore a∣voyd it, and not be like a Whorish Woman, who though she had on some occasion left off her lewdness, yet should still love to mention or hear of with complacency, the names of those whom she formerly comitted lewdness with.

But how should she, who was before so wholly addicted and wedded to her Baals, now grow into such a detestation of them, and an abhorrency even of their names? He sheweth that this effect shall be his worke from whom is both to will and to do, saying, For I will take away the names of Baalim out of her mouth. The meaning saith R, David Kimchi is that God will unite the heart of Israel to fear his name alone, and will help them in it, as they say, If a man desire to be cleansed, they (i. e. God) will assist him. Ac∣cording, saith Aben Ezra, to what he saith, c 1.339 Deut. 30.6. The Lord thy God will circum∣cise thine heart, and the heart of thy seed to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live. With which may be compared also what he saith, Zacha∣riah 13.62. I will cut of the names of the Idols out of the Land, and they shall no more be remembred. This is that promise of helpe and assistance of grace from God for her conver∣sion which we said to be in these words.

There may be observed likewise another promise necessarily implyed in them, viz. of gracious reconciliation to them, for he who had before said verse 2. she is not Ishi, my Wife, neither am I Ishah, her Husband, now saith that she shall call him Ishi, my Husband, as by a compellation that he will be pleased with. what less can it denote then a promise that he will with loveing kindness again re∣ceive her returning to him into his favour, and with conjugal affection embrace her, but this promise is more explicitely declared v. 10.

There is another observation made on these words by a * 1.340 Jew of great note, and by other d 1.341 Learned Doctors among them cited with seeming approbation, (for they give no other censure of it) and that is, that these words of the 17. verse partly respect Israel, viz. those first, I will take away the names of Baa∣lim out of her mouth, i. e. (saith he) out of the mouth of Israel, and partly the Gentiles, viz. those other, and they shall no more be remem∣bred by their names, i. e. in the mouths of the Gentiles. For neither the Gentiles, saith he, shall in those times serve Idoles, ac∣cording to what is said, Zephan. 3.9. For then will I turne to the People, a pure Language, that they may all call upon the name of the Lord, to serve him with one consent. Withal he addes that the first words, may denote 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that generation of Salvation, or those that should be then living when Salva∣tion was first brought to them; and the lat∣ter words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the generation of a∣ges, of those that should succeed in follow∣ing generations. Out of the mouth of the first, he would take the names of Baalim, and they should no more be remembred by those that should follow. Of the first of these ex∣positions (which alone Abarbinel cites as his chief opinion) it may be to our purpose to take notice, though we examin not his nicety in distributing the words between Israel and the Gentiles; for it will confirm by their concessi∣on, what we said in answer to the question above put, that this prophecy in the latter part of this chapter, concernes as well the Gentiles as Israel according to the flesh, and the words and promises thereof are appliable to both, and fulfilled by the calling of both; and so belong to the times of the Gospel preached to both for their conversion from Idoles and vain worships, to the one true liv∣ing God; as in some of the following pas∣sages will also more evidently appear, in which he proceeds in gracious promises of good things which he will shew to them being thus converted to him, and sincerely worshiping and cordially serving him alone. As first of security and tranquillity in the next verse.

18. And in that day will I make a cove∣nant for them with the beasts of the field, and with the fowls of Heaven, and with the creeping things of the ground: and I will break the bow and sword, and the battel out of the earth, and will make them to lie down safely.

Verse 18. And in that day will I make a covenant for them with the beasts of the field, and the fowles of Heaven, and the creeping things of the Ground, &c.) In that day; as before, verse 16. when according to what is in that verse ad∣ded, they shall leave their Baals and false worships, and cleave faithfully to God, and acknowledge and serve him alone, I will make a covenant for them with the beasts of the field, &c. That this expression is figurative, cannot be doubted, seeing the things here nam∣ed are not fit parties for making a covenant; so that the meaning must needs be no other then that he will cause that they shall not do them hurt or mischief, but they shall be as secure from them, as if they were in co∣venant or a league of peace with them, and had them subservient to them for good. We hear above threatned, v. 12. that the beasts should eat their Vines and Figg-trees, and elsewhere like threats, that on their re∣belling against God, he would send e 1.342 wild beasts among them to devour and consume them. By the Foules of Heaven, here, Kim∣chi understands, Locusts and like devouring creatures which use to consume the fruits of the earth. And those elsewhere of all sorts, f 1.343 doth he threaten to send on them for their wickedness, g 1.344 and the poison of Serpents, also, Cockatrices and like creeping things of the earth. But now on the contrary to these be∣ing reconciled with him, doth he promise that he will make a covenant for them with all these hurtful creatures. The like expres∣sion have we in Job. 5.22.23. Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field, and the beasts of the field shall be at peace with thee, with other like hyperbollical ex∣pressions of security to those who are in fa∣vour with God, from such things as might be thought most hurtful; as Thou shalt tread upon the Lyon and the Adder, the young Lyon and the Dragon shalt thou trample under feet, Psal. 91.13. and so Ezek. 34.25. I will make with them a covenant of peace, and will cause the evil beasts to cease out of the Land, and they shall dwell safely in the Wilderness and sleep in the woods. and see Isai. 11.16. &c. Now that what is said here by the Prophet we apply to the times of the Gospel, and look on as concerning those that are called into his Kingdom and Church, may not seem strange when we hear from Christ himself such language. These signs shall follow them that believe. They shall take up Serpents, and if they drinke any deadly thing, it shall not hurt them, Marc. 16.17, 18. and Luk. 10.19. Be∣hold I give unto you power to tread on Serpents and Scorpions, and over all the power of the ene∣my,

and nothing shall by any meanes hurt you; Yea not only so, but making even the De∣vils subject unto them through his name, as his seventy disciples tell him they found made good by experience verse 17. And that the things here promised have been really ac∣cording to the letter effected in some, we see in the example of Paul, Act. 28.3. &c. on whose hand when a Viper fastned, the Barbarians looked that he should have swel∣led or fallen dead suddenly, according to the effect that the biting of that venemous beast usually had on others; but he shook it of and felt no harm at all, insomuch that they who before looked on him as a murderer whom vengeance would not suffer to live, seeing this, now chang'd their mindes, and thought him a God; a man near and dear unto God, they might well conclude him. And we can∣not doubt but that if things had been at large recorded, many other examples in like kind, to prove the good effect of Gods league made with the Beasts of the Field and other hurtful Creatures, for such as faithfully cleave to him and serve him, to whom this promise is made, would be found. I know not why we may not, think that the frequency and commonness of his preservation of his from hurts in that kind which might else daily fall on them, is the reason that they were not more taken notice of, and did not seem strange.

But if any will not take due notice of what is ordinarily done, but will object that this is not generally in a miraculous manner done, so as to prove that these priviledges of the times of the Gospel, which we say they do belong to, are so far made good as to de∣monstrate that they do belong to them; there are other answers which sufficiently shew that objection to be of no force. As first that they perhaps mistake in extending the promise far∣ther then they ought, in looking on that as belonging to all that bear the name of Chri∣stians, which pertaines only to such as are sincerely so, and with all their heart cleave to him, renouncing all that may be called Baa∣lim, all things contrary or offensive to God. They ought to consider, whether in those that they see to suffer in that kinde there be not some Sin, for chastising which God opens the mouthes of those beasts against them, or sends like hurts on them: again whether there be not in them a defect of such a measure of faith as is required, as our Saviour answer∣ed his Disciples when they were afraid of drowning, Why are ye fearful, O ye of little Faith? h 1.345 Mat. 8.26. By Faith the mouths of Lyons are to be stopped, the violence of Fire to be quenched, &c. Heb. 11.33, 34. But suppose that there be no such defect in the persons, yet mean while may other and better things be wrought in them and for them by what they suffer, which being con∣sidered, it cannot be said that this prom••e is to them of none effect, though not fulfilled accord∣ing to the letter of the figurative expression in which it is given. The main scope of the expression is to give them security against a∣ny hurt of evil by any creatures to be brought on them. If then God give them such secu∣rity and tranquility of mind as that they can look on any such things which they suffer from them, as not hurtful to them, but as causes of greater good; it cannot be said that the promise is not according to its maine end fulfilled, and the lesser hurt which seemes to cross the letter swallowed up in the greater good, which makes good the main thing therein intended. It is well observed by the Learned Grotius on the forecited, Marc. 16, 17, 18. that these signes there named by Christ are not only to be looked on as beneficial according to the letter, but to contain in them images or representations, of those be∣nefits which happen or accrew to the mindes of men by the Gospel; and so here may the expressions of this Evangelical promise here made, seeme to denote not only or not so much, security from outward hurts from the creatures, but, or as, in∣ward security and tranquillity of mind, out of certain confidence and assurance that all things work together for good to them, as St. Paul tells us they do to them that fear God, Rom. 8.28. And so being perswaded that not any creature can separate them from the love of God which is in Christ Jesus our Lord (as he farther speaks verse 39.) we cannot look on any thing that can happen to those spoken of, from any of the creatures, as hurtful, but rather beneficial; by his good providence, and out of his love so ordered to them for ends best known to him∣self, which shall be to his glory which they ought to desire, and their good; if not ap∣parently in this life, yet undoubtedly in a better wherein they shall be perfectly freed from all molestation: and that is the time on which we may well look with diverse men of good judgment, as that in which the full completion of this and like promises is to be expected, and is principally referred to, i 1.346 taking these for certain rules, First, that all promises made as to this Life, are still to be understood with exception of chastisements and the Cross which Christ hath bequeath'd to his, to be taken up, that so they may be conformed to his Image, and Secondly, that the promises belonging to Christs King∣dom, are only to begin and more imperfect∣ly to be fulfilled in this Life, but the full completion is expected in the Life to come,

to which while they aspire, they will look on all the sufferings of this Life as nothing hurtful, yea greatly beneficial, if they be any way advantagious to them for the obtaining of that by exercising their Christian vertues of Love, Faith, Hope, Patience, &c. and by trying them as Gold is tryed that it may be for vessels of honour, and will not impute it to God as a breach of promise, if he suf∣fer such things to befal them. Against all that can be said in this kind it is evi∣dent, that these promises belong to the times of Christ and the Gospel; they were never in so great a measure in any other times fulfilled, and there remain no other times after, wherein they may be fulfilled in this world; but what is wanting for a full completion of them, is to be ex∣pected in the world to come, where shall be no more wild beasts, hurtful fowls, or poison of serpents. This may be reaso∣nably said if we take here the things nam∣ed, The Beasts of the Field, the Fowls of Heaven, and the Creeping things of the Ground, in their proper notion, according to the sound and signification of the letter, as k 1.347 many learned men of great judgment do, as if it were a renewing of that league where∣by the creatures were at first subjected all to Adam, the breaking of which by his rebelli∣on against God, was a cause of their rebelli∣on against him and his posterity; and that the right and dominion over them were pro∣mised to be restored in Christ, which is cer∣tainly l 1.348 made good, fully to them in him their head, although it appear not fulfilled in his members because of their imperfection in this Life; yet it is in good measure in them also made good according to the ways that we have mentioned.

But there are m 1.349 others of no less note and authority, who prefer to understand those names also figuratively, so as to denote men who in their harmeful conditions are so like those beasts, as to deserve to be called by their names in a way of expression not un∣usual: so the Pharisees are by Christ called a generation of Vipers, Mat. 12.34. Herod a Fox, Luc. 13.37. False Prophets, Raven∣ing Wolves, Mat. 7.15. and the like. And to justify this way of Exposition diverse bor∣row from St. Jerom an instance taken out of that History Act. 10. wherein by all manner of fourfooted beasts of the Earth, and wild beasts and creeping things and fowls of the air, represented to Peter as all let down to∣gether in a great sheet from Heaven, were denoted the people of the Gentile nations: So therefore here, though beasts and fowls and creeping things be named, do (I say) diverse choose to understand men of such like conditions, but do not all in one manner apply them. Some understand them of such nations as were at open hostility then with Israel, and used to infest them and prey up∣on them, that the meaning of the words should be, that they should be secured from hurt by any such: I will cause ( n 1.350 saith a Learned Man) that the Edomites, Ammonites and Moabites shall not hurt them; an ancient o 1.351 Father, names Persians, Medians, Babylonians and the like. But these seeme to look on the per∣sons spoken to, and of, and designed by the word them, viz. the Israelites, in another respect, and to apply them to another condition of theirs, and to other times then the Prophecy, according to the way which we have all along gon in, will admit, or be found to be fulfilled by, or have its due extent allowed it. For according to their exposition the promise would be that Israel according to the Flesh should be restored to their Land, and there live secure from molestation by such enemies (denoted here under the names of beasts and like hurtful creatures) as formerly infested them and were then Nations in being, as they are not now, But there was never yet any such restauration to Israel. The return of a small remnant of them mixed with the Jews after their deliverance from the Babylonish captivity, and so swallowed up among them as all to be accounted Jews and not a di∣stinct people or Kingdome as before, can not be thought a general restauration of them; and if it were granted that that might goe for a restauration of them, yet cannot it be sayd that ever after that, they were secured from Enemies like to those by them named: though the Jews did for some time enjoy a respite from troubles, yet was that quiet again suc∣ceeded by such troubles from enemies which at last ended in the destruction of their Coun∣try and Nation, so that we cannot say that this promise which is for continuance, to have thereby had its completion. The Jews them∣selves do not think so, which makes them groundlesly look for a farther restoring to their Country, because they will not look on the benefits in Christ reached forth to be∣lievers. So that this covenant here promis∣ed to be made for Israel, cannot be said in that regard of their teturn with the Jews, e∣ver to have been made good to them; and there is no ground to say or hope, that ever in such a way it shall be. We must there∣fore, as we have all along hitherto done, un∣derstand the time to which this prophecy belongs, to be the time of the Gospel, and the calling the persons spoken of by that, not to the repossession of any earthly Canaan,

but a spiritual, the Kingdome of Christ; and then those persons to be both as many of Is∣raels posterity according to the Flesh, and to∣gether as many of other nations also as by believing in the hope of Israel are made worthy of the name of the Israel of God; then may we say, that this promise is made to such, all such, and only such, and that God will surely make it good to them in se∣curing them from the hurt and violence of all such as are desirous, and otherwise with∣out his covenant here mentioned, and his especial protection, would be able to annoy them and bring them to destruction, whe∣ther we understand it of malicious men, who are to other men as savage beasts, and ser∣pents, yea worse then any so properly cal∣led, or p 1.352 whether we yet further extend the figurative speech by an allegory to spiritual enemies also, Sin, and the Devil, that roar∣ing Lyon, that old Serpent, and Dragon. From all can the same power of God defend and secure his faithful servants as well as from the least worme, and by vertue of this promise here, may we have assurance that he will, so that they need not fear what any of them can do to them, as long as they con∣tinue in faithful and close obedience to him; and so be such as those to whom the pro∣mise is made, are required to be. And then if we thus understand by the words not pro∣perly beasts, &c. but men likened to them, as great in malice and power to do hurt as the••; the way to shew how they being so un∣derstood have been made good under the Gos∣pel ••o th••se who have received it, the Israel of God and his faithful servants, true be∣lievers who embrace the word that he hath spoken to their hearts, and abandoning all other services, of Idols, Sin, and Satan, cleave stedfastly to him, and put their sole trust in him, will be much the same as it was, if it were properly understood of beasts; and the answer also to any such objection as was made from their being molested by them, much alike. If any thing more need to be said, that will be seasonably added, when we shall have considered the following words in the latter part of the verse, which fall in with these words so understood, and are as an explication of them so taken; which are, And I will break the Bow and the Sword, and the battel out of the Earth.

Agreeable to what he saith, I will break the Bow and the Sword, is what we have Ps. 46.9. He breaketh the Bow, and cutteth the Spear in sunder. But to say, I will break the Battel, or War, may seem q 1.353 not so pro∣per a speech, and therefore do r 1.354 some here supply something, as Weapons, viz. and all o∣ther weapons of War, and so an ancient Arabick Translation s 1.355 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and all instruments of War. The Chalde in∣terprets it, And the Bow and the Sword and such as make War will I cause to cease out of the Land, so that it will be all one in sense with what is said in the same forecited Psalme and verse, He maketh War to cease unto the ends of the Earth: and the whole still a pro∣mise of security and peace, t 1.356 and that they shall dwell safely or securely, as in the next words is expressed, and will make them to lie down safely; v 1.357 others render to Sleep; others to w 1.358 dwell, securely, confidently; the Greek and printed Arabick in hope, viz. of security and pro••ection from God. All mean but the same thing, and give well enough the mean∣ing, and we may well look on it as a x 1.359 pro∣verbial kind of speech, denoting great con∣fidence, tranquillity and security, without fear of being molested or troubled by any; such a state as David likewise describes Psal. 4.8. I will both lay me down, (the same word that is here used) and Sleep, for thou Lord on∣ly makest me to dwell in safety. But here a∣gain will recur, and be resumed, the former objection, against what we say that these promises belong to the times of Christ and the Gospel, viz. How it can be said that these things, this promise of so great peace and tranquility, and security, were ever made good since the preaching of the Gospel, or are like probably, to be under it, when we see none exposed to greater hazards, greater troubles, and troubled with frequenter Wars and the ill effects thereof, then those that have embraced that doctrine, and the Chri∣stian Religion, both have been all along, and are still, and are likely to be molested and disquieted with? For answer to this questi∣on or cavil, besides what hath been but now said on the precedent words in this verse, we might remit the reader to what we have elsewhere said on Micah. 4.3. as like∣wise Isai. 2.4. where is a much like promise to the Church of Christ; but that I may not give him the trouble of sending him from place to place; and perhaps this may come into the hands of some, who have not that part, though printed before this, I shall here speak something to like purpose. Several answers are given, the scope of which I shall distinctly set down, because though any of them singly might suffice a sober mind, yet if a Jew or any that is obstinate may not acquiesce perhaps therein, by laying more of them together, he may be more fully con∣vinced. The objection as from this place compared with those in Isai. and Micah. taken, may contain in it two branches, one

one from their makeing War, and infesting others; the other from their being infested by others, and both would be answered. First therefore, we suppose it might suffice to say that the Spirit and Doctrine of the Gospel, is not like that of other Religions which e∣ven of necessity ingageth to War, but such as tendeth wholly to Peace, teacheth and requireth it. So that if Men would receive and follow the rules thereof all these things here menti∣oned would necessarily insue: they would nei∣ther injure, hurt nor trouble others, nor be in fear of hurt and molestation from others: and to such only as do receive that and give them∣selves to be directed and governed by it, is this promise made, viz. to such who receive those comfortable words which God speak∣eth to their heart (verse 14.) and who call him Ishi, keeping covenant with him, and aban∣doning all others, cleave stedfastly to him, and worship, serve and obey him with sincerity of heart, not to all in general or promis∣cuously. So that on Gods part who hath used such proper efficacious meanes for bringing this to pass, and for preparing them by alluring or perswading them (as in v. 14.) that it might take effect in them, there is no∣thing deficient: that those meanes have not taken general effect, argues only the imperfecti∣on of men, not of the rule, which they pro∣fess to have received, but do not guide their actions, as they ought, by it. They do not know, at least not consider, what manner of spirit they are of, as our Saviour upbraids his two over hasty Disciples, Luc. 9.55. The Flesh prevailes in them too much and first warreth in them against the Spirit, and that is the too frequent occasion of breach of peace and of wars abroad; so learn we from St. James (c. 4.1.) From whence come wars and fightings among you? come they not hence, even of your Lusts that war in your mem∣bers? And it cannot be expected that it should be otherwise, as to the generallity, while Christians also are men, and so necessarily subject to defects and imperfections, except we should expect that God should change the state of the Church militant on earth, into the state of the Church triumphant in Hea∣ven, and make men even in this life perfect Saints, impeccable, and leave them no pow∣er to dispose of themselves or their own acti∣ons in any thing. The Jew hath no more ground hence to except against the Gospel be∣cause all that are called Christians do not ex∣actly conform themselves to the rule thereof, then he hath to except against the Law of Moses, because all that were called Jews did not exactly obey it. y 1.360 The Law was still holy, and the Commandment holy, just and good, though it had not that effect in many of them as to make them so. But 2^ly it can∣not be denyed that the Gospel had apparent∣ly that effect here promised, after its pro∣mulgation in the World. It appears, by that so many of different nations and Sects, Jews, Israelites, Gentiles, and of all condi∣tions high and low, being by the preaching thereof converted, putting of animosities, quar∣rels, hatred and discord which were before a∣mong them, became of one Heart and one Soul, (as it is sayd of them Act. 4.2.) be∣ing all as joynt members of one Body, under one head Christ, putting on so peaceable a disposition that they neither did hurt to one another, nor to others, but as far as in them lay, did live peaceably among themselves, and with all others. As far as that doctrine diffused it self, so far did the desire of peace and charity; the whole z 1.361 multitude of Chri∣stians acknowledging themselves bound by their profession not to will, not to do, not to speak or think ill of any, to love their Ene∣mies, not to hate any; and accordingly makeing it good in their practice insomuch that though they were much more in number, and great∣er in strength, then their Enemies who op∣pressed them and exercised all manner of violence and cruelty toward them, so that they could easily not only have defended them∣selves, but have quite overcome those that so injuriously and despitefully used them, and have gotten even the Empire into their hands; yet because the present authority of the Magi∣strate was on the other side, they indeavour∣ed no such thing, but rather chose to suffer all injuries, then to take up the sword into their hands, lest they should offend against the discipline and rules of Christian Religion, which taught them that they ought rather occidi quam occidere, to be Slain, then to Slay, where they had not just authority, and that they ought not to use any armes which might be to the breach of Christs peace. This testi∣mony given of them by an ancient writer, Tertullian, who flourished about 203. years after Christ, and confirmed by the History of those times sufficiently evidenceth that these pro∣phecies had then an answerable effect, as no where else, so among the professors of the Christian Religion, whom we say they re∣spect; and that among them was fulfilled, what is here said that the Bow and the Sword and bat∣tel had no place among them, and that the effica∣cious power of the Gospel did manifestly exert it self, by its disposing of them wholly to peace, when they, in the judgement of men, and if they had not gon on higher principles then those of other Religions did, had such provokeing oc∣casions to break it, and make use of armes. And how would they who refused to make use of them against their professed Enemies,

make use of them one against another, as ma∣ny as professed the Religion of Christ com∣mon to them, however otherwise distinguish∣ed by difference of nation, or education?

But if it be farther objected, that though the Christians of those times so behaved themselves, as that what is said in these pro∣phecies might be thought very appliable to them, and to be verified in them; why then it did not still continue so to be, but that in after times there have been such unappeasa∣ble dissentions and quarrels among them, such bloody Wars, of the justice of which no rea∣son can be given (for that some Wars may be just, where there is lawful authority and a just and necessary cause, it can be no more doubted, then that too many are unjust, raised by them who have no right to invade others) as if the Gospel which they all pro∣fess were now become another Gospel, and instilled different principles from what it for∣merly did, whereas these prophecies seem to imply a continued state of peace? we have to answer, that this is no more then we were forewarn'd of in that a 1.362 Gospel of peace, viz. That in the latter daies, perillous times should come, b 1.363 times of falling away from Christ, times wherein many should have c 1.364 a forme of Godliness, but deny the power thereof, and d 1.365 many professing to know God, should in works deny him, Times wherein e 1.366 Faith should de∣crease, and f 1.367 Charity wax cold, with like signs of Apostacy? Nevertheless the founda∣tion of God still standeth sure, and his Gos∣pel the same, and drives still at the same end of disposing men to peace, not teaching the use of the Bow or Sword or art of War, but giving for its constant rule, to follow peace with all men, so that they in whom it hath not that effect, shew themselves not to live according to it, what ever profession they make of it. Nevertheless all of them, who seeme most to delight in War, will profess themselves to love peace, and that by the Chri∣stian religion they are bound so to do, and offend if they do otherwise, and therefore that they exercise their armes only for pro∣curing it; which with how sincere intentions, and with how just meanes they do, God is Judge. They all will acknowledge it as an undoubt∣ed maxim that g 1.368 Blessed are the peace makers, and that all that will be called the Children of God ought so to be; and meane while all that are truly so, all that in sincerity strive to live as becometh the Gospel of Christ, and truly believe it, alwaies have been, and are, and will be of that disposition, as to indeavour to the utmost of their power to live in peace among themselves, and follow peace with all men, and make it their continual prayer that God would give into the hearts of all that are called by the name of Christ, to do so; so as that on their part there should be no occa∣sion of Bow nor Sword, nor War in the ••arth, but all should dwell safely: and therefore from the corruptions of some men there is no argument why this Prophecy should not be applyed to the times of Christ and the Gospel, or to prove that Christ is not yet come, in answer to the first branch of the objection which is from Christians infesting others with War. As to the other branch, which is from their being infested by others; whereas the words seem expresly to promise to those whom they concern, that they should not by hurt of Armes or War be molested, but should lie down, or dwell, safely, in se∣curity and undisturbed peace, to the follow∣ers of Christ, they say, is no such thing made good, who have suffered alwaies in such kind as much as, if not more then, any. To this an answer will be easy and plain, if we consider first the nature of that peace which we say is in Christ promised and to be expected, and wherein the truest and high∣est peace and security doth consist, which we cannot better do then from Christs own words; some of whose sayings we shall there∣fore here mention by which we shall be able to judge of it. He promiseth to his, peace, peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you, let not your heart be troubled, neither let it be afraid, Jo. 14.27. again Jo. 16.33. These things have I spoken unto you, that in me ye might have peace, in the world ye shall have tribulation: but be of good cheer, I have over∣come the world. He promiseth likewise to his disciples, that nothing shall by any meanes hurt them, Luk. 10.19. yet likewise, pro∣nounceth them blessed, which are persecuted for righteousness sake, because theirs is the kingdom of Heaven, and Blessed are ye when men shall revile you and persecute you, and shall say all manner of evil against you falsely for for my sake; Rejoyce and be exceeding glad, for great is ••our reward in Heaven, Mat. 5.10, 11, 12. He telleth them likewise that the time should come that whosoever killed them should think he did God service, Jo. 16.2. but elsewhere biddeth them not fear them which kill the Body, but are not able to kill the Soul, Mat. 5.28. and tells them they should hear of Wars and Rumors of Wars, but bids that they should not for that be troubled, Mat. 24.6. and that they should be betrayed, both by Parents, and Brethren, and Kinsfolks, and that some of them they should cause to be put to death, and they should be hated of all men for his names

sake; but, notwithstanding there should not a hair of their head perish: and bids them there∣fore in their patience possess their Souls, Luk. 21.16, 17, 18, 19. Out of these and like sayings of his, it is necessarily concluded that true peace and security, such as is by God promised in Christ, is according to him (the best interpreter of his Fathers Will and the nature of that which he was himself to bring and give to his) not so much outward and temporal peace (though that be a great bles∣sing also from God, and such as he will al∣so give to his as shall be for his glory and their good) as peace of a more excellent na∣ture, and such as is even with loss of that at a cheape rate purchased, inward spiritu∣al peace, peace with God, peace of mind out of assurance of his love and favour; and the promised security consists not so much in being safe from the outward violence of men, as in assurance that all that they can do to their bodies, cannot hurt their Souls, nor separate them from the love of God in Christ, nor any way hinder their Salvation but rather shall promote it, and heighten their reward in Heaven, where they shall be in perpetual peace and security, which none shall be able to disturb; in confidence and expectation of which, they do not look on any thing that God suffers to bef••l them here, as any failing of his good word to them, but the best way of fulfilling it. Of this mind ap∣pear to have been the Apostles and holy men of old, who having obtained that inward peace, did shew in themselves manifest examples of the sense and enjoyment of greater joy, se∣curity, and tranquillity, in the midst of such things as are counted most vexatious to o∣ther men, then any worldling can express in the most undisturbed enjoyment of outward peace and prosperity. So is it said of the A∣postles that were beaten by the Jews, They rejoyced that they were counted worthy to suffer shame for his name, Act. 5.41. So of Peter cast into Prison by Herod, that the same night before he was to have been brought forth to have suffered what that Tyrants cruelty, who had before killed James with a Sword, would have inflicted on him also, securely sleeping between two Souldiers, bound with two Chains; all that was fearful in this condition, could not hinder him from sleeping safely (as is here promised) till the Angel of the Lord awaked him, Act. 12.6, 7. and with what great tranquility and quiet of mind the Proto-Martyr Stephen received the stones that were cast at him, and the death by them inflicted on him, that description of his suffering, Act. 7.59, 60. sets forth, where we read, that while they stoned him, he called on God, saying, Lord Jesus receive my Spirit; and kneeled down, and cryed with a loud voice; Lord lay not this Sin to their Charge, and when he had said thus fell asleep: how could the condition of one that securely should lay him down on his bed to sleep in safety, be in terms denoting greater security, described? h 1.369 St. Paul a great persecutor of Stephe••, being afterward con∣verted, gives a like example of security in his own case, who when Agabus by his pro∣phetical Spirit had foretold of great perse∣cutions and evils that should befal him at Jerusalem, and his Friends sought therefore to disswade him from going thither, reprehends them (as once Christ did Peter, disswading him from entring on his sufferings, because he savoured not the things that were of God, but those that were of men) answering, what mean ye to weep, and to break mine heart? for I am ready not to be bound only but also to die at Jerusalem, for the name of the Lord Jesus. So that they were fain to cease from per∣swading him, saying the will of the Lord be done; in which will they saw him so far to acquiesce, that nothing which should accord∣ing to that befal him, did seem grievous to him, or once move him, or hinder him from finishing his course with Joy. And what were the grounds which so supported them that they were not overcome with any things that they suffered, but looked on them rather as joyous then grievous, more a gain and advan∣tage then hurt or damage to them, doth St. Paul discover: as, first, the inward peace that they felt, not to be disturbed by any out∣ward annoyance. So saith he Rom. 5.1. &c. Therefore being justified by faith, we have peace with God. By reason of the sense of which he saith, We rejoyce in hope of the glory of God; and not only so but we glory in tribulation also, &c. And again because they were assured that all things work together for good to them that love God, and to them who are called according to his purpose, Rom. 8.28, 35. &c. and that nothing could separate them from the love of Christ, nor tribulation nor distress, nor persecution, nor famin, nor nakedness, nor peril, nor sword; so that in all these things they were more then conquerors through him that loved them. Being perswaded that neither Death nor Life, nor Angels, nor prin∣cipalitys, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature could be able to separate them from the love of God which is in Christ Jesus our Lord. Wherefore they without fear embraced that light (as he calls all outward) affliction, as working for them a far more ex∣ceeding and eternal weight of glory, 2 Cor. 4.17. that reward, that blessedness which (as we have seen) our Saviour himself promiseth to those that are persecuted for righteousness * 1.370

sake, Mat. 5.10. in regard to which St. Pe∣ter also calleth those that suffer for righte∣ousness sake happy, and bids them not to be afraid of the terrour of men, nor to be troubled, assuring them that none shall harme them who are followers of that which is good, 1 Pet. 3.13, 14. On these grounds all the noble army of Martyrs going, went with as great security to the torments, as others to their softest beds, and into the fire with as much alacrity as Eliah ascended into the fiery Chariot which convey'd him up to hea∣ven: the fiercest beasts coming upon them with open mouths to devour them, were no more frightful to them, then the Lyons whose mouths God had shut, that they should not hurt him, were to Daniel, because innocency was found in him, and he believed in his God. The peace that they had with God, and so in themselves, their stedfast belief in him and his providence which should turn all to good for them, their assurance of his love to them, their sincere love to him, and zeal of promoting his glory by their wit∣nessing to his truth, their joy in being made conformable to Christ in his sufferings, with like considerations, made that they were not at all moved with such things however ter∣rible to other men, which he thought fit to suffer to befal them * 1.371 for tryal of their Faith, and exercise of their patience, that they might be found unto praise, and honour and glory at the appearing of Jesus Christ, nor thought themselves at all hurt by them. Who shall deny the greatest security here promised to have been made good to them? and that with all the most savage beasts or hurtful crea∣tures, God had made a covenant for them, and that the bow and sword and all in∣struments of cruelty, having their edges dulled, were broken, as to them, and that without fear from any of them, they alwaies laid them down or dwelt safely? This lan∣guage will be justified by what we read, Isaiah. 28.15. where we hear some secure ones who forgat and contemned God, saying, We have made a covenant with Death, and with Hell we are at agreement i 1.372 when the over∣flowing scourge shall pass through, it shall not come unto us. i. e. we are in no fear of hurt from them, but as secure as if by a covenant of agreement with us, they were bound up from annoying us. Their covenant was a groundless one, made by themselves, who had no power to do it; and therefore failed them in their need, and did but make those things more fearful and hurtful to them in the end; and they should be troden down by them, v. 18. But this here made by God for his faithful servants, with those fearful things, did, though not hinder them from assaulting them, yet keep them of from hurting them, and turn all that they could do, for good and advantage to them; so that they had even in this respect great reason to insult over death it self the fearfullest of them, the king of terrors, and boldly challenge it, when most strongly arm∣ed against them, in the words out of our prophet cited and applied by the Apostle 1 Cor. 15.55. O Death where is thy sting! O Grave (or Hell) where is thy victory? which he concludes with, Thanks be to God who giv∣eth us the victory through our Lord Jesus Christ. Against all that Death or Hell it self can do with all their most cruel instruments of mis∣chief, the victory hath still stood, and shall stand still, on the faithful Christians side, and they have never been able greatly to hurt him, but have all ended in advantage to him. On the same grounds and out of like consi∣derations all Gods Israel, faithful believers, have allwaies esteemed their happiness not from their outward, and easie to be disturb'd, security, though God hath granted them in greatest measure to enjoy it, but from their inward and spiritual peace which no outward thing can disturb. So that if God give them that, how shall any say that he hath not made good to them this promise, the expressions of which though figurative, are not then Hy∣perbolical, or exceeding the reallity of the thing, but giving us by what is less, but more sensible to men, to understand and con∣ceive what is greater? He that giveth far greater things cannot be said to have failed of his promise which hath expressed only what are less. And of that more excellent peace have we all reason to understand these words, the scope of which is to assure them of great peace, security, and tranquillity, considering the nature of Christs Kingdom, to which we say they have respect, which is not of this world, but spiritual: it being manifest and as a k 1.373 general rule that under notions of inferi∣or corporal and carnal things (especially in matters concerning the Kingdom of Christ) Spiritual things of an higher nature are of∣ten represented to us, as before we have seen made good by examples. The Learnedst Jewish Doctor Maimonides having confess'd that such expressions as this, of things to be expected under the Messias, are * 1.374 paraboli∣cal, or figurative (to express that things should be in as good or better posture, as, or then, they could be if that were done which the letter sounds, though it be never so brought to pass, and his subjects in as great security with the wicked of the world,) then saith that the meaning of them, or what is point∣ed out by them, shall then truely be per∣ceived,

when he, in whom they were to be made good, is come, we therefore knowing him to be already come, and that there is no other to be looked for, and having by experi∣ence seen how they are made good, see all reason so to interpret them. If a Jew except against our way of so understanding them, viz. by this promise of peace and security, to be denoted spiritual inward peace, arising from assurance of Gods favour, ordering all things for good and advantage to his; let him answer how Gods promise to l 1.375 Josiah that he should be gathered into his Grave in peace, was made good, whereas he was slain in war, and taken away by a violent death? a rati∣onal Heathen will not deny the reasonble∣ness of it, or think it improper language. We have from m 1.376 one of them this saying, that grief, poverty, ignominy, imprisonment, banishment, and whatsoever elsewhere is terrible, when they meet with a wise (or good) man are tame and gentle; to wit, because they do not disturb the quiet temper of his mind, whatever effects they may have on his bo∣dy: and therefore compares them in respect of him who knows how to tame all evils, to Lions, Tigers, and the like fierce beasts which are so tamed, as that their Masters can put their hands into their mouths without fear. What is this less then to say that with all these things there is a covenant made for them, in the Prophets language here, and that the violence of them, as to them, is broken out of the Earth, and that they can ly down safe∣ly without fear of an annoyance from any of them: it would not seem to him an im∣proper language to express firm inward peace and security by such notions. If any, yet ob∣stinate, shall persist to require a more literal completion of the things specify'd in these words, for proof that he is come to whose times they had respect; although we have no reason to think there is any such thing requisite farther, then in the manner already described, yet if we shall so far yield to them as to suppose there were, we have a ready answer which will take away all advantage from them who make that objection; name∣ly that the times of Christ to which we refer this prophecy, are of large extent, and of as long duration as the world it self; so that if any thing promised to be done under him and in his times be supposed not yet to be done, there is still time left for the fulfil∣ling of it, and no need of expecting another Messias or Christ, as the Jews would have it, under whom it should be fulfilled. Adde to this, that the time of his Kingdom (which is a spiritual kingdom, and commonly called the kingdom of grace) in this world, where∣in n 1.377 he must reign, till he hath put all his ene∣mies under his feet, shall be concluded, and succeeded by another Kingdom of his, that called his Kingdom of glory, wherein what may seem here more imperfectly fulfilled, shall be in the highest and perfectest degree com∣pleted. And that is by o 1.378 some, and well may be by us, looked on as an answer to all ex∣ceptions that can be made against the more imperfect fulfilling of such pophecys, as this, in this life, caused by the imperfection of the best of men in it; that the completion of good things, promised under the Kingdom of Christ, are in this life (as we have before said on the former part of the verse) only inchoative and in part: but the full and perfect com∣pletion of them is to be expected in the life to come, the time of perfect peace and un∣interrupted security, and tranquillity both of mind and body, p 1.379 where shall be no more fear of any hurtful thing or enemy that may give trouble, grief, or disturbance. After the strictest enquiry then, and on all considerati∣ons we see still reason to fix these promises and this prophecy to the times of Christ, and no other, and to affirm that under him, and by his coming, they have been, still are, and shall be made good to true Believers in him, to whom only they pertain.

I have in what hath been said, followed our translation, which is doubtless of all the plainest, and most agreeable to the words, and most generally received. Yet is there in some a little difference, whilst instead of, for them, they read, with them; a league with the beasts of the field, &c. So in divers copies of the vulgar Latin, which yet q 1.380 some of the Romish Church note as an error anciently crept in, into the copies thereof, yet do r 1.381 o∣thers even of Protestants maintain that ren∣dring. However in the exposition and mean∣ing, this makes no difference, tending all to den••te, that God being in covenant with them, will cause all other creatures, to be as it were so too, to work for good, and not evil to them. But there is a Jewish Doctor (Abarbinel, often by us cited) who gives an exposition far wide from others, as from the truth also: He refers the words, for them. not to the Israelites, as others do, but to the Baalim, or Baals before mentioned, and thus expounds it, I will make a covenant for them, i. e. those Baals by which he understands, the Sun, the Moon, and the Stars, so as that those superior Lords or Princes (as he calls them) shall have no more to do in influencing or guid∣ing the nation (spoken of) any more, but it shall be taken care of by Gods peculiar pro∣vidence, and its guidance shall not be ac∣cording to the disposition of the Stars: but

those indications from above, shall in that time reach only to irrational creatures, not to men, which shall all be appropriated to to the guidance of the divine providence, ac∣cording to what is said in the Prophet, And the Lord shall be King over all the Earth; in that day shall there be one Lord, and his name one, Zach. 14.9. and again, the God of the whole Earth shall he be called, Is. 54.5. And by the covenant here mentioned to be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lahem, for them, (or to them) i. e. those Baals, he will have to be understood, Gods confining of their guidance or rule to the beasts of the field, and other brute creatures, so that it shall not be extended to mankind: and that therefore, where he saith, the Bow, and the Sword and War will I break (or cause to cease) out of the Earth, the meaning is, that the Planet Mars or other Stars shall no more portend war to the Earth, or Sword, or Slaughter, and destruction, because he by his providence shall cause them to cease; and whereas he farther saith, and I will make them to lye down safely; that, he saith, may be ap∣plyed either to those beasts which he menti∣oned, that they shall not do hurt and mis∣chief one to another, but according to the saying of s 1.382 Isaiah The Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid, &c. Because there shall not only be peace in the earth between men, but also be∣tween beasts. Or that else it may be in∣terpreted of the nations, according to that of the Prophet, t 1.383 Nation shall not lift up a Sword against Nation, neither shall they learn war any more, so that as what he saith, I will cause to cease the Bow, the Sword and War, belongeth to all nations, in their countries and according to their nations, so do these last words also, that they shall all lye down in safety, every one under his Vine, and under his Figtree, their affairs being not ne∣cessitated by the power of the Stars. To this purpose doth he expound the words by a strange and uncouth exposition, blinded with strange astrological notions, which, I suppose, he, as others of them, founds on a false interpretation of those words, Deut. 4.19. The Sun, the Moon, and the Stars, even all the host of Heaven, which the Lord thy God hath divided unto all nations under the whole Heaven; as if those words did import, that then all other nations were ruled by the guid∣ance of the Stars, those heavenly bodys, ex∣cept Israel alone, who were Gods immedi∣ate peculiar care, but these words here that from the time here spoken off it should be no more so, but God would take all nati∣ons into his beculiar care and tuition. Yet from his words do we gain this concession that the promise here made doth not con∣cern the Israelitish nation alone, but other na∣tions also, which is that which we say; yet not with that Latitude which he doth, as if it belonged to all of that nation, and all of other nations promiscuously; but only to such of Israel as should be converted sincerely to God, and all such of other nations as should likewise be converted to him, and so obtain the name and priviledges of the Israel of God, among whom through their partaking of one common faith, there is no farther di∣stinction of Israelite or Gentile, Jew or Greek, they being all one in Christ Jesus, Gal. 3.28. To all such and only such do we say this promise belongeth, and so those that follow.

19. 20. I will betroth thee unto me for ever; yea, I will betroth thee unto me in Righteousness, and in Judgment, and in loving kindness, and in mer∣cies. I will even betroth thee unto me in faithfulness, and thou shalt know the Lord.

Verses 18, 19. And I will betroth thee un∣to me for ever, &c.] thee, O Israel. The con∣gregation or church of Israel is that person, (if so we may call an aggregate body) that being resembled to a woman, is all along in this chapter spoken sometimes of, in the third person, and that sometimes in the singular, sometimes in the plural number, as in one capacity one, in another more, as consisting of many singulars, sometimes too (as here) in the second person. The things spoken con∣cerning her, are of different nature, some, heavy threats and denunciations of sore judg∣ments and punishments, others, gracious pro∣mises of mercy and great kindness; the rea∣son of which will be perceived by u 1.384 consi∣dering different circumstances of the persons time and place, and their diverse qualifica∣tions; they had been, and were when the pro∣phet uttered these prophecies to them, a re∣bellious, and very wicked people, bearing the name hitherto of Gods people, but now having nothing but the bare name, being be∣come for the generallity deserters of God and his worship, and zealous followers of I∣dols; for which their iniquity he threatens them with his heavy judgments, which he would bring upon them, as by other meanes so by the hands of the Assyrians, who should overthrow their kingdom, lay their country wast, and carry them captives and disperse them among other nations; even those also of them which did yet acknowledge God and cleave to his worship, as members of the same politick body then bearing that name of Israel, and so involved in those outward ca∣lamities

which the crying sins of the cheif and greater part had brought on the whole; but after these Judgments he professeth again that there should come a time when he would find them out wherever dispersed, or their posterity, though not the present persons to whom the prophet then spake, being still by succession as the same body, and of the same name, represented under the same notion of a woman, and allure them and invite them to return by repentance to him, and will speak to their heart, and so far perswade them, and work on them, that they should come in to him and be converted, and forsaking Idols and all false worships acknowledge him a∣lone, and cleave stedfastly to him as a chast and loving wife to her husband. And to them, this converted and renewed Israel thus qua∣lified, do the promises of his great mercy and loving kindness here made, pertain: and to them particularly though Israel in general be named, as that name is common to all, both converted and unconverted, true and false Israelites. But though the name be, the pri∣vile••ges are not common, not what is spiri∣tual in them, though in what is carnal and temporal, they may oft have share by reason of their outward communion with the other. Farther ••he name of Israel do's as sometimes import those that were of the stock of Israel according to the flesh, so, (as hath been above made evident) sometimes again compre∣hend such others who though not of the race of Israel, yet being made partakers of the same faith, become partakers of that name also and the priviledges belonging to it, as being now all one body, fellow-members quickned by one spirit under one head Christ, having all communion with him, and so com∣munion one with another. Now the evils in this chapter denounced do (we say) peculi∣arly concern Israel after the flesh, that carnal Israel, though written for example to others also and appliable to them; but the good pro∣mises to all those that by one common faith are made the Israel of God, spiritual Israel. And why we so say, the reason is manifest: because those evils especially concern them in respect to that state, and those relations which they had formerly been in to God, which they by their deserting him had forfeited, and pro∣voked him to deprive them of those privi∣ledges which they had enjoyed by vertue thereof, as having been by God chosen and made a peculiar people to himself, and so di∣stinguished from all other Nations, and seated in a land before promised to their fathers, A∣braham, Isaac, and Jacob, and their seed alone, with priviledges confined to their Nation in that Land. But the good things promised are upon another new account chiefly spiritual, not so confined to that land, as being to be per∣formed to them being cast out of that Land, and such therefore which any other Nations all the world over might enjoy as well as they, and partake with them in them, being chiefly spiritual things though with temporal also: as for instance, in particular, in that which concerns the promise in these two verses made. In the second verse of this chapter, it is said, she is not my wife, neither am I her hus∣band; there is (as it were) a plain bill of di∣vorce, given by God to her, whom he had before looked on as his wife; this properly may be applyed to Israel according to the flesh, the whole congregation of them, in as much as God had before espoused them to himself, and called himself her husband: but of other Nations whom he had never formerly taken into that relation to himself, it cannot be so properly said. They who were never espous∣ed cannot be said to be divorced: it may be only said that they never had been his wife. But now what he saith, I will betroth thee to me for ever, may be properly spoken of any that never before had been his Spouse or Wife, of all that should by him be received into that relation; such as are all of what Nation so∣ever, which should be converted, and give up their names to him, and be owned by him. And these by coming unto him, and adhering to him, and owned by him, are all reputed his Israel, as others who were Israel according to the flesh, by departing from him, loose as well the name and priviledges of Israel, as of being Gods espoused, and are lost among the Gentiles, and reputed as Gentiles. So that whereas Abarbinel, who confesseth some of the good promises in the foregoing verse, to be∣long as well to other Nations as Israel, but would have these, in these two verses, to be∣long only to the Nation of Israel, and to con∣tain such priviledges as belong only to them a∣bove other Nations, and to none besides them: he is plainly in an error, and these are also such as belong to all the Israel of God made so by faith, whether of that Nation or any other, there being on their sincere conversion to God made no more any difference between them in Gods sight. Such of Israel as have forsaken God, and will not be converted are no more reputed Israel; Such of other Nations as shall turn unto God, are together with such of natu∣ral Israel as do so, owned by God for his Israel, and they all united to make one body, are the person, Thee, here spoken to, and to which the promise is here made. And having thus cleared what concerns the person, which was necessary that we might keep up the Exposi∣tion of these prophecies, may we proceed to see what it is that is in these words pro∣mised, I will Betroth thee unto me forever, &c. A promise of the greatest mercy and loving kindness imaginable, such whereby they shall

be brought so near, and to so nigh a relation to him, as that he will be even one with them, and they shall be one with him. So doth the word, betroth, plainly import, which denotes a mans espousing or receiving a woman into contract or covenant of marriage with him∣self, whereby he becomes thence-forward wholly hers, and she his, in a nearer conjun∣ction then is by any other relation between any, as parents and children, or whatsoever is accounted nearest, yea so as to become one and no more twain, according to what is said at the first institution of marriage, Therefore shall a man leave his father and mother, and shall cleave unto his wife, and they twain shall be one flesh. (Gen. 2.24.) which our Saviour citing and expounding, saith, wherefore they are no more twain, but one flesh: Mat. 19.6. whence it is manifest, that as she that is betrothed pas∣seth wholly into the right and power of him that hath betrothed her, so she likewise is made partaker with him of all good things which are in his power, and hath assurance given her, of his constant love, defence, and protection, and that she shall not want of any thing belonging to her well-being, that he can confer on her, or do for her: if he make not these priviledges good to her, he violates the due laws of Espousals and Matrimony. So that God, in saying that he will betroth her unto himself, gives her all possible security, that he will bestow upon her all things necessary for her good in all kinds, and defend her from all things that may annoy her, that he will be concerned in all her affairs, as if they concern∣ed himself: so that she cannot but promise to her self all things, that he shall see to be, and so really shall be, conducing to her good, whe∣ther in respect to her temporal, or spiritual concerns, this life or the other, he being faith∣ful in his promise, and all being in his power, and none able to hinder or restrain him from doing what he hath promised; and therefore neither to make her doubt of receiving it, or frustrate her hopes or expectations, she con∣tinuing faithful to him. This weight hath the word, betroth, in it, and much more, as the things pertaining to God are of higher nature then any can be said of men, subject to many imperfections the best and greatest of them, so that they may either fail of their word, or be hindred of performing it, though desirous to make it good. Much weight seems St Je∣rome to observe in it, while he saith, that God doth not say, that he will be reconciled to her, after she had forsaken him, and provoked him, but that he will betroth her to himself, which e 1.385 others also observing, say that it is to de∣note, that it is no ordinary or vulgar mercy, and such as is usually found among men. If a man should again be reconciled to a spouse or wife that had forsaken him, and committed lewdness with others, and been therefore di∣vorced by him, though she shewed never so great signs of hearty repentance, and resoluti∣ons of behaving her self chastly and faithfully for the time to come, this would be a rare and great mercy and kindness, yea greater then the law did permit, according to what we read, 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? when then the Lord, keeping to himself mercy above what he will permit men to shew, shall say, as he doth there to Judah, and oft made it good to them upon their repentance, but thou hast played the harlot with many lovers, yet return a∣gain unto me saith the Lord; this certainly might deserve a word, that might express greater kindness, then that of ordinary reconciliation; and so here, if he should promise to Israel to receive her again after she had plaid the harlot, and he for her lewdness had given her a bill of divorce, and put her from him, it might not seem strange, that he should express this extraordinary kindness in more then ordina∣ry language; but sure there is something more and greater here, that this word, I will betroth thee, suggests to our consideration, and that is, that what God here promiseth to do, is not a receiving Israel, whom for their Ido∣latries and wicked courses he had cast of, a∣gain into favour upon account of that former contract and covenant, by which they had been, at the giving the law on Sinai, and un∣der it, espoused to him, and by a renewing a∣gain that league, but the making of a new league or contract with them, as if they had not by virtue of that old one any thing more to do with him: such a receiving of them a∣gain into favour, had been properly expressed by a term implying reconciliation; but the using the word of betrothing or espousing, de∣notes, that what good promises he now makes to them, and what things by vertue thereof they are henceforth to expect from him, are not to be expected by vertue of that former covenant and ancient dispensation, but by vertue of this new one. Such a distinction be∣tween that old covenant, and a new one, we have by himself given Jer. 31.31, 32. Behold the daies come saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah; Not according to the cove∣nant that I made with their fathers, in the day that I took them by the hand, to bring them out of the land of Egypt, which my covenant they brake, &c. In that he saith a now covenant, he hath made the f 1.386 first old, and so makes it evi∣dent that what he will thence forward perform to those with whom he should make this new

Covenant, should be on account of that, not on account of the old: and that of this Cove∣nant therefore, in which all things are new, he here speaks, doth the using of the word of betrothing, and not of being reconciled, plainly intimate: and it is apposite to the business, as in this regard, so farther, because the word re∣concile, or the like, would restrain the promise of this new covenant or contract to be made to those onely, who had been by the other of old, under the Law of Moses, taken into re∣lation to God, which was onely the people of Israel, Abraham's seed according to the flesh; but this, belonging to the times of Christ, and the Gospel, is in its way according to its na∣ture of a far greater extent, belonging to all the Israel of God; not onely to Abraham's seed according to the flesh, but all his seed ac∣cording to faith, which were to make up an Israel in umber as the sand of the Sea which cannot be measured or numbred, though those with which the former covenant was made, were become by breach of that, y 1.387 Lo ammi, no more the people of God by virtue of that; even to as many of them as should be converted, taken in upon the account of this new covenant, to∣gether with as many of all other Nations, which, though never partakers of the privi∣ledges of that former, should be received by this into the number of the Sons, yea and made all one Spouse, of God, who promiseth to betroth them to himself. That word is so pro∣per to express the business, that in the New Testament, wherein the nature of this new covenant is described, and the priviledges thereof set forth, the like notion is us'd for that end. John Baptist therefore likeneth the Church to a Bride, and Christ to the Bride∣groom, Joh. 3.29. and she is called the Lambs wife, Rev. 21.9. and St. Paul, to express that entire love and affection, and nearest conjunction which ought to be between man and wife, likens it to that of Christ to his Church, Eph. 5.25. &c. and to shew unto what near relation to Christ he had by preach∣ing to the Corinthians brought them, expresseth it by saying, that he had espoused them to him as their Husband, 2 Cor. 11.2. Where, by the way, from what God saith here to his Church, I will betroth thee to my self, and from what is said in the New Testament, that the Church is Christ's bride, wife, spouse, betrothed to him, is an evident argument z 1.388 that Christ is the true God who spake by this and the other Pro∣phets.

Much might here be said for magnify∣ing the greatness of the mercy and benefits by God here promised, by inlarging on the nature of such a covenant, as is made by espousing or betrothing; on the priviledges and benefits which the party betroth'd is by vir∣tue of that compact assured of, and obtaienth, according to the quality and dignity of the person that betrotheth her to himself; the great condescention and loving-kindness of God in betrothing any to himself, more than is to be parallell'd by any thing done among men, though one express'd by the other; the difference between this new contract of God with his Church under the Gospel from that of old made under the Law with Israel; and the excellency of this new above that old, and the like a 1.389 circumstances: but this would be matter rather for an Homilitical discourse, than a literal Commentary; I shall therefore confine my self to a brief exposition of those terms, by which the nature and manner of this new covenant is here described; the first of which concerns the durableness and indisso∣lubility of it, in that he saith, I will betroth thee unto me for ever.

That the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leolam, signifies for ever, is no doubt: yet that it doth not al∣ways signifie so, viz. perpetuity of duration, is as little to be doubted: for many examples occur both in the Law, and other Books of Scripture, in which that word is applied to such things as were to continue but for a certain space of time, and then to have an end, whether that time be left undetermined, or else have a bound set to it. And in such places it rather signifies that such b 1.390 things as are spoken of, were of such a right as was not alterable by men, and at their pleasure, but were constantly to be observ'd, while the na∣ture of the thing would permit, and to remain firm as long as God had appointed, and were to have their end determin'd onely by him. But here the scope of the place, and the na∣ture of the thing spoken of require, that it should be taken in the utmost extent of the word, and to signifie perpetuity, and unalter∣able or indissoluble stability; and so that oft mention'd Jewish Doctor Abarbinel mani∣festly takes it, while he saith that here is a promise, that she shall attain 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. to the life of the world to come, which is absolute eternity or per∣petuity. In that he restrains this promise to the Nation of Israel, or Israel according to the flesh alone, he is manifestly in an errour: but he is in expounding the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Leolam, of eternity, in the right; and that there is likewise by this an assurance given to those spoken to by God, and whom he saith he will betroth, of eternal life, is manifest, to wit, by necessary consequence; for the Spouse is to be had into the house of him that hath betroth'd her, for consummation of the marriage, which in this marriage are those

heavenly Tabernacles, into which the Lambs Bride, or Christ's Spouse his Church here spo∣ken of, shall be brought to live with him for ever, that so it may be made good what he saith, I will betroth thee to me for ever. c 1.391 For it is necessary for the verifying of this, that both parties should remain together for ever; and so will here necessarily be included in this covenant, a proof both of the resurrection of the dead, and a life everlasting.

But though this assurance do by necessary consequence follow on what is here said, and is included therein, together with all those other priviledges and benefits, of which that indeed is the complement, which, by virtue of this espousal or matrimonial contract, they that are so betrothed to God have right to, and assurance of; yet we do not look on it as that which is the sole or primary scope of the words, but that what is spoken, is to shew the excellency of this new betrothing or cove∣nant, promised under the times of the Mes∣siah and the Gospel, in respect of its duration and stability, and so the precellence of it in this regard, above that, by which Israel after the flesh, was betrothed by and under the Law of Moses: for that, however firmly made on Gods part, was now by their default come to an end, and rescinded, as the Espousals of one that proved an Adulteress, and brake, on her part, the covenant made with her, and deprived her self of all priviledges, which by vertue thereof she might have challenged; in∣somuch that God saith of her, She is not my wife, neither am I her husband, (v. 2.) but this he saith shall be for ever; he will so order it, that it shall not on either part be made void; so that it is as much as to say, that there shall never fail to be a Church which shall be his Spouse, with which will agree what our Sa∣viour saith, that d 1.392 he will build his Church on so firm a rock, that the gates of hell shall not prevail against it, it shall never be destroyed, and likewise what he saith to his Disciples, that he will be with them always even unto the end of the world, (Mat. 28.20) and what St. Paul saith, that nothing shall be able to separate them from the love of God which is in Christ Jesus, (Rom. 8.39.)

This difference betwixt that of old and this new betrothing or covenant, in respect of the duration, we have plainly given us in that forecited place of e 1.393 Jeremy, and in f 1.394 St. Paul, citing and explaining it; viz. that the new covenant, which God would make with the house of Israel, and the house of Judah, should not be according to the covenant which he made with their fathers, when he took them by the hand to lead them out of the land of Egypt, because they continued not in his co∣venant, although by vertue thereof he was an husband unto them; but by reason of their false dealing and breach of it could no more continue an husband to them, but regarded them no more, but abhorred and rejected them, (that so we may take in all g 1.395 the ren∣drings and expositions, which those last words are capable of, and are given one in the text of our Translation, the second in the Margin in the place in Jeremy, and the third by St. Paul, Heb. 8.9. and the matter here ad∣mits or requires all:) whence necessarily must be inferred, that he will so order it, that the new covenant shall not be so broken, as that he will set light by them, or no more have regard to them, but that he will continue an husband to them for ever: for (saith he) I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people: so that, though on their parts there was before a failure, which rescin∣ded and made null the Espousals, the matri∣monial contract between him and them then dealt withall (viz. Israel according to the flesh,) yet he will now provide, that, as on his part there cannot be, so neither shall be on the part of those now spoken of, (viz. the true Israel of God according to the Spirit and by faith) any such failure as shall rescind this contract, that it h 1.396 should decay and vanish away as that of old did: This therefore the i 1.397 Apostle calls a better covenant, established on better promises. Great certainly must necessa∣rily be the priviledges belonging to them, to whom he promiseth, that by so firm and un∣alterable a covenant he will receive into so nigh a relation to himself; great the benefits that they have thereby assurance of to themselves, of all things conducing to their good in this life and the life to come, all which he can and will make good to them, and make them ca∣pable of. The promise is to those all, who are comprehended in the word, thee, which, as we have shewed, is the whole Church of God, his Israel: and that being a complex body consisting of many particular members, such as are all true believers of what Nation soe∣ver according to the flesh, all those particulars have, by virtue of this promise of God's be∣trothing to himself the whole of which they are members, right to and assurance of those priviledges and benefits to themselves, by vir∣tue of their being true members of that body, as firmly as if they had been made to them in particular; viz. that God is theirs, and they are Gods, and shall continue so for ever; he will never fail them nor forsake them, no∣thing shall ever separate them from his love, he will support them here with his Grace, and hereafter receive them to live and remain

with him in everlasting habitations, and to a perpetual fruition of his glory.

That they may have the better assurance of the firmness and unalterableness of this covenant, into which he will take them, by betrothing them to himself, he proceeds to de∣clare in what manner, and on what terms and conditions he will do it, saying he will do it in righteousness and in judgment, and in mer∣cy and loving kindness, and in faithfulness: of which words, and in applying them to the matter, we have among Expositors great dif∣ference, of some of which that we may take notice, we shall take the terms in order as they are put, onely premising a word or two concerning the use of the words in general, without respect to the signification here fa∣stened upon them. The two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tze∣dek and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mishpat, rendered Righte∣ousness (or Justice) and Judgment, are as here, so elsewhere found joyned together, and some∣times attributed to God, sometimes to men; to God, as Ps. 97.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzedek umishpat, Righteousness and Judgment are the habitation of his throne; to men, as Gen. 18.19. they shall keep the way of the Lord, to do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzedekah umishpat, Justice and Judg∣ment: and Prov. 1.3. to receive the instruction of wisdom; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzedek umishpat, of Justice and Judgment; as likewise c. 2.9. Then shalt thou understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tzedek umishpat Righteousness and Judgment. The following two words also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rachamim, rendred Loving kindness and mercies, so joyned as here, as well as sing∣ly, are likewise attributed both to God and men; so to God, Ps. 103.4. Who crowneth thee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed urachamim with loving kindness and tender mercies; and to men, Zach. 7.9, Shew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed verachamim mercy and compassions, every man to his brother. And so likewise the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emunah, rendred faithfulness, is attributed to God: he is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a God of truth (or faithfulness,) Deut. 32.4. and to men, 2 Chr. 34.12, And the men did the work 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beemunah faithfully (or with faithfulness,) with several other Examples in both kinds.

Now then, it being possible that these words, all of them may be attributed to God, and to men also, and the matter is to be determined according to what is most agreeable to the scope of the place where they are used; hence ariseth diversity of Expositions, according as the Expositors think most agreeable to the sense, to apply them to either of the persons, either him that betroths, or her that is be∣trothed; and in this they differ, some applying all to him that saith he will betroth her, others all to her that is to be betrothed, others di∣viding the conditions express'd, so as that some should belong to God on his part, others to Israel or the party spoken to under the person of a woman: such difference is there among the Jewish, and among Christian Ex∣positors.

If we look first among the Jews, Rabbi Salomo Jarchi looks upon the first words, Righteousness and Judgment, as spoken of such as should be in them, or exercised by them and then, on loving kindness, as such as God should therefore for their being so qualified shew towards them; taking for a ground of what he saith, that which God saith of Abra∣ham, Gen. 18.19. I know him that he will com∣mand his children to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him; and in respect to these he gave (saith he) loving kindness and mercies to his children. When they ceas'd to do Justice and Judgment, God took away from them his loving kindness and mercies; when they shall return to do Justice and Judgment, God will again shew loving kindness and mercy, and make a Crown of these four, which he will put upon their head. Rabbi Aben Ezra, having respect to this Exposition, or some like it, saith, There be who say or expound it, Thou shalt do righteousness and judgment, and I will shew loving kindness and mercies, but there is no need so to do; I suppose he means no need to attribute some of these to God, others to them, but all to one and the same party; what party he means, he doth not ex∣press, perhaps he would have it to be God, who should both do righteousness and judg∣ment, and also shew loving kindness and mer∣cies. Yet doth Kimchi also, who was after him, (running into the same error with Rabbi Salomo, of ascribing that to their own merit, which God promiseth of free mercy, for which he is well by k 1.398 one censured,) expound the Righteousness and Judgment, as likewise the loving kindness and mercies mention'd, of such, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they should do; for that, though they were not former∣ly found in them, when God had before be∣trothed them to himself, or when he brought them out of Egypt and from the Babylonish Captivity, yet they should now turn and re∣pent, and do better, when he should again betroth them, in bringing them back from the captivity they are now in. Abarbinel un∣derstands, such Justice and Judgment, such loving kindness and mercies as were taught them by the precepts of the Law, wherein God had instructed Israel above other Na∣tions concerning both; and so plainly seems to expound them of such acts as should be found in them, taught by God, and by them exercis'd towards one another; not of such as God should exercise towards them. As

for the other word, or property, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emunah, faithfulness, (which may be render'd also, as occasion requires, truth, and faith, and firmness or stability,) that also doth Rabbi Salomo understand of the faith of the person betroth'd; expounding it, For a reward of thy faith, be∣cause in thy captivity thou believedst the promises made by my Prophets: Aben Ezra also of their faithfulness, expounding it, Thou shalt be to me alone in faith, or faithfulness. Kimchi expounds it, in stability, which shall never be moved, or fail, by which, I suppose, he means God's faithfulness. Abarbinel plain∣ly understands it of their faith, whereby they should rightly believe in God, as appears by his describing it, to mean, that the peo∣ple of Israel should be sound or perfect in their faith or belief, and in the knowledg of Divine principles, or fundamentals, without such perplexities as other Nations are in con∣cerning their belief; and his extolling it as the chief and most excellent among the vertues or properties named, and commending it as the ground of all other perfections, and that, by vertue of which, their Ancestors obtain'd to be redeem'd out of Egypt, and Abraham to inherit both this world and the world to come: as it is said, He believ'd in the Lord, Gen. 15.6. and that for reward of their faith whereby they believed, the Holy Spirit came upon them, and they were inspired to sing that Song Ex. 14.31.15.1. and the like. These are the chief Expositions which we find a∣mong the Jews. Among Christian Expositors there is yet more variety, according to the acceptions or significations, in which they take the Attributes here mention'd, (as there is la∣titude in them,) and look on them, some as Attributes exerted by God in his betrothing his Spouse, others as gifts bestowed by him on her, or graces wrought in her.

l 1.399 Some therefore expound, Righteousness, or the Justice and Judgment here named, of that whereby he would save them, and destroy the power of the Devil; and by loving kind∣ness and mercies, that free love and compassion, whereby (and not by the desert of any works of theirs) he was moved to do this; and by Faithfulness, or Faith, that faith in them, whereby they are brought to a nearness of Spiritual relation to him. m 1.400 Others, accord∣ing to much the like notion, I will betroth thee in justice, i. e. justificando, i. e. by justifying thee, (because thou canst not be loved by me, except thou be just,) and in judgment, by judg∣ing between thee and him, who did before injuriously detain thee, viz. the Devil; and by redeeming thee by the price of my bloud, from all right that he can claim in thee; and this by shewing to thee the greatest mercy and kindness, in setting thee free from the mise∣ries thou wert in, not for any deserts of thine, but of my sole mercy, (the greatness of which is by putting these words loving kindness and mercies together, express'd;) and this thou shalt obtain by faith in me, not by the works of the Law.

n 1.401 Others by Justice and Judgment, will have the o 1.402 two parts of right Judgment to be under∣stood, viz. Justice, by which he will protect and defend the innocent, and Judgment, by which he will punish and take out of the way the wicked; so that they would have the promise to be, that he will set up his Tribu∣nal of Judgment among them, and his Throne, of which Justice and Judgment are the esta∣blishment, Ps. 89.14. so that he will defend and protect them from those that would hurt them, and will condemn and destroy those; and then by loving kindness and mercy joyn'd, to be express'd his exceeding great compassion, out of which he will do above what he is bound to do; and by faithfulness, his truth and constancy in performing his promises. To which I suppose is reducible what p 1.403 others say. In Justice &c. i. e. I will Justifie thee, and Judg thee, i. e. judg for thee, or on thy side, as Psal. 43.1. so q 1.404 one notes it must be un∣derstood, that it may be accommodable to the matter in hand. r 1.405 Others, in (or by) righte∣ousness and Justice which I will bestow on thee, whereby thou shalt be just, and Judg∣ment, whereby thou shalt judg thy self, and remembring what thou hast been, and now art, mayst know how with Judgment to please thy Husband; or else, with Judgment, not as a blind Lover, but discerning whom I admit to my self, among all those who are called, and seem to be in the number of those who make up the body of my Spouse; and in faith, by giving to her faith, such as consists not onely in believing, but worketh by love, by which she shall really obtain what is promised. s 1.406 Others, by Righteousness, understand the righteousness of Christ by which we are justi∣fied, not that of the Law; and Judgment, to comprehend the freeing of the righteous, and punishment of the wicked; by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed, or loving kindness, his beneficence, whereby he will adorn her with many and great gifts; by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rachamim, or mercies, his mercy whereby he pitieth them in dangers, and him∣self beareth part in their afflictions. So that all these are to be looked on as things that God will bestow on her, whom he promiseth to betroth, so as that he will justify her in Christ, defend her from the injuries of her enemies, set her free, and have compassion on her: and these things will he do 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beemunah, with faithfulness, and certainly, and constant∣ly,

so as that she shall not fail, or be deceived in her expectation of them. t 1.407 Another, by righteousness, i. e. by faith, by which men are justified; by judgment, i. e. justice towards their neighbour; so that here is described the duty of a Christian, who ought to be just to∣ward God and his neighbour, and kind and merciful: and by faith, to wit, true and firm faith, by which we know God, and are made the Spouse of Christ. Others thus, I will betroth thee to me in justice (or righteousness &c.) i. e. conferring on thee the gifts of righteous∣ness, and of judgment, and loving kindness, and mercy, and will so joyn thee to my self that thou mayst perceive (or receive) those gifts proceeding from me, by faith, which shall in∣crease to all knowledg of me. u 1.408 Another taking much the same way, expounds that righteousness or justice either of God's righte∣ousness, consisting in not imputing her own un∣righteousness, and imputing to her anothers, to wit, Christ's righteousness; and judgment of an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or putting into right order, and reforming things with her, by sanctification, and regeneration, and renovation, or renewing a right spirit in her; and loving kindness, of his beneficence, by which he will continually do her good, and heap up his graces and fa∣vours, that so overcome by his benefits she may contain her self in his love, and not dare to commit fornications with others; and mer∣cies, his mercy whereby he will cover her dai∣ly sins and slips, that so notwithstanding them, the bond of wedlock may continue perpetual between them: and faithfulness, or faith, of that faith which is necessary for receiving and retaining those benefits, which faith he pro∣miseth to give constantly to her, that she may not fall off from him: or else (which way he seems to prefer) 1. by righteousness, he saith may be meant such as God will write or put into her heart, i. e. integrity, and sincerity, or uprightness of heart which he will give her, contrary to that falseness, impurity, and wick∣edness of heart, through which she formerly fell off from him. 2. By judgment, a right judgment, whereby she shall be able to discern, and judg aright of things, what is good for her, and what otherwise, contrary to that blindenss of heart and ignorance through which she formerly miscarried. 3. By loving kindness, a sense that he will work in her, that he is in mercy returned and reconciled to her, having pardoned her sins past, contrary to that doubting which she, conscious of her own un∣worthiness and past faults, might otherwise have of his Love, and think him to hate her, and be thereby tempted to follow others, who she thought would love her. 4. By mercies, a sense, or being sensible, that he hath not onely pardoned her past offences, but will also in great mercy cover her future daily sins of weakness, and not impute them to her, which may keep her from that despair, which might else arise in her out of a sense of her weakness, and tempt her to forsake a rigorous Husband, and embrace others; and that, to shew the greatness of this mercy, and that it is able to pardon many sins, the Noun is put in the plu∣ral Number, mercies. 5. By faith, constancy in conjugal faith, contrary to levity and in∣constancy, through which his former Spouse loathed him, and turn'd to others. But now to this he will give such constancy of mind, as that she shall adhere to him and his worship, and by no means depart from the love of him. w 1.409 Others likewise looking on these as quali∣ties to be found in the Spouse, expound 1. Ju∣stice, as that quality whereby men are called just: 2. Judgment, when we do that which is due, right: 3. Loving kindness, when we do more than what the Law requires: 4. Mer∣cy, that which respects the poor and afflicted, and that is it here meant, that in this new wedlock she shall not onely do Justice and Judgment, but also shew kindness and mercy, which is taxed by Tarnovius as a Legal more than an Evangelical Explication: he himself expounds it, in righteousenss, by imputing to thee my righteousness, and in justification and in judgment, by absolving thee when the wicked shall be condemned, and by avenging such wrongs as shall be done to thee, and bringing thee by the Cross to eternal light; and by lov∣ing kindness and mercies, he understands also those of the Lord, shewed in his benefits, and passing by her sins. Yet x 1.410 another, not much unlike the former in Exposition of the words, to prevent an Objection which might be made, viz. How God saith, he will betroth her in justice and judgment, whereas the work is wholly of mercy, whereby all our righte∣ousness and merit is prevented, saith, that by in justice (or righteousness) is to be understood, to justice, to performance of which he would betroth his Church to himself, that the sense may be, I will betroth thee to me, so as to cause that as a wife to her husband, thou shalt be answerable to me in all kind of virtues, doing justice and judgment, not doing wrong to any, and moreover exercising works of mercy towards thy neighbours. y 1.411 Another looks upon it as the best Exposition to look on the words as describing such a way of re∣conciliation, in which God's great justice and judgment shall manifestly appear. God will do nothing against his justice, which requires that sinners be punished with death; and therefore will so pardon sins, and receive sin∣ners into favour, as that a full satisfaction

for sins shall intervene, and be made by his Son their Mediator, whom he hath set forth to be a propitiation through faith in his bloud, to de∣clare his righteousness for the remission of sins that are past, &c. Rom. 3.25. And he gave himself a ransom for all, 1 Tim. 2.6. then his adding, in loving-kindness and mercies, is to shew an ad∣mirable mixture of justice and mercy in this work of reconciliation, whilst God will take satisfaction for sins in justice and judgment, but not of them, but of Christ the Mediator for them; remitting to them for his ransom their sins in loving kindness and mercy, i. e. free∣ly: and then by faithfulness, he understands the faith of the Elect, which is the instrument whereby this great benefit is applied to them∣selves, and received by them. And this his Exposition he doth not barely set down, but comparatively prefer it before another, which he saith is more commonly received, viz. that by the words, in righteousness (or justice) and judgment, should be signified the rectitude or uprightness and sincerity of this covenant, and that there should be no fraud or false deal∣ing in it; by, in loving kindness and mercies, that it should be gratuitous or of free mercy; by faith (or faithfulness,) that it should be firm and stable; and that the words do often so signifie, as they are in this interpretation understood, he confesseth, but prefers his own as more accommodable to the Gospel. z 1.412 Yet are there who do not agree with him in this, nor think his notion of justice and judg∣ment, in taking it for vindicative justice, to agree well to the scope of this place, where is mention of betrothing and marriage; and therefore would prefer the notion of sinceri∣ty, equity, and uprightness, such a marriage wherein there is no obliquity, falseness, or fraud, but all fair dealing, (according to which a 1.413 other very learned men expound here the words,) as b 1.414 others also do justice by goodness, (or doing good to;) and judgment, by giving that which is due by law, or by c 1.415 moderation of his judgments; and d 1.416 loving kindness and mercy, love and free good will, or e 1.417 mercy shewed in pardoning offences; and faithful∣ness, by constancy of love and firmness, and truth in making good all promises. These, though expressions of divers men, and in dife∣rent words, yet being easily reconcileable, and tending all to the same scope, we have put together.

And so with some tediousness, if not too much, have we given the chief Expositions which are given of these words, to which o∣thers as occur will be reducible. I thought it necessary to set them severally down, because all abetted by the authority of Learned men, that we might the better discern, and judg of them, and between them; for which end it will be convenient to adde yet something to what we have already said, concerning the use of the words here used.

And first concerning the construction of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arasti, I have betrothed, with the Preposition 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be, rendred in, I suppose it will not be found in the Scripture elsewhere, onely in that place, 2 Sam. 3.14. where Da∣vid saith of Mical, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asher arasti li bemeah or loth pelishtim, which I espoused (or betrothed) to me for an hundred foreskins of the Philistins: where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be, which is here rendred in, is rendred for, and it doth promiscuously sig∣nifie in, with, or for, and the like, according as the sense of the place requires. That which we may observe from that construction of the words there, is, that the Preposition so added to that Verb must denote something done for the Spouse by him that betrothed her, or the manner in which he betrothed her, and not any thing which he receiveth from her; the man did so or so, the woman was on∣ly to receive his terms, and therefore that those of the Jews above cited, or any that go the same way, in making the righteousness and judgment &c. mentioned to be hers, as if for merit of them he did betroth her to himself, do not give a proper explication of the place according to the nature, and man∣ner, or custom of Espousals, by which Gods purpose and promise of favour to them spoken to, is here expressed. Farther, we note that the words rendred, righteousness and judgment, as they may be appliable to all those ways or meanings, which are by Ex∣positors (as we have seen) mentioned, (which we will not call in question,) so that the com∣mon and most known notion of justice and righteousness, is a dealing sincerely and uprightly, fairly and honestly in all things, and an yielding to all what is in any way due to them; and then if we will distinguish judg∣ment, which is otherwise the performance of such justice, from it, that doth also denote the manner of doing what is just, or Justice, the doing it with f 1.418 discretion in due manner and convenient measure, and all circumstances considered, so as may conduce to the good of the person to whom it is done, and be best agreeable to his condition, as manifestly it must signifie Jer. 10.24. where he saith, cor∣rect me, but in, or with judgment, not in thy an∣ger &c.

As for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed, rendred loving kind∣ness, it imports g 1.419 an amplitude of goodness or beneficence, a doing more than in strict ju∣stice might be challenged as due, whereas Justice is fulfilled by doing to any h 1.420 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

as the Hebrews speak) according to the line or bound of Justice, i. e. so much as that necessarily requires; this is doing that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 forward of, or be∣yond that line or bound, more than that in strict∣ness requires, or before that requires it: and such certainly have men need of from God, i 1.421 who else would deserve in justice to find lit∣tle good at his hand. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rachamim, rendred mercies, joyned here (as often) with it, greatly addeth to the significa∣tion and extent of it; and if we distinguish it from it, signifies k 1.422 bowels of mercy, (according to the derivation of the word) exceeding ten∣der affection and compassion, whereby he in whom it is, is moved not onely to give to, or do for, such towards whom he exerciseth it, more of good than in justice is due to them, but withall l 1.423 as touched with a feeling of their infirmities, with much tenderness to compas∣sionate their weaknes, and pass over or par∣don their defects and infirmities; and so m 1.424 re∣specting his own goodness, not their merits, not onely (I say) to give to them such good as they do not deserve, but to keep or with∣hold from them such evils as in justice they might deserve, and not suffer their want of desert to break off his kindness and compas∣sions from them, or stop him from doing good to them. As for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Emunah, rendred here by ours, faithfulness, there is no doubt, but that it may be according to the nature of the place where it is used, rendred either faith, (as it is Habbak. 2.4.) or faith∣fulness, (as here;) and that faithfulness imports both an entire fulfilling of what is by any promised without fraud or deceit, and also firmness, constancy, and stability, without change, alteration, ceasing, or failing.

It is also farther to be observed, that the words here used, are to be taken in such no∣tions as may agree, and be well appliable to Espousals, betrothing, or taking into conjugal covenant, by which God expresseth here that relation into which he promiseth here to take the person spoken to, unto himself. Which being heeded to, if it be demanded what Ex∣position then of the words we should fix for the right meaning of them; I answer, that as to those Expositions of the Jews, besides what hath been already said, there will be by and by occasion to say more, to shew the er∣rour of them; and as to those of Christians, the most of them, though they may be looked on as pious thoughts and truths, which the words may suggest to us, yet that they are not proper or close Interpretations of them; but that the plainest way of giving the meaning of them, will, much agreeable to the opinion of those whose Expositions, re∣duced to one, we gave as the last of those cited, be Paraphrastically thus. I will betroth thee unto me in righteousness and judgment, i. e. with such equity, goodness, sincerity, truth, and uprightness, as that whatsoever a be∣trothed woman may by vertue of her Espou∣sals, in justice challenge as due to her from her husband, or him that hath betrothed her, according to the condition of his person, thou mayest with assurance expect from me, and I will make it good to thee; and that with dis∣cretion, and in such manner, as shall be best and most convenient for thee; and withall in loving kindness, so as to give thee of great and free bounty more good things than in strict justice thou mayst challenge as due to thee, or canst deserve; and in mercies, so as to be mer∣ciful to thine infirmities, to pardon thy defects, and n 1.425 unworthiness, and not rigorously to deal with thee, so as to make every offence an occasion of rescinding my covenant, or making void my league and contract with thee; which shall be also made in faithfulness, with pur∣pose and promise of constancy, which I will in all ways make good and firm without change or alteration, or failing. That con∣tract which shall be firm, immutable and per∣petual, must on such terms and with such conditions be made; and that which is in such manner made will, as far as to the power and ability of the person contract∣ing, on his part be so; and this here spoken of being so made by him, who is able to perform and make good whatsoever he saith, himself immutable and eternal, no doubt that it shall be so as he saith, and indure for ever. But how then (may it be asked) came it to pass, that that covenant or contract made by him with Israel according to the flesh under the Law of Moses, was not so stable and durable, o 1.426 which cannot be denied to have been also made in righteousness and in judgment, and in loving kindness, and in mercy, and in faithfulness? Most true; on his part it was so, but the failure was on their side; ac∣cording to what we have in the forecited Jer. 31.32. where he saith, speaking of it, which my covenant they brake, which thing now he will take care of in this covenant, that it be not so broken by them that are received into it, but firm on their part also: which by what means it shall so come to pass, and so what makes that difference between the two covenants, that the first failed, the second shall not fail, the conderasition of the next words will give us to perceive, which are, and thou shalt know the Lord.

We find of these words Translations some∣thing different from ours, as p 1.427 ut agnoscas Je∣hovam, That thou mayst acknowledge the

Lord: and q 1.428 another, with a supply of what he thinks understood, Efficiamque ut cognoscas, and I will cause that thou shalt know the Lord. The Author of the first of these two, follows another way of expounding the words, then that which we do, as we have a∣bove seen, and so makes a different connexion of the words, (as others also according to their several ways,) but it may well enough be fitted to that which we take; and so will fall in as one with the second, both making what is here said, a necessary effect in them of God's betrothing them in such manner as he hath said: it shall follow and come to pass, on his so be∣trothing them, on his part, that on their part they shall know the Lord. They shall know him; r 1.429 by this experience of his goodness and loving kindness, to be the Lord Jehovah, the powerful God, that ever doth really make good what he hath sayd, which is the chief notion and reason of the name of Jehovah; s 1.430 as one paraphraseth the words. Thus would it follow (as we have sayd) as an effect in them towards God, on his so dealing first with them, which no doubt it is: yet a plainer way will be, following the reading of our own Translation, to look on the words as an in∣junction to them for, or explication of, what God having shewed what on his part he would do toward them, requires on their part to be done toward him, by them; that the conjugal contract or covenant now to be made, may be, as he promiseth it shall be, perpetual. For no doubt in conjugal con∣tracts there were conditions on both sides re∣quired to be observed, that they might con∣tinue firm and inviolable; and if on either part there were false dealing, or failing in the per∣formance, the contract would be violated, and the fault be on that side: and so it was in the former covenant betwixt God and Israel, as he saith, t 1.431 which my covenant they brake, so that he no more would regard them, nor con∣tinue an husband to them. Now that it may not be so in these new Espousals, he sheweth in this word what it is, that on their part he requires to be observed, and which by saying they shall do, he shews that he will effect in them, and so bring to pass that they shall do it; and that is, that they shall know the Lord. That there was failing of this on their part, and that they did not retain the knowledge of the Lord under the former covenant, it appears, by what goes before in this chapter, v. 8. She did not know that I gave her corn and wine, &c. and v. 13. She went after her lovers and forgat me, saith the Lord. So that as he speaks, c. 4. v. 1. he had a controversy with them, because there was no knowledg of God in the Land, and v. 6. they were destroyed for want of knowledge; they reje∣cted the knowledg of God, and forgat his Law, therefore he rejected them, and made null that covenant which was between them. Now that this new covenant may not by such default on their side be broken, he both (as we said) requires, and in requiring it plainly intimates, that they shall, he will so order it that they shall, know the Lord, and not for want of it break with him, or cause him to reject them. This the forecited words and promise, Jer. 31.33, 3. which we have made use of for illustration of these, plainly confirm, and shew by what means it shall so come to pass: This shall be the covenant that I will make with the house of Israel, after those days saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, know the Lord: for they shall all know me from the least of them unto the greatest of them, saith the Lord. Out of which words are plainly inferred the three things that we insist on. 1. That the cause of the breach of that former covenant was on their part, be∣cause they did not know the Lord. 2. That that which God requires of his Spouse on her part, that the covenant may remain firm and inviolable between them, is, that she know the Lord. 3. That, that this contract which he will now make may remain so, he will cause her to know him, by putting his Laws into their minds, and writing them in their hearts; by illuminating their minds, that they may know him, and renewing their hearts, giving them grace that they may persist in, and retain the knowledg of him, as elsewere he promiseth, that they shall all be taught of God, as our Saviour citeth it, Jo. 6.45. out of Isa. 54.13. and Jer. 24.7. I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God. Out of which respect we may well conclude, as the Apostle doth in the 8th. Chapter of the Hebrews, where he makes use of the words of Jeremy, first cited to prove the excellency and stability of the new covenant above the old, that it is a better covenant, established on better pro∣mises, viz. not onely of making good such things as are by himself to be performed to∣ward them, but of enabling and inclining them also to perform such things as are by them to be performed, that so conditions be∣ing on both parts observed, the covenant may endure for ever. Now the conditions on their part required being comprehended under the name of the knowledg of him, (the ex∣cellency of which our Saviour shews by saying, it is eternal life, Jo. 17.3.) will give us ne∣cessarily

to perceive, that by this knowledg is meant, not onely a bare knowledg of God, but together such a due acknowledgment of him, as hath influence on the practice, to di∣rect them that pretend to know him, in all their ways to a ready obedience, and to en∣deavour to conform themselves in all things to him, and to answer his love to them with sincere love to him: v 1.432 it will comprehend all the fruits of faith, and sincere obedience to his commands. Is not this to know me, saith the Lord? Jer. 22.16. So that although we do not agree with them, who interpret all those forenamed properties of righteousness, judg∣ment, loving kindness, mercies, and faithfulness, as there named, to be meant of such as should be found in them, (as we have said,) but of such as God will exert in his betrothing them; yet doth this knowledg require that in them on their part, in conformity to him, and that they may be like to him in behavi∣our as a loving Spouse, conforming her self to the manners of her husband, all these be according to their measure found. To his righteousness and judgment, so explained as we have seen, must in his Spouse, answer righteousness in yielding to him faithful ser∣vice, and all things from her due to him, and in such manner as he requires. To his loving kindness and mercies, piety, w 1.433 as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chesed, spoken of men towards God, will signifie; and x 1.434 love, (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Racha∣mim, will also in like regard denote) to him. And to faithfulness in him towards her, faith∣fulness also in her toward him, by adhering constantly to him in faith, trust, and sincere obedience, without forsaking him and his ways for any other respects. Thus must and will it be in their behaviour to him, and conse∣quently also in their behaviour among them∣selves, as all members of that body which is his Spouse, and towards others, that they may shew their relation to him by their like∣ness to him; uprightness and equity in all their dealings, mercy and loving kindness and compassion towards all, and faithfulness in all their words and deeds, and constancy in well doing, and so in all things an indeavour to be perfect, as their heavenly Father and husband is perfect. Where is a true know∣ledg and acknowledgment of God, a sincere endeavour after all these things will be found, and God requires it should be so in his Spouse, and will enable her by putting his Laws, his customs, and manners into her heart, and giving her his grace to perform them; and so there shall be on both sides correspondence in veracity and true dealing, and a good under∣standing, and the covenant between them therefore necessarily perpetual, and firm for e∣ver: whereas the former to which this is opposed, through defect of these things on the Spouses side, remained not. To this Exposi∣tion of the words, ye shall know, well agrees that of the Chalde Paraphrast, who renders, and ye shall know to fear before the Lord.

This may suffice for the meaning of the words in these two verses. Yet before we leave them, it may be not inconvenient to take notice of a question, though not otherwise necessary, because by so many made, both of Jews and Christians, as it is; namely, for what reason it may be thought the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arasti, I will betroth, is here thrice repeated? R. David Kimchi saith, that it is in respect to three Captivities of the Israe∣lites; the first in Egypt, the second in Babylon, the third that which they are now in, as (saith he) when at any time he brought them out of Captivity, he may be said to have anew be∣trothed, or espoused them. The first of these (saith he) was not perpetual, for they were afterwards carried into banishment; in op∣position to which therefore he saith, I will be∣troth thee unto me for ever. The second, after their being brought from Babylon was not in justice and judgment; for there was much ill dealing among them, as is described in the Books of Ezra and Nehemiah: there was not among them justice and judgment, nor loving kindness and mercy, in opposition to which he saith, I will betroth thee in righteousness and in judgment, and in loving kindness, and mercies. The third then having all these things shall be firm and stable: wherefore he saith, I will betroth thee to me in faithfulness. In which an∣swer of his, to the question by himself made, a y 1.435 Learned man observes him to be peccant in two things; first in his confounding two Cap∣tivities, the one of the Israelites of the ten Tribes by the Assyrians, the other of the Jews by the Romans. The first he indeed makes no mention of, although the ten Tribes in this place are more peculiarly here meant; but re∣fers all to the Jews in this lasting Captivity, into which they were by the Romans brought, not at all here spoken of; of a restauration from which why he should understand any thing here spoken or promised, there is at all no ground, as we have above seen; and so he passeth by the times of Christ, to which these things (as other things in this Chapter) pro∣perly belong, unmentioned. The other thing wherein he observes him to be peccant is, that those Attributes of God, Righteousness and Judgment, &c. he makes to be theirs, as if it were for the merit of those in them, that God would betroth them, whereas it is all of God's free mercy.

Abarbinel thinks it to be so repeated seve∣rally,

to usher in three preeminences of Is∣rael (who shall particularly be united to him) above other Nations, consisting in those things to which it is prefixed. 1. Eternal life, 2. Ju∣stice, Judgment, and mercy, 3. Faith, so ex∣pounded by him as we have above seen; or else in respect of, or opposition to, three hou∣ses (as he speaks) that were past: 1. the Taber∣nacle, which Moses made for a time in the Wilderness, till they could come into a place of rest, which was not a lasting house: 2. the Temple which Solomon built: 3. that which was built by Zorobabel, and renewed and per∣fected by Herod: with opposition to the Ta∣bernacle, he saith, I will betroth thee to me for ever; because the House to be built hereafter shall be everlasting, and of perpetual dura∣tion, not for a short time as that was; in op∣position to Salomon's Temple, in time of which there was not justice and judgment, loving kindness and mercy, z 1.436 (as Amos saith,) he saith, I will betroth thee in righteousness and judg∣ment, and loving kindness and mercies, because as to the Temple which is hereafter to be built, righteousness shall lodge in it, and great mer∣cies of men one to another, not as in that former; and in opposition to that Temple which Herod built, in the time of which, Sad∣duces, and Hereticks, and Epicureans, and such as ascribed corporeity to God, multiplied, he saith, I will betroth thee in faith, because in the Temple to be built, men shall be right in faith, and in the knowledge of God, which is that which he saith, and thou shalt know the Lord.

In which answers of his, besides that he also makes those Attributes which belong to God, to be spoken of such as should be found in men, he runs into the common errour of the Jews concerning a restauration of them to their Land again, and a third Temple there to be built at the coming of a Messiah yet to be expected, as if nothing of this Prophecy or Promise were yet fulfilled, which manifest∣ly was fulfilled in the time of our true Mes∣siah, the Lord Christ, by calling God's Is∣rael, consisting both of believing Jews and Is∣raelites, and Gentiles of all Nations into the Church, and continnes still in fulfilling, and shall continue till the end of the world, and then shall the Marriage be perfected in the world to come, when the Lamb's Bride shall be all glorious, and so to endure for ever, re∣ceived into his everlasting habitations, his Bride-chamber, the heavenly Jerusalem, of which the Lord God Almighty and the Lamb are the Temple, (Rev. 21.22.) besides which no other third Temple is to be expected.

Among Christians, St. Jerom making this question, answereth, that it is, because here is mention made of three betrothings or Es∣pousals: the first which was in Abraham, or in Egypt, when he betrothed her to be a Spouse to him for ever; the second in Mount Sinai, giving for tokens and pledges of Espou∣sals the righteousness and judgment of the Law, and mercy joyned to the Law, upon repentance; the third, that which was at the coming of Christ in the flesh, in whom being crucified and rising from the dead, she was espoused, not in the righteousness of the Law, but in the faith and grace of the Gospel.

But the insolidity of this opinion is plain∣ly discovered by what is noted by a 1.437 several both Jews and Christians, viz that the word here used, and so repeated, is of the future signification, and so necessarily to be under∣stood of things then to come, when this was spoken, and not of any thing that was already past, I will betroth thee, not, I have be∣trothed thee, and therefore all to be under∣stood of one betrothing under the Gospel, wherein those several conditions should be ob∣served, and so it be made on better and surer terms than that under the Law had been.

b 1.438 Several Christians look on this trebling of the word to point out the blessed Trinity, and to shew, that the Church is the Spouse of the Father, and of the Son, and of the Holy Ghost, by each espoused, of which Espousal we receive the Sacrament in Baptisme, being baptized in the name of all three persons; as if he should here say, I the Father will be∣troth thee to me for ever; I the Son, in righte∣ousness and judgment, in loving kindness and mercies; I the Holy Ghost, in faith. This may perhaps be looked on as a pious medita∣tion in such as acknowledge the Trinity, but I doubt will not be an argument to convince a Jew, or any that denies it. It may suffice us therefore in c 1.439 a plainer way to take it, as an assu∣rance of the truth and stability of the Promise made, that certainly it should be made good in all the parts thereof, to which the Chalde Paraphrast may seem to have had an eye, while what is said, I will betroth thee, he ren∣ders, I will make you firm to me; which well agrees to the scope of this promise, which is (as we have seen) that he will not onely re∣main firm to her, and not break covenants with her, but (otherwise than was in the for∣mer covenant) so order things by his good∣ness, that she also may remain firm to him, and not break covenants with him, that so the contract between them may be perpetual and inviolable for ever. d 1.440 And there may seem to have been but need of this repetition and in∣culcation of it, in respect to the condition of those spoken to, being under a sense of God's displeasure, and conscious of their own un∣worthiness, who had by their sins alienated

themselves from God, and little deserved any more to be acknowledged or received into fa∣vour by him, and not apt or easie to believe that they should. And thus have we seen what may make for the illustration of God's graci∣ous promise to his Israel, his Church, made in these two Verses; there follows in the next words another.

v. 21, 22. And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn and the wine and the oyl, and they shall hear Jezreel.

This promise kindly and even necessarily flows from that foregoing, which is as the fountain of all blessings to the Church, God's Spouse, and all the members thereof. He having promised to receive her to himself in a firm and inviolable conjugal league and covenant, how shall she but with confidence expect from him, in whose power are all things, to receive whatsoever shall be conducible to her wel∣fare, whither of Spiritual or temporal good things. By vertue of her interest in him, she hath right to them all.

These words seem, according to the letter, to promise particularly temporal benefits, but they being the least valuable part of her dow∣ry, and such indeed as are not peculiar to her, but such as those who are most aliens from God have oft from him, who e 1.441 maketh his Sun to rise on the evil as well as on the good, and sendeth rain as well to the unjust as just, as great, nay sometimes a greater share of than they who are neer and dear to him, have had; yea so, as that these have often wanted them, when those have enjoyed them in great abundance, f 1.442 it hath made it seem to some questionable, whether the words are to be understood according to the sound of the let∣ter, or rather in a g 1.443 Spiritual sense, viz. of h 1.444 Spiritual good things, metaphorically or fi∣guratively covered under terms which seem to promise temporal; and so the things chief∣ly understood to be, an i 1.445 effusion of Spiritual blessings and graces on this Spouse. They are k 1.446 rules grounded on good reason, which are given by Expositors, that when that which is promised to the Citizens of Christ's King∣dom is more excellent or greater than what hath been perform'd as to temporal concern∣ments to them, it is necessarily to be under∣stood of such Spiritual good things as shall in Christ be bestowed on them. Again, that with promises of temporal things, is often mingled so much concerning spiritual, that the truth and certainty of the Promises cannot be had, except part of them be interpreted of spiritual things, and especially of such benefits as are by the true Messias Jesus Christ to be conferred. And certainly it is conve∣nient, when we hear of earthly or temporal good things promised, to raise our minds to the contemplation and assurance of heavenly and spiritual; and so particularly here, where the communication of the things promised is by vertue of an eternal covenant, it is like∣wise congruous that we look on that also as eternal, and so cannot be made good by mere∣ly temporal good things, but somewhat a∣bove and beyond them is to be thought and looked on, and such as may savour of greater than common mercy to them. Yet certain it is withall, that l 1.447 Godliness hath the promises as well of the life that now is, as of that which is to come; and our Saviour hath assu∣red those that m 1.448 first seek the Kingdom of God, and his righteousness, that food and raiment, and the good things pertaining to this life, shall all be added to them. And though God hath sometimes suffered his Church, or the choicest members therefore to suffer want and penury, or other afflictions for reasons best known to himself, conducing to his glory, and ending always in good to them, and ma∣nifested by the consequence and issue to be to∣kens of his love to them, not of any neglect or disregard (not now to speak of such as have been occasioned by any sin, neglect, or disre∣gard to him,) yet if we look on his ordinary governance of things in the course of the world, and affairs of men, where no occasion intervenes for which God shall see conveni∣ent for the * 1.449 present to alter it, we cannot doubt but that his care and providence over his, for supplying them with all things neces∣sary and good for them in what concerns this life, and their temporal condition, hath always been conspicuous, above what it is over others, so far, that it hath fared the bet∣ter with others for their sakes, and that he will not leave them destitute in such kinds: so that they may lawfully pray for sufficiency of such things (called their daily bread,) and by vertue of this and many like promises have confidence and assurance of obtaining them from him. Which being according to the first sound, the scope of the words, we have good reason accordingly to expound them, as a promise of all temporal good things, so as shall conduce to their well-being, and comfort, and assurance in seeking after better things, to those whom he promiseth to receive into covenant with himself, and tokens of his particular love to, and care over, them.

The words, as here put, seem to stand in op∣position

to what is said, v. 9. as a menace to those whom he had rejected, I will take away my corn in the time thereof, and my wine in the season thereof, &c. and again, v. 12. I will de∣stroy her vines, and her figtrees, &c. as to those who forsook and forgat him, and brake co∣venant with him, and were therefore reje∣cted by him, and n 1.450 were no more looked on by him as his wife, neither would he be to them an husband, so he threateneth it should be: but now to those whom he will betroth to himself for ever in righteousness, and in judgment, &c. and who should truely o 1.451 know and acknowledge him, shall it be otherwise; he will with all sufficiency supply them with all things necessary and convenient for their subsistence and well-being, all comprehended under the names of corn, and wine, and oyl; and for that end will p 1.452 by his providence so order and dispose all intermediate causes, which he hath ordained for conveying them from him to them, the heavens and the earth, as shall conduce for producing them in abun∣dance to them.

The distinction between the times and per∣sons, those before, and these now spoken of, he points out by saying, It shall come to pass in that day (or q 1.453 that time, for that latitude hath the word day, not restrained to one single day) namely, that time when I shall betroth thee in the manner describ'd: that is the time, to which this promise belongeth, and the persons to whom it belongeth distinct from the for∣mer, those who as genuine members make up the complex body of his new Spouse, of whom, who they are, we have seen in looking whom the word (thee) there comprehends, and shall farther see in the name (Jezreel) in these. To them he promiseth for their good, and out of his providential care over them, to which by covenant he hath bound himself, I will hear, saith the Lord, I will hear the hea∣vens, &c.

That the terms in which this promise is gi∣ven, are figurative, there is no question; there being in them a manifest Prosopopoeia, or fiction of persons, while they represent those insen∣sible creatures, the corn, and wine, and oyl, the earth, and the heavens, as having sense, and hearing one another, and speaking to God; as if the corn, wine, and oyl, perceiv∣ing Jezreels need and desire of them, (by a kind of speech usual also in other languages, as Expositors shew, by bringing Examples both out of Greek and Latin Authors, and as it would not be improper in our own lan∣guage to say, That the parched earth craveth or asketh for rain, or the like,) should beg of the earth that it would afford them due nou∣rishment, that they should be able to grow and multiply for her use, and the earth hear∣ing their petition, and not able to grant it, though willing to do it, without the assistance of the heavens influencing her, and watering her with kindly dews and rains to make her fruitful, should petition them, and they also willing to help, should receive their petition, and put it up unto God, who saith, he will hear them, and grant what they shall ask, and they in order again hear and answer one ano∣ther.

This form of speech here onely shews the dependance of the second causes one on ano∣ther, in such order as God hath placed them to be instrumental for good to men, and con∣veying his blessings to them, and that they all depend so on God's blessing, and his impowr∣ing them so to do, as that without his ordering and disposing them for it they cannot at all do good to man, and all his industry and in∣deavours in seeking to procure from them that vertue, which naturally and usually according to God's disposal is found in them, without God's blessing cannot profit him. He may till and dress the earth, sow corn, plant vines and olives, and water them with greatest di∣ligence; but except God shall adde his bles∣sing, and give the increase, his labour is but lost. He that giveth to these inferiour causes that vertue, whereby in the natural course of things they do supply the necessity of man, and bring that to pass which shall satisfie his needs and desires, can take it away, or re∣strain it, so as that they shall not be able to do him good, as appears by what he saith Deut. 28.23. The heaven that is over thy head shall be brass, and the earth that is under thee shall be iron; The Lord shall make the rain of thy land powder and dust, &c. They shall no more afford vertue to do them good, than if they were so: 'tis he that ordereth them all, so as to be able or not able to do them good. Here he promiseth so to order them, as that they shall do good to his, and supply them in abun∣dance with all things necessary to their well-being in this life, which he expresseth, by say∣ing, I will hear, saith the Lord, I will hear the heavens, &c. which, if we take away the Fi∣gure in the language, will be plainly as much as to say, that he will hear the prayers of Jez∣reel, and in answer to them cause the heavens and the other causes to concur in such order, as shall produce such effects as shall be for the fulfilling what they desire, and is useful to them. Not as if Jezreel did make, or were to make request to the creatures, but using her industry in ordering and cultivating them, (for it is not to be thought, that without her honest labour these things should be given) should together put up her prayers to God,

to give his blessing, that things might pros∣per; and God would hear her prayer, and or∣der all things, so as to conduce to that end.

I will hear, saith the Lord, I will hear the heavens. After the word, hear, in the first place, is not named whom he will hear. The Chalde Paraphrast therefore supplies it by what he thinks understood, rendring it thus, I will receive your prayers, saith the Lord: I will command the heavens, and they shall send down rain upon the earth; and the earth shall multiply corn, and wine, and oyl, and they shall suffice (or satisfie) the captivity of my people: much to the same purpose which we have said, viz. that the petition is sent up by Jez∣reel to the Lord, which are the two extreme terms, she below, and he above; upon the hearing of which all those intermediate things are imployed and enabled to produce that which shall be for the satisfying her with the things she hath need of, and r 1.454 desires. O∣thers will have that reiterating of the word in the first place to be onely for confirmation's sake, or assurance of the thing, as in other places such repetitions are. The word ren∣dred, I will hear, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eeneh, I will an∣swer, or grant, so hear as to receive and grant the petition: that is an usual signification of it; which is much the same with what s 1.455 others will have it to signifie, I will attend, or have regard to, or take care of, viz. those crea∣tures, so as that they shall have regard one to supply the other with that which shall be ne∣cessary for their joynt supply of Jezreel, and all in their several order, as it were, intend it, and propose it to themselves so to do. So that the import of all, is, (as we at first said) to assure those spoken to of God's continual providence over, and loving kindness to, them; by which both the heaven, and earth, and all things by them produced, shall by his com∣mand concur in their several order to do them good, and be ready instruments of conveying his blessings to them, for supplying them with all things necessary to them, or conveni∣ent for them, as if they all desired to serve them who serve him. If they continue his people, he will approve himself their God in doing them good, and making all his creatures instrumental in conveying it to them: and if he will so readily and liberally supply them with temporal things, his common blessings, how much more with Spiritual, the proper blessings and priviledges of his Church and people?

They of whom he will take this care, are here called Jezreel; of which name, what is in this place the import, is to be inquired. We have met with it above, c. 1. more than once, as verses 4. and 5th. and 11th. and we saw it to be the name of both a person and place, and because it is so used as to seem to have in it an allusion to the derivation of the word, and its signification according to that, we have in those places inquired into that also, and seen it according to the opinion of Expositors to admit a threefold meaning: as 1. to import the exerting of God's arm, and shewing the t 1.456 power of that, whether in punishing, or in working salvation, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zeróa, arm, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, God; 2. the dis∣persion of God, or that God would disperse or scatter; 3. the seed or sowing of God, or that he would sow them who are so called, the Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zara signifying both to scatter and to sow. With allusion to which of these the name is in those former places used, we have v 1.457 there seen, and what is here alluded to in it, is now to be seen. It is evidently put as a name of persons or people so called; the same that under the notion of a woman in the 14th. verse, and the rest hitherto, God saith, he will allure, &c. and that (speaking to her in the se∣cond person feminine) he will betroth her to himself, &c. and in the following verse, that he will sow her unto himself, &c. by observing which it will appear to be all one as to these comprehended under it with Israel, as that name denotes, not onely Israel after the flesh, but all God's Spiritual Israel, Israel by faith and grace, according to what we have seen concerning those to whom these promises here are made. But why they are so named, is en∣quired, and according to either of the notions formerly given may a good meaning of it here be made. If old Israel might be called Jezreel, (as w 1.458 some will) because they former∣ly inhabited that place, or for any other reason; the new Israel also may succeed into one name of theirs as well as into the other. If we look on Israel as so called, because they were dispersed by God, they may now also be so called, though again gathered, to put them in mind of their former condition, that they may know and acknowledge that it is of his mercy that it is now otherwise with them, and they cannot but see the x 1.459 power of his arm exerted, in now gathering them together, and saving them, as it was formerly in scatter∣ing and punishing them. This notion the Chalde Paraphrast seems to have taken it in.

But more proper to this place is the allu∣sion to the notion of Seed or sowing and the name of God, that so it may import the seed or sowing of God, and include all those whom now God will call into his Church, and betroth to himself: and so though the name be the same that was before given, as an indication of evil to those then spoken of, y 1.460 yet is it changed in its signification, and imports an assurance

of good to them, and of God's care over them here spoken of for their preservation and in∣crease, which is confirmed and made evident in the words immediately following in the next verse, where he saith, that he will sow them to him in the earth.

v. 23. And I will sow her unto me in the earth, and I will have mercy upon her that had not obtained mercy, and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

The former words promise to them the conferring on them such things without them, as should be good for them, and ordering them for the best to them: These shew for their persons themselves, how he will order them, and dispose of them. And they are plainly a promise concerning the multiplying and establishing the Church of God, denoted by the name Jezreel, because he will so deal with it: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Zeratiha, I will sow her, saith he. The root of the word hath in it two noti∣ons, the one of scattering, or casting forth, and dispersing; the other of sowing, which hath in it added to the other a care of what is scat∣tered, that it be not lost, but be so cast upon the earth, as that it may take root in it, and grow up and multiply; so that it may in this notion agree with planting or setting, as an an∣cient Version out of Hebrew into Arabick here renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Agresoha, I will plant her: and it is so used Isa. 17.10. where a * 1.461 Learned ancient Grammarian observes, that by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tizraennu, which is properly, thou shalt sow it, he means 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tagresoho, shalt plant it, and to be all one, as if he should have sayd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Tit'ennu, which so signifies, and is accordingly in our Translation rendred, shall set it with strange slips. To the same pur∣pose would be also, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, shalt plant, by which Shindler saith the Greek there renders it. But I know not what Copy he followed; for in the ordinary Copies is no such word, nor any other answering to the Hebrew Tizraennu. And in this notion the Chalde Paraphrast here takes it, while he renders it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Veakayemencun, and I will establish you before me &c. whereas in that place of Isaiah, he renders it by, to multiply, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Asgeit, hast multiplyed, as by the same word Isa. 49.24. and both these also do concur in the notion of sowing; Seeds are sown that they may not pe∣rish, but be preserved, and multiply, and spread; and both these are here evidently un∣derstood, that his Church he will sow, plant, establish, and multiply. And so for explica∣tion in one respect may this place be compa∣red with what he saith, z 1.462 Isa. 61.10. that they should be called trees of righteousness, the plant∣ing of the Lord; and in the other, with what he saith, Jer. 31.27. Behold the days come, saith the Lord, that I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beasts, i. e. as a 1.463 one well saith, ut sementem multiplicabo, "I will multiply them as seed sown: where the Chalde again ren∣ders, I will multiply, and I will prosper; and so do the Jewish Expositors here understand, by sowing her, the multiplying and causing her to increase, and to become many as the s••••d of the earth, as hath been already above inti∣mated, wherein we so far agree, though in the persons spoken of, and manner, we differ from them, as will appear in going over the following words.

The persons here spoken of are pointed out by the Pronoun or word, her, which must ne∣cessarily be by the consequence of the words, Jezreel, and her whom he sayd he would be∣troth to himself, and is so set forth in the per∣son of a woman, as the Pronouns relating to that name being the Feminine gender demon∣strate; whereas then that name, where im∣posed on that son of the Prophet which was so named, to import God's judgments against the house of Israel, (c. 1.4.) is put in the Mas∣culine gender, but here in the Feminine, it is manifest that the person is changed; and so likewise by what is here sayd, the import of the name. There it boded ill, scattering and breaking, by the power of God in judgment, the rebellious Nation of Israel; here good; sowing, multiplying, and establishing by the same power in loving kindness and mercy, believing Israel, the whole Church of God, made up of many members, one Spouse of his. His saying, he will sow her to him in the earth, shews the same increase, or multiplying, c 1.464 by not restraining his Church, as formerly, to the narrow limits of the Land of Canaan; as d 1.465 some Jews would have it to signifie a re∣storing the Jews and Israelites to their own land, with those that they shall have conver∣ted to their Religion there planting them: for he doth not say 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beartzam, (as they do,) in their land, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baarets, in the earth: the whole earth is the field for this new Plantation, wherein he will sow to himself, plant, establish, cause to increase, and mighti∣ly multiply his Church. To this explication of the word, Earth, may well enough be ap∣plied, though perhaps not so by him meant, that of the Chalde Paraphrast, In the earth (or land) of the house of my Majestatick presence: for that should in that time be no more confined b 1.466

to Jerusalem. And by this multiplying of believers of several Nations, as well as the Israelitish, is to be looked on as made good that which he before promiseth, c. 1. v. 10. that notwithstanding his rejecting and dispeo∣pling the then carnal Israel, yet the number of the children of Israel (true Spiritual Israel) should be as the sand of the Sea, which can∣not be measured or numbred.

Concerning the manner of this sowing, and the effect thereof, or means whereby he would so multiply the number of believers, the e 1.467 Jews thus give their notion, viz. that it should be by God's sowing or scattering the Jews in the lands of the Nations, and they should there convert to their Religion many Proselites; so that they should be as a mea∣sure of seed which a man sows, that he may receive many measures of increase. But sure this is a thing that was never yet done: I mean, the making of so many Proselites of the Nations converted by the Jews being sowed among them; and in vain do they hope that it ever should be so fulfilled. It will be found that their harvest hath been very thin, and that they have lost more than they have gained, many more of them being converted to other Religions than they have converted of others to theirs. But the true m••nner of this sowing here spoken of, and the multiply∣ing of Jezreel or God's seed, whereby this Prophecy hath been truely fulfilled, and is in fulfilling, is shewed by the next words, viz. to be by God's having mercy upon Lo-ruhamah, her that had not obtained mercy, and saying to them which were not his people, Thou art my people, i. e. by his free act of grace and mercy, calling into the Kingdom of Christ, his Church, such who before were aliens from him, all sorts of Nations over the whole world, in such multitudes as if they grew up and increased like seed sown in the earth, in good and fertile ground. This was first effe∣cted by the Apostles, and other of Christ's mes∣sengers, his Seeds-men dispersing themselves among diverse Nations, and sowing among them the seed of his word, the Gospel, by which received and rooted in their hearts, they grew up as good seed in the good ground of God's field in so great abundance, as to ful∣fill more and more all along that Prophecy; and it is, and shall be still in effecting, as God hath pleased or shall please to increase the number of believers; and so is in all respects the Metaphor or figurative use of the word, sow∣ing, and seed, very apposite and applicable to the matter of God's multiplying, and causing to take firm root, and establishing his Church, his Jezreel, his Spouse spoken of; and accor∣ding to the present expression we may say in other equivalent Scripture-terms, God is the Husbandman, (Joh. 15.1.) Jezreel or his elect his husbandry, (1 Cor. 3.9.) the field is the world, (Matth. 13.24.)

On whom those names of Lo Ruhamah, here rendred, her that had not obtained mercy; and Lo Ammi, rendred, them thut were not my people, were more particularly imposed, we have c. 1. v. 6. viz. on Israel, by their rebel∣lious falling from God's mercy, and from be∣ing his people, there typified by a Daughter, and Son by Gomer born to the Prophet. But in themselves they are names common to all Na∣tions, that did not before truely believe in God, nor were by him acknowledged for his; and that to them they are here extended, appears by the Apostle's applying what is said here, to them, as well as to the Nation of Israel, and shewing, that to the Gentiles as well as to the Israelites this change of names from Lo Ruhamah to Ruhamah, and from Lo Ammi to Ammi, did belong as a promise of mercy, and was made good by their conversion and calling into the Church. So he puts what is here said, and what above, c. 1.10. as a proof of God's mercy shewed to them, and his purpose of calling them also into his Church, before declared, sa••ing, Rom. 9.23. that God made known the riches of his glory on the vessels of mercy, which he had before prepared unto glory; even us whom he called, not of the Jews onely, but also of the Gentiles. As he had said in Osee, I will call them my people which were not my people, and her beloved which was not beloved. And it shall come to pass, that in the place where it was said unto them, ye are not my people, there they shall be called the children of the living God. Where by the way, to take away any scruple, may be observed, that the Apostle doth not put the words just in the same order that they are here in the Prophet, but those, I will call them my people which were not my people, in the first place, which are here in the second; and those, and her beloved which was not beloved, af∣ter them, which are here before them; which he seeing more convenient for prosecuting what he was speaking of, might well have li∣berty to do, the scope and sense of the place being nothing thereby altered: Again it is observable, that whereas there we read in the Apostle, her beloved which was not beloved, here we read in the Prophet, I will have mercy upon her that had not obtained mercy; as also it is in the 1 of Pet. 2.10. where this place is alluded to, and the members of the sentence so placed as in St. Paul, which had not ob∣tained mercy, but now have obtained mercy; what should be the reason of this variety, it will not be of much concernment to enquire: it is sufficient, that the Apostle St. Paul gave the scope and meaning of the place, though not the same punctual words, which was as

much as made to his purpose, which is to shew how and when this Prophecy had its ac∣complishment. We shall not need to say that he followed the reading of the Greek of the Seventies Version, and not the He∣brew, for then it may be as well said, that that read otherwise, because St. Peter follows another reading. Except we say, that there were then in different Copies different Read∣ings, as now indeed there are found, and that St. Paul followed one Copy, St. Peter another. But I think it not absurd to say, that there is no necessity to affirm, that the Apostles followed the Greek Version, but gave what they thought agreeable to the meaning of the Hebrew, in which tongue there is no doubt, but that the root or Verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Racham, from which the words (both Verb and Noun) by the Prophet used, (viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Richamti, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ruchamah) are, signifies both to love, and to have mercy; and those two acts go so inseparably together, and concur, that the one being named the o∣ther is necessarily understood, so that he that shall render the word by either, may be said to give the true, yea the same meaning of them without difference in the sense, though in different sounds or terms. And it may per∣haps be thought, that the now different read∣ings in the Copies of the Seventies Version, were not so from of old, but from that some finding how St. Paul rendred the words dif∣ferently from what was in his Copy, might note it in the Margin; and the next writer, if not he himself, put the words which are found in St. Paul, in place of the other which were before in the usual Copies; and in St. Paul, in the vulgar Latin, both are put.

This being by the way onely observed, to return to what we said, that the Apostle citing this place, and giving the meaning of the words, shews them to belong as well to the calling of the Gentiles, as Jews and Israelites, and necessarily to include both, and require both that the Prophecy and Promise therein given may be made good, viz. a calling of both, Israelites, and Jews, and Gentiles, all these come, before their being called, under the name of Lo Ruhamah, and Lo Ammi, and now, by being called, under the names of f 1.468 Ruha∣mah and Ammi. The Gentiles were always before so, viz. Lo Ruhamah and Lo Ammi, hav∣ing not obtained mercy, nor ever been acknow∣ledged by God for his people, but g 1.469 without God in the world, a no people: Israel had obtained mercy, and had been his people, but had for∣saken their own mercy, and forfeited their priviledges of being God's people, were de∣generated, and become as Heathens: so that now the case was alike between them, in be∣ing not beloved, and cast out from mercy; and so therefore God now purposing of his un∣limited goodness again to shew mercy, and anew to take to himself a people, so far ex∣tendeth his mercy as to call them to that pri∣viledg of being his people, and made parta∣kers of it, not onely those that had once en∣joyed it, and lost it, but such also of all Na∣tions, who had not before enjoyed it, that should come in at his call, by which he will invite them without farther distinction be∣tween Jew and Gentile, circumcision and uncircumcision, Israel and other Nations, making them h 1.470 all one in Christ, all one Jez∣reel, one Spouse to himself, one Israel of God, and that in this also they may be alike. The Apostles, attesting hereby the truth of God's calling of Gentiles as well as of Jews and Is∣raelites, is to us an unquestionable warrant for the applying all along hitherto, in God's gracious Promises in this Prophet made, to believing Gentiles, as well as to such of the Israelitish Nation that should be converted to Christ. For he, whose authority we follow in it, was guided by the same Spirit for right understanding and applying this Prophecy, as the Prophet was in uttering it: and he pro∣duced it as an undeniable testimony, in such a time, when he was accused for communi∣cating the invitations of the Gospel to the Gentiles, for espousing them to Christ, which they of the circumcision thought did not be∣long to them, but that they ought to be excluded from that mercy. So that certainly he would not have made use of any proof in their behalf, which had not undoubtedly and of right belonged to them, and necessarily comprehend them; especially he himself be∣ing an Israelite, and an i 1.471 Hebrew of the He∣brews, a man so zealous for his brethren, his Kinsmen after the flesh, k 1.472 that he could even have wished himself accursed from Christ for their sakes: but if God will have mercy on whom he will have mercy, without farther respect of persons or Nations, he must pro∣claim it to them, and call upon them to come in and accept of it. If God will call his peo∣ple, all whom he will so make and call, he must not exclude any, but strive to win as many as he can, and bring them into the Church, that they may be so acknowledged; though they be not of his brethren and Kinsmen af∣ter the flesh, he must look on them as so in the Spirit. l 1.473 For this end the Gospel of the uncir∣cumcision was committed unto him, and God was mighty in him towards the Gentiles for their conversion: m 1.474 he therefore magnifies his office, as the Apostle of the Gentiles, in asserting God's mercy to them also, as well as to the Jews or Israelites. And very great is the

mercy expressed in these words, which he shews to comprehend them also, n 1.475 by the change of these three names, imposed at first to denounce God's heavy judgments, viz. Jezreel, Lo Ruhamah, and Lo Ammi, by the change of the signification of the first, without any alteration of the sound, from importing of scattering and dispersing in wrath, to denote sowing and planting in mercy; the other by taking away the Negative, from having not ob∣tained mercy, to having obtained mercy, and from not my people, to my people; and mercy therein rejoiceth against judgment, and triumpheth greatly over it, in that it is more extensive than it. The names, as denoting judgment, were at first imposition restrained to rebel∣lious Israel of the ten Tribes, but now in their change to denote mercy, made common to all other Nations who should be converted; all are comprehended under them, being all God's seed, all having obtained mercy, all such to whom God will say, Thou art my peo∣ple. How shall the Jews deny these names to be thus comprehensive of all called by God, when they themselves confess the Promise to concern such as should be made Proselytes by the Israelites sown among them? and how shall they all that are called in Christ, and have received this favour of being called his people, but without farther emulation, whe∣ther of Israel or other Nations, seeing God hath taken away all former distinction between them, and made them partakers of that com∣mon priviledge, saying to them all, Thou art my people; but congratulating one another as brethren in God, Ammi, and as Sisters, Ruhamah, (as v. 1.) and all with joynt hearts acknowledging God's great goodnes to them and accepting of it, and endeavouring on their parts with all thankfulness and obedi∣ence to answer it, say to him, Thou art my God? That is it which he saith they should do; And they shall say. It is in the Hebrew, He shall say, my God. He, that is, That people, or He that is now made God's people, com∣prehending those before spoken of in the fore∣going verses, sometimes in the Feminine Gen∣der and Singular Number, her, and she, as a con∣gregation or body of people, personated by a woman; and v. 22. called Jezreel; sometimes in the Plural Number and Masculine Gender, as them, v. 18. as consisting of more, who make up one complex body, and here in the Masculine Gender and Singular Number, as agreeing with People. Which variety makes no difference in the sense, it being indifferent and * 1.476 usual in Scripture to speak of a Na∣tion, Church, or Congregation, or people, in either Gender or Number.

Thou art my God: the words, Thou art, are not in the Original, but put in to supply the sense, which if they were left out, would not be obscure, and perhaps more Emphatical, to shew a ready compliance with him, and an acknowledging and acceptation of him, and assent in obedience to him as such, as in that short answer of Thomas to our Saviour, o 1.477 My Lord, and my God. As for the scope and meaning of them, we may look on them either as a continuance of his good promise to them, that they should by his grace be wrought on readily to answer his call, and conform to him as a willing people, or an injunction to them, requiring that they should so do. Either way will it be much like to what is said v. 20. and thou shalt know the Lord. To say, my God, will necessarily import a due acknowledgment of him, faith in him, reliance on him, sted∣fast adherence, and constant obedience to him, (so Abarbinel says that it means, that they shall all cleave to God, and serve him with a perfect heart, and willing mind:) where those things are not found and made good, there may be a verbal profession of God, but can be no real proof of any peculiar right or interest in him. Now then when God saith, they shall so say; what can it be but a pro∣mise, that he will so effect it in them by the power of his grace, that they shall be such who may truly so say; otherwise how should they who were aliens from him, and not his people, come so to say? It must needs be the work of his grace, according to what in the place of p 1.478 Jeremy, formerly cited and made use of, he promiseth, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people. q 1.479 And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart; so that when he saith, they shall so say, it is an evident promise (as we said) that he will bring it to pass that they shall, by his illuminating their minds that they may know him, and inclining their hearts that they may readily acknowledg him, com∣ply with him, and obey him: and where there is this work of his grace, they will readi∣ly so do, and cannot but look on it as required by him from them that they should. Till by so doing they say, my God, they cannot with any grounds look on themselves as his peo∣ple, nor give assurance to others, or to their own hearts, that they are so, or take comfort in that relation to him: Dicere Dei est efficere, dicere nostrum est fides & obedientia nostra, saith * 1.480 one; Gods saying is to effect or bring to pass that it shall so be: their saying is to acknow∣ledg, believe, and obey. When there is a con∣currence of both parties, thus saying, own∣ing,

and owned, by each other, there is hap∣pily fulfilled this Promise and Prophecy here written, an happy union between God and his Church, the preserving of which it is the duty, as of the whole Church, so of every particular member thereof, to endeavour by a ready compliance with, and constant obe∣dience to God, both in word and deed answer∣ing his call, and shewing that as well with his heart as with his his mouth he saith, my God. For what is that but to acknowledge him, to be all in all to him, and to profess, that he desires to render his all, his whole man to him?

Here endeth, according to Abarbinel's di∣vision, the first of five Prophesies, which this Book of the Prophet Hosea doth contain; and he saith, that the scope of it is to give warning of the captivity of the children of Judah and Jerusalem, and of the visitation of the second House (or Temple,) and of a fu∣ture redemption (or restoring from Captivity.) His words are, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But afterwards he saith again, that the general intention of it is to give warning of the Captivity of the King∣dom of Israel, and also of the Captivity of the children of Judah and Jerusalem, and also to give warning of the visitation of the second House, (I suppose he means a restauration of the Jews at the building of the second Tem∣ple,) and that the ten Tribes should not re∣turn in it: and likewise to give notice of this last Captivity, into which the children of the second Temple are gone; and to warn that in the end of days (or the latter times) God will have mercy on Israel, and on Judah, and will gather the Captivities (or such as are dis∣persed in Captivity) all into the Holy Land, and they shall be no more two Kingdoms, but shall be united into one Kingdom, and their Posterity shall multiply greatly by * 1.481 the Divine adhesion, (or conjunction of God,) and by the blessing of the fruits (of the Earth) more than ever was in former days. The dif∣ference which is between these two sayings in him, in respect that in the former Israel is left out, which in the second is mention'd, I could think were from the fault of the Prin∣ter omitting it, because I cannot see how he could leave it out. But however he is mani∣festly out in both, in making the words chiefly to concern the children of Judah, or the two Tribes, and to be spoken with respect to that Captivity they are now in, and to the times of a third Temple to be built, and a restauration of all the twelve Tribes then to be brought again to their own Land, and made again one flourishing temporal Kingdom; as if none of the Promises for good were yet fulfilled in any part, but the fulfilling of them then to be expected: whereas it is ma∣nifest, the Prophecy was then when it was spoken more particular••y directed to the ten Tribes of Israel, and forewarned them of that Captivity which they should shortly after be led into by the Assyrians; but withall pro∣mised to them, that God would in his good time visit them again in mercy, and bring them into a new relation to himself; not by restoring them to their former Country and temporal Kingdom, but by alling them into his Church, the Spiritual Kingdom of Christ, into which as many of them as should come at his call, and be converted, should find him a propitious God, that would bestow on them all things conducing to make them truly hap∣py. The threats of evil are such as more par∣ticularly concern them; the promises of good, such as concern and are common to both Jews and Gentiles also, as many, as heark∣ning to God's call should be converted and come into his Church, all making up as so many members united into one body under one head Christ, one Spouse to him.

If it be asked why we say the Judgments denounced do more particularly concern Is∣rael, but the good Promises, as much all the other, both Jews and Gentiles, which should be converted unto Christ, and come into his Church, the reason is manifest: The Nation of Israel had been Ruhamah and Ammi, had obtained mercy, and been God's peculiar people; but now for their rebellions were de∣prived of mercy, and cast off from being his people, and so made in condition like those other Nations, which had never before ob∣tained mercy, nor been owned by God for his people. The effect of the Judgments was to bring them to this condition, who had been then looked on as otherwise, and could not be threatned to them which were in it be∣fore; but now they, both Israel and other Nations, being become as to this all alike, when God shall promise and pronounce that he will have mercy on those that were with∣out mercy, and say to them which were not his people, Thou art my people, it will be pro∣per to apply this as well to other Nations as to Israel, and the Apostle teacheth us so to do. The words are so general, as not to ex∣clude Israel, nor yet to be restrained to them alone, but withall to take in of other Nations as many as the Lord should call, and they be converted to him; so that thenceforward there should be no further distinction in this kind between them, but all partakers of the same mercy in Christ, one people of God.

When and how this Prophecy began to be

fulfilled, viz. by the preaching of the Gospel to all Nations, and how it is still in fulfilling, and shall still be so as long as the world last∣eth, and it shall please God to adde still to the number of his people: any either of Is∣raelites, Gentiles, or Jews, (who also by re∣jecting Christ became rejected from being God's people, as till then they were) is I suppose in our explication of the words all along as they concern this matter, made evi∣dent; and all this by vertue of a new cove∣nant, not that of old by which Israel was made his people, but had broken and made it null.

I have been long in the Exposition of these things, and it was necessary so to be, that we might keep up all things in an even tenor, as to the circumstances of persons and time, without the settling and fixing of which we shall not be able to judg, when and in what manner this Prophecy hath been fulfill'd, or is farther to be fulfill'd, and so be driven to groundless conjectures, like those of the Jews, who being perversly set to deny the Messiah, by whose coming they were to be fulfill'd, to be come, are forc'd to fain to themselves a third Temple, under which Ju∣dah and Israel are to be restored to a tempo∣ral Kingdom, which neither they have, nor we can have, from this or any other Prophecy, grounds to expect.

Notes

• c 1.1

  R. Tanch.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 perhaps it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Shen••ihem, i. e. both of them.
• b 1.3

  See Drus. and Rivet.
• d 1.4

  Grot. & Stokes.
• e 1.5

  See Herom. and Tarnov.
• f 1.6

  Riber.
• g 1.7

  Tarn. See Hier. Riber. and Tremel.
• h 1.8

  Rom. 11.4.
• i 1.9

  See Jun. Trem. & Chr. à Castro, Menoch. Tirin. Bishop Hall's Paraph.
• k 1.10

  Mercer. & Vat.
• l 1.11

  Theodoret.
• m 1.12

  See Chr. à Castr. & Rivet.
• n 1.13

  Rivet.
• o 1.14

  Calv. Zanch. & Chr. à Castro.
• p 1.15

  See Calv. and Zanch.
• q 1.16

  Calv. & Zanch.
• r 1.17

  Zanch.
• s 1.18

  Rivet and Mercer.
• * 1.19

  Levit. 26.28.
• t 1.20

  Grot.
• v 1.21

  So the M S. Arab.
• w 1.22

  Grot. and see Lyra.
• x 1.23

  Pisc.
• y 1.24

  Rivet.
• z 1.25

  Drus. and see Kimchi, who saith that this also was the custom of Harlots.
• * 1.26

  Ne ap∣pareant gravidae. Drus. Ut tum das efficiat. Zan.
• a 1.27

  Grot.
• b 1.28

  Abarb.
• c 1.29

  See Rivet and Tarn.
• d 1.30

  River.
• e 1.31

  Calvin.
• f 1.32

  Ar. Mont.
• g 1.33

  See Chr. à Castro, Menoch. & Tirin.
• h 1.34

  See M S. which hath 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for most printed Copies have 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, committers of whoredom, which I think is an ill reading.
• i 1.35

  Tarn.
• k 1.36

  R. Tanch. & R. D. Kimchi.
• l 1.37

  See R. D. Kimchi in Rad.
• m 1.38

  Abarb.
• n 1.39

  Diodat. Dutch Notes, Menoch.
• o 1.40

  See Pet. à Fig.
• p 1.41

  Ornamenta haec. fuerant, hominum multitudo, species regni, po••entia, vi••es, opinio divini cultus, prae∣sens Dei f••vor. Zanch.
• q 1.42

  Ar. Mont.
• r 1.43

  Cornel. à Lapid.
• s 1.44

  R. Solom. Ab. Ez. Kimchi, & Abarb. Pisc.
• t 1.45

  See Chr. à Cast. Zanch. & Rivet.
• v 1.46

  Ar. Mont. & Tirin.
• w 1.47

  Rivet, and see Chr. à Castro.
• x 1.48

  See Tirin.
• y 1.49

  Abu Walid. R. Tanch. R. D. Kimchi, Gloss. Heb. Arab.
• z 1.50

  Rivet.
• a 1.51

  Aben Ezra, and Kimchi.
• b 1.52

  Kimchi in rad. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.53

  See Lively.
• d 1.54

  R. D. Kimchi. Drus. Tarnov.
• e 1.55

  MS. For in the printed Copies somethings are wanting.
• f 1.56

  Pet. à Fig.
• g 1.57

  Deut. 4.6, 7, 8.
• h 1.58

  Levit. 26. & Deut. 28.
• * 1.59

  See Hebr. 11.9, 10, and 13.
• i 1.60

  Deut. 7.6, 7. Ps. 105.11, &c.
• k 1.61

  1 Tim. 4.8.
• l 1.62

  Tacriti. cap. 11. & cap. 13.
• m 1.63

  Cozari lib. 1. §. 104. &c.
• n 1.64

  Gal. 3.24.
• o 1.65

  Al. Jannabi.
• p 1.66

  R. Mos. Maim. on Pirke-Ab. cap. 1. See Porta Mosis, cap. 6.
• q 1.67

  See R. Zanch.
• r 1.68

  Aben Ezra.
• s 1.69

  Malach, 2.11.
• t 1.70

  Ar. Mont.
• u 1.71

  See ch. 1.2.
• w 1.72

  1 King. 19.14. and Rom. 11.3.4.
• x 1.73

  Za••ch. & Rivet.
• y 1.74

  Abarb. & Tarn.
• z 1.75

  Rivet.
• a 1.76

  Vulg. Lat. Syr. Arab. and som Greek Copies, See Riber. and Drus.
• b 1.77

  Jun. Trem.
• c 1.78

  Vat. in folio, & Mercer.
• d 1.79

  Greek.
• e 1.80

  Ab. Ezra.
• f 1.81

  Trem. See Rivet
• g 1.82

  2 Sam. 19.6. and elsewhere.
• h 1.83

  R. Tanch.
• i 1.84

  See R. D. Kimchi here, and on Jer. 2.26.
• k 1.85

  R. Tanch. on the places cited, and on Jer. 3.24.
• l 1.86

  Abu Walid.
• m 1.87

  Jun. Trem.
• n 1.88

  See Riber.
• o 1.89

  In some Copies of Kimchi and Abarbinel it is cited, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 their Kings, but the other seems the truer.
• p 1.90

  R. Salom. Ja••chi, and see Abarb. out of Elleh Had∣debarim Rabbah.
• q 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hammorim lahem horaoth, as if in Horatam, she that conceived them, were an allusion to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Horah, to teach, which is from another root.
• r 1.92

  in Yalkut is put 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Judges.
• s 1.93

  1 Cor. 4.15. See Phil. 10.
• t 1.94

  See Drus.
• v 1.95

  Ab. Ez.
• w 1.96

  R. Salom.
• x 1.97

  S. Hierom.
• y 1.98

  Grot.
• z 1.99

  Rivet.
• a 1.100

  Ezech. 23.22.
• b 1.101

  Deut. 8.18.
• c 1.102

  1 Tim. 6.17.
• d 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Lahm, Flesh.
• e 1.104

  So the Chalde and Arabick MS. have it, my meat.
• f 1.105

  See 1 Sam. 25.11. where under Nabals water, we may think compre∣hended his Wine; of which his wife carried to David, ver. 18. of which he and his guests drank, ver. 36.37.
• g 1.106

  Grot.
• h 1.107

  Buxtorf.
• i 1.108

  See R. Tanch. in his Dictionary called Morshed.
• k 1.109

  See Riber. and Drus.
• l 1.110

  As we read of Spices for the anoin••ing oyl, Exod. 25.6. and the way of compounding it, chap. 30.23. &c. and of the precious oin••ment, Mat. 26.7.
• m 1.111

  Rivet.
• n 1.112

  See Ar. Mont.
• o 1.113

  See Rivet.
• p 1.114

  Deut. 4.6.
• q 1.115

  Ps. 19.10. and Ps. 119.103.
• r 1.116

  Ps. 119.72, &c.
• s 1.117

  Ps. 46.7.
• t 1.118

  See Abarb and Rivet.
• v 1.119

  Drus.
• w 1.120

  Rivet and Tarn.
• x 1.121

  See Tarn.
• y 1.122

  Lyra, Ribera & Tarn.
• z 1.123

  2 King. 24.25. 2 Chron. ult.
• a 1.124

  Munster.
• b 1.125

  Tirin.
• c 1.126

  Rivet.
• d 1.127

  Grot.
• e 1.128

  R••ber. & Riv••t.
• * 1.129

  Princes of the height.
• f 1.130

  Judg. 2.18. See chap. 3. and 15. and 4.3. &c. and chap 6.7. &c. and chap. 10.10. &c.
• * 1.131

  Deut. 4.30.
• g 1.132

  See Cyril.
• h 1.133

  See Zarch. and Rivet.
• i 1.134

  Miclal-yophi, on Deut. 4.30.
• k 1.135

  Rivet. and see Jun. Trem.
• l 1.136

  See Ch. à Castro in his Paraphrase and Notes.
• m 1.137

  Piscat.
• n 1.138

  Lively & Rivet.
• o 1.139

  See Ch. à Castro.
• q 1.140

  See R. Tanch. on that place.
• r 1.141

  Selden.
• s 1.142

  Zanch.
• p 1.143

  Grot.
• s 1.144

  Grot.
• t 1.145

  See Pet. à Frg. and Rivet.
• v 1.146

  Riber.
• x 1.147

  2 Tim. 12.13.
• * 1.148

  Which are called 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rambam-yad, tr. Cel••im. R. Tanc. in Morshed, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 R. D. Kimchi.
• y 1.149

  R. Salom.
• z 1.150

  Kimchi & Abarb.
• a 1.151

  Dutch Notes.
• b 1.152

  Pisc. & Diodat.
• c 1.153

  Levit. 26. Deut. 28. Jer. 5.17. Ezek. 23.29. Joel 1.4. Mal. 3.11.
• d 1.154

  Aben Ezra, Stokes.
• e 1.155

  R. D. Kimchi, Abarb.
• f 1.156

  Gr. Syr. and printed Arab.
• g 1.157

  Vulg. Lat. & Arab. MS.
• h 1.158

  Mercer. & Riber.
• i 1.159

  See D^r Hammond on the place.
• k 1.160

  And so R. D. Kimchi, and Aben Ezra.
• l 1.161

  Rab. Salom.
• m 1.162

  Jun. Trem.
• n 1.163

  Piscat.
• o 1.164

  Munster.
• p 1.165

  R. Tanch.
• q 1.166

  Zanch.
• r 1.167

  Drus. verenda ejus.
• s 1.168

  Kimchi and Jun. Trem.
• t 1.169

  Mercer.
• v 1.170

  Calvin & Piscat.
• x 1.171

  Grot.
• y 1.172

  Castalio.
• z 1.173

  Abu Walid & Kimchi.
• a 1.174

  Kimchi.
• b 1.175

  Abarb.
• c 1.176

  Ar. Montan.
• d 1.177

  See Riber. and Tarn.
• e 1.178

  Drus.
• f 1.179

  See Kimchi rad.
• a 1.180

  See R. D. Kimchi and Abarb. They say the me∣ri s of their Fore-fathers ceased in Hosee's time, Yalkut, and Talm. in tr. Sabat. cap. 5. p. 55.
• b 1.181

  Drus.
• c 1.182

  Id. & Per. à Fig.
• d 1.183

  So ver. 12. Her Vine and her Fig-tree, and the beast of the field, which are yet rendred plurally.
• e 1.184

  Arab. ttranslat. MS.
• f 1.185

  See Abu-Walid, and compare the Arabe root 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Hajjah,
• g 1.186

  R. Saadias cited by Kimchi.
• a 1.187

  Rivet
• h 1.188

  And see Levit. 23.
• i 1.189

  Ainsw. on Deut. 16.11.
• k 1.190

  See Ch. à Castro. Rivet. &c.
• l 1.191

  Deut. 12.5.11.
• m 1.192

  1 Kings 12.27.28.
• n 1.193

  Rivet.
• o 1.194

  Talmud Moed. Kalon. Maim. in Com. Tob. cap. 6.
• p 1.195

  2 King. 17.
• q 1.196

  Riber. Grot. Rivet. & Ch. à Castro
• r 1.197

  Lively.
• s 1.198

  Rivet.
• * 1.199

  Abarb.
• t 1.200

  Isa. 36.16. &c.
• u 1.201

  Ar. Mont.
• w 1.202

  Abarb.
• x 1.203

  Calv. & Rivet.
• y 1.204

  See Hag. 2.17.19.
• z 1.205

  Mencch. Cor. A Lap. immissa grandine & hostili populatione.
• a 1.206

  Sa. Riber.
• b 1.207

  See Ezech. 16.34.
• c 1.208

  R. Tanch.
• d 1.209

  See Calvin.
• e 1.210

  These ways Cyril mentions, and most Expositors take them, especially the last. See Drus. &c.
• * 1.211

  Jerom. and R. D. Kimchi.
• * 1.212

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.213

  Riber.
• g 1.214

  Menoch.
• h 1.215

  In 4^to & 8^vo
• i 1.216

  Pet. à Fig.
• k 1.217

  See Hierom.
• l 1.218

  Chr. à Castro.
• m 1.219

  Grot. Rivet.
• n 1.220

  Zanch.
• o 1.221

  Exod. 20.5. Deut. 6.9.
• p 1.222

  See Pet. a Fig. & Rivet.
• q 1.223

  Ar. Mont. Zanch. Rivet.
• * 1.224

  See R. Salomo.
• r 1.225

  See R. Dav. Kimchi.
• s 1.226

  Drus. & Rivet.
• t 1.227

  Nic. Fuller Cap. Conc••rd.
• * 1.228

  See R. Salomo.
• u 1.229

  A MS. copy leaving out these first words, hath only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Be∣galuth, in captivity, or with captivity will I visit, &c.
• w 1.230

  Pet. à Fig. citing this place, adds the 38. and 39. verses, which is not done in the usual Editions, nor MS.
• x 1.231

  See in Chr. à Castro. and so the LXX. seem to have taken it.
• y 1.232

  Grot. Stokes. Paraeus.
• z 1.233

  Lud. de Dieu. here and on Genesis 4. and 15. and Zach. 11.7.
• a 1.234

  Rivet. Quistorp.
• b 1.235

  R. Tanch.
• c 1.236

  Lib. 3. tr. 7.
• d 1.237

  Aben. Ezra. & see in R. Tanch. & Chr. à Castro.
• e 1.238

  So Aben-Ezra. seems to take it.
• f 1.239

  See in Rivet. & Dutch notes.
• g 1.240

  See Mercer & Ta••nov.
• h 1.241

  On Prov. cap. 3. v. 34.
• i 1.242

  Pagnin. see Paraeus.
• k 1.243

  Rivet.
• * 1.244

  Calv. Jun. Tr. Zanchi.
• l 1.245

  Grot. & Bren.
• m 1.246

  Sanct.
• n 1.247

  Exod. 32. 1. &c. See Ainsw. there. & Act. 7.39.40.
• * 1.248

  Ezek. 2••, 35, 36.
• o 1.249

  Ib. v. 10.11.
• p 1.250

  R. Salom. R. D. Kimch.
• q 1.251

  Pet. à Fig.
• r 1.252

  And see this Ch. of Hos. v. 3.
• s 1.253

  Deut. 8. v. 16.
• t 1.254

  Id.
• v 1.255

  See Ar. Mont.
• w 1.256

  Lyra.
• x 1.257

  See Ch. à Castro.
• y 1.258

  Riber.
• z 1.259

  Mercer.
• a 1.260

  Pet. à Fig.
• b 1.261

  Id.
• d 1.262

  See Calv. Zanch. & Jun. Trem.
• e 1.263

  Grot.
• f 1.264

  Jun. Trem. in not
• g 1.265

  Lively. Riv.
• c 1.266

  Rivet.
• h 1.267

  Zanch.
• i 1.268

  See Mercer on v. 13.
• k 1.269

  Act. 10.36. Eph. 6.15.
• l 1.270

  Act. 6.10.
• m 1.271

  Rom. 5.3.
• * 1.272

  Calvin. &c.
• * 1.273

  Drus.
• * 1.274

  And so Glassius thinks it to be Gram. Sac.
• n 1.275

  Lively. & see Cyril.
• o 1.276

  Castal. & Lively.
• p 1.277

  In Rad.
• q 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if he would have that alluded to in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.279

  See Calv. Vat. Zanch. & River.
• s 1.280

  Pet. a Fig. Tarn.
• t 1.281

  Grot. & Stokes.
• v 1.282

  Hierom. Riber. pet. à Fig. Sa. Menoch. Tirin.
• w 1.283

  Pet. à Fig.
• x 1.284

  Ar Mont.
• y 1.285

  Drus. & Riv t.
• z 1.286

  Ribera. in whom in Printed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.287

  See. Rivet.
• * 1.288

  2 Cor. 6.10 See Grot. Mat. 10.19, 29.
• b 1.289

  Rivet.
• c 1.290

  Abu. Wallid. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.291

  Cappellus.
• e 1.292

  Grot. & Stokes.
• f 1.293

  See Aben. Ezra. there, & on ch. 18.2.
• g 1.294

  See Ch. à Castro.
• h 1.295

  Munster. Montan. Mercer. Tarnov. Pet. à Fig. Par. &c. & Glass. Rhet. Sac.
• i 1.296

  Vat.
• k 1.297

  Or as R. D. Kim. reads, I will give them an heart to return.
• l 1.298

  See Pet. à Fig. Christ. à Castro. Menoch. Tirin.
• m 1.299

  Calv. Zanch. Rivet. Chr. à Castro. Mas. on Joshua cap. 7. Capel. Chrit. Sacr. p. 229.
• n 1.300

  See Rivet.
• o 1.301

  Chap. 1.14.
• p 1.302

  See Zanch. & Christ. à Castro.
• q 1.303

  Sanctius.
• r 1.304

  Calv. Rivet.
• s 1.305

  Lively. D••••s. Tarnov. Pe••. à Fig.
• v 1.306

  Jud. 5.1.
• w 1.307

  2 Sam. 22. &c.
• x 1.308

  Aben. Ezra.
• y 1.309

  Exod. 15.21.
• z 1.310

  Isa. 13.22.
• a 1.311

  See Christ. à Castro.
• b 1.312

  Mer. ibi verbo meo ut quondam studebunt.
• c 1.313

  See Buxtorfs great Lexicon 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.314

  See him there in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.315

  See R. Tanchum.
• e 1.316

  See Chris. à Castro. Riber. & Rivet.
• f 1.317

  See Pet. â Fig.
• g 1.318

  Rom. 3.3.
• i 1.319

  See Rom. 4.16.
• k 1.320

  Act. 13.46.
• l 1.321

  Act. 2.39.
• m 1.322

  See R. Salomo. Kimchi, & Abarb.
• h 1.323

  Ibid. ch. 9.6, 7.
• n 1.324

  Lebush, Hal. Gerim, N. 168.
• o 1.325

  Mat. 19.29. Mar. 10.30. Luc. 16.29.
• * 1.326

  Yad. Melacim c. 12.
• p 1.327

  See Marginal notes in the Doway Trans.
• q 1.328

  See Kimchi on vers. 17. & R. Tanchum.
• r 1.329

  LXX. & Vulg. Lat.
• s 1.330

  Chald. Paraph.
• t 1.331

  Bren.
• v 1.332

  See Lyra. Ar. Mone. Christ. à Castro.
• w 1.333

  R. Salomo Jarchi
• x 1.334

  See Christ. à Castro. Ri∣vet.
• y 1.335

  Isa. 2.18.
• z 1.336

  See Josh. 23.7.
• a 1.337

  Eph. 5.3.
• b 1.338

  Thes. 5.22.
• c 1.339

  Compare Ezek. 19.20. & 36.26.27.
• * 1.340

  R. Saadiah.
• d 1.341

  Kimchi & Abarb.
• e 1.342

  Lev. 26.22. Deut. 32.24. and see Ezek. 14.15, 21.
• f 1.343

  Deut. 28.38. & Joel. 1.4. &c. & 2.
• g 1.344

  Deut. 32.24. Jer. 8.17.
• h 1.345

  Marc. 4.40. Luk. 8.25.
• i 1.346

  Par. & Rivet.
• k 1.347

  Kimchi. Calv. Mont. Zanch.
• l 1.348

  Rivet.
• m 1.349

  Cyril. Theodoret. Hierom. Riber. Christ. à Castro. Rivet. &c.
• n 1.350

  Grot.
• o 1.351

  Cyril.
• p 1.352

  Rivet.
• q 1.353

  Drus.
• r 1.354

  Aben Ezra. Kimchi.
• s 1.355

  See MS. in H••brew letters, and see above chap. 1. v. 7.
• t 1.356

  Ab. Ez.
• v 1.357

  Vulg. Lat.
• w 1.358

  Cald. LXX. Ar. MS. & printed.
• x 1.359

  Rivet.
• y 1.360

  Rom. 7.12.
• z 1.361

  Tertul. Apolog. N. 36. Ed. Rig.
• a 1.362

  2 Tim. 3.1.
• b 1.363

  2 Thes. 2.3.
• c 1.364

  2 Tim. 3.5.
• d 1.365

  Tit 1.16.
• e 1.366

  Luk. 18.8.
• f 1.367

  Mat. 24.12.
• g 1.368

  Mat. 5.9.
• h 1.369

  Act, 21.11. &c.
• * 1.370

  Act. 20.24.
• * 1.371

  1 Pet. 1.7.
• i 1.372

  Rivet.
• k 1.373

  Flace. Illyr. de rat cognoscendi litteras sacras, Tract. 1.
• * 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Yad. tr. Melacc••m, c. 12.
• l 1.375

  2 Kings. 22.20.
• m 1.376

  Senec. Ep. 85. Dolor, egestas, ignominia, c••rcer. exilium, ubicunque horrenda, cum ad hunc pervenere mansueta sunt.
• n 1.377

  1 Cor. 15.25.
• o 1.378

  Par. & Rivet. & see Pet. à Fig.
• p 1.379

  Rev. 21.4.
• q 1.380

  R••ber.
• r 1.381

  Munst. & Fig.
• s 1.382

  Cap. 11.6.
• t 1.383

  Mic. 4.3, 4.
• u 1.384

  Rivet.
• e 1.385

  Calvin, Rivet.
• f 1.386

  Heb. 8.13.
• y 1.387

  ch. 1.10.
• z 1.388

  Zanch. & Rivet.
• a 1.389

  On some of which Zanch. and Rivet do in their Commentaries on this place enlarge.
• b 1.390

  Examples and proofs of this in Joseph Albo, in his book, I••karim, part. 3. c. 16.
• c 1.391

  Rivet.
• d 1.392

  Mat. 16.18.
• e 1.393

  Jer. 31.31, 32.
• f 1.394

  Heb. 8.8. &c.
• g 1.395

  See Porta Mosis.
• h 1.396

  Heb. 8.13.
• i 1.397

  Ib. v. 6.
• k 1.398

  Pet. à Figuero.
• l 1.399

  Cyrill.
• m 1.400

  Ribera; and see Pet. à Fig.
• n 1.401

  Chr. à Castro.
• o 1.402

  See Schind. in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• p 1.403

  See in Calv. Zanch. & à Lapide.
• q 1.404

  Rivet.
• r 1.405

  Pet. à Fig. and Ar. Mont.
• s 1.406

  Mercer.
• t 1.407

  Va••. ed. 4^o & 8^o.
• u 1.408

  Zanchius, who is very large in explaining the terms to that purpose.
• w 1.409

  Drus.
• x 1.410

  Esti••s
• y 1.411

  Paraeus.
• z 1.412

  Rivet.
• a 1.413

  See Calv. and Lively.
• b 1.414

  Grot.
• c 1.415

  Stokes.
• d 1.416

  Lively.
• e 1.417

  Grot.
• f 1.418

  Ps. 112.5.
• g 1.419

  Nic. Fuller. cap. concord
• h 1.420

  Abarb. on the place.
• i 1.421

  Ps. 143.2.
• k 1.422

  Often therefore in Greek rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.423

  Heb. 4.15.
• m 1.424

  Rivet.
• n 1.425

  Diodat.
• o 1.426

  Lively.
• p 1.427

  Ju••. Trem.
• q 1.428

  Castalio.
• r 1.429

  Ribera.
• s 1.430

  Stokes.
• t 1.431

  See Heb. 8.8.
• v 1.432

  Par. and Rivet.
• w 1.433

  As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Holy, or Pious, Ps. 86.2. and oft elsewhere.
• x 1.434

  So 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will love thee, O Lord. Ps. 18.1.
• y 1.435

  Pet. à Fig.
• z 1.436

  Am. 5.7.
• a 1.437

  Ra. Tanc. Abarb. qu. 6. on the first part of the Prophecy of Hosee. Pet. à Fig. & Chr. à Castro.
• b 1.438

  Ar. Mont. Pet. à Fig. Tarnov. and see Rivet.
• c 1.439

  Chr. à Castro. and Rivet.
• d 1.440

  See Calv. and Rivet.
• e 1.441

  Mar. 5.45.
• f 1.442

  See Rivet.
• g 1.443

  Pet à Fig.
• h 1.444

  See Ch. à Castro.
• i 1.445

  Ste Cyril. Riber.
• k 1.446

  See Rivet.
• l 1.447

  1 Tim. 4.8.
• m 1.448

  Mat. 6.33.
• * 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 As the Rabbins speak.
• n 1.450

  vers. 2.
• o 1.451

  vers. 20.
• p 1.452

  Abarb.
• q 1.453

  Rivet.
• r 1.454

  R. Tanch. &c. Drus.
• s 1.455

  Abu Walid. R. Tanch.
• t 1.456

  See Luc. 1.51.
• v 1.457

  See on ch. 1. v. 4. & 11.
• w 1.458

  Pisc.
• x 1.459

  Abarb.
• y 1.460

  See Kimchi, though he be out in restraining it to the Jews in their own Land; and Jun. Trem. Ar. Mon.
• * 1.461

  Abu Walid.
• z 1.462

  And see ch. 60.21.
• a 1.463

  Lively on this place.
• c 1.464

  Ar. Mont. Pet. à Fig.
• d 1.465

  See Kimchi on vers. 22. and Abarb.
• b 1.466

  Ab. Ezra, and Kimchi.
• e 1.467

  Yalk. Kimchi, and Abarb.
• f 1.468

  v. 1. of this Chapter.
• g 1.469

  Eph. 2.12. Rom. 10.19. and Deut. 32.21.
• h 1.470

  Rom. 11.30, 31, 32 and see Eph. 2.12, 13, 14.
• i 1.471

  Phil. 3.5.
• k 1.472

  Rom. 9.3.
• l 1.473

  Gal. 2.7.
• m 1.474

  Rom. 11.13. and see Eph 3.8.
• n 1.475

  See Hierom.
• * 1.476

  See c. 4. on the two last verses.
• o 1.477

  Jo. 20.28.
• p 1.478

  Jer. 31.33.
• q 1.479

  Jer. 24.7. See Ezek. 11.19. and 36.27.
• * 1.480

  Pareus.
• * 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉