An exposition continued upon the fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, and nineteenth chapters of the prophet Ezekiel, with many useful observations thereupon delivered at severall lectures in London / by William Greenhill.

An EXPOSITION upon more Chapters of EZEKIEL .

CHAPTER XIV .

1. Then came certain of the Elders of Israel unto mee , and sate before mee .

2. And the Word of the Lord came unto mee : saying ;

3. Sonne of Man , these men have set up their idolls in their heart , and put the stumbling block of their iniquitie before their face ; should I be inquired of at all by them ?

4. Therefore speake unto them , and say unto them ; Thus saith the Lord God ; Every man of the house of Israel that setteth up his idolls in his heart , and putteth the stumbling block of his iniquitie before his face , and cometh to the Prophet , I the Lord will answer him that cometh according to the multitude of his idolls .

5. Thar I may take the house of Israel in their own heart , because they are all estranged from mee through their idolls .

IN the 12th Chapter our Prophet treated of the King and his Nobles , their sins and judgements : in the 13th of false Prophets and Prophetesses , and how the Lord would punish them ; here of the Elders and body of the people , and what sore plagues should befall them .

There be three parts of this Chapter .

1. A conference of God with hypocriticall Elders , and false Prophets , to the 12th verse .

2. A threatning of sore judgements against a sinning Land ; from the 12. to the 22.

3. A respiting of some from those judgements , from v. 22. to the end .

In the first part , viz. that of it which concerns the Elders ; you have

1. The occasion of it , that is , the coming of these Elders to the Prophet , v. 1.

2. Gods complaint of them , v. 3.

3. A charge to the Prophet what answer to give unto these men , from the 3. to the end of the 8. verse .

Then came certain of the Elders of Israell .

After Ezekiel had declar'd the minde of God against Zedekiah , the Princes , the false Prophets and Prophetesses , who drew many to sinfull practises , and especially to trust in vaine divinations ; some of the Elders of Israel thought in themselves to goe to Ezekiel and heare what he would say ; he hath cryd downe all other Prophets , and thinks himselfe the onely true Prophet ; come let us goe to his house , and hearken what he will prophesie unto us .

Elders of Israel .

These men are cald Elders , not onely because they were aged , but because they were in some place of authoritie , which required men grave in age and counsell . Jer. 26.17 . Then rose up certain Elders of the Land , and spake unto all the assembly of people . These were such Elders . It s questioned whither these Elders were Elders of those in Babylon , or of those in Jerusalem . The most Interpreters agree that they were of the Elders of Judah in Babylon : Chap. 8. 1. its said ; The Elders of Judah sate before the Prophet : and Jer. 29.1 . tells you that there were Elders carried away captive . But judicious & learned Junius is of another mind , who thinks these Elders were Embassadors sent from Zedekiah into Babylon to treat of State-affaires between him and Nebuchadnezzar , as Jer. 51.59 . Seraiah went with Zedekiah into Babylon in the 4th yeare of his reigne : it s no where extant that Zedekiah ever went into Babylon till he was carried thither , and that was in the 11th yeare : the meaning then of the words is , he went in the behalfe of Zedekiah , so it s in the margent , and being a quiet Prince , endeavoured to keepe a peaceable correspondencie between Zedekiah and Nebuchadnezzar : so in Jer. 29.3 . Elasah and Gemariah were sent by Zedekiah unto Nebuchadnezzar King of Babylon ; its ordinary for Kings to send Embassadors to other States , The Elders of Israel in Jerusalem were greatly corrupted with idolatry , Chap. 8.11 , 12. and especially when a part of their people live in that State , as here , and when they send , it s some , or diverse of the Elders and Nobles that are sent ; and of these , certain came to the Prophet ; its likely some of those were formerly brought hither , might accompany them , & the judgements spoken of in the Chapter concernd those belongd to Judea rather then those captives in Babylon .

Sate before mee .

To converse with the Prophet about the great affaires of the King and Kingdome . They were in streights , full of doubts and feares , and came to feele the Prophet , to inquire of him what would be the event of things ; its like they had no good tydings from Nebuchadnezzar , they would try what was to be had from God : or thus , they had heard what the false Prophets and Prophetesses had said , how they concurd in their Prophesies , and now they would try Ezekiel , whither he prophesied the same , or differing things . And so came not to him animo sincero , but fallaciously , if what he had said had lik'd them , then they would have affirm'd he was of the same judgement the false Prophets were , if otherwise , that he was a lying and false Prophet , that he and Jeremie were singular , dissenting in their Prophesies from all the other Prophets .

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

Obs . 2. Many professe love to the true Prophets , and to Religion yet are false-hearted to both ; these Elders of Israel came to the Prophet , sate before him , pretended to learne & obey , but their intentions look'd another way . Not all who seeme religious , frequent the solemne Assemblies , and heare the Word from the mouths of the Prophets , are truly godly : Ezek. 33.31 , 32. saith God of the people ; They sit before thee , as my people , and they heare thy words , but they will not doe them ; for with their mouth they shew much love , but their heart goeth after their covetousnesse . And loe thou art to them as a very lovely song of one that hath a pleasant voice , and can play well on an instrument ; for they heare thy words , but they doe them not . This people were as glad to heare Ezekiel Prophesie , as men to heare musicke , and songs , at marriages or feasts , and yet their hearts were unsound ; see Isa. 29.13.58.2 , 3 , 4 , 5. Jer. 7.9 , 10.11 . where you may finde their professions were pious , but their spirits and practises impious ; profession is easie in all sorts , Elders , and Elders of Israel can doe that , but the practise of what men professe is difficult ; men rest in formes of godlinesse , and deny the power , 2 Tim. 3.5 .

Observe from the second Verse .

That much of the Scripture hath been given out upon sinfull occasions : when these Elders came to the Prophet , the word of the Lord came unto him , and he gaue it out to them and us . Mens sins have open'd the windows of heaven for much divine light to shine into the world : the Prophesie of Haggai , was occasioned by the neglect to build Gods house , as you may reade in the first Chapter , 2 , 3.4 , &c. Ninivehs sin drew out the Prophesie of Jonah , Chap. 1.1 , 2. Davids murther and adultery were occasions of some , if not of all the Penitentiall Psalmes : The Levite cutting his Concubine , who was forc'd to death , into twelve pieces , and sending her into all the coast of Israel , occasion'd some part of the Book of Judges to be written . The Gospel of John , it s conceiv'd by the learn'd , was written by the occasion of Cerinthus , Ebion , and some others , who did deny the divine nature of Christ ; therefore in the beginning , viz. Chap. 1. he speaks much of his God-head , Son-ship , and Eternall Generation . It was the disorders , divisions , scandalls , and corruptions , which set Paul on worke to write his two Epistles to the Corinthians , as you may observe throughout the Epistle . The doctrine of false teachers amongst the Galatians , gave birth to that Epistle , Chap. 1.6 . and in severall parts of the Epistle it clearely appeares . The danger of the Jewes forsaking their professing of Christianitie , and revolting to Mosaicall Ceremonies , open'd the doores for the Epistle to the Hebrewes to enter into the world . The faultinesse of the Angels in the Churches , made way for the severall Epistles to be writ and sent unto them .

VER. 3.

Sonne of Man , these men have set up their idolls in their hearts , &c.

HEre is first Gods complaint of them : and that

1. Of their hypocrisie .

2. Of their idolatry ; which is the argument he proves their hypocrisie by . Thus , those that set up idolls in their hearts , and put the stumbling blocks of their iniquitie before their faces , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hominibus istis sui stercorei divi cordi sunt . Ces hommes ci ont mis leurs idoles en leurs caeurs . and come to inquire of mee , they deale hypocritically with mee ; but these men doe so .

2. Gods indignation against them for these sins , Should I be inquired of at all by them ?

Have set up their idolls in their heart .

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

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

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

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

3. They resolv'd not to part with them ; what men set up in their hearts , they count as their gods , Judg. 18. they will be at any cost to maintaine them , venture their credit , limbs , lives , soules , in defence of them . You know how Micah was affected when the Danites tooke away his idoll gods ; you must remember they were set up in his heart aswell as in his house , and therefore he gets men together , pursues the Danites , and ventures his life to recover them . When any thing becomes an idoll in the heart , as covetousnesse , wantonnesse , ceremonie , any way of false worship , any foolish or blasphemous opinion , it s no easie matter to get downe that idoll .

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

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 impingere cadere pedibus offendere offensionem praebere .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , detrimentosum crimen .

They were the occasion of their sins , and so causa vel unica , vel maxima ruinae tam florentis reipublicae . Prad .

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

The putting them before their faces or eyes notes .

1. Delight in them ; for usually wee set such things before our eyes as are pleasing . Psal. 26.3 . Thy loving kindnesse is before mine eyes : So wives and children are cald the desire of mens eyes , Ezek. 24.16.25 . because they are pleasing and delightfull ; such were their idolls unto these Elders of Israel , and diverse others : hence is that phrase , Ezek. 6.9 . Your eyes goe a whoring after your idolls : that look how men are taken with a beautifull woman , so , &c.

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

Should I be inquired of at all by them ?

Nunquid requirendo requiror eis ? or Interrogando Interrogor . Hebrew is , am I inquired by inquiring , or am I asked by asking ? doe they not dissemble ? Ezekiel doest thou thinke they are in good earnest now they are come , sit before thee , and make as if they would hearken to what counsell should be given ? No , no , be not deceiv'd , they have idolls in their hearts , and before their eyes , and what ever pretences they have , all is fancied , and false . The words are an interrogation , discovering and reproving their hypocrisie and impudencie , that dare come to the Lord to inquire of him ; Should I be inquired , &c. doe they thinke I will minde them , give them any comfortable answer , farre be it from mee .

Obs . 1. That God takes notice of heart-idolatrie , not only what idolls are in Temples , in his worship , what innovations , corruptions , superstitions be there , but also what idolls are in mens bosomes .

Obs . 2. Where superstition and idolatrie once get interest , they are not easily remov'd . These Elders of Israel had turn'd aside from the true God , and fell to idolatrie in Jerusalem , Chap. 8. 11. and now being come into Babylon , they brought their idolls with them in their hearts ; neither change of Countrey , nor company , did prevaile with their hearts , to let goe their idolls , they saw many of their Brethren in captivitie for that sinne , they heard Ezekiel Prophesie against their practises , and those upheld them in it , they understood Nebuchadnezzar had no good will to them , yet the idolls remaine firme and settled in their hearts : when idolls get into Bethel , Gods house , it s a great difficultie to get them out , but when gotten into the heart , they become immoveable , you may as soone pluck out their hearts , as pluck out their idolls . The Papists hold fast their images and idolatrous practises to this day , notwithstanding all the judgements of God have been upon them . Acts of Authoritie may take downe Monuments of superstition , remove out of the publique worship , ceremonies , pictures , idolls ; but can they remove them out of mens hearts ? its not the power of man , change of place , company , or duties will doe it , till the Lord speake to the heart with a strong hand , the idoll got in , will stand ; mens affections and corruptions are very tenacious of them .

3. Idolls set up in the heart , or elsewhere , prove ruine to the authors and fautors of them ; the Text calls them stumbling blocks , by them they fell into sinne , and that brought ruine upon them : Idolatry hath snar'd and ruin'd many . When Gideon made and set up an Ephod in the Citie , and in his heart , it became a snare to him and to his house , Judg. 8.27 . so Psal. 106.36 . They served idolls , and they were a snare unto them ; it was their idolatry which brought their captivitie ; and there is no idoll in secret or publique , but is cause of ruine ; idolls in worship bring destruction upon Churches and States ; idolls in heart bring destruction upon soules .

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

5. However , hypocrisie may escape the eyes of men , yet it cannot escape the eye of God ; these Elders carried it faire with the Prophet , but the Lord saw their hypocriticall and deceitfull hearts , and discovered them unto the Prophet ; Gods eye is a piercing eye , and can discerne hypocrisie how deeply soever it be hid . The Scribes and Pharisees had their hypocrisie hid under long garments , long prayers , much zeale , and yet Christ saw it , and made it knowne : Mat. 23. Woe unto you Scribes , &c. What ever pretences men make , what ever they practise outwardly , if the heart be not cleare , if they goe after covetousnesse , whoredome , idolls , &c. its hypocrisie , seene of God , and shall be detected . Prov. 15.3 . The eyes of the Lord are in every place , beholding the good and the evill ; He knows the secret counsells and plottings of men .

6. When hypocrites sue unto God , they may rather expect wrath then mercy , these men came for counsell and comfort ; but what saith the Lord ; Should I be inquired of at all by them ? They have no warrant to come at mee with hypocriticall hearts , with idolatrous spirits , and if they doe , should I graunt their requests ? No , no , I will manifest my dislike of them , answer them in wrath , according to the multitude of their idolls ; for bread I will give them stones ; for fish Serpents . Would they have counsell from mee , I will give them up to their own devices , and leave them to seduction by their own thoughts and lusts . Hos. 8.13 . They sacrifice flesh for the sacrifice of mine offerings , but the Lord accepts them not : Now will he remember their iniquitie , and visit their sinnes . They came hypocritically to God , expected acceptation when they sacrificed , but the Lord at that time remembred their sinnes , and in stead of a gracious answer , they had a grievous judgement . Hence saith the Lord in Isa. 66.3 . He that killeth an Oxe is as if he slew a man , and he that sacrificeth a Lamb , as if he cut off a doggs neck ; he that offereth an oblation , as if he offered swines bloud ; he that burneth incense , as if he bless'd an idoll . What is the reason of this ? why , They have chosen their own wayes , and their soule delighteth in their abomination ; they have their idolls in their hearts , they are hypocrites , and come to mee , thinking to have favour of mee , and mercie from mee . They shall heare such things as they would not heare . Ahab consulted with Michaiah about regaining Ramoth Gilead , not out of conscience to obey , but that he might have him speake things sutable to his heart , but he heard that displeased him .

7. God will give such answer to hypocriticall heart-idolaters , as shall snare them ; I will answer them come to inquire of mee according to the multitude of their idolls , that I may take the house of Israel in their own heart , in their own thoughts and devices . Their tongues aske for mercy , but their hearts call for judgement ; there is hypocrisie and idolatry in their hearts , and suitable thereunto shall be my answer . God answers such in justice , and sends them strong delusions to beleeve lyes , 2 Thes. 2.11 . And to ripen their damnation , they bring matter of damnation in their hearts , and God seales it up .

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

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

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

3. He convinces them that they doe not honour him by their false worship , but are guiltie of those things do greatly offend him , they thinke he sees not their idolls , because shut up within in their hearts .

8. Idolatry of what kinde soever is a grievous sinne , it estranges from God , they are estranged from mee through their idolls . Mans happinesse lyes in his nearnesse to God , ●nion with him , and fruition of him ; now idolatry , though ●nely heart-idolatry , estranges , divides , separates from God , ●●d that is the great misery of the creature . They left the ●innite , all-sufficient , living , onely good and wise God , for dunghill gods that had nothing in them , Dijs stercoreis . that could doe nothing for them , that brought a curse upon them & theirs . Jer. 19.3 , 4. Behold ! I will bring evill upon this place , the which whosoever heareth , his eares shall tingle , because they have forsaken mee , and have estranged this place , and have burnt incense in it to other gods . They first estranged themselves from God , then estranged the place of his worship . And then God dealt strangely by them , he brought destruction upon them : People may thinke themselves happie that they have communion with God in sacrifice and worship , but if there be any idolls within or without , they are strangers unto God , and God is a stranger unto them , and strange judgements are in readinesse for them .

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

VER. 6.

Therefore say unto the house of Israel , thus saith the Lord God , Repent , and turne your selves from your idolls , and turne away your faces from all your abominations .

THis Verse is part of the charge given the Prophet , which he was to deliver to the house of Israel , and in it i● a command , or an exhortation to repentance , which is ●●id downe .

1. In generall ; Repent . 2. More specially . 1. Turne your selves from your idolls . 2. Turne away your faces from all your abominations .

Repent .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reverti , to returne , implying a going back from what a man had done ; the Septuagint is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . turne yee too , and turne from , turne to the Lord from your idolls . Castal . Redite & avertite : Fr: returnez vous . The Greekes have two words by which they expresse the nature of repentance ; one is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is to be carefull , anxious , sollicitous after a thing done , Ita ut in animo oriatur displicentia qua quis rem factam infectam esse exoptat ; and so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is that wee call poenitentia . The other word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mentem & consilium in melius mutare ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dementia & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 post , it being the correction of mens folly & returning ad sanam mentem , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is that wee terme resipiscentia , a growing wise againe : Some expresse it by postmentatio , an after mind , an amendment of the mind . One of these , respects the change of the will , the other the change of the minde . Some Divines referre 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Legall repentance , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Evanlicall . The Hebrew word for repentance is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from the Word in my Text , and notes a returning , converting from one thing to another , from sin to God . 1 King . 8.35 . If they pray towards this place , and confesse thy Name , and turne from their sinne when thou afflictest them , then heare thou in Heaven .

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

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

Because man may doe something that he may repent , as ●st seriously consider the na●●re of his sin , what circumstances its cloath'd with , what aggravations it admits , how crimson and skarlet it is , against what light , mercies , means , ingagements , &c. apprehension of sin under false notions of profit or pleasure , induceth to it , and consideration of sin in its owne nature , helpes to repent of it , and abhorre it . Did men lay to heart what wrong the infinite holy blessed God hath by sinne , what mercies it keepes from them , how greatly it doth defile them , what miseries and mischiefes it brings upon them , what a weight of divine wrath hangs over their heads , it would have some operation upon their hearts .

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

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

There is an Use of these .

1. In regard of God . 2. Of Man .

Gerrh . de lib. arb. sect. 72. 1. In regard of God .

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

2. To cleare himselfe , that it is not his fault if men cannot doe what they are cald upon for . The creditor may call for his debt of that man who is fallen into extreame poverty through his own sinne .

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

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

2. In regard of Man .

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

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

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

Obser . 1. Repentance is a turning from sin to God , sin turnes men from God , draws the soule into wayes that lead unto death . James 1.14 . A man is drawne away of his owne lust ; drawne away from God , from his worship , truths , rules ; but when repentance comes , he turnes back againe , he changes his thoughts , his minde , his will , he befooles , abhorres himselfe for what he hath done , and so comes to God againe from whom he departed : the Prodigall was drawne away from his fathers house through his own lust , and laid a long time in loosenesse and wantonnesse ; at last he chang'd his judgement , counsells , purposes , and returning to himselfe , returnes to his father , Luk. 15.17 . When he came to himselfe , he said , I will arise and goe to my father , and say , father , I have sinned against heaven and before thee , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in seipsum reversus , ad cor , ad mentem . Syrus ad animum suum , he was without himselfe , &c. Sinners are said to be mad , Psal. 102.8 . They that are mad against me : and Paul when he was in his course of sinning , saith , he was exceedingly mad : Act. 26. 11. and Balaams sin is cald madnesse , 2 Pet. 2.16 . Repentance brings a man to his right wits , he becomes wise , and turnes from his folly and madnesse : it s cald a turning of men from darknesse to light , and from the power of Satan unto God , Act. 26.18 . Sin is darknesse , and when men sin they know not what they doe ; it s the power of Satan holds them under his government ; but repentance inlightens and sets at libertie , so that men see and walke from under Satan unto God . Vers. 20. Repentance and turning to God are put together , they are the same , but it s not any turning , but a turning of the judgement , so that men judge otherwise of God , of his Lawes , wayes , of sinne , of themselves , then before , a turning of the will and affections , so that they are carried wholly and fully unto God . Joel 2.12 . Turne you unto mee , even with all your heart : if it be with a piece , its partiall , its hypocriticall , its deceitfull .

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

3. Sinners should stirre up themselves , and doe the utmost lyes in their power to further their turning unto God ; turne your selves from your idolls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 facite converti ; use all arguments you can to cause your hearts to turne from idolls , and from other sinfull wayes . Consider

1. That they are seperated from the Lord ; Isa. 59.2 . Your iniquities have seperated between you and your God , and your sinnes have hid his face from you that he will not heare : for a woman to be seperated from her husband that is gracious , loving , and to joyne her selfe to some rogue , is grievous ; so here are too sad effects of it , they have nothing of Gods face , nor of Gods eare .

2. That mans life is short , and the pleasures of sin but for a season ; let a man all his life injoy them , yet they end then , and man may be cut off before he is aware of it . Mat. 25.13 . Watch , for yee know neither the houre , nor the day , wherein the Sonne of man cometh .

3. The daily treasuring up of wrath , and danger of finall impenitency : Rom. 2.4 . Thou treasurest up wrath unto thy selfe against the day of wrath . It s a seale of condemnation .

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

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

6. The love of Christ , in laying downe his life , shedding his bloud , suffering such hard things as he did : Zach. 12.10 . They shall looke upon mee whom they have pierced , &c.

7. That its acceptable unto the Lord , he would not else call for it , as here , nor make such promises unto it ; as 1. King . 8.48 , 49 , 50. If they will returne to God with all their heart and soule , he will heare their prayers , maintaine their cause , forgive their sinnes , and have compassion on them . It s acceptable to the Angels ; repentance makes them rejoyce .

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

1. When the soule is truly turnd to God , it seeks to turne others , it s not content that it selfe is come to God , but would have many come to him Vehashibu , facite converti , make your selves , make others to convert .

2. It dispenses with no sin , it saith not , Lord be mercifull to mee in this , but turnes from all abominations , from every idoll , the most darling sin shall then goe to it . Hos. 14.8 . Ephraim shall say , What have I to doe any more with idolls .

3. It avoyds the occasions of sinne , and appearances of evill : Turne away your faces from all your abominations : if you should looke upon idolls , they will indanger you , stirre up the old corruptions . Hence Solomon counsels men not to looke upon the wine , Prov. 23.31 . when its red , and gives his colour in the Cup : Not to enter into the path of the wicked , Chap. 4.14 .

VER. 7 , 8.

For every one of the house of Israel , or of the stranger that sojourneth in Israel , which seperateth himselfe from mee , and sets up his idolls in his heart , and putteth the stumbling block of his iniquitie before his face , and cometh to a Prophet to inquire of him concerning mee , I the Lord will answer him by my selfe .

And I will set my face against that man , and will make him a signe and a Proverbe , and I will cut him off from the midst of my people , and yee shall know that I am the Lord .

IN the foregoing verse he exhorted them to repentance , and to turne from their idolls and abominations ; and here in these verses he backs it with reasons : thus if yee will not repent , but persist in your idolatry and sinfull practises , I will answer you by my selfe , and I will set my face against you , &c.

Every one of the house of Israel .

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

The stranger that sojourns in Israel .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which the Septu : render Proselyte , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of the Proselytes that sojourne . Those came from the Gentiles , and imbraced the Jewish Religion ; they were Proselytes . There were two sorts of Proselytes ; one sort was cald 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Proselyte of the Covenant ; and these were to be circumcised , and to keepe the Law : another sort was cald 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Proselyte of the Gate , from Deut. 14.29 . these were not circumcised , neither received the Law of Moses , but the seven Precepts of Noah ; one of which was , Vt non colerent idola ; if therefore they should come with idolls in their hearts , God would answer them .

And separateth himselfe from mee .

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

Of setting up idolls in the heart , and putting the stumbling block of iniquitie before their face , wee have spoken in the fourth verse .

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

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

I the Lord will answer him by my selfe .

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

VER. 8.

I will set my face against that man .

Heb. is , panim faces , the plurall for the singul: this phrase is frequent in Scripture . The Targum expounds it , anger , which appeares in the face , and face is oft put for the wrath and anger of God : Jer. 3.12 . I will not suffer my anger to fall upon you : Heb. is , my faces 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lam. 4.16 . The anger of the Lord hath divided them : Heb. is , the face of the Lord . Psal. 21.9 . Thou shalt make them as a fiery Oven in the time of thine anger : Heb. is , in time of thy face ; that is , when the wrath is in thy face , thou wilt consume them as stubble in an Oven . So 1 Pet. 3.12 . The face of the Lord is upon them that doe evill ; that is , the anger , wrath , and furie of God is against such : so then to set the face against a man , is to manifest himselfe to be an enemy to that man , to persist in that enmitie , and to act accordingly . You may see it in those Scriptures where this phrase is mentioned : Levit. 17.10 . I will set my face against that soule which eateth bloud , and will cut him off from among his people . Chap. 26.17 . I will set my face against you , and you shall be slaine before your enemies . Jer. 21.10 . I have set my face against this Citie for evill , and it shall be given into the hand of the King of Babylon , and he shall burne it with fire . You see when God sets his face against any person or thing , he is an enemy unto them , and gives not over his enmity , till he hath ruin'd them , and therefore it followes here .

I will make him a signe .

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

A Proverb .

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

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

God would not onely make him a signe and talke to others ; that were no great matter , but destroy him , cut him off : The Scripture oft speakes of cutting off men , it s not alwayes meant by death , but thought to be some censure whereby they were deprived of the priviledges of Gods people ; but sundry times it s spoken of Gods cutting men off by death : Levit. 17.10 . Chap. 20.3 , 4 , 5 , 6. And its certaine , where God is said to set his face against any , and then speaks of cutting off from his people , that there it s to be understood of cutting off by death , as in this place , they should be cut off from his people , both by temporall and eternall death .

And yee shall know that I am the Lord .

Hypocrites pretend they are godly , they converse with the Prophets , aske counsell of God ; but yet they contemne the true Prophets , and the power of godlinesse , they will chuse their own wayes . Therefore saith God , Yee shall know that I am the Lord ; you set up idolls in your hearts , make gods of them , but I will my selfe deale with you for them , and punish you severely .

Obs . 1. That when men leave God , and his wayes , then they fall to idolatrous and other sinfull practises , they separated themselves from God , and set up idolls in their hearts : when once corruption hath taken off the heart from the Lord , who is an infinite good , then it cleaves to any creature , any dunghill god , and deifies that ; Hos. 9.10 . They went to Baalpeor , and separated themselves unto that shame : it was a shamefull idoll , yet having left God , they could imbrace it : and Hos. 4.10 , 11 , 12. They have left off to take heed to the Lord ; Whoredome , wine , and new wine , take away the heart ; they aske counsell at their stocks , and their staffe declareth unto them . Jer. 2.13 . They forsooke God the fountaine of living waters , and then hewed themselves Cisterns that could hold no water . It was therefore good Counsell the Apostle gave , Heb. 3.12 . Take heed least there be in any of you an evill heart of unbeliefe , in departing from the living God . Through unbeliefe men separate from God , and that is the principle of all disobedience , and lets the heart loose unto any creature , to every sinne .

2. Men exceeding sinfull may put on a face of holinesse , these men who were idolaters , come to the Prophet , inquire of God by him , as if they were pious men , intended to know the minde of God , and doe what he would have done . This was counterfeit holinesse , they had idolls in their hearts , and meant to keepe them there . Saul was sometimes among the Prophets ; The Devill seems an Angel of light , and wicked vile men appeare Saints , 2 Tim. 3.5 . Having a forme of godlinesse . The worst of men may make a cloake of Religion ; Antichrist sits in the Temple , 2 Thes. 2.4 . Simon Magus beleeving , is baptized , and wonders at the miracles Philip wrought , Act. 8.13 .

3. Looke what men are in coming unto God , the like shall they finde him unto them ; they came to the Prophet fallaciously , and God would not answer them by the Prophet , but by himselfe ; he knew how to deale with them , he knew their hearts , and so what was fittest to be said or done unto them . Psal. 18.25 , 26. With the mercifull thou wilt shew thy selfe mercifull ; with an upright man , thou wilt shew thy selfe upright ; with the pure , thou wilt shew thy selfe pure ; and with the froward , thou wilt shew thy selfe froward , or wrestle with them : so Levit. 26.23 , 24. If yee will walke contrary to wee , I will walke contrary to you . If a people come humbly unto God , and sue for mercy , he will save them ; but if their hearts swell , rise within them , he will bring downe their high lookes , Psal. 18.27 . As God finds men , so he will proceed with them ; so he dealt with Pharaoh .

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

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

There be severall sins mention'd in Scripture , for which God sets his face against men , offering their seed to Molech , Levit. 20.2 , 3. despising of his Statutes , and breaking his Covenant , Levit. 26.15.17 . idolatrie and hypocrisie here in the Text.

6. When Gods face is against a people , his judgements upon them will be exemplary , he will make them signes and Proverbs in the world . Jer. 19.8 . I will make this Citie desolate , and an hissing ; every one that passeth thereby shall be astonished and hisse , because of all the plagues thereof . Chap. 18.16 . Every one that passeth by , shall wagge his head at it . Chap. 42.18 . Yee shall be an execration , and an astonishment , and a curse , and a reproach . Mens names are deare unto them , but God will blast their names , make them to be a Taunt and Proverbe , Jer. 29.22 . It was a Proverbe among them ; The Lord make thee like Zedekiah and Ahab , whom the King of Babylon rosted in the fire . And when they wished hurt to any , they used this speech ; God make them a reproach among all Nations , Ezek. 5.14 , 15. And when this is done , God cuts them off from the land of the living in that condition .

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

VERS. 9.

And if the Prophet be deceived when he hath spoken a thing , I the Lord have deceived that Prophet , and I will stretch out my hand upon him , and will destroy him from the midst of my people Israel .

FAlse Prophets were both in Judea , and in Babylon , and the people had often recourse unto them . They spake pleasing things , they told them were in Judea that Nebuchadnezzar should never subdue and carry them captives , as he had done Jechoniah , and some others with him ; yea , they told them that those in Babylon should shortly returne ; these were vaine , false , and deceitfull Prophesies , and Divine Providence ordered it so , and therefore God saith here ; If the Prophet be deceived when he hath spoken a thing , I the Lord have deceived that Prophet , &c.

In the verse you have , 1. A Supposition . 2. An Assertion . 3. A Threatning .

For the Supposition , the false Prophets ( for of them he speakes ) were deceived in what they spake to the people : Zedekiah , and the rest of the Prophets which bad Ahab to goe up to Ramoth Gilead , and prosper , were deceiv'd , 1 Kings 22. Hananiah and Shelemiah made that people trust in a lye , Jer. 28.15.29.31 . They were deceiv'd in their Prophets , and deceive others ; the things they spake came not to passe .

If a Prophet be deceived .

Heb. Originall word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which being taken in the ill part , as here , notes a turning of the heart to that ; Quod est praeter rationem veritatis & prudentiae . Septu . is ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 si errabit : The Vulgar ; Cum erraverit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pyhal , i. e. phutteh . futur : Pisc : turns thus ; Persuaderi se passus fuerit , by those idolaters and hypocrites which came to aske counsell of him , and desired to have answer sutable to their own wills , ( as Ahab of his Prophets ) or by his own corruption ; for a man may be seduced in himselfe by himselfe : James 1.14 . Every man is tempted , when he is drawne away of his owne lust ; his lust is in him ; by his lust he is inticed , seduced , Jer. 14.14 . and this seduction is voluntary , by his own act and will . So that in himselfe is the true efficient cause of his seduction .

I the Lord have deceived that Prophet .

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

To say God declar'd him to be deceiv'd , or permitted him to be deceiv'd , comes not up to the expression here ; I have deceiv'd that , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it s active and notes action . This wee must lay downe that God neither is , nor can be the author of sinne ; for then he must act against some rule ; Gods will , which is ever most holy , just , and wise , is his rule ; and its unreasonable impious , to thinke , that God should worke or doe any thing against his own will : yet God wills sin , not as good , but so farre as he intends , and is able to worke good out of it , and bring about his glory by it . Mr. Baynes , and some other hold , there is an efficacy of God reaching to the beginning of sinne , though not to the essence of sinne : and it s no more then some Jesuits acknowledge , who maintaine a deadly quarrell against Calvin , for making God the author of sinne , when he saith for substance no more then they . A Lapid : saith , Gods permission of sin is an action , otherwise no sin could be : Quia deus ad deceptionem , uti ad quemlibet actum peccati , generali suo concur su physice concurrere & cooperari debet , sine hoc enim dei concur su nil effici nil produci potest . He saith further , this permission is efficacious , and certainly ponit effectum . He instanceth in a Greyhound which a man le ts loose to pursue the haire , and sets the dog upon the haire ; so God lets Satan loose upon men , and so is active to the beginning of sinne . 1 King . 22.20 . The Lord said , who shall perswade Ahab that he may goe up and fall at Ramoth Gilead ? One said on this manner , another on that manner . Vers. 21. There came forth a Spirit and said , I will perswade him . And Vers. 22. The Lord saith unto him , wherewith ? I will goe forth and be a lying Spirit in the mouth of all his Prophets ; and he said , thou shalt perswade him and prevaile also . Goe forth and doe so . Here is some concurrence of God to the deception of these Prophets : and God might have said of them as here ; I have deceiv'd these Prophets .

The words , I have deceiv'd , are to be taken as a judiciall act of God , who dealing with them as delinquents , punisheth them with this speciall judgement of seduction ; they were idolatrous and hypocriticall , and God punished those sins with others , and so accidentally was the efficient cause of their deception . God finding those men false and forward to deceive , hearkening to their own hearts , and following their own spirits . Ezech. 13.2 , 3. He gave them up and over to vaine visions and lying divinations ; which was one punishment , and to perdition , which was another punishment following thereupon . Have you a minde to be Prophets , to prophesie lyes , ? yee shall be so .

Quest. Jer. 20.7 . saith Jeremie a true Prophet ; O Lord , thou hast deceiv'd mee , and I was deceiv'd ; thou art stronger then I , and hast prevailed . What doth God deceive true Prophets ?

Answ. The deception here is no sinfull deception , he had no vaine visions , no lying divinations , what ever he prophesied was truth , from the God of truth , and came to passe : The meaning here is this ; Jeremie was discontented , that he saw so little fruit of his Ministery , that he found such opposition , that he was daily in derision and mocked of every one ; and therefore saith ; O Lord , thou hast deceived mee , in making me a Prophet ; I look'd for other things then I finde , but I am deceiv'd , and thou hast done it : I was unwilling to be a Prophet , objected against it , Chap. 1.6 . but thou laidst thy charge upon mee , overpoweredst mee , and prevailedst against mee , making mee great promises , which yet I see not perform'd , vers. 7 , 8.18 , 19.

2. The words may be read thus ; Thou hast perswaded mee , and I was perswaded ; for when it s taken in the better sense , it notes to perswade .

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

Answ. 1. The Prophet speakes in the name of the people , not of himselfe , he did not erre from the way of God , but reprov'd the people for it .

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

I will stretch out my hand upon him .

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

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

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

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

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

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

VER. 10.

And they shall beare the punishment of their iniquitie : the punishment of the Prophet shall be even as the punishment of him that seeketh unto him .

THere being false Prophets among this people , they gave eare to them , resorted unto them , tooke counsell of them ; and here God tells Ezekiel , that not onely the false Prophets should be punished for deceiving the people , but even they that by seeking to those Prophets were deceived by them .

The Hebrew is thus ; They shall beare their iniquitie ; as the iniquitie of him that seeks is , so shall be the iniquitie of the Prophet . Where you have punishment , the Originall is iniquitie . This phrase is much in holy Writt , to beare iniquitie , and is put for bearing of punishment , which iniquitie doth cause . Levit. 5.1.17 . Chap. 20.17.19 . They uncover the nakednesse of their kin , shall beare their iniquitie ; that is , their punishment for it . This phrase is applyed to Christ ; Isa. 53.11 . He shall beare their iniquitie ; which the fift verse calls , wounding , bruising , chastisement , stripes . Paul hath the like phrase , Gal. 5.10 . He that troubleth you shall beare his judgement ; he shall have his punishment what ever he be .

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

It may seeme hence , that there is an equalitie in their sin , and in the punishment ; but sins and punishment doe differ in Scripture . Matth. 5.22 . Whosoever is angry with his brother without a cause , shall be in danger of the a a This refers to the Judicatorie of 23. judgement : and whosoever shall say , Racha , shall be in danger of the b b The Sanedrim which consisted of 71. Counsell : but whosoever shall say , thou foole , shall be in danger of c c Anathema , which was the highest punishment . Hell fire . Here are diverse degrees of sin , and diverse degrees of punishment . Mat. 12.45 . The last estate of that man is worse then the first : worse for sin , worse for punishment . Joh. 19.11 . Hee that delivered mee unto thee hath the greater sin : His sin that betrayed Christ , was greater then Pilates , and answerable should be his punishment . Jer. 7.26 . They did worse then their fathers : so should have worse punishment then they God appointed punishment to be inflicted according to the nature of the sin . Deut. 25.2 . If the wicked man be worthy to be beaten , the Judge shall cause him to lie downe , and to be beaten before his face according to his fault . Rev. 18.7 . How much shee hath glorified her selfe , and lived deliciously , so much torment and sorrow give her . By these Scriptures you see that all sins are not equall , neither all punishment , and that God doth proportion punishments to the nature of sins . Wee are not here to conclude an equalitie of punishments upon the false Prophet , and those that came unto him ; for certainly his sin in deceiving the people , pretending visions and divinations from heaven , that he was sent of God , &c. was greater then the peoples : even as , notes the qualitie and realitie of the punishment , not the degree .

Obs . 1. The fruit or reward of sin is burdensome , They shall beare their iniquitie ; that is , the fruit and effect of it ; it lights and lies heavie upon the authors of it : guilt is a heavie burden for a soule to beare ; it made a Prophet cry out , Psal. 51.14 . Deliver mee from bloud-guiltinesse , O God , thou God of my salvation : Guilt lay like a mountaine of lead upon him : so any punishment for sin is weightie ; if God send a plague , a famine , or sword , are they not heavie ? when God brought tydings to David that one of those judgements must be upon him for numbring the people , he was in a great streight , 2 Sam. 24.14 . And Psal. 38.2 , 3 , 4 , 5. Thine arrowes stick fast in mee , and thy hand presseth mee soare ; there is no soundnesse in my flesh , because of thine anger , neither is there any rest in my bones , because of my sinne : for mine iniquities are gone over my head , as an heavie burden they are too heavie for mee : my wounds stinck , and are corrupt , because of my foolishnesse . He had sin'd , and found the burden of sinne wonderfull grievous . The Church saith , Lam. 3.7 . He hath made my chaine heavie ; sin had brought an iron heavie chaine upon her . Sin brings shame , and that is a burden . Ezek. 16.54 . That thou mayest beare thine own shame . It brings sorrows , feares , paines , losse , death , damnation , and all these are grievous . Ezek. 18.20 . it s said , The wickednesse of the wicked shall be upon him ; it shall be a burden upon him .

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

VER. II.

That the house of Israel may goe no more astray from mee , neither be polluted any more with all their transgressions : but that they may be my people , and I may be their God , saith the Lord God .

THis Verse shewes the end why the Lord would punish the false Prophets , and those consulted with him , viz. to prevent the peoples sinning against him by idolatry and other unlawfull practises . When they should see God cutting off their Prophets , and those had hearkened to them , this would breed feare in them , and put a stand to their sinfull wayes , cause them to returne , and continue in the wayes of God .

House of Israel .

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

May goe no more astray .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non errent from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to erre , to wander ; Septuag: 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; it s a metaphor borrowed from cattle which wander out of the right way , as Matth. 18.12 . If a man have an hundred Sheepe , and one of them be gone astray . Exod. 23.4 . If thou meet thine Enemies Oxe or Asse going astray . And is applyed unto man ; 2 Pet. 2.15 . Which have forsaken the right way , and are gone astray , following the way of Balaam . Here they had left the way of God , and followed lying Prophets .

No more .

Quest. Doe the godly being once redeem'd goe astray no more ? David went astray oft , and the Apostle saith , In many things wee sinne all , James 3.2 .

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

2. That they goe no more astray from him in that way , and manner they did before , no more to false Gods , and false worshipp ; they goe not astray , pernitioso errore .

From me ,

The Hebr. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a post me from after me : a sequendo me Jun. Pol. ab eundo post me Pisc . Gods People are to follow him : but by hearkning to false Prophets , and the inticement of their owne hearts ; they are turned aside from following God .

Neither be polluted any more .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ut non contaminentur , French Ne soit plus soviller , that they may no more be soyled ; the originall word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to pollute , defile , be uncleane ; Avenarius Mercer . and some of the learned think the word tamino and contamino are from this word , and it is contrary to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to be cleane , innocent ; and purus a sordibus .

With all their transgressions .

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

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

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

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

That God makes use of ill meanes to accomplish good ends ; he lets errours , and strange opinions , seducing Doctrines prevaile with false Prophets and People , that so they suffering proportionably for their evill , his People may be kept from such wayes and ends : he in judgement sent strong delusions to the Prophets and People , which they venting and embracing , he punished them , that so the house of Israell might not go any more astray from him .

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

2. By judgements upon the wicked , God intends the good of his ; he will destroy the seducing Prophet , and seduced People , that the House of Israel may goe no more astray from him , that those were godly People might awake out of their secure slumber , consider what they had done , repent of it , and never doe the like ; when the Prophets of Baal were slaine , then the People were freed from their haltings between God and Baal , and clave to the Lord . Psal. 9.16 . The Lord is knowne by the judgement he executeth , when he layes his hand upon sinners , Saints tremble , consider his power , Majesty , greatnesse , the nature of his judgements , and so judge themselves , and remove out of the way , what ever may provoke . Psal. 119.119 , 120. Thou puttest away all the wicked of the earth like drosse , therefore I love thy Testimonies , my flesh trembleth for feare of thee , and I am afraid of thy judgements . When God by his fiery judgements , seperated the drosse from the gold , the wicked from the ungodly , David trembled , consider'd the law of God more thoughly , and lov'd his testimonies , so Isai. 26.9 . When thy judgements are in the earth , the Inhabitants of the World will learne righteousnesse , Isaiah knew that it was the mind of God , in his judgement to advantage his by them , and therefore saith , the Inhabitants of the Earth ; that is , the godly Inhabitants Will learne righteousnesse , they will see the evill of sinne hate it .

3. Gods owne People are apt to goe astray ; that the house of Israel may goe no more astray ; they had gone astray and were in danger to doe it againe . They are like Sheepe , and no creature apter to wander out of the right way , then that Psal. 119.176 . David confesseth he had gone astray like a lost Sheepe , a Sheepe that hath lost the Fold , and lost the way . Adam who was the Ramme in the head of the flock , he went astray in eating the forbidden fruit , and the whole flock of mankind , have ever since followed him . Psal. 58.3 . The wicked goe astray as soone as they be borne , even from the belly , as the Hebrew is , and Isay speaking in the name of the better sort , saith , chap. 53.6 . All wee like Sheepe have gone astray , we have turn'd every one to his owne way . One hath a way of pride ; another of wantonnesse ; a third hath away of coveteousnesse , &c. Yee were as Sheepe going astray , but now are returnd &c. A Sheepe is ,

1. A foolish Creature .

2. Subject to many diseases .

3. Obvious to much danger .

4. Aptest to leave the good pathes , and good Pastures . The foolish Galathians were ready to embrace another Gospell , and to admit cirumcision . Peter and Barnabas stepped awry , when they dissembled with the Jewes . David , it s said , Turned aside in the matter of Vriah the Hittite 1 Kings 15.5 . And the People quickly turned aside out of the way of God . Deut. 9.12 .

4. When Gods People are once gone astray , they would never returne of themselves , if God should let them alone in their wrong wayes ; he must reduce them by his owne hand , and keepe them in the right way , by his owne power ; a Sheepe wanders further and further , and thinks not of returning ; David when he had left the way of God , turn'd aside to Bathshebah , he goes further , he makes Vriah drunke , plots his death , rejoyces at it , takes the Widdow to be his Wife , and never considers all this time , that he is out of the way of God , and had not Nathan been sent to him , to tell him how he had wandred , he had not returned ; so Peter denyes his Master once , twice , thrice ; and had not Christ looked upon him , he might have deny'd him for ever . This appeares in the Parable of the lost Sheepe , the Shepheard stayes not for Sheeps returning , Matth. 18.12 . but goes into the mountains , and seekes that is gone astray .

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

God sheweth mercy not only to little sinners , but great ones , they were polluted with all their trangressions , with all their rebellious seditions : yet being the House of Israel , his select ones , he would pardon their sins , though of an high nature ; God is rich and great in mercy , and no sinns can exceed his mercy , he would passe by their pollutions and transgressions , account them his People , and be their God , their sins should not obstruct his grace . Isai. 1.18 . Though their sins be as red as Scarlet , they shall be white as snow , though they be red like as Crimson , they shall be as wooll . Scarlet and Crimson are of a deepe die ; silke and woll doe hold those colours firmely ; you cannot wash nor weare them out , neither nature nor art can reduce them to their pristin condition ; but let soules be dyed , and stained with sins most deeply , with the deepest and vilest sins , yet God can take out that hellish die and tincture , he can make them wh●te as Snow , pure as wooll undyed . The wooll in those Countryes was exceeding white , Psal. 147.16 . He giveth snow like wooll , and Daniel 7.9 . it is call'd Pure wooll , in regard of the whitenesse , Revel. 1.14 . the whitenesse of wooll and snow are put together , His haires were white like wooll , as white as snow . Now let a mans sinne be willfull murder , which is very great , and his soule be dipt in bloud , yet God can , and doth take away such sins , and make white againe . Psal 51.7 . Wash me saith David , whose soule had a double die , one of uncleannesse , another of murther , and I shall be whiter than snow . Manasses sins were exceeding great , yet the grace of God surmounted them all , and they were swallowed up in a Sea of Mercy . Luk. 7.37 . it is said , A Woman that was a sinner came to Christ . Was this such a matter to be recorded in holy writ ? Are not all men and women sinners ? Yes , but the word sinner , notes a notorious sinner , she was such a great and knowne sinner , that the Pharisees wondred at Christ , that he should suffer her to touch him , verse 35.8 . Her sins were many , ver. 47. Yet mercy was reached out to her , ver. 48. Thy sins are forgiven thee .

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

VERS. 12. &c.

12. The Word of the Lord came againe to me , saying .

13. Sonne of man , when the Land sinneth against me , by trespassing grievously , then will I stretch out mine hand upon it , and will break the staffe of bread thereof , and will send famine upon it , and will cut off man and beast from it .

14. Though these three men , Noah , Daniel , and Job were in it , they should deliver but their owne soules by their righteousnesse saith the Lord God .

15. If I cause noysome beasts to passe through the Land , and they spoyle it , so that it be desolate that no man may passe through , because of the Beasts .

16. Though these three men were in it , as I live , saith the Lord God , they shall deliver neither Sons nor Daughters , they only shall be delivered , but the Land shall be desolate .

17. Or if I bring a Sword upon that Land , and say , Sword goe through the Land , so that I cut off Man and Beast from it .

18. Though these three men were in it , as I live saith the Lord God , they shall deliver neither Sons nor Daughters , but they only shall be delivered themselves .

19. Or if I send a Pestilence upon that Land , and powre out my furie upon it in bloud , and cut off from it man and beast .

20. Though Noah , Daniel , and Job , were in it , as I live , saith the Lord God , they shall deliver neither Sonne nor Daughter : they shall but deliver their owne soules by their righteousnesse .

12. For thus saith the Lord God , how much more when I send my soare judgements upon Hierusalem , the Sword and the famine , and noysome beasts , and the pestilence , to cut off from it man and beast .

THese words are the second part of the Chapter , wherein .

1. The Lord shewes what he will doe with a sinning People , he will send judgement after judgement , and here are foure laid downe 1. Famine , in the 13. verse . 2. Noisome beasts in the 15. 3. A Sword , in the 17. 4. The Pestilence in the 19.

And all these are threatned against Jerusalem , ver. 21.

2. That he will not hearken unto the intercession of any , be they never so righteous , powerfull in prayer , in the behalfe of such a People .

13. ver . By trespassing grievously .

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

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

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

Some would understand by these Beasts , the Babilonians who spoyled the Land , and laid all desolate ; and if we should doe so , it were not much amisse ; for wee doe not find that any wild beasts were sent as a judgement upon the Jews , before their going into captivity ; yet because he speaks here of distinct judgements , and that which is to be exemplary for all , we shall take it litterally as the rest are . It was threatned in Moses Law , that evill beasts should be sent amongst them . Levit. 26.22 . I will send wild beasts amongst you , which shall rob you of your Children , derstoy your Cattell ; make you few in number , and your high wayes shall be desolate . And it was made good ; The Lord sent fiery Serpents amongst them , which stung and destroyed many of them . Numb. 21.6 . Beares which slew their Children . 2 Kings 2.24 . Lyons which slew the men . Chap. 17.25 , 26. and Josh. 24.12 . By the Hornet God drove out the two Kings of the Amorites . And it is probable , that when the Chaldeans came , many who fled into woods , mountaines , and by-wayes , were wounded and slaine by wild Beasts .

17. If I bring a Sword upon that Land .

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

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

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to speake ; because in this judgement the Lord speaks aloud . It s a soare judgement , and because it is amongst us , I shall speake something of it . Philibertus Marchinus calls it bellum divinum ; this judgement is more immediatly from God , and hath lesse of man and second causes in it , than others ; and therefore when the murraine and plague was upon the Cattell , Exod. 9.3 . There was no hand of Moses or Aaron in bringing it in , as in other judgements , and Ps. 91.5 . It is cal'd an Arrow , not of mans , but Gods shooting , God shoots it into Cities , and Families , by wayes undiscernable unto us .

That there are second causes of it , we doe not wholly deny , but assert they are fewer , and hard to be found out ; it puzzles the learned Physitians to expresse clearely what are the causes of it , some referre it to the indisposition of the aire , by drynesse and heate ; some to malignant , and occult qualities in the aire , or the body , or in the dyet men feed upon ; some to corruption in the bloud ; some to hunger ; some to surfet : Lib. 4. chap. 10. but as Senertus , Qualis sit pestilentialis veneni natura , & quae ejus in qualibet pestilenti constitutione differentia , nemo hactenus satis explicavit . So Fern. Quicquid asseratur , omnis pestilentiae caeca & delitescens est causa , De abdit : re●um caus . & aliunde quam ex primis qualitatibus , aut ex putredine perfecta

Gods hand is seene much in this noysome disease , some pestilences kill cattell , and not men , some kill men , and not cattell , some kill one sort of men , and not others , some kill women and not men , and some men and not women , some kill young , and not old people , some the strong and healthfull , and not the weake and sickly , some the rich , not the poore , some the poore and not the rich , as the learned have observed .

This judgement , the plague , and pestilence , spreads farre ; it flies up and downe by night and day , it devoures multitudes suddenly ; in Davids time 70000. were consumed by it in three dayes . Euseb. in Chronico . 2 Sam. 24.15 . In Vespasians dayes , at Rome , there dyed 10000. a day , for many dayes together , and in the yeare 1345. it was so generall through the Christian world , that it destroyed half mankinde ; and in this City , thousands have dyed in one week , and how suddenly men dye of it , is knowne unto many of you ; some within few dayes , yea some within few houres .

The great cause of this judgement is sinne . You may observe in Scripture some sins , which brought in the plague or pestilence , 2 Sam. 24. Davids heart wat lifted up , and he confided in the number of his People , and hereupon was the plague sent , when Persons in place have loftie spirits and pride themselves , in what they have , they make way for this judgement ; so oppression of Gods People , Pharaoh would not let the Israelites have libertie , but hold them under ; therefore the Murraine and plague of boyles came upon the Cattell and People , Exod. 9. When people sinne grievously , then God is ready to send in the arrows of Pestilence . Doe not many sinne greatly , by pride in their Apparell , by excesse in their feastings , and pompe in the funeralls of their friends , by their bitternesse against those differ from them : when the plague was much in France , especially at Lyons , about 1629. the Propapists judg'd Calvinisme to be cause : those Sectaries and Hereticks were tolerated ; therefore Marchinus a Florentine , in his booke De bello divino , tells his Italian friends , that the Lords end in that plague , was to root out Calvianisme .

An powre out my furie upon it in bloud .

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

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

To speake something of each of these , Noah Gen. 6.9 . Was a just man , and perfect in his generation , there was none like unto him in the world , in his dayes ; and he walked with God , he had great familiaritie with him ; his justice , sincerity , and piety , were eminent . His name signifies Rest or comfort , Gen. 5.29 . Lamech call'd his name Noah , saying , this same shall comfort us concerning our worke and toyle of our hands , because of the ground which the Lord hath cursed . Surely he was a great comfort both to God and man , being so holy as he was . It s conceived Lamech was a Prophet , or at least uttered these words by a Propheticall streine , intimating thereby , that Noah should be a Type of Christ , and so he was in building the Arke , and offering sacrifice , which was a sweet savour in the nostrils of God , and made him say , he would curse the eatrh no more for mans sake . Gen. 8.21.22 . He was also a Preacher of righteousnesse , 2 Pet. 2.5 . And the man with whom God made a speciall Covenant , and gave the Rainebow for a signe thereof , Gen. 9 9.13 . yet if this man should pray for them , God would not heare .

Daniel .

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

Job ,

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

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

1. It s thought they are named , for that they could not divert Gods wrath by their holinesse and prayers , from the people of their times . Noah could not keepe off the floud , nor Job the sad things befell himselfe and his , nor Daniel the captivity .

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

These were men in great afflictions , Noah in the floud ; Job on the Dunghill ; Daniel in the Den. and affliction is the whetstone of prayer , the bellows to blow up that fire . David when he fled from Absolom , then he cryed unto the Lord , and he heard him , Psal. 3.4 . Jonas when he was in the Whales belly prayed fervently , Jon. 2.2 . I cryed by reason of mine affliction unto the Lord , and he heard me . Surely Noah when the floud came , powred out a floud of teares in prayer ; and Job , when Gods hand was so hard upon him , cryed aloud unto God : and Daniel among the Lyons ; yet such was the case here , that if these three men were amongst them , they should doe them no good .

16.18.20 . They shall deliver neither Sons nor Daughters .

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

14.20 . ver . They shall deliver but their owne soules by their righteousnesse .

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

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

Ans. 1. If God revealed our estate to be desperate , and that he would not heare any praying for us here , then it were in vaine for us to request any to sollicite the Lord on our behalfe , 1. John 5.16 . If a man have sin'd a sinne unto death , any prayer made for him by whomsoever , is to no purpose ; I say not that you should pray for it , for the pardon of it , who ever should intreat you to doe it .

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

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

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

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

2. God hath variety of judgements to punish a sinning People , he can stretch out his hand , bring in a famine , the noysome beasts , the sword , and pestilence ; when men have grievous sinns , God hath sore judgements for them ; reade the 28. of Deut. and 26. of Levit. Let Lands be never so full of People and Cattell , let their Townes and Cities be never so well fortified , God can quickly cut off man and beast , and lay all desolate . Cardanus in his eight booke De varietate ch. 45. reckons up 7. judgements of a grievous nature , that doe befall the sonnes of men , three more besides those here in our Prophet .

1. Earth-quakes , which sometimes are very grievous , and shake downe whole Townes .

2. Inundations , when waters breake out and drowne up whole Countries .

3. Winds , which doe great mischiefe , both at Sea and Land : and those we have here mentioned , how grievous are they . In famines , parties have eate their owne flesh , and Mothers their owne Children . Wild beasts fill all full of feares , that none dare looke out of doores , or travell the high-wayes , The sword hath made sore worke in Germany , Ireland , and England of late dayes . The Plague is amongst us , and what it will doe ere it leave us , is unknowne ; wee that have escaped the sword , it may be are numbred out for the plague . O let us repent of our former and present sinns , pride in apparrell , excesse in dyet , pompe in funeralls , bitter divisions , unchristian carriages one towards another , unthankfulnesse for mercies , our unworthy walking of the Gospell , and take heed of all sinne for the future .

3. Whatever the judgement be upon a sinning Land , and people , God is the author of it , acts in , and orders it . I will stretch out my hand , and breake the staffe of bread . ver. 13. If I cause noysome beasts to passe through the Land . ver. 15. If I bring a sword upon that Land . ver. 17. If I send a pestilence . ver. 19. These judgements come not casually , they are by divine power and providence ; if man or beast fall by them , its God cuts them off , if the wild beasts come here and there , its God causes them to goe those wayes ; he gives Commission to the sword , and saith , goe through the Land , it could not enter without God , much lesse goe through a Kingdome , without warrant from him ; if the plague wander up and downe in a Land , skip from street to street , from Family to Family ; if it slay thousands , and ten thousands , the Lord bids it , orders it to do so : Therefore we should looke at Gods hand in all judgements , quietly submit to his stroake , and humble our selves under his mighty hand . I will stretch out my hand and breake , &c. Shall Gods hand be stretched out , and we not take notice of it , its argument of a prophane spirit not to doe it ; Isai. 26.11 . Lord when thy hand is lifted up , they will not see , but they shall see and feele to their destruction .

4. The sinnes of a Land or People may be so great and grievous , that the Lord will shew them no mercy , but proceed irrevocably to their destruction , what meanes soever be used for their helpe ; you have sin'd so against me , saith the Lord , that though Noah , Daniel , and Job were here , men of renowne for their piety and prayers , though they should singlie or joyntly powre out their hearts before me , use all their interest in me for you , yet should they doe no good ; they should not change my thoughts , my heart , in the least degree , they should not obtaine at my hands , to abate ought of my furie ; all the judgements intended should come , not one of them should be withheld ; Jer. 15.1 , 2. Though Moses & Samuell stood before me , As I live saith the Lord , &c. verse 18. yet my mind could not be towards this People . Moses was the man of God , Psal. 90. title ; the man of Gods choyce , love , honouring , the man of his counsell , that did his worke , that rul'd his people ; the man that was so potent in prayer , that he held Gods hands , and kept him from destroying the Progenitors of this people here spoken of , and brought God to repent of the evill he thought to do unto them ; Exod. 32.14 . and Samuel was a man , had the eare and heart of God very much , when he cryed for Israell God heard him , 1 Sam. 7.9 . yet if these two men stood before him , and mediating for these people , should produce their strong arguments as of old , Gods minde could not be towards them , but he would say as it there followes ; Cast them out of my sight & let them go forth , such as are for death to death such as are for the sword to the Sword such as are for the famine , to the famine , such as are for the captivity to the captivity ; and I will appoint over them foure kinds saith the Lord , the sword to slay , the Dog to teare , and the fowles of the Heaven , and the Beasts of the earth to devoure . Their sin was so high , that the prayers of the holy , yea the holiest men would doe them no good . Jeremie was a praying and a weeping man , much affected with the condition of this People , Jer. 9.1 , 2.14.7 , 8 , 9. and was much in prayer for them , but God was so farre from hearing him for them , that he forbad him to pray for them , chap. 7.16 . Pray not thou for this People , neither lift up cry nor prayer for them , neither make intercession to me , for I will not heare thee . So in chap. 14.11 . Pray not for this People for their good ; as if the Lord had said , Jeremie , I know thou wilt be praying , wearie and weare out thy selfe , but pray not for their good , if thou wilt pray for their destruction , that I would hasten in my judgements upon them I will heare thee so praying , otherwise not .

Quest. But what if they prayed themselves ?

Answ. It followes in the next verse , When they fast , I will not heare their cry , and when they offer burnt offrings as an oblation , I will not accept them , but I will consume them by the Sword famine and pestilence . In James 5.16 . you finde the effectuall fervent prayer of a righteous man availeth much ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . if of one righteous man , surely the working prayers of many righteous men should doe more , you have six mentioned in Ezekiel and Jeremiah ; Noah , Daniel , Job , Moses , Samuel , and Jeremiah himselfe , yet if all these should make the most fervent prayers that ever were made , God would not heare , but proceed in his intended judgements against this People . Their sinnes had such malignity in them , as that they out-cryed the prayers of all the righteous , yea the very mercies of God .

5. Righteousnes is advantage to men in times of common calamity , Noah , Daniel , Job , were righteous persons , and if they had been in the Land or Citie , when these soare judgements were come upon it , they should have been delivered , vers. 14 , 16 , 18.20 . though their righteousnes could not profit others , yet it should profit themselves ; Prov. 11.4 . Riches profit not in the day of wrath , but righteousnesse delivereth from death : and vers. 6. The righteousnesse of the upright shall deliver them . When men are holy , praying , upright men , God hath a speciall care of them in times of danger , Noah when the floud came , he had an Arke to be secure in , when Sodome was destroyed , Lot was pul'd out by an Angel .

VER. 22 , 23.

22. Yet behold , therein shall be left a remnant , that shall be brought forth , both Sonnes and Daughters , behold they shall come forth unto you , and yee shall see their way and their doings : and yee shall be comforted concerning the evill that I have brought upon Jerusalem , even concerning all that I have brought upon it .

23. And they shall comfort you , when yee see their wayes and their doings , and yee shall know that I have not done without cause , all that I have done in it saith the Lord .

THese two verses are the third part of the chapter , and conteine a respiting of some from the judgements there mentioned ; you have here ,

1. A gratious promise of preserving a remnant ; Therein shall be left a remnant .

2. A Declaration what should bee done with that Remnant , They shall bee brought forth , and come to Babylon .

3. The Events following hereupon , and they are these .

1. They should see their wayes and doings , what the judgements upon Jerusalem , and their deliverance from them , wrought in them .

2. Be comforted ,

1. Touching Gods dealings with Jerusalem , And yee shall be comforted concerning the evill , &c.

2. Inlargement of their comfort from the sight of their Brethrens wayes and practises , and they shall comfort you when you see , &c.

3. Acknowledgement of the equity of Gods dealing so with Jerusalem .

There were sundrie things which sadded the hearts of the Captives in Babylon much .

1. That God should so forget his Covenant made with Abraham , Isaac , and Jacob , and his oath to David , Psal. 89.28 , 29 , 30 , 31 , 32 , 33 , 34 , 35 , 36. as to root out their seed from the Land of the living .

2. That they had hearkned to the voice of Ieremie and yeelded themselves up into the hands of Nebuchadnezar , who had brought them thither ; whereas their Brethren still inhabited Jerusalem , had the benefit of the Temple , and possessed their lands and habitations in Judea , themselves being destitute of all .

3. That the Temple , Citie , and pleasant Land , should be laid wast , by such soare judgements brought upon them at once , as famine , wilde beast , sword , and pestilence .

Against these sad apprehensions the Lord here layes in comfort . And

For the first , he tels them there shall be left a remnant , that God will be mindfull of his Covenant and oath , that he will preserve a seed from the loynes of their fathers , have a Church and number to worship him .

For the second , he certifies them that those escaped should be brough forth unto them in Babylon , and so , they should not have cause any more to complaine , that they had listned to Jeremie , and were brought into Babylon , for by this meanes , they had escaped the soare judgements their brethren met withall , and by this time were well accommodated in Babylon , and fitted in some measure , to entertain their desolate brethren , and should see the judgements threatned by Jeremie , accomplished fully , and what mercy it was they were brought hither beforehand .

For the third , that all should be laid wast , he assures them , that he hath had just cause for it , that he hath not in his furie done ought unadvisedly to be repented of , but considered the cause throughly , viz. the grievousnesse of their sins , which deserv'd to the full , all that he had done , and more ; Therefore saith , ye shall know that I have not done without cause all that I have done in it . What ever I have done against the Temple , Citie Land , and People , I had such cause for it , as will stop your mouthes for ever ; what if my judgements have been soare upon them ? yet there is this good come by them they acknowledge me just and righteous , are asham'd of , and mourne for their wayes , and will tell you , when they come , amongst you , that in the midst of wrath they have met with mercie ; For they shall comfort you , when you see their waies and doings .

Their wayes .

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

Junius interprets their wayes and doings of the confession of their sinnes , and repentance ; Solamen miseria socios habuisse doloris . the soare and heavie judgements of God , convinc'd them of the greatnesse of their sinnes , caus'd them being now stript of all , and in the hands of a potent and barbarous enemie , to confesse their iniquity and repent of their former wayes and doings , and that induceth me , to close with this Exposition in those words ; They shall comfort you , when yee see their wayes and doings . Thus though we have met with grievous judgements , have lost Citie , Temple , Country , all ; are become captives like yourselves , yet God is just in all he hath done , he hath made good the word of his servant Jeremiah and Ezekiel , brought us to you , but withall , he hath broken our hearts for our sinnes , made us to abhorre and loath our former wayes and doings , so that we must say in wrath , he hath remembred mercie , and recompenced all our temporall losses , with spirituall advantages , and this was a comfort to the hearts of the former Captives , when they saw their wayes changed . Doubtlesse the first captives were a great comfort unto them , when they came into Babylon naked , and spoyld of all , and when they had told them of the severe judgements befell them , how that some did eate their own children , &c. certainly they were astonished at it , but when they told them what good they had gotten , by the dealings of God with them , they were comforted againe .

Obser . 1. When Gods judgements are soarest , yet then he shewes mercy to some , when God brought his foure soare judgements upon Jerusalem ; viz. the sword , famine , noysome Beast , and pestilence ; yet a remnant is preserved , each judgement devoured its number , hundreds , thousands , and ten thousands ; but all those judgments destroyed not all the People ; God had some elect ones amongst them , and the election obtaines mercy , and together with them , some others . The Lord never powred out his wrath so fully , as that no drams of mercy were mingled with it . In the floud of wrath which drown'd the world , were drops of mercy which sav'd Noah . In the Brimstone and fire , which burnt up Sodome and Gomorah , were sparkes of divine love , to deliver Lot ; he ever hath in wrath remembred mercy , and will do it to the end , the world shall not have advantage to charge him with crueltie , had none been spared , they might have said so ; a remnant is left , and the mouth of iniquity is stop't .

2. The Lord will satisfie and comfort the hearts of his against the evill and scandall that comes by any of his judgements ; when Jerusalem was destroy'd , the Jewes rooted out and carryed to Babylon what joy was there in the Nations ? what reproachings of the Jewes ? where now is their God ? what now is become of their holy City and Temple , are not all laid wast , & c ? at these things the Jewes hearts in Babylon , were grieved , offended , therefore the Lord tels them , They shall be comforted concerning all the evill he hath brought upon Jerusalem , they shall know the greatnesse of their sinnes , which mov'd him to doe so , they shall know the fruit of his judgements , how they have caus'd those brought unto them , to confesse their sinnes , to repent of their wayes , and turn to the Lord .

3. That the Lord is righteous and just in his judgements , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I have not done without cause , all that I have done in Hierusalem , he cut not off man or beast without cause , it s the Devils designe to doe so , therefore saith God , Job 2.3 . Thou movedst me against him , to destroy him without cause , but God would not doe it ; what ever he doth , he hath great cause for ; he is the only & infinitly wise God , and doth all things upon the height of reason . Their sinns were such as impeach't his honour , corrupted his worship , brake the Covenant , questioned his providence , violated justice , and conform'd them to the heathen , he had cause enough therefore to destroy them , and doe what he did , namely , to vinicate his honour , worship , covenant , providence , justice , and to shew that his People , if they will sinne with the world , must suffer grievous things for it , Jer. 22.8 , 9. when the Nations should passe by the City and say , Wherefore hath the Lord done thus unto this great Citie ; God will have the cause knowne , then they shall answer , Because they have forsaken the Covenant of the Lord their God , and worshipped other gods and served them : and chap. 19.13 . God saith he would make Jerusalem as Tophet ( that is , fill it with bloud , and the bodies of slaine men ) and why would he doe so ; Because of all the Houses upon whose roofes they have burnt incense unto all the Host of heaven , and have powred out drinke offrings unto other gods .

4. Men shall know in due time the equity of Gods judgements , And ye shall know that I have not done ought without cause . Gods judgements are a great depth , Psal. 36.6 . men cannot sound or measure them , the nature of them , the suddennes and severitie of them ; the frequencie and continuance of them , doe puzzle men , and especially the causes of them , which are hidden from the eyes of most . Jobs friends mistook the cause of Gods dealing so sharpely with Job , but afterwards they understood it ; they in Babylon , and others , were astonished at the soare judgements of God , but God let them know the cause of it , and so they were brought to justifie God , 1 Kings 9.7 , 8 , 9. I will cut off Israel , out of the Land which I have given them , and this House which I have hollowed , for my name , will I cast out of my sight , and Israel shall be a Proverb , and a by-word , among all people , and at this House which is high , every one that passeth by it shall be astonished , and shall hisse , and they shall say , why hath the Lord done thus unto this Land , and to this House : and they shall answer , because they for sooke the Lord their God , tooke hold upon other Gods , worshipped and served them , therefore hath the Lord brought upon them all this evill . God proclaimes the cause of his severe judgements , that so men may see the equity of them , that he is righteous in all his wayes , and holy in all his works ; Psal. 145.17 . when we heare of the bloudy doings have been in Germany so long , and of those in Ireland , we are amazed , wonder what is the cause , that God proceeds so severely with them ; there is cause sufficient for it , and if we know it not , God wil in his time cleare himself , and make it knowne to us .

CHAP. 15.

1. And the word of the Lord came unto me , saying .

2. Sonne of man what is the Vine tree more than any tree or than a a branch which is among the Trees of the Forrest ?

3. Shall wood be taken thereof , to doe any worke ? or will men take a pinne of it to hang any Vessel thereon ?

4. Behold it is cast into the fire for fewell , the fire devoureth both the ends of it , and the midst of it is burnt , is it meet for any w●rke

5. Behold when it was whole it was meet for no worke : how much lesse shall it be meet yet for any worke , when the fire hath devoured it and it is burned .

6. Therefore thus saith the Lord ; God as the Vine-Tree , among the Trees of the Forrest , which I have given to the fire for fewell , so will I give the Inhabitants of Jerusalem .

7. And I will set my face against them , they shall goe out from one fire , and another fire shall devoure them , and ye shall know that I am the Lord , when I set my face against them .

8. And I will make the Land desolate because they have committed a trespasse saith the Lord .

IN this short chapter , under the similitude of an uselesse and fruitlesse Vine-Tree , is set forth the condition of the Inhabitants of Jerusalem , that is fit for nothing but the fire , and so are they fit only for judgement .

1. The Similitude is propounded in the 2. verse , and illustrated in the 3 , 4 , and 5. verses .

2. The Apodosis and Application of it , to the men of Jerusalem , is in the 6 , 7 , 8. verses .

3. The authority of this Prophesie in the first verse , And the word of the Lord came unto me saying . The Prophet did not form this parable or take it up from others , or by observation , but he had it from the Lord .

God often in Scripture cals Israel a Vine , and his Vinyard , Psal. 80.8.14 , 15. Isai. 3.14 , 27.2 . Jer. 12.10 . Ezek. 17.6 . And they were a noble Vine . Jer. 2.21 . A choice Vine , Isai. 5.2 . A goodly Vine . Ezek. 17.8 . but because it was now become a degenerate plant of a strange Vine . Jer. 2.21 . An emptie Vine . Hos. 10.1 . or Brought forth wild grapes , therefore the Lord likens the Jewes here to the wood of a fruitlesse Vine .

Wee shall a little shew you wherein the Jewes , who were the Church of God , resembled the Vine .

1. Vines are few in respect of other Trees , so were the Jewes in respect of other people , Deut. 7.7 . They were the fewest of all people .

2. Vines are planted by hill sides , by houses , in gardens , orchards , &c. & the Jewes were planted in the choicest Land ; Hos. 9.13 . In a pleasant place ; In a very fruitfull hill Isai. 5.1 . The Vine was brought out of Aegypt , it was a chosen Vine , and was planted . Psal. 80.8 . but where ? in a good Land . Deut. 8.7 . even A Land of brookes , fountains , springs , valleyes , hills , in a Land flowing with milke and honey , the glory of all Lands , Ezek. 20.6 . therefore cal'd A branch of his owne planting , Isa. 60.21 . Planted with his right hand , Psal. 80.15 .

3. Vines are weake , must have props and supports to uphold them , God dealt so by the Jewes , Deut. 1.31 . In the Wildernes the Lord thy God did beare thee , as a man doth beare his Sonne , in all the way that yee went . Children are weake , and must be carryed in the Armes , and so God did carry them , Deut. 33.27 . The Eternall God is thy refuge , and underneath are the everlasting Armes .

4. Fruitfull , no Tree so fruitfull as the Vine , Psal. 128.3 . it s cal'd The fruitfull Vine , its fruitfull in branches , and fruitfull in clusters ; the Jewes were as fruitfull a Nation as any , Deut. 10.22 . Thy Fathers went downe into Aegypt , with 70. persons , and now the Lord thy God hath made thee as the Stars of Heaven for multitude ; in a naturall way they were very fruitfull .

5. It spreads much , so the Jewes , who were Gods Vine , Psal. 80.9 , 10 , 11. the Psalmist saith there , of this Vine , that It filled the Land , covered the hills with its shaddow , sent out her boughes unto the Sea , and her branches unto the River , and they spread farre .

6. It s pleasant and delightfull , such were the Jewes , 1. Kings 4.25 . Dwelt safely under their Vines . Isai. 5.7 . The Vinyard of the Lord of Hosts is the House of Israel , and the men of Judah his pleasant plant , the Hebrew is , his plant of pleasures .

7. Most paines required about Vines of any plants or trees ; much digging , dressing , pruning , supporting , fencing is needfull ; The Jewes had much paines or cost bestowed upon them , Isai. 5.4 . What could have been done more to my Vinyard , that I have not done in it ? Other Trees are little looked after , but the Vine must have speciall care , Joh. 1.5.2 . the Husband-man observes every branch , the fruitfull and unfruitfull , Amos 3.2 . You have I known of all the families , &c.

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

The Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wood of the Vine ; so the Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : so the French , du bois de la Vigne : the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies mostly a living Tree , as Gen. 1.11 . Let the earth bring forth the fruit-Tree Psal. 1.3 . Like a Tree planted by the Rivers of waters , yet sometimes it notes , the Trunke & body of a Tree cut downe , as in Deut. Ye shall serve gods , the worke of mens hands , wood and stone . Some would understand it here of the Vine-Tree , dead and cut downe , but that needs not , it s more sutable to Scripture , to take it for a fruitles Vine-Tree , neither dead nor cut downe , but as if dead and cut downe ; and what is such a Vine more then other Trees ? its not only lower , weaker , more bunched , wreathed , unsightly than they , but it s of lesse use than any of the Trees of the Forrest ; they serve to make Temples , pallaces , houses , ships , musical and martiall instruments , and tooles , for many uses , but for the Vine-Tree , it serves not for any such use . By the interrogation , he sets out the unusefulnesse of it ; it s so farre from being equall to the Trees of the Forrest , as that it s not comparable to a branch of one of those Trees . Take one arme or branch of an Oake , Elme , or Ash , it would be of more use to the Joyner or Carpenter , than the wood of a thousand Vines .

Therefore it followes ,

Vers. 3. Shall wood be taken thereof to doe any worke ?

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

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

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

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

The rootes and tops , namely the branches , they are only for the fire , and quickly consum'd in it , and whereas you may think the body which is the middle part may be good for somwhat , it s otherwise , the middest of it that you think strongest , soundest , most usefull , burnes like the rest , and you cannot make ought of it : other Trees when the rootes and tops are burnt , their bodies are improved , to severall great and good purposes : the Vine-Tree is wholly combustible matter , and only for the fire . Some referre the ends to the 10. Tribes , and those carryed away under Jehoiachin , the middest to those that remained at Jerusalem .

Is it meet for any worke ?

Hebr. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Nunquid prosperabitur , will it prosper to worke ? it will breake in pieces , deceive a mans expectation , come to nought and his labour will be in vaine .

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

Sanct: thinks that their Vines at this time were much wasted , for the Caldeans had been twice there , in Jehoiakims and Jehoiachins time , and where Armies come , they spoyle the Countries , pull downe buildings , cut up Trees , teare the Vines in pieces , and lay the Vinyards open to wast ; they had almost ruin'd the metaphoricall Vine the Jewes : as therefore the Vine neither whole nor burnt , was meet for any domestique or State Service ; so this Jewish People neither in their prosperitie or adversitie neither before the Caldeans afflicted , them nor since , have been serviceable to God or his Church .

Vers. 7. Set my face against them ;

See Chapter 14. 8. Concerning these words .

They shall goe out from one fire and another fire shall devoure them .

By fire is meant affliction , judgements , Psal. 66.12 . We went through fire and water , and there be sundrie resemblances betweene them .

1. Fire is dreadfull to mens thoughts , fire of Sodome , and fire of Hell how terrible , if you see a ship on fire , &c. So judgements , afflictions are exceeding terrible to the apprehensions of many ; the Sword how sad did it make the hearts of many before it was drawne , &c. the plague now is terrible to your thoughts .

2. It s painefull , and so are the judgements of God , they put a Land into travaile , Isai. 26. when the judgements of God were abroad , what saith the Prophet , v. 17. Like as a woman with Child that draweth neare the time of her delivery , is in paine , and cryeth out in her pangs : so have wee been in thy sight O Lord . Gods judgements breed terrible pangs , in those are under them .

3. Fire inlightens the eyes , and judgements inlighten mens understandings , vexatio dat intellectum , Hos. 5.15 . In their affliction they will seeke me early ; then they will see the nature of their sinnes , the danger of their lives , the great need they have of mercy , and therefore will seeke me early : hence it is that God saith so oft after judgements threatned , They shall know that I am the Lord .

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

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

The scope of the words is , that they should have judgment after judgement , if they escaped one , they should fall into another , untill they were consum'd .

Vers. 8. Because they have committed a trespasse .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 praevaricati sunt praevaricationem , he meanes not one trespasse only , but it s a singular put for a plural , and is cleared by that , Chap. 14.13 . If a Land sinne against me by trespassing grievously , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there is little difference in the words , and those here might have been so rendred , They have trespassed grievously .

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

2. That men are apt to glory & confide in the priviledges they have , What is the Vine-Tree more then any Tree ? the Jewes because they were Gods Vine , Gods people , thought themselves better then any , then all other , that they should never be cut downe and destroyd ; what are not wee Gods Vine , his pleasant plant ? hath he not made a hedge about us , done much for us ? will he pluck up the hedge and lay us wast ? No man would ever destroy his owne Vine , and Vinyard , and shall we thinke God will deale so by his ? The Jewes doted upon their priviledges , that they were Abrahams seed , they had the Temple , that they were a plant of Gods planting ; and its incident to most , to adhere to , and confide in some priviledges they have ; but whence had they , or any , their priviledges ? if they were the people of God , his Vine , the Lord chose them , they chose not him , he planted them , and pleased to call them his Vine , and Vinyard , what ever excellencie or priviledge they had , it was from his free grace and good Pleasure , neither they nor we can merit , or purchase ought at the hands of God ; let us not glorie in priviledges , in carnall excellencies , have any confidence in the flesh , but remember the more priviledges we have , the stronger obligation is upon us , to admire free grace , and to honour the God of our mercies .

3. The Lord knowes what all Trees are , the Vine-Tree in the Vineyard , and the Trees of the Forrest , the Cedars of Lebanon , the Oakes of Bashan , and shrubs of the Wildernesse , he knowes the goodlinesse or meannesse , the talnesse or lownesse , the weaknesse or strength , the fruitfulnesse or unfruitfulnesse , the usefulnesse or unusefulnesse of every Tree : he knew what Trees the Jewes were , and what Trees the Gentiles were , which Tree was fit for the fire , and which fit for other services ; he knowes every mans nature , qualities , operations , uses and ends .

4. Trees in the Forrest and Wildernesse , may be of better use than Trees in the Orchard and Vineyard , wild Trees may exceed those are planted , What is the Vine-Tree , to a branch among the Trees of the Forrest , shall wood be taken thereof to doe any worke ? Will it serve for a pinne to hang a hat on ? no , other trees you may take the wood and Timber of , and imploy many wayes . The Heathens that were Trees of the Forrest , had more good in them , than the Jewes who were his Vine ; they did more service to the world , they were more just , diligent , faithfull , bountifull , pittifull than the Jewes , they were fitter for Temple-worke than the other : and is it not so now ? are not many Forrest-Trees better than us Christians ?

5. People degenerating from the condition they were set in , lose their esteeme and favour ; this people of the Jewes was a noble Vine , a choice Vine , a good Vine ; but now it was become a degenerate plant of a strange Vine , Jer. 2.21 . I had planted thee a noble Vine , Exod. 15.17 . Psal. 44.2 . wholly a right seed : how then art thou turned into the degenerate plant of a strange Vine unto me ? they were become like Sodome and Gomorrah , Isai. 1.10 . Heare the word of the Lord , ye rulers of Sodome , give eare unto the Law of our God ye people of Gomorrah , now their Vine was of the Vine of Sodome and of the fields of Gomorrah , now their grapes were of gall , and their clusters were bitter , Deut. 32.32 . and why so ? Isai. 1.4 . they were a sinfull Nation , a people laden with iniquitie , a seed of evill doers , children that were corrupters , they had forsaken the Lord , his Ordinances , Truths , worship ; they had changed their glorie , and wandred after Idols , Jer. 2.11.20 . they oppressed in the Gates , the Citie and Land were full of violence , and bloody crimes , Ezek. 7.23 . and hereupon they lost their favour with God , and esteeme they had of him , so that he came to abhorre them , Psal. 78.59 . He greatly abhorred Israel , forsook them , delivered them into captivitie , and into the enemies hand ; vers. 61. Because they degenerated so , God branded them with disgraceful titles , as a Rebellious Nation , impudent children , Ezek. 2.3.4 . Hypocriticall , Isai. 10.6 . Lying , Isai. 30.9 . Reprobate silver , Jer. 6.30 . Sonnes of the sorceresse , seed of the Adulterer , Isai . 57.3 . Soothsayers , Isai. 2.6 . Supplanters , slanderers , Jer. 9.4 . An assembly of treacherous men , vers. 2. A homeborne slave , Jer. 2.14 . Thornes and briars , Isai. 2.17 . Naughty figs , Jer. 24.8 . A Garden without water , Isai . 1.30 . Scorpions , Ezek. 2.6 . A generation of Vipers , Matth. 3.7 . When this Vine lost its sweetnesse , it lost the interest it had in the heart of God , and the more it degenerated , the more distastfull and reproachfull it became . Degeneracie from God and his wayes , is a provoking sinne , God had done more for his people , than any people in the world , he had given them such a Land , such Ordinances , Lawes , priviledges , as none else had ; and now for them to forsake God , was a grievous trespasse , they violated many bands of love , they brake the covenant of their God , and did secretly accuse God , as not being so good as he had promised to be unto them , therefore Mich. 6.3 . O my people what have I done unto thee , and wherein have I wearied thee ? testifie against me . I brought thee out of the Land of Aegypt , and redeemed thee out of the house of servants , &c.

It s good for us therefore to keepe close to God , not to admit of any undervaluing or discouraging thoughts of God and his wayes , let not your hearts draw you back from God , Heb. 10.38 . If any man draw backe , my soule shall have no pleasure in him . Drawing back , is the way to perdition , Heb. 3.12 . Take heed therefore , least there be at any time , in any of you , a heart of unbeliefe , to depart from the living God : if you would be honourable and fruitfull , you must cleave fully to God and keep close to him , and his wayes , Joh. 15.4 . The Branch cannot beare fruit of it selfe , except it abide in the Vine , no more can yee except you abide in me .

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

1. Not fruitfull , Hos. 10.1 . Israel is an emptie Vine , he bringeth forth fruit unto himselfe , this seemeth a contradiction , that Israel should be cald an emptie Vine , and yet bring forth fruit , but it is not , the fruit was selvish fruit , and that is as no fruit in Gods account , it brought forth branches , leaves , and wild grapes , but God reckon'd not these for fruit : their Idolatrie , superstition , oppression , violence , and injustice , were wild grapes , their hypocrisie , formall professions , carnall confidences , their fastings and sacrificings , were leavie things , they had no fruit unto holinesse , and righteousnesse , their worshipp was not pure , Lawes were not executed , so that they were unfruitfull towards God and Man .

The evill of fruitlessenesse lyes in this ,

1. A Vine or people that are fruitlesse , deceive Gods expectation , Isai. 5.4 . I looked that it should bring forth grapes , and it brought forth wild grapes : God had taken great paines , been at great cost with his people , waited long for grapes , and when all came to all , there were only wild grapes , vers. 7 , I looked for judgement , but behold oppression , for righteousnesse , but behold a cry .

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

3. Fruitlessenesse is a reproach to God , who is the Husbandman of the Vineyard , as if he were not skilfull , or negligent , and did not what was fitting , to make the Vine to beare , Matth. 7.16 . and therefore Isai. 5.3 , 4. Judge between me and my Vineyard , what could I have done more : I have done all is fitting , for a prudent and industrious Vine-dresser to doe , and my Vine is a reproach to me ; when men till their Land , sow it with the best seed , and it brings forth nothing but Thistles , Nettles , or weeds , it s a reproach to the owner : if other people had had that paines taken with them , those meanes and mercies bestowed upon them which the Jewes had , they would have brought forth fruit unto repentance .

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

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

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

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

5. Such are slighted , look'd upon as worthlesse , inconsiderable ; take a Vine or Tree hath no fruit , it s not regarded : it s not the leaves or branches , but the fruit makes it esteemed , it s not a leavie profession , but a fruitfull conversation makes people to be esteemed . Mark . 14.3 . A woman bestowes a box of precious oyntment upon Christs head , some envyed at it , but Christ said she had wrought a good worke , and this begate such an high esteeme of her , in the heart of Christ , that to honour her , he said , the fact should never be forgotten , but where ever the Gospell should be preached in the world , that she had done should be spoken of , for a memoriall of her , vers. 9. she was a Tree bare good fruit , and was honour'd for it , but fruitlesse Trees are not minded , not valued ; take a man that doth no good , we say he is an idle , an emptie man .

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

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

If a Vine be fruitlesse , God will take away what he hath bestowed , and undoe what he hath done , Isai. 5.5 . I will tell you what I will doe to my Vineyard , I will take away the hedge thereof , and it shall be eaten up ; and break downe the wall thereof , and it shall be trodden downe . The hedge and wall were Gods protection , and defence of them ; now because the Vine had no good fruit , was an empty Vine , the Lord would preserve them no longer , but expose them to spoyle and ruine , God made a Law concerning fruitfull Trees , that they should be preserved Deut. 20.19 . and God himselfe is careful of fruitfull Trees and Vines that bring forth good grapes , Isai. 65.8 . As the new wine is found in the cluster , & one saith , destroy it not , for a blessing is in it , so will I doe for my Servants sake . If Gods Trees , Vines be fruitfull , God will preserve them , prohibit others to wrong them , Psal. 105.15 . Touch not mine annointed , and doe my Prophets no harme . Cant. 2.5 . Take us the Foxes , the little Foxes that spoyle the Vines , for our Vines have tender grapes . When the Vines doe beare good clusters and wine , the Lord is carefull to preserve them , he is a hedge and wall unto them , but when they are barren , or bring forth sowre grapes , he will protect and blesse no longer , he will undoe what he hath done , take away what he hath bestowed , Matth. 21.43 . The Kingdom of God shall be taken from you , and given to a Nation , bringing forth the fruits thereof ; the Jewes had the Title to be Gods People , the Gospell was presented to them , both should be taken away , and be bestowed upon the Gentiles , who would bring forth the fruits thereof : severall Kingdomes have severall fruits , and the fruits of God Kingdome , are the fruits of the Spirit .

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

2. They were not useful : as the Vine-Tree , if fruitles , it must be cut down , or pluckt up , it is unserviceable for any work , to make a pinne of , other Trees when they are growing or cut downe , serve for divers uses at Sea and Land , this people were come to such a passe , as that they were unfit for any use , Jeremiah tels you they were like naughty Figgs , that could not be eaten , Chap. 24.8 . and like the girdle he hid in the banke of Euphrates , Chap. 3.7 . which was marred and profitable for nothing , you know what Christ saith of salt , when it hath lost its savour its good for nothing , but to be cast out and trodden under foote , Matth. 5.13 . so the Vine-Tree when it hath lost its fruitfulnesse , its clusters , and wine , with which it cheared God & man , its good for nothing but to be cast into the fire , such a Vine-Tree were the Jewes , Jer. 4.22 . My people is foolish , they have not knowne me , they are sottish Children , and they have none understanding , they are wise to doe evill , but to doe good they have no knowledge .

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

1. We have been neare cutting downe like the Fig-Tree , Luke 13.6 , 7 , 8 , 9. A man had a Fig-Tree , planted in his Vineyard and came three yeares to see what fruit it had , and there was none , either no figgs , or naughty figgs , and then he said to the Dresser cut it downe , but the dresser interceding , prevail'd for an other yeare . Lord let it alone this yeare also , if it beare fruit , well , if not , then cut it downe : so here , &c.

2. God hath bestowed upon , and done great things for us , he hath taken us out of the Romish Aegypt , and planted us in Canaan , A Land that flowes with milke and honey ; he hath given us the glorious and everlasting Gospell , which many other Nations have not , in it he hath given us , exceeding great and precious promises , with it pardon of sinne , the spirit , Christ himself , all ; to us Heaven is opened , we have visions of God , dewes , showrs and sun-shine , to make us fruitfull ; he hath done for us wonderfull things ; hath he not fenced and walled us about with his protection ; defending us from enemies without and within , so that neither Lyon nor Leopard , Boare nor Beare , Wolfe nor Fox , Jesuites , Papists , Malignants , have been able to devoure us ? hath he not delivered us from the greatest dangers , most devellish devices and plots , and out of many deaths ? hath he not destroyed the Serpents and Scorpions ? that stung us , or driven them into holes , made their Hosts To fall , as a leafe falleth from the Vine , and as a falling Figg , from the Fig-Tree . Isai . 34.4 . Hath he not pluck'd up most of the Thornes and bryars that grew in his Vinyard , and remov'd the stones of stumbling out of the Ecclesiastick and civill Estate ? hath he not turn'd curses into blessings , wise counsels into foolish results , and by weak hands wrought glorious effects for us ? hath he not disappointed the expectations of our enemies , when they have been high , puzzeling the wit of Hell , non-plussing the powers of darknesse , causing their Designes to dash out their owne braines , and to promote those they were intended to ruine .

3. God blesses and prospers a People that is fruitfull in good , Genesis 49.22 . Joseph is a fruitfull bough , even a fruitfull bough by a well , whose branches runne over the wall , of him came two Tribes Ephraim and Manasses , and how did he prosper in Aegypt ? to what a height and greatnesse did he grow ? he was the only man in all the Land , Gen. 41.44 . It s said of the man is fruitfull , that he shall prosper whatsoever he doth . Psal. 1.3 . Moses exhorted the People to obedience , upon this ground , Deut. 29.9 , Keepe the words of this Covenant and do them , that ye may prosper in all that ye do . When men are obedient unto the Will of God , and so fruitful , it pleases the Lord to blesse them ; the Jewes were the terrour of Nations , whilest they worshiped God in his owne wayes , and executed justice in their Gates , 2 Cron. 32.30 . Hezekiah prospered in all his workes , he abounded in doing good , and prospered accordingly , if you bring forth sweet grapes and pleasant fruit , you shall prosper in your families , shops , journeyes , worship , &c.

4. All Creatures are fruitfull one way or other , the earth is so plentifull in fruit bearing , that as it is the Mother of all living , so it s the maintainer of them . What is there growes upon the face of the earth , which is altogether fruitlesse , and doth not contribute something to the good of man , and glory of its Creator ? Clouds are the bottles of heaven , and being carryed over the quarters of the earth , they emptie there silver drops to enrich the earth . The heavens yeild us their light and influence , and move constantly to doe us service ; that old Servant of the world the Sunne , is not yet wearie of sending downe her beames to warme us , and all other creatures : hath God made the heavens and earth usefull and fruitfull for man , and all the fish , fowle , beasts , birds , plants in them ? and shall man be barren ? it was a reproach for a woman in Israel to be so , and surely for a Christian it is a great reproach to be so .

5. It s the appointment of the Lord Christ , that those are his should be fruitfull , John 15.16 . I have chosen you and ordained you , that you should goe and bring forth fruit : that they should preach , pray , convert soules , worke miracles , plant Churches , set up his Kingdome , &c. and now if Christ hath chosen you to any places , in the Family , Citie , Church or State , he hath ordained that you should bring forth fruit , he would not have a Parent fruitlesse in the Familie , nor a Magistrate in the Citie .

6. It s an honour to God to be fruitfull ; when a Vine is full of goodly clusters , what a credit , what a chearing is it to the Vinedresser ? when the ground yeilds great increase , it s an honour to the Husbandman ; when Trees are loaden with fruit , the Gardiner glories in it , come looke upon this Tree ; when the Ewes beare Twins , it s the Shepheards honour : and so when Christians are fruitfull , it s the honour and glorie of God , Joh. 15.8 . Herein is my Father glorified , that ye heare much fruit . When Christians are fruitfull , it provokes others , to praise the name of the Lord , Matth. 5.16 . Let your light so shine before men , that they may see your good workes , and glorifie your Father which is in Heaven .

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

8. It s the glorie of any to be fruitfull .

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

Obs . 7. When Gods face is against a people , he will follow that people with judgement after judgement , till they be consum'd : I will set my face against them , they shall goe out from one fire , and another fire shall devoure them . If they escaped the famine , the plague should take hold of them , if that did not the sword should , if that faild , the wild beasts should devour them , if by them they dyed not , captivity should be their ruine ; when God is wrath , he hath fiery judgements for the wicked , and if he scorch them in one fire a little , pull them out like brands , he will throw them into another fire , if he burne them a little more in that , and pull them out againe , at last , he will throw them into a devouring consuming fire ; The wrath of a King is as a Messenger of death . Pro. 16.14 . but the wrath of God is as death it self , it pursues sinners , till they are burnt to Ashes ; wicked men are apt to thinke , that when they are got out of some one firie affliction they are safe , but another is preparing for them ; Nebuchadnezzar had twice before been in their Land , carryed away Jehoiakim and Jehoiachin at severall times , and now he was ready to come again , and after a long siege , he tooke the Citie , and carryed away many to Babylon : those were left , he set Gedaliah over them , whom Ishmael with many other slew , this Ishmael presently after was put to flight by Johanan , who also going into Aegypt , contrary to the counsell of Jeremie , is slaine there with diverse others by the Babylonians , as Jer. 41.42.43.44 . relates .

8. The sins of the Inhabitants brings desolation upon a Land , I will make the Land desolate because they have committed a Trespasse . Canaan was a pleasant and fruitfull Land , a very Paradise , but because they committed a Trespasse , corrupted Gods worship , and oppressed the People , therefore God layed wast , the Land even his own Vineyard , he pluckt away the fence , broke downe the wall , and let in those wild beasts , beares , boares , and foxes ; the Babylonians who toare the Vine in peices , and rooted it wholly up , and laid all desolate ; before they came , the Land was as the Garden of Eden , but they left it a desolate Wildernesse . And where the Vines grew , there were bryars and Thornes , Isai. 7.23 . yea all the Land should become bryars and thornes , vers. 24. so Chap. 32.13 . Vpon the Land of my people , shall come up Thornes and Bryars , yea upon all the Houses of joy , in the joyous Citie . Psal. 107.4 . The Lord tunes a fruitfull Land into barrenes , for the wickednes of them that dwell therein .

If we would therefore prevent this , let us heaken to what is said , Jer. 7.5 , 6. If you throughly amend your wayes and doings , if ye throughly execute judgement between a man and his Neighbour , if ye oppresse not the Strangers , the fatherlesse , and the Widdowes , and shed not innocent blood in this place , neither walke after other Gods to your hurt , then will I cause them to dwell in this place .

CHAP. 16.

1. Againe the word of Lord came unto me saying .

2. Sonne of man , cause Jerusalem to know her abhominations .

3. And say , thus saith the Lord God unto Jerusalem , thy birth , and thy nativitie is of the Land of Canaan , thy Father was an Amorite , and thy Mother an Hittite .

4. And as for thy Nativity , in the day thou wast borne , thy Navell was not cut , neither wast thou washed in water to supple thee , thou wast not salted at all , nor swadled at all .

5. None eye pittied thee , to do any of these things unto thee , to have compassion upon thee , but thou wast cast out in the open field , to the loathing of thy person , in the day that thou wast borne .

WE are now come to the longest Chapter in the whole Prophesie , and it is against the Jewes who were at Jerusalem .

The parts of it are these ,

1. The principall scope of the Chapter laid downe in the second verse .

2. The naturall state of the Jewes represented under a parable of an infant left and neglected of all ; from the 2. verse to the 6.

3. A comemmoration of Gods dealing with them , from the 6. to the 15.

4. An exprobration of their great ingratitude in running out from God , and sinning above other Nations , from the 15. to the 35.

5. A Commination of grievous judgements , from the 35. to the 60. wherein also the aggravation of their sinnes are laid downe .

6. A promise of mercie to restore and establish them , from the 60. to the end .

Vers. 1. Againe the word of the Lord came unto mee saying .

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

Vers. 2. Cause Jerusalem to know her abhominations .

By Jerusalem , he meanes the men of Jerusalem , and by abhominations , those sins of Idolatrie , adulterie , injustice , &c. which were abhominable .

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

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

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

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

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

They stor'd up violence and robberie in their pallaces , they got wealth by injustice , oppression , laid it up , and thought it well gotten .

They know not God . Jer. 9.3 . They proceed from evill to evill , and know not me saith the Lord , when People know not God , they doe evill after evill , and know not that they doe evill ; They know not the way of the Lord , Jer. 5.4 . Therefore their owne wayes seeme good in their eyes , Joh. 16.2 . The time commeth , that whosoever killeth you , will thinke he doth God Service : when men shall murther the Saints of Christ , ( a crying sinne , a great abhomination ) they will be so far from knowing or acknowledging it , that they will justifie the fact , in Isai. 5.20 . you may reade what the Jewes said of evill , they cal'd Evill good and good , evill , they put darkenesse for light , and light for darknesse , they put bitter for sweet , and sweet for bitter : they set up Idols , worship'd the Queene of Heaven , oppressed in the Gates , fil'd the Land with bloodie crimes , and yet justified themselves , Jer. 7.9 . Will ye steale murther , commit adulterie , sweare falsly , burne incense unto Baal , and walke after other Gods , whom ye know not , and come and stand before me in this house , and say we are delivered ? we are in no danger , whatever is threatned ; they were blinded : and as they knew not their abhominations , so they acknowledged them not . Hos. 5.15 . I will goe and returne to my place till they acknowledge their offence ; if they did know their doing to be evill , yet they did not acknowledge them to be such evils as in truth they were ; they did not professe themselves to be guilty , the Lord therefore puts them upon it , Jer. 3.13 . Only acknowledge thine iniquitie , that thou hast transgressed against the Lord thy God : lay it to heart and confesse it .

2. Note there is an unwillingnesse , an aversenesse in sinners to heare of their sinnes , Cause Jerusalem to know her abhominations , she is against it , but make her to know them , Jer. 44.16 . Wee will not hearken unto thee ; thou tellest us of sinning , and judgement for sins , but say what thou wilt , Wee will not hearken , Zech. 7.11.12 . They refused to hearken , and pul'd away the shoulder , and stopped their eares , that they should not heare , yea they made their hearts as an Adamant stone , least they should heare the Law , and the words which the Lord hath sent in his spirit by the former Prophets , what aversenesse was here in this people , to heare of their sinnes or dutie , 2 Chron. 36.16 . They mocked the Messengers of God , despised his words , and misused his Prophets , they were not only unwilling to heare of their sinnes , but wilfully add to the heape of their sinnes , they mock , despise , misuse the Prophets , that told them of their mocking , despising , misusing : when Stephen told them of their practises , Acts 7.51.52 . what followed upon it , They were cut to the heart , they gnashed upon him with their teeth , they cryed with a loud voice , they stopped their eares , and ranne upon him with one accord , cast him out of the Citie and stoned him . 54 , 57 , 58. verses : so when Christ told them of their sinnes , they derided him , Luk. 16.14 . told him he had A Devill , Joh. 8.48 . they Were fild with wrath , thrust him out of the Citie , led him to the brow of an Hill , that they might cast him downe headlong , Luke 4.28 , 29. And not only wicked men are unwilling to heare of their sinnes , but even good men also ; when God reproved Jonah , Doest thou well to be angrie , his reply was , I doe well to be angrie ? even to death : he thought God did evill in reproving him , that he had more cause to be angrie than God had to chide him for his anger : when Hanani the Seer came to Asa the King ( who was a godly King , and told him he had done foolishly in relying upon the King of Assyria , and not upon the Lord , and that therefore he should have wars ; Then Asa was wrath with the Seer , and put him in a prison House , for he was in a rage with him because of this thing : Paul was become the Galathians enemie , because he told them the truth , he told them of their sinnes ; good men doe not easily indure to heare of their faults , and this is that discourages friends from telling them what they heare , observe and know , and so through feare they become unfaithfull .

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

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

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

And why ?

That others also may feare .

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

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

3. That they may deliver their owne soules , Ezek. 33.8 , 9. When I say to the wicked , O wicked man ! thou shalt surely dye , if thou doest not speak to warn the wicked from his way , that wicked man shall dye in his iniquitie , but his bloud will I require at thy hand ; Neverthelesse if thou warne the wicked to turne from his way , if he turne not , he shall dye in his iniquitie , but thou hast delivered thy soule .

Obser . 4. The sinnes of People are abhominations in Gods account , he cals the sinnes of Jerusalem abhominations , what his soule loathed and abhord , Psal. 14.1 . They have done abhominable wokrs Ps. 53.1 . They have done abhominable iniquitie sins are works , but works of iniquitie , abhominable works , & abhominable iniquitie , now Ps. 5.5 . it is said of God , thou hatest al workers of iniquitie , if Gods hatred be against the workers of iniquity , how great is it against iniquity it self ? if a man hate a poysonous creature , he hates poyson much more , the strength of Gods hatred is against sinne , and so should wee hate sinne , and hate it with strength , its abomination unto God , let it be so unto us . , Prov. 6.16 , 17 , 18 , 19. These six things doth the Lord hate , yea seaven are abhomination unto him ; a proud looke , a lying tongue , hands that shedd innocent bloud , an heart that deviseth wicked imaginations , feet that be swift in running to mischiefe , a false witnesse that speaketh lyes , and him that soweth discord among Brethren .

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

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

Thy birth ,

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

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

Thy nativity ,

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Natales tui , thy nativities or birth-dayes , its plurall ; to signifie their descent of both Parents , that they were by Father and Mother of the Canaanites . They drew their pedigree from Abraham and Sarah , who were Chaldeans , Gen. 11.31 . but no better than the rest of other Nations , till God pleased to cull them , and distinguish them from others . Joshua 24.2 . They served other Gods they and their Fathers .

Of the Land of Canaan .

Some understand Aegypt here the Land of Canaan , because the Jewes had long liv'd in Aegypt , which is called the Land of Ham or Cham. Psal. 105.27 . but Aegypt was not Canaan , Canaan was a Countrie in Asia , the lesse , so called from Canaan the sonne of Cham , Gen. 10.6.18.19 . possessed by him and his Sonnes .

Now Canaan was cursed by Noah , Gen. 10.25 . Cursed be Canaan , a servant of Servants shall he be , that is , extreame vile , and base : from him came the Canaanites a cursed race , they were so wicked , that Abraham caus'd his Servant to sweare he would not take a wife unto his Sonne of the daughters of the Canaanites , Gen. 24.3 . they were given to such abhominable sins , as that the Land vomited them out , Levit. 18.25 . and when the Israelites came to possesse . Canaan , they were so hatefull to God , that he charged his People utterly to destroy them , Deut. 7.2 . Thou shalt smite them and utterly destroy them , thou shalt make no Covenant with them , nor shew mercie unto them , Vers. 16. Thine eye shall have no pittie on them , they had all abhominations amongst them .

Thy Father was an Amorite .

The Amorites were of Canaan the Sonne of Cham , Gen. 10.15.16 . and they were as wicked as the Canaanites , Gen. 15.16 . The iniquitie of the Amorites is not yet full , their iniquites were very great , only God waited for the compleating thereof , before he would destroy them , they were great Idolaters , oppressors , made incestuous marriages , and Ahab one of the most wicked Kings that ever were , is compared to the Amorites , 1 Kings 21.16 . He did very abhominablie in following Idols according to al things as did the Amorites whom the Lord cast out before the children of Israel . They were bitter enemies unto the Israelites , and would not let them passe through their Countrie , Numb. 21.23 . but fought with them ; they forced the children of Dan into the mountaine , Judg. 1.34 . They were a people potent , and dreadfull to the Jewes , for Amos 2.9 . It s said of them that Their height was like the height of Cedars , and that they were strong as Oaks ; they were a Giant-like people , and as they exceeded in height and strengh , so they exceeded in wickednesse , and therefore God destroyed his fruit from above , and his root from beneath .

Thy Mother an Hittite .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cethaea ; The Cethites or Hittites were of the same stock the Amorites were , viz. from Cham and Canaan , Gen. 10.15 . Heth is said to be the Sonne of Canaan , and from him sprung up the Cethites or Hittites as they are cal'd , Gen. 5.20 . what kind of people these were you may judge by profane Esau , who tooke two wives from among the Hittites , which were a continuall griefe to Isaac and Rebecca , Gen. 26.34 , 35. yea such an affliction to Rebecca that she said , I am weaarie of my life , because of the Daughters of Heth. Chap. 27.46 . they were contentious , stubborn , and Idolatorus , as the Greeke , Chaldie , and the Targum observe ; and when the charge is given to the Israelites to destroy the Nations , the Hittites are mentioned first , Deut. 20.17 .

You see what the Canaanites Amorites and Hittites were , exceeding wicked , and the Jewes which were at Jerusalem were so degenerate that they were as if they dwelt amidst Canaanites , and were the off-spring of cursed Amorites and Hittites 2 Kings 21.9 . It is said of them that They did more evill than the Nations whom the Lord destroy'd , he meanes the Canaanites , Amorites and Hittites , as appeares by what followes , vers. 11. Manasses did wickedly above all that the Amorites did which were before him .

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

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

When men live according to the courses , natures , manners of others , they are stiled their Sonnes , or Chidren , and they be their Fathers , Joh. 8.44 . Yee are of your Father the Devill , and the lusts of your Father you will doe , he was a murderer from the beginning , and abode not in the truth , so you abide not in the truth , you seeke to kill me ; and herein you resemble the Devill , and he is your Father ; if Abraham were your Father as you pretend , You would doe the workes of Abraham , Vers. 39. If God were your Father , you would love me , Vers. 42. The Father loves me , honours me , and if you were his Children you would do so too , but you hate me & my doctrine , lye in wait to murther me , You are of your Father the Devill : Christ eals the Scribes and Pharisees , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a generation of Vipers , they were so bitter , cruel , of such a bloodie and persecuting nature .

When Elimas the Sorcerer would have hindred the conversion of Sergius Paulus , the Apostle told him he was The Child of the Devill , Acts 13.10 . his works , wayes , were such as the Devils were , and therefore the Devill was his Father : in Isai. 57.3 . God cals the Jewes , Sonnes of the Sorceresse , the seed of the Adulterer , and the Whore ; because they did such things as Sorceresses , Adulterers and Whores use to doe ; Chap. 1.10 . he cals them Rulers of Sodome , and people of Gomorrah , they so livelily represented their natures and practises , that they seemed to be of them , and justly deserved those and titles .

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

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

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

VER. 4 , 5.

4. And as for thy Nativitie in the day thou wast borne , thy Navel was not cut , neither wast thou washed in water to supple thee , thou wast not salted at all , nor swadled at all .

5. None eye pittyed thee , to doe any of these things unto thee , to have compassion upon thee , but thou wast cast out in the open Feild , to the loathing of thy person in the day that thou wast borne .

THis Chapter is a continued Allegorie , setting forth the state of the Jewish Church , under the consideration of a woman in her birth , education , marriage , adulterie , rep●die and reintertainement .

Something in the last exercise was said touching the Nativitie of the Jewes , that they were of the Amorites , and Hittites .

Now to goe on ,

In the day thou wast borne ,

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

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

The infancie and youth of this woman or Jewish estate , was from the time of Jacobs going into Aegypt , till they were led out by Moses ; her growne estate the time of the Judges and Kings ; and her old age from the time of the Babilonish captivitie to Christ .

Others make the birth-day of this Nation , to be their going out of Aegypt , when they were freed from their rigorous bondage there : but to this opinion I cannot cast in my approbation , because t was the time of this womans youth , not her birth , and so the Scripture sets it out , Jer. 2.2 . I remember the kindnesse of thy youth , the love of thine espousals , when thou wentest after me in the Wildernesse , and Hosea 2.15 . The dayes of her youth , and of her comming up out of the Land of Aegyt , are the same ; and presently after , God espoused this people unto himselfe .

Some take this birth-day , to be the time of Jacobs going into Aegypt with 70. soules , but this is forced , and suits not with what followes in the 5. vers. where it is said , None eye pittyed thee , but thou wast cast out &c. Jacob and his , were received honourably by Pharaoh and the Aegyptians , and greatly regarded for Josephs sake .

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

Thy Navel was not cut ,

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with a double resh , which Aben Esra saith is so cald a firmitate , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is firmum , & the Navel is that gives strength to the child , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 principale , because its the principall thing , whereby the Child is supported in the Wombe , the Septu : mistaking ר for ר read it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and render the words thus , non alligaverunt mamillas tuas : French , Con nombril ne fut point coupé , and so wee read it .

The Navell is that unites or tyes the Child unto the wombe of the Mother , in which there is a Veine cald Vena Vmbilicalis , and 2. Arteries : Some say that by the Navel , life , spirit and nourishment , is let into the Child . the Navel veine conveyes nourishment unto the Child , not to the stomack , but to the liver , from whence it is dispersed , through the body of the Embryo , the Arteries carry vitall spirits unto it .

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

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

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

No , it s the Navell which is the mouth of the Infant , while it is in that prison , and it lives upon the blood and spirits of the Mother , Plutarch likens the Navell to the roape and Anchor which stayes the Infant in that Harbour of the Mothers wombe and when it is cut , the infant goes from Harbour to the Sea and stormes of the world . but when it is borne and dsimprison'd , the Midwife or some skilfull person cuts the Navell , for if that should not be , it would be dangerous , if not deadly both to the mother and the Infant . When it is cut there must be great care used that it be so tyed up , that neither the aire get in , nor blood or spirits flow out , either of which may hazard the life of it .

For the meaning of the words ,

1. It may be this , looke as a Child by the Navell drawes life , Spirits , and nourishment from the Mother , so did the Israelitish estate draw from the Nations , that were her Parents , Amorites , Hittites Chaldeans , Aegyptians , the life , spirit , and nourishment of severall impieties . Rachel had her Fathers Idols , and in Aegypt they learned the manners , fashions , and worship of the Aegyptians , they were not seperate from Idols , but drew thence the grounds of their Idolatrie .

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

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

Neither wast thou washed in water to supple thee .

When an Infant is borne ,

First , the Navel is cut , The Aegytian American women wash their Children in cold water as soone as they are borne to make them strong . and then they use to wash it with warme water .

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

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

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

We have it to supple thee , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad lenimen , Oecel : Cast. ineque aquae lotione sota sis . ut lenificareris , that thou shouldest be lenified , the joynts and parts may have some stifnesse in them , the Infant lying double or treble in the wombe ; or in the birth , something may be wrentched , turned aside ; its usuall therefore to mixe butter , or oyle with the water they wash them in , that so their limbs may be tractable ; but surely the flesh of Infants , their bodies and bones are very tender things , and doe rather stand in need of consolidating then of suppling . I conceive therefore , it were better translated , Some advise to wash tham in wine rather than water , as being more strengthning Thou wast not washed in water to my sight , or when I looked upon thee : thou hadst those pollutions , corruptions adhering to thee , which made thee unlovely , unsightly , Acts 9.37 . They washed the body of Dorcas , and laid it in an upper Chamber . It was their use to wash at deaths and births .

Thou wast not salted at all .

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

It seemes in antient dayes , it was the custome after washing , to salt their Infants , or to mingle salt with the water , in which they wash'd them , we read nothing of this practise , but only in this place : Pradus cites Jerome , saying the bodies of the Infants were salted by the Midwives , ut solidiora fiant , & restringantur : Gallen speakes of it lib. 10. de sanitate tuenda , Chap. 7. speaking of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one new born , saith , it must be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it must be salted with a convenient proportion of salt round about , that so the skin of the inward parts may be more condensate and consolidate . Avicen saith , that speedily the bodies of Infants should be wash'd in water , wherein salt hath been melted , that the skin and Navel may grow hard , only they doe it must be carefull that the mouth and nostrils be not touched therewith .

This salting with salt was thought usefull ,

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

2. To drie up the humours with which the tender bodies doe abound .

3. To cleanse away any roughnesse , or filth , adhering more closly to the bodie . And

4. To thicken the tender skin , and confirme the inward parts of the bodie .

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

That which the Prophet hereby leads us unto , is , that this People had no heavenly wisdome , no feare of God , no true grace , no salt to cure their wounds , to keepe them from putrifying , but abounded in noysome humours , were altogether weake and feeble .

Nor swadled at all .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fasciando non fuisti fasciata , in swadling thou wast not swadled , Sept: 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non implicata eras fasciis , French in enueloppee de Drapeaux , Children are swadled to strengthen their bodies and to keepe their limbs streight , Luk. 2.7 . Christ was wrapped in swadling clothes ; and it s given as a reason why the bodies of Barbarians were streighter then the bodies of the Romans , because they kept their Children swadled two or three yeares .

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

Vers. 5. None eye pittyed thee , to doe any of these things unto thee .

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

1. That none eye pittyed , or had compassion on her to do ought for her , it s something , in miserie to be pittyed , but to have none to pitty , all to be incompassionate , is sad .

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

3. Her person was loathed .

None eye pittyed the.

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non pepercit super te oculus , eye hath not spared upon thee , the eye of man hath not looked after thee ; Vatablus , non est misertus tui oculus , Eye hath not had pitty on thee , no humane eye , and the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to pitty as well as to spare , and this must be the sense , as these following words doe shew .

To doe any of these things unto thee .

What things ?

To cut her Navell , to wash her , to salt her , or swaddle her ; these seem'd no great things , of small moment ; yet there was none found to doe any of these : if some one had cut her Navel , another washed her , a third salted her , &c. it had been some comfort ; but shee was so vile , sordid , contemptible , that none eye minded her , were mov'd to doe ought for thee , or shew her the least compassion , or kindnesse .

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

But thou wast cast into the open feild

It was a custome among the Heathens , if they were poore , and could not bring up their Children ; or if the Children were deformed , Aelia : de var : hist. lib. 11. to carry them forth and lay them in the Feilds , if they did not otherwise make them away , and these Children were cald , liberi exposititii . This was so common a practise , that the Thebans made a severe Law against it , that whoever exposed their Infants in the Woods or Feilds , should suffer for it . It s reported of the Japonians , that those of them , who are not able to maintaine thier Children , do usually make them away , especially if they be Females , looking upon them as burdensome , and lesse usefull . There is provision in some Countries to prevent the untimely death of Children , misbegotten and expos'd , they are look'd after , and taken into Houses appointed for their preservation ; Clem : Roma . lib. 9. recog. The Jewes were free from this sinne above all others , for it s said of them , nunquam apud Judaeos infans natus exponitur ; yet the Jewish State was as an Infant cast out .

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

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

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

In the open Feild .

Hebrew is , In the faces of the Field , the Hebrew call the out-side or superficies of things , their faces , as the face of the deepe , face of the waters , Gen. 1.2 . so here , the face of the Feild , and here rendred open .

To the loathing of thy person .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in abjectione animae tuae , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies amoliri cum fastidio , abhominari , : Some of the Rabbies interpret Goal deimmunditie quae adhaeret faetui ; or that wherein the Infant lyes , and so imports the filthie and loathsome condition , this Israelitish Infant laye in , that there was no regard had of he● life or person .

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

Obser . The miserable estate of man by nature both of Jew and Gentile ; for what is said here of the Israelites , is true of al mankind , and is here implyed ; for if the Jew had no priviledge , what must the Gentile have ? mans condition by nature is very deplorable .

I shall give you it out , as it lyes couch'd in this similitude of an Infant new borne .

1. Man naturally is not cut off from the old stock ( as the Infants Navell was not cut ) but drawes life , spirits , nutriment from it ; every mans Father naturally is an Amorite and his Mother an Hittite , and looke what waye they walkt in , the same doth the Child : Adam was of the earth , earthy , and savoured of the earth : so doe all his Children . Thou hast a Navell about thee , carnall desire , which sucks nutriment from the wombe , and paps of the creature , their Navels are fasten'd to the earth , which is their mother , thence they suck their nutriment .

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

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

3. He is stiffe in wickednesse , he hath nothing to supple him , Psal. 78.8 . A stubborne and rebellious generation .

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

5. Man is naked in his naturall estate , Thou wast not swadled ; an Infant not swaled , lyes naked , sprawling , and is a miserable object ; man since the fall is naked , without God , & is not asham'd of his condition Jer , 3.3 . Thou hadst a Whores fore-head , thou refusedst to be ashamed . He is not cloth'd with Humilitie , hath not put the Armour of God the Roabe of righteousnesse , but is impotent , weak , and cannot help himselfe : a Child new borne , how feeble is it ? it cannot thinke of ought for its owne good , it cannot speake a word for it selfe : it cannot goe or doe any thing may advantage it : such is man in his naturall condition , 2. Cor. 3.5 . We are not sufficient of our selves to thinke any thing ( that is good ) as of our selves , Matth. 12.34 . How can you being evill speake good things ?

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

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

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

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

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

9. Man in his naturall estate , is loathsome , this Infant was cast out to the loathing of her person , when men saw her , they were so farr from pittying her , they loath'd her , as a little Child in its dung : and a man in his naturalls is so ful of sin , that he is abhominable , his righteousnes is as a menstruous cloath , Isai. 64.6 . his prayers , sacrifice , are abhomination , and what then is himself ?

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

VER. 6.

And when I passed by thee , and saw thee polluted in thine owne Blood , I said unto thee , when thou wast in thy blood , live , yea , I said unto thee , when thou wast in thy blood live .

WEE are now at the third generall part of the Chapter , the commemoration of Gods dealing with this Israelitish metaphoricall Infant , when none pittyed her , but she was cast out , loath'd , in a perishing condition , the Lord himselfe had compassion , and bestowed choice mercies on her , which are expressed in the ensuing verse to the 15.

1. Is life in the 6. verse . 2. Is increase , growth in the 7. verse . 3. Is spirituall marriage , verse 8. 4. Spirituall washing , and cleansing and anointing . v. 9. 5. Costly provisions of divers sorts for ornament , cloathing , and delight for back and bellie , verse 10 , 11 , 12.13 . 6. Royall dignitie , verse 13 , 7. Great fame and glorie , verse 14.

When I passed by thee .

Hebrew is , Transivi juxta te , God is immutable , and immoveable , he goes not from place to place , it s spoken humanitus , after the manner of men , as if God like some great man were upon a journey , and in the way should spie a poore Infant thrown out naked under a hedge , ready to perish , and should take pittie on it : so did God towards this Israelitish Infant . Transit dominus [ quando se pate facit , simmulque admonet pate faciendo , ●uid fugiendum , quidve sequendum sit , this passing by refers , to the time of Gods calling Abraham out of Vr of Chaldea , Gen. 12.1 . The Lord said unto Abraham , get thee out of thy Countrie , and to their condition in Aegypt , Exod. 12.12 . I will passe thorough the Land of Aegyt this night .

This act of Gods passing by this Israelitish infant , seems casuall and acicdentall , but it was nothing so ; for knowne unto God are all his workes and creatures , and he doth nothing but upon fore-knowledge and counsell , he knew in what case this Infant was , where & how she lay : the expression of it in that manner is to set out the extreame miserie she lay in , that there was none she could looke for in heaven or earth to shew pittie , and doe for her .

And saw thee polluted in thy owne blood .

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

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

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

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

1. Blood is naturall ; so sinne , Psal. 51.5 . I was shapen in iniquity , and in sinne did my Mother conceive me , corruption is hereditary , as Chaffe with wheat , barke with the Tree , sense is not more naturall than sinne

2. Blood diffuseth it self through the whole man : so doth sin ; it s not in some one part , but in every part : as in the Sea , all parts of it are brachish : in wormewood , every part is bitter . So in man there is sin , in every part in the heart , Mat. 15 19.

In the mind Eph. 4.17 . They walkt in the vanitie of their mind .

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

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

In the conscience , Heb. 9.14 .

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

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

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

In the Throat it s an open Sepulcher , Rom. 3.13 .

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

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

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

4. Loathsome , sinne is such , Prov. 13.5 . a wicked man is loathsome ; his sinne makes him to be loathed . Job 42.6 . I abhorre my self , see vers. 5. To the loathing of thy person .

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

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

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

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

Live .

What life is here meant ?

Some looke no farther then a naturall or politicall life , that God preserved them , and made them prosper into a Kingdome , and the ground of this interpretation , is their referring of the words to their being in Aegypt , under sad afflictions , in which God preserv'd them , out of which he brought them , and caus'd them to grow into a political bodie . They were there in bondage ( which was a kinde of death , as the Jewes were said to be in their graves in Babylon ) and yet by the hand of God , preserved and freed , which is cal'd life .

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

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

Abraham was 75. yeares old , when God spake to him , cal'd him out of his Countrie , and sinfull condition . Gen. 12.4 . the Gentiles laye in their blood , in their blindnesse , unbeliefe , impenitencie , idolatries , prophanenesse , some thousands of yeares , before the Lord granted them repentance unto life , ere he passed by them , and cal'd them : Nichodemus was a Doctor in Israel , before the Lord let him know the nature of regeneration .

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

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

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

The whole world is dead , John 6.51 . Christ saith he will give his flesh For the life of the world ; it was dead before , and he brought life to it , therefore he is said to abolish death , to bring life and immortallity to light , 2 Tim. 1.10 . but the world is not quickned , it hath not received life , it Lyes in wickednesse , 1 Joh. 5.19 . and the members of it are dead , 1 Tim. 5.6 . the widdow That lives in pleasure is dead while she lives , and Luke 15.24 . This my sonne was dead , But is alive ; whilest he liv'd in sinfull courses he was dead .

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

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

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

3. The life of glorie , which consists in that happinesse the Saints have in the enjoyment of God in the heavens , and this God is Author of ; therefore is cald the Father of glorie , Ephes. 1.17 . and is said , To bring many sonnes to glorie Heb. 2.10 . and to cal Vs unto his eternall glorie , 2 Pet. 5.10 .

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

There be severall things which move men .

1. Birth and progenie ; royall and noble births have affected many , David taken with Sauls daughter , 1 Sam. 18.17.18 . this moves not God , he powres contempt upon Princes , Job 12.21 . he Choseth the poore to be rich in faith , James 2.5 . Believers are said to be borne not of bloods . Joh. 1.13 . which some referre to families of noble and royall blood , and 1 Cor. 1.26 . Not many noble .

2. Beauty , Jacob was affected with the beauty of Rachel , Ahashuerus with the beauty of Vasthi , Esth. 1.11 . God is not mov'd with beauty , if wee had it , there is nothing in man to affect his eye , Psal. 14.3 . We are altogether filthie , and God saw them in their blood .

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

4. Profitablenesse , serviceablenesse : so Paul perswades Philemon to take Onesimus , because he would be profitable unto him , men are taken with men , because they bring in gaine unto them , it s not so with the Lord , he is not profited by the righteousnesse of men , Job . 35.8 . he receives nothing at any mans hands , and when wee have done all , wee are unprofitable Servants , we have meat drinke , wages , from him , and do all for our selves .

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

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

7. Hope of proving well , drawes forth men to do much ; Parents for Children , and men for others , they conjecture that they may become instrumentall to Church , state , and to Gods glorie in both , the Lord that knowes all , sees nothing that will make him prove well , he knowes every man will runne the wrong way , if he doe not prevent , infuse , change and alter nature , Jer. 3.5 . they spake and did evill things as they could . There is nothing in the creature to move God to doe for it ; not foreseene workes , faith , use of free will , perseverance : God doth bestow his favour , where is nothing to invite , When I saw thee polluted in thy blood , I said unto thee live ; not when I saw thee washed out of thy blood , cleansed and well qualified ; not when I saw thee penitent , believing , obedient , but when I saw thee in thy blood , in the worst condition of all : as nothing can incline God , so nothing can hinder God from shewing mercie , Rom. 9.15 . I will have mercie on whom I will have mercie , &c. God will give gifts to Christ for the rebellions , and dwell among them , Psal. 68.18 . How rebellious was Manasses , how did he sin against Heaven and earth , yet God had a gift for him , life for him ; Mary Magdalen , Zacheus , Christ said to them live , when they were in their blood : Paul when he was a blasphemer , persecuter , an injurious person , he shew'd mercie to him , and bad him live , Nec parvum , nec modicum , nec modiculum . these were his preparations to grace and mercie , he knew that legall acts could not dispose him or others to receive grace , and therefore concludes , Rom. 3.28 . that a man is justified without the deeds of the Law .

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

Obs . 6. God doth all freely , and nothing can hinder the work of free grace , When I passed by thee , & saw thee in thine own blood , I said unto thee live ; when there was nothing to move in the creature , there was much in God to move him to shew compassion , the principle that sets him on worke , is in himselfe , and that is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ma th . 11.26 . his good pleasure , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 9.11 . His purpose , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ephes. 1.11 . The counsell of his Will . The motive being within God , all he doth is free favour , meere mercie ; if you will search from Gods beginning with man , to his end , you shall finde , all to be of free grace and favour : Predestination and election are so , Rom. 11.5 . God hath chosen the foolish , weake , and base things of the world , 1 Cor. 1.27 , 28. and these are cald Vessels of mercie , Rom. 9.23 .

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

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

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

Christ himself is free grace , Joh. 3.16.4.10 .

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

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

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

Change of heart and spirit , Exek. 36.26 .

Good workes , Eph. 2.10 . Joh. 15.5 . Without me ye can doe nothing .

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

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

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

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

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

7. The Lord shewes mercie to men when they are in desperate conditions ; when this Infant was cast out , loathd , lay polluted in her blood ( for her Navell was not cut , nor heal'd , but she lay bleeding to death ) ready to be devoured by the beasts of the Feild , the fowles of Heaven , &c. then God said , live . Take life for preservation , freedom and prosperitie , its true therein , when Moses and other Hebrew Children were to be drownd , and so the male Jewes to have been ruin'd when their lives were grievous to them , under their Task-Masters , the Lord preserved them , delivered them . When in Babylon , all their necks were upon the block , by Hamans plot and power , the Lord shew'd them mercie , and said , live : so Daniel in the Lyons den , the three Children in the fierie furnace , &c. God preserved them , freed them from their dangers , enemies ; and caus'd them to live . Take life for spirituall life , and you shal find that the Lord hath said live , when men have been in desperate cases , and at the brinke of eternall destruction . The Thiefe upon the Crosse met with life in the gates of death , and so the Jaylour Act. 16. One having a fish-bone sticking in his throat , and ready to be strangled , being reproved for swearing and cursing , at that time , was so wrought upon , that the life of sin , was turn'd into the life of grace . Another being in a wood , and going to hang himselfe , the Lord in his providence , caus'd one going by the wood , to heare a noise , who came in , counsel'd the man , so as that he was wrought upon at that time , and liv'd . You have heard of some that have come to godly Ministers , who cross'd them , in their preaching , with resolution to murther them , but ere they parted , God said to them live .

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

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

Muscul . reades the words in the future , I will be sought of them that ask't not for me , I will be found of them who sought me not , and so they are a gratious promise of Gods looking after , finding out , and manifesting of himselfe unto them , before they had a thought thereof : all their learning , wisedome , moralitie , led them not to looke after God and salvation by Christ ; by those they were carryed the wrong way , and whilst they were in the way to destruction , God met them , reveald and tendred salvation unto them : both Gentile and Jew had preventing grace , and were sought out of God , before ever they sought God ; hence Jerusalem had that promise or title , Isai. 62.12 . Thou shalt be cald sought out ; God had cald her Children , and sought them out of many Nations .

9. God hath no need of any people ; whatever he did to this people , was not because he wanted them to doe him Service , to praise his name , to promote any of his designs , to suffer for his sake . He pass'd by , like some great man , that rideing forth , findes a poore distressed Infant , and out of compassion takes it up , and into his Familie , and doth much for it , not because he needs it , but will shew kindnesse to it of his owne good pleasure : so dealt the Lord here , he passing by , and seeing so miserable a creature , said Live , not because he had need , but because he would shew mercie , Deut. 7.7 , 8. The Lord chose them , not for their number , but because he lov'd them ; and he lov'd them , not because he needed them , but because he would communicate good unto them , he is al sufficient of himself , not depending on or beholding to any creature ; if he needed people or Nations , he could create them , raise them up from the stones . Isay saith , Chap. 40.15 . The Nations are as drop of the bucket , and are counted as the small dust of the ballance ; and surely God who is an infinite Ocean , an infinite being , needs not a little drop or a little dust . The Samaritan had no need of the wounded man , Luk. 10 but he needed the Samaritanes wine and oyle : God hath no need of England .

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

Wee should labour to be like unto God and Christ , take occasions and advantages to doe good .

11. In bestowing mercies God is serious and reall ; this appeares from the ingemination of the words , live , live ; when there is a doubling of the same word , there the intention , realitie , and earnestnesse of the Author speaking is held out ; be it in matter of judgement , or matter of mercie . Ezek. 5.8 . I , even I , am against thee ; God was seriously , and earnestly against them , Ezek. 37.5 , 6. Yee shall live , yee shall live ; God was set upon it , viz. the giving life to drie bones , Isai. 40.1 . Comfort yee , comfort ye my people ; the duplication of the words imports Gods seriousnes to comfort them , Hos. 2.19 . I will betroth thee unto me , yea I will betroth thee unto me , yea a third time , I will betroth thee unto me ; the more iteration , the more affection , intention and reallitie . Isai. 55.1 . Come , Come , Come , saith God thrice , and this sets out the real , and vehement desire of the Lord to doe sinners good ; and how should this make sinners hearken unto the Lord , when he speakes , and entertaine any offers of mercie from him ?

12. When God hath done much for a people , and they are degenerate , ingratefull , disobedient , the Lords way of dealing with them , is to set before them their originall condition , and his kindnesse unto them , When thou wast in thy bloud , I said unto thee live , &c. so in Micah 6.2 , 3 , 4 , 5. God had a controversie with them , for their unkindnesse towards him , and saith , O my people , what have I done unto thee ? and wherein have I wearied thee ? testifie against me : for I brought thee out of the Land of Aegypt , and redeemed thee out of the House of Servants , and sent before thee , Moses , Aaron , and Miriam . O my people , rememember now what Balack King of Moab confulted , and what Balaam the sonne of Beor answered him , from Shittim unto Gilgal , that ye may know the righteousnesse of the Lord ; that I kept Covenant , performed all promised to Abraham , Isaac , Jacob , &c. I gave you Prophets , and Prophetesses , choise deliverers , I turned curses into blessings , I led you by a pillar of fire in the night , and a cloud in the day : so in Jer. 2.5 , 6 , 7 , 8 , 9. Thus saith the Lord , what iniquitie have your Fathers found in me , that they are gone far from me , and have walked after vanitie , and are become vaine ? Neither said they , where is the Lord that brought us out of the Land of Aegypt ? that led us through the Wildernesse , through a Land of Desarts and of pits , through a Land of Drought and of the shaddow of death , through a Land that no man passed through , and where no man dwelt . And I brought you into a plentifull Countrie , to eate the fruit thereof , and the goodnesse thereof ; but when ye entred , ye defiled my Land , and made mine heritage an abhomination . The Priests said not , where is the Lord ? and they that handle the Law , knew not me , the Pastors also transgressed against me , and the Prophets prophesied by Baal , and walked after things that doe not profit . Wherefore I will yet plead with you saith the Lord , and with your Childrens Children will I plead ; God had done great things for them , and they had greatly corrupted their wayes , degenerated fearefully from the worship of God , therefore God reduceth them to consider of their pristine condition , and what a bountiful , merciful , gratious God he was to them . He had done such and such things for them , and they forgate him and all his kindnesse , and made him say , Deut. 32.6 . Do ye thus requite the Lord , O foolish people , and unwise ? Is not he thy Father that hath bought thee ? Hath he not made thee , and established thee ?

VERS. 7.

I have caused thee to multiply , as the bud of the Field , and thou hast increased and waxen great , and thou art come to excellent ornaments : thy breasts are fashioned , and thine haire is growne , whereas thou wast naked and bare .

THis Verse containes the second benefit which the Lord vouchsafed this Infant , viz. growth , increase , after life granted , he caus'd her to multiply .

This Multiplication is set out by a double comparison , 1. Is the bud of the Feild . 2. Is of a young Maid , growing up to a marrigeable condition , Thy breasts are fashioned , &c.

I have caused thee to multiply .

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

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

As the bud of the Feild .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sicut germen agri , As the grasse of the Feild , or whatever growes in the Feild . The Septu . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the rising or spring of the Feild : you know every thing hath life in it , puts forth in the spring-time , Corne , grasse flowers , weeds , Trees , bushes , every thing buds and springs forth , and what a multitude of buds are upon some one Tree , some one hedge , in one Feild , and the Jewes multiplyed not as some one of them , but as the budd of the Feild in generall , Here our Prophet seemes to allude to Isaacks blessing of Jacob , Gen. 27.27 . The smel of my Sonne is as the smel of a feild which the Lord hath blessed .

Thou hast increased , and waxen great .

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

Thou art come to excellent ornaments .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad ornamentum ornamentorum , to the ornament of ornaments : Piscat : Vsque ad summum ornamentum to the chiefest ornament , French , Es parvenue , a estre ornee d'ornemens . The Sept. shewed themselves here like other men subject to errour , for they mistaking 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 reade instead of ade , adim , are , arim , and so make the sense this , thou art come to Cities of Cities , to chief and excellent Cities , but the originall is ornament of ornaments , what those ornaments were , mens thoughts are diverse : some have thought them to be the Law , Tabernacle ; but that is too curious . Others referre these ornaments to those Jewels of gold and silver which they borrowed of the Aegyptians , Exod. 11. and this people both men and women , had bedeckt themselves with golden earings , which they pul'd off , and brake in peices , to make the molten calfe withall , Exod. 32.23 . and not only these , but some take in all artificiall ornaments , that Virgins marrigeable , and neere marriage , are wont to adorne themselves withall , that they may be more amiable , and delightfull , but the words in the 11. and 12. verses , forbid us to close with this opinion , for here the Lord speaks of such things , I decked thee also with ornaments , I put bracelets upon thine hands , and a chaine on thy necke , I put a Jewell on thy fore-head and earings in thine eares .

Wee are therefore to referre the words to naturall ornaments , and beauty of the body ; for when Virgins are growne up and fit for marriage , then they have naturall ornaments , which doe greatly become them . And that this is the genuine sense , the words following doe confirme , Thy breasts are fashioned , and thine haire is growne , these be naturall ornaments , and in these he specifies , what Ornaments he meant .

Thy breasts are fashioned .

Hebrew , Shadai nalonu Vbera tua facta sunt firma , the Septu . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thy breasts were made right or erected ; Vulg. intumuerunt , they swelled and grew great : so the French Tes mamelles se sont ingrossies , thy breasts are growne bigg , they are fashioned , semiglobuli figuram referentes they resemble the forme of halfe globes , there is great sympathie betweene the wombe and the breasts , because of the Veines which goe from the one unto the other .

The Breasts are placed in the Breast , saith Laurentius .

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

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

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

Now by this fashioning of the breasts , is held out the fitnesse of this metaphoricall Maid ( the Israelitish estate ) for marriage . Tumor Vberum in puellis nubilis aetatis signum . Malden : The more prominencie or eminencie of them from the bodie , the more is the evidence of their fitnesse for marriage , Cant. 8.8 . Wee have a little Sister , and she hath no breasts , not simplie no breasts , not Vbera tumentia , not Breasts fashioned and fitted for marriage to Christ , the time was not yet come for them , but it was come for the Jewes , and Rabbi David referrs it to their comming out of Aegypt : When a Maiden is a Servant , shee is neither free nor so fit for marriage .

Whereas thou wast naked and bare .

Hebrew is , And thou wast naked and bare , Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and thou wast naked and full of shame . Pisc . Nudissima fuisti & retectissima , thou wast most naked and most uncovered . Jun. Cum tu nuda esses atque nudissima , When as thou wast naked , even most naked . Sed eras nuda & detecta , but thou wast naked and uncovered . Eras nuda & confusione plena , thou wast naked and full of confusion .

This nakednesse may referre to the words before , in the fourth and fift verses , Thou wast not swadled at all , but wast cast out in the open Feilds , to the loathing of thy person , in the day that thou wast borne : and some are perswaded to it , upon this ground , because , now was the time of her youth , Sanct: and its improbable that God who had taken care of her ( being borne of an Amorite and an Hittite ) who had brought her up all this time , should let her be naked and lye expos'd to shame , reproach , and contempt : but the Hebrew invites us to put it upon her present , not her past condition , thus , I have caus'd thee to multiply , increase , grow great , brought thee to excellent naturall ornaments , fashioned thy breasts , made thine haire grow , and yet thou art but naked and bare , thou art poore and hast nothing .

In what this nakednesse laye , is needful a little to inquire . Some place it in her being void of the Law , Theodor. saith of this person , nondum acceperat legis tegumentum , the Law was the chiefe honour and ornament of the Jewish people , and where that is not , there is a great nakednesse . Some place it in their povertie , the Rabbins say , that Israel was clad with vile garments , their nakednesse was much seene .

It s probable their povertie was great in Egypt , when they were to goe out of it , they borrowed Raiment of the Aegiptians , and Jewells of gold and silver , Exod. 12.35 . Others put it in this , that they were destitute of all helpe , they were in great bondage , suffered great hardship , a pollitick plot was upon them to drowne their Male Children , and so to ruine them ; and being in this case , none pittyed them , came into their Counsell or helpe , and so in this sense they were truely naked and bare .

Obser . 1. The Lord is mindfull of his promises , and makes them good by degrees , and in due time ; he had promised Abraham , that he would make of him a great Nation . Gen. 12.2 . That his seed should be as the Starrs , Dust , Sand , and here you see it made out , I have caused thee to multiply as the bud of the Feild . It was very unlikely that it should ever be so , God promised Ahraham a Sonne , but he stayed neare 20. yeares for him after the promise : some thinke it was 40 yeare if not more , before Isaac marryed , and when marryed , his Wife was barren all Abrahams dayes , after he had two Sonnes , Jacob and Esau ; then Jacob had twelve Sonnes , and went downe into Aegyt with 70 soules , and from them proceeded multitudes without number : so God by degrees accomplished what he promised , and made Abrahams posteritie innumerable .

2. From meane beginnings , God sometimes raises to much greatnesse ; he brings from a low despicable estate to great excellencie ; this Israelitish state was at first , as , Infans expositus , like a Child throwne out by the friends , as not able to maintaine it , left in the Feilds to perish ; this Child the Lord tooke up , and brought forth a great Nation out of the loynes of it .

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

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

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

The Roman state grew up from Romulus a Bastard .

The Turkish had low beginnings .

What was England once ?

The Brittons went naked , they painted their bodies blew , were cald picti and skie couloured Brittons , they wore their haire long , their Townes were their woods , they had 10. Brit signifies painted , Taine a Nation . or 12. wives a peeice , and those common to Brothers and Parents , they tild no ground , did eate no flesh ; but liv'd much upon rootes , and barks of Trees , they were exceeding superstitious , and paraleld , if not exceeded the Aegyptian Idols , and idolatrie .

They were given much to Magick .

They held the soule passed from one to another .

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

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

Their Coine of brasse , and Iron rings .

From these we came , and our beginning was meane .

3. The worke of nature , is the worke of God ; multiplying , increasing , waxing great , fashioning of breasts , growing of haire , are all naturall things : but I caus'd thee to , &c. opus naturae , is opus intelligentiae : it was the hand of God to bring that greene sprigg Isaac out of drie rootes , and it s also the worke of God to bring branches out of green rootes : Children are the gift of God , Gen. 33.5 . He formes them in the wombe , brings them into the world , and bestowes them upon the Parents . Deut. 32.6 . Hath not he made thee , and established thee ?

4. The naturall beautie , excellencie that any person or Kingdome hath , is of the Lords good pleasure , and meere mercie : thou art come to excellent ornaments , but who brought her to them ? was it not the Lord took her in being cast out , that gave her breasts , that fashioned them , &c. In the 14. v. The Lord saith , he Puts comelinesse upon her ; what ever excellencies , ornaments of nature Kingdomes or people have , they had them from the Lord .

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

VER. 8.

Now when I passed by thee and looked upon thee : Behold thy time was the time of love , and I spread my skirt over thee , and covered thy nakednesse : yea I sware unto thee , and entred into a Covenant with thee , saith the Lord God , and thou becamest mine .

HHere you have laid before you the third choice mercie which the Lord bestow'd upon this metaphoricall Infant , growne up to womans estate , viz. Spirituall marriage ; the Lord brought her to excellent ornaments fashioned her breasts , made her haire to grow , and then marryed her unto himselfe .

In the verse you have ,

1. The preparatories to this marriage , which are 1. Gods accesse to her , and observation of her , When I passed by thee . 2. His acknowledgement of her time , Thy time was the time of love . 3. His manifestation of his love to her , I spread my skirt over thee ,

2. The marriage itselfe , I sweare unto thee , and entred into Covenant with thee .

3. The effect of it , speciall obligation betweene , and mutuall relation to each other , in these words , Thou becamest mine .

The parts of the Verse being propounded , the next thing is to open the words unto you .

Now when I passed by thee ,

Of Gods passing by , I spake in the 6. verse , it notes not locall motion , bu● is spoken humano more : God is resembled to a Travailer , going from place to place , observing or doing severall things in severall places .

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

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

And looked upon thee .

Hebrew is , I saw thee , or have seene thee , not that God was ignorant of them and their condition , or that they were out of his sight , for he is present every where , seeth all things at all times , but it is to note , that God intended some special mercie towards them , to doe some remarkable thing for them , Aspectu dei notatur aperta declaratio● auxilii . Cal - and that was the calling and sending of Moses to be a Deliverer unto them , Exod. 3.7 , 8 , 10. God appeared to Moses in the burning bush , and said , I have surely seene the affliction of my people , and am come downe to deliver them , come now therefore , I will send thee unto Pharaoh , &c. The Lords seeing , notes his pittying , and mercifull rega●ding them , French is , te regardai , I have regarded thee , Pisc●t . Consideravi , I have considered thee , and taken thy condition to hea●t , and intend to doe gratiously by thee .

Behold thy time was the time of love .

Thy time , what time was this ?

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

2. The time of youth ; she was now growne up to Womans estate , and was fit for marriage , when a Maid hath her Breasts fashioned , and her haire growne , then lovers and suitors , frequent the places where she lives , labour to gaine her affections , and to bring her into the honourble estate of marriage ; and for that purpose they imploy some faithfull friends to speake for them , to make way for the accomplishment of their desires , thus dealt the Lord with the Israelitish estate , being much multiplyed in Aegypt , Exod. 4.14 , 15 , 16. and chap. 5.1 . They went into Pharaoh and said , thus saith the Lord God of Israel , let my people goe , that they may hold a feast unto me in the Wildernesse .

The time of love ,

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

I spread my skirt over thee .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & expandi alam meam super te : so is the Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the vulgar is amictum meum , I spread my cloathing over thee ; Cast . thus , expanso in te meo gremio , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifies the wing of a bird , Gen. 7.14 . that is , there every Bird , of every sort is Col zippor , Col Canaph every bird , every winged thing : metaphorically it s applyed to the extremity or utmost part of things , as the outward parts of an Army are cald the wings of it , Isai 8.8 . The stretching out of his wings , shall fill thy Land O Emanuel , h e wings that is , the utmost part of Senacheribs Armie when he lay before Jerusalem in Hezekiahs dayes .

The ends of the earth are cal'd so , Isai. 20.16 . From the uttermost parts of the earth , have we heard songs , miccenaph haaretz , ab alis terrae : so Isai. 11.12 . He shall gather together the dispersed of Judah , from the foure corners of the earth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab alis terrae , so it s put for the uttermost part of a garment , 1. Sam. 24.4 . David cut off the skirt of Sauls robe privily , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wing of thy robe . The like is Jer. 2.34 . In thy skirts is found the Blood of innocents , Originall , In thy Wings .

Now what this spreading of the wing or skirt meanes , fals into consideration .

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

Besides , this rite implies protection , defence , safetie ; the wing of any Fowle , spread over its young , is a safetie unto it , Isai. 31.5 . As Birds flying , so will the Lord of Hosts defend Jerusalem : when Birds see their young in danger , they flye , make hast unto them , spread their wings over them , and so defend them : in like manner would the Lord doe , spread his wing of protection over Jerusalem , and preserve it ; hence that phrase in Scripture , of trusting in the shaddow and covert of his wings , Psal. 36.7 : 57.1 : 61.4 : 63.7 : 91.4 . but this protection we speake of , is not protection in generall , but Maritalis protectio , as Abraham was to Sarah , Gen. 20.16 . A covering of the eyes , God was a covering to them , Isa. 4.5 . Vpon all the glorie a defence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 operimentum : so then by this expression , is held out , God taking his people into his Custody , his speciall care , provision , and defence of them .

Calvin thinkes that by this spreading of their skirt , is meant all that power , and goodnesse of God which he put forth in delivering of them out of Aegypt ; the Lord brought them out with a strong hand , and stretched out arme , his power , mercie , wisedome , goodnesse appeared marvailously in that worke ; he tels them , Exod 19.4 . what he had done for them , Yee have seene what I have done unto the Aegyptians ( I hav sent plague after plague upon them , till I had utterly consum'd them , and in the midst of al , you were preserved ) And how I bare you upon Eagles wings , and brought you unto my selfe .

The Eagle , when her young ones are in danger , or ready to go from the nest , she takes them upon her wings , and carryes them away with strength , speed , safetie , and that in open view : so did the Lord by this people , he carryed them from their nest , the house of bondage , being in danger to be devoured by Pharaoh that Dragon , upon the wings of his power and goodnesse , and that with Strength , All the power of Aegypt could not deteine them . Speed , Exod. 12.33 . They hasted out of the Land . Safetie , Not a Dogg mov'd his Tongue against them , Exod. 11.7 . In open view . They hired them to goe with gold , silver and with raiment , Exod 12.33 , 35.

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

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

And covered thy nakednesse .

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

1. This nakednes may be taken litterally , and so God covered it , when he gave them the Aegyptian garments , they mght leave their ragged tattered garments behind them , and its likely they were poore , when as the Lord preserved their garments & shoes from wearing out , or old , forty yeares together , Deut. 29.5 . I have led you forty yeares in the Wildernesse , your cloathes are not waxen old upon you , and thy shoe is not waxen old upon thy foote : had they had varietie of garments , this miracle had not been so needfull .

Gen. 30.23 . 2. You may take it metphorically , for that reproach , which under the Law , was upon unmarried , fruitlesse , barren women , Isai. 4.1 . Seven women should take hold on one man saying , let us be called by thy name , to take away our reproach . It was a reproach for Maidens not to be marryed , Ps. 78.63 . Their Maidens were not given in marriage , and Luke 1.25 . When Elizabeth had conceived , she said , The Lord hath lookt on me , to take away my reproach among men : want of marriage and want of issue , were both matters of reproach in Israel ; and if Parents kept their Virgins beyond the floure of their age , it was a reproach to them , 1 Cor. 7.36 . Gods covering of her nakednesse and shame , was his entring into Covenant with this people , and taking them to be his : so that they were not without God , without a Husband , to love , to protect , to provide for them , which made Moses to say , Deut. 4.7 . What Nation is there so great , who hath God so nigh unto them , as the Lord our God is in all things ?

3. For that reproach and shame the Jewes were under in Aegypt ? they were Servants to the Aegyptians , an Idolatrous and Heathenish people , who used them hardly , and held them under cruell bondage , Deut. 26.6 . they were under a King of another Nation , that was cruell as a Dragon , Ezek. 23.3 . Pharaoh is cal'd the great Dragon , unnaturall , willfull , hated them , sought their death ; the Aegyptians evill intreated them , afflicted them , and laid upon them hard bondage ; when they mov'd to goe and worship the Lord their God , they were charg'd to be idle , and their taske increased .

Now this was a great reproach to Abrahams posteritie , that they were Servants , and held in bondage , generation after generation ; this reproach God covered , and tooke away , when he brought them out of Aegypt , and drowned the Aegyptians , ( who had lorded it so over them ) in the bottome of the Sea .

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

Obser. 1.

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

God observes times to be gratious , Isai. 30.18 . Therefore will the Lord wait , that he may be gratious unto you : God waits for fit opportunities and seasons to doe for his , Psal. 81.13.14 . O that my people had hearkened unto me , and Israel had minded my wayes : I looked for such a season , I shoould soon have subdued their enemies , and turn'd my hand against their adversaries . Jer. 8.6 . I had hearkened and heard , but they spake not aright , no man repented him of his wickednesse , saying what have I done : the Lord waited , expected , and longed for repentance , a time wherein to shew them kindnesse : Jer. 31.28 . I will watch over them , to build them , and to plant saith the Lord , he would watch a time to doe them great good , to build them up againe into a civill estate , and to plant them a noble Vine , that in Revel. 3.20 . Behold I stand at the doore and knocke , if any man heare my voice , and open the doore , I will come into him . God waits and watches opportunities to shew mercie to sinners : hence it is that David saith , Ps. 87.8 . I will heare what the Lord will speake , for he will speake peace unto his people , and unto his Saints , and Wisedome invites her Children to hearken , Prov. 8.32 . Now hearken unto me , O yee Children .

2. There be speciall times , wherein God makes and manifests love unto his people , Thy time was the time of love : Salomon tels us , There is a time for every thing , Eccles. 3.8 . A time to love , and that for God as well as man , he hath his times of woing people , of making and manifesting love unto them .

I shall shew you some of those times ,

1. The time of affliction : this woman was in great distresse in Aegypt , hated , persecuted , oppressed , held under bondage not suffered to go and worship her God , all libertie that way was denyed her , new burdens imposed , her life imbittered and indangered , Exod. 5 , 7 , 21. No friend to be found in Court or Countrie , no help or comfort appearing any where , and now was the time of Gods love , he heares her cryes down into the bush , converses with Moses , sends him to this woman , to tell her that God had good thoughts towards her , intended love to her , and would suddenly bring her out of that condition , and put her in a new and nearer relation to himselfe ; and when she heard this , she bowed her head and worshipped Exod. 4.31 .

When this woman was in Babylon , and her neck upon the block , through the malice , power and pollicie of Haman , then was a time of love , the Lord visited , delivered , and shew'd marvailous loving kindnesse to her , he chose her to himselfe in that condition , Isai. 48.10 . I have chosen thee in the furnace of affliction . Elective love , is prime , strong , fundamentall .

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

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

Times of affliction , are times of love also , in this respect , because then as its Job 36.8 , 9 , 10. he shews men the nature and greatnesse of their sins , he opens their eares to disciplines and commands , that they returne from their iniquitie , Chap. 33.16 . He opens mens eares , and seales up their instruction .

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

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

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

God promised that at the end of 70. yeares , they should returne from Babylon ; when that time was out , then was the time of love , God fulfil'd his promise and brought them to Jerusalem againe , which Isai . chap. 54.7 . cals A gathering with great mercies .

3. The young time of a people is the time of love , God doth not only manifest , but make love knowne to young ones , this Infant was apta viro , come to those yeares Virgins are at , when marriageable ( which by many is judg'd 14. yeares of age ) and being so , God made love to her , he gave her love tokens , Jewels of gold and silver , and rayment , Exod. 3.21.22 . Quailes and Manna from Heaven , Exod. 16. This time the Lord points at in Jer. 2.2 , I remember the kindnesse of thy youth , not of her kindnesse unto God , but his owne kindnesse love or mercie unto her , the Lord doth suit and woe young ones to come in unto him , Eccles. 12.2 . Remember thy Creator in the dayes of thy youth , looke upon me how beautifull , glorious , great , rich , honourable I am , how suitable for thee , what a contented happy life thou mayest lead with me , remember and mind me for thy Husband : God sent Samuel to call David , the youngest of the Brethren before him , and when he was come , Arise , anoint him , for this is he , 1 Sam. 16.11.12 . Prov. 1.4 . Solomons Proverbs were written to give the young man knowledge and discretion . Zach. 2.4 . Runne speake to the young man .

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

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

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

When Balaak and Balaam would have cursed this woman , the Lord prevented it , and turn'd the curse into a blessing , because he lov'd her , Deut. 23.4 , 5. it was love which caus'd and mov'd God to choose this people to be his , nothing in them , Deut. 7.7 , 8. it was his love to give them favour in the sight of the Aegyptians , Ex. 11.3 . It was his love to bring them out of Aegypt with a mighty hand , Deut. 4.37 . His love to drive out the Nations , to bring them into their Land , & to give it them for an inheritance , vers. 38. It was from his love to give them the Tabernacle , the Temple , his Lawes , Statutes , Oracles , Ordinances , Priests , Prophets , Sabbaths solemne Feasts , &c. all spirituall mercies are blessings from his love . Hos. 14.4 . when he heales backslidings of a people it s because he loves them freely ; election , adoption , justification , sanctification , glorification , are the issues of his love , Christ is so , John 3.16 . God so lov'd the world , that he gave his only begotten Sonne , &c. if divine love be the bottome and fountaine of that gift , it is so of all others , Rom. 8.32 . If God spared not his owne Sonne , but delivered him up for us all , how shall he not with him also , freely give us all things ? it was his great love that caus'd him to quicken us being dead , Ephes. 2.4 , 5. Gods love is the womb which conceives and sends forth all the good things we enjoy .

4. When God takes a people to be his , he will protect them in a speciall manner , and cover their nakednesse and shame ; he tooke this Israelitish woman , spread his skirt over her , and covered her nakednesse , he protected her forty yeares in the Wildernesse , against enemies and evils , that threatned her ruine , he tooke away her reproach of barrennesse and Servitude in the House of bondage , he made her fruitfull and free . When uncircumcision was a reproach unto this people , the Lord tooke that away , Josh. 5.9 . When Goliah defyed the Hoast of Israel , God tooke him away by David , 1 Sam. 17. and when the Lord tooke in the Gentiles , did he not spread his skirt over them & cover their nakednesse ? Isa. 54.1 , 2 , 3 , 4 , 5. Sing O barren , thou that didst not beare , breake forth into singing , and cry aloud thou that didst not travel with Child , for more are the Children of the desolate than of the marryed Wife , enlarge the place of thy Tent , and let them stretch forth the Curtains of thine habitations , spare not , lengthen thy cords , and strengthen thy stakes ; for thou shalt breake forth on the right hand , and on the left , and thy seed shall inherit the Gentiles , and make the desolate Cities to be inhabited : feare not , thou shalt not be ashamed , for thou shalt forget the shame of thy youth , and shalt not remember the reproach of thy Widdowhood any more ; And what is the ground of all this ? Thy maker is thy Husband , therefore God would have a speciall care of her , turne her barrennes into fruitfulnes , and cover her shame , her idolatrie and prophanenes .

Sinne is the reproach of any people , Prov. 14.34 . and makes naked , Exod. 32.25 . and when God loves a people , and takes them to be his , he covers their sinnes , Zach. 3.4 . God had good will to Joshua the High Priest , and then said , I have caused thine iniquitie to passe from thee , and will cloath thee with change of raiment : God tooke away his sinnes , by the satisfaction of Christ , and cloathed him with his righteousnesse , that covers our spots , shame , nakednesse , Rev. 3.18 . I counsel'd thee to buy of me white rayment , that thou mayest be cloathed , and that the shame of thy nakednesse doe not appeare .

I sweare unto thee ,

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 juravi tibi , Septu . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Castal . tibi jurans . Pisc . juravi tibi . The meaning is , I have given thee assurance of marriage , conjugal faith .

Touching the Lords swearing , I shall speake a little .

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

Some conceive that

I am the Lord ,

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

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

By his Holynesse , Amos 4.2 .

By his life , Ezek. 14.16 .

By his great name , Jer. 44.26 .

By his Soule , Jer. 51.14 . henaphsho , by himselfe , it s in the books but it is by his soule .

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

Now the oath God sware to Abraham , was by himselfe , as you have heard and may read , Gen. 22.16 therefore wee may not rest in those words , I the Lord , as being the oath , but looke at Gods swearing by himselfe .

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

And entred into a Covenant with thee ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vulg. Ingressus sum pactum tecum , Pisc . Venique tecum in faedus Cast . Tecumfaedus feci , or , Te mihi desponsavi . French , Convins avec toi par alliance .

A Covenant imports two Parties consenting together which a Testament doth not , a man may make his Will or Testament , and give what he please to any specified therein , without consents ; it s not so in a Covenant , there mutuall consent is required , especially in a marriage Covenant . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 some derive from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 comedere to eate , because at the making of Covenants , they were wont to have sacrifices and feasts , or to eate and drinke : Obadiah 7. The men that were at peace with thee , have deceiv'd thee , and prevailed against thee , they that eate thy bread , or the men of thy bread , have laid a wound under thee : they were the Aegyptians , who drew them into a Covenant against the Chaldeans , by eating bread , that is , by eating and drinking , which was a rite accompanyed Covenants , you find in the word mention made of a Covenant of salt . Numb. 18.19 . 2 Chron. 13.5 . which though some thinke to be so cald , for the firmenesse and everlastingnsse of the Covenant ( because salt is a lasting and preserving thing ) yet somewhat else may be found in it , viz. because they did eate and drinke at the making of Covenants , and used salt which made all savourie , therefore also it may be cal'd a Covenant of salt ; to this sense , that in Ezra giveth some light , Chap. 4.14 . Now because wee have maintenance from the Kings Pallace , and it was not meet for us to see the Kings dishonour , therefore have wee sent and certified the King : these words , maintenance from the Kings Pallace , are in the originall thus , quod sale Pallatii saliti sumus , now seeing wee are salted with salt of the Pallace ; that is , we have obliged our selves to him in a Covenant , by eating and drinking with him , therefore , &c. so that place in Levit: 2.13 . Thou shalt not suffer the salt of the Covenat of thy God , to be lacking from the meat offering .

Some derive the word Berith from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dissecare , because then when they made Covenants , there was some Beast kil'd and cut in the middest , as Gen. 15.9 , 10.18 . when God made a Covenant with Abraham , there an Heifer , a she Goat , and a Ramm were divided in the midst , and laid each piece one against another orderly , that so the Covenanteers might passe betweene them , according to what is in , Jer. 34.18 . They cut the Calfe in twaine , and passed betweene the parts thereof , and so cut out a Covenant , and manifested thereby , that if they brake the Covenant , they deserved to be cut in pieces .

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

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

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

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

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

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

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

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

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

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

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

Now if Moses was under a Covenant of grace before , God would not reduce him back to a Covenant of workes . It s conceiv'd , that after the breach of the first Covenant of workes , that God did never make any more such a Covenant with man , but that after Covenants were of grace , and mercie ; now it was the same Covenant that God made with the people and Moses , Exod. 34.27 . Write thou these words , for after the Tenor of these words , I have made a Covenant with thee and with Israel .

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

And thou becamest mine .

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

In marriage ,

1. There is a speciall Union , They two shal be one flesh , two that were meere strangers before , by marryage become one : so here God passed by this people , cast his eye upon them , the time of love was come , he betroths and marryes them to himselfe , and so makes a neare and deare Union betweene himselfe and them .

2. Speciall communion with , and delight in each other , Cant. 2.16 . My beloved is mine , and I am his , ch. 7.10 . I am my beloveds and his desire is towards mee : this woman cal'd the Lord Ishi , Hos. 2.16 . My Husband , and the Lord cal'd her Hepzi-bah , Isai. 62.4 . My delight in her , the wife is the glorie of the Husband , 1. Cor. 11.7 . And the Husband the glorie of the Wife : so God looked upon this people as his glorie , Isai 4.5 . Vpon all the glorie shall be a defence , Isai . 62.3 . They were a Crowne of glorie in the hand of the Lord , and God was their glorie , Jer. 2.11 . There was mutuall delight in each other , God looked upon them , as his Jewels , as his peculiar Treasure .

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

For his name he imparts it to his Church , Jer. 33.16 . She shall be called Jehova Zidkeneu , which is the Lords name , Chap. 23.6 . and the Church is called Christ , 1 Cor. 12.12 . Jer. 14.9 . Wee are called by thy name .

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

God communicated to his people his wisdome , power , secrets , truths , Spirit , merits and righteousnesse of his Sonne .

By vertue of this Covenant they had mercies temporall and spirituall promised them and given in .

1. Temporall and they were many .

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

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

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

3. Healthfulnesse , Deut. 7.15 . Ezod . 23.25 . with Exod. 15.26 . God would bee a Physitian amongst them , and heale them .

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

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

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

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

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

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

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

2. Spirituall mercies , and they were diverse .

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

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

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

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

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

5. They had forgivenesse of sinnes , Exod. 20.6 . that 's a pardoning mercie , because visiting iniquitie is contrarie to it , and noteth punishment , Exod. 34.6 , 7. Isai , 55.7 . Michah 7.18 . Dan. 9.9 .

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

From hence they had , 1 A ground of expostulation with God , Psal. 22.1 . My God my God , why hast thou forsaken me , &c. 2 Chron. 20.12 . Exod. 32.11 . 2. Of challenging God for helpe , Psal. 3.7 . Arise O Lord , save me O my God , Psal. 35.23 . Psal. 40.17 . 3. Of confidence , Micah 7.7 . My God will heare me , I will looke unto the Lord , and waite for the God of my salvation , my God will heare me , Isa. 25.9 .

7. They had many priviledges , by vertue of this Covenant .

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

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

Obser. 1.

That we are backward to believe what the Lord saith and propounds unto us , he came to this woman , pittied her in her bloodie , sinfull afflicted condition , said unto her live , promised to doe much for her , but she feared , doubted , apprehended not Gods intentions by Moses , Exod. 2.11 , 12. compar'd with Acts 7.25 . she was like other women , that believe not their suitors too easily , when they tell them of great estates , honours , advantages they shall have by them , and so put them to it , to make things out cleare and evident , wherereupon they vow and sweare to them it is so . This was the case here , the Israelitish woman was not forward to believe , the Lord he sweares by himselfe unto her , and you know an oath is for confirmation , Heb. 6.16 . so then that she might have her scruples , feares , doubts jealousies remov'd , and be confirm'd in the reallitie of things , the Lord is pleas'd to sweare . She had seene the great plagues upon the Aegyptians , the signes , wonders , and mighty hand of God , in bringing her out of Aegypt , yet this satisfied her not , her spirit was unbelieving , and God sweares to cure and take away that unbeliefe . O nos felices , &c.

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

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

Obs . 2. See the infinite kindnes , and condescension of God towards poore sinners , that he will enter into Covenant with them ; he is a God of infinite glorie , excellencie , majesty , holinesse , greatnesse ; to him All the Nation● of the earth , are but as the drop of a bucket , and as the small dust of the ballance , Isa. 40.15 . and what was this Nation of the Jewes , The fewest of all people , Deut. 7.7 . and yet the Lord is pleased to make a Covenant with this people , this Israelitish woman . What was there in it to move the Lord thereto , was she of great birth ? No , Thy Father was an Amorite , thy Mother an Hittite ; had shee any breeding ? any great portion ? any beauty ? no she was Infans expositus , brought up in brick , and clay , a bond servant , not having a rag to cover her nakednesse , she lay in her blood , and was without all beauty under great scorne and reproach , yet the Lord is pleased to enter into a Covenant of mercy with her , but it may be the Lord foresaw that she would prove well , be loving , obedient dutifull , no , the Lord foresaw she would be a contentious wife , a continuall dropping , that she would be murmuring , ingrateful , whorish , rebellious , and idolatrous : yet he strikes a Covenant with her , &c. God might have dealt with her and us in an absolute way , commanded us and immediatly destroyed us , if wee had not obey'd , but he condiscends to deale with us in a way of Covenant , a way of mercy , with us wormes , bubles , drops , &c.

This should ,

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

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

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

2. Indeare the Lord unto us abundantly , when great ones stoope to weake unworthy ones , it s a great indearing of them unto those they stoop to . When Boaz condiscended to Ruth , it drew her heart strongly towards him .

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

4. Make us free and chearefull in our obedience , yeilding such as springs from Covenant rather then command , from love rather then feare .

VER. 9.

Then washed I thee with water , yea I throughly washed away thy blood from thee , and anointed thee with Oyle .

THis verse layes before you , the recitall of former mercies God vouchsafed this people , and they are two , 1. Washing . 2. Anointing .

No sooner had the Lord taken this woman into Covenant with him , made her his , but he washeth and annoints her .

I washed thee with water .

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

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

Others thinke here to bee meant those legall washings , spoken of in severall places , begun in Exod. 19.10 . The Lord said unto Moses , goe unto the people and sanctifie them to day , and to morrow , and let them wash their cloathes , and Numb. 19. you may reade of a water made of the Ashes of a red Heifer , to purifie and cleanse those who were defiled , Heb. 9.10 . they had divers washings .

One was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joh. 11.55 . They went up to Jerusalem , to purifie themselves .

A 2d. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which was a more through washing , Joh. 3.25 . There was a question between some of John's Disciples , and the Jewes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , you know they had their water pots , which held two or three firkins a peece , in which they washed their cloathes , hands , feet , when they were defil'd by touching any uncleane thing .

Others put it upon Gods freeing them from their miserie , sordid condition , through their povertie and meannes , raising them up to a considerable estate .

Wee may step over the second and fourth , and take the first & third , I washed thee in the red Sea , and with legall washings ; now because these were typicall , and leading unto Christ , we must passe from the Ceremonie to the substance , viz. the Bloud of Christ , and remission of sinnes , I led thee by those washings and baptismes , to the fountaine set open for uncleannesse , Zachariah 13.1 . Sinne defiles , and the blood of Christ cleanseth from that defilement . I find Interpreters doe understand by this washing with water , forgivenesse of sins , which in the new Testament , is oft expressed by the Metaphor , of washing , sprinkling , cleansing , purging , 1 Joh. 1.7 . 2 Pet. 1.9 . Rev. 1.5 . Heb. 9.14 . 1 Pet. 1.2 . Water cleanses , cooles , comforts , and so doth forgivenesse of sinnes through the blood of Christ , Eph. 1.7 . Heb. 10.22 . Matth. 9.7 . Heb. 12.24 .

I throughly washed away thy blood ,

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

By bloods ( so it is in the Hebrew ) is meant sinnes , the analogie betweene which I spake of in the 6. verse , blood is naturall , diffuseth it selfe through the whole man , defileth , makes loathsome , and so doth sinne , I may add this , it abounds in man and so doth sinne , but God washed away their bloods , their sins throughly .

Quest. How appeares it their sinnes were washed away ?

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

And anointed the with Oyle .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I annointed thee in Oyle , Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cast : te unguento perunxi , we must to inquire in what sense these words are to be taken .

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

Others referre this to the holy Oyle , with which Aaron and his Sonnes were annointed , Exod. 30.30 . They were anointed and consecrated , to minister unto the Lord in the Priests Office , and so virtually in them the people were anointed , and you know that in Exod. 19.6 . they are cal'd A Kingdome of Priests , a'holy Nation , and in Ezra 9.2 . The holy seed , Dan : 8.24 . The holy people .

You may take the words in this sense for the abundance of Oyle that God gave them , Deut. 8.8 . their Land is cald A Land of Oyle Olive , or as the originall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 A Land of Olive-tree of Oyle ; that is , a Land of such Olive-trees , as yeilded much Oyle : this Land did not only abound with milke and honey , but also with Oyle , Joel 2.24 . Their fats did overflow with wine and oyle , they had it in such abundance that th●y vented it to other Nations , Hos. 12.1 . Oyle is carryed into Aegypt .

Artaxerxes appointed his Officers to allow Ezra upon his returne 100 baths of Oyle , Ezra 7.22 .

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

For a more full understanding of these words , you must know that in the orientall parts , they used much to wash and annoint themselves , Amos 6.6 . They annoint themselves with the chiefe oyntments , it was ordinary at their Feasts to doe it , Matth. 26.7 . A woman came and powred a box of pretious oyntment upon Christs head as he sate at meate . Luke 7.38 . A woman annointed his feet with oyntment as he sate at meat . 46. verse saith Christ to Simon , Mine head with Oyle thou didst not annoint , but this woman hath annointed my feet , Eccles. 9.8 . Let thy head lack no oyntment .

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

Lavater saith , that among the Easterne people the use of Oyle was the same with them , as the use of Baths amongst those where he liv'd . Husbands had Baths in their Houses for themselves and wives to cleanse their bodies and strengthen their spirits : and so upon the marriage of women , they used to wash and bath , Ruth 3.3 . when a match was intended betweene Ruth and Boaz , what said Naomi to her , Wash thy selfe therefore and annoint thee , and put thy rayment upon thee , and get thee downe to the floore : so Esther 2.12 . The Wives of the Persian Kings , had 12. moneths for the time of their purification , 6. moneths with Oyle of myrrhe , and six moneths , with other sweet odours , that so they might be the more pleasing , and delightfull to the King , this was their custome . Now unto this , it seemes unto me , the Lord here alludes , who proceeding in the allegorie of this metaphoricall woman , the Jewish estate , was now upon the marriage , & injoyment of her , & having wash't away her blood and filth with water , he also anoints her with oyle , that so she may be the more acceptable and delightfull unto him . Now this anointing leads us to a spirituall consideration .

The streame of later interpreters runs that way . Junius is of this judgement , Vitiositatem curat Deus sanguine Christi velut aqua , faetorem curat spiritu velut diapasmate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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

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

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

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

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

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

So Bernard , in his Thesaurus Bibli●us , in the word Oyle , referring to this place , saith , it s put for the grace of regeneration .

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

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

1. By this annointing wee may understand the consecration of this people unto the Lord , he seperated them from the Aegyptians and rest of the world , who were prophane , and made them a holy people to himselfe , Exod. 40.9 , 10 , 11. the Tabernacle , Altar and Vessels of both were annointed with Oyle , that so they might be holy to the Lord , they were consecated by that Oyle to the Lord : so when God by his Spirit in Moses told this people , Exod. 19.6 . that they should be a Kingdome of Priests , an holy Nation , then did he annnoint them and consecrate them unto himselfe , and Psal. 105.15 . They are cald the Lords annointed ones , Touch not mine annointed .

2. Gods bringing them to a gladsome condition after their soare bondage in Aegypt , and 40 yeares travel in the Wildernesse . Oyle in holy Scripture sets out joy and chearefulnesse , Psal. 104.15 . Oyle to make his face to shine : Oyle when they annointed with it , and when they did eate it , much refreshed them ; it cal'd Oyle of gladnesse , Psal. 45.7 . and Oyle of joy , Isai. 61.3 . and in that God made them a gladsome and a joyous people , he is said to annoint them , Psal. 105.43 . He brought forth his people with joy , and his chosen with gladnesse , the Hebrew is , with singing : when they saw themselves thorow the read Sea , and the Aegyptians drownd , they sang for joy , Psal. 106.12 . They sang his praise , and you have the Song Exod. 15. Before , they were fild with anguish of Spirit , Exod. 6.9 . but God gave them for mourning , the Oyle of joy by his Spirit , he put gladnesse into their hearts , they were the people that knew the joyfull sound Psal. 89.15 .

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

Origen saith , Vnctio est habitatio Spiritus sancti , in cognitione veritatis .

4. Gods working of grace in their hearts , and making of them truly holy : the giving of the Spirit and graces of it unto Christ , is cald an anointing of him Acts 10.38 . God annointed Jesus of Nazareth with the holy Spirit , and Cant. 1.3 . Because of the savour of his good oyntments , the Virgins love him . Christ communicated the graces of his Spirit , and annointed the Virgins therewith , which were sweet and savourie as a pretious oyntment , and here God saith he annointed the Jewes with Oyle , and did give unto many of them his Spirit and saving grace ; Abraham their Father was eminent for faith , Rom. 4.18 , 19 , 20. so Isaac , Jacob , Joseph , Moses , Caleb , Joshua , Gideon , Barach , Jephtah , David , Samuel , the Prophets , and multitudes of others , they had not only true grace , but much grace , Heb. 11.38 . These all obtaine a good report through faith .

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

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

Obser. 1.

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

There is a double washing to be considered , One externall , which was in the red Sea , and in the legall washings , and so they were all wash'd , good and bad .

There is another washing which is internall , viz. by the blood of Christ , signified by the outward washings , and this is the principall washing , and with this washing they were not all washed , only those who were Elect and vessels of grace , they were wash'd in the blood of Christ , and had the forgivenesse of sinnes . In the 31. of Jer. 33.35 . where God speakes of entring into Covenant with the House of Israel , he tels them he will forgive iniquitie , and Chap. ●● . 8 . I will cleanse them from all their iniquitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that cleansing is washing them away in the blood of Christ , and pardoning them for his sake , for it followes in the originall 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and I will pardon their iniquities . Now in the times of the Gospell those live under the sound of it , and doe professe the same , they are washed with the water of baptisme , but not all with the blood of Christ . Simon Magus had the outward washing , Act 8.13 . but wanted the inward washing : so John baptized many with water , whom Christ never baptized with his blood , but all the Father gave him , and were covenanted for , those he washed with his blood , Rev. 1.5 . He loved us , that is being in Covenant with the Father , and wash'd us from our sinnes in his owne blood , which is therefore cal'd The blood of the Covenant , Heb. 13.20 . And whereas it is said , Heb. 10.29 . That some which prov'd Apostates were sanctified with that bloud , you must understand it of those who by profession of the faith , and participation of the Seales , baptisme and the supper , were seperated from Judaisme and Paganisme , and in the judgement of charity such , not that they were internally washed from their sinnes by the blood of Christ , for its impossible , that any man sanctified and pardon'd through the blood of Christ , should tread under foote the Sonne of God , and count that blood an unholy , thing ; to such a soule nothing is more pretious than Christ and his blood .

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

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

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

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

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

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

VERS 10 , 11 , 12 , 13.

I cloathed thee also with broidered work , and shod thee with badgers skin , and I girded thee about with fine linnen , and I covered thee with silk .

I decked thee also with ornaments , and I put bracelets upon thine hands , and a chain on thy neck .

And I put a jewell on thy forehead , and earerings in thine eares , and a beautifull Crowne upon thine head .

Thus wast thou decked with gold and silver , and thy raiment was of fine linnen and silk , and broidered worke , thou diddest eat fine flower and honey , and Oyl , and thou wast exceeding beautifull , and thou didst prosper into a Kingdome .

THese Verses hold out more of Gods bounty towards this Woman , like a loving Husband newly marryed , he makes great provision for her .

1. Cloathing , and that not common but costly Vers. 10. and part of the 13.

2. Ornaments , Vers. 11 , 12. Bracelets , a Chaine , a Jewell , Earerings , a Crowne .

3. Dyet , Fine flower , Honey , and Oyle .

I cloathed thee with broidered worke .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vestivi te acupicto , with that is drawn , painted or imbroidered with a needle Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I have put on thee Garments various in the working , and colours , Vulg. Discoloribus , with garments of diverse colours . Cast . Phrygianis indui . Calv. Phrygionica veste variegata . Jun. Versicoloribus . Fren. Te vesti de broiderie . The word is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to imbroider with the Needle , or by Weaving , to worke in diverse colours , figures and pictures in cloathes , they made the pictures of Men , Beasts , and other living Creatures in them : sometimes they intermixed Gold and silk of diverse colours , and so the worke was very curious and costly . Pradus conceives that the word Rickmah doth properly signifie Opus acupictum , and Psal. 45.14 . where it 's said , Shee shall be brought unto the King in rayment of needlework , Lirkamoth it sets out what broidery the word imports , Viz. That which is done with the Needle , and such imbroiderie is call'd Opus phrigionicum , because the Phrigians first invented it : some referre this cloathing with broiderie to Aaron , Exod. 28.4 . there a broidered Coat was to be made for him , in which they affirm was imbroidered the whole world , heaven , earth , Sea , with the fulnes and furniture of them , as Birds , Fishes , Beasts , Meadowes , and those living creatures , which were dos Vxoris , the dowrie of the Wife , these were intertext , woven in , also with the needle was imbroidered most lively the glory of their progenitors , according to that in wisedome , 18.24 . In the long garment was all the ornament , and in the foure rowes of the stones , was the glorie of the Fathers graven . Theodoret refers the broiderie , and what followes in the words , to the Curtains , coverings , and ornaments of the Tabernacle , which were costly and wrought with needle-worke some of them , Exod. 26.26 . but both these are too narrow , the people were cloathed with broidered worke as well as the Priests , and Tabernacle , Isai. 3.18 . they had their braverie , and their broiderie too , Judg. 5.30 . when Sisera was gone forth to fight with the Israelites , did not his Mother and the Ladies say , Have they not divided the prey ? to Sisera a prey of divers colours , a prey of divers coulours of needle-worke on both sides meet for the neck of them that take the spoyle , the Hebrew for needle-worke is Richmah and Rickmathaim , broiderie made with the needle , which the Jewes had plenty of , the repetition of the words import it , had they conquered and spoyled the Jewes , they looked for a prey of diverse couloured needle-worke .

And shod thee with Badgers skin .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & calceavi te taxo . Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I shod thee with skins of a blew or hyacinth colour Uulgar is , Ianthino with skins of violet colour 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Greeke is a Violet , , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a flower , from which ariseth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jun: Casta : read it Melinis , which agrees with our translation That this Tachash was some living creature all agree , but what creature , is doubtfull , some Rabbies say it was a beast , quae tantum illo tempore , reperta fuerit plurimas habens maculas , which the Chaldeans cal'd Sasgona quasi gaudens coloribus , for some of the Hebrewes say it had six colours , we have it Badgers skins , so it s rendred , Exod. 25.5 : 26.14 : 35.7.23 : 36.19 : 39.34 . Numb. 4.6.8.10.14.25 . Chap. 11.12 . but whither so warrantable I leave to consideration , for the Jews held the Tachasch to be a cleane beast which the Badger is not , by Moses law , as Ainsworth observes ; how could they handle the Badger , if it were an uncleane creature , flay it , and make shooes of the skin , and not be defiled therewith ? the wearing of such shooes was a defilement and abhomination : Besides , it s not probable that God would have the Tabernacle covered with the skins of uncleane beasts , that being holy . Gesner , also saith that the skins of Badgers have no pretiousnesse in them , he would have inquirie made whither it be not the Thos Lynx , some such creature , whose skin is pretious & spotted : further it appears not that Badgers skins were of use to make shoes , as here the Tachasch is said to be . It s most likely to be some living creature peculiar to those parts , having sundrie blew spots in it , which occasioned the Septu : and Vulg: to translate it as you heard : The Jewes did weare their garments short , because their feet were seen , they had their shooes exquisitely made and much adorned , Isa. 3 18. ornaments of their feet . This shooing of them held out saith Prado .

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

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

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

4. Constancie and resolution , the word here for shoing is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 claudere , because when a man is shod , his feet are shut up from danger of stones and thornes , and so he goes on boldly , constantly , resolutely , Ephes. 6.15 , Having your feet shod with the preparation of Gospell ; let the Gospell be to the affections , as shoes to the feet , have that in readines , it will make you goe on undauntedly .

I girded thee about with fine linnen .

Hebrew is thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stravite in bysso , I covered thee with fine linnen . Uulg . Cinxi te bysso . Cast. Amicui bysso . Tremel . Pisc . Xilino cotten not bysso , and so they render it in other places , Exod. 25.4 . it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there which Trem. and Jun. render linum Xilinum not byssum , and upon this reason because bysse or fine linnen hath another name amongst the Hebrewes , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as in 1 Cron. 15.27 . but this argument is not convincing , because both in the Hebrew tongue and in others , one thing may have divers names , and Boetius in his sacred animadversions saith that if 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be cotten , it hath also another name in the Hebrew , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so he interprets that place in Josh. 2.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be understood of cotton and not of flax , which is Masius his opinion : it appeares to me shat Shesh was some choice materiall , whereof they made pretious garments and girdles such as were for Kings and great persons , Gen. 41.42 . when Pharaoh would exalt Joseph , set him over all the Land next to himselfe , he arrayes him in vestures of Shesh , bysse or fine linnen , so in Proverb 31.22 . speaking of the virtuous wife , he saith , her cloathing is Shesh ; in the verse before it is said of her houshold , They were all cloathed with skarlet , if they were clad with that , this Shesh , must be something more pretious , otherwise her Servants should be better clad then herselfe , I conceive the marginal reading were fitter , they were all cloathed with double garments : so the Hebrew word will beare it , and the former words of the verse seeme to inferre it , she is not afraid of the snow , that is the greatest cold of all , because her houshold is cloath'd with double garments , and she herselfe with Shesh , fine linnen and purple which were more costly then the others , Luke 16.19 . the rich man is brought in cloath'd with purple , or fine linnen , Bysso , and it s reckon'd amongst pretious thing , Rev. 18.12.16 . as gold , silver , pretious stones , pearles , fine linnen or bysse , purple , silke , scarlet , &c. fine linnen here or bysse is distinguished from silk , and so is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in my text there is another word for silke 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they have mistaken therefore who have rendred 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 silke , when as it is the common consent of Interpreters , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is silke ; this Shesh or Byssus was a kinde of flax greatly esteemed , and desired of women , and of no lesse value then gold . The Rabbies say , what place soever in the Law speaketh of Shesh or Bad , it is flaxe , or Bysse , Maymonie . Mercer saith it is a kind of flax most fine , white and pretious , and so diverse others , only some doubt is made of the colour . Pausanias and Bootius doe conceive it was of a yellowish or redish colour , but the Scripture it self , may determine that doubt , Rev. 19.14 . it s cald 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 white linnen , and the word Shesh is put for white marble , Cant. 5.15 . and if the Scripture call it white , we need not make inquirie after any other colour ; for the orig. of it , De● . tels us that Byssum non vermiculi pratum esse sed terrae ceuplantae .

I girded thee .

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

Covered thee with silke .

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

The use of vailes in scripture was twofold .

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

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

Vers. 2. I decked thee also with ornaments .

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

I put bracelets upon thine hands .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 armillas from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to couple , joyne unite together , and bracelets are made of such materials , as are stringed and united together , Septu . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This practise , was very ancient , Gen. 24.22 . you have mention of golden bracelets for the hands of Rebeckah , and these were worne sometimes by men also , as Gen. 38.18 . Tamar asked Judah for his signet , and his bracelets , and 2 Sam. 1.10 . Saul had a bracelet upon his arme , these persons of note did use to weare , and they were a great ornament unto them , signifying saith Origen , that the hands should doe no uncomlie thing .

A Chaine upon thy neck .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it s from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Septua . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which was a Chaine of divers gems , or pretious things hanging downe from the neck to the breast , this wearing of Chains about the neck wee finde to be first in Aegypt , Gen. 41.42 . Pharaoh put a gold Chaine about Josephs neck , which was a great honouring of him , it s like the Aegyptian Kings and Nobles did weare Chaines for ornaments , Dan. 5.16 . Belshazar said to Daniel , If thou canst reade the writing and make it knowne to me , thou shalt be cloath'd with skarlet and have a chaine of gold about thy necke ; it was used as for honour , so for reward , Solomon saith , his Beloveds neck was comelie with Chaines of gold , Cant. 1.10 . so obedience to Parents is reckon'd as a chaine about the neck , Prov. 1.9 : here by chaine saith Barnard in his Bibl. Thes . is meant the Lawes , and Ordinances of God , which would bee a Chaine to her necke .

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

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

Earings in thine eares .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circulos , it s from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rotundum , because they are round , Septu . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 rotulas wheeles , because they are round like wheeles , they were of gold usually , Exod. 32.2 . Breake off the golden earings , which are in the eares of their wives , Job 42.11 . Every one of Jobs friends brought him a ring of gold , Judg. 8.24 . They had golden earings , the word here signifies any round thing , and so rings in generall .

I shall speake a word or two of rings , I finde in Scripture that they were antient , and their use to be ,

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

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

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

4. Testificatorie .

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

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

3. Of power , Ester . 3.10 . when Haman had traduc'd the Jewes , perswaded the King it was not for his profit to suffer them , and had offered a great summe of money for their destruction , the King tooke the Ring from his hand , and gave it unto Haman , Curt , lib. 6. de Gest. Alnx. which testified , the King thereby gave him power to doe it : so Alexander when sick unto death , was asked who should be his successor , answered the best amongst them , and shortly after his speech failing , he puld off his Ring , and gave it to Perdiccas .

Their earings entred their eares , had the name of their gods in them , Gen. 35.4 . They gave to Jacob all their strange gods , and their earings , which he buryed under the Oake .

Why should he burie the earings , if they had not the names , effigies , or memorial of their Gods in them ?

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

Obser. 1.

That whatever wealth you have , cloathing , ornaments , jewels , it is the Lord who gives you them , I cloath'd thee , I girded thee , I covered thee , I deckt thee , I put Bracelets upon thine hands , I put a Jewel on thy fore-head , here are six things . If we have cloathes , we consider not who cloathed us , therefore saith God , I cloath'd thee , if we be girded , &c. wee are very apt to forget Gods bounty , and to attribute , what he gives , to our owne industrie , prudence , providence , or some second cause , Hos. 2.5 . shee thought her lovers , not God , gave her bread , water , wooll , flax , &c. Vers. 8. She did not know that I gave her . We all live upon the Almes of God , no man hath a coat , a shooe , a girdle ; no woman a veile , a hood , a jewel , but it is the gift of God , Cant. 4.1 . the Church is said to have Doves eyes , because she lookes much upward . Others have Swines , they looke downeward .

A beautifull Crowne upon thy head .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coronam gloriae , A crowne of glorie , that is , a Crowne which made thee glorious and beautifull , Septu . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a crowne of rejoycing or glorying , Sym. Decoris of comelines and honour , so the Vulg. and Calvin also . Castal . Decoram coronam a comely Crowne , Jun. Polon . and Pisc . Coronam ornatus , a Crowne of ornament . French is , une couronue excellente , an excellent Crowne . Oecol . Coronam pulchritudinis , a Crowne of beautie .

What this Crowne was , we must inquire , a Crowne is somewhat compasseth about , so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence it comes signifies , viz. circundare circumtegere , and the learned conceive , this Crowne was some ornament upon the head , made of fine linnen , silke or gold intermixt with the same , in Isa. 3.18 . you reade of round tires like the moone , which Deodate saith , they wore on their shooes , but others on their heads , that were made of costly materials , & round like the moon , and may be that which the Lord cals here the beautiful crown . Women in our dayes , do tye up their haire in a round , which shewes like a Crowne upon their heads .

Aaron you know was crowned , Levit. 8.9 . Moses put upon his head the holy Crowne , and so in him crowned the people , who are cald a royall Priesthood , a Kingdome of Preists . Exod. 19.6 . to this crowning , some thinke , the Lord respects here . Others judge the Lord alludes to a custome among the Jewes , and others of putting crownes upon the heads of those who were to be marryed , and receive princely power and dignitie , Cant. 3.11 . Solomons Mother crowned him with a Crowne in the day of his espousals , and Isai. 61.10 . As a Bridegroome decketh himselfe with ornaments . The Hebrew is , That decketh himselfe as a Preist , who had choice ornaments , and among the rest a Crowne , and so the Vulg. reades it , quasi sponsum decoratum corona , and so the Brides had crownes or peculiar dressings like crownes , the Vulg. reads the words Cant. 4.8 . Come with me from Lebanon my spouse , with me from Lebanon , & Coronaberis , and thou shalt be crowned . When Ahasuerus tooke Ester to be his Spouse , he set the royall Crowne upon her head , Est. 2.17 . so God here speaking of the marrying of this woman to him , tels you , that he put a Crowne upon her head , it was an honourable , a princely marriage , and God would have the world know , that his Spouse should not be inferior to any , but have her Crowne and the honour of a Kingdome , and by this Crowne I conceive is meant , not the Cloud which covered and compassed them by day , nor the Law which God gave them at Mount Sinai , but princely dignitie , dominion and power , so it s used , Psal. 132.18 . His enemies will I cloath with shame , but upon himselfe shall his Crowne flourish ; that is , his dignitie and power shall flourish , Revel. 6.2 . He sate on the white Horse , had a Crowne given unto him , and he went forth conquering , and to conquer . The Crowne given was an Emblem of dignitie and dominion , and here it notes that honour and power God gave this people , Numb. 1.16 . there were Princes of the Tribes , 12. are named in the verse before , and Chap. 16.2 . you have mentioned , 250 Princes : they had store of Princes amongst them , which shewes they were an honourable and potent people , Joshua , Barack , Jephtah , &c. their dignitie and Dominion was the Crowne of glorie , the Lord had put upon their head .

Jer. 13.18 . Say to the King and Queene humble yourselves for your principalities shall come downe , even the Crowne of your glorie , the word principallities , is rendred in the margent headtires , those ornaments on their heads which noted their principallities , as their Crownes which imported greatnesse power and soveraignty , these being Crowns of their glory , should come downe , or we may take the word as it stands , the principallities , what you count the principall things , as the royall dignitie , and soveraigne power , these shal come downe , these are the Crownes of glorie , and they shall be laid in the dust .

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

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

Obser. 1.

The Lord doth not only give Apparel , ornaments unto his people , but he gives rich and costly apparel , pretious ornaments , he gave them broidered worke , fine linnen , and silke , bracelets , chaines , jewels , and earings of gold , Jer. 20.5 . there were pretious things in the Citie , 2 Sam. 1.24 . the Daughters of Israel were cloath'd in skarlet , and had ornaments of gold upon their apparrell , they had choice ornaments , Lam. 4.5 . They were brought up in skarlet , they were cloath'd with crimson , and deckt with ornaments of gold , Jer. 4.30 . Now seeing the Lord gave them such raiment , and such ornament , there is a lawfull use of such things , . The Apostle Paul seemes to be against the use of them , 1 Tim. 2.9 . I will that women adorn themselves in modest apparell , with shamefastnes and sobrietie , not with broidered haire , or gold , or pearles , or costly aray . Rev. 1.13 . Christ was girt about with a golden girdle ; it was no sinne for Rebecchah to weare the jewels and bracelets that Abrahams Servant brought and gave her , Gen. 24.47 . it was not sinfull for the virtuous wife to weare silke and purple , Prov. 31.22 . God would never have given materials at all to worke them , if it were simplie unlawfull to weare them . Let us consider for what ends the Lord hath given Apparel and ornaments , and hereby wee shall come to discerne more clearely of the lawfull use , or sinfull abuse of these things .

There be severall ends ,

1. To cover mans nakednesse , God set man and woman naked in the world , at first , that they might see they had nothing of their owne , that all was the Lords who created them , but when they sin'd in eating the forbidden fruit , they were asham'd of their nakednes , and sought to cover it , Gen. 3.7 . yea God made them coats of skins , and cloath'd them vers. 21. that so their nakednesse and shame might not be seene , that so modestie and chastitie might be preserved , Hos. 2.9 . I will recover my wool , and my flax given to recover her nakednesse .

2. To arme and defend them against the injurie of the aire , the violence of winde , and weather , heate and cold , Prov. 31.21 . She is not afraid of the snow , for all her houshold are cloath'd with double garments , they keepe off the harme would come by snow and frost to the body if not cloathed , therefore saith Solomon , its unseasonable to take away a mans garment in cold weather , Prov. 25.20 . and Job judgeth it an Act of wickednes in them that cause men to want coverings in the cold , Job . 24.7 .

3. To distinguish one sex from another , God would not have men and women dressed and adorned alike , Deut , 22.5 . The woman shal not weare that which apperteineth to a man , neither shall a man put on a womans garment , God would not have men to be effeminate , nor women to be mannish , some therefore judge it unlawfull for women to put on any armes , because armour is the furniture or covering of man , the Hebrew word cheli signifieth an instrument or ornament that a man puts on him in time of peace or warr .

4. To preserve the healthinesse of our bodies , man is borne to labour as the sparkes flye upward , Job 3.7 . and man labouring , his bodie sweats , and sends forth these humours would breed sicknesses , diseases , &c. which our vestures receiving are to be changed , and so health preserved , so in time of sicknesse , Job 30.18 . By the great force of my disease is my garment changed , it bindeth me about as the collar of my Coat .

5. To notifie the conditions , rankes and places of men , Gen. 41.42 . When Joseph was exalted , he was arrayed in Vestures of fine linnen , which was an indicium , that he was a man of great place , so Est. 6.8 . the man the King would honour , must have the royall Apparrel , and Herod Acts 12.21 . had on royall Apparrell , Psal. 45.13.14 . The Kings daughter was in cloathing of wrought gold , and raiment of needle-worke , 2 Sam. 13.18 . Tamar had a garment on of diverse colours , for with such roabes were Kings Daughters apparrelled ; Lam. 4.5 . By Scarlet they were differenced from other , Matth. 11.8 . soft-silken raiment was for those were in Kings Houses that were Virgins , and because Christ was a King , and a pretended King as the Jewes thought , therefore they cloathed him in skarlet , Matth. 27.28 .

6. To adorne the bodie , Gen. 27.15 , Esau had goodly , the Hebrew is desirable rayment , that became him so , as made him lovely , desireable , Isa. 52.1 . Zion had beautifull garments , to put on such as made her beautifull , Hos. 2.13 . She decked herselfe with earings and jewels , Jer. 2.22 . Can a Maid forget her ornaments , Exod. 28 , 40. Aarons sons must have coats , girdles bonnets , for glorie and beautie .

7. To testifie griefe or joy , Mordechai put on sack-cloath in a time of mourning , Joel 1.13 . comelie in sack-cloath , there was a soare judgement upon them : so for joy , Luke 15.22 . Bring the best roabe and put upon him . Isa. 61.10 . A Bridegroome decks himselfe with ornaments , and a Bride adornes herselfe with jewels : marrriage is a time of rejoycing ; garments and jewels doe testifie it , when joy and mirth are in the heart of a man , then saith Solomon , let thy garments be white , Eccl. 9.8 .

Wherein persons sinne about Apparrell and Ornaments .

1. When it is not modest , but carries with it provocation to lust and wantonnes , Prov. 7.10 . There met the young man a woman in the attire of a Harlot , with naked breasts , with curled and poudred haire , with costly garments , which were incentiva libidinis , Rev. 17.1 , 2 , 3. the Whore with whom the Kings of the earth committed fornication , was arrayed with purple and scarlet colour , deckt with gold , pretious stones and pearles , such things as might intice them to folly , Hos. 2.2 . he speakes of adulterie betweene the breasts , they either had naked breasts , or hung inticing ornaments about their breasts ; when the habit , haire , or adorning of the breasts are such as draw the eyes , this is crimen prostitutionis , the fault of her who sets her chastitie to sale . Hierome saith if a man or woman adorne themselves so as they provoke others to looke after them , though no evill follow upon it , yet the Partie shall suffer eternall damnation , because they offered poyson to others , though none would drinke of it . So when womens garments are too short , they are not suitable to modestie , 1 Tim. 2.9 . Women should adorne themselves in modest Apparrell , with shamefastnesse and sobrietie .

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

3. When it proclaimes and maintaines pride , haughtines and contempt of others , rich Apparrel , and pretious Ornaments , puffe up the hearts of those which weare them , Isa. 3.16 , 18 , 19 , 20 , 21 , 22 , 23. The Daughters of Sion are haughty , and walke with stretch'd forth neckes , wanton eyes , &c. and what was the occasion and cause of this they had their braverie , tinkling ornaments , cauls and tyres like the Moon , chaines , bracelets , earings , rings , nose-jewels , changeable suits of Apparrell , fine linnen , hoods and veiles , and these they were proud of , and contemn'd those who wanted them ; it s said of the Leviathan , his scales are his pride , Job 41.11 . so many , their cloathing is their pride , and being proud they become conteptuous , Psal. 123.4 . Our soule is exceedingly filled with the scorning of those that are at ease , and with the contempt of the proud , proud ones contemne others , the Devill is a proud creature , and he accus'd , contemn'd Joshua who was cloath'd with filthie garments , and when persons are puff'd up with their Apparrel , they will contemne those are clad with meane or filthie garments .

4. When it s so expensive as that it hindreth workes of mercie , 1 Tim. 29.10 . Let women adorne themselves in modest Apparrel , not with broidered haire , gold , pearles , or costly aray , but with good workes , now when they weare such costly apparrell and ornaments , that they are disabled to doe good to the poore , proportionable to their ranke , their cladments and ornaments become sinfull , hence it is that many of note are very miserable in their Houses , defrauding their bellies , to lay the more upon their backs , yea become not only coveteous , but griping Exactors upon their Tenants , racking their rents to so high a rate , that their pride is maintain'd by the sweat , losse , and undoing oft-times of others , yea oft-times so profuse this way , that they undoe their owne Families .

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

6. When too much time is laid out about curious and costly apparelling of the bodie , and adorning it with ornaments ; our furniture and dressings therewith should be such , as should take up little time , for time is more pretious than all thy rich Roabes , than all thy pretious jewels and ornaments . Ephes. 5.16 . Redeeme the time , because the dayes are evill , many men and women squander away the time in minding new fashions , and in tricking up their vile bodies with gorgeous apparel and ornaments , and spend so many houres therein , as that they have scarce one houre for God , or the good of their soules ; if more time be not spent about that most noble part of man , the cloathing and trimming up of it for the Bridegroome , viz. the Lord Jesus Christ , then upon the body , you sin greatly : It s a crying and provoking sin in this Land , that many not only among the great and gallant ones , but even of inferior rank , do spend a third part , if not halfe of their day , in fitting , f●neing , and dressing up their bodies with their broideries , fine linnen , silkes , accoustrements , and ornaments , whereas a divine prohibition lyeth against these comparatively , 1 Pet. 3.3 . speaking of women he saith , Let not their adorning be outward , of plaiting the haire , wearing of gold , putting on of Apparrell , but let it be the hidden man of the heart , in the Ornament of a meeke and quiet spirit ; rather this than the other . In the Hebrew tongue , Verba negantia saepe ponuntur pro comparatis . Gen. 32.28 . Thy name shall be cald no more Jacob but Israel , that is , rather Israel than Jacob. Exod. 16.8 . The murmurings are not against us , but against the Lord . Prov. 8.10 . Receive my instruction and not silver . Luke 12.13 . When thou makest a dinner or supper , call not thy friends , kindred or rich Neighbours , but the poore . 1 Tim. 2.14 . Adam was not deceiv'd , but the woman ; that is , the woman rather than Adam , so in this place of Peter , women should rather looke at the dressing and rich apparelling of their soules than of their bodies .

Hence those Scriptures ,

Put on the Lord Jesus Christ , Rom. 13.14 .

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

Put on bowels of mercie , kindnes , humblenes of mind , meeknesse , long suffering , charitie , Col. 3.12.14 .

1 Pet. 5.5 . Be cloathed with humilitie , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Oecumen : renders it Circumdate . Gerrard . Innodate , doe as women that deck themselves with knots of silke ribbon : if time were spent this way , you would be more lovely in the eye of God , you would be as Brides ready trimmed for the appearing of the great Bridegroome .

7. When it s worne unseasonably . Costly apparell and ornaments , are sometimes as unseasonable as snow in Summer , when it s a time of mourning , when God cals either privately or publiquely to it , then we sin if we put on rich attire , our cheif robes and ornaments , Exod. 33.4 , 5. There were evill tydings , they mourned , and no man put on him his ornaments ; God had bid them put of their ornaments , and told them he would not goe with them , which was a soare judgment . David when the Child lay sick , had not on his royall Apparell , for the text saith , When the Child was dead , he rose from the earth , and chang'd his garments , 2 Sam. 12.20 . when Haman had got power against the Jewes , and their Lawes were in danger , Mordecai and many of the Jewes fasted , but it was in sack-cloath and ashes ; and when Esther sent other rayment for Mordecai to put on , he would none of it , God cald to mourning , and he would testifie the sorrow of his heart , by the sack-cloath on his loynes , and ashes on his head , judgements and afflictions had better effects in their dayes , then ours , God hath a long time cald upon us to put on sackcloath , to testifie our sorrowes , we have had many dayes of mourning , God hath spoken to us to put off our vaine fashions , our gorgeous apparell ; our costly ornaments our sumptuosam stoliditatem , but we have not done it . When God hath looked for our coursest and worst garments at a Fast , we have come in silke and Satten , Plush and Crimson , bespangled with Pearles , Diamonds , with curled locks , powdred heads , naked necks and breasts , fitter for Pageants and play-houses , then the presence of a provoked God ; doe you thinke it meet in their owne consciences , that men and women should take pleasure in adorning their bodies , and manifest it at a Fast , when God is so far displeased that he threatens our lives and liberties .

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

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

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

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

8. When the Callings of men are hindred by their apparell , that they cannot doe what is fitting in them , or with that activitie they should , sometimes garments are too long , sometimes so little , sometimes so wide , that they cannot walke in them , nor put forth themselves with such life , as in other garments . David when he had Sauls armour on , he could not goe in it , 1 Sam. 17.39 . It hindred the naturall actions and motions of his bodie ; that apparell which doth impede , and not promote the actions of the body , be they naturall , vital or animal , is sinful . God never set up Art to prejudice but to perfect nature , therefore all garments and ornaments should be to make you act more livelie , they should not retard your walking but further it : when the Sheepes Fleece is heavie and cumbersome , you take it away . Saylors will have cloathes , to further nothinder their motion .

9. When you multiply garments and ornaments , and have them to satisfie your eye , new fangled humour , curiositie , to fill trunks and wardrobes , yea to breed and feede moathes , rather then for any necessitie or good use , Isa. 3.22 . God threatens to take away the changeable suits of apparell , they had varietie of suits , and shifted out of one into another , like many vaine giddie spirits in our dayes , that change their habits twice , yea thrice sometimes in a day , they have such plentie , that though they doe change oft , yet they cannot keepe them from the moath , Jam. 5.1 , 2. Goe to you rich men , , weepe and howle for the miseries shall come upon you , your riches are corrupted , your garments are moath-eaten : besides , they breed moathes in you , they make you sollicitous and carefull how to keepe them , which of them to put on , how to turkise them into the next fashion , &c. Matth. 6.28 . Why take ye thought for raiment ? 1 Tim. 6.8 .

10. When health is indangered by them , as when huffles slits and windowes are made in garments , so that they let in the cold , &c. when too short above or beneath , when slutish . Christs dead bodie , was wrapped in a cleane linnen cloath , Mat. 27.59 . our living bodies should not be covered with uncleane linnen or woollen .

11. When it doth disbecome the bodie , apparell is for the adorning of the bodie ; but there be many fashions now in the world , and dresses that doe disparage that naturall beauty and comelines , which God hath put upon the bodie , and ought to be maintained , Paul saith , women should adorne themselves with modest apparell , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with becomming apparrell , such as becomes nature , such as becomes women that professe godlinesse ; if you put honour upon those parts are lesse honourable , will you dishonour those parts are more honourable ?

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

13. When its scandalous to others , either actively by drawing them to doe the like , or infecting the mindes of others , and their owne Children with sinfull thoughts and lusts , or passively when godly ones are sadded thereby .

Wee should not be proud of our cloathing and ornaments .

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

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

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

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

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

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

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

8. Christ hath set us an example of humilitie , Mat. 11.29 . he woare no fine cloathes , no jewels or ornaments , he was crucified naked , for the sinne of our apparell , and it was the practise of holy women to looke at the inward adorning : The adorni●g of a meeke and quiet spirit , 1 Pet. 1.5 . After this manner in old time , the holy women who trusted in God , adorned themselves .

Obser. 2.

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

Obser. 3.

The Lord mindes and provides for his , from top to toe ; cloathed her with broidered work , he covered her head with silke , he girded her with fine linnen , and shod her with skins of Tachash ; her eares , nose , neck , hands , had their ornaments , Gods eye was upon every part , and his hand gave coverings and adornments for them ; God doth not only minde the honourable and highest parts , but the lowest , the very feet of his , Isai. 3.20 . they had ornaments upon their legs , Deu. 8.4 . Thy rayment wax'd not old upon thee , neither did thy foote swell these 40 yeares , Chap. 29.5 . Thy shooe is not waxen old upon thy foote : God minded the tipp of Aarons , and his Sonnes right eares , the thumbes of their right hands , the great toe of their right foote , Exod. 29.20 . God hath put honour and abundance of honour upon the uncomelie parts , 1 Cor. 12.23 , 24. Seeing God mindes all , and provides for all , wee should honour him with all , with our heades , hands , Leggs , feet , even the whole bodie , thou hast adorn'd us , we will adore thee ; thou hast cloath'd , girded , shod and deckt us from the head to the feet , wee will see to it , that the whole and every part may be Serviceable unto thee , that our inward man may be cloath'd with the righteousnes of Christ , and adorn'd from the top to the toe , with the graces of the Spirit .

Vers. 13. Thou didst eate fine flowre and Honey and Oyle :

You have heard before what were this womans cloathing and ornaments , now you may heare of her dyet . At marriages , as they had costly garments , pretious ornaments , so they had suitable dainties , the Lord provided for this woman , not Acornes , or the Onions and Leekes of Aegypt , but dyet answerable to her condition , for under these expressions , is held out unto us all provisions , God gave into this Israelitish Estate , to feeed upon all things for nourishment .

Fine flowre .

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

Honey

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which notes all sweet things , honey , sugar , dates , figgs , grapes , &c. 2 Chron. 31.5 . there the people brought for offerings , the first fruit of Corne , wine , oyle , and honey , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Now it is not well translated honey in this place , because honey was forbid in Offerings , Levit. 2.11 . no honey was to be in any offering made with fire : it s better in the margents , where you finde it rendred Dates , Jun. and Trem. have it palmae , that is Dates , or the fruit of the palme tree , the Law speakes not at all of the first fruits of honey , but of other things it doth , deuash may there in Chron. be translated sweet things , or sweet fruits , and here in Ezekiel you may understand not only honey , but all honyish , and sweet things : you have that phrase oft , A Land that flowes with milke and honey , Exod. 3.8.13.5 . Deut. 6.3 . Josh. 5.6 . Jer. 11.5 . Ezek. 20.6 . which comprehend all other blessings , and declare what sweet and delicate things they had to feed upon , when you read of honey in the word of God , you must not alwayes confine it to that wee strictly call honey , but you must extend it to any pleasant or sweet things edible , Deut. 32.13 . He made him to suck honey out of the rock : the rocks doe not yeild honey , but God gave them water out of rocks , which was as sweet as honey , and God made rockie , barren places , fruitfull , which was as pleasant and delightfull to them as honey , its true , they had much honey it selfe in the Land as you may see from 1 Sam. 14.26 . and they did eate it , Isa. 7.22 . yet honey comprehended other things also .

Oyle .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to make fat , oyle is very nourishing , it makes plump and fat , Neh. 9.25 . They tooke strong Cities , and a fat Land , and possessed Houses full of all goods , wells digged , Vine-yards and Olive-yards and fruit-Trees in abundance : so they did eate , were filled and became fat , and delighted themselves in thy great goodnes . Canaan was cald a fat Land , it abounded with oyle and other choice things , which they fed upon and became fat withall : now oyle here is comprehensive , and notes also plenty of mercies belonging to the bellie , Deut. 33.24 . Let Asher dipp his foot in oyle ; that is , let him enjoy a Countrie that abounds with fatnesse , Job 29.6 . I washed my steps with butter , and the rock powred me out rivers of oyle ; these expressions shew the plentie and prosperitie he had , the rock did not send out Rivers of Oyle , but rockie places became fruitfull through Gods blessing ; and this was as if he had been annointed with , or eaten oyle , Isai. 25.6 . the word is put there for fat things , In this mountaine shall the Lord make a feast of fat things , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 convivium rerum pinguium , a feast of Oyles . By these three , floure , honey , and oyle , are set out the delicate and abundant provision of the holy Land .

Thou wast exceeding beautifull .

Hebrew is emphaticall , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 decora facta es in vehementia valde , or in valde valde : Septu : is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 decora facta es vehementer nimis , thou wast made very beautifull , too beautifull . Pisc . Pulchra fuisti valde admodum very much . Jun. Supra modum , above measure , French , As este belle tant & plus , Thou hast been beautifull and fine so much and more . The doubling of the word , sets a weight upon the sense , and imports that she was come to exceeding great beauty , her silken garments , and costly ornaments made her beautifull , her feeding delicately , and feasting with the choicest dainties , made her have a fresh and lively colour , and to be very beautifull : but I conceive the beautifulnesse of the Jewes persons , is not the thing so much aimed at here , as the beautie of her state , viz. that spirituall beautie this people had , which none of the Nations had , they had the Temple , which was cal'd The beautifull house , Isa. 64.11 . and because it was upon Mount Zion , Psal. 48.2 . that is said to be beautifull , yea the perfection of beautie , Psal. 50.2 . Strength and beautie are in his Sanctuarie , Psal. 96.6 . before that they had the Sanctuarie , which was cald the beautie of holinesse , Psal. 29.2.96.9 . 1 Chron. 16.29 . They had the Preists , who had garments glorious and beautifull , Exod. 28.2.4 . When Aaron had on his roabes , the twelve stones in his breast plate representing the twelve Tribes , how beautifull did he and they appeare in him . They had the Covenant and Seales of it , circumcision and the passeover , they had the Law , the Prophets , Vrim and Thummim , Sabbaths , new Moones , solemne feasts and Assemblies , they had the Sanedrim and other judicatories , all which were their great glorie and beautie .

Thou didst prosper into a Kingdome .

This is the sixt choice mercie that the Lord did bestow upon her . Vulg. profecisti in regnum . French , as prospere jusqu' a regner , in the 7. verse its said , She had multiplyed as the bud of the Feild , had increased and was waxen great , and so great as that she attaind , and came to the honour of a Kingdome ; not into the place of other Kings , that were of the Hils and Valleyes in Canaan and at Jerusalem , of which you may read , Josh. 9 , 10 , 11 , and 12 , Chapters . But this state it selfe grew up to a Kingly state , at first it was governed by Judges , it was a free estate , and they chose whom they pleased to rule over them , afterwards they mounted to royall dignitie , and out of their owne loynes sprang Kings , Saul , David , Solomon , and many others , and in Solomons dayes did this Kingdome most flourish , as you may see , Psal. 72. and 1 Kings 4.24 , 25 , 26 , &c. He reigned over all Kingdomes , from the Riv●r ( that was Euphrates ) unto the Philistins , and unto the border of Aegypt , they brought presents , and served Solomon all dayes of his life , Judah and Israel dwelt safely , every man under his Vine , and under his fig-tree , from Dan to Bershebah and Solomon had fotry thousand stals of horses for his Chariots , and twelve thousand horsemen .

Or thus , if wee will follow the metaphoricall allusion , God entred into Covenant with this Jewish estate , tooke it to be his , and marryed himselfe to it , being a great King , and so it became or pass'd into a Kingdome , for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies transire as well as prosperari , God therefore becoming the King of Israel , the Israelitish estate became a Kingdome , Exod 19.6 . Ye shall be to me a Kingdome , King and people are like Husband and Wife , Isai. 56.5 . Thy maker is thine Husband , God who was the King of this people was their Husband , Lament. 1.1 . How doth the Citie sit solitary that was full of people , how is she become a Widdow ? she that was great among the Nations , & Princesse among the Provinces , how is she become tributary ? while God was in her , with her , she was a Princesse , but now having left her , she sate as a Widdow , her King and Husband was gone : this exposition suits with what you had in the 12. verse , I put a beutifull Crowne upon thine head , I marryed thee , and gave thee princely dignitie , dominion and power .

Obser. 1.

The Lord allowes his people dainty and delicious fare ; Thou didst eate fine flowre , honey and Oyle , under these are comprehended all the choice edibles , and the pleasant meats , the Land of Canaan brought forth . At first green hearbes , and fruit was their meates , Gen. 1.29 . but afterwards , when sinne had gotten into the world , and mens desires were inlarged after the creatures , God gave them license to eate of all creatures , Gen. 9.3 . Every moving thing that liveth shall be meate for you , even as the green hearb have I given you all things . old Isaac must have savourie meat provided for him , Gen. 27.4 . and Job speakes of daintie meats , Chap 33.20 . Hebrew is , meate of desire , and Lam. 4.5 . they fed delicately , Psal. 78.25 . Man did eate Angels food , 27. He rained flesh upon them as dust , and feathered fowles as the sand of the Sea . God gave them the best and choicest of meates , and so still doth unto his people .

Now that we may not abuse that libertie which God gives us , to eate and drinke and that of the best , we must consider these cautions and rules .

1. Wee must not eate to the offence of others , Rom. 14.21 . It is good neither to eate flesh , nor to drinke wine , nor any thing whereby thy Brother stumbleth , or is offended , or is made weake . God allowes us not meate to be offensive therewith , 1 Cor. 8.13 . If meat make my Brother to offend , I will eate no flesh while the world standeth , least I make my Brother offend : much lesse doth he allow us dainties .

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

3. You must not fare deliciously in times of publique calamitie , Isa. 22.12 , 13. In that day did the Lord of Hosts call to mourning , to baldnes , and to girding with sackcloath , and behold joy and gladnes , slaying of Oxen , killing sheepe , eating flesh , drinking wine , When Gods judgements are abroad , he would have us lay aside our dainties , and drinke our owne teares , to eate the bread of mourners , and because they did not , God threatens them grievously , Amos 6.1.4 , 6 , 7. . Woe to them that are at ease in Sion , that eat the Lambes out of the flockes , and the Calves out of the midst of the stall , that drinke wine in bowles , and annoint themselves with the chiefe oyntments , but they are not grieved for the afflictions of Joseph , therefore now shall they goe captive , with the first that goe captive , and the banquet of them that stretched themseves , shall be removed . Vers. 8. The Lord hath sworne by himselfe , saith the Lord God of Hosts , I abhorr the excellencie of Jacob. What s that ? the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 superbiam . Montan. The pompe and riches Annotat. Pompe in feasting , pompe in apparell , &c. And hate his pallaces , therefore will I deliver up the Citie , with all that is therein .

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

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

6. Your dishes and dainties must not be too many , excessive : some are so pompous , that they must have messe upon messe , course upon course , exceeding in qualitie and quantitie , which serves , ad gulae irritamenta , Sodome had fulnes of bread , 1 Pet. 4.4 . the Gentiles had excesse of wine and banquettings .

7. We must so eate and drinke as to maintaine health and strength not impaire them , Eccles. 10.17 . Solomon tels you That Land is happie , where Princes eate in due season , for strength , and not for drunkennes . Meate was appointed of God to nourish and strengthen , Psal. 104.15 . Bread , that is , all things given to eate , strengthens mans heart ; when Princes and others eate for that end , to strengthen them to doe service to the publique , then they use the creature comfortablie ; many sin in eating too much , few on the other hand ; large and delicate dyet breed abundance of humours , diseases , &c. plures periere gula quam gladio .

8. So must we partake of them , as to further us in the operations of bodie and minde , to make us more active and livelie in the duties of our callings ; a man hath not eate and drunke warrantably , when as Terr . saith , nec pes , nec manus , nec lingua officium suum fungi possit ; you give Horses provender , that they may more freely doe their worke . Tert. saith of the primitive Christians , that they were wont so to feed and feast , as to remember they were to pray , Luke 21.34 , 36. Take heed least at any time your hearts be overcharged with surfetting , watch ye therefore and pray alwayes ; so eate and drinke should a man , as that he should ever be fit to watch and pray , 1 Pet. 5.8 . Be sober , be vigilant : because your adversarie the Devill as a roaring Lyon walketh about , seeking whom he may devoure .

9. You must feed and feast with feare ; it s a charge upon some in Jude verse 12. that they did feed and feast without feare , they sin'd in eating and drinking too liberally , they did not consider the nature of the meates , nor of their appetites , but inconsiderately ventur'd upon what was before them , and so gluttoniz'd , whereas Prov. 23.1 , 2. He bids a man when he is at a Rulers Table , where danties and delicacies usually are , to consider dilligently what is before him , and to put a knife to his throat , if he be a man given to appetite , what 's that ? put thy self into a condidition , as if thou wert to dye ; when the knife was at Isaac's throat , he was neare death : so purting of the knife to the throat , is serious minding of death , account , judgement , eternitie , which will keepe thee from surfetting . Paul tels you of some with a sad heart , that they make their bellies their gods , Phil. 3.19 . and they are dii stercorei , dunghill gods , how do they make these their gods ? by overminding and over pampering them . The Rabbies say he is a glutton or a belly-god , that eates tartemar carnis a pound of flesh , and that he is a drunkard who drinkes logum vini , a quart of wine ; I know there is a difference in mens constitutions , and inclinations , but whosoever eates too much , he is guilty of gluttonizing , which is hebetudo mentis ad incommodum corporis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an inticement to lust , 2 Pet. 2.13 , 14. They Riot in the day time , while they feast with you , have eyes full of adulterie , they maintaine and strenghthen their lusts by the dainties they feeed upon , James 5.5 . Ye have liv'd in pleasure upon the earth and been wanton , now the rule is , make no provision for the flesh , to fulfill the lusts thereof , men should rather looke at , and choose that is wholesome , then what is delicious .

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

11. You must have Gods glorie in your eye , when you are eating fine floure , honey and oyle , when you eate your dayly dainties that must not be forgotten , 1 Cor. 10.31 . Whithere you eate or drinke , or what ever ye do , doe all to the glorie of God .

This is done .

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

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

3. When we season our Tables with heavenly and gratious discourse , many vent corrupt , filthie and leud speeches , they fill their bellies , and foame out their shame , but Christ when he was at meate with his Disciples or strangers , he tooke occasion to speak some gratious things , to reprove misdemeanours , Luke 22.15 : 11.38 . Matth. 9.10 , 12 , 13.

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

5. When we take these as pledges of Gods love in Christ , as comming through the covenant of grace , and are thankefull for them , Eph. 5.20 . Giving thankes alwayes for all things unto God , and the Father , in the name of our Lord Jesus Christ .

Obser. 2.

The Lord bestowes beautifying mercies upon his people , and not only so , but such mercies as make them very beautifull , Thou wast exceeding beautifull , thou wast made beautifull very much , God made her so , he gave her such vestments and ornaments as made her beauteous , he gave her Fine flowre , honey and Oyle , the choicest dyet , which added to her lustre , and made her looke lovelie . If we put the beautie of this Israelitish woman or estate in temporals , she had the choicest of them , her Land was , Deut. 8.7 , 8 , 9. A good Land , a Land of brookes , fountaines , depths , springs , a Land of wheate , barley , Vines , Fig-trees , pomgranates , a Land of oyle , Olive , and honey , shee had goodly mountaines , Deut. 3.25 . Tabor , Hermon , Olives , Lebanon , shee had great and goodly Cities , Deut. 6.10 . goodly houses , Deut. 8.12 . multitudes of gardens Amos 4.9 . pleasant feilds , Isa. 32.12 . goodly Cedars , Psal. 80.10 . great and thick Oakes , 1 Kings 18.9 . Ezek. 6.13 . Her pastures were cloathed with flocks , and her valleyes were covered over with corne , Psal. 65.13 . she had her Navie of ships 1 Kings 9.26 . at Sea , and 1300000 fighting men on Land at once , 2 Sam. 24.9 .

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

3. From low and meane conditions God raises up a people to greatnesse , thou didst prosper into a Kingdome ; a little before , you may remember , this womans birth , and condition are set out , her Father was an Amorite , her Mother an Hittite , she was cast out into the open feild , lay in her blood , had none to pittie her , only the Lord himselfe did pittie her , caused her to multiply as the bud of the field , to become great and prosper into a Kingdome : from Adam and Eve , God raised up the old world , which was very populous ; from Noah and seven more , the world is come to that populositie you now find it in . From Abraham and Sarah , which were even drie rootes , came the whole race of the Jewes , Isai. 51.1 , 2. Looke whence ye are hewen , and to the hole of the pit , whence ye are digged , looke unto Abraham your Father , and unto Sarah that bare you , for I called him alone , and blessed him and increased him , Ruth 4.11 . Rachel and Leah are said to build the House of Israel , two weake women were the Pillars of the Israelitish estate , they beare many Children , multiplyed the posteritie of Jacob , and so rear'd up the building of Israel , that in Deut. 26.5 . is remakable Thou shalt say , a Syrian ready to perish was my Father , and he went downe into Aegypt , and sojourned there with a few , and became there a Nation , great , mightie and populous . Jacob fled from Esau ( who sought his death ) into Syria to his Unckle Laban , and therefore is cal'd a Syrian , and after went downe into Aegypt when Joseph sent for him , and there he grew to a great Nation , great Cities began with single houses , great woods with single Trees , great Armies with single men , and great floods with little drops : how low was the state of Christianitie at first in Christ and some few .

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

To speake a little of the nature and state of this Kingdom , Jacob prophesying of it , Gen. 49.9 . compares it to a Lyon , which in strength and Majestie exceeds all other beasts , and therefore is Cald the King of beasts , so this Kingdome of Israel exceeded other Kingdomes , and was above them , God was the King of this Kingdome , Psal. 89.18 . The holy one of Israel , is our King , 1 Sam. 8.7 . They have rejected me that I should not reigne over them . They were the Lords people , and he rul'd them , he gave them Lawes judiciall , and ceremoniall which other Nations had not .

He chose their Kings for them , Saul , Dauid Solomon , therefore Deut. 17.15 . Thou shalt in any wise set him King over thee , whom the Lord thy God shall choose : God chose the House of David , and settled upon his posteritie the Kingdome it selfe , which was a glorious Monarchie , And Solomon reigned over all Kingdomes from the river unto the Land of the Philistins , and unto the border of Aegypt , 1 Kings 4.21 . the Church and state were so compos'd , that they made but one bodie : This Kingdom brought forth Messiah , King of the Jews , & the Land was cal'd the Land of Immanuel , Isai . 8.8 . this Kingdome and the Kings of it were representative of Christ & his Kingdom , and standeth stil in Christ , Luke 1.29 , 33. He shal be great , and shall be cal'd the Son of the highest , and the Lord God shall give unto him the Throne of his father , David & he shal reign over the house of Jacob for ever , & of his Kingdom there shal be no end . This Kingdom was at height in Solomons dayes , then the glorie of it was very glorious , and in Jehoshaphats dayes it flourished , 2 Chron. 18.1 . Jehoshapat had riches , and honour in abundance : so in Hezekiahs dayes , 2 Chron. 32.27 , 28 , 29. he had exceeding much riches and honour .

VERS 14.

And thy renowne went forth among the Heathen for thy beautie : for it was perfect through my comelines , which I had put upon thee saith the Lord God .

THis Verse holds out the last benefit which here the Lord tels this Israelitish estate he had bestowed upon her , and that was great fame , concerning which you have , 1. The Extent of it went forth . 2. Ground of it . 1. Beautie . 2. Perfection of it . 3. The cause of all , the comelines God put upon her .

Thy renowne .

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

Ezek. 34.27 . Christ is cald A plant of renowne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a plant for a name .

Went forth

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 egressum est . Sep : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cast. propagatum foret . Jun. Adeo ut prodiret tibi fama , that is , Thy fame spread , and was knowne among Heathens . There were sundrie things which made this state renowned .

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

There were 153300. men emploied about the work of the Temple , 1 King 6.15.15 . the glorie and statelines of i● you may reade in the sixth Chapter . In the Sancto sanctorum the Lord did shew himselfe in a speciall manner unto the high Priest once in the yeare . This Temple was exceeding famous , it was cald the House of God , Eccles. 5.1 .

The Temple of the Lord , Jer. 7.4 .

The Place where Gods name should be , 1 Kings 8.29 .

The Holy and beautifull House , Isai . 64.11 .

Gods resting place , 2 Chron. 6.41 .

The mountaine of the Lord , Isai . 2.3 .

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

It was knowne farre and neare , Hence it was prophesied , Psal. 68.29 . Because of thy Temple at Jerusalem , shall Kings bring presents unto thee .

2. Solomons wisedome , house , and justice were such , as caus'd the name of this state , to goe out among the Heathens , 1 Kings 4.29 . God gave Solomon much wisedom and understanding , and Solomons wisedome excelled the wisdome of all the Children of the East Countrie , and all the wisedome of Aegypt , for he was wiser then all men , and his fame was in all Nations round about , and vers . 34. There came of all people to heare the wisedome of Solomon from all Kings of the earth , which had heard of his wisedome . Among others came the Queene of Shebah , to prove him with hard Questions , which he satisfied her in , and when she had seene his wisedome , his house and the order of it , she said to the King , It was a true report , which I had heard in mine owne Land , of thy acts and of thy wisedome . Howbeit I believed not the words untill I came , and mine eyes had seene it : and behold the halfe was not told me , thy wisedome and prosperitie exceedeth the fame which I heard , 1 King 10.1 , 3 , 4 , 6 , 7. His justice was foretold , Psal. 72.4 . He shall judge the poore of the people , he shall save the Children of the needie , and breake in pieces the Oppressors .

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

4. The Prophets and the miraculous things they did , caus'd the fame of this Israelitish estate to goe forth : Elijah opened and shut Heaven , James 5.17.18 . he raised the Widdow of Zarephaths Sonne , 1 Kings 17. he sacrificed the Prophets of Baal and of the groves , Chap. 18. so Elisha , what great things did he ? he multiplyed the Widdowes Oyle , 2 Kings 4. He gave a Son to the good Shunamite , which went childles , and restor'd him to life when he was dead , ibid , his fame spread into Syria , whereupon Naman came to him , to bee cured of his Leprosie , 2 Kings 5. He disclos'd the secrets of the King of Syriah's Counsell , Chap. 6.

5. Their being in Covenant with God , and walking according to his lawes , rules and commands , made them renowned , Hos. 11.12 . Ephraim compasseth me about with lyes , and the House of Israel with deceit , they went out from God , to false & Idolatrous worship , they brake the Covenant , the law , clave to their own inventions , but Judah yet ruleth with God , he goeth along with God in his wayes , and is faithfull with the Saints , he keepes Covenant and touch with the Lord , and this is his wisedome , glorie , renowne , Deut. 4.6 . Keepe Gods Statutes and doe them , for this is your wisedom and understanding in the sight of the Nations , which shall heare all these Statutes and say , surely this great Nation , is a wise and understanding people , their obedience to Gods Lawes was that made them honourable abroad , and to be counted wise and understanding : so Deut. 26.18 , 19. The Lord hath avouched thee this day to be his peculiar people , and that thou shouldest keepe all his commandements , & to make thee high above al Nations which he hath made , in praise , in name , and in honour , the way to be exalted in all these , is to walk in the wayes of the Lord , its Righteousnesse exalts a Nation , but sinne is a reproach to any people , Prov. 14.34 .

For thy beauty .

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

It was perfect .

The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , intire , perfect , you must not take perfect , for that which wants nothing absolutely , but for that which is compleat or perfect in its kind , it s joyned to peace , Isai. 26.3 . to love , 1 John 4.18 . to faith , Jam. 2.22 . it notes the muchnes or intirenes of them .

My comelines .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in decore meo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes all honourable comelines and adorning decencie , Psal. 5.8 . Thou hast crowned him with glorie , Vehador with honour , comelines , Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in comelines in beautie , Jun. majestate mea . Castal . ob meum decus , what ever this Kingdome and People had which was excellent , majesticall , honourable , beautifull , glorious , that is comprehended in this word comelines .

Obser. 1.

That whatever comelines any Kingdomes , States , or persons have , it is not from themselves but from the Lord. Through my comelines which I put upon thee , this Jewish estate was without beautie , glorie , honour , she lay in her blood , filth , was naked and loathsome , but God spread his skirt over her , covered her nakednesse , wash'd away her blood , annointed her with Oyle , cloath'd her with broidered worke , shod her with skins of Tachash , girded her with fine linnen , covered her with silke , deckt her with ornaments . Whatever externall or internall comelines is in any , the Lord hath put it upon them . Is a state deckt with Cities , people , trading , with mountaines , woods , rivers , flocks of Cattle , & c ? hath it good Laws , good Magistrats , justice duely executed , the righteous countenanced , the wickedawed ? its the Lords doing . Have any spiritual mercies ? the word , other Ordinances , 1 Cor. 4.7 . Who makes thee differ ? or what hast thou thou didst not receive ? if you receive any thing , you receive it from God . The Spouse was comelie , Cant. 1.5 . her countenance was comelie , Chap. 2.14 . her speech was comelie , Chap. 4.3 . this comlines the Lord put upon her .

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

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

VERS. 15 , 16 , 17 , 18 , 19.

But thou didst trust in thine owne beautie , and playedst the Harlot , because of thy renowne , and powredst out thy fornications on every one that passed by ; his it was .

And thy garments thou didst take , and deckedst thy high places with diverse colours , and playedst the Harlot thereupon : the like things shall not come , neither shall it be so .

Thou hast also taken thy faire jewels of my gold , and of my silver , which I had given thee , and madest to thy self Images of men and didst commit whoredome with them .

And tookest thy broidered garments , and coveredst them , and thou hast set mine oyle and my incense before them .

My meate also which I gave thee , fine floure , and oyle , and honey , wherewith I fed thee , thou hast even set it before them for a sweet savour , and thus it was saith the Lord God .

FRom the beginning of the sixth verse unto the 15. you have heard of the choice mercies the Lord bestowed upon this Jewish estate , even such mercies as should have ingag'd her heart and strength to God for ever . In these verses , and the 15. following , you have the fourth generall part of the Chapter , viz. The Lords exprobration of this Israelitish woman , for her ingratitude , he was exceeding kinde and mercifull unto her , and she was exceeding unkinde and unthankfull unto him .

This ingratitude is set out ,

1. By her defection from God to Idolatrous practises , laid downe from the 15. to the 35.

2. By her inhumanenes , in slaying and sacrificing her own Children , verse 20.21 .

3. The cause of these , verse 22.

In the 15. verse you have ,

1. Her sinfull confidence , Thou didst trust in thine owne beautie .

2. Her whoredome , And playedst the Harlot .

3. The motive thereunto , Her renowne .

4. The greatnesse and extent of her whoredomes , And powredst out thy fornications on every one that passed by .

5. The manner of her whorish and Idolatrous practises , she tooke her garments , jewels , oyle , incense , fine flowre and honey , and bestowed them al upon her Images , in the 16 , 17 , 18.19 . verses .

Thou didst trust .

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

And playedst the Harlot .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fornicata es , the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies lascivire corpore aut animo , when one leaves her Husband , and wantonizeth with others in mind or bodie , when it s spoken of the state of the Jewes ( as here , and frequently in other places of Scripture ) it notes leaving of God , cleaving to Idols , worshipping of them , which is cal'd fornication , whoredome , Hos. 1.2 . The Land hath committed great whoredome , departing from the Lord , Judg. 2.17 . They went a whoring after other Gods , and bowed themselves unto them , Chap. 8.27 . When Gideon set up his Ephod , all Israel went thither a whoring after it . There is spirituall whoredome as well as corporall whoredome , the setting up idols or images , using any reverentiall gestures in honour of them , the worshipping of them , or God by them is spirituall whoredome .

I shall shew you wherefore idolatrie is cald fornication , and whoredome , and that is , from the resemblances which are betweene them .

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

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

3. Whoredome is pleasing and delightfull to men and women , but its abhominable and loathsome in the account of God , Prov. 7.18 . saith the Harlot there , Come let us take our fill of love untill morning , Let us solace our selves with loves , they had pleasure and delight in their sinne , but it was abhominable in the sight of God , and therefore it s cal'd uncleannesse in a speciall manner , Rom. 1.24 . Eph. 4.19 . so in idolatrizing , and superstitionizing , there is that pleaseth man , but provokes God greatly : they went a whoring after Idols , they saw beautie in them , found pleasure in letting out their hearts unto them , Ezek. 18.6 . They lifted up their eyes to their Idols , they tooke as much pleasure in beholding them , as a man in beholding the beautie of a woman , their Idolatrie was delightful to them , Isa. 44.9 . Images are called their delectable things , or desireable as the Hebrew is , but however , they were de-lightfull to them , they were not so to God , I●a . 65.12 . They did choose that wherein I delighted not , God was so farre from delighting in them that he abhor'd them , and there●ore cals them defiling abhominations , Jer. 32.34 . Devils , Deut. 32.17 . Confusion , Isai. 41.29 . Detestable things , Ezek. 5.11 .

4. Whoredome darkens mens understandings , infatuates the Spirits of men , and steales away their hearts , Hos. 4.11 . whoredome , wine , and new wine , take away the heart , Solomon that was exceeding wise , had his Spirit so besotted with women , that he was not able to see the sinfullnesse of idolatrie , but had his heart turn'd after other gods , 1 Kings 11. such is Idolatrie , it blinds mens understanding , and clouds their judgements , Rom. 1.21 . They became vaine in their imaginations , and their foolish heart was darkned , and they professing themselves wise , became fooles , in making images of God , verse 22.23 . see their follie , They worshipped the workes of their owne hands , Jer. 1.16 . They trusted in that could neither heare , see , speake , smel , nor goe , Psal. 115.5 , 6 , 7 , 8. They ask'd counsell of stockes ; Hos. 4.12 . They said to a stock , thou art my Father , and to a stone , thou hast brought me forth , Jer. 2.27 .

5. Whoredome is a reproaching sinne , Prov. 6.33 . speaking of a man committing adulterie , he tels you , A wound and dishonour shal he get , and his reproach shal not be wiped away : so Idolatrie brings reproach upon men , 2 Pet. 4.3 . they are cal'd Abhominable Idolatries , they make the names of men abhominable , as well as their persons and actions : they are termed Haters of God , Exod. 20.5 . Blasphemers , Isa. 65.7 . Adulterers , Jer. 3.9 . Worshippers of Devils , Rev. 9.20 .

6. It s an inflaming sinne , Job 31.12 . it s cal'd , A fire , and kindles such a flame in the House , as oft times consumes it , Idolatrie is of the same nature , Isai. 57.5 . Inflaming themselves with Idols , there was a Spirit of whoredomes in them , which kindled strong burning , inflaming lusts after their Idols , Jer. 50.38 . They are mad upon their Idols . Where there is madnesse , there is a great inflammation of the blood and spirits .

7. Uuncleanesse is a sinne destructive to bodie and soule , Prov. 5.11 . it Consumes the bodie , it Destroyes the soule , Chap. 6.32 . and The Harlots house is the way to Hell , going downe to the Chambers of death , Chap. 7.27 . So idolatrie is a dangerous sinne , it threatens destruction of bodie and soule , Baals Prophets lost their lives for their idolatrie , 1 Kings 18. Gideons Ephod was a ruine to him and to his houshold , Judg. 8. and in 1 Cor. 6.9 , 10. there is a dreadfull place against Fornicators and Idolaters . Kow ye not that the unrighteous shall not inherit the Kingdome of God , bee not deceived , neither Fornicators , nor Idolaters , nor Adulterers , &c. shall inherit the Kingdome of God .

8. Whoredome is a costly sinne , much is wasted in vestments , much in ornaments , much in meats , drinkes , junkettings and perfumes , Pov. 7.16 , 17. I have decked my bed with coverings of Tapestrie , with carved workes , with fine linnen of Aegypt , I have perfumed my bed with myrrhe , aloes and cynamon . The dressings , deckings , banquettings , perfumings which attend that vice are very costly , idolatrie likewise is a chargeable thing , Isa. 46.6 . They lavish gold out of the bagg . When nothing else could fetch the gold out of it , Idolatrie could , and that in abundance , They lavish it out , to maintaine and adorn an Idol-god : see Isa. 40.19 . Jer. 10.4.9 . so here they decked their high places with broidered garments , with jewels of gold and silver , they bestowed upon them oyle and incense , fine floure and honey .

9. It is an impudent sinne , it makes bold and brazen fac'd , Pov. 7.13 . The Harlot had an impudent face , and spake impudent things . Idolatrie begets impudencie also , Ezek. 3.7 . All the House of Israel are impudent , and how impudently did they speake when they offered incense in the Chambers of their imagerie , to creeping things , and abhominable beasts , pourtrayed upon the walls ? They said , the Lord seeth us not , the Lord hath forsaken the earth , Chap. 8.10 , 11 , 12.

Because of thy renowne .

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

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

And powredst out thy fornications .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 effudisti , Septu . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vulg. is , exposuisti , like a whore that prostitutes her felfe to all comers , so did this Jewish state , prostitute it self to the idolatrous practises of all Nations that came to her : its sinfull for a woman to be taken with the desire of another man , worse to commit folly with him , though one of the same house , but it s farre worse to be taken with strangers , and to prostitute her selfe to all commers , and to be a common strumpet , this Israelitish woman was so : if any had any new gods , or new devises in worship , she entertain'd them , the word powring out sets forth , The vehement and insatiable desire she had to sinne , or thus , powredst out thy fornication , Thou didst communicate and impart thy Idolatrous and false wayes of worship to all that passed by , thou infectedst them therewith , thou wast not content alone to bee naught thy selfe , but drewest in many others to partake of thy sins ; she was full of spirituall whoredomes , and taught all Nations to be more idolatrous .

His it was

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to him it was ; in the 8 verse , saith God , Thou becamest mine , and in the 14. Thy beautie was perfect through my comelines which I put upon thee , but here it was anothers , her comelines , her beautie , her desire , her bodie , her estate , were all anothers . Vulg. is , ut ejus fieres , that thou shouldest become his , thou wast wearie of my love , and hast sought out other lovers , that thou mightest mingle with them , and satisfie thy lust , and not only hast thou left , cast off me , but thou hast imbraced others Vxorio affectu , who ever passed by thee , had thy heart and affection as much as ever I had , for him thou wast , and his was all thou hadst .

Obser. 1.

Where God bestowes choice mercies upon a people , he lookes for answerable returnes from them , he gave life to the Israelitish estate , verse 6. he Multiplyed it as the bud of the Feild , verse 7. he lov'd this people , entred into Covenant with them , marryed them unto himselfe , verse 8. He Wash'd away their blood , and annointed them with Oyle , Verse 9. He gave them Costly apparell , pretious oyntments , fine flowre , honey and Oyle , royall dignitie , speciall beautie and comelines , great fame and glorie , verse 10 , 11 , 12 , 13 , 14. and now expected that they should'd have liv'd to him , lov'd , fear'd , obey'd , serv'd him , and improv'd all for the honour of his name but thou didst trust in thine owne beautie , and playedst the Harlot , &c. I looked not for this at thy hands , of all the people in the world , I looked that thou shouldest have been faithfull and fruitfull in all good workes , and been as exemplarie for holines and justice to other Nations , as I was exemplarie in my mercies towards thee above other Nations , Isa. 5.2 . there God fenced his Vine-yard , gathered out the stones thereof , planted it with the choicest Vine , built a Tower in the midst of it , made a wine Presse in it , digg'd it , caus'd the clouds to raine upon it , and did all that was doeable for the good of it , and what then ? I looked that it should bring forth grapes , verse 4. I looked for judgement and righteousnes , vers. 7. where God multiplies mercies , he expects suitable returnes . See one place more , Deut. 32. from the 6. verse to the 16. he shewes there , that God was their Father , had bought them , made them a great people from low beginnings , set them their bounds , chosen them to be his portion and inheritance , how he had led , instructed and kept them as the Apple of his eye , and what varietie of other mercies he had bestowed upon them , But Jesurum waxed fat and kicked , this people that should have been righteous and upright , obeying the Lawes of their God and Father , rebeld and kicked like a fatted Oxe , which made Moses say , verse . 6. Doe you thus requite the Lord ? doe you corrupt and spot your selves with the courses of the world ? the Lord look'd for other things at their hands .

Obser. 2.

Ingratitude in Gods people , is a provoking sinne , and causes God to upbraid them for it : I gave thee life , increase , tooke thee to be mine , cleansed thee from thy filth and blood , annointed thee with oyle , I cloathed , decked , covered thee , fed thee , I made thee exceeding beautiful , and comlie , gave thee great renowne , set a Crowne upon thy head , prosper'd thee into a Kingdome , But thou didst trust in thy beautie , and play the Harlot , from the beginning of the 6. vers. to the end of the 14. which are but 9. verses , there is , I , 17. times , and every mention of it is matter of upbraiding unto them , there is hardly the like in all the booke of God , when men will not minde Gods mercies to be thankefull , he will remember them to upbraid their unthankfulnesse for them .

When God had made Adam after his image , planted him in Paradise , given him dominion over all the creatures , for him not to obey one little command , this was great ingratitude provoked the Lord to come downe from Heaven , to upbraid him , and punish him for it , Gen. 3. Adam where art thou ? what hast thou forgotten me , and all the mercies so lately heaped upon thee ? and eaten the forbidden fruit , Cursed is the ground for thy sake , and in sorrow shalt thou eate of it all the dayes of thy life , Verse 17. In the 37. of Isaiah , you reade of Senacheribs great Armie , before Jerusalem , which filled them with feares , and caus'd sadnesses in many Families , God destroy'd this Army by an Angel in a night . In the next Chapter , you finde Hezekiah was sick unto death , Jerome delivers it to be the judgement of the learned Jewes , that therefore he was strucken with sicknes , because he was not thankfull to God for this great deliverance , and this was a reall upbraiding of him for his ingratitude , Isai. 1.2 , 3. God was so troubled at the ingratitude of this people , that he could hold no longer , but must call forth a Prophet , and cause him to begin his Prophesie in this manner , Heare O Heaven , and give eare O earth , for the Lord hath spoken , I have nourished , and brought up Children , and they have rebelled against me , the Oxe knowes his owner , and the Asse his Masters crib , they give them a little hay , straw , grasse , water , and the bruit creatures are thankfull for them : But Israel doth not know , my people doe not consider . I give them their Oxes , and Asses , all belongs to them , and greater thing then so , yet they know not me .

Matth. 11. Christ upbraids Corazin , Bethsaida , and Capernaum , where his mightie workes were done , because they brought not forth fruits answerable , but were impenitent & ingratefull , he tels Capernaum , It shall be more easie for Sodome , then for her in the day of judgement .

Judg. 8.34.35 . The Children of Israel remembred not the Lord their God , who had delivered them out of the hands of all their enemies on every side , neither shewed they kindnesse to the House of Gideon , according to the goodnesse he had shew'd unto Israel . Socrat. saith the Athenians , ingratum nullum admittebant ad Rempublicam

What ingratitude was it in the men of Keilah ? when the Philistins fought against them , rob'd them , indangered their liberties and lives , and David with his men smote the Phililstins with a great slaughter , and sav'd the Inhabitants of Keilah , 1 Sam. 23.15 . and quickly afterwards they would have delivered David who had sav'd them into the hands of Saul his enemie , verse 12.

Obser. 3.

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

There be severall mercies we are apt to trust in .

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

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

3. In your owne naturall excellencies , Jer. 9.23 . Let not the wise man glorie in his wisedome , nor the mighty man in his might : it shewes there is a great propensitie in the hearts of men to doe it , Prov. 28.26 . He that trusteth in his owne heart is a foole : the heart is the excellentest part of man , Prov. 3.5 . Trust in the Lord with all thy heart , and leane not to thy own understanding .

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

Obser. 4.

Great renowne through mans corruption oft proves a snare , occasions great sinnes , Thou playedst the Harlot because of thy renowne , thou wast grown great , famous abroad , exceededst other Nations , who comming to see thy beautie , and behold thy glorie , which they heard of , thou dotedst upon them , and drewest them to fornication ; her renowne was the bait to allure them , and to induce them being allured to spirituall whoredomes ; renowne is a great mercie of the Lord , and should be a speciall motive to make us honour God , and to improve it for his glorie , and others good , but usually estates and persons abuse that renowne and esteeme they have in the world , making advantage thereof , only to serve their owne turnes and lust . God made this people above all Nations , in praise , in name , in honour , that they might be , An holy people unto him , Deut. 26 19. their renowne should haue incourag'd them to holinesse , and it was an incentive unto loosenesse . Solomon had Great renowne abroad in the Nations , 1 Kings 4.31 . that drew the Princes to bestow their Daughters upon him , Chap. 11 3. he had 700. wives Princesses , his name made way for unlawfull marriages , and they made way for unlawfull gods , you reade of rooting up Israel , 1 Kings 14.15 . of blotting out their name , from under heaven , Deu● . 9.14 , of cutting it off , Isa. 48. ●9 . the reason was they abus'd that name God had given them to Idolatrie and other sinfull practises . Many of great credit take up money and breake .

Obser. 5.

Going out from God to false gods , and wayes of worship , is a grievous sinne , Thou playedst the Harlot , that is , thou lefts me thy God , and Husband , and wentest after others , thy bodie , thy beautie , thy heart and affections were theirs , and with them thou didst commit whoredomes , Psal. 106.28 . They joyned themselves to Baal-Peor . This was Apostacie in this people , to forsake God , breake covenant , all ingagements , to go out to others , as if there were more good , content , sweetnes to be had in them , then in the Lord , Mich. 6.3 . O my people , what have I done unto thee , and wherein have I wearied thee ? testifie against me . They made their Nations thinke their gods better then the God of Israel , and their way of worship better then his , which was a great reproach to the Lord , and made him to complaine . The Hebrew call the winter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because it is a reproach to the earth , and such is an Apostate people , they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a reproach to God and his Ordinances , they bring up an ill report upon Canaan , the grapes and God thereof . When the Samaritanes worshipped strange gods , the Jewes counted and cal'd them bastards for it , but when they practised it themselves , they were blind , and discern'd not the evill of it , Josh. 8.41 . Wee be not borne of fornication , they meant they were not the Children of Idolaters , and such as had Apostatised from God , whereas their Predecessors had been the greatest Apostates and Idolaters of the world . This sinne kindles the jealousie of God , Exod. 20.5 . Prov. 6.34 . and made the Lord say , Heb. 10.38 . If any man draw back , my soule shall have no pleasure in him , no , his soule should be exceedingly against them , hence saith God of the Levites that fell to Idolatrie , that they should Beare their iniqutie , and they shall not come neare unto me , to doe the office of a Priest unto mee , Ezek. 44.10.13 .

Some of the Antients have thought that a man falling away from the truth once or twise especially , there is no mercie for him .

Obser. 6.

6. The most beautifull and renowned Church may degenerate , Apostatize and become so corrupt , that it may be questionable , whither there be the face of a true visible Church in all the world , this Israelitish woman was the only spouse of God , he entred into a Covenant with her , she became his , verse 8. he did great things for her , he put more spirituall beautie and comelines upon her , then upon all the Nations , and made her renowned throughout the world , yet she forsooke God , played the Harlot , multiplyed fornications , prostituted herselfe to every Idol and Idolater , and now where was the Church of God ? she played the Harlot with many lovers , Jer. 3.1 . Here was visible Apostacie , visible idolatrie , but no true visible Church , in joyning communion with God in his owne way , neither was God without a true Church at this time . There were some godly ones in secret , which kept themselves from those idolatrous pollutions , who mourn'd in secret for the abhominations done in the Temple , Citie , and every where Ezek. 9.4 . but these lay hid and durst not appeare in the wayes of worship then amongst them : So in Elijah's dayes Ahab , Jezabel , the false Prophets , and Priests of Baal , had so corrupted the worship of God , and the people so Apostatized , that there was no visible face of a Church left in the view of Elijah himselfe , for he saith , The Children of Israel have forsaken thy Covenant , throwne downe thine Altars , slaine thy Prophets , and I even I only am left , and they seek my life to take it away , 1 Kings 19.10 . but God had then seven thousand in secret , verse 18.

The true Church may be brought to such a paucitie , such a lownes , as that there may be no publique meetings , or view thereof , whilest this Church hearkned to her Husband , obeyed his voice , followed the rules of the word , she was chast , and free from errours , but when she grew proud of her fame , and trusted in her beautie , then she fell into errours , defiled herselfe with Idols and sin'd shamefully .

The Papists say , their Church cannot erre , especially in things necessarie to salvation , and why ? because it is sponsa Christi : was not this Israelitish Church sponsa Dei ? and did it not erre in the great and weighty things of salvation ? did it not leave God , and fall to Idolatrie ? such practises as exclude the Kingdome of Heaven ? what priviledge hath the Roman Church more then this had ? whatever Papists say or write ; There Church hath trusted in her beautie , been proud of her renowne , and plaid the Harlot , as notoriously as ever Jerusalem did .

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

The Hebrew is , And hast made to thy self spotted high places , Bamoth telvoth excelsa maculosa , Sept : is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Idols sowne and made up of cloathes of diverse colours , Symmach: Excelsa multicoloria . Jun. Excelsa latis maculis interstincta , Oecol . Diversicoloria . Castal . Fecisti tibi varia sacella diverse Chappels , Cal. maculis conspersa . Telvoth saith Pradus signifies , Hangings or Curtaines of diverse colours . In their High places were Altars made , for the honour of their Idols , those they decked with Tapestrie , and cloathes bespotted with diverse colours , that so they might affect and allure more st●ongly the worshippers , and those that came to see them worshipping .

Verse 17. Thou hast also taken the faire jewels .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vasa gloriae tuae , The vessels or instruments of thy glorie . Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Vessel of thy rejoycing or glorying . Vulg. Vasa decoris tui . Cast. Decoris instrumentum . Pisc . Vasa ornatus tui . Others , Instrumenta ornatus tui . Some referre these instrum●nts of glorie , to the golden or silver Vessels of the Temple , which were glorious Vessels , and Vessels of their glorie , It s said that Ahaz , 2 Chron. 28.24 . Gathered together the Vessels of the House of God , Cut them in peices , and made him Altars in every corner in Jerusalem , its like he might convert the gold and silver of the Temple to Idolatrous uses , or you may interpret it of their plate , those Vessels of glorie they had for their domestick use , not excluding the golden and silver ornament● they had for their owne adorning .

And madest to thy selfe images of men .

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

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

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 my bread , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ordinarily signifie Bread , yet here it must be taken comprehensively for any thing edible , the enumeration following shews it , as Fine flowre , oyle and honey , & the word is so to be understood in Luke 14.1 . Christ went into one of the Pharisees houses to eate bread , by bread is meant what ever should be set before him : so Gen. 39.6 . Potiphar left all in Josephs hand , he knew not ought he had , save the bread which he did eate , Bread , that is , all things he did eate : so Matthew 6.11 . Dayly bread comprehends all edible things , and more too .

Thou hast set it before them for sweet a savour

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

Obser. 1.

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

This practise of theirs hath many aggravations in it ,

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

That they made masculine images , which shew'd their filthie lust , and filthie idolatrie , and set them up in the stead of God .

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

4. That they offered the Lords oyle , incense , and meate unto them .

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

Obser. 2.

Idolaters , and false worshippers , thinke no expences , no charges too much , to accomplish their devices , and mainetain their way , if they want a God or an image , to minde them of the true God , they will take their vessels of glorie , the gold and silver of the Temple , their Plate , their faire jewels and ornaments of their bodie , and have gods and images made with them ; if these Gods and images seeme naked , they will bestow their owne cloathes , their broidered and best garments , their coloured hangings , yea they will spare their meate out of their owne bellies , and set it before them . When Moses was in the Mount , the people were set upon it to have a new visible God to go before them , and they call upon Aaron to make them such a God ; he thought they would not have been at any great cost for an Idol-god , and therefore saith , if you will have a God , you must breake the golden earings out of the eares of your wives , sonnes , and daughters , if you will part with them which are your glorie and ornament , which will put you to much paine before you get them out , for you must breake them ; if you will doe so , you shall have a golden god , Exod. 32.1.2 . did they stick at this ? no , no , verse 3. All the people breake off the golden earings which were in their eares , and brought them unto Aaron : here was no compulsion , no delay , they breake , and brought , Hos. 2.8 . God multiplyed her silver and gold , and they prepared it for Baal , or therewith made Baal , they freely bestow'd it upon Idols , and idolatrous worship . Should we come to people now and say , you would gladly have the true God to be your God , his wayes and Ordinances to walke in , and serve him by , but it must cost you your Vessels of glorie , your plate , jewels , ornaments , imbroiderie . What could they thinke of it ?

Obser. 3.

It s a detestable sinne to abuse the mercies God gives us , for our necessities , ornaments or delights , to the dishonour of his name , I gave thee gold and silver , and thou madest Images of them , I cloathed thee with broidered worke , and thou coveredst thine Images with them , I gave thee Oyle , incense , honey , and fine floure , and thou hast set them before thine Images : here was abhominable ingratitude , as if God should say here , consider and commiserate my case , all yee my friends and faithfull Servants , Men and Angels , I have shew'd great kindnesse , and dealt bountifully with this people , honoured them above others , given them the choicest blessings the world hath , and they turne all against me , and bestow my blessings upon false gods , they take their vestments and ornaments , cloath , adorne , and beautifie their abhominable Idols with them . Suppose a Prince most amiable and virtuous , should take a poore beggarly Maid , having nothing , sick unto death , be at great cost to cure her , cloath , adorne her , and make her his wife , and she should bestow her imbroideries and jewels upon whore-masters and prostitute her bodie unto common rogues , leaving the Prince who had done so much for her , were it not horrible ingatitude ? would not every one heard of it commiserate the Prince and condemne her . Absolom turned all against his Father , and it was intollerable ingratitude

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

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

VERS 20 , 21.

Moreover , thou hast taken thy Sonnes , and thy Daughters whom thou hast borne unto me , and these hast thou sacrificed unto them to be devoured : is this of thy whoredomes a small matter ?

That thou hast slaine my Chilrden , and delivered them , to cause them to passe through the fire for them .

THese words doe set out the ingratitude of this woman , yet more fully , viz. from her unnaturalnesse , God gave her Children , and she slew and sacrificed them unto false gods .

Whom thou hast borne unto me .

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

1. Jure Domini , he is the God of nature , having soveraigne authority over all creatures , and so both the Parents and Children were the Lords , as well as other creatures , he cals it his gold , his silver , his Oyle , his incense , &c.

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

These hast thou sacrificed .

The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to kill , slay , as you doe Beasts , either for eating or sacrificing . Septu : is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vulg. Immolasti . Pisc . Pol. &c. mactasti , thou hast slaine , so you have it in the next verse , Thou hast slaine my Children 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to kill or extend , because when the beast was kil'd , they extended the parts of it : here they kild their Children , either before they put them into the fire and sacrific'd them to Idols , or by casting them alive into the fire , Jer. 7.31 . there is motion made of Topheth in the Valley of the Son of Hinnom , and it was to burne their Sonnes and Daughters in the fire : Expositors say , this Tophet was a Chappell or Altar where Molech was , and here they offered their Chidren to that Idol . This Idol Molech , the Hebrews tell us , was made of brasse , hollow and capacious in the concave of it , they put their Children either in it , or under it , there being a great fire , they burnt them in honour to the Idol . Others thinke they were put in the armes of the Idol , being red hot and so rosted to death , and because the lamentable shriekes and cryes of the Children in the fire should not be heard , they played upon Tabrets , beate on drumms or pans , whence it was cal'd Tophet for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is Tympanum , A Tabret , Drum , or Pann .

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

This custome of sacrificing their Children , is judg'd by the learned , that the Heathens took up from the example of Abraham , who would have offered his Sonne in sacrifice to God , they thought ( though this was not done ) surely such sacrifices were acceptable to God ; if God tooke it well at Abrahams hands , who did but attempt it , he would much more take it well at their hands , who should doe it , their Children were deare to them , and when they should thus part with them for the honour of their God , as they conceiv'd , how could it be but he should take it well at their hands , they considered not that Abraham did it upon speciall command . Besides its probable that the Heathens had learn'd the meaning of their sacrifices , which typed out Christ , who should take mans nature upon them , and be a sacrifice to pacifie the wrath of God : they thought hereupon , that the sacrificing of Children and men , would doe the like with their gods , and make them acceptable to them , Mich. 6.7 . Shall I give my first borne for my transgression , the fruit of my bodie , for the sinne of my soule . These words import , that both the Heathens and idolatrous Jewes did imagine , that the sacrificing of their Children , did make attonement for their sinnes , which the Prophet confutes and condemnes .

To be devoured

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

To passe through the fire .

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

The Tartars , saith Abutensiis , thinke all strangers , such as are not of their owne race , uncleane , and before they can see or speake with their King , they must passe betweene two fires , by which being purged , they are deem'd worthie of his presence , wee must passe through the fire of the Law and Gospell , before we come to the sight of the Lord .

Whither Authors have not mistaken in this , thinking that some Children only were drawne through the fire , and not burnt , I desire one thing may be taken into consideration , and that is what the Scripture cals passing through the fire , in one place it cals burning , in another 2 Kings 16.3 . it is said , Ahaz made his Sonnes to passe through the fire . 2 Chron. 28.3 . it s said , He burnt his Children in the fire : so here in our Prophet that is cal'd devouring in the 20. verse is tearmed Passing through the fire ; in the 21. not under correction , that they passed through the fire and so liv'd , but passed through it to the honour of the Idol .

Obser. 1.

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

Obser 2

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

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

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

2. It was against the Law of nature , which Vlpian thus defines . Jus naturale est quod natura omnia animalia docuit , It is that which nature hath taught all creatures living ; you know nature hath put a law or instinct into al creatures to preserve their young , and if they be indangered by any , they will contend and venture much for them , even timerous creatures , as birds for their young , hens for their chicken , and all creatures more or lesse . The law and impulse of nature is strong in them , but here the Law of nature had no force , Thou hast taken thy sonnes , &c. they came out of their loynes , were parts and peices of themselves , and nature should have mov'd , wrought strongly in ●hem , for the preservation of their little ones , but they were unnaturall , beneath the bruit creatures in this act , they are so farre from destroying their young , that they hazard themselves to preserve them .

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

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

5. The manner of the death should have prevail'd with them , not to have yeilded to it , it was the most terrible death of all deaths , to be burnt in the fire , O the shriekes cryes , and lamentations of poore innocents ! but see the hand of God upon them for it , Lamen. 4.10 . They sod their owne Children .

Obser. 3.

A whorish idolatrous Church may bring forth Children unto God ; this Jewish Church was fallen to as grosse Idolatrie and practises , as were to be found among heathen , and yet the Children she brought forth are termed to be the Lords , in what sense , I shew'd you in opening of the words , a Church may have Ordinances which may intitle its Children to be the Lords , and yet not prove it selfe to be a true Church , the Jewes had circumcision , which the Chidren partaking of , were counted the Lords , but themselves were so corrupt , whorish , idolatrous , bloodie in offering their Children to Idols , that the Lord did not owne them for a lawfull Spouse , and true Church , as you may see , verse 38. I will judge thee as women that breake wedlock , and shed blood are judged : so the Tribes brought forth Children unto God , but the Lord said of them , Loammi , Hos. 1.9 . Yee are not my people . The Romish Church may bring forth some Children unto God , because she hath baptisme , and other Ordinances in her , yet she is so corrupt , idolatrous , bloodie in persecuting the Saints , that she is rather the whore of Anti-Christ , the Synogogue of Satan , then the true Spouse of Christ .

Obser. 4.

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

Obser. 5.

In pretended wayes of worship , men grow cruell and bloodie , Thou hast slaine my Children , and delivered them to cause them to passe through the fire for them , they pretended this was a right and good way of worship , and in honour of their false gods and wayes , they become cruell and murther their owne Children : false wayes of worship , have this grand evill intrinsecall unto them , they have crueltie and bloodinesse attending them , whereas true Religion only , and the wayes of it , hath this honour to be mild and mercifull , bearing and forbearing , James 3.17 . The Pharisees pretended they knew the Law , were only in the right way ; but they were deceiv'd , and how bitter , bloodie , and persecuting were they against Christs Apostles , and those imbrac'd the truths they delivered , John 16.2 , & 3. Christ tels them what would be the practice of men in false wayes , they would kill them , and thinke they did God good service in it , and why ? they knew not the Father nor Christ , they were strangers unto their wayes , which were full of love , meeknes , kindnes , and had wayes of their owne which made them zealous , bitter , plot , and to breake out into open violence , see Rev. 16.5.6 . the Babylonish whore slew the Children of the Lord , and was drunk with the blood of Saints and Martyrs , in her was found the blood of all the slaine upon the earth , al that suffered for the truth ; she succeeded the former , justified their wayes , fil'd up what was wanting in them .

VERS. 22.

And in all thine abhominations and thy whoredomes , thou hast not remembred the dayes of thy youth , when thou wast naked and bare and wast polluted in thy blood .

THis verse containes the ground and cause of this womans sinfull departure from God , of her idolatrie and crueltie , viz. the forgate in what a poore forlorne and miserable condition she had been in , and what God had done for her , she neither remembred her owne miserie , nor Gods mercies , she was naked , bare , and he cloath'd her , she was polluted in her blood , and he wash'd her , she was very deformed , and he put beautie upon her , she was base , contemptible , and he made her renowned in the world , but these things were not thought on , had she kept in her heart , what a low estate she once was in , and how the Lord dealt by her in that estate , she would never have left him broken out into and proceeded on in such wicked wayes as she did .

Obser. 1.

When Gods people are raised , they are apt to forget God and themselves , and to breake out into sinfull courses , this Israelitish woman being exalted by God , thought not upon her former low estate , nor what God had been unto her , in that estate , Psal. 106.21 . They forgate God their Saviour , he sav'd them from the plagues in Aegypt , from the Aegytians , from the red Sea , the fierie Serpents , and other evils , and what , did they forget him ? Yea they soone forgate him , verse 13. they Soone forgate his workes , the Hebrew is , They made hast , they forgate ; man at first was called Adam , earth or red earth , but after the fall Enosh , which some render obliviosus , forgetfull , because through sinne he was so crack't , that he could not hold or remember any thing . God had done great and many wonderfull things for this people , Deut. 4.32 , 33 , 34. and charg'd them they should not forget them or him , Deut. 4.9.23.12.8 Chap. 11.14 . yet looke into the 32. Chapter 18. Verse , where it is said , Of the rock that begate thee , thou art unmindful , and hast forgotten God that formed thee : God begate them , and form'd them into a people , Kingdome , did all for them , yet they forgate him ; and is it not so among us , whom he hath begotten into families , and formed into Cities , Counties , and a Kingdome ? May not we say with David , Psal . 8. Lord what is man that thou art mindfull of him ? What is Enosh ? he is a sorrie , miserable , wretched , forgetfull creature , doe what thou wilt for him , be what thou wilt to him , he will soon forget thee , and all thou hast done .

Obser. 2.

Consideration of mens miserie , and Gods mercie to them in that miserie , it is a speciall help to prevent sinne , In all thy whoredomes , thou hast not remembred the dayes of thy youth , when thou wast naked and polluted in thy blood , their forgetfulnesse of them opened the doore unto sinne , the remembance of them , would have shut it against , and kept them from sinne . When the heart is seriously excercis'd about a low , miserable , lost , perishing condition , and what undeserved kindnesse God shew'd in it , ingatitude , pride , carnal confidence , bud not out , grow not up , bring not forth : and as it is a curb to keep us from sinne , so it is a strong trace to draw us out of sinne , In all thine abhominations and whoredomes thou hast not remembred , &c. intimating that if this woman had laid to heart her former condition , and the great kindnesses of God to her , she would have repented her of her wayes , and turn'd to the Lord , thoughts thereof would have begot such thoughts , workings of Spirit as these , What did God pittie me , when none would pittie ? Did he take me in when I was cast out ? Did he bestow life upon me , make me grow and increase ? hath he wash'd , annointed me , covered , adorn'd , beautified me ? and have I gone out from him , left him , sin'd against him , requited him ill for all his kindnesse , I am asham'd of it , I will turne to him and aske him forgivenesse . When David had sin'd , and lay in it , the Prophet minds him of his former condition , and what God had done for him , 2 Sam. 12.7 . I annointed thee King over Israel , thee who wast at the Sheepefold , low , meane , despised , I delivered thee out of the hand of Saul , he sought thy life , I gave thee thy Masters house , wives , the houses of Judah and Israel : these he sets before him , that upon the due minding of them he might be affected , and led to repentance for his sinfull practises . If you would think what low estates you were lately in , what God did for you then , it would be a speciall meanes to keepe you from sinne .

VERS. 23 , 24 , 25 , 26 , 27 , 28 , 29.

And it came to passe after all thy wickednesse ( woe , woe , unto thee saith the Lord God )

That thou hast also built unto thee an eminent place , and hast made thee an high place in every street .

Thou hast built thy high places , at every head of the way , and hast made thy beautie to be abhorred , and hast opened thy feete to every one that passed by , and multiplyed thy whoredomes .

Thou hast committed fornication with the Aegyptians , thy Neighbours , great of flesh , and hast increased thy whoredomes to provoke mee to anger .

Behold therefore I have stretched out my hand over thee , and have diminished thine ordinarie food , and delivered thee unto the will of them that hate thee , the daughters of the Philistins which were asham'd of thy lewd wayes .

Thou hast played the whore also with the Assyrians , because thou wast insatiable , yea thou hast played the Harlot with them , and yet couldest not be satisfied .

Thou hast moreover multiplyed thy fornications in the Land of Canaan , unto Chaldea , and yet thou wast not satisfied herewith .

IN these verses the Lord doth further accuse and charge this woman , that she made no stop nor stand in her wickednes , but proceeded further and further , After all thy wickednesse thou hast also built unto thee an eminent place , and hast made thee an high place in every street .

This is set out unto us ,

1. By the eminencie of the place , she built not some little low place , obscure , unnoted , but one eminent , great , gloroious , high .

2. From the multitude of high places and Altars , she made not here and there one , but in every street , at every heads of the waye , where was the most concourse of people , ibid.

4. From her impudencie , Thou hast opened thy feet to every one that passed by , thou didst not through frailtie of nature , violence of temptation , transgres with one two or a few , but like an arrant whore past shame , Thou hast opened thy feet to every one .

5. From the several Nations she committed folly with , she was not content to be idolatrous her selfe , but made Covenants and Leagues with others , and drew them in ; as ,

1. The Aegyptians , who are described to be , 1. Her Neighbours . 2. Great of flesh , verse 26.

2. The Assyrians , verse 28.

6. From the extent of her whoredomes , which was from Canaan to Chaldea , verse 29. not only in Canaan but in Chaldea she was Idolatrous .

7. From her insatiablnesse , verse 28 , 29.

8. From the effects which are ,

1. Threatning from God , verse 23. Woe , woe unto thee .

2. Abhorrencie of her beautie , verse 25. And hast made thy beautie to be abhorred .

3. Punishment , verse 27.

1. Set downe in generall , under this expression , I have stretched out my hand over thee .

2. In particular , and that in two things .

1. In diminution of their comforts , I have diminished thine ordinarie food .

2. In puttting them into the power of their enemies , I delivered thee unto the will of them that hate thee .

4. Shame , so lew'd , and vile were her wayes , that even her enemies were asham'd of her , verse 27.

In the 23. verse , there is nothing to open .

You may observe ,

1. That when Gods owne people goe on in sinful wayes , its grievous unto him , it affects , yea afflicts his heart , here God taking notice , and speaking of this Israelitish womans sinfull practises , and proceeding on in them , breakes out in the middest of a sentence saying , Woe , woe unto thee , he was so full with thoughts of her ingratitude , unkindnesse , rebellion , idolatrie , &c. that he opens , empties , and eases himselfe in these expressions , Gen. 6.5.6 . When God saw the wickednesse of man to be great , it repented him that he had made man on the earth , and grieved him at the heart , Psal. 78.40 . They did oft grieve him in the Desart , Psal. 95.10 . God saith , Forty yeares long was I grieved with this generation , Isa. 63.10 . They vexed his holy Spirit , therefore Isa. 1.24 . Ah , I will ease me of mine Adversaries , and avenge me of mine enemies . Christ wept over Jerusalem .

2. The end of wickednesse is woe , she had been notoriously wicked , and what followed upon it ? woe , woe , its double , and notes intensenesse , she had been intense in sinning , and God was intense in threatning ; woe to thee thou hast left me , woe to thee thou hast imbraced other gods , woe to thy estate and bodie , Assryrians shall come and destroy them , and woe to thy soule , I will destroy that : God was greatly exasperated , and therefore powres out a double woe against her , one temporall , another eternall , let who will be wicked , be it Judah and Jerusalem , woe and woe must be their portion , let it be the Lords owne people , he will not spare , if they repent not , if they turne not from their evill wayes , he will denounce woes against them , and bring woes upon them , The wages of sinne is death , a temporall death , there is one woe , an eternall death there is another woe .

Verse 25. Thou hast made thy beautie to bee abhorred .

This woman was very lovelie , through her state and Church beautie , she was renowned among the Nations for it , but when she became Idolatrous , she spotted her beautie , so as it became abhominable . Take the fairest woman that is most desireable , and priz'd , if once she come to be common , and open her feet to all commers , as the phrase here is , she grows loathsom , abhominable , such was the jewish state of our Prophets metaphoricall woman , who multiplyed Altars , Idolatries , and committed fornication with the Nations far and neare , the Lord had said long before , when they fell to Idolatry , that their spot was not the spot of his children , Deut. 32.5 . when they were free from this sin they were beautifull and glorious , Numb. 24.5 . How goodly are thy Tents O Jacob , and thy Tabernacles O Israel , Chap. 23.21 . He hath not beheld iniquitie in Jacob , neither hath he seene perversnes in Israel . The Vulg. reads it thus , Non est idolum in Jacob , neque videtur simulachrum in Israele , idolatrie makes the most glorious Nation abhominable , Prov. 14.34 . sinne is a reproach to any people , and especially this sinne , 1. Pet. 4.3 . they are cal'd , Abominable Idolatries ; they are so in themselves , and they make so . What ever a womans beauty is , if shee be mad and phrantick , you despise her and her beauty , you will not have to doe with her . Idolatry is a madnesse ; Jere. 50.38 . They are madd upon their idolls ; and such madnesse makes the beauty of a State or Church loathsome .

Verse 27. And have diminished thine ordinary food .

The Hebr. for ordinary food is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 statutum tuum : Septu : is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 legitima tua , I will take away thy lawfull things . Vulg. is , justificationem tuam ; Which Mariana saith , was Gods Covenant whereby she was justified : Sanct: Some outward signe of inward holinesse : Oecol : Succidi constitutum tuum , I have cutt downe thy constitution : Calv : demensum tuum : so Pisc : and Jun: Cast : institutum tuum : Lav : statutum cibum tibi : Fr: ton estat ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith Prad : is a Statute , Constitution , an Ordinance , a Law , forme of living , Worship , Caeremonie , atque id omne quod manat a legislatore . Jerom interprets it of their Ceremonies , Sabbaths , and Solemnities : Theod : of the Law it selfe : others of their holy things . But God dealing here with this Jewish estate as a husband with an expensive and adulterous wife , saith ; I have cut thee short of thy allowance , I have diminished thy portion . Proverb. 31.15 . She ariseth while it is yet night , and giveth meat to her houshold , and a portion to her maidens : its 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it s taken for a portion of meat and drinke , and it s not amisse to take it so here ; thou hast abused thy fine flower , honey and oyle , but I will lessen them , thou shalt have little of these hereafter , thy portion shall be smaller . The confining it to things edible I like not ; let us extend it to other things also , and the sense will be more full , viz. to her garments , ornaments , silver , gold , incense , &c. Hos. 2.9 . I will take away my corne , my wine , recover my wooll and my flax ; and so it suits with the Chaldie interpretation , auferam bonum tuum ; It s our sinne that causes God to diminish our comforts .

Deliver thee to the will of them that hate thee .

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

The daughters of the Philistims .

In Scripture sense , Villages and Townes are counted daughters , as chiefe Cities were called Mothers ; 2 Sam. 20.19 . Thou seekest to destroy a Citie and a Mother in Israel , that was Abel where they asked counsell ; and because Cities had Townes and Villages belonging to them , as you may reade 1 Chron. 7.28 . Bethel and the Townes thereof , Gezer with the Townes thereof , Shechem Gaza and the Townes thereof ; so ver. 29. Bethsheon and her Townes , Taanach and her Townes , &c. These Townes were accounted the daughters of those Cities , because they were either made , govern'd by , or some wayes belonging to those Cities , and the Citizens thereof . And so diverse Expositors doe take the daughters of the Philistims here to be the Townes and Villages of Palestina . And so the daughters of Jerusalem oft mentioned in the Canticles , to be the Villages adjacent . But it s better to interpret the words of the persons , then of the places ; and to understand by daughters of Philistims the Philistims themselves . 2 Sam. 1.20 . Tell it not in Gath , least the daughters of the Philistims rejoyce ; that is , not the villages but the Philistims themselves : so Psal. 48.11 . Let the daughters of Judah be glad , that is , the people of Judah : in ver. 26. that which is Aegyptians , in the originall is sonnes of Aegypt ; and ver. 28. with the Assyrians , in the Heb. is the sonnes of Ashur : and here by daughters of Philistims is meant the Philistims ; and daughters are mentioned rather then sonnes , because the Lord had spoken of the Jewish estate as a woman , and so continues the allegorie in the same sexe . The Philistims hated the Jewes much , often war'd against them , and brought them under , as you may observe in the booke of Judges , Chap. 10. & 13. they were glad when mischiefe befell them , therefore when Saul and Jonathan were slaine , David would not have it told in Gath or Askelon , least the Philistims should triumph , 2 Sam. 1.20 .

Obser .

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

2. Those are counted Gods people may so exceed in sin as that Gods enemies may be asham'd of them ; the Philistims which hated God and the Jewes , were asham'd of their lewd wayes , they blush'd at the sinnes the Jewes gloried in ; they gloried in their idolatry , they made high places every where ; they committed spirituall whoredome with greedinesse ; other Nations kept their Gods , but they changed their God and glory for that did not profit , Jer. 2.11 . This levitie and idolatry of theirs made the heavens astonished , and the Philistims asham'd : they saw more filth and loathsomenesse in this sinne , then the Jewes ; such abominable idolatry affected their hearts . The word in Hebrew for lewd is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 scelus wickednesse , yea some notable and emphaticall wickednesse . The abusing and forcing the Levites Concubine unto death , Judg. 19. is cald Judg. 20.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lewdnesse , wickednesse , abomination ; and Hierom upon the 24 of Ezek. interprets it immunditia execrabilis & scelesta , an execrable and villanous filthinesse . The impudency of this Jewish woman was such in her accursed idolatry , that the daughters of the Philistims were asham'd at it , durst not doe the like , and were chast in comparison of Jerusalem and her daughters , who lusted after the Gods , and worship of the Nations on every side . The Aegyptians deified Onyons , Leekes , Catts , Beetles or Dors , Oxen , Sheepe , Dogges , Apes , Hawkes , Crocodiles , Serpents , Battes , Moules , & quaedam pudenda dictu , and with Aegyptian idolatry did the Jewes intangle themselves , as also with the Assyrian and Chaldean ; if they had any new gods , the Jewish hearts were on fire for them , and unquiet till they injoy'd them , the Nations were content with their own gods , but Jerusalem must have all .

3. Wicked and wanton lusts are unsatiable , this metaphoricall woman had vile lusts in her , shee lusted after the Aegyptians , Assyrians , Chaldeans , committed fornication with them , opened her feet to all passengers , yet was she not satisfied therewith , ver. 29. And in the 28. its said , She was unsatiable , and could not be satisfied . Eccles. 1.8 . The eye is not satisfied with seeing , ●or the eare filled with hearing , th' one would see more , th' other heare more ; and so it is with the lusts of men and women , they would see , heare , and have more . There be foure things that are never satisfied , that say not it is enough , the grave , the barren womb , the earth , the fire , Prov. 30.15 , 16. And I may adde there be foure evills or lusts that will never be satisfied .

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

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

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

4. Is the lust of the flesh , which is the most insatiable , Eph. 4.19 . They gave themselves over unto lasciviousnesse , to worke all uncleannesse with greedinesse . Rom. 1.26 , 27. They burned in their lust one towards another , not in a naturall way , but in that which was against nature , men with men and women with women . History tells of that notorious Strumpet Messalina , who gloried she had exceeded another Harlot , and said , Se inter diem & noctem viginti quinque passam concubitus , that in 24. houres she had entertaind 25. men . To this lust idolatry is compar'd , and cald fornication , whoredome , because idolaters are as insatiable in their way , as men and women in the lusts of the flesh . Hos. 2.5 . I will goe after my lovers , I will have more idolls and more idolatrous practises , Ephraim was not satisfied with what she had : so Jerusalem had the Aegyptian , Assyrian , and Chaldean Gods , and they did not quench but increase her thirst after more still . Thus it is with any lust whatsoever if you give way to it , it growes strong , insatiable , like water breaking over the bankes , and will not be stopped , like fire getting strength , and cannot be quenched ; its wisdome therefore to deale with our lusts betimes , to keepe them in , under , yea to crucifie and mortifie them .

Some Interpreters understand the fornication and whoredome committed with the Aegyptians , Assyrians , and Chaldeans in the 26. 28 , 29. ver. to be meant of those sinfull Leagues the Jewes made with them , Isa. 20.5 , 6. Isa. 30.1 , 2 , 3. 2 King . 18.21.24 . Isa. 31.1 . 2 King . 16.7 , 8. 2 Chron. 28.16 . They had little cause to confederate with any of the Nations , especially the Aegyptians , who had kept them under hard bondage many yeares , drown'd their children , were the grossest idolaters under heaven , and pursued them to the red Sea , to bring them back to their taskes of brick , clay , and straw , or to destroy them ; and God had forbid them to seek helpe from the Nations , and therefore Jer. 2.18 . What hast thou to doe in the way of Aegypt , to drinke the water of Sihor , or what hast thou to doe in the way of Assyria , to drinke the waters of the river ? What hast thou to doe to treat and Covenant with , or to fetch helpe from them , to drinke of Nilus and Euphrates , those muddie rivers and forsake the fountaine of living waters , the Lord God of Israel ? Ver. 19. Thine owne wickednesse shall correct thee , &c. thou shalt fall by them , and suffer , it was a wicked thing and evill , and bitter thing , a forsaking of God , and casting him off , who had taken the protection of that land and people to himselfe in a peculiar manner .

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

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

Vers. 30. How weake is thine heart , saith the Lord God , seeing thou doest all these things , the worke of an imperious whorish woman .

THis ver. is another effect of this Womans wickednesse , and that is weaknesse of heart ; set out

1. By way of admiration ; How weake , &c.

2. By way of Comparison , viz. of an imperious whorish Woman , she doth those things which enfeeble her heart , enervate her spirits , and thou doest the like , thy heart must therefore be weake .

Weake .

Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word amal signifies a thing hath no vertue , power , efficacie in it . Jer. 15.9 . She that hath borne seaven languisheth , she hath given up the ghost ; it s the same word she was so without strength that her soule was ready to leave her ; it notes not any weaknesse , but extreame weaknesse , and therefore sometime it s put for a thing witherd or dryed up , Isa. 24.7 . The vine languisheth , it was witherd and dryed up ; so Joel 1 . 1●.12 . Na● . 1.4 . Lam. 2.8 . Pr●dus saith , the word signifieth , excisum , dissipatum , perditum , corruptum , perversum , and makes the sense thus ; How perverse , deprav'd , and corrupt is thy heart , when thou doest such things as declare that thou hast not onely banished the feare of God from thy heart , but also all modesty from thy face . Jerom , what shall I doe to thy heart ?

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

Imperious .

Hebrew 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dominatrix , a woman that hath a domineering spirit ; from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to dominere and exercise Lordlinesse over others , to usurpe authoritie .

Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , of one that is at libertie , that hath no husband , but runs up and downe according to her own lust and will ; Dominium sui habentis , saith Lav : Dominantis , Cal : Procax idem quod petax . French , d'vne paillarde robuste . Vulg: is Procax , saucie , wanton , impudent , which in the Greek is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , when the maske of modestie and bridle of continency are laid aside , and a bold forwardnesse to filthinesse is manifested , when a woman doth not onely expect and wait for her lovers , but desires , invites , and constraines them to satisfie her lusts , and will have no nay ; such a shamelesse , saucie imperious whore was she in the 7. of the Prov. who ver. 21. caused the young man to yeeld ; so here Jerusalem was like a Queene of whores , daring and doing any thing .

The worke .

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

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

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

4. To neglect , deale harshly with the children of her husband ; so here , Thou hast taken the sonnes and daughters thou didst bare unto mee , and hast sacrificed them unto idolls .

5. To excuse , cleare , and justifie her selfe ; Prov. 30.20 . The adulterous woman eateth , wipeth her mouth and saith , I have done no evill ; so this Jewish woman , Jer. 2.33 . How canst thou say , I am not polluted , I have not gone after Baalim ? Ver. 29. Wherefore will you plead with mee ? yee all have transgressed against mee .

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

Obser. 1.

That sin , especially whoredome and idolatry doe effeminate and enfeeble the hearts of people ; Hos. 4.11 . Whoredome is one of the things takes away the heart , that is , the reason , understanding , judgement , so that a man becomes instable , weake and foolish . Corporall whoredome subjects men to the wilde and insatiable lusts of the flesh , spirituall to an idoll , which is the worke of mans hands ; and what folly is this ? Such sins weaken mens credit , consciences , hearts , and spirits ; adultery is the destruction of the soule , it wounds , Prov. 7.26 . She hath cast downe many wounded ; and the more wounds the more weaknesse . Dalilah weakened Sampsons hands and heart , and wounded him deeply . Gen. 49.4 . Reuben unstable as water , he went up to his fathers bed . Prov. 10.29 . The way of the Lord is strength .

Obser. 2.

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

Obser. 3.

Imperiousnesse argues weaknesse ; how weake is thy heart , seeing thou doest the worke of an imperious whorish wom●n Th● more weake the more imperious , and the more imperious the more evidence of weaknesse . Pro. 29.8 . Scornefull 〈◊〉 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men of derision and scorne , Septuag: 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , men without law , that are imperious and make their wills and lusts their lawes , they bring a Citie into a snare , or set it on fire , which shews their weaknesse ; but wise men turne away wrath , which shews their strength . When men are hastie , violent and imperious , they exalt folly , Prov. 14.29 . and proclaim their weaknesse . The Apostle saith , that women are the weaker vessells , 1 Pet. 3.7 . and being weake they are prone to be imperious ; which Paul observing gave out that rule , 1 Tim. 2.12 . I suffer not a woman to teach , nor to usurpe authoritie over the man . Many thinke that greatnesse and strength of spirit consists in imperiousnesse and stoutnesse , but it s otherwise , they are the weakest are most imperious .

VERS. 31 , 32 , 33 , 34 :

In that thou buildest thine eminent place in the head of every way , and makest thine high place in every street , and hast not bin as a harlot in that thou scornest hire .

But as a wife that committeth adultery , which taketh strangers in stead of her husband .

They give gifts to all whores , but thou givest thy gifts to all thy lovers , and hirest them that they may come unto thee on every side for thy whoredome .

And the contrary is in thee from other women in thy whoredomes : whereas none followeth thee to commit whoredomes : and in that thou givest a reward , and no reward is given unto thee , therefore thou art contrary .

THese verses conteine a repetition of what this whorish woman did , and also a further amplification and aggravation of her lewd and abominable practises .

The repetition is in the 31. verse , which falls in with what you have in the 24. and beginning of the 25.

The amplification and aggravation of her lewd wayes is set out .

1. From a dissimilitude in the end of the 31. verse ; And hast not been as an harlot , in that thou scornest hire ; other harlots tooke hire , but thou wouldst none .

2. From a similitude in the 32. verse ; As a wife , &c. for a wife that hath an husband , to take in strangers , that is great lewdnesse .

3. From the contrarietie of her practise to other whores , verse 33 , 34. They had those followed them , gave gifts unto them which they received ; but Jerusalem had no followers , no gifts , but she gave gifts , and hired men to come unto her .

Eminent place .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies whatsoever excells or appeares above another ; here it s an eminent place ( a place raised above others ) its so rendred in the 24. verse . Septuag. translates it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , there and here . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a stewes or house of fornication . Aquil. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 foveam , a ditch or pit , whoredome and idolatry are both deepe ditches and pits ; these eminent places were for commission of those sins which drowned them in perdition : from this word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it s more then probable that that word Gabbatha in Joh. 19.13 . doth proceed ; the words are thus ; Pilate sate downe in the Judgement seat in the place that is called the pavement ; but in the Hebrew Gabbatha , which signifies 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 locum excelsum , Grote in loc. such a place as Judges sit in to pronounce sentence against malefactors ; it s cald the pavement or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it was covered or paved with stones .

Thine high place .

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

In that thou scornest hire .

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

Hire .

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

Vers. 32. As a wife that commits adultery .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a woman an adulteresse . A single woman that playes the harlot doth very ill ; but a woman that hath a Husband , to leave him , and receive others in his stead , that is exceeding grievous , especially when she wants nothing , hath abundance , and her Husband is most loving , meeke , delightfull , wise , and faithfull ; this was the case of Jerusalem , yet she playes the Adulteresse , takes in strangers in the roome of her Husband .

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

The word for gift is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is merces meretricia , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to separate , and remove a thing as uncleane . The hire of a Whore was not to be brought into the Temple , because gotten , ex opere immundo , and therefore was to be kept , and separated from the Temple , Deut. ●3 . 18 .

Vers. 34. The contrary is in thee .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 oppositum , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to invert , change , alter ; this Jewish woman did invert , change , and alter the way that other women went in , for satisfaction of their lusts , in the abuse of their bodies ; they had gifts given them , but this woman gave gifts ; they were hired , this woman did hire . Sept. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 perversum quid . Vulg. Contra consu etudinem mulierum . Calv. Inversio a mulieribus . Lav. Contrarium mulierum . Whereas none followeth thee to commit whoredomes : the Hebr. runs thus , after thee it hath not been whored . So the Sep. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they have not gone a whoring after thee . The meaning is , Jerusalem sought after the Idoll gods of other Nations , was at expences , gave gifts to them to get , and fetch in their idolatry ; but no Nation did so by them . Hos. 8.9 . Ephraim hath hired lovers . 2 K. 16.8.10 . Ahaz sent the silver & gold of the Temple to the K. of Assyria , & was at no smal charges for the Altar of Damascus . Isa. 57.7 . Vpon a lofty and high mountaine hast thou set thy bedde ; that is , Altars , Chappels , Temples , which he calls beds ; because there they committed spirituall adultery : and they were upon the eminent and high places , because the more might see them turne in and worship their Idol gods , and so commit folly with them ; for it followes , even thither wentest thou up to offer sacrifice . And in vers. 8. Thou hast discovered thy selfe to another then me , 2 King 21.4 . Jer. 32.34 . and art gone up ; thou hast enlarged thy bed , made a Covenant with them , thou love ast their bed when thou sawest it . The sense is this , the Jewish estate was not content with God alone to be her husband , but like a whorish wife left her husband , and went up to the bed of others : and not only so , but enlarged her owne bed , made more roome , built more Altars , high places , and Temples for the gods of other Nations to be taken in to her , and made covenant with them to worship and honour them : and what ever bed , that is , Altar , Temple , Idoll she saw among the Nations , she fell in love with it , and must have it , cost it never so deare .

Obser. 1.

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

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

VERS. 35 , 36 , 37 , 38.

Wherefore O Harlot , heare the word of the Lord .

Thus saith the Lord God , because thy filthinesse was powred out , and thy nakednesse discovered through thy whoredomes with thy lovers , and with all the idolls of thy abhominations , and by the blood of thy children which thou didst give unto them .

Behold therefore I will gather all thy lovers with whom thou hast taken pleasure , and all them that thou hast loved , with all them that thou hast hated , I will even gather them round about against thee , and will discover thy nakednesse unto them , that they may see all thy nakednesse .

And I will judge thee as women that breake wedlocke , and shedde blood are judged , and I will give thee blood in fury and jealousie , &c. to 44.

HEre begins the fifth generall part of the Capter , viz. a Commination of grievous judgements , together with the aggravation of their sinnes , the cause of those judgements , and this extends to the 60. vers .

In the words from the 35. to the 44. you shall find , 1. An introduction to the judgements threatned , vers. 35. 2. A specification of the causes moving God to bring such judgments upon this woman , namely , her Idolatry , murthering of her children , and forgetfulnesse of her low condition , and Gods dealing with her in it , v. 36.43 . 3. The enumeration of the judgements threatned , which are , 1. The gathering together of her lovers and enemies , and setting them against her , v. 37. 2. Publication of her nakednesse and shame , ibid. 3. Condemnation to dye , v. 38. 4. Rendition into the hands of her Enemies , vers. 39. 5. Plundering , spoiling , and laying all wast , ibid. 6. Death it selfe by stones and swords , v. 40. 7. Burning their houses , v. 41. 4. The consequents hereupon , which are two . 1. The cessation of this woman from her idolatries , v. 41. last part of it . 2. Cessation of Gods anger , v. 42.

Vers. 35. O harlot .

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

Obser .

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

Formerly this people were very deare to God , and hee gave them honourable Titles .

Exod. 4.22 . Israel my sonne , my first borne . 19.6 . A kingdome of Priests , an holy nation . Deut 32.9 . The Lords portion , and inheritance . Psalm 135.4 . His peculiar treasure . Isa. 5.7 . The Lords vineyard . Jer. 2.21 . A noble vine . Isa. 4.5 . The glory . 6.13 . The holy seede . Jer. 18.13 . The Virgin of Israel .

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

Obser. 2.

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

Vers. 36. Thy filthinesse .

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

Thy lovers .

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

Vers. 37. Thou hast taken pleasure .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dulcuisti , or jocundataes ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is of the largest signification amongst the Heb. words , the primitive and chiefe signification of it is to mingle : and so here notes that pleasure , delight , comes upon mixture ; this woman mingled her selfe with strangers , all commers , especially Assyrians , Babylonians , Aegyptians , in bodily and spirituall whoredomes . Vulg. quibus commista es . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cast. oblectasti . Jun. with whom thou hast sweetly been conversant . Pisc . suaviter affecta fuisti .

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

Obser. 1.

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

2. That when God by the sinne of man is provoked , he will set his friends and lovers aginst him . The Assyrians and Chaldaeans had been Jerusalems lovers ; but because she sinned against God , he turnes them to be her enemies . Lam. 1.2 . All her friends have dealt treacherously with her , they are become her enemies . Ahitophel was a choise friend and Councellor to David : and because he offended the Lord in the matter of Vriah , and Bathsheba , therefore hee turned the heart and head of Ahitophel against David , which went very neare to him , and troubled his heart sorely : hee speakes of it twice in the Psalms ; once in the 41. vers. 9. Mine owne familiar friend in whom I trusted , who did eate of my bread , hath lift up his heele against me , i. e. hath dealt injuriously with mee , and like a bruit creature , kickt at his Master who feeds him ; or thus , he hath look'd at me as one downe , and lift up his heele to tread me under . Againe , he mentions it in the 55. Psalm . 12 , 13 , 14. Vasthi refused to come at the Kings call , and God set Ahasuerus and all the Princes against her , Esth . 1. So Obad. 7. The men that were at peace with thee , have deceived thee ; th●y that eate thy bread have laid a wound under thee . See Math. 10.36 .

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

Martia the Concubine of Commodus the Emperour , having espyed her owne name in a Catalogue of chiefe persons , intended to be made away by him , consulting with others , she poisoned him in a cup of wine .

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

This discovering of nakedness which was the punishment here threatned , was a grievous judgement , and should have caused this woman to have given over her whoredome and filthinesse , as once it did the Milesian Virgins , their murthers ; for they being troubled and perplexed in their minds , were set upon it to make away themselves , no teares or intreaties of friends could prevail with them ; many did make away themselves , notwithstanding all meanes used to prevent the same : At the last , one amongst them , wiser then the rest , made a law ; that if they did make away themselves , they should be drawn naked through the Market ; this so prevailed with them , that they gave over that wretched practise ; the thought of the shame of having their nakedness discovered , kept them from that bloody sinne of selfe-murther .

Vers. 38. I will judge thee as women that breake wedlocke .

The Heb. is , I will judge thee with the judgements of adulteresses . What the judgements of whores and adulteresses were , we shall find in Levit. 20.10 . Deut. 22.22 . The Adulterer and Adulteresse were both to be put to death , but what death , is not specified . The Jewes had foure capitall punishments or deaths .

1. Chenek , strangling : and this was the death they affirme that the Adulterer and the Adulteresse were to suffer ; for where the kind of Death is not expressed , their rule is , it 's strangling , because that is the easiest .

2. Is Hereg , beheading .

3. Sheriphah , burning : so Judah judged Tamar , when she had played the whore , to be burnt , Gen. 28.24 . The Priests daughter , if she played the whore was to be burnt with fire , Levit. 21.9 .

4. Sekilah , stoning ; so the Pharisees tell Christ , John 8.5 . Adulteresses should be ston'd by the law of Moses , yet there is no expresse law in him for it , only those committed sinnes of like nature were to be ston'd , as Deut. 22.24 . And its evident from our Prophet , who in the 40. vers. tells this adulteresse woman she shall be ston'd with stones .

The manner of stoning was to lead the offender bound to a place without the gates , where one of the witnesses strook him behind upon the loines ; then they tooke a very great and heavy stone and threw upon him : and if that did not kill him , then all the people threw stones upon him , according to Deutr. 17.7 . This death was counted the most grievous .

Among the Romans , Adulterers were beheaded by the Julian law .

Tacitus relates , that among the old Germans , that the Adulteresse being found out by her Husband , she was stript , and set naked in the sight of her kindred : and afterward her hair being cut off , her husband with rods drave her through the street so .

Diodorus Siculus tells that the Aegyptians did cut off and maim the nostrils of the Adulteresse , that so they might deforme the face which had pleased : and the adulterer had 1000. stripes , with which he was almost beaten to death . Vid. Pet. Mart. upon 2 Sam. 12.

And shedde blood .

Their judgement was to have their blood shed , Gen. 1.6 . Exod. 21.12 . No satisfaction was to be taken for the life of a Murtherer , but he was absolutely to be put to death , Num. 35.31 , 32. What ever friends he could make , what ever ransome he could give , what ever quality he were of , these were not to be respected , but die he must . So here , Jerusalem had shedde blood , even the blood of her infants , vers. 20 , 21. and now her blood should be shedde , shee should be thrust through with swords , vers. 40.

In fury and jealousie .

Heb. runs thus : I will give thee the blood of wrath and jealousie . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I will put thee in the blood of wrath and zeale . Junius , reponam tibi sanguinem excandescentiae & zeloipiae . The words shew how severely the Lord will deale with her , even like a Husband , whose rage and jealousie is up , and nothing will pacifie it but the blood of the adulterer and adulteresse , Prov. 6.34 . Jealousie is the rage of a man ; nothing exasperates him more then the falsehood of his wife ; and something exasperates God more then the falsehood and whoredome of his Spouse . Psalm 79.5 . Shall thy jealousie burne like fire ? yea it burnes like the hottest fire , and cannot be quenched . His fury and jealousie consum'd Jerusalem before they ceas'd . These words agree with those in Chap. 5.11 . Mine eye shall not spare , neither will I have any pity . God would give her blood without any mercy ; no sacrifices , no teares , no prayers , no meanes should prevaile with him .

Observ. 1.

Adultery and Blood-shed are sinnes which the Lord punisheth severely , he propounds the punishment of these sins to be the pattern for Jerusalems punishment : I will judg thee with the judgements of adulteresses , and of those that shed blood . Their punishments are exemplary . Jer. 29.22 . Zedekiah & Ahab are said to be roasted in the fire , which was a terrible judgement , a grievous torture : and what was the reason of it ? because they have committed villany in Israel , & have committed adultery with their neighbours wives . Mal. 3.5 . I will be a swift witnesse against the adulterers : That 's so provoking a sin , and deserves such heavy judgment , that God wil make hast to punish them . Heb. 13.4 . Whoremongers & adulterers God wil judge ; that is , punish with emphaticall punishments . Sodomes great sinne was uncleannesse , and God judg'd and punish'd them with fire and brimstone from heaven . The forcing of the Levites Concubine cost the blood of 60000. men , Judg. 20. there uncleannesse and murther were punisht with severity . Psalm 9.12 . God makes inquisition for blood . He is so stirr'd at this sinne , that he will up , search out the authors , contrivers , and Commissioners of this scarlet sin : hee will avenge for blood . Hos. 1.4 . I will avenge the blood of Jezreel upon the house of Jehu . Ezek. 35.5 , 6. Because Mount-Seir had shed blood , therefore as I live saith the Lord God , I will prepare thee unto blood , and blood shall pursue thee . See how the spirit of the Lord is up , he sweares to it , that he would prepare them unto blood , and that blood should pursue them . Chap. 36.18 . I powred my fury upon them for the blood that they had shed upon the land , and for their Idols wherewith they had polluted it .

2. Note , there is difference of sinnes and punishments ; women that breake wedlocke and shed blood , they sin more grievously then others doe , and their punishments are greater then others ; their sinnes are scarlet , and crying sinnes , abominations ; and their punishments are answerable ; they are judged otherwise then lyers , slanderers , drunkards , thieves , &c. God punisheth some sinnes without blood ; but these sinnes , Adultery , Murther , Idolatry , with blood , and not only with blood , but with blood in fury and jealousie .

VERS. 39 , 40 , 41 , 42 , 43.

And I will also give thee into their hands , and they shall throw down thine eminent place , and shall breake down thy high places , they shall strip thee also of thy cloaths , and shall take thy fine jewels , and leave thee naked and bare .

They shall also bring up a company against thee , and they shall stone thee with stones , and thrust thee through with their swords .

And they shall burne thine houses with fire , and execute judgments upon thee in the sight of many women : and I will cause thee to cease from playing the harlot , and thou also shalt give no hire any more .

So will I make my fury towards thee to rest , and my jealousie shal depart from thee , and I will be quiet , and will be no more angry .

Because thou hast not remembred the dayes of thy youth , but hast fretted me in all these things : Behold therefore I also will recompence thy way upon thy head saith the Lord God , and thou shalt not commit this lewdnesse above all thine abhominations .

THe Analysis of these words is before , I shall open some things in them , and then give you the observation .

Vers. 39. Give thee into their hand .

This phrase is sometimes exprest , by delivering into the hand , 2 Chron. 25.20 . Sometimes by leaving in the hand , Neh. 9.28 . Sometimes by giving up , 1 King . 14.16 . States , Churches , Cities , Families , Persons , come not into the hands of wicked men without the providence of God . They may all say as Christ did to Pilate , John 19.11 . Thou couldst have no power at all against me , except it were given thee from above . So neither Chaldeans , Babylonians , nor any other could have had power against Jerusalem , and the Jews , unlesse it had been given them from above . Psalm . 106.41 . He gave them into the hand of the heathen : He brought the Heathens upon them , and delivered them up into their hands , vid. Jer. 20.5.21.7 . Till God puts a people out of his owne hands , and into the hands of others , they cannot hurt them .

They shall throw downe .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to pull downe , subvert , demolish . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they shall destroy . Suffodiendo evertent , they shall underdigge , undermine , and utterly lay them wast , Fr. is , ilz ruineront , they shall ruine .

Eminent place .

Not the Temple , or Citie , but some eminent place they had built , as it 's in the 24. and 31. ver. and with it all other high places where they had been idolatrous .

Obser .

Gods hatred is so great against idolatry , and idolaters , that he will not endure the places where they have us'd idolatrous worship ; the places where they sinn'd must be destroyed , broken , utterly raz'd and ruin'd , 2 King . 18 4. Hezekiah is commended for 4. things : and the first is , for removing the high places ; then for breaking the Images , cutting downe the groves , and breaking the brazen Serpent . Amos 5.5 . Bethel shall come to nought . What was the matter that that place should come to nought ? 1 King . 12.28 , 29. Jeroboam had set up a golden Calfe there , made an Altar , and brought the people to worship God in a false way , and in a false place : Gods anger was so kindled against this , that presently he sent a Prophet to cry against that Altar in that place , and to threaten the ruine of it , Chap. 13.2 , 3. And in 2 King . 23.15 . it 's made good : Josias breaks downe the Altar , the high place , stamps it to powder , and burnes them and the grove to ashes : and after God laid wast both City and Temple , because they had fill'd them with Altars and Idols ; they would not hear the Prophets crying out against those things ; God raised up meanes , &c. and so here against Altars , Crosses , &c.

They shall strip thee also of thy cloaths , and take thy faire Jewels .

Heb. for faire jewels is , thy instruments of ornament , or vessels of glory : those things that did adorne , make thee glorious , as in the 17. vers .

Obser .

When we abuse the mercies of God , we give him cause to take them away : They deckt their high places with their garments , vers. 16. They made Images of their Jewels , v. 17 , &c. Here God threatens to take away both the one and the other ; he would give them into their hands should rob them of their faire Jewels , and strip them of all their cloaths . Isa. 42.22 . This is a people robbed and spoiled , 24. Who gave Jacob for a spoile , and Israel to the robbers ? did not the Lord , he against whom we have sinn'd ? for they would not walke in his wayes , neither were they obedient unto his law , therefore he hath poured out upon him the fury of his anger , &c. Oft times you are rob'd of your cloaths & goods , becauese you have abused them to the dishonour of God .

And leave thee naked and bare .

Before in the 8. vers. it 's said , that God covered her nakednesse ; he found her naked , and now he would leave her naked and bare .

Obser .

When God hath shewed much kindnesse to a people , and they have been ingratefull , he will reduce them to their former condition ; he found this woman naked , and he would leave her naked . God did much for Ephraim , yet Ephraim was ingratefull , forgot God , went out to other lovers ; and what saith the Lord , Hos. 2.2 , 3. Plead with your mother , let her put away her whoredomes and adulteries , lest I strip her naked , and set her as in the day when she was borne . God was upon the doing of it , and therefore put her upon a course of preventing it ; but because she tooke not his counsell , in vers. 9. he saith , I will return , and take away my corn in the time thereof , and my wine in the season thereof , and will recover my wool and my flaxe given to cover her nakednesse , and then her condition would be as at the first . God had spread his skirt over this Jewish woman , cloath'd her with imbroidered silk , and fine linnen , deck'd her with choise ornaments and Jewels , put his comelinesse upon her : but she abused all his bounty , and love , prov'd ingratefull and whorish , and therefore hee would put her into her first condition , strip her of all , and leave her naked : she came out of captivity , she should goe into captivity : she was cast out , and now she should be cast out againe : she was poore , beggerly , and had nothing , & should be made so again .

Vers. 40. Vers. 41 . From the 40. vers. and beginning of the 41.

Note , when God intends the ruine of a people , he will bring sore judgements upon them one after another , till they be consum'd . I will bring up a company against thee ? what company this was you may see , Hab. 1.6 . The Chaldeans , that hasty and bitter Nation : and what should they doe ?

1. They should stone her like a harlot , with stones ; great stones should they sling in , which should braine many of her children .

2. They should thrust her through with swords , they should slash and cut in pieces her sons and daughters .

3. They should burn her houses with fire . Each of these judgements were very dreadfull ; what sadde apprehensions had the Jewes , when they saw the Chaldeans before the walls and gates of Jerusalem , and cal'd to mind what the Prophets had foretold they should doe to Jerusalem . In 2 King . 25.8 , 9 , 10. 2 Chron. 36.17 , 18.19 , 20. Jer. 52.12 , 13 , 14 , &c. you may finde these judgements executed when the Army came up , and that in Micah made good , where it 's said , That for the Judges , Priests , and Prophets sinnes , Sion should be ploughed as a field , Jerusalem become as heapes , and the mountaine of the house as the high places of the forrest .

In the sight of many women .

Vatab. Prad . Sanct. Pol. Pisc . Lavat . By women I find Expositors understand other Nations , Cities & Towns , and it suits well with the matter in hand ; for here the Jewish State and Nation is treated of under the notion of a woman : and therefore other Nations & Cities may be meant by the name of women , and so some interpret the word women in Isa. 32.9.11 . The Jews say , these women were regna & provinciae : R. David . chald poraphr . yet some thinke by women here are to be understood the women in the Chaldean Army , which were of diverse Nations . Maldonate thinks here is an allusision to the punishment of adulteresses , who were to be ston'd or burnt in the sight of other women ; for the greater shaming of the sufferers , and for admonition of the spectators ; that they beholding adulteresses brought to so shamefull and dreadfull an end , might learn to be faithfull both to God and man : and such was the case here with Jerusalem , she was punisht as a whore in the sight of the nations , for the learning of the Nations . When the Lord punisheth a Nation with sharp and heavy judgements , other Nations should take notice thereof , and be instructed thereby , to take heed of those sinnes that nation is judged for , else God is provoked more , and the judgment will be heavier . Jer. 3.8 . I put Israel away , and gave her a bill of divorce ; yet her treacherous sister Judah feared not , but went & played the harlot also . God looked that Judah should have learnt by Israels judgements to have taken heed of such sins she was guilty of : but she did not , and that exasperated him the more . So Edom , Obad. 11 , 12 , 13 , 14. Because she made no good use of Jerusalems sufferings , but was glad at it ; therefore the Lord threatens her , that shame should cover her , and that she should be cut off for ever .

Vers. 10. And I will cause thee to cease from playing the harlot , and thou also shalt give no hire any more .

These words afford us this Observation .

Obser .

That by great judgements God causeth a people to give over their great sinnes to cease and rest from them . God would take away Jerusalems wealth , her jewels , her gold and silver , her change of raiment ; diminish her portion , cast her into captivity , and then she should not have to give to lovers , or spend upon Idols , then she should not have leisure nor opportunity to seeke or serve them . Isa. 27.9 . The fruit of Gods judgements is to take away sinne ; by these soare judgements God cured them of their Idolatry for ever .

Thus God hath dealt of late with Germany , Ireland , England ; by his sore judgements , hee hath taken away the matter and occasion of sinning from thousands , they have not wherewithall to sinne as formerly .

Poverty , Sicknesse , Imprisonment , losse of places , make men cease from sin , though their hearts be still the same .

Vers. 42.

In this verse is mentioned Gods Fury , Jealousie , Anger . Fury is the excesse of Anger . Isa. 22.45 . He hath poured upon him the fury of his anger . When anger is boyled up to the height , that is the fury of it : Jealousie is hot displeasure , vehemens ira , Psalm . 79.5 . 1 Cor. 10.22 . Anger is a desire of punishing that which hath wronged us ; now these are given to God as becomes God ; hee is not as man , to become furious , jealous , angry , with perturbation , distemper , and imperfection ; but he doth such acts as doe intitle him to fury , jealousie , anger , yet without any change or weaknesse .

So will I make my fury towards thee to rest .

Some read it , I will make my fury to rest upon thee : so the French , je feray re poser ma feureur sur coy , and so it may refer to the whole time of their being in Babylon . Chap. 5.13 . The Lord said , hee would cause his fury to rest upon them . It 's very dreadfull when Gods fury is out against a people , but it 's most dreadful when his fury rests upon them . Heb is thus , I will make to rest my fury towards thee ; that is , I will be furious no longer : when I have judg'd thee as adulteresses and murtherers are judged ; when I have ston'd thee with stones , thrust thee through with swords , and burnt thee with fire ; there will be no more materials for my fury to feed upon , it shal rest and end . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I will dismisse mine anger upon thee , there shall be an end of it ; this sense the words following do evince : and my jealousie shall depart from thee , &c.

Obser. 1.

When Gods people sinne against him , especially in ways of false worship and idolatry , they disquiet and trouble him , they cause his anger to kindle , his jealousie to burne , and provoke him to fury : a man , when his wife goes to other men , is inraged , so divided , and perplex'd , that hee knows not what to doe . The Sept. reads it , for I will be no more angry . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I will not be solicitous any longer ; I will not be divided and distracted with cares and thoughts about thee ? The heart and spirit of God was much troubled about his people when they left him , and went out to sinful practises . Hos. 6.4 . O Ephraim what shall I doe unto thee ? O Iudah what shall I doe unto thee ? God was even at a stand with them . Hos. 11.8 . How shall I give thee up Ephraim ? How shall I deliver thee Israel ? He was divided in himselfe ; he considered this people were his wife , and so his mercy led him to spare them ; yet a whorish wife , and so his anger , jealousie , and fury provoked him to punish them . Hence saith hee , Ezek. 6.9 . I am broken with the whorish heart which hath departed from me . Jer. 5.7 . How shall I pardon thee , for this thy children have forsaken me . God had a fire and strife within himselfe ; faine he would have pardon'd Jerusalem , but he knew not how to accomplish it without prejudice to his justice , truth , and glory .

2. When judgments are throughly executed upon a whorish and backsliding people , then God is at rest , and satisfied : When this woman , this Jewish estate fell into the hands of enemies , was plundered and spoiled , had her children ston'd and thrust through , her City burnt to ashes , and all her glory laid in the dust ; then God caus'd his fury to rest , his jealousie to depart , then he was quiet , and angry no more . Before judgement be throughly executed , God is troubled , and restlesse ; but when it 's done , he is pacified , comforted , as it is Ezek. 5.13 . Before Jonas had judgment passed upon him , there was a great wind , and a mighty tempest in the Sea , the Lords anger , jealousie & furie were up , and let out : but when Jonas was sent , and cast into the sea , justice done , it 's said the Sea ceas'd from her raging , it was so presently : and what was the reason of it ; the Lord first ceas'd from his fury , he was pacified , and manifested it by stilling of the Seas ; the marriners did it not so much out of love to justice , as love to save themselves : they saw all like to perish , a common shipwrack at hand , Jonas was detected to be the Delinquent : and so to secure themselves , they threw him over , and had their desire . When justice was executed upon Sauls bloody house for slaying the Gibeonites , the 3. yeares samine ceased ; till that was done , there was nothing but fury , jealousie , and anger from God : but being done , the Lord caused his displeasure to cease , and was at rest , 2 Sam. 21. God would bring the Assyrians upon the Jewes , and what then ? the indignation shall cease , and mine anger in their destruction , Isa. 10.25 . When I have laid all wast , and destroyed them , then shall I be angry , jealous , furious no more . Esth. 7.10 . They hanged Haman upon the Gallows , and then was the Kings wrath pacified .

VERS. 43.

Because thou hast not remembred the dayes of thy youth , but hast fretted me in all these things .

THis verse conteins two of the principall causes moving God to bring such dreadfull judgements upon Jerusalem , 1. Her forgetfulnesse of her youth . 2. Her fretting of God by her lewd courses .

Of her not remembring the dayes of her youth was spoken in the 22. vers .

Hast fretted me .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to move , stirre up , provoke . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hast grieved me . Calv : tumultuata es contra me . Polan . Commovisti te contra me .

This lewdnesse .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 something I said of zimmah in the 27. vers. it signifies properly a premeditated evill or villany , which is shamefull and abhominable , as Levit. 18.17 . The uncovering a womans nakednesse and her daughters , it is zimmah , a wickednesse , Chap. 19.29 . whoredome is zimmah ; now what is this lewdnesse here spoken of : Piscat . saith , it was the murthering of her children , vers. 20 , 21. upon which act God sets an emphasis : Is this of thy whoredomes a small matter ? Some read the words otherwise , thus ; neither hast thou made a thought upon all thine abhominations , taking Zimmah in a good sense , viz. thou hast never thought of thy wicked wayes and abhominations to repent thee of them , but gone on securely .

Obser. 1.

The Lord expects we should be mindfull of our primitive condition and estate he began with us in : thou hast not remembred the dayes of thy youth : so in vers. 22. Psalm . 78.42 . They remembred not his hand , nor the day when he delivered them from the enemie . Their poverty and bondage in Aegypt they thought not of , and what God did for them in bringing them out of that Land , and drowning their enemies in the Red Sea . Vers. 11. They forgate his workes , and the wonders he had shewed them . It 's often put upon them to mind their former estate . Deut. 15.15 . Thou shalt remember that thou wast a bondman in the land of Aegypt , and the Lord thy God redeemed thee . So Chap. 16.12.24.18.22 . And that they might not forget their first condition , the Lord appointed the offering of the first fruits , all which they were to professe before the Lord : That a Syrian ready to perish was their Father , who went down into Aegypt , sojourned there with a few , and became a Nation , great , mighty , and populous ; it 's the way to keepe us humble , make us thankefull , and to walke answerably .

2. When man is advanc'd , hee is apt to forget the low , poore , and miserable condition he was in : Thou hast not remembred the dayes of thy youth . There was a time saith God , wherein thou wast inconsiderable : when Jacob served Laban , was in Aegypt with 70. soules , how meane ? how low was thy condition ? but this thou hast forgotten . When Pharaoh's Butler was brought out of prison , he forgat the prison , and Joseph who had been his companion there . Gen. 40. Saul was taken from seeking his Fathers asses , & set upon the Throne of Israel , where he quickly forgat God and himself . When men or States are become great Oakes and Mountaines , they forget what little acornes and hillocks once they were ; when arrived to the height of Cedars , they are loth to looke what rushes once they were , growing in the mire . Deut. 8.12 , 13 , 14. Beware lest when thou art full , hast built goodly houses , and art multiplyed with heards , flockes , silver , gold , &c. thine heart be lifted up , and thou forget the Lord , and the condition he brought thee out of , viz. Aegypt , the house of bondage : and notwithstanding this caution , Israel did forget her first condition , and Gods first and great kindness unto her , Deut. 31.15 . Hos. 13.6 .

3. When men forget the low , poore , and miserable estate they were once in , and Gods loving kindnesse & bounty in exalting them to a rich , high , or honourable condition ; they exasperate the Lord greatly : Because thou hast not remembred the dayes of thy youth , but hast fre●ted me . This sinne frets and provokes God , that he should pity a Nation when it 's low , at the doore of death , brinke of despaire , doe great things for it , and then prove ingratefull and forgetfull ? Thus was it with the Jewish estate . God did much for Jeroboam , preserved his life , cal'd him out of Aegypt , bestowed ten Tribes upon him : and he forgate what he had beene , what he was at the present through Gods mercy , and therefore see what a message the Lord sent him , 1 King . 14.7 , 8 , 9 , 10. Goe , tell Jeroboam , forasmuch as I exalted thee from among the people ( he was as low as others ) and made thee Prince over my people Israel , and rent the Kingdome away from the house of David , and gave it to thee : and yet thou hast not been as David , but hast done evill above all before thee , &c. therefore will I bring evill upon the house of Jeroboam , &c. God would utterly destroy it . So Chap. 16 , 2. concerning Baasha : Forasmuch as I exalted thee out of the dust , and made thee prince over my people Israel , and thou hast walked in the wayes of Jeroboam , and made the people sinne to provoke me to anger . Behold I will take away thy posterity , and make thy house like Jeroboams , dogs and fowles shall devoure those that dye thereof . This was the sinne made the Lord to be a Lyon , a Leopard , and as a Beare bereav'd of whelps unto Ephraim , Hos. 13.6 , 7 , 8.

4. God will deale with sinners according to their wayes . I will recompence thy way upon thy head . If thy wayes be sinful , thou shalt have the fruit and reward of them upon thy head . Prov. 10.6 . Blessings are upon the head of the just . God recompenceth to the just according to their way , and to the wicked according to their way : if men shed blood , God will return that blood upon their heads . Joab he slew Abner and Amasa , and see what is recorded , 1 Kings 2.31 , 32 , 33 , 34. Benaiah falls upon him , and slayes him at the ho●ns of the Altar : so their blood which is call'd his blood return'd upon his own head ; this blood rested upon Joabs head all Davids reigne , 2 Sam. 3.29 . and was recompenced upon his head in Solomons dayes : what ever a mans ways be , God wil returne them upon his head . Hence saith Solomon to Shimei , Thou knowest all the wickednesse which thine heart is privy unto , that thou didst to David my Father , therefore the Lord shall returne thy wickednesse upon thine owne head , 1 King . 2.44 . Solomon knew God was so just and exact in this point , that he prays God would distinguish between the wicked and the just , by recompensing their wayes upon their heads . 2 Chron. 6.23 . and so Nehem. Turne their reproach upon their owne head , Chap. 4.4 . Canald . Rem. p 252. Edria had slaine Edmund the King for the sake of Chu●e , who after put him to death , saying , his blood be upon thy head .

5. Some sinnes God eyes , and brands , and beats off from above others : thou shalt not commit this lewdnesse above all thine abhominations . The slaying of her children , God took speciall notice of that wickednesse , set a mark upon it , this lewdnesse , and tells her that he would so punish her , as that shee should not commit it any more . Deut. 17.4 . The serving other gods is call'd there the committing that wicked thing . When the Jews marryed the daughters of the Nations , God was much displeased at it , and brands it with This trespasse , Ezra 9.2 . This thing , vers. 3. So their sin in Jerem 44.4 . is cal'd an abhominable thing : Doe not this abhominable thing that I hate , Jerem. 2.10 . Consider diligently , and see if there be such a thing : hath a Nation changed their gods , & c ? so Judg. 20.30 . There was no such deed done nor se●● , Deut. 13.11 . They should stone the seducer , and then all Israel should feare

VERS. 44 , 45 , 46.

Behold , every one that useth proverbs , shall use this proverb against thee , saying , as is the mother , so is her daughter .

Thou art thy mothers daughter , that loatheth her husband and her children : and thou art the sister of thy sisters which loathed their husbands and their children , your mother was an Hittite , and your father an Amorite .

And thine elder sister is Samaria , she and her daughters that dwell at thy left hand : and thy younger sister that dwelleth at thy rig●● hand is Sodome and her daughters .

IN these words you have , 1. Another judgement threatned , which is common reproach , vers. 44. 2. A comparison of her for wickednesse with her parents and sisters : her parents were the Hittites and Amorites , vers. 45. her sisters Samaria and Sodome , vers. 46.

That useth proverbs .

Upon the 12. Chap. vers. 22. I opened the word proverb , and shewed you the nature and meaning of it : all Nations have their proverbs , which they much account of ; every one that can jeere and scoffe shall disgrace thee .

As is the mother , so is her daughter .

The mother is lewd , idolatrous , bloody , rebellious , & the daughter is such ; looke therefore what befell the mother for her sinnes , what punishment was inflicted upon her , the like shall befall , and be inflicted upon thee . Proverbs suitable unto this are these : Ill birds lay ill egges . Roses grow not out of shrimps ; from the wicked proceeds wickednesse ; ill seed , ill corne ; by the children you may know the parents . Now these are not alwaye true ; but sometimes it falls out , that wicked parents have good children , and good parents wicked ones . Noah had a Cham , Isaak an Esau , David an Absolom , Hezekiah Manasses : and so contrary , Ahaz that wicked King had good Hezekiah for his sonne , Amon , Josiah ; Lamech , Noah .

Vers. 45. Thou art thy mothers daughter , &c.

We must enquire who was her mother , and wherein the likenesse beeween them lyeth .

Her mother is said here to be an Hittite , and her father an Amorite , vid. supra in vers. 3. She was so unlike to Sarah and Abraham , out of whose loynes by nature she came , and so like to the Amorites and Hittites , as that the Lord calls her the daughter of them .

Her Sisters were ,

1. Samaria , that was the chiefe Citie of the tenne Tribes ; the royall Citie , it was upon an hill , built by Omri King of Israel , who bought the hil of one Shomer , so from him cal'd it Samaria , 1 Kin. 16.24 . afterwards called Sebaste . Bonfrerius in Onomast .

2. Sodome : This was the Citie where Lot dwelt , Cognatio hic est communio impietatis non carnis , Theod. given so to filthinesse and uncleannesse , that one sinne of that kind hath its name from hence , and is cal'd peccatum Sodomiticum , and was one of the five Cities , yea the chiefe , that God consum'd with fire and brimstone from heaven .

The daughters of these were the lesser Cities , Towns and Villages which depended on them for protection , counsell , maintenance , and were under the governement of their Kings .

The likenesse between them is set out in these words ; which loathed their husbands and their children . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth to spew , and cast out , to loath with contempt , and spitting at . Sep. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 expellentes . The Lat. expos: fastidientes abominantes . These nations forsooke Jehovah the true God who was their Creator , Lawgiver , and Benefactor , and served idols , They were rebellious to God & man . murthered their children , and walked in all lewd wayes , not regarding the light or laws of nature : see Deut. 18.9 , 10. They made their children passe through the fire . They were so uncleane , idolatrous , and prophane , that the Land vomited them out , Levit. 18.25 . spewed out those nations , vers. 28.

Jerusalem was come to that passe , that shee rejected God , her husband , and loathed his worship , violated all bonds of Religion and humanity , sacrificing her children unto Devils : shee was exceeding like the Sodomites . Deut. 32.32 . Their vine is the vine of Sodome . Isa. 1.10 . Rulers of Sodome , and people of Gomorrah . The Jews were transformed into their natures , dipositions , customes . Samaria was at her left hand , that was the north part , and Sodome at her right hand , which was the south part .

It seems strange that Samaria here is called the elder sister , when as Sodome was many yeares before her , and destroyed ere shee had her birth . The originall therefore consulted , and rightly interpreted will help us in this ; for the word for Elder is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 magna , thy sister , the great Samaria . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 parva , or minor , thy sister , the little one in comparison of thee ; or Samaria had more power , Cities , and Citizens belonging to her then Sodome had .

Obser. 1.

When States , Churches , Cities , Persons dishonour God by sinfull and lewd wayes , God will dishonour them , and set men awork that are skilfull at , and exercised in jeering , scoffing , and reviling , to disgrace them . This woman had brought up an ill report upon the land of Canaan , and God of Israel : and therefore saith God , those are used to proverbs , yea , every one that is skil'd and traded that way , shal use this proverb against thee , as is the mother , so is the daughter . Thy mother was a whore , an idolotress , a murtheress , & so art thou . Jer. 24.9 . I will deliver them to be removed into all Kingdomes of the earth for their hurt , to be a reproach and a proverb , a taunt and a curse in all places whether I shall drive them . 2 Chron. 7.20 . If they dishonour'd God , he tels them he would pull them up by the roots out of the land , make them and their Temple a proverb , and by-word among all Nations . Jer. 23.40 . I will bring an everlasting reproach upon you , and a perpetuall shame which shall not be forgotten . Ezek. 22.5 . Those are neere , and those are far shall mocke thee which art infamous . Lam. 5.1 . Consider and behold our reproach . Their Princes , Prophets , people , City , Temple , Land , were all reproached . Job 12.21 . He poureth contempt upon Princes .

2. Children usually tread in the steps of their Parents ; as is the mother , so is the daughter , of the same disposition , spirit , practise ; drunken parents have drunken children ; unclean , covetous , proud , froward , contentious parents have had such children , they have learn'd of them to be and doe , as they were and did . 1 King . 22.52 . Ahaziah did evill in the sight of the Lord , and walked in the way of his Father who was Ahab , and of his mother who was Jezabel . Jehoram the sonne of Jehoshaphat , it 's said , he walked in the way of the Kings of Israel , 1 King . 21.25 . for the daughter of Ahab was his wife , 2 King . 8.18 . Take heed who you marry ; for partus sequitur ventrem , and take heed what you doe before your children , for your examples have great influence into them ; they are strong traces to draw your children into your wayes , especially if bad .

3. Cities , States , Churches , people are their children in the account of the Scripture , whose manners , wayes , and examples they follow . Jerusalem took up the wayes , worship , manners , and customes of the Nations and Cities neare to her : hence her mother is said to be an Hittite , her father an Amorite , her sisters Sodome and Samaria , according to their wayes shee fashioned her selfe . Those that follow the faith and steps of Abraham , are the children of Abraham , Gal. 3.7 . Rom. 4.16 . Those are peaceable , and labour to make peace , they are children of God , Matth. 5.9 . Men that minde the world are provident , frugall , and saving ; they following courses of the world , are called children of the world , Luke 16.8 . So those that doe wickedly , they are the children of the Devill , 1 Joh. 3.8.10.12 . Matth. 13.38 . Yee are of your Father the Devill , and the lusts of your Father you will doe , John 8.44 . they did imitate him : and here Jerusalem declared her sinne as Sodome , Isa 3.9 . and as the nations , and therefore is stiled the daughter and sister of them .

4. Those are in neare relation to God , and think well of themselves , may be hatefull to him , and as bad as any . Jerusalem was in covenant with God , his Spouse , the Jewes his peculiar people , and thought themselves more holy , righteous , in a better condition then any of all the Nations ; and thought the Prophets wronged them when they compar'd them to the nations , to Sodome and Samaria ; but what saith the Lord here , thy mother is an Hittite , and thy father an Amorite : what ever thou thinkest of thy selfe , that thou art of the stock of Abraham and Sarah , Isaak and Jacob , a true Israelite ; yet it 's otherwise , thou art of the seed of the nations , and worst of the nations , viz. the Hittites and Amorites : thou thinkest thou art holy , but art prophane ; that thou art deare to me above them , but thou art as odious and hatefull as any .

The Priests were neare the Lord , stood before him , offered sacrifice , thought themselves to be somebodies . Mal. 2.1 , 2. They thought they did glorifie God , and should be glorified by God : but vers. 8 , 9. Yee are departed out of the way , yee have caused many to stumble at the law , yee have corrupted the covenant of Leui , saith the Lord of hosts . Therefore have I also made you contemptible and base before all the people , according as you have not kept my wayes , but have been partiall in the law . Matth. 7.22 , 23. Many will say unto me in that day , Lord , Lord , have wee not prophesied in thy name ? and in thy name cast out Devills ? and in thy name done many wonderfull workes ? You see they stood in neer relation to God , pretend they did all in his name , thought themselves in a good condition , looked for some good and great reward ; but what follows ? then will I professe I never knew you , depart from me ye that worke iniquity . There is vast difference between mans and Gods judgement .

VERS. 47 , 48 , 49 , 50.

Yet hast thou not walked after their wayes , nor done after their abhominations : but as if that were a little thing , thou wast corrupted more then they in all thy ways .

As I live saith the Lord God , Sodome thy sister hath not done , shee nor her daughters , as thou hast done , thou and thy daughters .

Behold , this was the iniquity of thy sister Sodome , pride , fulnesse of ●ead , and abundance of idlenesse was in her and in her daughters , neither did shee strengthen the hand of the poore and needy .

And they were haughty , and committed abomination before me , therefore I tooke them away as I saw good .

IN these verses , and the two next , the comparison is still carryed on between Jerusalem , the nations , Sodome and Samaria , wherein the sinnes of Jerusalem are declared to exceed their sinnes .

1. This is laid downe in generall , v. 47. 2. In speciall , in the 48. vers. where the sinne of Jerusalem is not only asserted to exceed the sinne of Sodome , but ratified with an oath , as I live , &c.

Now concerning Sodome you have , 1. The catalogue of her sins , vers. 49. and beginning of the 50. 2. Gods dealing with the Sodomites for their sinnes , vers. 50. therefore I tooke them away , &c.

Vers. 47. Yet hast thou not walked after their wayes , &c.

Before he had said , as is the mother so is the daughter , & thou art thy mothers daughter that loatheth her husband , &c. and here yet hast thou not walked after their wayes , nor done after their abhominations , how do these cohere ?

The Prophet doth not quit Jerusalem from imitation of the Hittites , Amorites , Sodomites , and Samaritans , he graunts she had done that : but by a figure cal'd epanorthosis , correcting himselfe ; he carries it on further , thou hast not walked after their wayes , nor done , &c. but thou hast gone beyond them all in thy wickednesse . Thou thoughtst to be like unto them , a small matter , a very little thing 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a little , a very little thing . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Cal. quasi parvum pauxillum & exiguum Lav. paululum pauxillumque This contented not thee , but thou hast done more abominably then they , and corrupted thy selfe more deeply .

Some take the words thus ; Thou hast not walked after their wayes , nor done after their abominations for a little & a little time , and so referre the time to the reigne of Hezekiah , wherein Jerusalem having fin'd greatly in Ahaz dayes , after Samaria was taken by Senacherib , repented , and absteined from idolatry : but presently after , in Manasses dayes , return'd more fully to it , and exceeded Samaria , Sodome , and the nations , which hints this unto us ; That state-repentance and reformation are seldome sound or long liv'd ; its feare of authority , not hatred of sin , conscience of duty , love of truth , vertue , justice , holinesse , that set them on work : and when the bridle of feare is laxe or remov'd , they return to their old wayes , which cannot be otherwise , having their old natures .

Obser. 1.

The Lord takes notice of the wayes of a people even from their beginning to their end ; this Observation rises from the 45 , 46. and this verse laid together ; there the Lord said their mother is an Hittite , their father an Amorite , their sisters , Samaria and Sodome : and here thou hast corrupted more then they in all thy wayes . I have observ'd thee from the first to the last ; from thy birth to thy end . God eyes the infancy , youth , growth , and age of a State , and what the wayes of it are ; whose tenets , manners , customes and wayes it followes . 2 Chron. 28.26 . of Ahaz a wicked King it 's said , The rest of his acts , and of all his wayes , first and last , behold they are written , &c. There was nothing escaped the eye of heaven . Jer. 32.19 . Thine eyes are open upon all the wayes of the sonnes of men , even from the beginning to the end it is so . God doth not chop in like man , and observe here a passage & there a passage : but he is a constant observer of every thing , of every way . Prov. 5.21 . The wayes of man are before the eyes of the Lord , and he pondereth all his goings .

2. Sinfull Republiques and States think it no great matter to be like their neighbour nations and Cities in wickednesse and villanies ; the Lord told this Common-wealth of Israel that she was like the Canaanites , Hittites , Amorites , Sodomites , Samaritanites in idolatry , uncleannesse , and other sinnes : and she thought this no great matter , a little , yea a very little thing . Vers. 20. Is this thy whoredome a small matter ? she thought it so . 1 Kings 16.31 . Ahabs walking in the sinnes of Jeroboam was reputed but a light thing , and Jehu saith of him , that he served Baal a little , 2 King . 10.18 . yet 1 King . 21.25 , 26. There was none like unto Ahab which did sell himselfe to worke wickednesse in the sight of the Lord : and he did very abominable in following idolls according to all things , as did the Amorites . Though he equalized the Amorites , yet this was a little thing . Ezek. 8.17 . Is it a light thing to the house of Judah that they commit the abominations which they commit here ? they thought it so . Take any nation , even this nation , is it not like other nations for injustice , oppression , drunkennesse , whoredome , swearing , falshood , excesse , phantasticalnesse , &c. yet we say it 's no great matter : sin the greatest evil is made nothing .

3. Those God hath done much for , taken very neare to himselfe , may degenerate so far , as to prove worse then others , then any . Thou whom I exalted from so low an estate , and took into my speciall favour , even thou hast corrupted thy selfe more then they in all thy wayes . So notorious was Jerusalem in her abominable practices , that v. 27. the Philistims were asham'd of her lewd wayes . Chap. 5.7 . She multiplyed sin more then the nations round about her . How desperately did this State sinne in the days of Ahaz and Manasses ; is not Jerusalem call'd the filthy , polluted , oppressing City , Zeph. 3.1 . and is it not thus at this day ? are not many Christian Estates which God hath done great things for , and blessed with choise meanes and mercies , are they not worse then Heathenish nations ? those sinnes found amongst us which are unknown to them . I feare Rome , Madrid , Paris , &c. with Italy , Spaine , France , England , will be found to exceed the heathens .

Vers. 48. As I live .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I living , or I live . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I do live : so Vatablus , Vulg. Calv. Lavat . Polan . the French : but Junius and Piscat . more sutable to the matter in hand : Jun. hath it thus , ne vivam ego , let me not live , if Sodome have not sinn'd lesse then Jerusalem . Pisc . ut vivo ego , as sure as I live Sodome hath not done as thou hast done ; and if she have , I am a dead dumb God . Philologia sacra , l. 5. Tractat . 2. p. 540. When God sweares , most usually it is by his life : and Glassius tels us , that by the life of God is meant his eternall glory , majesty , power and truth , so that all these are impawn'd in Gods oath , and he had rather not be , then be found false and unfaithfull . Of this oath of God was spoken in the 5 Chap. vers. 1. The Lord swares thus ,

1. To let them know hee did not hyperbolize ; hee had been in an Allegory before , and spoken allegorically of this Jewish estate : and that they might not think he did now allegorize or hyperbolize ; he sweares plainly that their sins were greater then Sodoms ; this assertion was both odious and incredible : to take away both the odiousnesse and incredibility thereof , he binds it with an oath , and the greatest oath of all , by his life , by himself , as sure as he was God , as he liv'd it was so .

2. To affect them as with the greatnesse of their sins , so with the heynousnesse of their punishments ; if they exceeded Sodome in sinning , surely they deserv'd more dreadfull punishments and judgements then Sodome .

Obser. 1.

That those professe God , and are in common account , Gods people , may come to such an height of sinning , as exceeds beliefe ; who would , who could have thought that any Citie or nation should have been worse then Sodome , especially that Jerusalem the holy Citie , the habitation of the Lord : and that the Jewes who were the Lords first-born , his treasure and peculiar people , that these should out-goe Sodome and the Sodomites in wickednesse ? it's matter of wonder , what ! a Jew worse then a Sodomite ? who can believe it ; Jerusalem and her daughters worse then Sodome and her daughters ?

2. What great Cities are , usually such are the lesser Cities , the bordering Townes and Villages which are calld daughters , they imitate their mothers , learn their wayes , receive their opinions , follow their Counsels , practises , manners . Samaria and her daughters were alike , Sodome and her daughters , ver. 45 , 46. And so Jerusalem and her daughters . Great Cities have great influence into the adjacent Towns and Villages ; if they be idolatrous , unjust , bitter , contentious , proud , excessive in dyet and apparel , so wil all about them be . Rev. 17.3 . Babylon the great is the mother of harlots , and abominations of the earth .

3. To assure us of the truth of things , God is pleased to take an oath . The Lord knew this would not easily be entertain'd that Jerusalem and her daughters were greater sinners then Sodome and her daughters ; to put it out of doubt , therefore the Lord sweares a great oath , as I live it is so , as sure as I am the living God it is truth : so God sweares , Ezek. 33.11 . to assure man . O beatos nos quorum causa jurat deus , O miserrimos si nec deo juranti credimus .

VERS. 49.

Behold this was the iniquity of thy sister Sodome : Pride , fulnesse of bread , and abundance of idlenesse was in her and in her daughters , neither did shee strengthen the hand of the poore and needy .

IN this 49. vers. he tels us the sinnes of Sodome , and the first was ,

Pride .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pride , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it is supergressio regulae rationis , or lifting up of the mind against a precept , or an inordinate desire of excell●ncy in any thing . Augustine saith it is perversae celsitudinis appetitus ; it is a tumour and swelling of the mind , and lyeth principally in contemning and slighting of God himselfe , his word , promises , threats , ordinances , worship , works : in selfe-esteeme and admiration , in a swelling for gifts and graces , succesfulnes of endeavours ; for birth , breeding , wealth , honour , place , relation , and in despising of others .

It is either inward in the heart , Hab. 2.4 . Prov. 16.5 . Or outward , and that

1. In the speech , Dan. 4.30 . Is not this great Babylon that I have built for the house of the Kingdome ? So Chap. 3.15 . Who is that God shall deliver you out of my hands . Here was a tongue that spake proud things , Psal. 12.3 . 1 Sam. 2.3 .

2. In the lookes , Prov. 6.17 . A proud looke . Psal. 131 1. My heart is not haughty , nor mine eyes lofty .

3. In the habit of the body , so Herods pride appeared , Acts 12.21 . So the rich mans , Luke 16.19 .

4. In the gesture and carriage of the body , Isa. 3.16 . The daughters of Sion were haughty , and walke with stretched forth neckes , wanton eyes , mincing and tinkling with their feet .

5. In actions , Isa. 3.5 . The child shall behave himself proudly against the ancient . Nehem. 9.16.29 . They and our fathers dealt proudly , hearkned not to thy commandements . So in feasting and furniture , and in tenacity of opinions .

The evill and sinfulnesse of this sinne will appeare in severall particulars .

1. It blinds and hardens the mind and heart of man . Dan. 5.20 . Nebuchadnezzars minde was hardned in pride : and reason so blinded , that he became bruitish .

2. Pride sets a man in opposition to God : other sins are aversions from God , this sinne is comming against God ; in other sinnes they flye from God ; in this sinne they flye upon God . Jam. 4.6 . God resisteth the proud . Men doe not resist till they are set upon : when thieves set upon Travailers , if able they make resistance : when the Devil sets upon a Christian with his temptations , then he resist so here , proud men set upon God , his Truths , his Church , and then he resists them . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ps. 73.9 . They set their mouth against the heavens .

3. It 's the root of other sins ; Absoloms pride carryed him on to rebellion and other vile practises : it was Athaliahs pride which put her upon slaying the seed royall , that so she might reigne , 2 King . 11. Prov. 13.10 . Only by pride commeth contention . All the contention in families , in suits of law , in trading , in the pulpits , in the warres , have sprung from pride . Ezek. 7.10 . Pride hath budded . It 's the nurse of covetousness : it was Hamans pride put him upon seeking and plotting the death of all the Jewes in Babylon .

4. It 's that makes us like the Devill , it is morbus satanicus , and worse then the French , or any other disease . 1 Tim. 3.6 . Not a novice , lest being lifted up with pride , he fall into the condemnation of the Devill . God therefore sets Satan upon his sometimes to prevent this evill . 2 Cor. 12.7 . God had rather see him buffeted by Satan , then swell with pride .

5. It 's that sinne which makes God abhor man . Pro. 16.5 . Everyone that is proud in heart is an abomination to the Lord : A proud looke is one of the things God hates , Prov. 6.16 , 17. His hatred is great against proud men . Psal. 119.21 . Proud men are cursed : God delights in nothing more then his glory , and hee hates nothing more then pride , which would rob him of his glory . Domitian would be cal'd dominus deus .

6. It 's a grand enemie to the spirituall good and salvation of man : the Gospel saith , He that thinkes he knowes any thing , knowes nothing as he ought to know : a proud man thinkes hee knowes something , if not all things ; the Gospel saith , a man must become a foole , that he may be wise , deny himselfe , and goe to Christ for wisdome , righteousnesse , redemption , grace , salvation : but a proud heart will not , he will be his owne α and ω the efficient and end of his owne actions . Yee will not come to me that you may have life , Joh. 5.40 . therefore it 's twice upon record , Iam. 4.6 . 1 Pet. 5.5 . God resisteth the proud , and giveth grace to the humble : full stomacks loath the honey-comb . Matth. 11. Christ thanketh his Father that he had hidde the things of the Gospel from the wise and prudent , from the proud men of the world .

7. It brings sad calamities and sore judgments upon men and places : pride hath blasted many a mans parts . Prov. 15.25 . The Lord will destroy the house of the proud . Haman , Ahitophel were proud persons , and God destroyed them and their houses . Herod was presently smitten , and eaten of wormes , Acts 12. Isa. 2.12 , 13 , 14 , 15 , 16 , 17. The day of the Lord of hosts shall be upon every one that is proud , and he shall be brought low . Vpon all the cedars of Lebanon , all the oakes of Bashan , high mountaines and hills . Vpon every high tower and fenced wall . Vpon all the ships of Tarshish , and all pleasant pictures : and the loftinesse of man shall be bowed downe , and the haughtinesse of men shall be made low .

The Jewes would not have Christ to reigne over them and they were quickly after scattered and destroyed , and Jerusalem laid wast : so Moab , Ammon , Assyria and Nineveh are threatned for their pride , Zeph. 2. Tyre , Ezek. 28. And here pride was the prima fax , the first firebrand that set Sodome on fire .

Pride must downe , as Christ said of the buildings of the Temple ; not a stone shall be left upon a stone . 2 Sam. 22.28 . Gods eyes are upon the haughty that he may bring them downe : hee watches his opportunities to doe it .

He commands us not to be proud , Prov. 3.7 . Be not wise in thine owne eyes .

Godly men have prayed against it . Ps. 36.11 . Let not the foote of pride come against me . Psal. 19.12 , 13. Cleanse me from secret faults , and keepe backe thy servant from presumptuous sinnes .

Paul beate downe his body lest hee should be a reprobate , let us beate downe our spirits , lest &c.

We have spoken of the first sinne , viz. Pride , now we are come to the second .

Fulnesse of bread .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Montanus renders saturitas panis . Sep. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pride in fulnesse of bread : but the reading is distinct in the Originall ; pride one sinne , and fulnesse of bread another . Aecol . abundantia panis .

Bread .

Is sometimes used in holy language for all things needful for the support and comfort of this life , as Lu. 11.3 . Give us this day our daily bread ; sometimes only for what is edible and potable , and tends to the nourishment of man . 2 Sam. 9.7 . saith David to Mephibosheth , thou shalt eate bread at my table continually . In this sense we are to take it here , for whatsoever men eate or drink , so Vatab. copia ciborum .

Fulnesse .

Sodome was seated in a most fertile place , in the Plain of Jordane which was well watered every where , even as the Garden of the Lord , like the land of Aegypt , Gen. 13.10 . It was like Paradise and Aegypt for fruitfulnesse ; one was watered with Euphrates , the other with Nylus , and this plain with Jordan , so that it abounded with grasse , corn , cattle , fruit , and other pleasant things . It was so fertile , that Luther thinks it was the place where Paradise was , that s disputable : but we are sure it was the place Lot chose for its fruitfulnesse when he left his brother Abraham : and it yeelded such abundance , that the Sodomites had great plenty . You may demand whether a plentifull estate in corne , cattle , oyle , wine , fowle , fish , fruit , &c. be sinfull , because fulnesse of bread , which imports these things , is reckoned up among Sodoms iniquities . The answer is , that plentifulnesse of such things is not evill , but a great blessing , and men thereby have occasion to doe much good . The sinne lyeth not in having of much meate and drinke , but in their excessive eating and drinking ; they were intemperate , feeding and drinking so fully , that instead of satisfying , they surfeited nature : and here by fulnesse of bread is meant both gluttony and drunkennesse ; of both which , something is to be spoken .

Gluttony may seeme to bee no sinne upon a double ground .

1. From Matth. 15.11 . Not that which goeth into the mouth defileth the man : saith Christ , that goeth into the belly , and is cast out into the draught , vers. 17. That is a sinne doth defile , but nothing eaten doth so . It 's true , that the meate eaten in its owne nature doth not defile ; the meats forbidden to the Jewes , if any did eate of them at any time , the defilement lay not simply in the meate , but in the breach of the command , viz. eating forbidden meat ; for if any meate did defile , ratione sui of its owne substance and nature , it were never lawfull to eate that meate ; but so doth no meate , it 's therefore not the meate , but the inordinate desire of meate which makes the sinne , and causeth the defilement .

2. In whatsoever is sinfull , the first motion thereunto is so ; the first motion to anger , to idolatry , to uncleannesse is so : but now the principle or first motion to eating is hunger , and its most certain that is not sinful ; for then the more hungry any should be , the greater sinner he is .

For clearing this doubt you must know there is a double desire of meate : one naturall , simply tending to the nourishment of the creature , and subservient to the vegetative power of the soule : and this rises not from any apprehension of this or that in the meate , but a naturae indigentia , only from want in nature : and this is truly cal'd hunger , and so farre from being sinful , that the greater it is , the more it excuseth liberall eating .

2. There is another desire of meat which is sensitive , and tendeth to the pleasing of the sensuall part in man , and fals under the power of reason ; which the other did not , being meerly naturall : and here the first motion or desire of meate beyond what sound reason approves , is inordinate in the sensitive appetite , and so sinfull .

Gluttony , the nature of it lyes in an inordinate desire of eating , and men are said to gluttonize severall wayes .

1. When they desire delicacies , not being content with those meates providence hath given in . Numb. 11.4 . The children of Israel being discontented with their Manna , fel a lusting , and said , who shall give us flesh to eate ? Manna , heavenly and Angelicall food was loath'd by them , and now they must have some dainties to satisfie their lusts .

2. When they are too solicitous about the cooking and dressing of their meates , 1 Sam. 2.15 . The Priests servant came & said to the man that sacrificed , Give flesh to roast for the Priest , for he will not have sodden flesh of thee , but raw . Why would he have raw flesh ? that he might prepare and cooke it more curiously .

3. When men eate unseasonablie , and prevent the due time . Eccles. 10.16 , 17. ther 's a woe threatned when Princes eate in the morning , and the land is blessed when they eate in due season ; the morning is the time for them to doe justice . Jer. 21.12 . Execute judgement in the morning . And now for them to eate , drink , feast , jovalize , when neither nature requires it , nor the time is seasonable for it , this argues an in ordinate desire of the creature . Isa. 5.11 . Woe to them rise up early in the morning to follow strong drinke . That 's not a time to have the heart and thoughts taken up about pots and dishes : So when men are set upon eating , before there be an halfe or full concoction of what they tooke in before .

4. When men are greedy of meate , not observing such a decorum as becomes men ; dogges , hawks , swine are greedy and hasty of their meat , & ravenous in eating . The Schoolmen say this was Esau's sinne , who slighting his birth-right , sold it for pottage , and nimis avide sumpsit cibum , greedily devoured them .

5. When men eate too much , exceeding in the quantity , and this is most properly gluttony : and this was Sodomes sinne , fulnesse of bread and drink , now too much is eaten and drunken .

1. When the health or strength of the party eating and drinking is impair'd thereby ; some overcharge nature with surfetting and drunkennesse , Luke 21.34 . and so bring sicknesse and weaknesse upon themselves . Hence Eccles. 10.17 . Blessed is the land when Princes eate for strength , and not for drunkennesse .

2. When made heavy and dull , so that the operations of body and mind are hindered thereby , and men unfitted for the duties of their callings in publique or private . Prov. 23.21 . speaking of the drunkard and glutton , hee presently mentions drowsinesse ; because too much eating and drinking makes drowsie and unfits for all action .

3. When men sit much at meate and drink , and through custome or strength can beare away much , though no prejudice come to their health , though they be not retarded and dul'd in the operations of body or mind ; yet if men are given to eating and drinking , this fals within the compasse of sin , and under the notion of gluttony and drunkennesse . When a man is given to covetousnesse , as Jer. 6.13 . he is a covetous man ; when one is given to pleasures , as Isa. 47.8 . he is a man of pleasure : so when one is given to eate and drink , he is a man of eating , a man of drinking , a man given to the appetite . Prov. 23.2 . A man that lives to eate , and doth not eate to live ,

I shall next come to shew you the evil of intemperate eating and drinking .

1. As it respects God . 2. Others . 3. Themselves .

1. In respect of God , and so

1. It makes men forget God and his lawes , Hos. 13.6 . According to their pastures so were they filled ; they were filled , and their heart was exalted , therefore have they forgotten me . Prov. 31.4 , 5. Drinking wine and strong drinke will make men forget the law of God and man .

2. It is setting up another God which is a notorious sin , Phil. 3.19 . Whose God is their belly . The Babylonians had Bel for their God , a god of brasse : but these men make their bellies their god , a god of flesh ; their thoughts , care , endeavours are more to please their bellies , their idoll god , then the true God ; they do all things ventris causa . Their end is delight in edibles , and potables . They are ventricolae , belli-gods , which love good liquor and good cheare . They serve their bellies , Rom. 16.18 . The Rabbies say , he is a glutton or belly-god that eates a pound of flesh , and drinks a quart of wine : we have many such . And do not those drink healths upon their knees , sacrifice it to those they drink unto , and make gods of them ?

3. They abuse the good creatures of God , which they should use for the honour and glory of his Name , them they abuse to the maintenance , pleasing and pampring of their lusts , which are bitter enemies to God and his truths , and ought to be mortified . 1 Cor. 10.31 . Whether ye eate or drink or what ever yee doe , doe all to the glory of God . Wh●t glory hath the Lord , when men make their bellies barrels and pantries ; so victuall the Camp , that they are unfit for motion , and must sleep .

4. It 's sacrilegious , robbing God of his worship : you know we must honour God with all our hearts , mights , strength ; for he is an infinite excellency , worthy of all : but when a man hath cram'd himselfe with meates , is much liquor'd , how unfit is he to doe any acts of worship ; his head is heavy , his spirits dull , and God may have his carkasse , but as for heart or spirit he hath none for him . Hos. 4.11 . Wine and new wine take away the heart . Excesse in meate and drinke causeth defects in the worship of God ; he may have bodily worship , lip-labour , sleepy performances ; but as for spirituall worship , that is not to be had , though the Lord be a spirit most holy , great and glorious , and ought to be worshipped in spirit and truth .

2. As it respects others .

1. Those are given to their bellies , they mind not the condition of the Church or State , at least not so much as they should doe ; so they may have fulnesse of bread , they care not how it goes with others . Amos 6.4.6 . They eate the lambs out of the flocke , and the Calves out of the middest of the stall : They drinke wine in bowles , and annoint themselves with the chiefe oyntments , but they are not grieved for the affliction of Joseph . By Joseph is meant the ten Tribes , which were greatly inf●sted and afflicted by the Assyrians : but these men laid it not to heart , did not condole and sympathize with them ; they powred not out prayers or teares for them ; they minded their owne bellies , not their miseries : so Isa. 22.12 , 13. When Gods hand was upon them , and he cal'd to weeeping & mourning , what did their gluttenous men ? Slay oxen , kill sheepe , eate flesh , drinke wine , Chap. 5. 12. They regard not the worke of the LORD , neither consider the operation of his hands .

2. They wrong the poorer sort : Gluttons and Drunkards are like Caterpillers , Locusts , Canker , Palmer-worms , which devoure that should maintain others . Did not men exceed so much in eating & drinking , there would be more plenty , more cheapenesse , more reliefe for the poore ; who had they what is superfluously and sinfully spent in eating and drinking , I believe we should see no beggars in our streets , nor heare any cry at our doores . Pro. 30.14 . There is a generation , whose teeth are as swords , and their jaw-teeth as knives to devoure the poore from off the earth , and the needy from among men . Such are the teeth and jaw-teeth of Gluttons ; they make bread , malt , and grapes deare .

3. They wrong the chastity of others . Who make more attempts , or commit fowler acts then they that feede and drink most liberally ? Fulnesse of bread breeds fulnesse of lusts . 2 Pet. 2.13 , 14. They rioted , feasted , and had eyes full of adultery , which could not cease from sinning : High dyet is the marke of high lusts , and they the parents of heynous actions . Jer. 5.7.8 . When I had fed them to the full . God gave them abundance , and thereupon they pamper'd the flesh , and then committed adultery and assembled themselves by troopes in the harlots houses : they were as fed horses in the morning , every one neighed after his neighbours wife . Stallions and horses fed high , are mad after the Mares : and so were these Jews , they neighed and lusted after the women insatiably . When persons burne in their lusts towards others , they are said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be furious and mad like horses . Intemperancy begets incontenency ; after ryoting and drunkennesse , followes chambering and wantonnesse . Rom. 13.13 . When Lot was fil'd with wine , then was he fit for incest , and gate his owne daughters with child , Gen. 19.31 , 32 , 33 , 34 , 35 , 36. And the Sodomites , of whom our Text speakes , were guilty of horrible uncleannesse , as appears in that Chap. v. 5. Where are the men that came into thee this night ? bring them out unto us that we may know them .

Venter mero aestuans cito despumat in libidinem , Hyeron :

Not Aetna or Vesuvius burn with greater heat then young men fil'd with wine and dainties .

4. They give ill example , and draw others to their owne practise , to intemperate eating and drinking , which is a great evill . 1 Pet. 4.4 . They thinke it strange that you runne not with them to the same excesse of riot . There is a great propensity in men to follow others in eating and drinking excessively ; they not only goe , but run to it , a little encouragement that way doth much . Prov. 28.7 . He that is a companion of riotous men shames his father ; therefore Solomon counselleth his son , Chap. 23.20 . thus ; be not amongst wine-bibbers , amongst riotous eaters of flesh : hee knew that their example , company , and cheare , were strong attractives : Hab 2.15 . Woe unto him that giveth his neighbour drinke ; the Heb. is , woe to him that drinketh to his neighbour . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vae propinanti socio suo ; it 's not unlawfull to drinke to another , but when it 's done with an ill intent to draw him to excess : and therefore it follows , that puttest thy bottle unto him , and makest him drunke also . The word for bottle is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Montanus renders , venenum tuum , thy poyson . It 's spoken of Nebuchadnezzar and the Babylonians , who drew in neighbour Princes and others to eating and drinking , and so poyson'd them with gluttony and drunkennesse , and sport●d themselves with their sin and nakenesse ; men are poyson'd in ill company .

5. This sin , fulnesse of bread , brings down heavy judgments upon places . Eccles. 10.16 . Woe to thee O land , when thy King is a child , and thy Princes eate in the morning : the surfetting of great ones brings woes and great judgements to Kingdomes . Isa. 5.11 , 12. there their intemperance is set downe , feasting , drinking , and merri-making : and vers. 13. Behold the judgements , therefore my people are gone into captivity because they have no knowledge . Their gluttony ad drunkennesse made them sensuall : and their honourable men are famished , and their multitude dryed up with thirst . So Belshazar , hee feasts and revells with a thousand of his Lords , and that night was he slaine , and the Kingdome was taken by Darius and the Medes , Dan. 5.

3. As it respects themselves .

1. The soule 2. The body . 3. The whole man . 4. Their estate . 5. Their name .

1. The soule , and evils which intemperancy causeth , are ,

1. It clouds the understanding ; such fumes and vapours possesse the braine from immoderate eating and drinking , as that ipsa ratio impeditur , and men are altogether inept to discourse or judge of things . Pro. 27.7 . The full soule loatheth the honey-combe : it judgeth amisse of it . Fulnesse of bread infatuates the understanding , blinds the mind , and dams up the spirits with mudde . Isa. 28.7 . The Priests and Prophets were given to their appetites : and what then ? they erre in vision , and stumble in judgement .

2. Disorders the affections ; for when through overmuch eating and drinking the government of reason is laid aside , or asleepe ; the affections take their opportunity , and grow disorderly , then wanton lusts , thoughts , desires and pleasures travaile up and downe the region of the soule , and peep out at the windows of the house , 2 Pet. 2.13 , 14.

3. It hinders the activity of gifts and graces in the soule ; when a man is loaded with any burthen , hee cannot move nimbly : so when one is loaded with meate and drinke , his soule cannot act lively , there is so much earth and mudde about it , that the operations of it are greatly impeded . Gal. 5.21 . the word there for Revellings , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commessationes , eating together , and notes such eating as is a fruit of the flesh , an eating so much as the flesh craves , or can well beare , such eating as strengthens the flesh , the corrupt part in man , which opposes and hinders the spirit and activity of it ; how poorly doth grace act in those are full , and have pamper'd their bellies . Paul knew this , and therefore was very abstemious , temperate , and much in fasting , 2 Cor. 6.5 .

2. The body : Excesse causeth sicknesse , and is destructive of health ; the most diseases men have , doe come from the abundance of humours which are in their bodies : and whence come these but from intemperancy in eating and drinking ? Take men that are moderate , and sparing in dyet , and they are seldome troubled with any diseases . Sobriety is the best nurse to health , and a greater enemie it findes not , then intemperancey , 1 Cor. 11.21.30 . The Corinthithians were faulty in their feastings and drinking : and what saith Paul ? For this cause many are sicke and weake . Hos. 7.5 . The Princes made the King sicke with bottles of wine . It weakens the body : Concoction being hindered by nimietie , crude humours are gendered , and nourishment of the spirits by pure blood is letted .

3. The whole man .

1. By intemperancy a man is brought into bondage unto the creatures , he is a slave to his appetite , and what ever pleases that : and this is a great evill , for man that hath dominion given him by God over all sublunaries , to become a servant to any of them : Paul was more heroick , 1 Cor. 6.12 , 13. All things are lawfull for mee , but I will not be brought under the power of any . Meates for the belly , and the belly for meates : Let the belly crave what meates it will , let meates be never so pleasant or desireable , yet I will not be brought under the power of either of them : but few are so noble spirited as Paul . The most men are apprentices to their o●ne appetites : the rich man , Luke 16.19 . fared sumptuously every day ; no cost must be spared to please his pallate .

2. Hereby a man is put beneath a bruite creature ; for those creatures eate and drink only to satisfie nature : and wh●n they have taken so much , you cannot perswade , or force them to take more ; they observe the law of nature , and follow the instinct thereof : but many men doe eate and drinke not onely to satisfie nature , but to the surfetting thereof , and without any perswasion or force overcharge nature with variety of meates and drinkes . Yea sometimes they are so excessive herein , that they become void of sense . Prov. 23.35 . when the drunkard was beaten , he felt it not : so void are intemperate persons oft times of common sence , as that they neither foresee future danger , to prevent it , nor feele present smart to profit by it ; horse and asse may teach men .

3. It hastens death ; many might have liv'd longer ; had they been more sober , more sparing at their Tables . Many diseases breed in the womb of intemperancy , and one or other of them shortens a mans dayes . Many dye by the sword , but more by surfets . In licitis perimus omnes , because it 's lawfull to eate and drinke : and what we eate and drink is pleasing , therefore we exceed the due bounds , and so encrease humours , quench our naturall heate , and precipitate death . The Corinthians excesse sent them to their long sleep : this sin abbreviates or takes away life : Fowlers make a shrop , hide the net by it , or under it birds come to feed , & through feeding lose their lives .

4. It makes men very secure & fearlesse . Isa. 56.12 . Come we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant . A ship loaden much , sinkes deep into the water , if over-loaden , drowns : so man that 's loaden with the creatures , sinkes deep into the sea of security ; if he be overladen , he drowns himselfe . Luke 21.34 , 35. If mens hearts be overcharg'd , that day will come unawares as a snare suddenly .

5. Intemperancy is such a sin as endangers your eternall estate , yea & excludes you from comming into heaven ; the rich glutton you know was cast into hell , that was his portion , Luk. 16. Gal. 5.21 . Those that doe such things shall not inherit the Kingdome of God : what things ? that eate and drink intemperately : drunkennesse and revelling are fruits of the flesh , and suffer not men to enter into the Kingdome of Heaven .

4. Their estates ; It brings a Consumption upon them . Prov. 23.21 . The drunkard and the glutton shall come to poverty , and drowsinesse shall cloath a man with ragges . Many who have gluttoniz'd in their youth , have wanted bread in their old age , and in stead of feasting , have fasted more then once or twice in a weeke . The Prodigalls excesse among the Harlots brought him to want among the swine . Prov. 21.17 . He that loveth wine and oyle shall not be rich .

Diogenes seeing the house of an intemperate person set to sale , said , I knew the house was so overcharg'd with meate and wine that it would quickly vomit out the Cormorant .

He seeing another brought to beggery , and eating Olives for his supper , said , If you had so din'd , you should not have needed to have so supp'd .

5. Their names and professions suffer by it ; Intemperancy brings an ill report upon men . Noah's intemperancy was a great disgrace to him . Prov. 28.7 . He that is a companion of riotous men shameth his father . If being only a companion of them be so ill , what is it then to be a riotous person , intemperate in meats and drinkes , that doth much more shame the sonne and the father too , such an one will men say is a belly-god , a tos-pot . Isa. 28.8 . All tables are full of vomit and filthinesse , so that there is no place cleane . What a disgrace was this to the Priests and Prophets in those dayes , and to their profession . Rom. 13.13 . Let us walke honestly as in the day , not in rioting and drunkennesse : Let us not be intemperate ; intemperancy is a night-work , and hath no honesty in it : if it be therefore a work of darknesse and dishonesty , as the Apostle makes it , it must needs disgrace a man . Tyberius Nero was call'd B●berius Mero . Fabius who had spent his patrimony , a great estate , was cal'd Gurges ; among us such men are called Heluones .

Let us take heed of this sin : why should we pamper our bodies which must see corruption , and be wormes meate . The Apostles rule is , make no provision for the flesh , to fulfill the lusts thereof . He doth not forbid to eate or provide meate , but to make provision for the flesh , their inordinates desires to satisfie them . Luke 6.25 . Woe unto you that are full , for you shall hunger .

Christ bids us deny our selves : and If we wil not do it in a little meate and drinke , how shall we forsake all , Wives , Children , Friends , Lands , Life ? It was a notable saying of Seneca , Major sum , & ad majora genitus , quam ut corporis mei mancipium fiam : I am greater , and borne to greater things , then to be servant or slave to my body . He was a Heathen , wee are Christians : let us say , we are greater , and born to greater things , better born , and better taught , then to be slaves to our appetites .

Let us say , as it is , Tit. 2.11 , 12. The grace of God that brings salvation , hath appeared to all : Teaching us , that denying ungodlinesse and worldly lusts , we should live soberly , righteously , & godly in this present world .

And abundance of idlenesse was in her , and in her daughters .

Having spoken of two of the sinnes of Sodome , we come now to the third , which is abundance of idlenesse .

Idlenesse .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying to rest , to live in peace , quietly , idely . When people are in peace , they grow secure and idle . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 affluens lasciviens vino .

Abundance .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be quiet , to rest , to live at ease , and notes tranquility : so that both words signifie the same thing , and may be rendered tranquilitas tranquilitatis , rest of rest . Calv. securitas otij vel pax quieta . Pisc . & Jun. tranquilitas quieta , quiet rest ; or according to the Heb. quietnesse of rest , the sense whereof is well exprest by our translation : abundance of idlenesse , or deepe idlenesse .

I shall shew you two things touching idlenesse .

1. When a man is said to be idle . 2. The evill of idlenesse .

For the first , a man is said to be idle 3. wayes .

1. When he doth nothing , is unimploy'd , Math. 20.3 . Christ saw some standing idle in the Market . The word for idle is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a man without worke : so in vers. 6. Why stand yee here all the day idle . Many are idle all the day of their life , nothing is done by them : of this sort are many Gentlemen and others , that have no calling nor employment for the good of the publique : such was Solomons sluggard , that would not plough by reason of the cold , Pro. 20.4 . but had rather sleep and slumber in his bed , then dig in his Vineyard . Chap. 24.33 . Yet a little sleep , a little slumber , a little folding of the hands to sleepe .

2. When they doe not what they should doe ; some of the Learned say , he is otio sus qui opus dei non operatur : Rainer : Alexand : Angl : When men doe not the worke of God , opus dei is opus diei . There is worke of Gods appointment for the day , which you ought to take notice of , and doe . 2 Thes. 3.11 . There are some among you which worke not at all , but are busie-bodies . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , doing no work yet working about every where : when persons are busie , and doe much of that doth not belong to them to doe , it 's doing of nothing ; therefore Paul in the first Epist. Chap. 4.11 . exhorts them to doe their owne businesse .

3. When they do not so much as they ought to doe , but are lazie in doing little . Rom. 12.11 . Not sloathfull in businesse . Eccl. 9.10 . Whatsoever thy hand findeth to doe , doe it with all thy might . When men put not forth themselves to do what they ought to doe in conscience , and according to right reason , they are justly said to be idle , Prov. 18.9 .

2. The evill of this sin you may discerne in sundry particulars ,

1. It s against the end of mans creation : God made man for labour when he was in the state of Innocency , he was to dresse and keep the garden , Gen. 2.15 . be must not be idle there , taking his plea●ure in a Paradise , but worke he must , though not for a living : so after the fall , Gen. 3.19 . In the sweate of his face he was to eate his bread ; he was now to worke for bread , and to work hard , not only ad ruborem , but ad si dorem , if he will have food , he must sweat for it .

It 's the end of mans creation and birth to be doing . Job 5.7 . Man is borne unto trouble , labour , saith the margent ; and Montanus , as the sparks flie upward .

2. It is a ●n against the light of nature , which puts every thing upon motion ; the heavens , with the glorious lights thereof move , and are constant in their motions . Psal. 19.5 . The sinne rejoyceth as a strong man to run a race : The winde and aire fly up and downe , the waters runne , the earth brings forth , plants and trees grow up ; the fishes in the sea , fowls in the ayre , beasts in the field , have their motions and operations , which is a loud dictate to man that he should not be idle . Prov. 6.6 . Goe to the ant thou sluggard , consider her ways and be wise . The Ant is a very little creature , but exceeding laborious ; nature hath put an instinct into her to be active and working all the summer ; she is early and late at it , and will not lose an houre , unlesse the weather hinder : so the Bee is little in bulk , but great in employment , and wonderfull busie , and Solomon might have added , goe to the Bee , and consider her wayes ; she flyes farre , examines the fields , hedges , trees , orchards , gardens , loades her selfe with honey and waxe , and then presently makes returne . These creatures , with many others , confute the sluggard daily , preach down idlenesse , and call for action . Yea , the sluggards owne soul is alwayes in motion and action , and thereby tels him hee should not be idle .

3. It puts Gods family out of order : The world is Gods family , and he hath appointed men unto , and fitted them for some employment , as a wise Artist makes no wheel in a Clock or Watch , but to move & h●lp on the general worke : and if one wheele stand , it 's out of order , and hinders all the rest : so here , when men are idle , they stand still , are out of order , and hinder the motion of others . Idle persons are disorderly persons , 1 Thes. 5.14 . Warne them that are unruly . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men out of ranke , such are idle ones ; when others march , they stand still ; when others are up , they are down . 2 Thes. 3.11 . Wee heare that there are some among you which walke disorderly , working not at all . By walking is meant living , and their disorderly living was not working .

4. It sets a man among the dead ; an idle man is both unsavory , and unactive as a dead man is , and therefore may well be counted a guest of the grave . 1 Tim. 5.6 . The widow that liveth in pleasure , idlely , disorderly , neglecting , or out of a calling , is dead while she lives . Eccles. 9.4 . A living dog is better then a dead lyon . The dead Lyon saith Paris . is the great man in wealth and honour , but idle and loose : The liv●ng dogge is the poore man , but diligent and active : now the poorest and meanest man in the world , that followes a calling , and is laborious in it , is better then the greatest , richest , and most eminent man in the world who lives out of a calling , and doth nothing ; one is a living , and the other a d ad man : and what the oddes is between life and death , such is the difference between idlenesse and action , sloath and labour .

5. Idlenesse exposes a man to variety of temptations , layes him open to Satan : a man unemployed , is like a City without walls and gates , whither any Enemy may ea●●ly have entrance . Ezek. 38.11 . I will goe up to the land of unwalled Villages , I will goe to them that are at rest , that dwell safely , all of them dwelling without walls , and having neither barres nor gates . What God saith here , that Satan saith of idle persons , they are unwalled Vilages , they have neither bars nor gates , no defensive or offensive weapons , and therefore the Devill doth boldly invade , and easily conquer them with his temptations . Paul knew this , and therefore counsel'd the Ephesians to make provision against Satan , Chap. 6.11 . Put on the whole armour of God , that yee may be able to stand against all the wiles of the Devill . An idle man either hath no armour ; or if he have , will not take the paines to put it on . It will require more then ordinary paines to put on the whole armour of God , to be arm'd Cap a pea , and then to stand arm'd , and withstand all the onsets of Principalities and powers ; this the sluggard will not doe , he must needs therefore become a prey to Satan . A man out of employment , and idle , is like a vessell which is empty , any one that comes to it may put in what he will : so Satan poures into idle persons which are empty vessels , what liquor he pleases . Seneca spake truth , when he said , res perfecte occupata alterius rei non est capax : when men are throughly employed , they are incapable of the Devils temptations ; you see it daily , that those are out of Gods work , are most exercised with the Devils .

6. Idlenesse is the mother , fostress and nurse of our most dangerous enemies , viz. lusts : standing waters corrupt soonest , and more mudde , filth , and vermine are to be found in them then in the running waters . To the sinke in the ship is the confluence of all filth : Idlenesse is the sink in the ship , and comprehends all noysome lusts in it : silver , gold , iron , out of use , canker and rust . Eccles. 13.26 . Idlenesse bringeth much evill , and breeds many evills . Idle , lazy , sluggsh persons have the foulest bodies , and breed most diseases : and such have the foulest souls , and abound with most noysome lusts . Among the Sodomites was abundance of idleness , and abundance of lusts , which fight and warre against the soule , and what madnesse is it for a man to harbour , feed his enemies that seek his life ? Idlenesse like dung upon the earth , fattens the soile , makes all rank , especially the weeds , so that the flesh and lusts thereof , even in godly people , they grow headstrong , violent and furious against the spirit : and in others , they break out into drunkennesse , theft , and uncleannesse . Nihil agendo homines discunt male agere . If ever occasion should put as much power into their hands , as idlenesse hath put villany into their hearts and heads , they will be ready to fire your houses , ravish your daughters , and cut your throats .

7. It 's against common equity and justice to live upon others , who get their living by the sweat of their brows , and to eate their bread from them . Drones that eate up the honey of the laborious Bee , we condemn ; they beate them out , and sting to death , a just punishment for so unjust an act .

Thieves that rob particular persons suffer death , because they doe acts of injustice against common equity : and what are idle ones but Thieves , robbing the publique of it's maintenance ? This made Paul to command the Thessalonians to worke and eate their owne bread , 2 Thes. 3.12 .

8. It deprives a man of that priviledg which a beast hath ; you know a beast may eate , work or work not : but it 's not so with man , except he work he may not eate . 2 Thes. 3.10 . This we commanded you , that if any would not worke , nei-should he eate . If sicknesse or weakenesse hinder not , let man be great or small , rich or poore , what he will , the rule is , if he will not work , he must not eate , neither the State nor the Church must maintaine such an one .

The Jewes say , qui non laboraverit in prosabbato , ne edat in sabbato : the Sabbath was a day of rest , and if any had not so labour'd on the day before as to get wherewithall to maintain him on that day , he must fast .

Matth. 10.10 . Christ tells you , the work-man is worthy of his meate , others not : you sinne therefore when you relieve such beggars , or persons as are able to work , but will not , they are neither worthy of meat , nor should you let them eate . And what if they should perish for want of meate ? They are felones de seipses . their destruction is of themselves . The ease of the simple slayeth them , Prov. 1.32 . He that will not have a part in daily labour , should not have a part of daily bread . The Hollanders put idle persons that will not work into a little place where is a pump , the water comming in , and if he will not pump , hee must drowne .

9. Poverty and beggery are the issues of idlenesse . Prov. 6.11 . Solomon tells the sludggard , that his poverty shall come as one that travaileth , and his want as an armed man : Hee lyeth still , but poverty is up , and marching towards him ; he is without defence , but that comes arm'd : the meaning is , poverty will come upon an idle and sloathfull person suddenly and irresistably . Prov. 23.21 . Drowsinesse shall cloath a man with ragges . By drowsiness understand sloath and when men goe about things as if they were halfe asleepe , lazily , they shall certainly come to a poor condition , which is intimated by ragges ; the coat that sloath gives is rags . Pro. 18.9 . A man sloathfull in his worke , is brother to him that is a great waster . The Heb. is , a man remisse in his worke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is brother to a great waster , a much waster , lebaal maschith ; a man that spends profusely must needs come to beggery , he hastens swiftly to it : so doth a sluggard , who is remisse in his worke , and so an idle person . Other things may bring some to beggery ; sicknesse , sureti-ship , fire , robbery , plundering wars : but put them altogether , they beget not so many beggars , so much poverty , as idlenesse doth . This fils Towns and Cities with swarms of them .

10. Idlenesse is such a sin as exemps a man from the protection of the Angels : A man that hath no calling to walke in , that lives unemploy'd , he is a vagabond upon the face of the earth . Psal. 91.11 . He shall give his Angels charge over thee to keepe thee in all thy wayes : what wayes ? those which are according to his will , which his providence leads unto ; not in wayes of sinne . A man that 's idle , is in the Devils way , not in Gods way , hee hath appointed Callings for men . 1 Cor. 7.20 . Let every man abide in the same calling wherein he was called . Vers. 24. Let every man wherein he is called therein abide with God . Some referre the words called in both verses , to the spiritual call , viz. to grace and communion with Christ ; be that so , yet there is an outward condition of life , a calling that God would have men to be in , and abide in , because it 's an abiding with God , God approves it , blesses them in it ; if they honour him in a calling according to the rules hee hath given in his word , and vouchsafes them a guard of Angels to defend them therein : but idle persons that have no calling , go out from God and the guard of his Angels : and it 's questionable whether those that may work and will not , have any true feare of God , or faith in them ; did they feare God , they would walk in a calling , and the Angels of God would be about them , Psal. 34.7 . and faith is a working grace , witnesse Heb. 11. 1 Tim. 5.8

11. Idle persons are burthensome creatures ; the Fig-tree that bear no fruit was a burthen to the ground where it stood . Luke 13.7 . why cumbreth it the ground ? It was a burthen to the garden , to the Gardiner , to the other trees , to the Lord and Master of all . Matth. 26. Why stand yee here all the day idle ? You do no good to your selves , none to your neighbours , none to the publique , none to posterity , nor bring any glory to God .

An idle and fruitlesse person is good for nothing , Ezek. 15. The vine tree that bare no fruit was not fit to make a pin of , nor for any use but only for the fire .

12. It 's a wasting of pretious time , an hiding of our Talent , and so a great provocation of divine Majesty . An idle man trifles away time , which when men are in streights , they value , and would give thousands for a few dayes or houres , as it 's like the Sodomites would when their City was on fire : but such persons make no account of time , how pretious soever it be , but passe it away in doing nothing , which is a dreadfull evill . Time that is given us to get grace , to work out our salvation in , to glorifie God , and doe good in , even that doth the idle person squander away , though eternity be in the bowels of it , not minding the Apostolicall rule . Ephes. 5.15 , 16. See that yee walke circumspectly , not as fooles but as wise , redeeming the time . He sits stil and wil not walk , he is a foole , and the greatest of fooles that wil not redeem time for the good of his soule , but loyter it away , and lose it daily . Though God have given him a Talent , yet he wil not use it . Matth , 25.25 , 26. The man had one Talent would not use it , but hid it in the earth , and what followed hereupon ; he provoked God greatly , who said , thou wicked and sloathfull servant ( wickednesse and sloath goe together ) thou oughtest to have improved my talent or money wel ; seeing it 's not done , take it from , and cast the unprofitable servant into utter darknesse , vers. 27.30 .

Having now heard the evil of idlenesse , let us gird up the loynes of our minds , stir up our selves , and be more diligent in our Callings . Sloath brings judgements ; the men of Laish were quiet , secure , and had no businesse with any man , and the Danites came upon them , smote them with the edge of the sword , and burnt the City with fire , Judg. 18.7.27 . Though all idle people meet not with such judgements ; yet there is a woe pronounced to them that are at ease in Sion , Amos 6.1 . Some woe or other wil be the portion of those that live idely : we have a multitude of such amongst us , and it were well some course were taken by those in authority to set idle persons on work .

The Athenians did sue idle persons at law , idlenesse among them did beare an action , and it was cal'd actio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and they made enquiry after each man and woman , qua arie se alerent , what trade or course of life they had to live upon . Rivet . in Gen. 3.

When Josephs brethren came into Aegypt , and were before Pharaoh , the first question he asked them , was , what is your occupation ? Gen. 47.3 . This was a good question of a King when strangers were to come & dwell in his Land , to know whether they had any calling , could get their livings , and not be burthensome to his Kingdome and subjects . The Massilians forbade any to come into their City , who had no trade or art to live by : And there was a law among the Persians , that every subject at the yeares end should come to the Magistrate and give account of his yeares work ; it were happy we had some such lawes amongst us .

They were great enemies to idlenesse , and so was Alexander , who discovering two idle persons in his Dominions , made one to flye out of them , and the other to drive him .

In Marcus Aurelius dayes , the Romans followed their Callings so earnestly , that having occasion to send a Letter two or three dayes journey from the Towne , he could not find one idle body in all the City of Rome to carry it ; when will it be so with this City ? Idlenesse abounds in the streets , and I feare within doors too : but however it be with others , let us hate this sin , be diligent in those places and callings God hath set us ; for the hand of the diligent makes rich , Prov. 10.4 . Shall beare rule , Chap. 12.24 . And will cause to stand before Princes , Chap. 22.29 .

Neither did shee strengthen the hands of the poor and needy .

This is the fourth sin of Sodome and her daughters , unmercifulnesse , inhumanity .

Did shee strengthen .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non firmavit , or tenuit , she hath not taken them by the hand , and held them up , but let them sinke . Jer. 31.32 . In the day that I tooke them by the hand to bring them out of the land of Aegypt . Being there , they were in a low , poore , needy , sinking condition , and God reached out his hand from heaven , tooke hold of them , and upheld them ; he gave them consilium & auxilium , counsel and help , it 's the same word there which you have here ; these Sodomites did not reach out a hand to support & strengthen their poore & needy . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they did not succour and help them : Vulg. they reached not out a hand to them . Va●a . non firmavit manus , shee did not make firme and strong the hands of the needy ; she did not give them counsell and aide that they might not despaire .

The poore .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to afflict , humble ; because poor men are afflicted and humbled under the burthen of their poverty ; the Heb. word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies both affliction and poverty , Exod. 3.7 . I ●ve seene the affliction of my people which are in Aegypt . 1 Chron. 22.14 . Behold , in my poverty I have prepared for the house of the Lord : it 's the same word in both places , and poore men find their poverty an affliction ; the Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to be stricken with feare , to be terrified , dejected . Poverty causeth much feare , care , sadness , dejection of spirit , and hath many temptations accompanying it . Montanus reads the word for poore , egeni , of the needy , or wanting , which seemes to be the true sense of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Gospel ; for as the word is used there , it notes not absolutely a beggar , but one needy . 2 Cor. 8.9 . it 's said of Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he became poore , hee had not an house to hide his head in , yet he did not goe up and downe and beg lodging , bread , and other things , and Mar. 12.42 . There came 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a poore widow , yet she had two mites to throw into the treasury . Rom. 15.26 . Those of Macedonia and Achaiah made a contribution for the poore Saints at Jerusalem ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Church did not suffer the poore Saints in it to goe from house to house a begging , this had been a great reproach to the Church and way of the Gospel : That hath made men to think 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , notes such poore as goe from door to door , hath been , that they might distinguish it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is a poor man also 2 Cor. 9.9 . He hath given to the poore , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There is a difference between these words , and so the poore meant by them ; but not that difference which by some learned is made . Aristophanes in pluto , saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he is a beggar , or poore man who hath nothing , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , who lives sparingly , following his worke , that spends all , he gets and hath much adoe to live : so Pasor makes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be a man who by his labour gets his living , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to labour , and he is right in this , but out in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whom he saith to be one ; qui ostiatim petit , who begs an almes at mens doors ; its true , Lazarus was such , Luke 16.20 . But usually in the Gospel it notes such poore as have something , though not enough to live upon , be they aged , sick , weake , lame , or compassed about with any other infirmities .

Needie .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to will , desire , & notes a man not simply poor and needy , but very poor , so poor saith Pagnine , quod omnibus carens , omnia concupiscat ; that wanting all things , he desires all things ; rich in desires , but having nothing else , a man of desires . Amos 2.6 . They sold the poore for a paire of shooes : The word for poore is the same we have here : and certainly they were very poore that were worth no more then a paire of shooes , and likely old ones too . Montanus interprets the word in our Prophet , mendicus , a beggar , which notes the extreame poverty that some were in , yet had no help from the rich and full Sodomites . Aecol : hath it humilis , of one so needy , that he is humbled to purpose , and lyes on the earth , desiring reliefe . Servius upon Virg: saith , pejorem esse egestatem paupertate , that need is worse then poverty . The vulgar accords with our English , and hath it egeno , they reached not out a hand to the poore and needy , which sorts best with the Originall words .

The summe and scope of the words is this ; that the Sodomites were unmercifull , and hard-hearted : they were not affected with the necessities of the poore : neither their wants , prayers , tears , nor their sad countenance , mournfull complaints , nor stretched-out hands prevail'd at all with them .

Men are backward too , if not averse from giving . 1 Tim. 6.17 , 18. Charge them that are rich in this world that they be not high-minded , nor trust in uncertaine riches : That they doe good , that they be rich in good workes , ready to distribute .

Dives would not give the crumms and scraps of his Table to poore Lazarus , Luke 16. So the young man , Matth. 19.21 , 22.

I shall shew you what an evill , unmercifulnesse is ,

1. It 's an argument and evidence of covetousnesse ; when Christ , Luke 16.9 . bids them make to themselves friends of the mammon of unrighteousnesse ( which he so cals , because men usually sin in the getting , keeping , or using of them ) and said , they could not serve God and Mammon , vers. 13. The Pharisees who were covetous , derided him ; they thought Christ spake like an ignorant man ; they could serve God , keepe their wealth , and not cast it away upon poore people , This shewed their covetousnesse : and what an evil that is , let Paul tell you . 1 Tim. 6.10 . The love of money is the root of all evill ; inward and outward evils doe spring from it . A covetous man is an idolater , Eph. 5.5 . he hath no inheritance in the Kingdome of heaven , 1 Cor. 6.10 . he is abhor'd of God , Psal. 10.3 . Chrysost. saith , he had rather dwel with a thousand possest , then with one covetous man ; for they hurt their garments and themselves , but a covetous man hurts his neighbours . Chrys. Math. 10. as cited by Stella on Luke 16.

2. It 's argument of unbeliefe : men think if they give to the poor , and strengthen the hands of the needy ; that themselves shall want and come to poverty . Prov. 28.27 . Hee that giveth unto the poore shall never lacke . Here is the voyce of God , who is truth it selfe , and hath power enough to make good what he hath said , for the earth and fulnesse of it is his , Psal. 24.1 . And yet mans heart distrusts God , and thinks of other wayes to provide for it selfe : I will keepe what I have ; if this be gone I know not what I shall have ; it 's a hard world , and one bird in the hand is worth two in the bush . Thus unbeliefe discovers it selfe , and had rather trust in uncertaine riches , then in the al-sufficient and omnipotent God : saith God , give to the poore and thou shalt not lacke : saith the hard-hearted man , give to the poore , and thou shalt lacke . Thus doth he crosse the will of God , and put the lie upon him . Eccles. 11.1 . Cast thy bread upon the waters , for thou shalt find it after many dayes : No saith the unmercifull man , I will never cast my bread upon them , for I shall never see it againe . And so makes God a lyar , and declares himselfe an unbeliever .

3. It 's argument there is no love of God in that man ; it 's a sadde charge to tell any man he doth not love God . John is peremptory in it , 1 John 3.17 . Who so hath this worlds good , and seeth his brother have need , and shutteth up his bowels of compassion from him , how dwelleth the love of God in him ? he may think he loves God , and others may think and say so , but there is not any dram of Gods love in that man , how dwels it in him ? this Interrogation imports a ful negation ; for if a man lov'd God , hee would love man who is the image of God . Christs command is , that we love one another as he hath loved us , John 15.12 . He testified his love , by giving his blood , his flesh , his life : and we will not give a little bread , an old garment , a little silver , it 's a cleare demonstration there is no love of God in us .

The primitive Christians were distinguished from others by their love , and that made them sell all , bring it and lay it down at the Apostles feet for the reliefe of the poor Christians , Acts 4.34 , 35.

4. It 's a sin hath much cruelty and unnaturalnesse in it . Isa. 58.7 . Deale thy bread to the hungry , cover the naked , and hide not thy selfe from thine owne flesh ; the poore are our owne flesh . Mal. 2.10 . Have we not all one father ? hath not one God created us ? Prov. 22.2 . The rich and the poore meet together , the Lord is the maker of them all . Hence hee hath commanded that we should love our neighbours as our selves , Matth. 22.39 . Now if we hide away our eyes from them , if wee will not consider their necessities , wants , and relieve them , we are cruel and unnaturall : if a man be naked or hungry , a man wil seek to cloath and feed himselfe , he wil not hate his owne flesh . Ephes. 5.29 . No man ever yet hated his owne flesh , but nourisheth and cherisheth it . When men therefore refuse to strengthen the hands of the poore and needy , they despise , they hate their own flesh , they are unnaturall : and to prevent this , God hath laid a command to be mercifull , where the strongest reason and plea might be against it . Prov. 25.21 . If thine enemie be hungry , give him bread to eate : and if hee be thirsty , give him water to drinke .

5. It brings a curse , yea many curses upon men and their estates . Prov. 28.27 . He that hideth his eyes from the poore shall have many a curse . The poore wil curse them , but who bids them curse ? when Shimei cursed David wrongfully , saith he , the Lord bid him doe it . So , when poor do curse hard-hearted men that wil not pity them , there is something of God ●n it ; this Scripture must be fulfil'd , though it be their sin , yet it 's a just judgement of God upon a mercilesse man : and not only doth man , but even God himselfe curseth them . Psalm 41.1 . Blessed is he that considereth the poore : If a man doe it not , shall he have a blessing ? Matth. 25.41 , 42. Depart yee cursed , for I was hungry , &c. The curse of God was upon them before , according to what you find in Prov. 3.33 . The curse of the Lord is in the house of the wicked . Sometimes they have not a heart to eate , and take the comfort of their estates themselves : sometimes they are perplexed with fears , cares , sorrowes about their estates ; sometimes they are wasted at law , sometimes by fire , plundering ; sometimes in a secret way , that none can give any rational accompt of , but know the curse of God was there .

6. It makes men altogether unlike God ; he is the father of mercies , and God of all comfort , 2 Cor. 1.3 . He makes his sunne to rise on the evill and on the good , and sendeth raine on the just and unjust , Matth. 5.45 . He giveth food to all flesh , Psal. 136.25 . He heares the desires of the humble and poore , Psal. 10.17 . He is kind to the unthankefull and to the evill , be yee therefore mercifull as your father is merciful , Luke 6.36 . But now a man that is neer , pinching , miserable , and regards not the condition of the poor , to comfort their hearts , and strengthen their hands , he is unlike , & contrary to God , who is love , bowels , pitty , compassion , mercy , and very mindful of the poor . He made a law , Deut. 15.7 , 8. If there be a poore man in thy land , thou shalt not harden thy heart , nor shut thy hand from thy poore brother , but thou shalt open thy hand wide unto him . So Lev. 25.35 .

Lu. 14.13 . When thou makest a feast , call the poore , the maimed , the lame , the blind , and thou shalt be blessed .

Lu. 4.18 . God annointed Christ to preach the Gospel to the poore : and hath not God chosen the poore to be rich in faith ? Jam. 2.5 .

Judas was a hard-hearted wretch that cared not for the poor , Joh. 12.6 .

7. It puts in a caveat and barre in the Court of heaven against their prayers , they must have no entertainement there . Prov. 21.13 . Who so stoppeth his eares at the cry of the poore , he also shall cry himselfe , but shall not be heard . This man before he dyes shall come to some great streight or other , so as to cry either to man or God , and when he cryes , he shall not be heard ; he would not hear the poor crying , nor God who sent those poor , and cryed to him in those poor ; therefore when he cryes unto man for help , God will stop their eares , turne their hearts from him ; yea , stop his owne eare , and turne away his owne heart . Luke 6.38 . With the same measure that yee meet withall , shall it be measured to you againe : you stop your eares , God will stop his eare : you shut up your bowels . God will shut up his : you with-hold your pence , God will with-hold his talents ; the rich man cryed for a drop of water being in torment , but neither Abraham nor God would hearken to his request ; he that would not give one crum , must not receive one drop . Matth. 5.7 . The mercifull shall obtaine mercy .

8. It 's a shrewd badge of a reprobate condition ; a mercilesse mans name will hardly be found in the booke of life . Coloss. 3.11 . Put on as elect of God , bowels of mercie , kindnesse . Those are elect of God have had mercy , and being cal'd , they find and feele that mercy , and cannot but put on bowels of mercy , which declares their election : before , as Paul saith , Tit. 3.3 . Men live in malice and envy , hatefull and hating one another ; but when God hath once cal'd them , and manifested their Election , then they put on bowels of mercy , and they are as natural to them now , as their lusts were before , as bowels are to a parent , they pity others , as God pityed them : but where there be no bowels of mercy , but chu●lishnesse , hardnesse , unmercifulnesse , there is the black badge of reprobation rather then of election .

9. It 's a degree of murther ; some men hate and curse the poore , and the Scripture blusheth not to call them murtherers . 1 John 3.15 . Who so hateth his brother is a murtherer . Job 24.14 . The murtherer rising with the light , killeth the poor and needy . He devises wayes how to oppresse , suck , and squeeze them , and this is killing of them , and he is a murtherer for it as wel as the other : so , when a man sees his brother or neighbour poore , sinking , and like to be ruin'd , and wil not relieve him , being able to doe it , he fals into a degree of murther . The heathen , Publius Mimus could see this , who said , qui succurrere perituro potest , cum non succurrit , occidit : he that hath power to succour a man being ready to perish , and succours him not , he kils him . Suppose a man in the water or fire , you passe by , and lend him not your hand , which if you had done , his life had been sav'd , are not you now guilty of his death ? When the Priest and Levite passed by the man that going from Jerusalem to Jericho fel among Thieves , and relieved him not , it was their sin ; and had he dyed in that condtion , they had been accessaries to his death . If the poor be our flesh , then our goods are theirs as wel as ours : and if we let them perish , we murther them and our selves too .

10. The end of that man wil be very sad who hath beene mercilesse to others , he must have the end of a fruitlesse , or dead tree , he must be hewn downe and cast into the fire . Jam. 2.13 . He shall have judgement without mercy , that hath shewed no mercy : all judgement , meere severity , pure wrath shal be his portion . Matth. 25.41 , 42 , &c. it 's the chiefe , if not the only sin which Christ mentions at the day of judgement . I was hungry , and ye gave me no meate , I was thirsty , and ye gave me no drinke : You shewed me in my poore members no mercy ; therefore depart from me yee cursed into everlasting fire prepared for the Devill and his Angels .

Seeing then uncharitableness is so great an evil , let us put on bowels of mercy , and strengthen the hands of the poore and needy . It 's a hard time , things are dear , trading little , poore abound , and therefore now its seasonable for the rich to open the bowels of their compassion , and to succour those that are in want . Job was a father to the poore , Chap. 29.16 . he did not eat his morsels alone , the fatherlesse eat thereof , Chap. 31.17 . The bellies and loynes of the poor blessed him , being fil'd and warm'd with the flesh and fleece of his sheep , v. 20 Dorcas , Acts 9 39. It were wel if Jobs and Dorcas spirit & compassions were in al rich men , that so the hungry might be fed , the naked cloath'd , and necessities of the poore supplyed : spare something out of your superfluities for them . Can you adorn your houses with pictures and hangings ? your tables with Carpets , your shelves with Pewter and Brasse , your Closets and Cupboards with Plate , and have you nothing for the poor who are the temples of God ? Can you feed your dogs , parrets , monkeyes , pamper your horses , and not mind poore Christians which lye at your doors ? If it be so , how will the Lord take it at your hands ? Remember Dives , he had been better to have given all to Lazurus , then to have met with such an end for his unmercifulnesse . The Lord Christ hath told you it 's a blessed thing to give , Acts 20.35 . You would count it a blessed thing to shew kindnesse to Christ ; the pappes that gave Christ sucke were counted blessed , Luke 11.27 . When you give to the poore , you give to Christ : Matth. 25.40 . In asmuch as you have done it unto one of the least of these my brethren , you have done it unto me . The are Christs brethren thou dost it unto , and he accounts it done to himselfe , yea the least or meanest it 's done unto .

Again , is it not a blessed thing to have the Lord of heaven and earth to be indebted to one . Prov. 19.17 . Hee that hath pitty on the poor , lendeth unto the Lord , and that which he hath given will he pay him againe .

1. God is the poor mans surety .

2. He takes the debt upon himselfe .

3. Gives thee his word for security ; his faithfulnesse and his honour are engag'd for performance : had you the Cities bond , the Parliaments security , the publique faith for repaiment of what you expend upon the poore , it were nothing to this : O give , give unto the poor , and make God as much as you can indebted to you , hee is a good paymaster . Luke 6.38 . Give and it shall be given unto you , good measure , pressed downe , shaken together , and running over . If you will not make God your debter by giving , he will be your Judge for not giving .

We live in dangerous times , and riches are uncertaine things ; the way to make them safe , is to bestow them upon the poor . Eccles. 11.1 . Cast thy bread upon the waters , for thou shalt find it after many dayes : If you keep it , you lose ; if you cast it away , you shall find it again .

One had this Epitaph upon his tomb : Habeo quod dedi perdidi quod servavi :

If you would keep wine or meal you put them into empty vessels . Isa. 58.10 , 11. If thou draw out thy soule to the hungry , and satisfie the afflicted soule , then shall thy light rise in obscurity , and thy darknesse be as the noone-day , and the Lord shall guide thee continually , and satisfie thy soule in drought , and make fat thy bones , and thou shalt be like a watered garden , and like a spring of water whose waters faile not .

Quest. Seeing wee are to strengthen the hands of the poore and needy , whether are we to give to all in such case ?

Answ. It 's the judgment of some , that no beggars should be reliev'd that goe from doore to doore , they think it an unwarrantable practise for people to doe so , and to be reliev'd upon so doing , it s the nursery of many vagabonds , and vile persons ; such live in no calling , are under no government , are the shame of the Magistrate , a disorder in a Common-wealth , and reproach of the lawes are made for reliefe of the poore in their severall respective places . Certainly those that begge up and downe , being able to work , and will not , you ought not to relieve , you sin in doing of it ; the Apostles rule is , if any will not worke he must not eat , 2 Thes. 3.10 . And further , when Begging is made a trade , I see not how it 's justifiable before God , or can be countenanced by man ; there are few but can do something towards their living ; and if they cannot , they ought to be relieved otherwise then by begging .

Yet to conclude it unlawfull to give to any that begge , I dare not : Christ healed two blind beggars , Luke 18.35.42 . John 9.7 , 8. and did not reprove them for their begging .

Besides , he hath given out a rule , Luke 6.30 . Give to every man that asketh of thee , which would be void and uselesse if I might give to no beggars .

1. Then , if you be able , you ought to give to all that are truly poor and needy , justly necessitated to aske , even those that are able to worke , and willingly would work ; but through the ill disposition of the times cannot get any , or not sufficient to maintain them .

2. If men be not able to relieve all that shall aske , then caution and Christian wisdome are to be used : you are to observe the rule of nature which leads you to give .

1. To your kindred according to the degrees thereof .

2. To your affinity .

3. Your friends .

4. Cohabitators of the same Village , Parish , Citie , County , Kingdome .

5. To strangers whom providence shall offer unto you .

But more specially ,

1. You are to consider whether they be godly poore or not : and if godly , there to place your charity . Gal. 6.10 . As we have opportunity , &c.

2. Their necessity , and so 1. It may be extream , they may be in danger of life , ready to starve , as Lazarus did at Dives doore ; or in danger of sinning , as Captives to turne Turks , and poor amongst us of turning to Popery , to steal ; now such are to have help before others . 2. It may be great , attended with some grivevous inconvenience , as losse of liberty , sinking of a family , scandall to religion ; now these are to have a hand reach'd out to them , when others may not . 3. There is a common necessity , when poor want , live not so comfortably as they would : and these as we have ability and occasion we may , the other we must relieve .

3. Their impotency ; they may be sicke , infirme , lame , blind , aged , so that they are not able to doe ought for a livelihood .

4. You are to consider their serviceablenesse formerly ; the more useful any have been in Church or State , the more good they have done to either or both , the rather should they in case of want feel your charity then others , as many now that have ventured their lives in the wars .

5. The cause of their poverty and want ; if men have been brought to it by sickness , by special acts of providence , fire , losses at Sea , plundering , robbery , unfaithfulnesse of men and their dealings ; these are to be pittyed , supported before others that have brought themselves to beggery by ill courses .

VERS. 50.

And they were haughty , and committed abomination before me , therefore I tooke them away as I saw good .

HEre he goeth on in numbring Sodoms sinnes , and shew●ng Sodoms end ; they sin'd against God , and he tooke them away for their sinnes .

They were haughty .

The Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they gloryed ; sin they did grievovsly , and gloryed in their sinnes . Mont : they are lifted up . Some Expositors read it participially thus ; exalting themselves , they committed abhominations .

In the former verse was spoken of pride , and therefore I shall say nothing of haughtinesse , it being so neare of kinne to pride , if not the same .

Committed abomination .

By abhomination we may understand that sinne which is denominated from that place , viz. Sodomie , unnaturall lusts , filthy uncleannesse ; for they being proud and haughty , excessive in eating and drinking , abounding in idlenesse , neglective of the poore and needy , how could it be that they should be chast ? no , they were uncleane , and abhominable uncleane , according to that you read , Rom. 2.27 . The men leaving the naturall use of the woman , burned in their lust one towards another , men with men , working that which is unseemely . When the Angels came to Lot , Gen. 19. the Sodomites thinking they were men , both old and young : And all the people from every quarter compassed his house , and said , bring out the men that came unto thee , that we may know them , vers. 4 , 5.

This lying with the Male an unnaturall sin , we first finde practis'd by these Sodomites , who as Jude saith , gave themselves over to fornication , and went after strange , or other flesh : the women did not content them , but they burnt in their lusts men towards men , and committed abhomination one with another ; it was other flesh then God appointed for generation : Man and Wife are one flesh ; but man and man , woman and woman can never be so .

Before me .

That is , publiquely , at noon-tide , in the sight of all , suitable to what you find in Isa. 3.9 . They declare their sinne as Sodome , they hide it not . Lawfull acts of this nature should be in secret ; but they did unlawfull acts against the light of nature , and that openly . Zeph. 3.5 . The unjust knoweth no shame . Such were these Sodomites .

Their sinne is set out emphatically , in Gen. 13.13 . The men of Sodome were wicked , and sinners before the Lord exceedingly .

1. They were wicked , and intensively wicked , which the words wicked and sinners import ; for the spirit saith not only they are wicked , but wicked and sinners .

2. Sinners before the Lord ; they sin'd impudently , openly , and as in the presence of God , himselfe looking on : and they were sinners against the Lord , as some doe read the words ; that is , they sinn'd with a high hand . 1 Sam. 2.25 . If a man sinne against the Lord , who shall intreate for him ? They are heynous sinnes , and these Sodomites sin'd against conscience , common equity , and light of nature .

3. Exceedingly ; they were not seldome or little in sinning , but frequent , and much , and their sins of a transcendent nature : As Nimrod was a mighty hunter before God , so these were mighty sinners before him , none equall to them then on the earth .

I tooke them away .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 removere feci , I caused them to be removed : what this removing or taking away was , you may see , Gen. 19.24 , 25. The Lord rained upon Sodome and upon Gomorrah brimstone and fire from the Lord out of heaven : And he overthrew those Cities , and all the Plaine , and all the inhabitants of the Cities , and that which grew upon the ground .

Here is one of the most dreadfull judgements , if not the dreadfullest of all that we find in the booke of God , executed upon sinners . The Lord from himselfe immediately , miraculously , suddenly sends a rain from heaven , of fire and brimstone , which was dreadfull to the fight , to the smell , but worst of all to feele : and they having been hellish in sinning , are made hellish in suffering ; for fire and brimstone is the punishment of hell . Rev. 19.20.20.10 . Jude tels us , they suffered the vengeance of eternall fire , vers. 7. They passed through a temporall , or temporary fire , to an eternall fire : and Peter saith , They were condemned , 2 Epist. 2.6 . God turning the Citties of Sodome and Gomorrah into ashes , condemned them with an overthrow , he condemned them here , and to eternity . And the Prophet Jeremiah , when hee was in a cursing veine , curses the man brought tidings of his birth , thus ; Let that man be in the Cities which the Lord overthrew , & repented not , Jer. 20.16 . The Prophet judged them accursed , and so separate from God for ever , they repented not of their sinne , for Sodome was overthrowne in a moment . Lam. 4.6 . Neither did God repent of what he had done , and therefore no reconciliation could be between them , but they perished utterly . Not only were the men consum'd in this judgement , their houses and buildings turn'd to ashes , their Cattle , Corne , and what ever grew upon the ground : but even the ground it selfe is under a curse still , being lacus asphaltites , or mare mortuum , nourishing no living creature , and so extreamely salt , that it beares up whatever is thrown thereinto , and bird● that flye over fall downe into it , being suffocated wiith the poysonous vapours which rise from it : so that now this Plaine which was a fruitful valley , and as Paradise , is become through the peoples sins , and just judgement of God , a filthy and sulphurous and poysonous Lake .

As I saw good .

Some read it , as thou hast seen . The men of Jerusalem from the Turrets of the Temple , their prospects in Sion and Jerusalem , could see this lake , and the hand of God upon the Sodomites therein , and therefore saith , as thou hast seen : and so Jerome , sicut vidisti . But the Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as I have seene . Gen. 18.21 . The Lord went downe to see whether Sodome had done according to the cry of it . The crie of her sinnes was great and grievous , and the Lord finding it so , he did as he saw good , and cause , he dealt with it as you have heard .

Obser. 1.

The Lord remembers the iniquities of people long after they are committed , yea after they are dead and gone . Sodoms sinnes were not forgotten , though they had sin'd them many hundreds of yeares before ; no vestigiaes left of them or their Cities .

Behold , this was the iniquitie of thy sister Sodome , pride , &c.

God remembred the provocation of him by the Jewes at the Red Sea , in Davids days , which was long before . Psalm . 106.7 . The Calfe they made at Horeb , vers. 19. Their idolatry , fornication and murmuring were fresh in Gods thoughts , in Pauls dayes , 1 Cor. 10.7 , 8 , 10. Balaam's , Sodoms , the old worlds , the Angels were minded by God , and mentioned by his spirit in Peters dayes , 2 Pet. 2.15.6.5.4 . The Angels had sin'd 4000. yeares before , and above , yet was not their sin forgotten . 1 Sam. 15.2 . I remember saith the Lord of hosts , what Amalecke did to Israel , how he laid wait for him in the way when he came up from Aegypt . This was 400. yeares before : It was twice 14. generations from David to CHRIST , and yet there is a gentle touch upon Davids sinnes , Matth. 1.6.17 . God hath a firme and tenacious memory , it lets nothing slip which once it receives : you see sinfull acts of men in States are kept upon the file , and on record , and many hundreds of yeares after are brought forth . God keeps the sins of Cities , Kingdomes , Princes and people in his book of remembrance , which should lesson us to take heed what we doe . Men do not more easily sinne , then forget their sins , but God doth not so easily or quickly forget them . Job 13.26 . Thou makest me possesse the iniquities of my youth . Psalm . 25.7 . Remember not the sinnes of my youth .

2. Plenty is the Parent of sinne , yea many sins . Sodome as hath been shewne , was scituate in a Plain very fruitfull and delightfull , as appears , Gen. 13.10 . It had abundance , and what was the effect thereof , pride , fulnesse of bread , idlenesse , unmercifulnesse , haughtinesse and uncleannesse . Deut 32.15 . Jesurun waxed fat , and kicked : thou art waxed fat , grown thick , thou art covered with fatnesse ; then hee forsooke God which made him , and lightly esteemed the rocke of his salvation .

When Israel grew rich , had plenty of all things about her , then she became like a fatted Oxe that kickes at the owner , and cares for none . 1 Sam. 2.29 . Wherefore kicke yee at my sacrifice , and at mine offering . They slighted the sacrifices and offerings of God , and in so doing , they slighted , they kicked at God . Nehem. 9.25 , 26. When God had brought them into Canaan , they tooke strong Cities , a fat land , possessed houses full of all goods , wells digged , vineyards and olive-yards , and fruit-trees in aboundance : so they did eate and were filled , and became fat , and delighted themselves in thy goodnesse . Neverthelesse they rebelled , and were disobedient against thee , and cast thy law behind their backes , and slew thy Prophets which testified against them , to turne them to thee , and they wrought great provocation .

Solomon when he abounded most with Gods blessings , then he loved strange women , multipyed Wives and Concubines , and fell to idolatrrie , as you may see from 1 King . 10. & 11. Chap. Jer. 5.27 , 28. They are become great , waxen rich , they are waxen fat , they shine , they overpasse the deeds of the wicked : They went beyond the very heathen in wickednesse , Ezek. 5.6 , 7. Jerusalem here in this Chapter , the metaphoricall woman , for whom God had done so much , and upon whom he had bestowed broidered work , skins of Tachasch , finelinnen , silke , ornaments , bracelets , chaines , jewels , rings , a Crowne , gold , silver , fine flower , honey , oyle , shee playes the harlot , abuses those choise blessings and abundance she had , to idolatry : shee sacrificed her children to Idols , and walked in such lewd wayes , that the daughters of the Philistims were ashamed of her , vers. 27. Dives was wealthy , and as wicked as wealthy . Jam. 5. the rich men that had plenty of all things , with-held the labourers hire that reaped downe their fields : they liv'd in pleasure , were wanton , condemned the just .

Plenty is dangerous , yet all men labour to be rich , and have much about them : mens tables & estates prove snares . The bag catch'd Judas ; and many in prosperity have fallen who stood in the dayes of adversity .

3. The Lord gives outward blessings , not only to Saints but to sinners , yea to great and notorious sinners ; even the Sodomites that were wicked , and sinners before God exceedingly , had bread , and abundance thereof ; that is , of all outward blessings , edible and potable ; they had variety and likewise other things plentifully .

Matth. 5.45 . He maketh his sunne to rise on the evill and on the good , and sendeth raine on the just and the unjust . Not onely Abraham and Lot had the sunne and raine , who were righteous persons : but Sodomites , who exceeded all sinners then in the world , had the sunne shining upon them , Gen. 19.23 .

Other Nations had the dewes of heaven , and fatnesse of the earth as well as the Jewes , Gods own people . The Canaanites & others had that pleasant land which flowed wi●h milke and honey before they had it : and they were so wicked that the Land could bear them no longer , but even spew●d them out , Levit. 18.28 .

Antiochus a vile person had the Kingdome , Daniel 11.21 . So Ahab that sold himselfe to worke wickednesse in the sight of the Lord , 1 King . 21.25 . he was a King in Israel .

The whore of Babylon was arrayed in purple , decked with gold , precious stones , and pearls : and when Jerusalem here was grown worse then the Nations round about her , yet then she had the blessings of God in great store : so that all things come alike to all , and no man knoweth love or hatred by all that is before them , Eccles. 9.1 , 2.

If any man should conclude himself a good man , belov'd of God , because he gives him many blessings , much of the creature ; then may it be said , the Sodomites were good men , for they had plenty : If any should say he is an evill man because he wants these , then Lazarus , the Apostles , Christ himselfe should be so , because they had little or nothing . God gives his outward blessings promiscuously to good and bad , that men may see he is impartiall in his outward dispensations , that good men using them well , and honouring him therewith , might encrease their comforts and rewards ; that evill men abusing them to the service of their lusts , and dishonour of their giver , might have the deeper condemnation .

4. Cities commonly are guilty of great sins ; Sodome was a Citie , 2 Pet. 2.6 . the Cities of Sodome and Gomorrha : and there were two more which you have specified in Deut. 29.23 . together with the other , Sodome and Gomorrha , Adma and Zeboim , which the Lord overthrew in his anger and wrath ; these foure Cities perished together , and they were full of crying sins , pride , gluttony , idlenesse , inhumanity , uncleannesse , and the like , these sins runne through them all . Jude 7. Sodome and Gomorrah , and the Cities about them , they gave themselves to fornication , and went after strange flesh .

There were high places and Idols in the Cities of Samaria , 1 Kings 13.32 . Isa. 10.10 . Hos. 8.5 . The woman of one of the Cities of Samaria that talk'd with Christ , John 4. was very bitter , lived in uncleannesse , and worshipped shee knew not what .

Babylon was full of cruelty and pride , Jer. 50. the bloody Citie , Ezek. 20.6 . Niniveh so abounded with sin in Jona's dayes , that had they not repented , destruction had beene upon them , see Nahum 3.13 . Jerusalem had violence and strife in it , Psal. 55.9 , 10 , 11. Mischiefe , sorrow , and wickednesse are in the middest thereof , deceit and guile depart not from her streets . Zeph. 3.1 , 2 , 3 , 4. she is cal'd the filthy , polluted , oppressing Citie : her Princes were roaring Lyons , her Judges evening Wolves , her Prophets light and treacherous persons , her Priests polluted the Sanctuary , and did violence to the Lord . Ezek. 8. you may read what horrible abominations were in the Temple and Citie . Lam. 4.13 . her Prophets and her Priests shedde the blood of the just in the middest of her .

5. Sinners in time come to a height and impudency of sinning , they committed abominations before mee . Nothing restrained them , not conscience , light of nature shame amongst men , fear of punishment , spectacles of death , but they goe on and sinne in the sight and presence of God . Isa. 66.4 . They did evill before mine eyes , even in the Temple . Where God dwelt , they sin'd , set up Idols , and worshipped them : to what a height of sinning did Manasses come , and the Jewes in his dayes , they did that was evill in Gods fight , and provoked him to anger , 2 King . 21.15 . in tract of time sinners become stout , and will contest , Mal. 3.13 . Your words have been stout against me , yet yee say what have wee spoken so much against thee ? yee have sayd it 's in vaine to serve God , &c.

6. When God brings terrible judgements upon Kingdomes , persons , he seeth cause for it , therefore I tooke them away as I saw good .

I saw what sinners they were , I came down from heaven , examined the cry of their sins , and saw sufficient cause to make me stretch out my hand , and raine downe fire and brimstone upon them . When God drown'd the old world , confounded their language , made the earth to swallow up Corah , Dathan , and Abiram , when he sent fiery Serpents amongst them , famines , plagues , warres , captivity , hee saw cause for all these .

There is never any publique or private judgement befalls States , Cities , or persons , but the Lord hath great and just cause to doe so : if there were no sin , there would be no punishment . Lam. 3.39 . Wherefore doth a living man complain , a man for the punishment of his sinnes .

7. We ought to take notice of Gods judgments upon sinfull places , and to beware of their sins ; God doth therefore tel us in his holy word what he hath done to Sodom & other places for that end . This judgment upon Sodome is oft mentioned , Gen. 13.10 . Isa. 1.9 . Lam. 4.6 . Luke 17.29 . Rom. 9.29 . 2 Pet. 2.6 . Jude 7. And here also when God threatens to Punish sinful persons and places severely , hee tels them they shall be made like Sodome , as in Deut. 29.23 . Isa. 13.19 . Jer. 49.18.50.40 . Zeph. 2.9 . and in Amos 4.11 . he saith , he had overthrowne some of them as he overthrew Sodom . In 13. places this sore judgement is mentioned , that so we might frequently meete with it , minde it , and abhorre the sinnes brought it upon them : If the sinnes of Sodome be found in Cities , pride , fulnesse of bread , abundance of idlenesse , unmercifulnesse to the poore , uncleannesse , they shall have Sodomes judgement , or some aequivalent . It may be we are free from Sodomes sins , and I would we were : but are we not guilty of worse ? I feare we are : If wee receive not the Gospel in the power of it , as Capernaum did not , Christ tels you it shall be easier for Sodome and Gomorrha in the day , &c. Matth. 11.

VERS. 51 , 52.

Neither hath Samaria committed halfe of thy sins ; but thou hast multiplyed thine abhominations more then they , and hast justified thy sisters in all thine abhominations which thou hast done .

Thou also which hast judged thy sisters , beare thine owne shame for thy sinnes that thou hast committed more abominable then they : they are more righteous then thou : yea be thou confounded also , and beare thy shame in that thou hast justified thy sisters .

THe scope of these two verses is to convince Jerusalem , that she was more wicked then others , then Samaria , or Sodome her sisters , and therefore ought proportionably to be confounded and shamed for her abominations ,

Samaria .

This was the chief City of the ten Tribes , and is here put for the Kingdome of Israel , as it 's distinct from the Kingdome of Judah , and is oft cal'd Israel and Ephraim , and the sins of the Israelites or Ephramites were exceeding great . Their Kingdome was begun in rebellion and idolatry , 1 Kings 12.19.28 , 29. They rebell'd against the house of David , chose Jeroboam to be their King , who set up the golden Calves at Dan and Bethel , and drew the people to worship them ; hee made priests of the lowest of the people , set up high places , devised feasts and worship of his owne , vers. 31 , 32 , 33. And all the Kings of Israel were wicked , Ahab so abominably wicked , that none was like unto him . 1 King . 21.25 . Jezabel filled the land with wickednesse : Shee caused Naboth to be unjustly accused and ston'd to death , Chap. 21.10 . the true Prophets were persecuted , 850. false Prophets countenanced , Chap. 18.

There was no truth , mercy , or knowledge of God left in the land ; swearing , lying , killing , stealing , adultery abounded , Hos. 4.1 , 2. They were profound in slaughtering , Chap. 5.2 . The Priests of Israel were murtherers , Chap. 6.9 . The pride of Israel was great , Chap. 7.10 . They had de pely corrupted themselves , Chap. 9.9 . Confederated with the Assyrians and Aegyptians , Chap. 12.1 . Provoked God to anger most bitterly , Vers. 14. They walked in the statutes of the heathen , and of the Kings of Israel , they sinn'd secretly and openly : they set up images and groves on every high hill , under every greene tree , burnt incense in all the high places as did the heathen : They rejected the statutes and covenant of God , they left all his commandements , caused their sonnes and daughters to passe through the fire ; they used divination and inchantments , and sold themselves to doe evill , 1 Kings 17.8 , 9 , 10 , 11.15 , 16 , 17. Now although the ten Tribes comprized in the word Samaria were guilty of these and many other sinnes , yet they were not the halfe of Jerusalems sinnes . Samaria hath not committed the halfe of thy sinnes : which we are not to account of by Arithmeticall proportion , as if Jerusalems sinnes for number were more then so many more : but the quality and nature thereof were such , so dreadfull , so grievous , cloath'd with such circumstances and aggravations , that compar'd together , and all things considered , those of Sodome and Samaria were not halfe so bad . The Sodomites had only the light of nature to direct them : the Samaritans had a devised worship forced upon them by Jeroboam , and were held to it by succeeding idolatrous Kings . They had not the Law , the Temple , the Arke , the Prophets , the true Priests , sacrifices , solemn feasts , and good Kings , as Jerusalem had , therefore Jerusalems sins were the greater : Samaria had heard and read of Gods heavy judgement upon Sodome , for her wickednesse : Jerusalem besides that had seen Gods dealing with Samaria , that the ten Tribes were ruin'd and carried away into captivity ; that she alone was preserv'd and reserv'd as Gods peculiar : and now for Jerusalem to be ingratefull , to fall into , and to continue in those sins , for which the Israelites suffered so much , notwithstanding the threats of the Prophets ; yea to set up the Image of Jealousie at the gate of the Altar , to picture the forms of all creeping things and abominable beasts , and to pourtray all the idols of the house of Israel upon the wals of the Court , and for the Elders to offer incense , before them ; to place Tammuz in the Temple , women to weep for that abominable Idoll , men therein to worship the sun towards the East , and put the branch to their nose , and fill the land with violence , Ezek. 8. These things make the Lord to say , that Samaria committed not halfe of thy sinnes , but thou hast multiplyed thine abominations more then they : And as it is , Jer. 3.5 . Behold thou hast done and spoken evill things as thou couldst . She was become so wicked , had sin'd with to high a hand . that she could not doe worse , she exceeded all . Ezek. 5.6 , 7. Shee hath changed my judgements into wickednesse more then the nations , and my statutes more then the Countries that are round about her : and multiplyed more then the nations , more sins , more aggravations .

And hast justified thy sisters .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 justificati , not hast made them holy , just , righteous , as the papists do intrpret the word , when they treat of justification ; but by the greatnesse of thy sinnes hast declared them to be lesse sinners then thy selfe : so Sanct. saith , that justificare in this place is the same with justum ostendere : and Vatab. justiores to esse ostenderis , thou dost manifest that they are more righteous then thy selfe ; for set their sins with thine , and the disproportion is so great , that they are not halfe such sinners as thou art , they seeme just in comparison of thee , thy sins are heavy , and theirs are light ; this doth not lessen the sins of the Sodommites or Samaritans , or suppose them to be innocent ; but onely sheweth that their sins had not such heynous aggravations as theirs of Jerusalem had .

Vers. 52 Hast judged thy sisters .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hast pronounced judgement saith Montanus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to pray , to appeale , and it 's likely the Latine word , appello , and English , appeale , do come from it ; but frequently to judge . Avenarius saith , its verbum juridicum , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is judges , Exod. 21.22 . Deut. 32.31 . Job 31.11 . Vatab. ●aith , that pilalti signifies in alios decernere sententiam tanquam merito punitos . Thus Jerusalem , when she heard of Gods severe proceedings with Sodome , shee said their sinnes were great , and those judgements deserved : When she saw Samaria besieged , taken , and the ten Tribes carryed away by Salmanezer into captivity , she did not pity , but censure them , looking at them as Rebels , Idolaters , Apostates , and Persecuters , and so adjudged all those punishments due unto them which they under went , thinking her self more righteous then they of Sodome or Samaria .

Beare thine owne shame .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word for shame notes more then ordinary shame , ignominie , reproach , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to be calumniated , to have such words and usage as if one were a dog , or esteemed no better then a dog : hence the word calumnia , calumnie , and it is always used in contemptuous , or in an ill sense , as some Criticks observe ; whereas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not , neither notes so deep a shame , reproach as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth . Jer. 14.3 . They were ashamed and confounded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here are both words ; one imports shame , the other confounding shame , exceeding great shame . Isa. 50.6 . I hid not my face from shame and spitting . When Christ was put to death , you know how ignominiously they used him , scoffing at him , and spitting upon him , they slighted and reproached him to the utmost . The Sept. renders the word shame in our Prophet , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 torment , because such shame is a torment , a burthen . Vulg. thy confusion . Castal . thy obscenity or filthinesse . Others , thy ignomine . Calv. probrum tuum .

Beare thine one shame .

The meaning of the phrase is this ; seeing thou hast done shamefull things , yea so shamefull , as the sins of Samaria & Sodome seeme little in respect thereof ; now looke for , and submit unto shamefull judgements which I shall bring upon thee . I wil bring the Assyrians , they shal discover thy wickednesse , strip thee of all thy Jewels and Ornaments , stone thy Children , burn thy Habitations , carry thee away Captive : I will make thee a reproach and hissing in the open view of all the world , as I did the Sodomites and ten Tribes , when I punished them for their abominations : I know it wil be very heavy for thee , but however beare thine owne shame .

This expression of bearing shame you have it not elsewhere then in this Prophet , its peculiar to him , and frequent . It followes here in this verse againe , be thou confounded , and beare thy shame .

The word for confounded is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which in the Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the Latine Expositors generally , tu erubesce , or pudefias , be thou ashamed . Only Aecol . & the Vulg. confundere , be thou confounded , and so our Interpreters of the Bible have put it : and if wee take it for granted , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 noteth confounding shame , yet not such as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth .

The words being opened , and sense given , we should come to the Observations ; but before we do that , one quere is to be made and answered .

The quere is , seeing that Jerusalems sinnes were greater then Sodoms and Samaria's , and they righteous in comparison thereof ; why had shee not greater punishments then they ? Sodome was consum'd with fire from heaven ; the 10. Tribes so extirpated and captivated , as that they never returned , or became the Lords people to this day : God is just , and the greatest sinners should have the gr●atest punishments .

To this I answer ,

1. That as God would have wholly spared Sodom had there been ten righteous in it , Gen. 18.32 . So there being many righteous in Jerusalem , who cryed for mercy , and bewailed the abominations thereof , the Lord lessened the judgment . That there were many righteous in it , who sighed and cryed to the Lord , you may see , Ezek. 9.6 . And if God will divert judgements for their sakes , hee may also lessen them .

2. Gods judgements upon Jerusalem , all laid together , were greater then the fiery hand of God upon Sodome : the Famine , which made the pittiful women to eate their children , Lam. 4.10 . The fathers to eate their sonnes , and the sons their fathers openly , Ezek. 5.10 . The Pestilence , the Sword , and Captivity were , all things considered , soarer stroaks of God upon Jerusalem , then the fire from Heaven upon Sodome , and you have divine testimony for it , Lam. 4.6 . The punishment of the iniquity of the daughter of my people , is greater then the punishment of the sinne of Sodome that was overthrown in a moment , and no hand stayed on her .

Sodoms punishment was sharp , but short : Jerusalems was sharp and long ; to kill a man by degrees , by cutting off fingers , toes , eares , armes , legs , is farre worse then cuting off the head at once ; such was Gods dealings with Jerusalem .

3. If the punishment of the ten Tribes were greater ; for they endured three yeares siege , 2 Kings 17.5 . and were carryed away into Assyria , and never return'd ?

I answ. God hath his prerogative to punish sinners with what degree of punishment he please here in this life ; hee may punish lesser sinners with greater punishments , and greater sinners with lesser punishments , & yet be free from partiality or injustice , because he hath a day to reckon with sinners hereafter , and then wil render to them fully according to the merit of their sinnes . Ezra 9.13 . God punished them lesse then their iniquities deserved . And if Jerusalems punishment came short of the ten Tribes , the more remain'd behind without repentance , & God rendered it in due time ; but upon search into the word , it may appeare that Jerusasalems punishment was not short , but beyond the tenne Tribes . Ezek. 5.9 , 10 , 11 , 12. God saith there , he will doe that in her which he had not done , & whereunto he would not do any more the like . The meaning is , he would punish Jerusalem more , and otherwise then he had done Sodome , Samaria , or any other before . God sweares there , that hee would not spare them , nor have any pitty . Samaria was not burnt , when taken , and the Tribes carryed away ; but Jerusalem , the Temple , and all the holy things in it were burnt , and taken away , the people divided into 3 thirds , and each third pursued with judgement .

4. God may shew mercy to the greatest sinners , & bring them to a condition of enjoying the greatest priviledges , to shew the riches of his free grace and mercy : and so hee did here those that sin'd more then Sodomites or Samaritans ; after great sufferings and 70. years captivity , he brings back to Jerusalem , bestows a new City and Temple upon them , with the priviledges and ordinances thereof : and besides we may remembe● that the promise of return from Babylon was not made to Samaria or the 10. Tribes after 70. years , but unto Jerusalem , and the two Tribes that were left . Jer. 29.10 . The 10. Tribes were gone into captivity before Jeremiah's dayes ; about the sixth yeare of Hezekiah they were caryed away , and Jeremiah prophesied not till the 13th year of Josiah , Jer. 1.2 . and he was then come to the dayes and reign of Zedekiah , as appears , Chap. 21.1 . And it was above 120. years that the Tribes had been then carryed away , as is evident upon compute of the yeares , from the 6. of Hezekiah , to the times of Zedekiah : therefore it s said , Ezra 1.5 . When the time of return came , that the fathers of Judah and Benjamine rose up to come and build the house of the Lord at Jerusalem . Gods promise was given out to shew mercy to them , and bring them back , which he did , notwithstanding their great sins , to shew his faithfulnesse and fulnesse of mercy .

Obser. 1.

The sins of one people may be greater then the sins of another ; all sins are not equall , nor all sinners equal●y guilty . Jerusalems sins exceeded Samariah's and Sodom's , they were not half so great sinne●s as she was .

The more mercies any people enjoy , the greater are their sins if they answer not those mercies .

Jerusalem was taken from a low , bloody , beggarly , perishing condition : God blessed and multiplyed her exceedingly , entered into covenant with her , and took her to be his ; he bestowed upon her beauty , honour , renown , wealth , all things desireable ; he set her in the midst of the Nations , Ezek. 5.5 . that all might see what he had done for her . She was thy holy City , Matth. 4.5 . and had those priviledges , ordin●nces , and advantages which no City in the world had ; he had often delivered her out of the hands of enemies , especially in the dayes of Hezekiah , when Senacherib lay before her by with 185000. men , 2 K. 19.35 . Yea God had woed her by his Prophets , made many gracious promises to her , water●d her and watch'd her night and day , Isa. 27.3 . done what he could for her , Chap. 5.4 . and yet she sin'd notoriously , excessively against God more then the Nations . Those had not halfe her mercies , did not commit halfe her sinnes ; such abominations , lewdnesse , villanies , were not to be found else-where . Shee fin'd wilfully , Jer. 44.16 , 17. She continued in sin , notwithstanding great means used to reclaim her , Neh. 9.26 . She provoked God to his face , Isa. 65.3 . Shee was insatiable in wickednesse , vers. 28 , 29. of this Chap. Shee caused other Nations to sinne with her , Ezek. 23.16 , 17.

These and many other aggravations were in her sins : and as the Jewes then sinn'd greater sins then the Sodomites and Samaritans , so Christians now sin greater sins then the Jews did then . Gospel-sins are the greatest sins : In the Gospel is held out the greatest grace , mercy and love to sinners , and if these be refus'd or abus'd by them , their sins will be exceeding sinfull , and it will be more tolerable for Sodomites , Samaritanes , Hiero solymites , Ninivites , or any , then for such . Christians sins will be found the scarlet and unparalellable sinnes .

2. That comparing of sins and sinners together , makes great sins seeme little , and great sinners seeme righteous .

Sodomes and Samariah's sins were great and grievous ; yet compar'd with Jerusalem's , they seem'd little , not halfe so great or grievous : thou hast justified thy sisters , and they are more righteous then thou . Neither of them were little sinners , or had any righteousnesse ; but being laid together , sins and sinners , Jerusalem was transcendently sinfull , and unrighteous , and they lesse sinfull , lesse unrighteous . Great things when they are exceeded by greater in view , they seem little : a great house is nothing to a great rocke , a great mountain or Citie ; a great River is nothing to the Ocean , so a great heape of sins is as nothing to a greater ; what 's a cart-full of dung to a great dunghill , and as it is in quantities , so in qualities : some poysons are so poysonous , so strong , that they kill immediately , others , though more in quantity , yet are longer in producing such an effect , and in comparison they are no poysons : so some sins and sinners compared with others , are as none . Luke 18.14 . The Publican went down to his house justified rather then the Pharisee : This Pharisee compar'd himselfe with the Publican , and thought himselfe righteous ; but the Publican in comparison of him was righteous . There is a righteousnesse which doth condemn , and there is a sinfulnesse which doth justifie , and both are naught : A Pharisaicall righteousnesse damns a man , when a Jerusalems sinfulnesse justifies a man : take heed therefore of comparing your selves with others who are worse , and greater sinners then you , and from thence of framing a righteousnesse to your selves notwithstanding . Sodome & Samaria were lesse sinners , more righteous then Jerusalem , yet you know how God dealt with them , and destruction will be the end of all those who trust to such righteousnesse .

3. Great sinners see not , or forget their own sins , and are apt to censure , judg , and condemn others who are lesse sinfull then themselves , and especially when they are under the hand of God .

Jerusalem , whose iniquities and abominations were incomparable , beyond Sodoms & Samariah's , sees not her owne sins , remembers not how she had dealt with her God , her Lord , and Husband , but forgets him , Jer. 2.32 . and here judges her sister Samaria , and thought her sins and courses so grievous , so foule , and provoking , that when she was besieged three years , carryed into captivity , and suffered sadde things ; it was well done of the Lord to deale so by her , that she was more wicked then her selfe or any others . Luke 13.1 , 2 , 3 , 4 , 5. When some out of Galilee were sacrificing , Pilate gave command they should be slain , and so made sacrifices of them : they that saw them brought to such an end , presetnly judg'd them to be the greatest sinners of all the Galileans : So those were slaine by the fall of the Tower in Siloe , they thought Jerusalem had not greater sins in it ; but it was otherwise , Christ told them that they were as great , or greater sinners ; Except yee repent , yee shall all likewise perish . It 's not warrantable to conclude them to be the greatest sinners who are smitten with some heavy hand of God ; then Job and Josiah might have been censur'd to be the greatest sinners of their times . You may observe in humane politicks , that oft accessaries and instruments in plots , treasons , rebellions and murthers , do suffer , when principals escape ; and so God sometimes executes judgements upon lesser sinners , and lets others who are greater , supervive . Let us in stead therefore of judging others , judge our selves , and feare we are reserved for the like , or worse judgements , if we repent not .

Jerusalem who judged her sister to be the greatest of sinners , and justified her by the greatnesse of her own sins , was reserved for greater judgements , and a worse end , because she repented not .

4. It is a shame for those who are guilty of the same , or greater sinnes , to judge others . Jerusalem committed the same sins , and did worse , yet she judged Samaria ; and this was her sin and shame ; in the Heb. the words run thus , Thou also beare thy shame , who hast judged thy sisters in thy sinnes , in which thou hast done abominations more then they . It 's a shameful thing to reprove , censure , or judge those are lesse sinful then our selves , and especially being under the hand of God for their sins .

1. We justifie our selves in so doing , and step into Gods throne .

2. We give occasion to the censured to say , Thou hypocrite , pull the beame out of thine owne eye , before thou meddle with the woate in mine .

3. We condemn our selves in so doing . Rom. 2.1 . He that doth the same thing , or worse , and judges another , hee condemns him selfe .

4. We insult over them , and adde affliction to affliction if they be judg'd by the Lord .

And all these are matters of shame , he that reproves or judges others , should be innocent himselfe .

When the Scribes and Pharisees brought , and complained unto Christ of the woman taken in adultery , hee said unto them , he that is without sinne among you , let him first cast a stone at her . Christ did not meane simply , he that is without sinne , for he knew there were none such living except himselfe ; but he that is without that sin or sins equivalent ( as they were not , who came to tempt Christ , and get advantage against him , being malicious , and bloodily minded ) let him first throw a stone at her , hereupon being convicted by their own consciences , that they were sinners , and very faulty , they were asham'd , hung down their heads , and went sneaking away , John 8.9 .

Obser .

5. Sinne brings shame ; beare thy shame for thine iniquites : thou hast sin'd and sin'd more then others ; thy sins are thy shame , and will bring shame upon thee : What a shame was it to Jerusalem , that shee was a greater sinner then Samaria , then Sodome ; that she did such things as made the daughters of the Philistims asham'd of her , vers. 27. of this Ch. When Moses was in the Mount , this people would have God to go before them ; and the Calfe being made , what saith the Text , Exo. 32.25 . Aaron had made them naked unto their shame amongst their enemies : They were made naked of their Ornaments , of Gods protection by this Calfe , and changed their glory into the similitude of an oxe that eateth grasse , Psal. 106.20 . And this was their shame : When Ammon would have his wil upon Tamar , she opposed him with an argument taken from the shame of sin , 2 Sam. 13.13 . Whither shall I cause my shame to goe ? and as for thee thou shalt be as one of the fooles in Israel , it will be a great reproach unto us both .

The Corinthians lawing it before the unjust , and not taking up the matter among themselves , was their shame , 1 Cor. 6.1.5 . and Chap. 15.34 . Some have not the knowledge of God , I speake this to their shame . Ignorance is a shame to people , and so is all sin , Rom. 6.21 . The Romans were ashamed of their fal●e worship , and sinfull lives . Shame is the lacky that waits upon sin , and causeth the conscience to blush as well as the face . Prov. 14 , 34. Sinne is a reproach to Nations .

6. Shame in it selfe , or as it accompanies the judgments of God upon sinners , is a burthensome thing ; bear thine own shame , reproach , disgrace . Women that are common ●hores , yet cannot endure to be cal'd so ; much lesse to be us'd , as sometimes they are , carted , pump'd , or sent to Bridewell . Barrenness in women , because it was a reproach unto them , how burthensom was it of old to them . Rachel was pincht upon this consideration as much as any other , when she said give me children , or else I dye , Gen. 30.1 . For so soon as shee had a child , she acknowledged God had taken away her reproach , vers. 23. that was the burthen upon he● . Psal. 69.20 . Reproach hath broken my heart , and I am full of heavinesse . His adversaries did unjustly accuse , slaunder , and di●grace him , and this lay so heavy , like a mountaine or milstone upon him , that it broke his heart , and fil'd him with heavinesse : what did the reproach then , and shame which came upon his defiling Bathsheba , and murthering Vriah do ? they brake and ground his heart to powder : when men are touch'd in their reputations , it goeth neare them ; the burthen of dishonour and disgrace is so heavy , that sometimes they will venture their lives in duels and quarrels , and rather dye , then beare the burthen of reproach : shame and reproach have caused many to make away themselves . Saul fearing the Philistims would abuse and disgrace him , fell upon his owne sword , and slew himselfe . When this Citie Jerusalem was laid wast , the inhabitants thereof made a curse , reproach , and hissing among all Nations , was it not a torment , a burthen , and vexation to them ? Ezek 5.14.15 . Jer. 23.40 . I will bring an everlasting reproach upon you , and a perpetuall shame which shall not be forgotten .

7. Sinners must beare the judgements of God , and the shame that is due unto them whoever they be . Thou also , even thou Jerusalem beare thine owne shame .

Jerusalem had been the faithfull Citie , Isa. 1.21 . but was become an Harlot : Judgement and Righteousnesse did lodge in her , but now murtherers .

Shee had sinn'd , sham'd her selfe before God and man , and she must beare her burthen , beare Gods judgments , bear shame before heaven and earth .

VERS. 53 , 54 , 55 , 56.

When I shall bring againe your captivity , the captivity of Sodome and her daughters , and the captivity of Samaria and her daughterss , then will I bring againe the captivity of thy captives in the midst of them .

That thou mayest beare thine owne shame , and mayest be confounded in all that thou hast done , in that thou art a comfort unto them .

When thy sisters , Sodome and her daughters shall returne to their former estate , and Samaria and her daughters shall return to their former estate , then thou and thy daughters shall return to their former estate .

For thy sister Sodome was not mentioned by thy mouth in the day of thy pride .

THese verses conteine more judgement , and the cause thereof , in them you have ,

1. Jerusalems irrecoverablenesse of her former estate , in the 53. and 55. verses , laid down under a double comparison , viz. Gods dealings with Sodome and Samaria , and their daughters .

2. The scope and end of God in it , vers. 54. that she might beare her own shame , &c.

3. The causes of this judgement , which are , 1. Her being a comfort to them , vers. 54. 2. Her pride and forgetfulnesse , vers. 56.

Vers. 53. When I shall bring againe their captivity , &c.

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & convertam captivitatem eorum ▪ Some make this vers. and so the 55. to be promissory , not minatory , affirming that the Lord here promiseth to shew mercy to the captives of Sodome , Samaria , and Jerusalem , and to bring them all back againe . But because Sodome and her daughters were utterly destroyed , and they saw not how they could be return'd ; therefore they labour much to prove , that by Sodome is meant the two Tribes and halfe on the other side Jordan ; Reuben , Gad , and halfe Manasses ; but these are comprehended in Samaria , which was the head City of the ten Tribes : and if that should be yielded , the difference between Sodome and her daughters , and Samaria and her daughters would be great , yet taken away .

Others therefore by Sodome here understand the Moabites and Ammonites that came from the loyns of Lot , who dwelt in Sodome , as appears , Gen. 19.37 , 38.

But the Scripture gives no warrant to account these among the Sodomites , rather they should have been cald Lothites , or Lottites , seeing they descended from his loyns .

Besides , the word Sodome is to be taken in it's proper and native sense here as well as Samaria and Jerusalem , and that Sodome to be meant , of which he spake in the 49. & 50. vers. which was destroyed with her daughters by fire from heaven , and so destroyed that no man can or shall dwell or abide there , Jer. 49.18 .

Againe , if the words doe hold out a promise of mercy , it 's first to Sodome and her daughters ; next to Samaria and hers ; and last to Jerusalem and her daughters : so that they must be restor'd to their former estate before Jerusalem ; but neither Sodome nor Samaria were restored before the captivity ended in Babylon . It 's cleare enough that the words are not a promise of mercy , but a threatning of severity , and it lyes thus : When I shall bring again the captivity of Sodome and Samaria , which I will never doe , then will I bring againe thy captivity . I have destroyed them utterly , and intend not to replant them , but to let them lye in the dark , and abide in captivity , and thy condition shall be like unto theirs .

Some read the words with an interrogation , thus ; Shall I bring againe their captivity ? the captivity of Sodome and her daughters ? the captivity of Samaria and her daughters ? and shall I bring againe the captives ? No , I will neither doe the one nor the other ; thou hast sin'd above them , and hast no cause but to expect more rigorous dealings from mee then they have had . Pisc . Junius , Polan . read the words conditionally thus ; If I shall returne the captivity of Sodome and Samaria , then I will returne thine : but it 's not in my thoughts , counsels , or purposes , to return and restore them , who never provoked me as thou hast done ; therefore much lesse do I intend to do so by thee .

Some take the words ironically : when I restore Sodome and Samaria , then will I restore thee . But they are so destroy'd that they are past recovery ; I intend never to bring the Sodomites out or the fire and seate them in Sodome ; nor the ten Tribes out or captivity , and settle them in Samaria , and no more doe I meane to restore thee and thy Captives .

Quest. Did not the Lord return the captivity of Jerusalem after 70. yeares ? how is it then true which is said here if this be the sence ?

Answ. 1. When God threatens them with utter desolation , it 's to be meant of the body of people in generall who had apostatized from God as the ten Tribes had done , and there was no hope left for them ; they were destroyed the most of them in the war , famine , plague , captivity : and so not they , but some of their posterity were restored , and brought back againe . God had promised the Jewes came out of Aegypt , that they should enter into Canaan : but observe , Numb . 14. The people murmured , and God told them , v. 29 , 30 , 31. Their carkasses should fall in this wildernesse , and all from 20. yeares old , and upward , that none of them but Caleb and Joshuah should come into the Land : Only their little ones , which they said should be a prey , he would bring into it . So here it was not the body of the people that returned , but some of their posterity .

Those Jewes were at Jerusalem when Ezekiel thus prophecyed , it 's probable were utterly destroyed , and never had their captivity returned .

2. We may understand it of a full return , which never was ; though some Jewes came back again , yet multitudes staid behind , and continued in Babylon , as may be gathered from Ezra 1.5 .

3. Though the Jewes were brought back from Babylon , yet never was Jerusalem in that glory as before ; neither was her Temple , State , or Kingly dignity such as formerly . Ezra 3.12 . Many wept when they saw the difference between the latter Temple and the former .

Vers. 54. Of bearing shame , and being confounded , was spoken in the 52. vers .

In that thou art a comfort to them .

Sept. reads it thus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in that thou hast provoked me to anger .

Jerusalems sins exceeding the sins of Sodome and Samaria , this justified them : Some referre it to the punishments and judgements of God upon Jerusalem , which was some ease and comfort to Sodome and Samaria , when they saw her in a suffering condition with themselves .

Vers. 55. When thy sister Sodome , and her daughters , &c.

This verse is the same for substance with the 53.

Vers. 56. Thy sister Sodome was not mentioned , &c.

Hebr. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in auditu in ore tuo ; there was no hearing of Sodome in thy mouth . Thou didst neither thinke nor speake of her and my dealings with her for her sins , that so thou might'st have feared , and not fallen into her sins , or greater .

In the day of thy pride .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the day of thy prides or prosperities .

When thou hadst honour , wealth , renown , greatnes , and abundance of all things , thy heart was lifted up ; thou thought'st thy selfe happy and innocent , disdaining to mind or mention Sodome whom thou contemnedst & slightedst : but thy wickedness is come to such an height that Sodoms sin is little in comparison of thine .

Obser. 1.

The sins of people may come to such an height , admit of such dreadfull aggravations , as to cause God to cut off all hopes of mercy , and cast them into irrecoverable misery ; Jerusalem had so sin'd here , provoked God so heinously , that he saith he would sooner bring backe the captivity of Sodome and Samaria , then hers ; they were cut off and cast into such conditions as were irrecoverable , for lesser sinnes , and therefore what could shee looke for , God would not shew her any pity , Ezek. 5.11.7.4 . read Jer. 15.1 , 2.3 , 4 , 5 , 6. where you shall find God was so provoked by the sins of this people , that though Moses and Samuel should plead for them , his mind could not be towards them ; hee would cast them out of his sight , and death , sword , famine , captivity should devour them .

Jer. 51.25 , 26. I am against thee O destroying mountaine , I will stretch out my hand upon thee , and roll thee downe from the rockes , and will make thee a burnt mountaine . And they shall not take of thee a stone for a corner , nor a stone for foundations , but thou shalt be desolate for ever .

It 's spoken of Babylon , whose sins had gotten up to such an height , that the Lord threatned her with irrecoverable ruine ; he would deale with this Babylonish state as with a thing burnt to ashes , which is unserviceable , irrecoverable ; he would so break the power and state of the Babylonish Empire , that it should never recover it selfe more .

2. One great end of Gods denying hope of mercy , and casting into irrecoverable misery , is to bring sinners to shame and confusion : God saith he will never returne her captivity , that she might beare her own shame , and be confounded in all she had done . You have disgraced the holy Temple with your Idols ; the holy Citie and Land with your violence and bloody crimes ; my holy name with your inventions and abominations ; therefore when once I have sent you into captivity , you shall not return thence at all , but live in disgrace , perish in what you have done , your estate is hopelesse and helplesse ; you have made me to beare shame , but in your captivity you shall beare shame and reproach enough , even to confusion . Jer. 22.22 . Thy lovers shall goe into captivity , surely then shall thou be ashamed and confounded for all thy wickednesse .

3. Great sinners and great sufferers afford comfort , such as it is , to other sinners and sufferers .

Jerusalem was a greater sinner , and all things considered , a greater sufferer then Sodome or Samaria : and it 's here said , in that thou art a comfort unto them . Her sins justified their sins , her sufferings justified their sufferings : When Cities , Republiques , or Persons doe see others to exceed them in sins or punishments , they conceive theirs are the lesse , and so frame a kind of comfort . Consolatio miserorum est habere socios pares aut transcendentes . Those are miserable , through sin or punishment do think it some reliefe to have companions , equals , or those goe beyond them , especially in the same kind . Mar. 6.11 . It shall be more tolerable for Sodome and Gomorrha in the day of judgement then for that Citie . This will be a comfort when that day comes , that any have been worse then they in sinning , and suffer more grievously for their sins When the Jewes in Babylon saw those of Jerusalem brought into the same condition with themselves , to be captives , it eased their hearts . When men suffer alone , it stings . In a storme at Sea , if one man be ship-wrack'd that afflicts more deeply ; but if there be fellowes , and those suffering more hard things , it eases in some measure .

It will be an ease to thousands at the last day , when they shall see the children of the Kingdome cast out into utter darkenesse , that their sinnes and punishments exceeded theirs .

4. Gods blessings , and abundance of creature-comforts , through the corruption that is in man , swels them with pride .

Jerusalem had variety of mercies , peace and plenty , and she was puffed up . In the day of thy pride .

Prosperity makes proud , and fils with windy conceits of happinesse , and continuance in that happinesse . Prov. 18.11 . The rich mans wealth is his strong Citie , and as an high wall in his owne conceite . He thinks himselfe fenced and guarded so strongly , that he is secure , and despises dangers . Ezek. 28.5 . Speaking of the Prince of Tyrus , the Prophet saith , By thy great wisdome and thy traffique hast thou encreased thy riches , and thy heart is lifted up because of thy riches .

It 's a hard matter for men of high estates , not to have high minds ; therefore Paul counsels Timothy to charge those that be rich in this world , that they be not high-minded , 1 Tim. 6.17 . I have lately spoken of this subject ; it was Sodoms sin , Jerusalems sin , and I shall not insist upon it .

5. Proud persons mind not Gods dealings with others , though like themselves . Sodoms sinne was pride , haughtinesse , and for these sins she and her daughters were destroyed with fire from heaven ; but Jerusalem in her pride forgets Sodome , and never once names her ; thy sister Sodome was not mentioned by thy mouth . She should have considered Gods severity against Sodome for her sins , and seene to it that they had not been found in her self : but plenty bred pride , pride blinded , and made her forgetfull of that example of divine vengeance . It was near unto them ; the place where Sodome stood was a sulphurious lake , a lively monument of heavens displeasure against pride & other sins : Lots wife turn'd into a pillar of salt to season them with fear , yet they took no notice of these things , Isa. 5.12 . They regarded not the worke of the Lord , neither considered the operation of his hands .

6. The Lord expects that we should take notice of , and improve his judgments upon others : he blames Jerusalem here for not minding Sodomes condition ; thy sister Sodome was not mentioned . God dealt so severely with Sodome , Gomorrha , and the other Cities , that all should hear thereof , might be instructed , and feare to offend that God which can at his pleasure raine fire and brimstone . Though judgments were executed long before , yet the Lord would not have men forget them , but keep them fresh in memory and advantage themselves by them . Jer. 7.12 . Goe to my place which was in Shilo , where I set my name at the first , and see what I did to it for the wickednesse of my people . They had forgotten the judgement of Hophny and Phinehas , and the Ark , and therefore he minds them of it . In 1 Sam. 4.11 . Psalm . 78.60 . Jer. 26.6 . he mentions it unto them .

There are no judgments of God in the world or Scripture , but men ought to mind them , & make use of them . The drowning of the old world , confusion of Babel , 7 years famine in Canaan and Aegypt , the ten plagues of Aegypt , the fiery Serpents in the Wildernesse , Earth opening her mouth , and swallowing up Corah , Dathan , and Abiram : the men of Bethshemesh , Senacheribs Army , Jezabel , Ahab and his sonnes , Baal's Priests , Athaliah , Ananias and Saphirah , &c. These and many others ought to be thought upon to awake our secure Spirits to breed and maintain feare in us , to provoke us to repentance for what is past , and more exact walking for time to come . Luke 17.32 . Remember Lots wife . And 2 Pet. 2.6 . God hath made Sodome and Gomorrha ensamples to those that after should live ungodly . There is much in the words that after should live : what , hath God turn'd those Cities into ashes ? set them up as burning Beacons , to warn all in the world that they live not ungodly ? and shall their very sinnes be found in Cities and families ? will any dare to doe such things as draw downe such judgements ? surely none will ? if they doe , they must suffer such things for their sins , and hotter fire , yea more scalding brimstone , b●cause they tooke not warning by these examples .

VERS. 57 , 58.

Before thy wickednesse was discovered , as at the time of thy reproach of the daughters of Syria , and all that are round about her , the daughters of the Philistims which despise thee round about .

Thou hast borne thy lewdnesse , and thine abhominations saith the Lord .

THe Prophets had told Jerusalem of her wickednesse , but she would take no notice of it ; much like Strumpets , who though they be the common talk of the world for wickednesse ; yet because they enjoy their lovers , have pleasure and prosperity , mind not their sinne or shame : but when some stroake of God is upon them , then their wickednesse appears wickednesse indeed , however they think of themselves . The 57 vers. sets out Jerusalems pertinacy and stubbornnesse .

Of thy reproach of the daughters of Syria .

Heb. is , of the reproach of the daughters of Aram. Aram was one of the sons of Sem , Gen. 10.22 . from whom the Aramites descended , who peopled many places , which therefore are mentioned with distinction . Gen. 28.2 . Padan-Aram , 2 Sam. 10.6 . The Syrians of Beth-rehob , and the Syrians of Zobah : the Original is , the Aramites of Beth-rehob , & the Aramites of Zobah . Aram Naharaim , Psal. 60. Title , that is Aram which was between two Rivers cal'd Mesopotamia , Gen. 24. 10. So Aram-Maachah , 1 Chron. 19.6 . Syria-Maachah ; the Originall is , Aram-maachah : and 2 Sam. 8.5 . Aram-Dammesecke , which in our translation is the Syrians of Damascus . The Septuagint renders the word Aram Syria constantly , as Mizraim , Aegypt , and Cush , Aethiopia : and under the name of Syrians were included also the Mesopotamians , Chaldeans , and Assyrians , as Plinie testifies in the fifth book of his natural History .

Some refer this time to the dayes of Ahaz , who was exceedingly wicked . In his reigne Rezin King of Syria , 2 K. 16.6 . the Edomites & Philistims invaded the land , & brought Judah low , and Tiglath Pilezer , King of Assyria , whom hee sent for to help him , distressed him , 2 Chr. 28.17 , 18 , 19 , 20 , 21. and helped him not , though he gave him the gold and silver of the Temple , a portion of his own , and of the Princes . This was a great reproach that they were impoverisht , disappointed , and spoyled : And in the time of this distresse did Ahaz trespasse yet more against the Lord .

This did Jerusalem no good , but she sinn'd more , and so her wickednesse was discovered , both former and present .

Or thus you may take the sense ; before thy wickednesse was discovered by my sending the Syrians & Philistims upon thee , thou did'st never take notice of my proceedings with Sodome and her daughters .

Which despise thee .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Chaldie word which signifies to despise , contemn , disgrace , as also to spoil , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 spinam immittere , as Kerker interprets it , to pricke as with a thorn , and so are either spoylings or despisings , they are as thorns in the sides of those that are spoiled or despised .

Vers. 58. Thou hast born thy lewdnesse .

By lewdnesse here is meant , the punishment of lewdnesse . In vers. 52. he saith , beare thy shame : here , thou hast born thy lewdnesse . She had had a part of her punishment , not all , more was behind then shee had received . The Hebrew word for thou hast born is rendred diversly : by some in the future , thou shalt beare : by some in the imperative , beare thou . The context seems to me to call for one of these , either bear thou thy lewdnesse ; or , thou shalt beare it . The learned doe observe , and say , that in the Hebrew tongue oft the preter tense is put for the future , and so it 's most suitable here ; God was bringing of judgements upon her , and saith in the next vers . I will deale with thee as thou hast done .

Obser. 1.

That wickednesse is a close and covert thing , it walks mask'd , and in the dark : before thy wickednesse was discovered . Jerusalems wickednesse lay hid . Chap. 8.12 . Sonne of man hast thou seene what the Ancients of the house of Israel doe in the darke , every man in the chambers of his imagery ? Sin loves corners and chambers : they that were the chiefe men in publique , were the chiefe sinners in secret . Isa. 29.15 . They seeke deep to hide their counsell from the Lord , and their works are in the darke ; they would neither be seen of men or God . Job 24.15 , 16 , 17. The eye of the adulterer waiteth for the twilight , saying , no eye shall see me , and disguiseth his face . In the dark they digge through houses which they had marked for themselves in the day-time ; they know not the light . For the morning is to them as the shadow of death , they are affraid of being discovered .

Men whose deeds are evill hate the light , John 3.20 . Wickednesse is a night-bird , and loves darknesse , veiling , muffling , secrecy . Wicked ones take secret counsell , Psal. 64.2 . and privily laye snares , vers. 5. and secretly murther the innocent , Psal. 10.8 . and slaunder their neighbours , Psal. 101.5 . Paul tels you it is a shame to speak of those things are done in secret , Ephes. 5.12 . The greatest mischiefs , treasons , rebellions , murthers are hatch'd in the dark , and covered over with the fairest pretences . Wickednesse hath a black and ugly face , which if seene , would affrighten men ; shee therefore appears covered and disguis'd .

2. Wickednesse shall not always be vail'd and hid ; God will reveale and make known the wickednesse of men , Cities , States , and Kingdomes ; he will pluck the vizard from their faces , and discover them to the world , how closely soever their sin was contrived and acted . David sin'd closely and cunningly , 2 Sam. ●2 . 12 . but God discovered it . The Israelites did secretly those things that were not right against the Lord their God , 2 K. 17.9 . and God made them known . Sinfull thoughts , counsels , affections , words , actions , gestures have been discovered , Psalm . 50.21 . Nahum 1.11 . James 4.4 . Mal 3.13 , 14 , 15. 1 King . 21.19 . Prov. 6.13 . Christ told you long s●nce , there is nothing cov●red which shall not be revealed , or hid which shall not be made knowne , Matth. 10.26 . And before Chr●sts time Solomon left i● upon record , Eccles. 12.14 . That God shall bring every wor●e into judgement with every secret thing , whether it be good , or whether it be evill .

Let us judge our selves throughly for wickednesse committed , that so it may be hid , and take heed for the future that we do evill no more , least it be discovered to our shame and confusion . You may remember what discoveries God hath made of Treasons , Murthers , Plots , and Mischiefes in our dayes . Things have b●en brought to light that lay in deep darknesse , and men have wondered at the discoveries . Job . 12.22 . He discovereth deep things out of darknesse .

3. Times of trouble are times of discovery ; when great afflictions are upon sinners , then their wickedness is made known .

When the Syrians and Philistims came against Jerusalem and her Territories , spoil'd and plunder'd them sorely , then her wickednesse appear'd . Before thy wickednesse was discovered , as at the time of thy reproach , &c.

Some-what her wickednesse was seen before , but not so fully , so greatly as then . When Cities and States have peace , prosperity , they dissemble and clo●k their wickednesse , and many that know things , are affraid to speak out : but when Gods hand is heavy , by war , plague , or other sad judgements , then men will speak freely , and judg of the sins by the punishments ; what grievous punishments ; there were grievous sins . When Sodoms judgment was so dreadfull , it was a proclamation to the world that her sins were answerable . When winter comes , the birds nests are seene that were hidde before : And so , when the winter of affliction comes , the nests of wickednesse do appeare . When the leprosie clave to Gehezi , it discovered his covetousness , 2 K. 5.26 , 27 Have not the troubles of England discovered the wickednesse of England ? I believe England never appear'd abroad or at home more ulcerous , black and loathsome then now .

4. Times of warring , plundering , spoyling , are times of reproach . When the Syrians and Philistims warred against the Jewes , took Elath , 2 King . 16.6 . Beth-shemesh , Aialon , Gederoth , Shocho , Timnah , Gimzo , with the Villages thereof , 2 Chron. 28.18 . This was a time of reproach , as at the time of thy reproach .

It was a reproach to have Strangers come arm'd and invade their land , to beate their men of war , to cary away their wealth , to conquer and keepe their Townes and Cities .

5. When people are unfaithfull with God , and fall to base wayes , and unwarrantable courses , it 's just with God to leave them to be contemn'd & despis'd of all about them .

Jerusalem was not faithfull to her God and Husband , but fell to foule courses , dealt unjusty with God and man : and what then ? the daughters of the Philistims despised her round about . Those that honour God he will honour , but those despise him shall be lightly esteemed , 1 Sam. 2.30 .

Jerusalem despised the holy things of God , Ezek. 22.8 . Thou hast despised mine holy things ; therefore the Lord caused her to be despis'd , and so he will any that turn from him after lying vanities . Job . 12.21 . He poureth ontempt upon Princes . Psalm . 107.40 . And causeth them to wander in the wildernesse where there is no way .

VERS. 59.

For thus saith the Lord God , I will even deale with thee as thou hast done , which hast despised the oath in breaking the Covenant .

THis vers. is the conclusion of the fifth part of the Chapter , which was a commination of threatning , and conteins the summe of all those judgements fore-mentioned . The parts of it are these : 1. A judiciall sentence , I will deale , &c. 2. The cause of Gods so dealing , which is , despising the oath , and breaking the covenant . 3. The ratification of this judiciall sentence ; Thus saith the Lord .

I will deale with thee as thou hast done .

Sept. is , I will doe in thee as thou hast done : the Heb. is , with thee . Thou hast broken the Covenant thou mad'st with me , promising to worship , honour , and obey me : and I wil not keep it , who promised to counsell , comfort , and protect thee . Because I entered into Covenant with Abraham and your Fathers at Mount-Sinai ; you think that whatsoever you doe , howsoever you provoke me by your ingratitude , disobedience , idolatries and apostacies , yet that I am bound by Covenant and promise to you , and that there must be performance on my part , however things are on your part . But you are deceived , seeing you have first broken with me , I am free , and shall render to you according to your merits ; you have sin'd ●xcessively , and I will punish you answerably . 〈◊〉 h●ve you cause to blame or cen●ure me as being 〈◊〉 and fa●●● , when as you your selves are perfidious and Cov●nant-breakers .

Which hast despised the Oath .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to contemn , despise , di d●●e : ex ●●sta quo●am ; and Avenarius makes it to hav● aff●inty with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 conculcare , to tread under foote , because we tread upon ●●ings d●spised . The Sept. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as thou hast dishonoured , di●grac'd the oath . Fr: tu as me sprise . Lavat . contempsisti .

The oath .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies not simply an oath , but an oath with execra●ion , or cursing : it is such an oath as tyes a man to keep promise or Covenant , cum imprecatione mali , if he do not , and di ers from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is an oath without imprecation of evill , as you have it , Nehem. 6.18 . Deut. 7.8 . Psal. 105.9 . But 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes swearing with a wishing of evill , as that a man perish , be annihilated , suffer some grievous thing if he doe not perform what he sweares . Numb. 5.21 . it 's cal'd an oath of cursing : And Jer. 44.12 . They shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for an execration or a curse . So the verb is u●●d , Judg. 17.2 . Hos. 10.4 . 2 Chron. 6.22 . And when they did ●weare , it 's said , Nehem. 10.29 . they entered into a curse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and sometimes the curse was expressed , as 1 Sam 14.44 . Saith Saul , when Jonathan had tasted the honey , God doe so , and more also . His meaning is this ; I have cursed the man that shall eate any food this day before evening : and seeing thou hast transgress'd , God doe so to me and more , let me be accursed , let me dye the death , if thou dye not . The like to this is that of Jezabel , 1 King , 19.2 . So let the gods doe to me , and more also , if I make not thy life as the life of on● of them by to morrow this time . So Ch. 20.10 . sometimes it was implyed , as Gen. 14.22 , 23. I have lift up my hand to the Lord that I will not take from a threed to a shooe-latchet , and that I will not take any thing that is thine . Now it 's implyed here , i● I doe , let the Lord do so and so by me . Psalm 95.11 . Vnto whom I sware in my wrath if they enter into my rest . ●o it runs in the Hebrew ; here is a part of the oath conceal'd , implyed , and not exprest , as thus ; if they enter into my rest let not me live , or let not me be God any longer .

The Sept. render 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 malediction and execration . They wish'd themselves accur●●d and execrable , if they did not perform what they had sworn . It 's the judgement of some , that the curses mentioned in Deut. 27. by which the law was established , and unto which they said Amen , are here meant , and doubtlesse they are ; for there curses are pronounced against idolatry , bribery , murther , and other sins ; yea against every man that should not confirm all the words of the law to doe them . Now they did not observe them , but violate them all in a grievous manner , and so despis'd the oath , that is the execrations and curses which are cal'd the curses of the Covenant , Deut. 29.21 .

In breaking the Covenant .

God entered into a Covenant with his people , vers. 8. and they joyn'd in Covenant with him . Exod. 24.7 . Moses tooke the booke of the covenant and read in the audience of the people : and they said , all that the Lord hath said we will doe , and be obedient . Here was a solemn engagement . Deut. 26.17 , 18. Thou hast avouched the Lord this day to be thy God , and to walke in his wayes , and the Lord hath avouched thee this day to be his peculiar people . Here was a mutuall avouching and owning one another ; and Deut. 29.12 . the people are said to enter into covenant with the Lord , and into his oath which he made with them . This covenant they brake .

The H brew word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to breake ; which in Hiphil is to weaken , make void , abrogate . Psal. 33.10 . The Lord bringeth the counsell of the heathen to nought 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hee makes them frustrate , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sept. He scattered and dasht in pieces their counsels . Here in Ezek. the Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to violate , or transgresse . When any thing materiall is done contrary to agreement , that is a breaking of Covenant .

There be some things set down in the word more particularly , which are violations of the Covenant , as not circumcising their males , Gen. 17.14 . Idolatry , Deut. 17.2 , 3. Josh. 23.16 . Making a league with the inhabitants of Canaan , Judg. 2.2.20 . Bringing the uncircumcised into the Sanctuary , who polluted the worship and Ordinances , Ezek. 44.7 . And the general was , the not observing all things which God had commanded them in the Law , Lev. 26.15 , 16. If they did not all his commandements they brake covenant .

This breaking of covenant is set out in the word by severall expressions ; sometimes it 's call'd not continuing in the Covenant , as Heb. 8.9 . They continued not in my covenant . Sometimes unstedfastnesse in it , Psalm . 78.37 . They were not stedfast in his covenant . Sometimes forgetting of it , Deut. 4.23 . Take heed lest yee forget the covenant . Sometimes , yea oft forsaking of it , as Deut. 29.25 . Jer. 22.9 . 1 King . 19.10.44 . and transgressing it , Hos. 6.7 . Judg. 2.20 . 2 Kings 18.12 .

Quest. The Scripture saith that God is a God which keeps covenant , Nehem. 9.32 . yea faithfull in keeping covenant , Deut. 7.9 . And God saith , he will not suffer his faithfulnesse to faile , nor breake his covenant , nor alter the thing gone out of his lips , Psal. 89.33 , 34. How doth the Lord then say here , I will deale with thee as thou hast done ? Is not he bound up by his faithfulnesse and promise to do them good though they faile ? according to that in 1 Tim. 2.13 . If we believe not , yet he abideth faithfull , he cannot deny himselfe .

Answ. If the Covenant were made upon conditions , and those not observ'd , no imputation could be laid upon the Lord if he perform not what was his part . The Covenant you may see how it runs in severall places , Deut. 7.9 . The Lord thy God he is God , the faithfull God , which keepeth covenant and mercy with them that love him , and keepe his commandements , to a thousand generations , and repayeth them that hate him to their face to destroy them . All the blessings and cursings , Deut. 28. depend upon obedience and disobedience , keeping and breaking Covenant , so that the Lord is free to punish if man perform not . Levit. 26.15 , 16 , 17. If ye will not doe all my commandements , but breake my covenant : I also will doe this unto you , appoint over you terrour , consumption , the burning ague . I will set my face against you , and yee shall be slaine before your enemies . They that hate you shall reigne over you , and yee shall flee when none pursueth . So Deut. 31.16 , 17. They will forsake me , and breake my covenant , then my anger shall be kindled against them . In that day I will forsake them , hide my face from them ; they shall be devoured , and many evils and troubles shall befall them .

2. Though God afflicted them very sorely , and cut off the body of this people by severe judgments , yet he reserv'd some , continued his faithfulness , kept covenant with them , and manifested his loving kindnesse unto them , according to that written , Psal. 89.28 , 29 , 30 , 31 , 32 , 33 , 34. God own'd them in Babylon for his people , and dealt like a God in covenant with them there . Ezek. 37.12 . O my people , I will open your graves , and cause you to come up out of your graves , and bring you into the land of Israel .

Obser. 1.

The tye of a Covenant between God and man is a strong tye , it hath the nature of an Oath , and an oath is the strongest tie of all . Thou hast despised the oath in breaking the covenant , that strong tie of an oath wherewith thou wast bound to me thou hast broken .

God promised unto Abraham to give him and his seed the land of Canaan , Gen. 12.7.13.15 . Chap. 15.18 it 's said , God made a covenant with Abraham , saying , unto thy seede have I given this land .

Now this promise and covenant is ca●'d an oath , Gen. 26.3 . I will perform the oath which I sware unto Abraham thy father . Deut. 34.4 . This is the land which I sware unto Abraham , unto Isaac , and unto Jacob.

The covenant also which God made with them at mount-Sinai is is call'd an oath , Dan. 9.11 . It 's to cal'd becau●e of the bindingnesse of it : A man that enters into covenant with God is bound as much as it he had taken the most ●olemne oath . Acts ●3 . 1 . They bound themselves under a curse , or wi●h an oath of ex●cration . As was at the giving out of the Law , and making the Covenant , Deut. 11.26 , 27 , 28. They agre d to it , that if they did not do what God commanded , what they covenanted , that the curse should come upon them , Deut. 27. when they said Amen to the curses : so that there was a strong obligation upon them . Hence you have that express●on , Ezek. 20.37 The bond of the covenant . A Wife is not tyed more strongly to her Husband by the bond of marriage , then a people is unto God by the bond of that covenant they make with him .

God would bring th m under the bond of the Covenant by those judg●ments a●d curses he wou●d poure out upon them , and make them , acknowledge him for their God and King , as they did . Dan. 9.10 , 11 We obeyed not the voyce of the Lord our God , to wal●e in the lawes which he set before us by his servants the Prophets . Yea , all Israel have transgressed thy law , therefore the curse is powred upon us , and the oath that is written in the law of Moses .

2. Such is the corruption of man , that it violates , frustrat s , and makes void the strongest obligations . They brake the Covenant , which was a sacred bond , and had the strength of an oath , and bound them under penalty of being cursed . God had set life and death before them , good and evill , Deut. 30.15 . blessing and cursing , Deut. 11.26 . He had hedg'd them about with promises , with threats , bound them in a covenant and oath ; yet all would not doe , such strong bands held them not in , they brake all : God had broken the bands of captivity , Levit. 26.13 . and bound them with cords of love , and look'd they should have kept close to him : but Jer. 3.20 . Of old time I broke thy yoke , burst thy bands : and thou saidst I will not transgresse , when upon every high hill , and under every green tree thou wanderest , playing the harlot .

God brake the Aegyptian yoake and bonds by a mighty power , and freed them : and they brake his yoak , his bonds by the mighty power of their corruption , and would rather be in bondage to sin , then in covenant with him ; neither was it here and there a man that did so , but it was the body of the people ; therefore Jer. 11.10 . The house of Israel and the house of Judah have broken my covenant which I made with their fathers : All Israel and all Judah have done it : Lest God should mistake , hee would make tryall of those hee thought were most likely to have kept his Covenant . Jer. 5.5 . I will get me to the great men , and will speak unto them , for they have known the way of the Lord , and the judgements of their God . They are in places of authority and honour , and resemble me , they have understanding , knowledge , and time to consider of the covenant , the engagements they are in , the benefits of keeping , and evills of breaking it : but these have altogether broken the yoake , and burst the bonds , notwithstanding their breeding , the means of knowledge , and many mercies they had above others , and such strong ties to have kept them in bounds , yet they have not regarded mee , my commands , threatnings , covenant or curses . Mans corruption is violent , and will violate all engagements and relations .

3. Breaking of the covenant by sinning against God , is a slighting and despising of the threats and curses of God : Thou hast despised the oath in breaking the covenant .

God hath threatned all sin with woes and curses , see Levit. 26. & Deut. 28. Cursed is every one continues not in all things written in the booke of the law to doe them , Gal. 3.10 . And the wrath of God it reveal'd from heaven against all ungodlinesse and unrighteousnesse of men , Rom. 1.18 .

Now if men did not slight and despise threatning , wrath , curses , they would not dare to sin , and break covenant with God ; they think words are but wind , that threatnings are but scar-crowes , having no great matter in them ; or if they have , they will not suddenly come , as Ezek. 12. When the Lord threatned destruction to the Prince , people , Cities , and the whole land , they flighted all , and said , The dayes are prolonged , and every vision faileth , vers. 22. Yea , the vision is for many dayes to come , 27. and so went on in their sinfull ways , and despised the truths of God .

When a man reproacheth and slaunders another privily , he despiseth that branch of the oath , cursed be he that smiteth his neighbour secretly .

When children set light by their parents , they despise that part of it , cursed be hee setteth light by his Father or his Mother .

When men take bribes or reward to pervert justice , they despise that clause of the oath , cursed is he that taketh reward so slay an innocent person : and so of the rest , Deut. 27.

Now what presumption and boldnesse is it in men to despise the Oath , break the Covenant of God , presume they shall do well enough though they sin , and continue in sinfull wayes . Lev. 26.15 . If ye shall despise my statutes , or if your soule abhor my judgements , so that you will not doe all my commandements , but that yee breake my covenant , I will doe so and so by you .

Despising of the law is a despising of God , judging both to be little worth : Shall the infinite , wise , great and glorious God magnifie his law , and make it honourable , Isa. 42.1 . yea magnifie it above all his name , Psal. 138.2 . And shall sorry , sinfull , foolish man slight , contemn the same ? Shall he despise the Oath , and breake the Covenant ?

5. See here the admirable justice of God , I will deale with thee as thou hast done : Thou shalt be judge thy selfe ; is it not equall to doe like for like ? Thou hast despised the oath , I will despise thee : Thou hast broken the Covenant unjustly to sin against me ; I will break it justly to punish thee . Marvaile not at that expression of Gods breaking the Covenant , you have in the word that is equivalent to it , Numb. 14.34 . Yee shall know my breach of promise . God had promised them , sworn to them that they should enter into Canaan ; but they brought up an ill report concerning that Land , murmured against God , who thereupon told them they should not come into that Land , but wander forty yeares in the Wildernesse till their carkasses were wasted , and so they should know his breach of promise : had they made good their promise , he would have made good his promise ; but because they brake with him in sinning , he brake with them in punishing , and so here was exact justice , lex talionis , as in our Prophets words also : they brake Covenant , and despised the Oath , and so made God and his wayes contemptible : whereupon God breaks with them , and makes them and their wayes despicable . Jer. 22.28 . Coniah a despised broken Idoll . Lam. 1.8 . speaking of Jerusalem , he saith , all that honoured her despise her . She was a derision , Chap. 3.14 . a reproach , Ezek. 5.14 . They said , sing us one of the songs of Sion , Psal. 137.3 . An hissing , Jer. 19.8 . All that passed by clapt their hands at her , hiss'd and wagg'd their heads , Lam. 2.15 . A Curse , Jer. 44.12 . They despised the Curse God made them .

6. Breach of Covenant is so provoking a sin as God will certainly punish . Thus saith the Lord God I will deal with thee ; Thou hast broken the Covenant , and I will not put it up at thy hands . The Lord appeared in a judiciary way , and gave out a judiciall sentence , ratifying it with thus saith the Lord God : Hee is a God of truth and power , and will undoubtedly punish the breach of Covenant . God is infinitely byond all creatures : The nations to him are as the drop of a bucket , the small dust of the ballance , Isa. 40.15 . Yea all nations before him are as nothing , lesse then nothing , vanity , v. 17. What was this Nation of the Jewes then for the great God to mind , and so far to mind , affect , as to take to be his people , to enter into Covenant withall ; to counsel , comfort , protect , prosper , and exalt with priviledges above all the Nations in the world ? It was no better nor bigger then other Nations : but it pleased God to bestow himselfe and his love upon this People , and to joyne in Covenant with them , the highest favour a people could have ; but what did they ? they brake Covenant with God , left him the fountain of life , love , mercy , and of all good , fell to other gods , other worship , and went a whoring after the sight of their eyes , the inventions of the Nations and imaginations of their own hearts : this provoked God greatly , and made him say , Be astonished O heavens at this , and be horribly affraid , be ye very desolate : For my people have committed two evills , they have forsaken me the fountaine of living waters , and hewed them out Cisterns , broken cisterns that can hold no water , Jer. 2.12 , 13. They violated the Covenant , and God would visit for it . Josh. 23.16 . When yee have transgressed the covenant of the Lord your God which he commanded you , &c. Then shall the anger of the Lord be kindled against you , and yee shall perish quickely from off the good land which he hath given you . God will make quick work with them . Hos. 8.1 . He shall come as an Eagle against the house of the Lord because they have transgressed my covenant . Eagles flye swiftly ; the Eagle was the King of Assyria , who hastned to their destruction . Needs must breach of Covenant provoke sorely , when it causeth God to pronounce a curse upon the man shall doe it . Jer. 11.3 . Thus saith the Lord God of Israel , cursed be the man that obeyeth not the words of this covenant .

A curse is a consuming thing : Persons , Townes , Cities , Nations consume away , because the curse of God is upon them for breaking Covenant with him . Isa. 24.5 , 6. The earth is defiled under the inhabitants thereof , because they have transgressed the lawes , changed the ordinances , broken the everlasting covenant . Therefore hath the curse devoured the earth , and they that dwell therein are desolate .

One place more , Levit. 26.25 . I will bring a sword upon you that shall avenge the quarrel of my covenant : and when yee are gathered together within your Cities , I will send the pestilence among you , and yee shall be delivered into the hand of the enemie .

When the Covenant is broken , it hath a quarrell with man , pleads against him , calls for vengeance : the Original is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vindictam faederis , the vengeance of the Covenant . As there is much mercy in the Covenant if it be kept : so there is much vengeance if it be broken : all the woes and curses mentioned in the book of the law , are the vengeance of the Covenant ; therefore when the Lord told them by Huldad what he would doe for the breach of Covenant , he said , Behold I will bring evill upon this place , and upon the inhabitants thereof , even all the curses that are written in the booke which they have read before the King of Judah , 2 Chron. 34.24 .

VERS. 60 , 61 , 62 , 63.

Neverthelesse I will remember my covenant with thee in the dayes of thy youth , and I will establish unto thee an everlasting covenant .

Then thou shalt remember thy wayes , and be ashamed , when thou shalt receive thy sisters , thine elder and thy younger , and I will give them unto thee for daughters , but not by thy covenant .

And I will establish my covenant with thee , and thou shalt know that I am the Lord .

That thou mayest remember , and be confounded , and never open thy mouth any more because of thy shame , when I am pacified towards thee for all that thou hast done saith the Lord .

WEe are now come to the sixth and last part of the Chapter , which is Evangelicall , and conteins promises of mercy and comfort . Formerly the Prophets had thundred out the threats of God against the multitude and wicked ones ; here he brings forth cordials to refresh the sad hearts , and drooping spirits of the Saints who were amonst them .

In the words are held out , 1. Mention of a covenant made , and the time of it ; My covenant with thee in the dayes of thy youth . 2. A double promise . 1. Of remembring that Covenant . 2. Of establishing an everlasting covenant , vers. 60.62 . 3. The benefits of the Covenant , or effects thereof , which are , 1. Evangelicall repentance , vers. 61. Then shalt thou remember thy wayes , and be ashamed . 63. That thou maist remember , &c. 2. Reception of her sisters to mercy , the incorporation of Jewes and Gentiles into one body , which is done by way of gift and free grace ; I will give them unto thee , but not by thy covenant . 3. Acknowledgement of the Lord , vers. 62. And thou shalt know that I am the Lord . 4. Patient submission unto the hand of God , vers. 63. And never open thy mouth any more . 5. Propitiation or pacification ; When I am pacified tow●rds thee .

Vers. 60. Neverthelesse I will remember my covenant with thee .

God properly doth neither remember nor forget ; they are humane acts ; remembrance is an act of the understanding , recollecting the species of things forgotten : and forgetfulness is a separation between the understanding & the species of things , not always an abolition , in these senses neither the one nor the other doth befall God : He is said to remember , when he doth that which demonstrates he hath regard to us , and so to remember his Covenant , when hee deales with us according to the grace and mercy comprehended in it . Psal. 115.12 . The Lord hath been mindfull of us , he will blesse us . His blessing is evidence of his mindfulnesse . 136.23 . who remembred us in our low estate . God did that convinced them that he was mindfull of them . So Psal. 98.23 . The Lord hath made known his salvation , his righteousnesse hath he openly shewed , he hath remembred his mercy and truth .

God is said to remember in regard of us , not of himselfe . Chrys. Hom. 27. in Gen. because he makes us to know and remember . When he doth such things as are documenta & indicia , that he is mindful of his Covenant . As when God punisheth , lays his hand heavy upon people , he remembers them and their iniquities : and thus Maldonate carries it here , I will remember my Covenant ; that is saith he , I will punish you ; for punishments are part of the Covenant as well as promises : but although he be right in this , that when God punishes , he remembers men , and makes men remember him ; yet he is alone with all Interpreters I meet with , in putting that sense here upon the words . They all take them to be meant of a gracious remembrance of his Covenant ; I will remember my covenant . I shewed thee much kindnesse then , and I will again shew thee kindnesse ,

My Covenant .

I spake largely of the word berith , whence it was derived , and of the nature of a Covenant in the 8. vers . He saith here not the covenant , but my covenant : he was principall in it , he sware and entered into Covenant with them .

In the dayes of thy youth .

When thou wast in Abrahams family and loynes , or when thou wast brought out of Aegypt , and wandredst in the Wildernesse at mount-Sinai , I made a Covenant with thee , being newly come out of the house of bondage .

I will establish .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I will confirme . You have the same word , Isa. 29.3 . and it 's translated , I will raise forts against thee . ●●pt . is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 suscitabo , constituam , you have broken , nul'd the Covenant what lyes in you ; but I will raise it up againe , and put life and power into it , make it firme and stable : so Vatab. and Vulg. suscitabo .

An everlasting Covenant .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pactum seculi . Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an eternall testament . Vatab. Vulg. Lavat . pactum sempiternum . Calv. Aecolampad . Jun. Pol. faedus perpetuum . Fr: une aliance eternelle .

What covenant this was is to be opened . When this people had so grievously sinn'd , as to be in a great part ruin'd , and the rest sent into captivity to outward view , God seem'd to have no people ; the promise made to Abraham , Isaac , & Jacob , that in their seed all the Nations of the earth should be blessed , seem'd to be void , and the Covenant made between God and them at Mount - Sinai wholly dissolv'd ; but however things appeared , it was otherwise : God minded his Covenant , and would establish it with the remnant of them ; and make additions of more grace and mercy to it , before he gave them the Law in Tables of stone , now hee would write it in their hearts , and give them power to keep it . In Jer. 31.31 , 32 , 33 , 34. you have the Covenant set downe which our prophet here meanes , and it 's cal'd a new Covenant , because of the new addition and new administrations , not that the substance of it is altered : It 's the same law is written in the hearts of those God makes his Covenant with , as was writ in the tables of stone . It 's againe mentioned in Heb. 8.10 , 11 , 12. That covenant at Mount-Sinai some make to be mix'd partly of workes , and partly of grace ; some looked for life and justification by it , but therein it was faulty and weake , Rom. 9.31 , 32. Gal. 3.21 . Rom. 3.20 . Chap. 8.3 . And so farre as it comprehended ought of the Covenant of works , it was antiquated , and more grace added , Christ and the Gospel brought in more clearely and fully .

Observ. 1.

Although Gods people sin greatly , break covenant with him , meet with sad judgements , yet he will spare some of them , and shew mercy to them . Jerusalem had grievously sin'd , despis'd the oath , broken covenant , deserv'd as ill at Gods hands as could be ; but what saith God ; Neverthelesse I will , &c. However the people of God sin , however he deale with them for a season , yet hee will not altogether take mercy from them . Judg. 2.13 . They forsooke the Lord , and served Baal and Ashtorath ; whereupon God sold them into the hands of their enemies round about : God was against them for evill , and they were greatly distressed . Vers. 16. Neverthelesse the Lord raised them up Judges , which delivered them out of the hand of their spoilers . Psal. 106.78 . They understood not the workes of God in Aegypt , nor remembred the multitude of his mercies , but provoked him at the Sea , even at the Red Sea . Neverthelesse he saved them for his name sake . Psal. 89.31 , 32 , 33. If they break my statutes , and keepe not my commandements , I will visite their transgressions with the rod , and their iniquity with stripes . Neverthelesse my loving kindnesse will I not utterly take from you . Isa. 57.17 , 18. For the iniquity of his covetousnesse I was wrath , and smote him , and hid me , and was wrath , he went on frowardly in the way of his heart . This was bad enough : and though God hid himselfe , yet he saw what hee did . I have seen his wayes , crosse , perverse , provoking . Neverthelesse I will heale him also , and restore comforts unto him .

This sets out the glory and greatnesse of divine mercy : Are a people rich in sinning ? God is rich in mercy ; are their sins great ? his mercies are greater ; are their sinnes olde ? his mercies are from everlasting . Let not sowre , hard , sinking thoughts lodge in our breasts , what-ever our sins have been . Psalm 147.11 . The Lord hath pleasure in those hope in his mercy .

2 : However men forget their promises , covenants , yea break them ; yet God will not forget his promises , his covenant , I will remember my covenant . Though man had a strict charge not to forget the covenant : Deut. 4.23 . Take heed to your selves lest yee forget the covenant of the Lord your God . Yet he forgate it ; yet God doth not so , he is a God forgets not covenant , vers. 31. He is mindfull of it , Psal. 111.5 . He keeps covenant , 2 Chron. 26.14 . He remembers it for ever , Psal. 105.8 . Men are deceitfull , lying , vaine things . Psal. 62.9 . Surely men of low degree are vanity , and men of high degree are a lye : but God is reall , faithful and true ; hence i't s said , Deut. 7.9 . The faithfull God which keepeth covenant . Tit. 1.2 . God which cannot lye , promised . And 2 Tim. 2.13 . If we believe not , yet he abideth faithfull , he cannot deny himselfe . However the creature prove , God doth things upon the acount of his faithfulnesse . 1 Thes. 5.24 . Faithfull is he who hath called you , who also will doe it .

Solomon justifies God in this point of his faithfulnesse observably . 1 King . 8.56 . Blessed be the Lord which hath given rest unto his people Israel , according to all that he promised , there hath not failed one word of all his good promise which he promised by the hand of Moses his servant . So in Josh. 23.14 . saith he , I am going the way of all the earth , and ye know , in all your hearts , and in all your soules , that not one thing hath failed of all the good things which the Lord your God spake concerning you , all are come to passe unto you .

Therefore doubting of Gods performance is a great sin ; to distrust him cannot faile us or deceive us is intollerable ; we apprehend it so through weaknesse of grace and strength of corruption . Psal. 89.39 . Thou hast made void the covenant of thy servant . Because things went ill , the Church was sorely afflicted , and many suffered hard things , he thought so . God had told David a little before , that he would not suffer his faithfulnesse to faile . Psal. 77.8 . saith Asaph , is his mercy cleane gone ? doth his promise faile for evermore ?

Let us trust in the Lord for ever , and trust perfectly , he is a God of truth , remembers his covenant . Psal. 146.5 . Happy is he whose hope is in the Lord , &c.

It should be encouragement to prayer , Psal. 89.49 . Lord where are thy former loving kindnesses which thou swarest unto David in thy truth . Psal. 74.20 . Have respect unto the covenant : for the dark places of the earth are full of the habitations of cruelty . The covenant with Abraham , Isaac , &c. Abraham father of all the faithfull now , and we may presse God with the Covenant , as David , For the darke places of the earth are full of the habitations of cruelty .

3. Mercies come from God to a people through the Covenant , or for the Covenants sake : had not the Lord beene in Covenant with this people , he would have minded them no more then other Nations : but because he had made a covenant with them in the dayes of their youth , therefore he would shew mercy , doe for them . 2 King . 13.23 . The Lord was gracious unto them , and had respect unto them , and compassion on them because of his covenant with Abraham , Isaac , and Jacob. Though they were very wicked , murmuring , provoked God many wayes , yet for his Covenant-sake he did shew them kindnesse . Psal. 105.42 . He gave them quailes , water out of the rocke : and why ? did they deserve it : no , for he remembred his holy promise , and Abraham his servant . Moses knew this , and therefore when the people had sin'd , so as that God was resolv'd to destroy them , Exod. 32. Calfe , &c. Vers. 13. he sets upon God with this argument ; Remember Abraham , Isaac , and Israel thy servant , unto whom thou swarest by thine owne selfe . As it 's a great condescension in God to make Covenant with any , so it 's unspeakable mercy to those that are in Covenant with him .

4. When a Covenant is shaken , broken , fallen to the earth , and null'd on mans part , God can raise it up again ; I will establish . Jerusalem had sin'd , suffered grievous things , was carryed into Babylon , abode there 70. yeares , and lay buryed as in a grave , the Jewes were even out of hope , Ezek. 37.11 . Our bones are dryed , our hope is lost , and we are cut off for our parts . But in the next verse saith God , O my people I will open your graves , cause you to come up out of them , and bring you into the land of Israel .

5. When God doth renew the covenant with his people , he makes some comfortable , or gracious additions ; as when an house , Towne , or City are repaired or new built , some enlargements or beautifyings there are , which were not before . So here , I will establish to thee an everlasting covenant . The Covenant before , they brake ; but this was a Covenant they should not breake , Jer. 31.32 . Therefore this Covenant is said , Heb. 8.6 . to be a better covenant , and established upon better promises . The promises are ; That he will write his law in their hearts : That all shall know him from , &c. That he will forgive their iniquity , and remember their sin no more . These promises are better .

1. More spirituall .

2. More free without conditions .

3. More extensive .

Second editions have additions . Adam had the promise . Abraham more fully , &c. with an oath .

6. God doth all here upon the account of his owne good pleasure ; I will remember , I will establish .

What saw God now in Jerusalem to cause or incline him to renew the Covenant : Shee had despised the Oath , broken the Covenant , run out to excessive idolatry ; yet saith God , I will , &c. Isa. 43.25 . I am he that blotteth out thy transgressions for my owne sake , not their sakes . 1 John 2.12 . I write unto you little children , because your sinnes are forgiven you for his mames sake .

A new heart will I give you , a new spirit will I put within you .

I will put my spirit within you , &c. Ezek. 36.26 , 27.

VERS. 61.

Then thou shalt remember thy wayes , and be ashamed , when thou shalt receive thy sisters , thine elder and thy younger , and I will give them unto thee for daughters , but not by thy covenant .

GOd having renewed and established the Covenant with Jerusalem , yea an everlasting Covenant ; here begin the benefits and fruits thereof , which are , 1. Remembrance of her wayes , and shame upon it . 2. Reception of her sisters , Elder Younger amplified . 1. From the true ground and cause thereof , Gods free grace . I will give , &c. 2. By removall of a supposed and false ground ; not by thy covenant .

Thou shalt remember thy wayes .

It imports more then a bare remembrance ; for the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as Avenarius observes , signifies reservare & revolvere in corde , to keep and roule a thing up and down in the mind , so as thereby to be stir'd up to the avoiding of evill , or doing good . Psal. 119.55 . I have remembred thy name O Lord in the night , and have kept thy law . Exod. 20.8 . Remember the Sabbath-day to keep it holy : that is , so muse , meditate on it , as to be stir'd up thereby to do those holy duties belonging to it . So here , thou shalt remember thy wayes . So think of , consider and mind them , as to be stir'd up thereby to renounce them , and turn from them , suitable to that of David , Psalm 119.59 . I thought on my ways , and turned my feet unto thy testimonies . It was an efficacious thinking on them .

Thy wayes .

The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a path which leads from place to place which men do walk in , and metaphorically it 's applyed to the customs , manners , actions , religions , and lives of men . Jer. 10.2 . Learn not the wayes of the heathen : That is , their customs and manners . Prov. 1.19 . So are the ways of every one is greedy of gaine : That is , their actions . 2 Chron. 28.2 . Ahaz walked in the ways of the Kings of Israel , and made molten images for Baalim : That is , he did idolatrously , his religion and worship was as theirs were . Prov. 4.19 . The way of the wicked is as darknesse : That is , their lives and conversations are as darknesse ; the wayes of sinners in the word are said to be crooked , Ps. 125.5 . Stubborn , Judg. 2.19 . False , Psal. 119.104 . Grievous , Psal. 105. Pernicious , 2 Pet. 2.2 . Jerusalems wayes had been crooked , stubborn , false , grievous , pernicious , and these she should remember .

Be ashamed .

The Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Erubesces , shalt blush ; the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I opened in the 52. vers. when I spake of those words , beare thine own shame . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Kircker renders despicies , thou shalt despise thy wayes ; but Steph. in Thesaur . saith , it 's prorsus & penitus infamia notare , utterly and throughly to brand and infamize : Yea , infami & ignominiosa damnatione plectere , to sentence and punish in an infamous and reproachfull way . So should Jerusalem upon serious remembrance of her wayes , she should utterly renounce them , brand them , yea shame and condemn her selfe for them , as not worthy to live .

When thou shalt receive thy sisters .

Heb. is , in thy receiving , there is no when . Here the calling and incorporation of the Gentiles into the Church is presented to consideration , of which much had been said and promised of old : That is Gen. 9.27 . falls in here ; God shall enlarge Japhet , and he shall dwell in the tents of Shem. The posterity of Japhet spread over many parts , and became heathenish ; but God in his time did bring them into the tents of Shem , that was the Church , by the sweet voyce of the Gospel they were wrought upon , and brought in . The promise was to Abraham , that is him and his seed all the Families and Nations of the earth should be blessed , Gen. 12.3.18.18.22.18 . The heathen were promised Christ for his inheritance , Psal. 2.8 . Isaiah makes frequent mention of the calling and comming in of the Gentiles , Chap. 54. throughout . Isa. 42.4.60.3.4 , 5. &c. The Gentiles shall come to thy light , and Kings to the brightness of thy rising : Thy sonnes shall come from far , and thy daughters shall be nursed at thy side ; the abundance of Sea shall be converted unto thee , the forces of the Gentiles shall come unto thee , &c.

This was made good in Christs time , and after ; when the Apostles who were Jewes preached the Gospel , converted some out of severall Nations , and received them into the Christian Church .

Thy Sisters .

The Nations were sisters to the Jews , comming from the posterity of Noah , as the Jewes did ; or here they may be cal'd sisters , for their likenesse in qualities and conditions . Jerusalem was very wicked , and so were the Nations . Upon this account you may take that expression , Jer 3.7 , 8. Her treacherous sister Judah . Judah was like Israel in treachery and apostacy from God .

Thine elder and thy younger .

Not Sodom and Samaria , unlesse taken synechdochically for all the rest . Sodome was not , and Samaria , by which is meant the 10. Tribes to this day is not come in to the Christian Jerusalem ; wee must therefore include the Nations . The words elder and younger in the Originall are the greater and lesser 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 those Nations are greater in extent , in people , in honour , in wealth , or lesser then thy selfe , that were before thee , or since thee , when thou shalt receive them .

I will give them unto thee for daughters .

Thou shalt by the preaching of the Gospel beget them unto thee . In Jerusalem was the first Christian Church , which consisted most of Jewes : and when any were converted in Jerusalem , they were added to that Church , Acts 2.41.47 . Hence Jerusalem had the honour to be cal'd the primitive Church . Yea the Christian Church is cal'd Jerusalem , and said to be the mother of us all , Gal. 4.26 . All converted Nations or persons are the daughters of the Christian Jerusalem .

But not by thy Covenant .

Lest thou shouldest think it is for thy faithfulnesse , holinesse , obedience that I do this ; I tel thee I wil do it , but not by thy covenant ; which as thou didst carry it , gendred unto bondage , and made the very sons servants , Gal. 4.1 , 2 , 3.24 . Thou shalt have daughters , but not ex vi testamenti veteris , but ex vi pacti mei , by vertue of my Covenant made with Abraham ; not by the law of works , but by the law of faith . Faith in Christ the promised seed , who is cal'd a Father , Isa. 9.6 . and acknowledges the children which God had given him , Heb. 2.13 . Behold I and the children which God hath given me . So that thy covenant doth nothing herein , but all this shall be done by the Covenant of grace .

Obser. 1.

The love , kindness , and mercy of God is that which causeth a sinfull , guilty , unfaithfull people to remember their wayes , and turne from them : saith God in the words immediately before , I will establish with thee an everlasting covenant , shew thee much kindnesse and mercy : and then thou shalt remember thy wayes . Then thy heart shall melt , break within thee , and renounce the wayes thou hast walked in , Ezek. 36.24 , 25 , 26 , 27 , 28 , 29 , 30 , 31. God would gather them from the Heathen , plant them in their own land , cleanse them from their filthinesse and idols , give them new hearts , new spirits , be their God , owne them for his people , multiply their corn and fruit : and what upon all this ? Then shal ye remember your own evill wayes , and your doings , that were not good , and shall loath your selves in your owne sight for your iniquities and for your abhominations .

When God did let out love , shew kindnesse , and multiply mercy , then did they remember to purpose their evill ways , how they had prophan'd his Name , his Sanctuary , rejected his Counsell , his Ordinances , his Prophets ; despised his threatnins , broken Covenant , apostatized from him , turn'd idolaters , became heath'nish , yea worse then heath'nish , and loathed themselves for such things .

Undeserved , or unexpected kindnesses do work upon the hearts of men have any ingenuity in them ; they are coales of fire , and will warm , yea thawe a frozen icie heart . Pro. 25.21 , 22. If thine enemy be hungry , give him bread to eate , and if he be thirsty , give him water to drink , for in so doing thou shalt heap coales of fire on his head . Thy kindnesses will work in his head and heart , make him reason thus : why should I think , speak or doe evill to this man who is so loving ? who relieves me in my necessities , and preserves my life ? ah ! what a wretch was I that had such hard thoughts , spake such bitter words , and did so ill by him , I will never think , speak , or doe so more : Here are coales upon his head and heart , that have warm'd and melted him to good purpose . If mans kindnesse prove such coales , how much more wil the Lords ? When he heaps kindnesse upon a people unexpectedly , undeservedly , they will be coales of Juniper , causing a flame in their bosoms , making them to say , ah what have we done , how have we sin'd against a God of love , against mercy , against grace ? wee 'll doe it no more . Ezek. 6.9 . They that escape of you shall remember me among the nations , whether they shall be carried captives , and they shall loath themselves for the evills which they have committed .

When God did give them their lives for a prey , which was a great mercy ; this affected them , caused them to remember how they had sin'd against God , and to loath themselves for what they had done : If common mercies will do this , much more covenant-mercies , which was the case here .

So when Christ look't upon Peter , how did it affect and break his heart , make him goe out and weep bitterly for what he had done , Luke 22.61 , 62. It was a covenant-look , such a look as had influence into his heart , and made him to thinke with himselfe ; what , will the Lord Christ vouchsafe to look upon me , who denyed him to be my Lord and Master ? who denyed that I knew him ? who forsware him ? will he yet mind me ? Ah wretch , that , &c.

2. Former wayes are matter of shame to true Converts and Penitents : Thou shalt remember thy wayes , and be ashamed ; not only because she had wounded her honour , her conscience , but especially because she had broken Covenant with her God , violated his law , defiled his worship , and stain'd his glory . That which causeth shame is something evill and naught properly , things forbidden , dishonest , dishonourable . Rom. 6.21 . What fruit have you then in those things whereof you are now ashamed ?

When the Romans were converted to the faith , they were ashamed of their former wayes , those sins mentioned , Chap. 1.29 , 30 , 31. When grace hath got possession of the heart , such a deformity is seen in mens former wayes , that their blood appears in their cheeks , and they are greatly asham'd of them . Jer. 31.19 . After that I was turned , I repented : and after that I was instructed , I smote upon my thigh : I was ashamed , yea even confounded , because I did beare the reproach of my youth .

After Ephraim was converted , became truly penitent , then Ephraim's sins were burthensome , shamefull , and confounding : When men are changed by grace , then they loath their sins and themselves . Ezek. 20.42 , 43. They should know God , and remember their wayes , and loath themselves in their own sight for all the evills that they had committed ; every sin would be matter of shame and selfe-abhorency . They should loath themselves , not for evill to come upon them , but for evill done by them for the evill of sin .

3. The Church under Christ , and the Gospe● , they are extent then that under Moses and the Law : the Ch●●r carnall then shut up under the narrow bounds of Judea , or th● sense , ly land , but since it 's enlarged to other Nations ; In thy receiving thy sisters , the greater and the lesser .

The Gentiles were a long time aliens from the Common-wealth of Israel , and strangers from the Covenant of promise : They were sisters , but not espoused or marryed till Christs time . Jerusalem was taken in to be the Lords , but not the Gentiles . Cant. 8.8 . We have a little sister , and she hath no breasts , what shall we doe with our sister when she shall be spoken for . Here the Church by a propheticall eye seeing what should befall the Gentiles , that they should be spoken for , and taken in by Christ , or spoken against , when taken in , ( for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 will bear both ) calls her sister , and a sister without breasts ; she had no meanes of grace , which are breasts , and breasts of consolation , Isa. 66.11 . But however a sister she was , and what shall we doe for her ? The Jewish Church minded the Gentiles , and had it in her thoughts to doe for her ; why ; she was a sister ? yet not a daughter : when it pleased God actually to bring in the Nations to Christ , then they were Jerusalems daughters . Some were formerly received in from the Gentiles , who were neither call'd daughters nor brethren , but strangers , Exod. 12.48 . and these were few ; but in Christs time the partition wall was broken down , and they came flocking in as doves to the windows , Isa. 60.8 . And they were no longer strangers and forreiners , but fellow-citizens with the Saints , and of the houshold of God , Eph. 2.19 . And Jerusalem was the mother of them all : So that was made good , Isa. 66.18 . It shall come that I will gather all nations and tongues , and they shall come and see my glory , my glory in Christ , my glory in the Gospel , read Isa. 54.23 .

4. The comming in of the Gentiles , as it was of speciall grace and favour , so most certain , infallible ; it notes a powerfull giving , John 6.37 . I will give them to thee : He saith not they will come to thee , others will bring them : no , but 〈…〉 ●●ve them . God would work upon them by his 〈…〉 spirit , and cause them being given , to come in . 〈…〉 had given the Gentiles to Christ long before , Psal. 2.8 . And though they minded not prophecies , promises , Christ , Gospel , Jerusalem , themselves , or their own good ; yet God minded them ; and as he had freely given them , so freely brought them in , and powerfully . Hence these expressions , Psal. 72.11 . All Kings shall fall downe before him , all nations shall serve him . Psal. 86.9 . All nations whom thou hast made shall come and worship before thee O Lord , and shall glorifie thy name . Isa. 11.10 . In that day there shall be a root of Jesse which shall stand for an ensign of the people ; to it shall the Gentiles seeke , and his rest shall be glorious .

While Christ lay in the Sacrifices and Ceremonies , in the Prophesies and Promises , he was a dark hidden thing , like a root under ground : but when God sent him into the world , then he was as an Ensign lifted up ; then he caused the Gentiles to see him , and seeke to him , and Jerusalem the place of his rest was glorious . Isa. 49.20 , 21. Zion should have so many children come in from the Nations , that she should say , who hath begotten me these ? It was the Lord begate them by the power of his spirit , he made them to run unto Christ . Isa. 55.5 . read the 60. of Isa. consider and observe the conclusion , I the Lord will hasten it in his time . And he did so , powring out his spirit upon the Apostles , whom he sent abroad into the Nations to preach Christ and the Gospel , to bring all their brethren for an offering unto the Lord out of all Nations unto his holy mountain Jerusalem ( that was the Christian Church ) Isa. 66.20 . So the Kingdome was given to the Gentiles , Matth. 21.43 , &c. They made subjects of Christ , and that fulfil'd which you have in Psal. 22.30 , 31. A seed shall serve him , it shall be accounted to the Lord for a generation ; they shall come and shall declare his righteousness unto a people that shall he borne . That hee hath done this , the Lord did it , and that powerfully , nothing could hinder , neither ignorance , prophanesse , nor unbelief .

5. When Nations or any People receive the Gospel of Christ , they have a new relation put upon them , they are daughters of Jerusalem : not Jerusalem in a literall or carnall notion , but of Jerusalem in a spirituall and mysticall sense , as it notes out the Church , which is the Spouse of Christ and God . Hos. 2.19 , 20. 2 Cor. 11.2 . Ephes. 5.32 . Christ and the Church are a great mystery . Rev. 19.7 . The church is cal'd the Lambs wife . So Chap. 21.9 . and she is the mother of the faithfull , as Abraham was the Father of them ; for shee brings forth , and with difficulty . Rev. 12.2 . The woman cloathed with the Sun , viz. the Christian Church , was with child , fell into labour , and was pained to be delivered : and when any are born of the Spirit , and immortall seed of the word , they are her children , and their priviledges are great , I will name two .

1. God will be their Teacher , Isa. 54.13 . All thy children shall be taught of the Lord : And , who teacheth like him , Job 36.22 .

2. They shall have peace , yea great peace : Great shall be the peace of thy children , Isa. 54.13 . Psal. 119.165 . Great peace have they which love thy law , and nothing shall offend them . They are taught of God , and cannot but love the law of God : Therefore let us walk as children of God , 1 Pet. 1.14 , 15. As obedient children , not fashioning our selves according to our former lusts , in our ignorance : but as he which hath call'd us is holy , so let us be holy in all manner of conversation . It 's an honour to be a son or daughter of Sion . Psal. 87.5 . Of Sion it shall be said , this and that man was born in her .

6. When holy things are abused , many times , God ownes them not , but calls them theirs that have abused them , as here ; thy Covenant . Jerusalem had broken the oath , and despised the Covenant , and God calls it her Covenant . Isa. 1.11 . To what purpose is the multitude of your sacrifices . 14. Your new moons and your appointed feasts my soule hateth .

7. People are apt to think , who are in relation to God , that for their sakes God doth much . Jerusalem was neare unto God , he had taken her to be his : and she thought when the Gentiles should be given into her for daughters , it was for her sake ; but the Lord tell 's no , it 's not for thy sake , thou hast not kept covenant with me , nor pleased me ; thou couldst not challenge any such thing at my hands , hadst thou walked never so exactly , much lesse now , having walked contrary unto me ; It 's not for thy covenant . When God shewed mercy to the Jewes , Ezek. 36.32 . Not for their sakes do I this saith the Lord God , be it known unto you . You may think it 's so , but it 's otherwise .

8. Not legall , but Evangelical dispensations , tenders of free grace and mercy by Jesus Christ wrought upon the Gentiles . It was Christ , not Moses prevail'd with them . The commission was , Mar. 16.15 . Goe ye into all the world , and preach the Gospel to every creature : The Gospel is semen fidei . Vehiculum spiritus , 2 Cor. 3.8 . Word of grace . Acts 20.32 . Grace of God . Titus 2.11 . Word of life . Phil. 2.16 . Power of God to salvation , Rom. 1.16 .

VERS. 62 , 63.

And I will establish my covenant with thee , and thou shalt know that I am the Lord .

That thou mayest remember , and be confounded , and never open thy mouth any more because of thy shame , when I am pacified towards thee for all that thou hast done saith the Lord .

THe former vers. conteined two benefits of the Covenant established with Jerusalem after her breach of Covenant . These verses tell you of more , which wee shall open to you , and finish the Chapter .

I will establish my covenant with thee .

Of establishing or raising up the Covenant was spoken in the 60. vers. and therefore I shall not insist upon that ; only note , the repetition of it argues our backwardnesse to believe it , and Gods readinesse to assure us of it : Men once sensible of breach with God , are not easily induced to believe that God wil bestow great mercies upon them to make a Covenant with them , and to bestow covenant-mercies : The Lord therefore out of his abundant goodnesse doubles the promise of making and establishing his Covenant with Jerusalem , that so her feares , doubts , and disputes may cease , and she be ascertain'd thereof .

Thou shalt know that I am the Lord .

The Heb word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to know , to acknowledg , to understand , to be certain , and properly refers to the mind and understanding . Gen. 48.19 . I know it , I know it : that is , I certainly know it . The Sept. for the word here saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 thou shalt acknowledg that I am the Lord .

The knowledg here meant is not common knowledg , but a saying knowledg ; not a legall , but an Evangelical knowledg ; for he speaks not of that knowledg which rises from afflictions and judgements , of which he had oft spoken before . Chap. 6 , 7.13 : 7.4.9 : 11.10.12 : 12.20 : 13.9.14.21.23 : 14.8 : 15.7 : Thirteen times the Lord saith , they should know that he was the Lord , that it was by his judgments ; but here he speaks of such knowledg as springs from a fountain and foundation of mercy . I will establish my covenant with thee , and thou shalt know me : That is , in another manner then thou didst before ; thou shalt know me spiritually , with a knowledg of faith and salvation : so much the word know imports in John 7.17 . Ch. 10.4 . Now this knowledge differs from vulgar , legall , and literall knowledg ; for

1. It 's a more distinct knowledg of God , humane is more mixt , dark , and confused . Job 10.22 . The light is is darkenesse : Every ungodly man's light is darknesse ; but hee hath light from God in Covenant , his light is cleare . Prov. 13.9 . The light of the righteous rejoyceth . If it were confus'd and obscure , it would not rejoyce . Jam. 3.17 . The wisdome from above is pure : and the more pure , the more cleare , the more distinct .

2. It 's a savory , relishing knowledg , the soule is affected with it : Tast and see that the Lord is good . No meate , no wine , no spice tasts more pleasant to the palate of a man , then the goodnesse of God doth to a man hath the spirituall knowledg thereof . Experientia & examen mentis dicitur gustus , R. David , tasting notes knowledg and experience , Prov. 31.18 . She perceiveth that her merchandise is good : The Heb. word is , she tasteth . The gaine of her labour is pleasant and delightfull , Exod. 16.31 . Manna had a tast like wafers , made of hony . The true knowledg and tast of God is as sweet as any gaine , as ever Manna was . Cant. 2.3 . His fruit was sweet to my tast , and his knowledg hath a savour in it , 2 Cor. 2.14 .

3. It 's a deep-rooted and wel-setled knowledg . Job 38.36 . Who hath put wisdome in the inward parts ? or who hath given understanding to the heart ? the Lord doth it to those he strikes his Covenant with : thou shalt know mee . Thou shalt have a deeper and more rooted and setled knowledge then others . 2 Cor. 4.6 . God who commanded light to shine out of darknesse , hath shined in our hearts : Not in our heads only , not on our hearts only , but in our hearts . God seats the knowledg of himselfe in the hearts of his ; he puts and writes his law in their hearts , Jer. 31.33 . Wicked men have knowledg & light in their heads , but darknesse in their hearts .

4. It 's a knowledg distinguishable from other knowledge by the effects .

1. It 's peaceable , and causeth men to live peaceably , Jam. 3.17 . The wisdome from above it pure and peaceable . Isa. 11.9 . They shall not hurt nor destroy in all my holy mountaine , for the earth shall be full of the knowledge of the Lord .

When men know God savingly , they love peace , and pursue peace : but when knowledg is literall , they are contentious and bitter .

2. It humbleth much ; the more men know God in his holinesse , glory , and goodnesse , the more humble they will be . Ezek. 20.42 , 43. Yee shall know that I am the Lord , and remember your wayes and doings : And ye shall loath your selves in your own sight for all your evils that you have done . When Job had a cleare and spirituall sight of God , he abhor'd himselfe in dust and ashes , Chap. 42.5 . So Isa. 6.5 . Woe is me , for I am undone , because I am a man of unclean lips , and I dwell in the midst of a people of unclean lips , for mine eyes have seen the King , the Lord of Hosts , 1 Cor. 15.9 .

3. It 's working and powerfull ; like fire it consumes the lusts of mens hearts , and separates the drosse of their spirits , 1 Pet. 1.22 . The truth purified their soules . Psal. 119.34 . Give me understanding and I shall keep thy law , yea I shall observe it with my whole heart . Divine knowledge keepes under what hinders practise , and leads out the soule to action . 1 Joh. 2.4 . He that saith he knows God , and keeps not his commandements , is a lyar , and the truth is not in him . Men have not the true knowledg of God when their lusts over-power them , and make them disobedient .

4. Trust and confidence in the Lord ; the knowledg wee speak of hath certainty in it , and causeth venturing . Psal. 9.10 . They that know thy name will put their trust in thee . They that know God spiritually , his truths , promises , covenant , faithfulnesse , will resign up themselves to him , and lean upon him . What is the bottome and ground of the Prophets exhortation , Isa. 26.4 . Trust in the Lord for ever , for in the Lord Jehovah is everlasting strength . When a man hath the true , reall , and cleare knowledg of this , he will trust in God . David had the right knowledg of God , he said of him , He is my refuge and my fortresse , my God , in him will I trust , Psal. 91.2 .

Obser .

The true knowledg of God is a covenant-mercy ; those are in covenant with God , they have the saving and spirituall knowledg of him . I will establish my covenant with thee , & thou shalt know that I am the Lord Jer. 31.33 , 34. Speaking there of the covenant of grace , 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 all know me from the least of them to the greatest of them . So Heb. 8.10 , 11. The knowledg here spoken of is not a common , but a choise knowledg , and it 's given to those are in covenant , it 's a covenant-mercy ; none have such knowledge are out of covenant . They may by their industry get a generall , unsavory , and powerlesse knowledge of God , but they have not this knowledg we speak of , it 's given , 1 Joh. 5.20 . and is cal'd seeing of God , Job 42.5 . Isa. 6.5 . Mic. 6.9 . The true light , 1 Joh. 2.8 . The truth which is after godlinesse , Tit. 1.1 . The mystery manifest to Saints , Col. 1.26 . Sound wisdome , Prov. 2.7 . Marvellous light , 1 Pet. 2.9 . The light of life , Joh. 8.12 . Excellent knowledg , Phil. 3.8 . The teaching of God , Psal. 32.8 . and his spirit , Joh. 14.26 . according to that in Isa. 54.13 . All thy children shall be taught of the Lord . He speaks of Jerusalem in covenant : God would give her spirituall children , and they should have spiritual instruction , whereby they should know God to be their God , a father of mercies , and God of consolations ; they should know the riches of his grace , and things freely given them of their God , all the good of the Covenant .

Vers. 63. That thou maist remember , and be confounded .

Of remembring and being ashamed was spoken in the 61. vers . And of being confounded in the 52. and 54. v.

And never open thy mouth more .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the words run thus ; and there may not be to thee further opening of thy mouth ; that is , that thou mayest be silent , and not open thy mouth any more . In the booke of Divine things you read of several openings ; the opening of the hand , Deut. 15.11 . Of the eyes , 2 King . 6.17 . Of the womb , Gen. 30.22 . Of the eare , Job 36.10 . Of the lips and mouth , Psal. 51.15.78.2 . And likewise of answerable shuttings , as the shutting of the hand , Deut. 15.7 . Of the eyes , Isa. 6.10 . Of the womb , 1 Sam. 1.6 . Of the eares , Prov. 21.13 . Of the mouth , Isa 52.15 . Kings shall shut their mouths at him : that is , they shall be silent , and submit to Christ . So here the not opening of the mouth imports silence , patience , quiet , submission . Thou shalt have nothing justly to complain of me , or excuse thy selfe ; thou shalt justifie me in all my proceedings with thee , give me glory , and take shame to thy selfe .

When I am pacified towards thee .

Hebr. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in propitiando me , in my being propitious 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 properly signifieth to cover a thing , materia tenaci , with that which cleaveth and sticks to the thing covered ; not with dust , grasse , earth , wood , for such things may easily be removed ; but with pitch , glue , cement , so that the thing covered cannot easily be brought to sight again . Gen. 6.14 . Pitch it within and without with pitch . It 's the same word ; when a thing is pitch'd over , you cannot suddenly come at the sight of it , and by way of metaphor it s applyed to the covering of sin , and wrath caused by sin . Isa. 22.14 . This iniquity shall not be purged till ye dye : Heb. is covered . So Ps. 78.38 . He forgave their iniqui●y : Heb. he covered it . When sin is so covered as not to be seen again , it 's purged away , it 's forgiven : So for wrath and anger stirred up by sin . Gen. 32.20 . Jacob had offended Esau by getting the blessing , and he saith , I will appease his face : Heb. is , cover his face , or anger that appears in the face . To come to our purpose ; Jerusalem had sin'd grievously , and Gods anger was greatly up , and something there must be to cover her sins , and appease his wrath , and that was the sacrifice , death , and bloud of Christ , who is the only coverer of sin , and appeaser of anger : hee is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the true propitiation for mans sin , and only pacifier of Gods anger , 1 Joh. 2.2 . He is the peace-maker , Ephes. 2.14 . The purger of sin , Heb. 1.3 . The mediator , Heb. 9.15 . Reconciliation , Eph. 2.16 .

Some read the words thus ; when I shall expiate thee from all that thou hast done . Others , when I shall pardon thee , or blot out all thou hast done . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in propitiating my selfe to thee .

Obser. 1.

Godly sorrow & shame for sin rises from the right knowledge of God in the covenant of grace . I will establish my covenant with thee , and thou shalt know that I am the Lord : gracious , faithful , merciful , and what then ? That thou maist remember , and be confounded and ashamed . Mens sorrow is according to their knowledge ; a vulgar knowledg , and a vulgar repentance ; a legall knowledge , and a legall repentance : but if the knowledg be spirituall and Evangelical , the fruit of the covenant , mens repentance wil be suitable ; sanctified knowledg wil produce sanctified shame , sor●ow and tears . Zach. 12.10 . I will powre upon the house of David , and upon the inhabitants of Jerusalem the spirit of grace and of supplication : and they shall looke upon him whom they have pierced , and they shall mourn for him as one mourneth for his only sonne .

When men are in covenant with God , and have the spiritual knowledg of his love and bounty , in giving Christ to take away sin , and looke upon him in his piercings and sufferings by , and for their sins , then will they mourn with a great , but a spirituall mourning , which is the most kindly and acceptable . When we apprehend God to have taken us into Covenant with him , to be our God , to have done great things for us , to have promised great things to us , and to have been very good to us , then the remembrance of our wretched wayes causeth a holy shame , and a holy sorrow .

2. Those who rightly know God in the covenant of grace wil not murmure against , or accuse God for any of his dealings with them , but be silent and submissive before him : They know God is infinitely wise , just , and holy , that all their afflictions , chastisements , troubles , temptations , sufferings are exceeding short of what they deserve ; that nothing comes to passe without his providence ; that hee can wrong none ; that he doth use unholy instruments holily , and hath holy ends in all his ways . Till men know the Lord spiritually , in a covenant and Gospel-manner , they are apt to open their mouths , to accuse and blame God ; yea oft they utter unsavory speeches , but when it 's known , it 's otherwise . Job 1.22 . In all this Job sinned not , nor charged God foolishly . He met with very hard things ; but knowing God the right way , he opened not his mouth against him , but for him , vers. 21. So David , Psal. 39.9 . I was dumb , I opened not my mouth , because thou didst it . He was silent , and patiently submitted unto the hand of God ; hee neither accus'd him , nor excus'd himself : If I be reproach'd , persecuted , afflicted any way , I know it 's thy doings , and I will be dumb .

When Absolom that rebellious and unnatural son had driven David out of all , and sought his life ; what said he to it ? If God have no delight in me , behold here am I , let him doe to me as seemeth good to him . If he will have me cut off , and cut down by the hand of mine own wicked son , I am content : if hee will have me driven out from the holy City and Land , and live in a prophane land amongst his enemies , I leave it to him , let him do what he pleases , I know what I have deserved . 2 Sam. 15.26 . When God sent out a fire which consumed Nadab and Abihu for offering strange fire , it was a sadde affliction even for a godly parent , and might have made Aaron open his mouth ; but saith the Text , he held his peace , Lev. 10.3 . It 's fit all flesh should be silent before the Lord , as it 's Zach. 2.13 . And that every mouth should be stop'd , Rom. 3.19 . But most mouths are open against God , more or lesse ; only those have spiritual knowledg of him , and spiritual sorrow for their sins , are most silent , what condition soever they be cast into ; they will say with the Church , Mic. 7.9 . We will beare the indignation of the Lord , because wee have sinned against him .

3. Sin is such an evil as provokes God : when I am pacified towards thee , There can be no pacification where there is no provocation . Esth. 7.10 . Then was the Kings wrath pacified . Haman had offended Ahassuerus before , and being hang'd for it , his wrath was pacified . Eccl. 10.4 . Yielding pacifieth great offences . If there were not offence , no place would be found for pacification : where this is to be made , provocation hath gone before . Sin is that provokes a God of patience & long suffering , it makes him angry and wrathfull . Jer. 44.8 . Ye provoke me to wrath . Sin provokes him bitterly , Hos. 12.13 . and makes him angry every day , Psal. 7.11 . Yea it provokes him to jealousie , 1 K. 14.22 . Let us take heed of sin , and offending God any way ; to kindle his anger but a little is a dangerous thing , Psal. 2.12 . Paul knew it when he said , Do we provoke the Lord to jealousie , are we stronger then he ? 1 Cor. 10.22 . We would not provoke a Lyon , a man of War , such an one as Smapson was : and shall we provoke God , who puts all strength into beasts and men , who is a roaring Lyon and the Lord of hosts ?

4. Though sin do provoke God greatly & bitterly , yet he is to be pacified : when I am pacified towards you , he is not unpacifyable . Jer. 3.12 . He saith , I will not keep anger for ever . His mercy endures for ever , but not his anger ; his wrath is momentany , but his kindnesse is everlasting , Isa. 54.8 . Aaron made an attonement for the people , Num. 16.46 . Phinehas turn'd away his wrath , Numb. 25.11 . Moses prevail'd with God , and pacified him when he was very angry , Exod. 32.14 . The Lord is a God ready to pardon , Neh. 9.17 . Though men have sin'd much , long , provoked exceedingly ; yet if they sue unto him , he is facile and ready to forgive . When the man ought 10000. talents came to the Lord for patience , have patience with me , and I will pay thee all ; He hid not only forbeare him , but forgave him , Mat. 18.26 , 27. With men it fals out oft , that they will never forgive : but the Lord is forward to it : And when the people were full of sinne , had greatly trespassed ; He being full of compassion , forgave their iniquity , and destroyed them not ; yea many a time turned he his anger away , and did not stir up all his wrath , Psal. 78.38 .

When man persists in sin , God ceaseth from his wrath , and reacheth out mercy . Isa. 57.17 , 18. I have seen his ways , and will heale him .

5. Gods being pacified towards a people is a great mercy , which appears herein two things .

1. All that hath offended is pas'd by and forgiven : When I am pacified towards thee for all that thou hast done : Not for one , two , or three , or an hundred things done , but for all done ; thy Idolatry , Oppression , Pride , Fulnesse of bread , Idleness , Neglect of the poore , Injustice , Prophanesse , &c When God is once pacified , he is fully pacified for all sins . And here is magnitudo gratiae divinae , be sins never so great , old , many , they are all done away .

2. He is so pacified , as that he will not be angry againe with them for those evill deeds . I told you in the opening the words , that Caphar notes such covering of them , as they cannot easily be seen again ; expiation , blotting out . Isa. 43.25 . I am he that blotteth out thy transgressions for mine owne sake , and will not remember thy sins . God so blots out when he is pacified , as not to remember them . Heb. 8.12 . God being in Covenant , and so pacified towards his people , he is mercifull to their unrighteousnesse , and their iniquity will he remember no more .

Jer. 50.20 . The iniquity of Israel shall be sought for , and there shall be none , and the sinnes of Judah , and they shall not be found .

Ezekiel , CHAP. 17.

VERS. 1 , 2 , 3 , 4 , 5 , 6.

And the word of the Lord came unto me , saying :

Sonne of man , put forth a riddle , and speake a parable unto the house of Israel .

And say : Thus saith the Lord God , A great Eagle with great wings , long winged , full of feathers , which had divers colours , came unto Lebanon , and tooke the highest branch of the Cedar .

He cropt of the top of his young twiggs , and carried it into a land of traffique , he set it in a City of Merchants .

He tooke also of the seede of the land , and planted it in a fruitfull field , hee placed it by great waters , and set it as a willow-tree .

And it grew and became a spreading vine of low stature , whose branches turn'd towards him , and the roots thereof were under him : so it became a vine , and brought forth branches , and shot forth sprigs .

THis 17. Chapter conteins , 1. A preface in the two first verses . 2. A riddle or parable , from the beginning of the 3. unto the end of the 8. vers . 3. The application of this parable , from the 11. vers. to the 22. 4. A promise of mercy , from the 22. to the end .

In the Preface you have , 1. The author of what is prophecyed in this Chapter , which is the Lord , The word of the Lord . 2. The instrument by which it was conveyed , Ezekiel , it came to him . 3. His appellation or title , Sonne of man . 4. A command laid upon him , Put forth , speake . 5. What , a riddle , a parable . 6. Unto whom , to the house of Israel .

I shall passe over all in the Preface but these words ; Put forth a riddle , and speake a parable , which I shall open .

Put forth a riddle .

Hebrew is chud chidah , riddle a riddle , or sharpen a sharpning , whet a whetting . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies acute dicere , to propound hard questions , difficult and obscure THESES , to sharpen and whet the understanding . Judg. 14.12 . I will put forth a riddle . Magis animi quodam acumine quam certa indagine explorantur secreta . Sampson put it forth to try and exercise their wit . Vers. 14. They could not in three dayes expound the riddle ; for saith Avenarius , it 's acutenesse rather then search which discovers such secrets .

A riddle is a dark and subtle sentence or allegorie conteining a sense different from the sound of the words : as that Jud. 14. Out of the eater came forth meate , It 's call'd a dark saying , Psal. 49.4 . and out of the strong came forth sweetnesse . The sense and meaning of the riddle is another thing then the words import . The Sept. here put 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for riddle , which is a narration ; but in other places 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a probleme or hard question , as Psal. 78.2 . The Greeks were wont to propound riddles at feasts , which were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 feast-riddles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 questiones aenigmaticae in convivijs propositae . Phavor . Dan. 8.23 . The Vulg. and others have it aenigma from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to speake obscurely and perplexedly . French is , propose une doute .

Speake a parable .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 paraboliza parabolam : of this word was spoken , Ezek. 12.22 . where wee insisted largely upon it . There it 's called proverb , here parable . Mashal is a sentence , a speech , axiome , metaphor , allegory , which hath choiseness in it , and is worthy memory . Solomons wise and excellent sayings are called Proverbs ; quasi probata verba , tryed , proved words . Parables are similitudes ; qubus res dissimiles conferuntur : much like unto riddles , comprehending the same in them , Vid. Bonfrerium in Jud. 14. as Psal. 78.2 . compar'd with Matth. 13.35 . Mashal and Chidosh are cal'd parables or similitudes . Heb. 11.19 . Abraham received Isaac from the dead . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in a figure , figuratively , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Parabola est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Explicatio rerum per similitudinem quandam . Su das . Commentaria in Concord : & historiā , Evang. l. 2. c. 2. Si quid in uno loco videatur obscurius dictum id in alijs dici planissime . Aug. de doct. Christ . l. 2. c. 26. or representatively ; he was dead , and rose . The Rabbies say it was in the hand of a parable . Here was a lively parable or representation of his death and resurrection . The words are used promiscuously here : and whether riddles or parables , they present one thing in words , another in sense , and require interpretation .

The Papists assert the Scriptures are obscure . Barradius the Jesuite saith they are aenigmatical , and brings this place for it . Sonne of man , put forth a riddle , speake a parable unto the house of Israel : but he forgat the explication of the riddle and parable afterwards in the Chap. And the Father saith , if a thing be spoken obscurely in one place it 's cleared up in another .

We grant there are riddles , parables , hard and deep things in the Scriptures , 1 Cor. 15.29 . Heb. 6.4 . and many places in the Revelations and other Books , are difficult , obscure , and the wisdome of God is seene in it : For hereby mans pride is stained and beaten downe , his abilities what ever , morall or spiritual exercis'd , and the dignity of Scripture kept up ; but in things necessary to salvation it 's plaine and easie . Timothy knew the Scriptures when he was a child , 2 Tim. 3.15 . And they are compared unto a light , 2 Pet. 1.19 shining in a dark place : And Christ gives thanks , that the Father hid the things of the Gospel from the wise and prudent , and reveal'd them unto babes , Matth. 11.25 . And Chrysostome saith the Scriptures are so divinely written , Homil. 3. de Laza. & hom. 10. ad Philip. that all may read them profitably , both idiots and Artists .

The holy Scriptures are frequent in parables ; some say they are as many as the weeks in the yeare , 52. our Prophet and Christ doe much parabolize . The use of parables is ,

1. To veile divine things , and keep them secret from the knowledg of prophane and wicked spirits , as Matth. 13.13 , 14 , 15.

2. To help the memory : Parables are taken from things obvious to the senses , and so make a stronger impression upon the memory ; as similies are better remembred then naked truths , they take stronger hold of a mans memory : so parables .

3. To stir and quicken the affections and spirits of men . There is a sweetness in truths conveyed by parables , so that they please & provoke to a further inquisition after knowledg . When Christ had spoken in parables , the Disciples came to him and said , declare unto us these parables , Matth. 13.36 . Ch. 15.15 .

4. To convince , and that strongly . When David sinned greatly in slaying Vriah , and defiling Bathsheba . Nathan came with a Parable unto him of a rich man having Flocks and Heards , and a poore man having one Lamb , which the rich man took from the poor man , and slew for his friend . David hearing this , gives sentence : As the Lord liveth , the man hath done this thing shall surely dye . Saith Nathan , Thou art the man . Now Davids mouth was stopt , the conviction strong , he had sentenced himselfe , 2 Sam. 12.1 , 2 , 3 , 4 , 5 , 6 , 7. So the parable of the housholder letting out his Vineyard to Husbandmen , who beat his servants , and slew his son : when the Lord comes what will he doe to those men : They being convinc'd of this great injustice , passe sentence against themselves , and say , he will miserably destroy those wicked men , Mat. 21.41 .

It 's the third use our Prophet intends here , viz. to quicken their attention , affections , and spirits to those things he was to commend unto them ; which had they been in a common and familiar style , they would not have listen'd unto : but being in a parabolizing way , they caused the greater attention , and made the stronger impression .

Observ .

The wisdome of God in giving out Scripture ; hee ordered it so that all should not be given out in one way , but in severall ways , fitting it to the capacities , conditions , and necessities of people : some parts are given out in higher streins , others in lower ; some in a plain manner , others in parables and riddles . Isaiah is lofty , Amos is low : sometimes Christ spake plainly , sometimes parabolically : and Ezekiel sometimes is in visions and hieroglyphicals , sometimes in riddles and parables : and sometimes he passes at a lower rate . The manifold wisdome of God shines in it ; hereby he invites men to mind his word , to be affected with it so , that whether great or small , we might repent of our sins , and prevent his judgements .

We come now to the riddle and parable it selfe .

VERS. 3.

A great Eagle with great wings , long winged , full of feathers which had divers colours , came unto Lebanon , and tooke the highest branch of the Cedar , &c.

THis parable leads us to the consideration of Nebuchadnezar King of Babylon , who is likened unto an Eagle . This Eagle is discovered , 1. From its greatnesse ; A great Eagle , &c. 2. From the extent of it's wings ; long winged . 3. From its featherinesse ; full of feathers . 4. From the variety of these feathers , which had divers colours . 5. From its actions , two whereof are set downe in this vers . 1. He came to Lebanon . 2. He tooke the highest branch of the Cedar .

A great Eagle .

This Eagle is call'd the King of Babylon , vers. 12. who was Nebuchadnezar , and now it concerns us to see the correspondency between him and an Eagle , and upon what grounds it is that he is so cal'd . Some have told us an Eagle was the Babylonian Ensigne : but that is denyed by those who affirme a Dove to be their Ensigne , which they gather from Jer. 25.38 . where the words , because of the fiercenesse of the oppressor , in the Original are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 because of the fierceness of the Dove : And in Jer. 46.16.50.16 . where the words are the oppressing sword ; in the Originall they are the sword of the Dove ; that is the sword of Nebuchadnezar , who bare in his Ensigne a Dove : but the root whence jonah , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pagn . Shindl. Avenar . Bux● . Critic . Sac. a dove comes is janah , which signifies to oppresse , and therefore is not amisse rendered by our Translators in the places mentioned : and so hath not sufficient strength to prove that the Ensign of Chaldeans or Babylonians was a Dove . It might be an Eagle notwithstanding this conjecture : but because both these opinions are uncertaine , we shall enquire after truth .

1. Eagles mind high and great things ; Aquila non captat muscas . flies and petty things they look not after 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eagles soare aloft , and are in the clouds . Job 39.27 , The eagle mounts up , and makes her nest on high . So Nebuchadnezar had a high spirit , Dan. 3.15 . Who is that God shall deliver you out of my hands . and minded high , great things , as Monarchs and Princes doe : He made an Image of gold , sixty cubits in heighth , and six in breadth , Dan 3.1 . He minded Kingdoms and Nations , Jer. 27.8 . His heart was lifted up high when he said , Is not this great Babylon that I have built for the house of the Kingdome , by the might of my power , vnd for the honour of my Majesty ? Dan. 4.30 . He set his nest on high above others .

2. Eagles are swift in their flight and motions . Job 39.30 . Where the slaine are , there is shee . Shee flies swiftly to the prey , and upon all occasions . Deut. 28.49 . God threatned if they sin'd , to bring a nation as swift as the Eagle flies , Jer. 4. ●● . ●peaking of Nebuchadnezar ; He shall come up as clouds , and his chariots as a whirl-wind ; his horses are swifter then eagles : They found it so , Lam. 4.19 . Our persecutors are swifter then the Eagles of heaven . Alexander was quick in his undertakings . Julius Caesar expeditious , and Nebuchadnezar had his excellency , that he was celer in conficiendis rebus , Jer. 48.40 . He shall flie as an eagle , and spread his wings over Moab .

3. S●rong and cruell ; they are the chiefe of all hath wings , they are stronger then other fowles . Isa. 40.31 . They shall mount up with wings like eagles . They have much strength in them , and being strong , do gripe and tear their prey cruelly . Job 39.30 . Her young ones doe suck up blood . It 's naturall to the eagle to be bloody : so Nebuchadnezar was strong and cruell . Nations served him , Jer. 27.7 . He is cal'd an oppressor . Isa. 14.4 . He smote the people in wrath with a continuall stroke , he ruled the nations in anger . Persecu●ed , and none hindered , vers. 6. This Nebuchadnezar brake the bones of Israel , Jer 50.17 . He heated the fiery furnace seven times hotter then ever , and caused the three children to be thrown in .

4. Eagles are quick-sighted . Job 39.29 . She sits upon the rocke , and her eyes behold a farre off . And we use to say of men sagacious and discerning , that they are Eagle-eyed . Nebuchadnezar sate on high in a Throne , and so other Princes , and they see afarre off ; they see where prey is to be had ; they are greedy of honour , greatness , and wealth , and look every way , farre and neare to find out what may satisfie ; they have eyes and spies in all parts of their Kingdomes , to search and sift out things , and make them knowne unto them .

Great .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Eagle , the great , he was a great K. and had many Ks. under him , as appears by Jer. 52.32 . This Eagle was no ordinary eagle : Nebuchadnezar was a great King . Dan. 2.37 . Thou ô King art a King of Kings , for the God of heaven hath given thee a kingdome , power , strength , and glory . He was great in titles , great in attendants , great in possessions , great in power , and great in name .

With great wings .

This notes his power : wings are for motion and flight . Nebuchadnezar had power to move , and move speedily , Sep 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as you heard before , for his power was great . By wings we may understand his military forces . Jer. 49.22 . Behold he shall come up and flye as the eagle , and spread his wings over Bozra .

Long winged .

Hebrew is , long in feather or wing . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sep. Longo membrorum ductu . Vulg. Alatissima . Jun. Piscat . If you will refer this to the long spears the Babylonians used , you may ; but I rather judge it 's meant of the vast and extensive greatnesse of this King ; for Dan. 33. There were many Provinces under him , all the rulers of the provinces were gathered unto him . Chap. 4.1 . Nebuchadnezar the King , unto all people , nations , and languages , that dwell in all the earth . His wings were long that reached to all people : and more then this ; Vers. 22. O King thy greatnesse is grown , and reacheth unto heaven , and thy dominion to the end of the earth . He had the largest dominions of any Prince then living .

Full of feathers .

Hebr. full of feather , the singular put for the plurall . The Sept. is , full of nailes or talons . Others read the words as we do ; what is meant by feathers must be seen . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Some doe understand thereby the great riches and wealth this King had , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they were his feathers : and it 's a common speech among us that when men are grown rich , we say they have feather'd their nests : And the Germans when they will punish a mans purse , say , his feathers must be lessened . Plumas alicujus minuendas . Lavater . This Eagle had store of these feathers ; his Empire was orientall , and had exceeding great riches in it : so full of gold , that the King made such an Image thereof , as the world never saw before or since , Dan. 3.1 .

But without prejudice to this opinion , I conceive principally by feathers people are understood , they are the feathers of Kings . Prov. 14.28 . In the multitude of people is the Kings honour : but in the want of people is the destruction of the Prince . A King may want wealth , and yet be in honour , if the hearts of the people cleave to him , like feathers to the body of an Eagle , He is like an Eagle without feathers . there is his honour : but though hee have treasures of gold and silver , and no people , hee is without honour , he is at the border of destruction . That which invites me thus to interpret feathers , is the next words .

Which had divers colours .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hebrew is , variegation ; or variety ; wee had the word in the 16. Chap. vers. 10. where I pen'd it at large , and therefore shall not critizize upon it at all . Sept. turns it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tacitely implying the people by feathers : For , not his wealth , Voluntatem ingrediendi . but his people had a will and desire to come to Lebanon , and spoile the Jewes .

Besides , as the feathers of the Eagle is of divers colours , and carry a kind of embroydery upon them which adorn her much : so these people were of divers colours , being of divers Provinces , and of divers customes , manners , habits , ranks and orders , which served Nebuchadnezar in his warres with the Jewes , and this variety was an embroydering of the Army , and a glory to the King .

The next thing is the action of this Eagle , which is two-fold .

1. He comes to Lebanon .

Lebanon is a mountaine in Canaan , rising from the backe of Sidon , & running out 1500. furlongs towards Symira , as Masius observes out of Plinie . It 's a hill very high , delightful and fruitful : It 's so cal'd from the whitenesse of it ; for the hight is such , that the snow continues upon it . Jer. 18.14 . Can a man leave the snow of Lebanon ? Or from the abundance of Frankincense there , which is white : It 's very delightful by reason of the sweet Frankinsense trees which grow there , as also the sweet Cedars . Cant. 4.11 . Thy garments are as the smell of Lebanon : whereof it 's very fruitfull , as appears , 1 King . 5.6 . and thrived greatly , Psal. 92.12 . and excel'd , Cant. 5.15 . Of the Cedars grew upon this mountaine Solomon built the Temple , which therefore metonimically is cal'd Lebanon , Zech. 11.1 . Open thy doores O Lebanon . That is , O Temple which art built of the goodly Cedars grew upon that mountaine , open thy doors . This Eagle Nebuchadnezar came to Lebanon ; that is , invaded the holy land which lay contiguous to Lebanon .

And tooke the highest branch of the Cedar .

Heb. the top . Sept. the choise things . Vulg. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 medullam Cedri , the marrow of the Cedar . The Hebrew is plurall , and notes not one , but many branches , the highest branches : but most Interpreters render it singularly , and understand by it Johoiachin King of Judah . There is much written by Plinie of the Cedar , which rather hath a shew of truth , then reality . L. 13. Natur. hist. c. 5. l. 16. c. 18. It 's a tree of goodly stature , and therefore they are cal'd Cedars of God , Psalm 80.11 . Like the goodly Cedars . Hebrew is Cedars of God . And the wood of it is very durable ; therefore the Temple was built of it , and Solomon made himself a Chariot of it , Cant. 3.9 .

The Cedar is in Scripture used to set forth a thriving , growing , flourishing condition . Psal. 92.12 . The righteous shall grow like a Cedar in Lebanon . Numb. 24.5 , 6. Jacobs tents and Tabernacles were goodly as Cedar-trees beside the waters . Here the Kingdome of Judah is represented by the Cedar , which was very high and flourishing , so you may see the state of the Amorites , Amos 2.9 . whose height was like the height of Cedars . And as Cedars have some branches higher then other , so had this State a toppe-branch , Jechoniah .

The taking away the highest branch , was the removall of the King from his throne , 2 Kings 24.

VERS. 4.

He cropt off the top of his young twiggs , and caryed it into a land of Traffique , hee set it in a City of Merchants .

THe Prophet here proceeds in setting down the actions of the great Eagle he had spoken of before , and here are three actions .

1. Cropping . 2. Carrying . 3. Setting .

He cropt the top of the Cedars young twigs .

He carried it , whether ? into a land of Traffique .

He set it , where ? in a City of Merchants .

He cropt off the top of his young twigs .

Hebr. is , he pull'd away the head of his tender branches . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to sucke , because those tender shoots or branches do suck the juyce of the tree . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he hath cut off , or taken away the top of his tendernesse . French , le bont de ses jeunes plantes .

These twigs or plants were the Nobility of Judah , the Princes and Potentates that were highest in the Kingdome , and next unto the King . These did Nebuchadnezar deprive of their power and greatness , and so spoil'd the glory of the Land , those were most eminent he took away . Being young himselfe , he had such about him .

And carried it into a land of Traffique .

Heb. is , into the land of Canaan : and so the Sept. But the word Canaan is not to be taken properly , but appellatively , and notes Chaldea , which is so cal'd , because it 's a land of trading and merchandizing ; for Canaan in Hebrew is a Merchant . Prov. 31.24 . She delivereth girdles unto the Merchant . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so it s used Isa. 23.8 . Hos. 12.7 . And some render that in Zach. 14.21 . In that day there shall be no more THE CANAANITE in the house of the Lord , a Merchant in the house of the Lord . Chaldaea was a land of traffique , as appears by Rev. 18.11 . The merchants of the earth shall weepe over Babylon , for no man buyeth their merchandize any more . And it follows in our Prophet .

He set it in a City of Merchants .

The word here for Merchant is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and noteth especially merchandizing in sweet things , grocery , spicery , perfumes , powders , and therefore in Can● . 3.6 . With all powders of the merchant . It 's the same word , and imports they dealt in Myrrhe , Frankinsence , and all powders . Junius reads it in the Citie of Aromatists , those that sold sweet things , which hee thinks was so cal'd because they were so luxurious , as that they seemed rather molles Aromatarij quam viri fortes .

The meaning of this verse is , that Nebuchadnezar tooke away the chiefe men , Princes , Nobles , Counsellors , Judges , Warriers , and carried them to Babylon , and set them amongst those were Merchants , trading for the chiefe things the world had . This you may see in the 12. vers , and also in 2 Kings 24.12.14 , 15 , 16.

VERS. 5.

He tooke also of the seed of the land , and planted it in a fruitfull field , he placed it by great waters , and set it as a willow-tree .

The seede of the land .

IEhoiachin , the Princes and Nobles being Captives in Babylon , he tooke Mattaniah who was of the seed of the land of Judah , not of Babylon , of the seed of the Cedars ; for hee was of the blood-royall , Unkle unto Jehoiachin , 2 King . 24. 17. Him did Nebuchadnezar set up for King , and changed his name , Sanct. in 4. Reg. 24. calling him Zedekiah . His first name was Mattaniah , signifying the gift of God , and according to the Syriack , the expectation of God ; In the 13. v. of this chap. it 's exprest more fully : and hath taken of the Ks. seed , & made a covenant with him , and hath taken an oath of him . this he had from Josiah that godly King , whose sonne he was . His second name was Zedekiah , given him by N●buchadnezar an heathen King , which signifies the justice of God , whereby he minded him , being set up King by him , and sworn to be subject unto him , 2 Chron. 36.13 . Of the justice of God if he should breake with him .

Planted it in a fruitfull field .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. in a field of seed , in a field fit to receive , and fertile to bring forth ; he did not plant it in Babylon , or any other Province of his , but in Judaea , which was a fruitfull place . Isa. 5.1 . It was a land flowed with milke and honey , and abounded with good things exceeding all lands , Ezek. 20.6 .

He placed it by great waters .

Husband-men when they plant trees are observant of the soile , whether dry or moyst . So here , Nebuchadnezar placed this seed and young plant Zedekiah ( for he was but 21 years old when he began to Reign , 2 Chron. 36.11 . ) neare unto , or among the waters , that so he might root , grow , and bring forth fruit .

Jehoiachin was planted before , but he took no rooting ; he reigned but three months and ten days , 2 Chron. 36.9 . and then was pluckd up ; Vt firmaretradices supermul●s● aquas . but Nebuchadnezar aimed at the rooting and setling of Zedekiah ; the Vulg. reads it , that hee might strengthen his roots upon , or amongst the great waters . Some by waters understand people : so Rev. 17.1 . The whore sate upon many waters : which vers. 15. are interpreted people .

They are inconstant , moveable , this way or that way as waters are . By waters are to be understood the poor .

And set it as a willow-tree .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. he put it a willow , or as a willow , so Interpreters have rendred it , but upon what ground I cannot find ; for the word safsaphah is either from a word which is to peepe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is stridor & mussitatio aquilae . make a noise like birds ; as it 's in Isa. 8.19 : 10.14 . And so Avenarius deriving the word from hence , interprets our Prophet thus , Stridore & sibilo emisso posuit semen quod ore sustulerat aquila , he set it with noise and muttering . It 's like Nebuchadnezar was troubled at the doings of former Kings , both Jehoiakim and Jehoiachin , and therefore might murmure at the setting up of Zedekiah .

Or else it s from a word that signifies to spie , watch , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 observe , and so signies circumspection , and here is us'd adverbially , and may thus be rendred ; he set it most circumspectly , or with great circumspection , and so both Junius , Piscator , and Polanus doe render it , . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he looked into the thing : and Castal . composite collocavit ; fearing lest he should fall off , he tooke an oath of fidelity of him , and he became tributary to him .

VERS. 6.

And it grew and became a spreading vine , of low stature , whose branches turn'd toward him , and the roots therof were under him : so it became a vine , and brought forth branches , and shot forth twigs .

HEre you have the effects of the seed planted , the meanning is this : That Zedekiah being advanced to the Throne , he reigned : and while gratefull and faithfull to Nebuchadnezar who raised him , he prospered .

It grew .

This plant or seed budded presently , he let the people of Judah see and know that he had power .

Became a spreading vine .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a luxuriaut vine . The vine abounds with leaves and sprigs , and runs out far . Zedekiah encreased in riches , friends , power , strength , but never came to any considerable greatnesse : He was not like the tall Cedar , but as a low vine ; for it follows ,

Of low stature .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. is , low in stature ; the vine is a plant that creeps upon the earth , and grows not high , unlesse helped by others . Sept. saith , he became a weake vine , and little in greatnesse .

There was as much difference between his Reign and Jehoiachins , as between a tall Cedar , and a low shrub : he was under Nebuchadnezar .

Whose branches turned towards him .

By branches , Nobles , Coūsellors , Officers and chief attendants that depended on him . Some doubt there is , whither this him be Nebuchadnezar the Eagle , or Zedekiah the Vine , to me it is apparent , Nebuchadnezar is pointed at ; for both Zedekiah and his branches did depend upon the King of Babylon : and whilst they looked to him , and kept Covenant , they flourished ; both root and branches grew and spread : but when they failed to perform engagements , the branches were pluckt off , and the vine rooted up .

The roots thereof were under him .

Nebuchadnezar gave rooting to this vine ; what power soever Zedekiah had , it was under him ; he planted it in Judaea , his owne countrey , tyed him to conditions , would have defended him from any other invasive power , and had it in his hand to hold him under , or to make him a free Prince againe at his pleasure . The roote hath life , communicates vertue , and beares up the body and branches . But whence hath it all ? is it not from the earth , in and under which it is ? So Zedekiah had his politicall or Kingly life , all his power and strength from Nebuchadnezar under whom hee was .

Obser. 1.

That Heathen Princes may come to much greatnesse . Nebuchadnezar who was an Heathen , is cal'd an Eagle , who is the chiefe of all birds , and not simply an Eagle , but a great Eagle , with great and long wings , full of feathers . He had great power , great territories , multitudes of people , yea Kings and Princes under him . Dan. 2.37 . Thou O King art a King of Kings ; for the God of heaven hath given thee a kingdome , power , strength , and glory . And where ever the children of men dwell , the beast of the field and the fowles of heaven hath he given into thy hand , and hath made thee ruler over them all , vers. 38. He had vast power over men , fowles , and beasts ; he was the greatest Eagle of those times .

Prophane Authors make an Eagle an embleme of majesty and greatnesse . King Pyrrhus would be cal'd an Eagle , as Plutarch observes in his life . Alexander the great that day he was born , two Eagles were seene to sit upon the top of the house , which presaged his greatnesse ; for he conquered Europe and Asia , two great parts of the world ; he was an Eagle had great and long wings , which extended from East to West . Ahasbuerus was such an Eagle , he reigned from India even unto Ethiopia over 127. Provinces , Esth. 1.1 .

2. Princes , Potentates , who are the Eagles of the world , have an ill eye at the Church and people of God . This great Eagle came to Lebanon , his eye was upon the Jewes that dwelt in the holy Land , that were the only people of God , and them hee made a prey of . Eagles have piercing eyes , strong beaks , terrible talons : and let the Doves look to it , if any be in danger , it 's they ; not Puttocks , Kites , Buzzards doe Eagles mind , but Doves . The Church is in holy writ cal'd a Dove , Cant. 6.9 . Psal. 74.19 . and it 's subject to spoil and prey . The Eagles have their eyes upon it , and watch their opportunity to teare and devour it . Did not Senacherib that great Eagle , who had strong and long wings come to Judah and take the defenced Cities thereof ? came he not up to the gates and walls of Jerusalem with full purpose to spoile and devoure ? Isa. 36.1 , 2. Did hee not say , I am come to the side of Lebanon , and I will cut downe the tall Cedars thereof , and the choise Fir-trees thereof , Ch. 37.24 . 'T is Sion , Lebanon , Jerusalem , that the Monarchs and great ones of the earth have spight at . Did not the great ones of Edom , Ishmael , Moab , Hagaren , Gebal , Ammon , Amalek of the Philistims , Tyrians and Assyrians conspire togther against Gods people , consult against his hidden ones , and say , Come , let us cut them off from being a nation , that the name of Israel may be no more in remembrance * * Mount-Seir had a perpetual hatred against the children of Israel , Ezek. 35.5 . Ammon , Moab , & Mount-Se●r , though spared by the Israelites when they came out of Aegypt ; yet they came against Iehoshaphat & Judah to cast them out of their possessions , 2 Chr. 20.10 , 11. , Psal. 83. They would not only plunder them , but roote them out ; they would utterly extirpate them , and the memory of them . Such was the intention and attempt of Haman . Doe not the Eagles and great ones of the earth seeke to lay wast Sion , and root out the generation of the righteous ?

3. States may rise to a great height , even the height of Cedars ; the Jewish state is cal'd a Cedar , yea , a Cedar upon Lebanon , an hill ; Cedars are very high . 2 King . 19.23 . The tall Cedars : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. is , the tallnesse of Cedars . Amos 2.9 . whose height is as the height of Cedars , and they were higher then fir-trees . Zach. 11.2 . Howle fir-tree , for the Cedar is fallen . Inferiours howl , mourn , when higher then themselves doe fall .

It 's said of the men of this State , they are become great , waxen rich , they are waxē fat , they shine , Jer. 5.27 , 28. But so evill that they over-passed the deeds of the wicked . The Jewish State being likened to a Cedar , was great , high , glorious , powerfull , God prospered it so that it flourished greatly ; it was like the Cedar for talnesse , but not for sweetnesse ; for Jehoiachin who was the top of this Cedar , did evill in the sight of the Lord , 2 King . 24.9 .

4. No Kings or Kingdomes are so high or great , but the Lord can bring them down , and abase them . A great Eagle comes and crops the highest branch of the Cedar , and the top of his young twigs : Jehoiachin , the Princes and Nobles a●e taken away by him , and deprived of all their greatnesse and glory . The top of this tall Cedar was broken off , and thrown to the ground , and it was done by the counsel , appointment , and providence of God . Thus saith the Lord , a great Eagle came to Lebanon . God sent this Eagle to doe it : He hath means , wayes , times , to un-power Kingdomes , to un-king Kings , to un-noble Nobles : He can at his pleasure remove Kings , and take them and others from all rule and government . Dan. 2.20 , 21. Wisdome and might are his , he changeth times and seasons . The times of all States , Empires , governments are in his hand , and hee removes the Kings and Governours of them at his pleasure : Job tels us , he looseth the bond of Kings , Chap. 12.18 . The bond of Kings is their authority , the laws & covenants by which people are bound unto them , the Lord takes away the one , and makes people regardlesse of the other . He leads Princes away spoiled , and overthrows the mighty , vers. 19. He poureth contempt upon Princes . Thus did he deale by Jehoiachin , he loosed his bond , led him away , spoiled and made him contemptible .

Sometimes God takes them off from the throne by a stroake in Warre : so Ahab was removed , 1 Kings 22. The Roman Emperours were 63. and only 6. dyed a naturall and peaceable death , as Fitzherbert observeth in his Treatise concerning policie & religion p. 2. c. 13. they were bloody , tyrannicall , & God tooke them off by unnaturall deaths . Sometimes by the act of their own hand : so Saul , 1 Sam. 31.4 . Sometimes by stirring up their own Subjects against them : so Nebuchadnezar this great Eagle , that cropt the Cedars of Lebanon , was driven from his nest by the inferiour birds . Dan. 4.32 . They shall drive thee from men , and thy dwelling shal be amongst the beasts of the field . And vers. 33. he was driven from men . Christian , King of Denmarke was put from the Throne by his Nobles for his great cruelty , himselfe , Wife , and three children banished , as Sleid. l. 4.

Other Kingdomes , and this also can tell you of Cedars whose top-branches have been cropt : how it far'd with Edward the 2. is not unknown unto you .

If Kings would not have God to loose their bonds , let them take heed how they break his bonds , and goe beyond the bounds of Religion and justice which he sets them .

5. Though God doe deprive great ones of great mercies , yet not always of all mercies . The highest branch of the Cedar , and the top of his young twigs are cropt , but they are not thrown away , or thrown into the fire ; but they are carryed into a land of traffique , and set in a Citie of Merchants . Jehoiachin , the Princes , and glory of the Land are deprived of their power and greatnesse , that was a sad affliction ; but they were provided for in a strange land , suffered to trade and live . God mingles mercy with judgements ; yea when they are great , sharp , proclaim the severity of God ; yet even then there is some matter of comfort twisted together with them ; if there be severity on the one hand , there is goodnesse in the other .

It seem'd to be the height of rigour to pull Jehoiachin a young King from the Throne , and to deprive him and the Nobles of all the comforts that Canaan , Jerusalem , and the Temple could afford , but it was not : their limbs might have been pul'd from them , their eyes put out , their lives taken away ; but these are spar'd , and they are seated , not in a Country-village , but in a City , and a City of Merchants , that so they might have commerce with men of quality , be taken up with merchandizing affairs , and not mind their losses too much .

6. God prevents mens expectations , and raises up to that honour and greatnesse they looked not for . God ordered the spirit of Nebuchadnezar , so that he tooke of the seed of the land and planted it : that is , he made Zedekiah King , who look'd not for it ; he was Jehoiachins fathers brother , 2 Kings 24.17 . And seeing the Cedar of Lebanon now cropt , had little cause to thinke himselfe or any of the Jewish race should be advanc'd , he might have concluded warrantably , that himselfe should have been carryed into Babylon , set in the City of Merchants , and not have abode in Canaan , be planted in the fruitfull field and City of God : but Gods thoughts are not the thoughts of men , he exalts whom hee pleases , Psal. 75.6 . Promotion is neither from the East , nor the West , nor from the South ; but God is the Judg , he putteth downe one , and setteth up another , and doth it unexpectedly many times . Saul when looking for Asses had a Kingdome , and Kingly honour bestowed on him , 1 Sam. 9. and 10. Chap. When Davids thoughts were-upon the Sheep and Sheep-folds , Gods thoughts were upon him for higher purposes ; hee tooke him from his sheepe , and sheep-folds , to feed Jacob his people , and Israel , &c. Psalm . 78.70 , 71. How unexpe&edly were Hazael and Jehu raised to Kingly dignity , 2 King . 8.13 . Chap 9.5 , 6. Joseph in Aegypt , Daniel , Mordecai , and Esther in Babylon ; did not God prevent their thoughts , and set them higher then their expectations advanc'd . Hannah saw , and confessed it long since , that the Lord raiseth up the poroe out of the dust , and lifteth up the beggar from the dunghill , to set them among Princes , and to make them inherit the throne of glory . Poore and meane men looke not for such high things , but the Lord freely bestows it on them . Psal. 113.8 . He sets them with Princes .

7. The disposing of subdued Kingdomes is a difficult work , and requires wisdome , care , and caution . Nebuchadnezar had subdued the land of Canaan , and what doth he ? he wisely takes of the seed of the land , not of the seed of Babylon , not a stranger , which would have bred divisions , contentions , wars , and blood , but one of themselves , and places amongst them , and that with circumspection : Hee made things sure as he could for himselfe , and sure for Zedekiah whom he planted amongst , and set over the people ; he was very circumspect in this weighty businesse : so the word saph-saphah signifies : men of this world are wise in their generations . This K. when he took away Jehoiachin , carried away all Jerusalem , and all the Princes , and all the mighty men of valour , tenne thousand captives : and all the Craftsmen and Smiths , the Kings wives and his officers , and all that were apt for warre , and none remained save the poorest sort of the land , 2 King . 24.14 , 15 , 16. He tooke away all that might be of use to the new King , he would leave him none to give him ill counsell , or assist him in ill enterprizes ; he planted him by great waters , among multitudes of poor people , that had little for themselves , and lesse for their King .

8. Tributary Princes and Kingdomes at first are respective and gratefull to those that they depend upon . Zedekiah was planted by Nebuchadnezar in Judea , and his branches turned towards him , and his roots were under him : Himselfe , and those belonged to him acknowledged their dependance on Nebuchadnezar . Kindnesse , favour , is to be owned and confessed , though from Strangers and Heathens . He sent to Nebuchadnezar , Jer. 29.3 . yea he went to him , Jer. 51.59 . So that he was very observable of him : and while he was content with this condition of being under that potent King , and faithfull in keeping Covenant , and performing Articles agreed upon , he and the Kingdome thrived ; it 's said of him , hee grew and became a spreading vine , which brought forth branches , and shot forth twigs . He grew in estate , in children , in Nobles , in Offices and Officers ; he came to the condition of a vine , yea a spreading Vine that hath leaves and branches .

9. When the glory and strength of a Kingdome is marr'd and broken by warres , it doth not easily recover it 's pristine condition , if ever . The Kingdome of Judah , after Nebuchadnezars plundering and spoiling of it , in time became a vine , but of low stature , in all Zedekiah's dayes it did not recover it selfe . When a tree is cropt , it requires time to grow up againe , and it may be never attains its former height and glory . This Kingdome was a tall Cedar before , now it was a low shrub ; it had not that wealth , power , dignity , greatnesse it had before . If a Family or Town be ruined by wars , it may be 7. years before they get up again , and 7. to that , much more when Kingdomes are shaken , batter'd , wounded .

10. See hence the instability of all earthly greatnesse . Kings and Kingdoms that were high and most flourishing , are soon brought low : The Kingdom of Judah was glorious , powerfull , like the highest Cedar upon the hill of Lebanon : but it continued not , it suffered many changes . Ten Tribes were rent from it in Rehoboam's dayes . Senacherib infested it in Hezekia's dayes . Pharaoh Necho in Jehoiakims , and put it under taxe . Nebuchadnezar he cropt , Cropt the Cedar , tooke off the highest branch , and lop of the young twigs , &c. So that the kingdomes of this world cannot be holden long by any . Let us feare that God who batters and shakes Kingdomes in pieces , looke after , and labour for that Kingdome which cannot be moved , Heb. 12.28 .

Let us not mind the riches of the world , but labour to be poor in spirit , for theirs is the Kingdome of heaven .

VERS. 7 , 8.

There was also another great Eagle with great wings , and many feathers , and behold this vine did bend her roots towards him , and shot forth her branches towards him , that he might water it by the furrows of her plantation .

It was planted in a good soile , by great waters , that it might bring forth branches , and that it might beare fruit , that it might be a goodly vine .

HEre you have the second part of the parable wherein the King of Aegypt and Zedekiah's revolting come into consideration .

Another great Eagle .

This Eagle was the King of Aegypt , as the 15. & 17. vers. do certifie . Kings are called Eagles , and upon what account was opened unto you out of the third vers .

This Eagle was great in power and dominion , but not so great as the other ; for though this Eagle had great wings , yet it 's not said , hee had long wings as the other had .

Many feathers .

Much wealth , many people and Soldiers .

This vine did bend her roots towards him , and shot forth her branches towards him .

Zedekiah looked at the power and greatnesse of the King of Aegypt , Contrary to his oath he entered into league with the Aegyptians and hoped by their help to recover the former liberty of the Iewish state . and sent Embassadors to him that they might joyne Forces . The roots of trees do encline that way there is moisture and succour for them : so Zedekiah apprehending that Pharaoh King of Aegypt would succour and relieve him ; he falls off from Nebuchadn●zar , and seeks to him ; hee sent his Embassadors , which were as the branches of this Vine , into Aegypt for horses & people , vers. 15. Jer. 2.18 . What hast thou to doe in the way of Aegypt , to drink * * The vulgar reads for waters of Sihor , aquam turbidam , troublesom water , the waters of Nylus were thick and slimie , troublesome to drink . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deut. 11.10 . it 's said they watered Aegypt with their feet , by digging decks , furrows lines , or passages for the water to run in , they had no rain there , as appears , Zach. 14.18 . but they watered the country by letting out the waters of Nylus . the waters of Sihor ? Sihor was a little River before Aegypt , Josh. 13.3 . and is put for Nilus or Aegypt , and waters for the people and forces . Zedekiah sent thither to draw the forces thereof unto his assistance .

That hee might water it with the furrowes of her Plantation .

Heb. From or by the lines of her plantation , the Hebrew word signifies a bedd : so it 's used , Cant. 5.13 . And a furrow which is a line drawn : and Avenarius saith it's sulcus aquarius , a water line or furrow through which the waters ran . In Aegypt they made furrows and lines through which the waters of Nylus ran and watered the Country : so here Zedekiah endeavoured by his Embassadors and presents to joyn interest with Pharaoh , and so to gaine the help of men and horse from him , whereby he might defend himselfe against Nebuchadnezar , whom deserting he provoked against him . Pharaoh enterteining this motion , sends Forces , as you may see , Jer. 37.5.7 . And this was the watering of the Jewish vine in the furrows of her Plantation . Sept. * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is , with the turfe of it's plantation . Vulg. in areolis germinis sui , in the beds of it's budd or budding .

Vers. 8. It was planted in a good soile , &c.

This verse sets out the ingratitude of Zedekiah , who might not only have kept his kingdom , but have prospered in it , and come to greatnesse , for Nebuchadnezar had planted him in a good soile , &c.

If a Vine be planted in a good and rich soile , it rootes , grows , flourishes with branches , leaves , clusters , and becomes usefull , delightfull unto many : so might this metaphorical Vine Zedekiah , for the soile he was planted in was the land of promise , a fruitfull field , as it 's express'd in the 5. Vers. a good field , as the Hebrew hath it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 here a good field is a fruitfull field , and a fruitfull field is a good field .

By great waters .

What was meant by waters was shewn in the fifth vers . When trees are planted by waters , there is no feare of wanting moisture and withering thereupon . Vines doe need much moisture , and draw abundantly from the soile : Zedekiah was among the waters , viz. the poor people , who contributed their endeavours to make him great .

That it might be a goodly vine .

The Heb. word for goodly is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies comely , magnificent , strong , Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that it might be a great vine . Vatab. vitis egregia , an excellent vine . Calv. a beautifull comely vine . French , Pour estre une vigne excellente .

Nebuchadnezar dealt honourably and Prince-like by Zedekiah , who being a private man before , and lyable to captivity with the rest carryed away when Jechonias was , was not only spared , but advanced to Kingly dignity , and set in such a condition that he needed not the help of any , he needed not the waters of Aegypt and Nylus ; he had Nebuchadnezar that great Eagle to be his Protector : and had hee been faithfull in his engagements to him , he might have become a goodly , great , strong , beautifull , excellent and fruitfull vine .

Obser. 1.

That the Lord takes speciall notice of the Monarchs and Kings of the earth , of their greatnesse , power , honour , wealth and glory . In the third vers . ke speaks of Nebuchadnezar King of Babylon ; A great Eagle with great wings , long winged , full of feathers , and of divers colours . In this 7. vers. of Pharaoh King of Aegypt , A great Eagle , with great wings , & many feathers . Gods eye is much upon Princes and Potentates of the earth . Psal. 89.27 . I will make David higher then the Kings of the Earth . He observ'd them and their height , he sees and notes their rising . Hos. 8 4. They have set up Kings , but not by me : Their greatnesse , Dan. 4.22 . Thy greatnesse O King is grown , and reacheth unto heaven . Their doings , Luk. 22.25 . The Kings of the earth exercise Lordship over them . How they set themselves against God , Psal. 2.2 . Against him and his people , him and his Army . Rev. 19.19 . I saw the Kings of the earth and their Armies gathered together to make warre against him that sate on the horse , and against his Army . They are Gods upon earth , Psal. 82.6 . They beare his image , have his authority : and if they step aside , and turne their greatnesse against God , his cause and people , the Lord will strike through them in the day of his wrath , Psal. 110.5 . He will cut off the spirit of Princes , and be terrible to the Kings of the earth , Psal. 76.12 . Let Kings therefore be wise , kisse the sonne , Psal. 2.10.12 . and improve all for the interest of Christ .

2. The Kings and Monarchs of the earth are not all alike , they are diverse , and admit of disparity . Nebuchadnezar and Pharaoh both were Eagles , but the Aegyptian eagle was not so great and potent as the Babylonian ; this was full of feathers , that had many feathers ; this had great and long wings , that only great . Pharaoh's power extended not so far as Nebuchadnezar's . Some Princes are little Eagles , some are great , and others very great . Those 31. Kings whom Joshuah smote , were Kings of Cities , Josh. 12.9 . to the end They were little Eagles , and had little nests . Hamor was Prince of a Country , Gen. 34.2 . he was a greater Eagle : so Tidal King of Nations , Gen. 14.1 . he went beyond Hamor , but others exceeded him . Ahashuerus was an Eagle with great and long wings , his nest was large , 127. Provinces over which he spread his wings , Esth. 1.1 . So Senacherib the King of Assyria , is cal'd the great King , the King Assyria , Isa. 36.4 . And Nebuchadnezar for his greatnesse is titled a King of Kings . The Babylonian , Assyrian , Grecian , and Roman Emperours were great Eagles : God gives power , honour , greatnesse , to whom he pleases , and in what proportion he pleases ; some are Eagles with greater , longer wings , and more feathers then others .

3. Mens natures are such as that they are seldome content with any condition they are set in . Zedekiah was set in the Throne , exalted to Kingly honour , but this satisfied him not : this vine did bend her roots towards the Aegyptian Eagle , and shot forth her branches towards him . Adam and Eve at first were not content with their condition they were set in , but must have and know more then God allow'd them , Gen. 3.6 . Man being in honour , abideth not , Ps. 49.12 . He abides not satisfied , his bruitish desires carry him after forbidden fruit . Habakuk speaking of a Chaldean Prince , saith , Hee keeps not at home , he enlarges his desire as hell , and is as death , and cannot be satisfied , but gathereth unto him all Nations , and heaps unto him all People , Hab. 2.6 . Isaiah tels you the King of Babylon was so unsatisfied with his present condition , that he said he would ascend into heaven , and exalt his Throne above the Stars of God , be like the most high . He had made the world a wildernesse , and destroyed the Cities thereof , and now hee would up to heaven , Isa. 14.4.13 , 14.17 .

Pyrrhus King of Epirus , Plutarch in Pyrrho . having enlarged his Dominions by the conquest of Macedonia , thirsted after Italie : and demanding the advise of Cineas his great Counsellour , he asked him what he meant to do when he had conquer'd Italy , next I meane to get Scicily , which is neare , rich , & powerfull ; when you have gotten Scicily said Cineas , what then ? Africk saith the King is not farre off , and there be many goodly Kingdomes , which through my fame and valour of my Souldiers I may subdue . Be it so , said Cineas , when you have Africke and all in it , what will you doe then ? said the King , Then thou and I will be merry , and make good cheare . Cineas replied , Sir , if this be the end you aime at , what need you venture your Kingdoms , person , life , honour , and all you have to purchase that you have already ; Epirus and Macedonia are sufficient to make you and me merry : had you all the world you could not be more merry , nor have better cheare .

4. Discontentednesse with the present condition puts men upon unwarrantable practices to relieve & free themselves from what they apprehend burthensome .

Zedekiah was discontented that he was tributary to , and dependant upon the King of Babylon , he apprehended this a grievous burthen ; his Predecessors most of them free and absolute Kings , and he to be under the power of another , and he a Heathen ? This kindled an ill , fiery , malignant spirit in his breast , and made him sue to Aegypt for help to shake off the Babylonish yoake , which was unwarrantable and unlawfull for him to doe : This is like an ill wife , that finding the yoak of her Husband a little pinching , deserts him , and betakes her selfe to another . Zedekiah should have applyed himself to Nebuch . for relief if any thing were grievous to him , and not to Pharaoh on whom he had no dependance , from whom he had received no favour ; but discontent , and hope of liberty puts him upon perfidious practises . The Israelites being discontented with the taxes laid upon them by Salomon , su'd to Rehoboam for reliefe , he unwisely gives them a rough answer , and exasperates their spirits ; presently they fall off from him , stone Adoram the Tribute-gatherer , make Jeroboam King , and submit to him , 1 King . 12.14.16.18.20 .

The Jewes hearing the ill report of the land of Canaan , murmure and say , Would God wee had dyed in the land of Aegypt , or in this wildernesse : wherefore hath the Lord brought us to this land to fall by the sword , that our wives and children should be aprey ? were it not better for us to return to Aegypt ? And see what their discontent put them upon : They said one to another , let us make a Captaine , and let us return into Aegypt , Num. 14.2 , 3 , 4. They were weary of Moses and Aaron , and their government , and now they would make them a Captain , a King say the Rabbies , and return to Aegypt to the Onions and Garlick , to their old wayes ; such hath been the condion of the people here . Jeroboam thought by setting up the Calves , to secure himselfe and the Kingdom , but that very thing was his ruine .

5. The condition divine providence sets any in is good , and therein they may prosper if wise and contented . This vine was planted in a good soile , and to what end ? that it might bring forth branches , beare fruit , and be a goodly vine .

Zedekiah being made King in Israel , was set in a good condition : and had hee wisely managed the affairs of the kingdome , and been content with what God gave him in by the hand of Nebuchadnezar , hee might have prospered greatly , had a glorious Kingdome , been a renowned King .

The Kingly office is honourable , and when God sets up Kings over people , they might be happy , and grow potent . Solomon who was a wise King , he prospered exceedingly in that soile he was planted in , and liv'd happily ; but Rehoboam his sonne through his folly and discontentedness with his people , lost 10. parts of his kingdome , and made his reign troublesome afterwards , 1 Kings 12. Zedekiah by his folly and discontent undid himselfe , being impatient of the yoake God had put upon him , he foolishly sends to , and relies upon Aegypt , and thinks by Aegyptian hands to re-lift himselfe into a better condition than God had put him in , but this was his ruine . Isa. 31.1 . Woe to them that go down to Aegypt for helpe , and stay on horses , and trust in chariots , because they are many , and in horse-men , because they are very strong ; but they looke not unto the holy one of Israel , neither seeke the Lord . Had Zedekiah sought to the Lord , he could have watered the furrows of his plantation better then Aegypt . It is a common sicknesse among men , and especially great ones , Kings and Princes , that they make the good condition God hath set them in unhappy to themselves : would they keep within bounds , be content with what God hath allowed them , and use that wisely , they might doe well , and live happily .

The God of Israel and his worship would not content Ahaz , but he must set up the Damascene Altar , sacrifice to the gods of Damascus , hoping for helpe from them , but they prov'd his ruine , and the ruine of all Israel , 2 Chron. 28.23 .

VERS. 9 , 10.

Say thou , thus saith the Lord God , shall it prosper , shall he not pull up the roots thereof , and cut off the fruit thereof that it wither ? it shall wither in all the leaves of her spring , even without great power or many people to plucke it up by the roots thereof .

Yea behold being planted shall it prosper ? shall it not utterly wither ? when the East wind toucheth it ? it shall wither in the furowes where it grew .

THese verses doe aenigmatically proclaime the event of Zedekiah's revolt ; hee thought to have mended and made himself by it , but it was his ruine . Being formerly compar'd to a Vine , here the Vine is sentenc'd .

1. Not to prosper ; shall it prosper ? 2. To be rooted up , so that it shall wither , and neither have fruit nor leaves . 3. How ; not by any great power , vers. 9. but by an East-wind , vers. 10.

Shall it prosper ?

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to divide , cut , passe through , and metaphorically to passe , breake through happily , to prosper . Sept. If it shall invade . Cast. Shall it happen well to it . Others , shall it doe or speed well ? Shall the counsels , designs , plots it hath on foot take ? This vine was planted under the wings of the great Eagle , who did preserve and protect it while it looked & lean'd towards him , and then it prospered , vers. 6. But seeing the roots and branches of this Vine bend and move another way , viz. towards Aegypt , shall it prosper ? No , perfidiousnesse is not the way to prosper , it will bring the axe to lop and cut it down . This interrogation is a vehement negation ; shall it prosper ? It 's so farre from prospering , that it 's utter ruine is at hand .

Shall he not pull up the roots thereof ? &c.

This metaphoricall vine Zedekiah should be deprived of kingly power : yea , his Children , Nobles , Counsellors , Officers , People , which were the branches and leaves of this Vine , should wither & come to nothing ; yea the place it grew in , Jerusalem it selfe should be laid wast . The destruction of Zedekiah and his Kingdom is likened to the cutting down and casting up of a flourishing vine : The fulfilling of this you may see in 2 King . 25.7.18 , 19 , 20 , 21. it 's said at Riblah they gave judgement upon Zedekiah , there Nebuchadnezar cal'd a Councell of War , told him what he had done for him , in what engagements he stood bound to him , which hee expected should have been made good : how hee had perfidiously revolted from him , betaken himselfe for help to the King of Aegypt against him , and therefore now he should suffer for it : whereupon hee slew his sons before his eyes , put all the Nobles of Judah to death ; and when he had seene these sad spectacles , then he also outed Zedekiah's eyes , Jer. 39.6 , 7.

Without great power , or many people to plucke it up .

Heb. is , and not in or with a great arme ; that is , without great power , arme noting power . The French renders it ; There shall not be need of great power , or many people to pull up the roots of it . Some read the words by way of interrogation , thus , shall he not with great power ? Insinuating that Nebuchadnezar should come with great power and many people , as he did to cut down and pluck up this vine ; but this is rather forced then naturall . Without great power , or many people . Nebuchadnezar will bring multitudes and great strength , but halfe or a third part will doe the businesse ; for Zedekiah hath sin'd by his perfidious dealings , provoked me against him saith God , and therefore I will give him up to the hand of Nebuchadnezar without much adoe ; I will be so far from helping him with counsell or protection , that I will facilitate the way for his utter extirpation and ruine .

10. When the East-wind toucheth it .

Eastern winds are prejudiciall , as to other things , so especially to Plants , Vines , Trees . See Hos. 13.15 . Ezek. 19.12 . An east wind dryed up the fruit . It was an East-wind made Jonas to faint , Chap. 4.8 . An east-wind that blasted the eares of corn , Gen. 41.6 .

By east-wind here is meant the King of Babylon and his Army , who is so cal'd , either because he should be as an eastern wind unto this Vine , dry up all the moysture and sap of it , that it should wither in the branches and roots : or else from the scituation , Babylon being North-east from Jerusalem .

Hence is it that Nebuchadnezar and his Forces sometimes are cal'd a wind out of the North. Chap. 1.4 . A whirlwind came out of the North : And here a wind of the East , which should no sooner touch this Vine but it should languish . East-winds are violent , sudden , and destructive : so should this be to this Vine , even a scorching wind .

Obser. 1.

When men are perfidious and false in their trust and obligations , though Princes , they shall not speed well , they shall not prosper . Shall it prosper ? Shall Zedekiah , his sons , Nobles , Counsellors , People , that have had a hand in his perfidious doing prosper ? No , they shall not prosper , I am resolv'd upon it . Let them take councell together , it shall come to nought , as Isa. 8.10 . No counsels , no enterprizes , no wars shall succeed well , I will blow upon , and blast all ; let them get all their power , their souldiery and strong men together , goe out to War , and see what shall be the issue . Jer. 32.5 . Though you fight with the Chaldeans you shall not prosper .

When men are false to God and man , they cannot thrive and prosper in their wayes . See what is upon record in 2 Chron. 24.20 . Why transgress ye the commandements of the Lord that yee cannot prosper ? These words were spoken to a King , and to Princes . Joash , his Princes & People had covenanted through Jehoiadah's means to be for the Lord , Chap. 23.16 . But Jehoiada being dead , the Princes violated the covenant , and drew the King to Idolatry ; hereupon saith Zachariah unto them , why transgresse yee the commandements of the Lord that yee cannot prosper ? God is not with you , and you cannot prosper in any thing : have any prospered in the late Wars amongst us who were perfidious ? Let Wales , Kent , Essex , and Sea it selfe speak .

2. Perfidiousnesse , treachery in Kings , Nobles , or any , is so provoking a sinne , as oft it moves God to bring severe judgements upon them are guilty thereof , yea utter destruction upon them and thei●s . Saith God of this metaphoricall Vine , Shall he not pull up the roots thereof , and cut off the fruit thereof , & c ? Zedekiah thought by his perfidious ways to advance himselfe ; but his perfidiousnesse so provoked God , that for it he rooted him and his Family up , and ruin'd the whole kingdome : Zedekiah loses his Crown , Kingdome , Sons , Nobles , People , Eyes at once , and afterwards his life . What sad things did that perfidious act bring upon them , vid. Turkish Histor. page 287. battail of Varna between Vladislaus and Amurath , &c.

3. It 's no difficult thing ; for God being provoked to pluck up , root out , destroy Kings & Kingdoms , how strong and well accommodated soever they be . Here was a Vine planted in a good soile , by many waters , was likely to prosper , grow , and continue long ; but shall hee not pull up the roots thereof without great power or many people ? A Gardiner can easily , quickly pluck up a Vine , and God did as easily pluck up Zedekiah who was planted in Jerusalem , compassed about with mountains , assisted with the strength and power of Aegypt ; it 's but sending of a wind , when the east-wind toucheth it . I will but call for a wind saith God , it shall be an east-winde , and as soone as that toucheth this Vine , it shall wither : A wind seems an unlikely thing to do any great matter , yet it 's such as none can prevent , withstand , trees , ships , mountains , &c. have suffered greatly by it .

2 Chron. 24.23 , 24. The Syrians came with a small company of men , and the Lord delivered a very great Army into their hand ; because they had forsaken the Lord God of their Fathers , they destroyed all the Princes of the people .

Let the power , policy of Princes be what it will , if they sin with a high hand against God , he can without a high hand punish them ; hee hath an East-wind , or a North-wind , &c.

4. God magnifies his justice in punishing wicked men even in the place where they sin , and turning that to their ruine which they thought would have been their raising : It shall wither in the furrows where it grew . It grew at Jerusalem ; there it fin'd in bending its roots towards Aegypt , and fetching help from thence , and there it shall wither .

Nebuchadnezar , Dan. 4.30 , 31. where he lifted up himself there it was said , the kingdome is departed from thee . Those built Babel , smitten , &c. Gen. 11. Sodomites , Gen. 19. Two Captains with their fifties , 2 King . 1. If you sin where God hath planted you , even there he can punish you , he can make you wither in the furrows of your Plantation .

VERS. 11 , 12 , 13 , 14 , 15.

Moreover the word of the Lord came unto me , saying ,

Say now to the rebellious house , know yee not what these things meane ? tell them , behold the king of Babylon is come to Jerusalem , and hath taken the King thereof , and the Princes thereof , and led them with him to Babylon .

And hath taken of the Kings seed , and made a covenant with him , and hath taken an oath of him : he hath also taken the mighty of the land .

That the Kingdome might be base , , that it might not lift it selfe up , but that by keeping his covenant it might stand .

But he rebelled against him , in sending his Ambassadours into Aegypt , that they might give him horses and much people : shall he prosper ? shall he escape that doth such things ? or shall he breake the covenant , and be delivered ?

HEre begins the explication and application of the former parable concerning the Eagle , the Cedar , and Vine , and it extends unto the 22. vers .

1. You have a transition in the 11. vers. from the parable it selfe to the explication of it . 2. An introduction to the explication by way of quere in the first part of the 12. vers . 3. The explication it selfe : Tell them , behold the King of Babylon it come , &c.

There is nothing in the transition and introduction needfull to open , but these words ,

The rebellious house .

Hebr. is , the house of rebellion or bitternesse . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the house of Israel that is contentious , so Kircker renders it . Stephan . in Thesaur . saith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is amaram iram concitare , to stir up to bitter anger : and so did this house , which was not the house of Israel strictly taken , but the Tribe of Judah ; but in a large sense it was cal'd the house of Israel , , vers. 3. Castal . hath it , nationi contumaci , to the contumacious or stubborn nation .

Obser. 1.

The Messengers of God must deliver the mind of God , be it pleasing or provoking , be it matter of comfort or terrour . Ezekiel must goe and tell this rebellious house sad things ; that it should not prosper , that it should be rooted up and utterly ruin'd ; they must denounce judgements to the wicked , as well as pardon to the penitent ; threats to the stubborn , as well as promises to the fainting , they must not give out what pleases themselves , but what the Lord hints and commands them : The word of the Lord came to me , saying , say now to the rebellious house , &c. It 's grievous to the servants of God to be Heralds , Trumpeters of Warre , judgements and death ; but they must not decline the service , if they do , it may cost them deare . Jonas when sent of God to proclaim war against Nineveh ; yet forty dayes , and Nineveh , &c. He fled another way , but God pursued him with a Tempest , and set the winds and waters in battail against him , and his life was almost gone .

The Embassadors of God and Christ must neither flatter the persons , nor feare the faces of the greatest among the sons of men .

Jeremiah dealt roundly with Jehoiakim and Jehoiachin , and thundred out Gods judgements against them , though great Kings , Chap. 22.17 , 18 , 19.21 , 22.24 , &c. So Paul against Elymas , Act. 13.10 , 11. Neither favour nor feare must strike a Prophet dumb ; when God hath given in commission , he must give out , let the event be what it will .

2. Truths disaffective , find cold entertainment ; judgements threatned are little minded . Know you not what these things meane ? Do you not understand what is pointed out in this parable and riddle ? You may easily attaine thereunto , but that you have no heart to it , the things delivered please you not , are crosse to your wills , desires , humours , and therefore care not to know the meaning of them : quae nol●mus facile & libenter ignoramus , men shut their eyes against those things dislike them , and care not for the knowledg of them . Jeremiah counsel'd Zedekiah to yield himselfe to the Babylonians , told him it would be the means to save his life and the City from fire , Jer. 38.17 . but it suited not with his spirit , and he minded it not . Micaiah prophecyed truths distastfull unto Ahab ; what followed upon it ? he did not only disaffect those truths , but the person also for the truths sake . 1 King . 22.8 . I hate him saith Ahab , for he doth not prophesie good concerning me , but evill . And when hee told him that if he went up to Ramoth-Gilead he should not prosper , but his men be scattered , and himselfe not return in peace ; he believed it not , but commanded the Prophet to prison for declaring the minde of God . So Luke . 16.13 , 14.

Vers. 12. Tell them , behold the King of Babylon is come to Jerusalem , &c.

Doe you not know what the parable meanes ? the meaning is this : The great Eagle , with great and long wings , full of feathers , and of divers colours , is the King of Babylon , Lebanon is Jerusalem , the top of the Cedar and twigs thereof are Jehoiachin , his Princes and Nobles ; the land of traffique is Babylon , them hath he taken away , brought thither , and seated there . The seed of the Land is Zedekiah ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Excidit , percussit cum eo faedus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Lavat . Inij● cum eo faedus . Fr. A traitte alliance auec luy .

whom he set up to be King in Jerusalem , invested with power , that hee might flourish and spread as a vine , &c.

Vers. 13. And made a covenant with him .

The Hebrew is , cut out , or strucke a covenant with him . Sept. hee ordered or disposed a covenant to him . Lav. hee entered into a covenant with him . French , he made alliance with him . As for the word Covenant , I spake of it largely in the 16. Chap. vers. 8. The manner of making a covenant among the Jews you may read of in Jer. 34.18 . But whither the Babylonian King made this covenant with Zedekiah in such a manner is not evident ; a covenant he made with him that he should be tributary to him , and bound it with an Oath , as followeth .

And hath taken an oath of him .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & induxit eum in jusjurandū . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Fr. a convenu avec luy en juremont adduxit eum in exsecrationem . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 potentes , fortes . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Heb. hath brought him into an oath . Sept. into a curse . French , hath agreed with him in an oath . Pisc . hath brought him into an execration . The Heb. word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies an oath with cursing or execration : a man ties himselfe with imprecation of mischiefe if hee performe not his promise , or things agreed upon .

He hath also taken the mighty of the land .

Heb. is , the rams of the land . Sep. the leaders . Others , the potentates ; mighty and great men are cal'd rams .

1. They are strong creatures , and have their name from a word signifies fortitude , strength , vertue : so great men are strong , they are strengthned with riches , honours , friends , counsell , strong holds , arms , and what the creature can afford , yea with strong lusts . Dan. 8.20 . The ram which thou sawest having two horns , are the Kings of Media and Persia .

2. Rams goe before the flock , they have the precedency . Great men they are the leaders , and goe before the people , they carry multitudes after them : People follow the great men , as flocks of sheep do the Rams , Ezek. 31.11 . Nebuchadnezer is cal'd the mighty one of the heathen ; the Hebrew is , the ram of the heathen , he went before them and led them .

3. Rams are pushing things . Dan. 8.4 . I saw the ramme pushing East-ward , West-ward , South-ward , no beast could stand before him ; they oft doe fiercely assault one another . So great men are pushing and butting with their power , and who of the people can stand before them . Eccles. 4.1 . On the oppressors side was power . Ezek. 46.18 . Princes and great men use to take of the peoples inheritance by oppression , and to thrust them out of their possessions .

Many times great ones push and butt at one another till they break each in pieces .

Vers. 14. That the kingdome might be base , or low .

This was Nebuchadnezar's design to take away the mighty men who were the strength of the Kingdome , and held it up in greatnesse and glory , that so it might be base , low , weak , and so the Sept. renders it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that it might be a weake kingdome of low stature , as it 's vers. 6. regnum humile . Nebuchadnezar left none but poor people , 2 King . 24.14 . None remained save the poorest sort of the people of the land .

That it might not lift it selfe up .

Nebuchadnezar conceived this People having been free , would hardly submit to his yoke and depend upon him ; he dealt politickly , as Princes in such cases use to doe , when they feare rising and rebellion , they carry away the wise , skilfull , strong , and honourable men , disarm them , break downe their strong holds , and plant Garrisons among them : so he took that course , he thought should prevent this kingdoms lifting up it selfe any more . It 's like , the great ones were of turbulent , stirring , and active spirits , and he ordered it so as might secure the Kingdom to himselfe , and keep all quiet under Zedekiah .

That by keeping of his covenant it might stand .

Had it kept the Covenant Nebuchadnezar made with it , the Kingdome might have continued ; but breach of covenant was the breaking of the Kingdome : they did lift up themselves , and God threw them down .

Vers. 15. But he rebelled against him .

Zedekiah growing impatient under the Babylonish yoake , shook it off : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Hebrew word for to rebell signifies abjicere dominationem superioris , to cast away the authority of him hath power over one . Sept. saith , he receded from him : and so he did , and went or sent to Aegypt .

In sending his Ambassadours into Aegypt .

Here was the bending of his roots towards the second Eagle , vers. 7. He sent his Angels , as the Sept. hath it , into Aegypt , and made a league with Pharaoh , which he had little cause to doe , having no such hard conditions put upon him by Nebuchadnezar as might have been : and besides , the Aegyptians had oppressed the Jewes of old with bitter and sore bondage , and not long before had put down Jehoahaz , caryed him into Aegypt , condemned the land in 100. talents of silver , and one of gold , 2 Chron. 36.2 , 3 , 4.

That they might give him horses .

Aegypt had plenty of horses ; Solomon had horses from thence , 1 K. 10.28 . And when Shisack King of Aegypt came up against Jerusalem , hee came with 1200. Char●ts , and 60000. hors-men , which clearly evidences , they abounded in horses , and were notable horse-men . The Jews were apt to looke unto the Aegyptians and their horse , and placed too much confidence in them , as being mighty and strong , Isa. 31.1 . which occasioned the spirit of God to say , The Aegyptians are men and not god , and their horses are flesh and not spirit . You think they are strong , swift , serviceable , as if they were all spirit , but I tell you they are all flesh .

Shall he breake the covenant ?

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ambrose . Isidorus . Heb. shall he make void the covenant ? transgress , violate the covenant ? It was no unlawfull oath or covenant that Zedekiah took or made : such oaths or covenants bind not , juramentum non debet esse vinculum iniquitatis : impia est promissio quae scelere impletur . Herod sin'd in performing his oath made to Herodias , Mat. 14.7 , 8.

Quest. What if Zedekiah were forced to this ? it may seeme it was so ; for the Heb. is , he brought him to an oath , vers. 13. If so was it binding , are extorted oaths and covenants to be observed ?

Answ. If there be nothing simply evill in them , they doe bind , and are to be performed . Men when they make covenants , take oaths ; though they doe them not with full consent of will , yet they never do them against their wils ; for there is something express'd or implyed that begets a willingnesse , if not a compleat will . As suppose a Thiefe sets upon a man , robs him , and threatens to kill him , if he will not vow , covenant , sweare , never to discover or pursue him : now rather then lose his life , let the Thiefe spill his blood , adde sin to sin , hee doth it : So Zedekiah might feare captivity and his life , and upon those considerations enter into covenant : and had it been so , he had been bound in conscience to have made good his engagements . But there were other inducements to bring him into covenant ; as advancement to Kingly power , enjoyment of the Kingdome upon conditions , preservation and protection by Nebuchadnezar .

Object . It was to his great losse , the prejudice of him and his posterity to become tributary to a forreign King .

Answ. It 's a rule , that in injuria nullum jus fundatur , in injustice no right is , or can be bottom'd ; but volenti non fit injuria ; if a man will take a Kingdome upon such and such terms , it 's no injury to him , though abridged of Priviledges and Prerogatives his Predcessors had , it 's mercy he hath the Kingdome , no injury he wants what others had : If hee take the Kingdom willingly , he takes the terms , conditions of it willingly . Conquerours may put their owne termes upon those they doe promote . This case of losse and prejudice is resolv'd by David , Psalm 15.4 . If a man have sworn to his owne hurt , hee must not change , breake covenant , falsifie his oath , if hee will be a child of God , or a Citizen of Heaven .

Obser. 1.

God would have people understand his mind and meaning in Scripture , even riddles , parables , dark sayings , Know yee not what these things meane ? Tell them , behold the King of Babylon is come to Jerusalem , &c. He will have Ezekiel to interpret the whole businesse unto them , what is given out darkly at one time , in one place , at another time in some other place is cleared up , open'd , and made more intelligible . The types and sacrifices were expounded and open'd in Christ ; he oft spake Parables , and often open'd them , see Math. 13. The service of the Passeover God would have made known to the children should come after , Exod. 12.26 , 27. It would have beene a dark businesse to them , God therefore provided they should understand it : so for the heapes of stones set in Jordan , and out of it God tooke care that they and their Posterity might know the meaning thereof , Josh. 4.8 , 9 , 21 , 22 , 23.

The vision that Peter saw was afterwards opened unto him , and he knew the meaning of it , Acts 10. Truths , Scriptures that are difficult , God causes us to know the meaning of by some other Scripture , or by his spirit , revealing his mind to us in them .

An Angel was sent to Daniel to make him understand those dark visions he had , Ch. 8.9 , 10.

2. No rank or sort of men are exempt from common and grievous calamities , not Kings , not Princes , not mighty men . The King of Babylon is come to Jerusalem , and hath taken the King , the Princes , and the mighty men of the land , and led them with him into Babylon , they were conquered , plundered , taken , and carryed into captivity . Such is the condition of human things , that even kings lose their kingdoms , their glory , greatnesse , and excellencies . Nebuchadnezar whose greatnesse did reach to heaven , and dominion to the ends of the earth , Dan. 4.22 . even he was driven from men , and did eate grasse like oxen , vers. 33.

Dyonisius the King , or rather Tyrant , was driven out from Syracusa , and glad to teach a School at Corinth . Great men doe prey upon , and seeke the ruine of one another . Caesar ruin'd Pompey : Cassius and Brutus ruin'd him . Berengarius the Emperour , and Albertus his son being overcome by Otho , were banished . Bajazet K. of the Turks was brought to that misery as to be a stirrop for Tamberlane to get up upon his horse .

Nimrod was a mighty hunter , he hunted men , and after a Kingdome , and by ruining of others he raised himselfe . No sort of men , especially if wicked , can promise any security to themselves long .

Rodericke King of Spain to assure himselfe against the children & friends of K. Vitiza whom he had deposed , dismantled all the strong holds in Spain , and disarmed the people ; whereby , though he strengthned his state in regard of Domestick dangers , yet he weakned it in respect of forreign attemps . For the Moors invading him shortly after , and overthrowing him , found so little resistance , that in 7. or 8. months they conquer'd almost all Spain . Look abroad , and you may see the Kings & mighty men of the earth brought low , if not wholly broken ; let China , Turkie , Muscovia and nearer parts speak what they feel and find .

3. That Covenants and Oaths are securing and binding things . Nebuchadnezar makes Zedekiah King , but he wil not take his word for dependance on him , and being tributary to him : But he makes a covenant with him , takes an oath of him , and hereupon he thought all was safe .

Oaths are arguments of mans weakenesse ; all humane credit is so feeble , that it had need be strengthned with something more firm then it selfe . Psal. 62.9 . Surely men of low degree are vanity , and men of high degree are a lye : There is no truth , fidelity in them , or their words . Mens hearts and tongues are so deceitfull and false , even Kings and Princes as well as others , as that they deserve little or no trust to be given unto them , especially in matters of weight , as Government and Rule . Oaths therefore being by the great God , who knows the heart , and heares what the tongue utters , came in to strengthen humane credit ; for had not man sin'd , there would have been no need or use of oaths , Chrysost. in Act Apostol. mans corruption made way for them : Juramentum est fidei jussio , ubi mores fidem non habent . An oath therfore is to further mans credite , and it hath bin of great authority and weight in all ages , Nullum vinculum ad astringendam fidem majores nostri jure jurando aretius esse voluerunt . Offic. 1. Aqui. 22. q. 89. art. primo . Plat. de legib. dial . 12. Ferdinand brother to Henery the third , King of Castile , being left Tutor to his sonne who was but 8. moneths old , and pressed by the 3. Estates of Castile to take the Crown to himselfe , said , I will never be false either to my brother dead , or to my Nephew living , to whom I have promised fidelity . and amongst all people : and Tullie saith , antiquity knew no bond stronger then an oath to strengthen mens credit and fidelity : juramentum saith Aquinas , a jure dicitur , an oath was as a law , and some used no other law to decide controversies but an oath , and it were well that according to the Apostle , an Oath did end our strifes .

4. God knows how to imbase Kingdoms and keep them under ; When wisdō , wealth , justice & power are taken from a Kingdome , it 's base . hee caused Nebuchadnezar to take away the mighty men of the land , that the Kingdome might be base , and not lift up it selfe . Men mighty in power , in wisdome , in justice , in wealth , they are the glory and strength of a land , they uphold it ; but when a land becomes guilty by sinning grievously , God can bring it low , by forreign Forces , as its in the Text , or by civill Wars , as it 's with us at this day : and not only doth God bring down kingdoms , but keepe them so that they cannot get up .

5. Faithfulnesse and justice uphold kingdomes , that by keeping of covenant it might stand . Had Zedekiah beene faithfull in the Covenant , just in performing the Oath made to Nebuchadnezar , the Kingdom had stood , himselfe continued reigning , his Princes and mighty men abode in honor , and all things flourished .

Fidelity in observing and performing mens words , promises , Tull. l. 1 de Offic. covenants , oaths , is fundamentum justiciae , the foundation of justice , and justice is nervus & salus reipublicae ; If people be not faithfull in their covenants and promises , how can a Prince confide in them , that they will be loyall : and if a Prince be false in his word , violate protestations , covenants , oaths , what protection , safety , or justice can they expect from him : where is no faithfulnesse , there can be no justice , and where that is wanting , can be no security to any State . Its justice establisheth a land , but he receiveth gifts overthroweth it , Prov. 29.4 .

Should not a King receive gifts ? no , not to pervert justice : if he be covetous , he will be injust , false , and so overthrow all ; but if ●ighteous , he will preserve , uphold all , for righteousnesse exalts a nation , Prov. 14.34 .

6. Violating of Covenants , Oaths , & perfidious doings , falsifying of trust is very ill in any , especially in Princes , who resemble God , and so ill that God will not suffer it to goe unpunished . Zedekiah rebels , fals off from Nebuchadnezar , breaks all bonds and engagements made unto him , and sues to Aegypt for help . This was a sin of that nature , as made the Lord to say , Shall he prosper ? shall he escape that doth such things ? shall he break covenant , and be delivered ? No , he shall not prosper , nor escape , nor be delivered : I appeal to thee Ezek. to al men , whither such a man should find any favor , whither such a man doth such things should not be made exemplary to all the world ? yes he doth , and God made him so : when men are perfidious , & violate oaths , they are in credite neither with God or good men , their very names stink , and they live under perpetuall infamy . Mens credits are like glasses , which if broken , can never be mended again , especially if stain'd with perfidiousnesse , breach of Oath and Covenant . Other sins may be imputed to frailty and errour , and so be more pardonable : but this sin argues a base , vile and treacherous nature , and is not excusable in any , least of all in Princes , who should be noble and ingenuous , and stand more upon their word , Covenants , and oaths then others , because they are publique persons , and their actions have great influence into all sorts of persons , they greatly dishonour God whom they represent , abuse his Commission , and shamefully prophane his Name , God is therefore greatly set against such . Psal. 55.23 . Bloody and deceitfull men shall not live out halfe their dayes .

Usually men of treacherous spirits are bloudy , and God by one judgment or other cuts them off , or their posterity , or both . It fell out so with Zedekiah and with Saul who was false and bloody towards David , and towards the Priests whom hee caused to be slain : he brake the Covenant with the Gibeonites , himselfe fell by the Philistims and his own sword , and 7. of his sons hanged for it , 2 Sam. 21.

The Duke of Burbon being made Governour of Millan by Charls the fifth , did so exact of , and oppresse the people that they rose up against him ; he to pacifie them bound himselfe by oath to certain conditions , wishing if he did not faithfully perform them , he might be kill'd with a bullet in the first occasion of warre should be offered . Notwithstanding his oath and his imprecation , hee tyranniz'd over the people , and shortly after at the siege of Rome by a Soldier of his own negligently discharging a piece of Artillery , hee was slaine .

Henry the third , King of France , after great differences between him , the Cardinal , and Duke of Guise , was reconcil'd unto them , confirm'd the reconciliation with many oaths , took the Sacrament upon it , and gave himselfe to the Divell , body and soule , in case he meant or should attempt any thing against them . Yet saith the story , he caused the Duke to be kill'd in his own presence , and the Cardinal his brother the next day after . Here was breach of Covenant : but did he prosper , escape , do such things , and have deliverance ? No , within 8. moneths after he was slain by a Fryar in the midst of his Army .

The Ancient Romans were very religious and conscientious in observing their Leagues , Covenants , and Oaths made publiquely : and if any violated them , they were held for cursed and damn'd creatures , and counted unworty to live in humane society .

VERS. 16 , 17 , 18 , 19 , 20 , 21.

As I live saith the Lord God , surely in the place where the King dwelleth that made him King , whose oath hee despised , and whose covenant he brake , even with him in the middest of Babylon he shall dye .

Neither shall Pharaoh with his mighty army and great company make for him in the warre , by casting up mounts , and building forts to cut off many persons .

Seeing he despised the oath by breaking the covenant , ( when loe , he had given his hand ) and hath done all these things , he shall not escape .

Therefore thus saith the Lord God , as I live , surely mine oath that he hath despised , and my covenant that he hath broken , even it will I recompence upon his own head .

And I will spread my net upon him , and he shall be taken in my snare , and I will bring him to Babylon , and will plead with him there for his trespasse that he hath trespassed against me .

And all his fugitives with all his bands shall fall by the sword , and they that remain shall be scattered towards all winds , and yee shall know that I the Lord have spoken it .

THese verses comprehend Zedekiah's sin , with some aggravation thereof , and the punishments threatned for the same , and these ratifie them .

His sin is despising the Oath , and breaking the Covenant of Nebuchadnezar , vers. 16.18 . which God calls his Oath & Covenant , v. 19. and the trespasse trespassed against him , vers. 20.

The aggravations are two ,

1. Is from Nebuchadnezar's kindnesse and bounty towards him , vers. 16. that made him King , whose oath he despised .

2. Is from his own act , vers. 18. when loe , he had given his owne hand .

The punishments threatned are , 1. Death , vers. 16. he shall dye , and that in Babylon . 2. Disappointment by the Aegyptian Army , vers. 17. Neither shall Pharaoh , &c. 3. Obstructing all wayes of escaping , vers. 18. hee shall not escape . Vers. 19. I will recompence it , viz. his perjury upon his owne head . Vers. 20. I will spread my net upon him , and he shall be taken in my snare . 4. The execution of his fugitives ; they shall fall by the sword , vers. 21. 5. The dispersion of those should be left : they shall be scattered into all winds , ibid.

The ratification of them is by an oath , vers. 16. & 19. As I live saith the Lord .

For the words they need not much opening .

Vers. 16. As I live .

As sure as I am God , and live , it shall so come to passe , he shall dye in Babylon . Of this oath was spoken , Chap. 5.11.14.16 . and 16.48 .

Whose oath he despised .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The word in Hebrew for despised , notes despising , ex fastu quodam , out of pride and disdaine . Zedekiah thought , what should I that am an Israelite keep an oath made to an Heathen ? Should I that am of Sion , be subject to Babylon ? No , no , I wil be in bondage no longer . It 's true , I have made an oath , but that 's no great matter , it will be more advantage for me to break with that Heathnish King , then to keep the oath ; thus did he despise the oath .

In the midst of Babylon he shall dye .

Zedekiah had his eyes put out that he never saw Babylon , and yet he was carryed captive thither , and kept in prison there till his death , Jer. 52.11 . Ezek. 12.13 . He shall not see it , though he shall dye there .

17. Neither shall Pharaoh , &c.

The first Pharaoh the Scripture mentions was in Abrahams dayes , Gen. 12.15 . And the last was this here mentioned , who is cal'd Pharaoh Hophra , King of Aegypt , and was delivered into the hands of Nebuchadnezar King of Babylon , Jer. 44.30 . From the first to the last was 1336. years , all which time this name was common to all the Kings of Aegypt , Rivet in Genfin . but afterwards ceased . Some have thought this word Pharaoh to be taken from an Island so cal'd . Others fetch it from the Hebr. word Pharah , which signifies to be free from bondage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence A lapide derives the word baro , a Baron . Kings , saith he , are cal'd Pharaones quasi barones , free Princes . In Genes. But it s most probable that Pharaoh was an Aegyptian name or title , noting Soveraignty . Gen. 41.44 . Pharaoh said unto Joseph , I am Pharaoh , and without thee shall no man lift up his hand or foot in all the land of Aegypt . Josephus saith , Libr. Oct. Antiq. Pharaoh was a name of honour and Principality .

Make for him .

Hebr. with him : let Pharaoh come with never so great an Army , it will not make with him , he shall never accomplish what he intends thereby . Pharaoh with all his power shall not be able to free him from the King of Babylon , and make him great . The vulgar and French read it against him , and then it 's to be understood of the King of Babylon , all the Aegyptian forces shall doe nothing to hinder him from taking Jerusalem , and carrying away Zedekiah into Babylon . Pharaoh came forth with his Army , but was forced to returne , Jer. 37.7 .

Building Forts .

The word for Forts signifies a woodden tower . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In those times they made great Engines of wood like Towers , out of which they threw stones or darts into the Towns or Cities they war'd against , and so weakned them . Whether the casting up Mounts , and building of Forts were the work of the Babylonish , or Aegyptian King , is questioned among Expositors , but to me it seems evident by the words that it was the Aegyptian King .

18. When loe , he had given his hand .

To give the hand imports ,

1. Society , equality , as Gal. 2.9 . Cephas and John gave Paul and Barnabas the right hand of fellowship .

2. Subjection , as 2 Chron. 30.8 . Be not stiffe-necked as your fathers were , but yeeld your selves unto the Lord : the Heb. is , give the hand unto the Lord , and serve him . So 1 Chron. 29.24 . They submitted themselves to Solomon the King . Heb. is , They gave the hand under him , or to him .

3. Confirmation of a Promise , Covenant , or Oath , Ezra . 10.19 . They gave their hands that they would put away their wives . They promised it , and they confirmed it , by giving their hands to Ezra . Lam. 5.6 . We have given the hand to the Assyrians and Aegyptians to be satisfied with bread . We have covenanted to be theirs for bread , and have impawned our fidelity and honesty by giving our hands . So here Zedekiah had made a Covenant with Nebuchadnezar , and confirmed it , not only with an oath , but also with his hand , that he would be subject unto him . If he forgat his oath , yet how could he look upon his owne ha●nd and not remember how it was engaged .

19. It will I recompence upon his owne head .

The Lord would bring his perjury upon him . Of recompencing upon the head hath been spoken , Chap. 9.10 : 11.21 : 16.43 .

Vers. 20. And I will spread my net upon him , and he shall be taken in my snare , and I will b●ing him to Babylon .

These very words you have had opened in the 12. Chap. Vers . 13. Wild beasts to be taken . The net and snare were the Babylonish Army ; the Jewes the fishes , &c.

And I will plead with him there .

Heb. is , I will be judged with him ; so Montanus reads it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Judicaber cum eo . That I may be judged with him ; so Vatablus : and the sense is this ; I will so cleare my justice in punishing this perfidious King , that I will be judged even by Heathens , whither he hath not deserved what I shall inflict , and whither I be not righteous in inflicting the same , I know they will justifie me , and condemne him : But others render the word actively , I will judge , or plead with ; as here , that is , I will punish him . After the City was taken , his Sons , Princes , and Nobles slain , his eyes put out , he was carryed into Babylon , where he was put into prison , and imprisoned till his death , Jer. 52.11 .

21. All his fugitives .

When Jerusalem was besieged , and began to be broken up , Zedekiah and many with him fled , who are threatned here all to fall by the sword ; yet presently it 's added , they that remaine shall be scattered . How are these words to be taken , so as to make truth out of them ?

Answ. Universall notes are not alwayes to be taken universally . All , that is the greatest part , so it 's to be taken , Jer. 13.19 : 44.12 . Math. 2.3 : 3.5 .

Observ. 1.

Judgements threatned are not readily and easily believed ; if so , there need no swearing to confirme the certainty of them ; but man as he is backward to believe what should do him good ; so what is threaten'd and tends unto his ruine , therefore God sweares , as I live Zedekiah shall dye . Jeremiah had often told Zedekiah that he should be taken and carried to Babylon , Chap. 32.45 : 34.23 . but he believed it not , 2 Chron. 36.12 . He humbled not himselfe before Jeremiah the Prophet , speaking from the mouth of the Lord , vers. 16. he and others mocked the Messengers of God , despised his word , and misused his Prophets , untill the wrath of the Lord arose against his people , till there was no remedy . Much was given out by the Prophets anent the destruction of Jerusalem , but none would believe that the enemie should ever have entered into the gates of it , Lam. 4.12 . What , God destroy his own City ? his own people ? how can this be ? Judgements are sowr things to the spirits of men , very unwelcom , and therefore they shift them off with some pretence or other . God is a mercifull God , and will not doe such severe things ; or if he doe , it will not be in our dayes , as they in Ezek. 12.22 . The dayes are prolonged : or if not , yet we shall escape .

2. Ingratitude to those instruments God hath used to do us good by , he takes speciall notice of , and will punish . Nebuchadnezar was the man whom God used to make Zedekiah King : and he being exalted by him , and having tyed himself by the strongest bonds to be grateful and serviceable to him , forgets his Benefactors kindnesse , and breaks with him ; here was hellish ingratitude : hereupon the Lord saith , In the place where he dwelleth that made him King , even in Babylon , he shall dye . His ingratitude so provoked God , that he would punish him exemplarily in that place , where the King of Babylon and all the Babylonians might see how greatly the God of Israel abhor'd ingratitude .

Jehoiadah was the hand of God to set Joash in the Throne , 2 Chron. 23. And after the death of Jehoiadah , Joash slew his sonne because hee dealt faithfully with him and the Princes in reproving them for falling to idolatry . This the Lord tooke speciall notice of , for it 's said , Thus Joash the King remembred not the kindnes which Jehoiadah his father had done unto him , but slew his sonne , who dying , said , the Lord looke upon it , and require it , 2 Chron. 24.20 , 21 , 22. And it was not long ere God did require it ; for shortly after an Army of the Syrians spoiled him , and his own servants slew him for his ingratitude towards Jehoiadah in slaying his sonnes , vers. 25.

Ahitophel was advanced by David to be his Counsellor , hee fell in with Absalom's conspiracy against David , the Lord was offended at this wretched ingratitude , and left him to lay hands upon himself , and become a monument and warning-piece to posterity to take heed of the like sin : so Judas . Gideon was a man God used to do Israel much good by : and though the people soon forgate it , yet God did not forget their ingratitude . Judg. 8.35 . They shewed not kindness to the house of Gideon , according to all the goodnesse which hee had shewed unto Israel . God expects men should be thankful unto those men he hath employed to doe them good ; if they be not thankfull to men whom they see , they will not be thankfull unto God whom they see not .

3. God is so resolv'd upon the punishing of perfidiousnesse , that he sweares unto it : As I live saith the Lord , seeing hee hath despised the oath , and broken the covenant , he shall dye . And againe , As I live I will recompence it upon his owne head . Himselfe , his Princes , false Prophets , may think , hope , say , sweare it will be otherwise ; but as sure as I live , as I am God , he & they shall feel the weight of my displeasure for their perfidiousnesse & perjury . Kings on the Earth take oaths & little regard them , but the K. of heaven doth not so . If the Lord once sweare , he will perform , and there is no possibility of escaping . Perjury is a sinne which violates the name of God exceedingly , and evidences that men have no feare of God in them , that they make an Idoll of him to serve their own turns ; That such men are neither for God nor man to trust ; not only Religion , but even common honesty suffers by them . No marvail then that the Lord swears , and swears again , that he will recompence such sinnes upon mens heads .

4. Such is the condition of humane affaires , that even Kings and great men may fall into the hands , and dye in the hands of forreign enemies . Zedekiah fell into the hands of Nebuchadnezar , and even with him in the midst of Babylon hee shall dye . He made no account of meeting with such a condition , and dying in that place , but his sins brought those evils upon him . Jehoahaz fell into the hands of Pharaoh Necho , and was carryed to Aegypt , 2 Chron. 36.4 . Jehoiachin with his Princes , Officers , and mighty men was a captive in Babylon , 2 King . 24.15 , 16. God had told them by Moses , that if they did provoke him by their sins , they should be removed into their enemies land , Levit. 26.34.41 . And Solomon was jealous of it , 1 K. 8.46 . As it 's a mercy to live and dye in ones own Land , so it 's a judgment to be driven or carryed out of it , and to dye in a strange Land .

From the 17. vers .

1. Men looke for help from an arme of flesh when in streights . Zedekiah expected that Pharaoh's mighty Armie , and great company , his Chariots and Horses should make for him . It 's very incident to us to looke unto second causes and creature-help more then Gods . Asa being in distresse did so : he relyed saith the Text on the King of Syria , and not on the Lord his God , 2 Chron. 16.7 . And in his disease he sought not to the Lord , but to the Physitians , vers. 12. Confidence in man is a common practice of the sons of men . Ahaz he sent to the King of Assyria to help him , 2 Chron. 28.16 . So Ephraim when he saw his sicknesse , hee went to the Assyrian , and sent to Jareb , Hos. 5.13 . Mens spirits looke any way , tunne any whither for reliefe rather then unto God ; the arme of flesh is more to them then the arme of God . Psal. 20.7 . Some trust in chariots , some in horses , some in riches , Psal. 52.7 . Some in falshood , Jer. 23.25 . Some in strong holds , Zech. 9.3 . Some in men , Isa. 2.22 . But it argues Atheisme , Ignorance , Pride , Unbeliefe , that men looke not unto God at such times ; yea , it proclaims the basenesse of our spirits , that wee fall upon what is visible , weake , unfaithfull , at distance , and neglect God who is strong , all-sufficient , neare ; and all because invisible , not seene of us .

2. Divine providence over-rules and orders things so , that wicked men are frustrated and disappointed of their hopes and expectations . Zedekiah hoped and expected that Pharaoh with his great Forces should make much for him ; but neither shall Pharaoh with his mighty Army and great company make for him : It is not Kings , Armies , Counsellours , and Counsells will doe it . Pharaoh's Armie came forth of Aegypt , raised the siege when Nebuchadnezar was before Jerusalem , Jer. 37.11 . Yet it did not make for him ; the Chaldeans returned againe , sate down before the City , tooke it , Zedekiah , the Princes , and others . Ahaz expected help from the King of Assyria ; Tilgath-Pilneser comes , and what then ? he distressed him , but strengthened him not , 2 Chron. 28.20 . Absolom expected much from the counsell and advice of Ahitophel , but God turned it into foolishnesse , 2 Sam. 17.14 . and all the strength he had , made not for him , Chap. 18. Job 5.12 . He disappointeth the devices of the crafty , so that their hands cannot perform their enterprize . Haman could not perform his enterprize . Herod could not accomplish his design to murther Christ when he slew the Infants , Matth. 2. Kings and People imagine vaine things , and the Lord laughs them to scorn , Psal. 2.1.4 . The Lord sees what fools they are to project , plot , expect help from arms of flesh , and makes them to see , find and feele it in time . He brings the counsell of the heathen to nought , and makes the devices of people , Princes , Armies of none effect , and establisheth his owne thoughts and counsels , Psal. 33.10 , 11. and that to all generations . God served his owne will upon Pharaoh and his Armie . Zedekiah was frustrated , hee looked for light , and met with darknesse : He lean'd upon Pharaoh a broken reed , that ran into his hand , and pierced him , 2 King . 18.21 . The Armies and Forces raised in this Land have not made for the King , nor had the Scots that assistance they looked for , 1648. when they so lately came in . Gods providence works in all by all , and over-rules all , and he brings to passe his owne sacred purposes by Kings Armies , by mens wits , wills , policies and powers .

Obser . from vers. 18.

The Lord takes notice of the Circumstances and aggravations are in mens sins , especially Kings . He despised the oath in breaking the covenant ( when loe , hee had given his hand . ) I saw him saith God reach out his hand , give it as a pawne and pledge of his fidelity to Nebuchadnezar , hee engaged himselfe thereby to be subject and tributary unto him . This aggravated his sin much ; it was against light of nature , speciall mercy ; for he had made it a royall hand , the strongest ingagement , done upon d●liberation : It was against his Superiour Nebuchadnezar , the greatest King then on earth , it was against the good of the whole Jewish State , for it brought Warre , Famine , Plague , Captivity upon them all : Yea , more then all these , it was an high offence against God and his Attributes , and therefore the Lord saith , vers. 20. It was a trespasse , he trespassed against him . God minds with what circumstances mens sins are cloath'd ; he noted not only Ahaz sin , but the time when he sinned . In the time of his distresse , when he should have considered his sins , and repented of them , even then did he sin more , 2 Chron. 28.22 . So Solomons sin hath the aggravation nail'd to it , 1 King . 11.9 . His heart was turned from the Lord God , which had appeared to him twice .

Obser . from vers. 19.

Oaths and Covenants made with men are divine things , and not to be slighted . Mine oath that he hath despised , and my covenant that he hath broken . It was made with Nebuchadnezar an Heathen king , an Idolater , yet God ownes it as made with himself , because his sacred and dreadful name was used therein , and judges the breach and violation thereof as bad as if it had been formally made with himselfe . If Zedekiah had sworn to God , and covenanted with him , and given him his hand that he would have been faithfull to him , obedient to any thing propounded by his Divine Majestie , it had not been worse .

Oaths made between man and man are cal'd in Scripture the oaths of God , Eccles. 8.2 . And the Covenant made between Jonathan and David is cal'd the Lords Oath , 2 Sam. 21.7 . Let not men therefore slight Covenants and Oaths they have made with men , but remember they have to doe with God , who is faithfull ; performing what he sweares , and keeping Covenant for ever . It 's good to be like unto God , as in other things , so in this . When Joshuah had made a league with the Gibeonites , and the Princes had sworn unto them ; though they were fallaciously brought thereunto by the Gibeonites craft , yet they durst not violate the league made and sworn , and so put them to the sword as they did others ; but said , Wee will let them live , lest wrath be upon us because of the oath , Josh. 9.15.20 . You know what great wrath of God hath fallen upon those invaded us , breaking the Covenant , and despising the Oath .

Obser . from the 20. vers .

The Lord hath nets and snares to catch and take perfidious Princes and people in . I will spread my net upon him , and he shall be taken in my snare . There is no evasion when God fishes for , and hunts after sinners ; if he throw the net it shall encompasse the greatest Leviathan ; if he set the snare , it shall take the stoutest Lyon .

God had a net for Pharaoh , and caught that great Leviathan in the Sea . An Oake was the net he caught Absalom in , 2 Sam. 18.9 . The earth was his net to take Corah , Dathan , and Abiram . A heape of stones was his net thrown upon Achan . A cave was the snare he tooke five kings in , Josh. 10.16 , 17 , 18. The kings of Sodome & Gomorrha were snared in slime-pits , Gen. 14.10 . Herod could not escape the wormes , they were Gods net and snare to catch him . The Babylonish Armies were his nets and snares to take Hosheah , 2 King . 17. Manasses , 2 Chron. 33. Jehoiakim , Jehoiachin , and Zedekiah who were all Kings , 2 Chron. 36. Zedekiah had thoughts he should escape , but he did not escape besieging , taking , carrying into Babylon . When the City was taken , he fled by night , Jer. 39.4 . But God spread his net so , that it fell upon him , and all with him .

Let men take heed of offending the great God of Heaven and Earth , he hath nets and snares to take them withall ; if once he throw his net , and set his snare , hee will take them , and being taken , you may struggle , but shall never get out . Nets and snares are hidden things , they catch suddenly , and hold certainly .

Obser . from vers. 22.

Not only Princes , but Counsellors and Co-partners in wickednesse shall be punished . All his fugitives with all his bands shall fall by the sword . The King was not alone in this defection from Nebuchadnezar ; his Princes , Nobles , Counsellors joyn'd with him in sending to Aegypt , they and the Militia in opposing Nebuchadnezar who had given them their lives and power , but they all fell by the sword , or were scattered .

2. Events declare the truth of threatning , and cause men to see their follies . Zedekiah and others would not believe what was threatned against them and Jerusalem ; but when things came to passe , they were convinced , and made to see their errours : They shall know that I the Lord have spoken it .

VERS. 22 , 23 , 24.

Thus saith the Lord God , I will also take of the highest branch of the high Cedar , and will set it : I will crop off from the top of his young twig , a tender one , and will plant it upon an high mountaine , and eminent .

In the mountaine of the height of Israel will I plant it , and it shall bring forth boughs , and beare fruit , and be a goodly Cedar : and under it shall dwell all fowle of every wing , in the shadow of the branches thereof shall they dwell .

And all the trees of the field shall know that I the Lord have brought down the high tree , have exalted the low tree , have dryed up the green tree , and made the dry tree to flourish : I the Lord have spoken and have done it .

THese verses conteine a promise of mercy , which is the last general part of the Chapter : and it is no mean promise , but an exceeding great and precious promise , namely of Christ and his Kingdome .

The Lord having resolv'd and sworn in the former part of the Chapter , the rooting up the Jewish vine , namely the destruction of Zedekiah , his Princes , Nobles , City , People , and laying all wast . Some among them might say , what will now become of his promise to Abraham , to David , and others , that out of their loyns and seed should come a blessing to all Nations , that the Messiah should spring out of their root ? if all Judah be rooted up , and carryed out into Babylon , what truth in the promise of God ? how will this be made good hath proceeded out of his sacred lips ? What , will the God of truth be unfaithfull , and faile now ? No saith the Lord , I am mindfull of what I have promised : and though you see not how it shall be accomplished , I doe ; I have wayes not thought of by you . I will take of the highest branch of the high Cedar , I will set and plant it , &c.

In the words you have these things considerable , 1. The high Cedar , vers. 22. 2. What God will doe to it ; take of the highest branch , &c. ibid. 3. What hee will doe with that branch , set it , plant it , ibid & 23. 4. Where ; upon an high mountaine and eminent , vers. 22. which is specified to be the mountain of the height of Israel , vers. 23. 5. The effects of this plantation . 1. Growth ; It shall bring forth boughs , vers. 23. 2. Fruitfulnesse ; and beare fruit , ibid. 3. Greatnesse , or goodlinesse ; and be a goodly Cedar , ibid. 4. Security to all fowls : Vnder it shall dwell all fowle of every wing . 6. The product of the whole , vers. 24.

I shall open the words , and then give you the Observations .

Vers. 22. I will take of .

The pronown , I , seems to be mentioned in opposition to the great Eagle Nebuchadnezar , who took the highest branch of the Cedar , vers. 3. which he did , to weaken , make tributary , and destroy the kingdome of Israel ; though hee planted it , yet it prospered not any considerable time : And seeing he did so , saith God , I will also , who am a greater Eagle , and more mighty Monarch than he , take of the highest branch of the high Cedar , and plant it , so as it shall grow , prosper , and thereby the Kingdome of Israel be raised to a greater height and glory then ever .

The highest branch of the high Cedar .

The high Cedar was the Tribe of Judah , which had the preheminence above the rest , the head whereof was the family of David , out of which came the Kingly race . The highest branch of it was Jehoiachin , who though in Babylon , God look't at , and minded not Zedekiah who was perfidious , his sons were slain , himselfe laid by , and God would take of Jehoiachins seed , and from thence raise up the kingdome of Judah . Jehoiachin who also was cal'd Jeconiah , 1 Chron. 3.16 . In his captivity was said to beget Salathiel , and Salathiel , Zorobabel , Matth. 1.12 . who was the tender one cropt off from the young twig , as the Jewes expound the place , and make all spoken here to be meant of him and his Successors , for hee was the chiefe man that brought them out of Babylon unto Jerusalem again , and reared up the Tabernacle of David and Jewish polity .

Be it granted that he is included in this allegoricall promise , yet it cannot be principally understood of him ; for something is here spoken that was never verified in him or his Successors according to the Jewish account . In the 23. vers. it 's said , under it shall dwell all fowle of every wing . This is of larger extent then the power of Zorobabel or the Jewish estate reached unto . It clearly points at the kingdom of Christ , and all sorts of people comming under his wing and protection : The evidence whereof hath caused some absolutely to interpret all of Christ . But we may looke at Zorobabel in it as a Type , out of whose roote and stocke Christ came , as appears , Matth. 1. and safely conclude it had its reall fulfilling in him , whom our Prophet chiefly aims at in this place , and upon him we shall fasten what is to be said .

A tender one .

The Heb. word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies such a tendernesse as is opposed to hardness ; when a branch of a tree is grown up , it 's hard , firme ; but when it first shoots forth , it 's soft and tender , such an one was Christ . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or the heart , which is the tenderest part in man . Others a little twig .

I will plant it upon an high mountaine , and eminent .

This tender one he would not plant in the Wildernesse in some obscure place , but upon a mountaine , and not any ordinary mountaine , but an high and eminent one , which was Mount-Sion . Psal. 2.6 . I have set my King upon my holy hill of Sion .

Mount-Sion was the place he loved , Psal. 78.68 . and where he resolved to dwel , Ps. 132.14 . It 's put oft for the Church and people of God , Isa. 60.14 . 1 Pet. 2.6 . Heb. 12.22 . And so the high and eminent mountaine here is put for the Church , in and over which Christ was to be planted King . God would raise up this tender one , and make him King . Sion was a little hill in it ; but because the law and glory of God was to goe out from thence , therefore it was eminent .

Vers. 23. In the mountaine of the height of Israel will I plant it .

That is , in the Church which is the height of Israel , Mica 4.1 . In the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains , & it shall be exalted above the hills . Christs Kingdome shall be above all kingdoms . Luk. 1.29 . He shall be called the sonne of the highest , and the Lord God shall give unto him the throne of David his father . Vers. 33. He shall reigne over the house of Jacob for ever , and of his Kingdome , &c.

It shall bring forth boughes , and beare fruit .

Their tender ones being planted in the mountain of God did not wither , but rooted , grew , had boughes and fruit . The boughs you may call Christs Apostles , seventy Disciples , his fruit was judgement and justice . Jer. 23.5 . I will raise unto David a righteous branch , a King shall reign and prosper , and shall execute judgement and justice . David long before prophecyed what his fruit should be . Ps. 17.12.13 , 14. He shall deliver the needy when he cryeth , & him that hath no helper . He shall spare the poore and needy , and shall save the soules of the needy . He shall redeeme their soule from deceit and violence , and pretious shall their blood be in his sight .

The fruit of this Plant is specified by Isa. Ch. 61.1 , 2 , 3. Preaching good tidings , binding up the broken-hearted , proclaiming liberty to captives , opening prison to those are bound ; comforting mourners , and making trees of righteousnesse . He went up and down , doing good , healing all that were oppressed of the Devill , Act. 10.38 . The Gospel with all the Ordinances , promises , miracles , and benefits of it are the fruit of this tree .

And be a goodly Cedar .

A great Cedar saith the Sept. A stately one say others . An excellent one saith the French . A noble Cedar , Castal . The Cedar excells other trees in height , in sweetnesse , in duration , and hereby the excellency of Christs kingdome is set out in the spiritualnesse , fragrancy , and lastingnesse of it . His kingdome is not of this world , Joh. 18.36 . He rules in righteousnesse , Isa. 11.4 . So that his name is an ointment poured forth , Cant. 1.3 . And of his kingdome there is no end , Isa. 9.7 . This Cedar is the most excellent , goodly , odoriferous , and durable , that ever grew in Lebanon . The top of this Cedar doth not onely reach up to heaven , but is in heaven , Phil. 2.9 , 10 , 11.

Vnder it shall dwell all fowle of every wing .

Heb. all fowle , all of wing . Sept. every beast , and every flying thing : Omnes aves & omnes alites , Cast. all little and great birds : That is , the Tribes and the Gentiles , all the Elect out of both , they should come flying like birds unto a tree for shelter . All Nations should come unto the Church for reliefe . Not all Kings nor Angels , but all Nations should come under this Cedar , as in Dan. 4.12 . The fowles of the heaven dwelt in the great tree there mentioned . So here , all fowl should come under this goodly Cedar . In and under the trees the birds were safe sheltered from the violence of weather , heat of sun , and vermine on the earth ; there they bred , there they sung , and there they quietly rested themselves ; such benefit should the faithful find by coming under Christ the goodly Cedar in Sion . That which is cal'd all fowle of every wing here , is cal'd all nations & tongues , Isa. 66.18 . and all flesh , vers. 23.

24. All the trees of the field .

By trees of the field some understand all the Kings , Princes , and Potentates of the world , who are so cal'd , because ,

1. They are deeeply rooted and fastned in the world , as trees are in the earth : you may easily pluck up a flower , a little plant , but not a tree , and so great ones are not easily moved , or pluck'd up .

2. They are eminent above others , as trees are above bushes , shrubs , little plants , under-wood , whose growth they hinder by over-shadowing and over-dripping them .

3. They are trees in respect of their spreading and extension ; the arms , boughs , and branches of trees extend every way , and far ; so great men , their power reaches far , and oft too far .

4. In that they succor and harbour others ; many shelter themselves under their shadow , as trees doe the birds : Oft great men shelter the beasts and vermin of the earth , not the birds of heaven .

5. Trees in regard of fruitfulnesse . Great men are very fruitful one way or other , but mostly in wickedness . Zedekiah had his fruit , falsnesse and perjury . Every tree that bears not good fruit , &c.

However great ones be trees , yet I conceive not only they but the people of the Nations are here meant by trees , for he calls them Trees of the field . The Jewes were the trees of the Orchard and Garden of God ; but the Gentiles were the trees of the field or world , and they should see and know what the Lords ways were with this Jewish estate and people .

Have brought down the high tree .

This high tree was Zedekiah , who would not heare Jeremiah , nor keep Covenant with Nebuch . but being stubborn and haughty of spirit , would goe his owne wayes , 2 Chron. 36.12 , 13. Some would have it understood of the Kingdom of Zedekiah , but that is not congruous with what is in the 6. vers. where that is likened to a vine of low stature . It 's better therefore to expound it of the person of Zedekiah ; for though the Kingdom was low , yet he was haughty and high . Others make this high tree to be the Kingdome of Babylon , which was overthrown by the hand of Cyrus , and so way made for the low tree , the Jewes in captivity to return by the hand of Zorobabel . They , Christ and his kingdom in them were very low during the captivity ; but the Lord brought them forth , exalted them , Christ and his Kingdom in due time .

Have dryed up the greene tree .

Zedekiah and his kingdome were like a greene vine with branches & sprigs , vers. 6. but the Lord rooted up this vine , threw it into Babylon , where it dyed . Green with apprehension , they only were the people of God . Green with conceits of their own righteousness . Green with hopes of livelinesse .

Have made the dry tree to flourish .

By the dry tree Lavater understands the Gentiles , who were without promises , covenant . Others Jechoniah , who was a Captive in Babylon , and after 37. years imprisonment exalted by Evilmerodach , and his Throne set above the Throne of other Kings with him : and so the kingdom of David that had been long like a dry tree , began in him , Salathiel , Zorobabel , and afterward in Christ to flourish .

Obser . After grievous judgments threatned to come upon a State or Church , God propounds matter of comfort to his Elect and faithful therein , that so when the execution is , their hearts may be supported & comforted . When God should root out Zedekiah and his , the Kingdome would be laid wast , the faithfull should suffer much , lose estates , friends , liberty , Country , Temple , Ordinances , and worship of God . Now for comfort against all these evils , he tells them of the Messiah , whom he would take care should come into the world . I will take of the highest branch of the high Cedar , and will set it . However things went , God would take care that the line of which Christ was to come should be preserved , and that his promise should be made good . So Isa. 11.1 . There shall come forth a rod out of the stem of Jesse , and a branch shall grow out of his roots . Now the stemme of Jesse seem'd to be cut down , & the root of Jesse to be pul'd up ; but the Lord preserv'd the roote and stemme , out of which hee brought a rod and a branch for the comfort of the faithfull suffering Jewes . This promise of the Branch is oft mentioned in holy writ for the comfort of the Jewes , Jer. 23.5 , 6. Chap. 33.15 , 16. Zach. 3.8 . Chap. 6.12 , 13.

2. The Lord Christ descended from the highest : I will take of the highest branch of the high Cedar . He came from the Ioins of Jechoniah , who was King of Judah , and from 14. Kings before him , as appears Matth. 1. hee was the son of Nobles , and born a King , therefore when the wise men came from the East to Jerusalem , they said , where is he that is born King of the Jews , Math. 2.2 . He was the first-born of the Kings of Judah , the right heir to , and should have succeeded them in the Kingdome , which Herod at that time usurped . Such an hint being given out by the Wise men , it 's strange that neither the Sanedrim , the high Priests , Scribes nor Pharisees should search out the truth of it . They were wise and learn'd in their generation , but blind in all the things of Christ . However they fail'd , let us take notice of it , that Jesus Christ was the sonne of Nobles , and came of Royall blood .

3. The beginnings of Christ were mean and low . I will crop off from the top of his young twig a tender one . Christ at first was as a little tender shoot of a tree set in the earth , & how weake , meane , low , and inconsiderable is such a thing ? If one should take a little twig of a Cedar , or an Oake , and prick it in the earth in some obscure place , men would not regard it . Christs beginnings were such , he took flesh of a poor mean Virgin , the wife of a Carpenter , Math. 1. He was born in a poor Village , Mic. 5.2 . In a stable , laid in a manger , Luke 2.7 . He was subject to his Parents , being poore and low , v. 51. He lay in the dark til 30. years of age , Luke 3.23 . and then he began with 2 or 3 poor Fishermen , Matth. 3.18 , 19 , 20 , 21 , 22. then some others to the number of 12. and even now when he seemed to be some body , he had not an house or bed for himself or them . Luk. 9.58 . Foxes have holes , and the birds of the aire have nests , but the sonne of man hath not where to lay his head . And for his maintenance , is was the good will of others . Luk. 8.3 . Joanna , Susanna , and many others ministred unto him of their substacne .

4. The Lord Christ is planted in the Church , & become a fruitfull and goodly Cedar therein . I will plant it upon an high mountain & eminent , the mountain of the height of Israel , & it shall bring forth boughs , bear fruit , & be a goodly Cedar . Christ was planted in Sion , there he grew , there he brought forth fruit ; with the Timber of this Cedar was the Church built , with the fruit of this Cedar it 's maintained . Isa. 4.2 . In that day shall the branch of the Lord be beautifull and glorious , and the fruit of the earth be excellent . The branch was Christ , and he should be for beauty and glory to the Church , and the fruit that should come from him should be excellent , never tree bare such fruit : the Church saith , His fruit was sweet to my taste . Wisdome , righteousnesse , redemption , and sactification , are the fruits of this Cedar , 1 Cor: 1.30 . the life of the world , Joh. 6.33 . the ordinances of the Gospel , Math. 28.19 . 1 Cor. 1.23 . Exceeding great and precious promises , 2 Pet. 1.4 . Reconciliation , Col. 1.20 . The gift of the Spirit or Comforter , Joh. 16.7 . Revelation of the Counsells of God , Joh. 15.15 . Fellowship with the Father and the Sonne , Joh. 14.9 . 1 Joh. 1.3 . Eternall life , Joh. 10.28 . Such was the fruit this Cedar beare . In the midst of the Church he was planted , fruitfull , and sang praise to God , Heb. 2.12 . And so high is this Cedar growne , that it s now in heaven at the right hand of God , farre above all principalities and powers , might , dominion , and every name that is named , not onely in this world , but also in that which is to come , Ephes. 1.20 , 21. So that the mountaine of the Lord is on the top of all mountaines , and this Cedar on the top of that mountaine .

5. Unto Christ and his Kingdome shall come in all that are elect both Jewes & Gentiles , Vnder it shall dwell all fowle of every wing ; they shall come , and come flying ; let them be in what Kingdome they will , in what condition soever , learn'd , ignorant , rich , poore , weake , strong , sound , sicke , young or old , they shall come to Christ . Isa. 60.3 . The Gentiles shall come to thy light , and Kings to the brightnesse of thy rising . Ver. 4. Thy sonnes shall come from farre , and thy daughters shall be nursed at thy side . He speakes of the Church under Christ : vers. 8. They should come flying as Doves to their windowes . Chap. 66.23 . It shall come to passe , that from one new Moone to another , and from one Sabbath to another , shall all flesh come to worship before mee , saith the Lord : both Jewes and Gentiles , nothing shall let or hinder , he will bring them , Isa. 56.7 . And Christ saith , Joh. 6.37 . All that the Father hath given mee , shall come unto mee . Nothing in Satan , in themselves , in the world shall keepe or let them from coming under this Cedar .

6. There is safety under Christ , he will protect and defend his from all harmes ; Vnder it shall they dwell . Men will not dwell where is no safetie ; fowles and birds when they get into a great tree , they are secure from any pursue them , from all harms , from above or from beneath : so those come under Christs shaddow , Christs power and government , they shall dwell there safely . Ezek. 34.24 , 25. God will set up his servant David a Prince among them , that is , Christ ; and what then ; I will cause the evill beasts to cease out of the land ; that is , by the power of Christ . Isa. 11.4 . And they shall dwell safely , there shall be no hurting , nor destroying in the mountain of God , ver. 9. And Chap. 25.10 . In this Mountaine shall the hand of the Lord rest , and Moah shall be trodden downe under him as straw is trodden downe for the dunghill . Christ will protect his Church , and tread downe the enemies thereof , what ever their power , policies , and pretences are ; he is a Cedar in Wisdome , Col. 2.3 . a Cedar in Power , Math. 28.18 . a Cedar in his providence and vigilancie , Isa. 27.3 . Hence saith the Church ; I sate downe under his shaddow with great delight , Cant. 2.3 . It s Christ secures from sin , from the wisdome of the flesh , the stormes of the world , temptations of hell , and what ever is dangerous . Isa. 25.4 . Thou hast been a strength to the poore , a strength to the needie in his distresse , a refuge from the storme , a shaddow from the heat when the blast of the terrible ones is as a storme against the Wall ; if you be under the shaddow of this Cedar , though the winds blow hard , the floods beat sore , and raine fall with strength , yet you shall be as safe as the house built upon the Rock , Math 7.24 , 25.

Under other Cedars there is no safetie ; Kings of the earth are Cedars , but they prey upon their Subjects rather than protect them : they thinke that all men are made to serve their lusts , and therefore minde themselves , and care not what becomes of the people , so they may grow great and fatt on earth ; it s otherwise with Christ , he seeks the good , the comfort , the safetie , the greatnesse and glory of his Subjects .

7. Princes that are haughtie and proud , God will bring them downe though they bee in flourishing conditions ; I have brought downe the high tree , and dryed up the greene tree . Zedekiah was an high tree ; the King of Judah and his spirit was high , he would not stoop to God or man , he hearkend not to the God of Israel , nor to his Prophets ; he would not keep Covenant and promise with the King of Babylon , but his will was his law ; but God laid the axe to the roote of this tree , and hewd it downe , and great was the fall thereof . No trees are so high , but the Lord who is higher than they , can lay them low , let them be greene with boughes , branches , leaves , let them have many children , many Nobles , many Souldiers , many Counsellors , many Kingdomes , all cannot preserve them from ruine . Nebuchadnezzar was a high tree , his top reached to Heaven , Dan. 4.11 . he was proud and bloudie , and what fell out ; A watcher , an holy One came downe from Heaven , cryed aloud , and said ; Hew downe the tree , cut off his branches , shake off his leaves , scatter his fruit ; let the beasts get away from under it , and the fowles from his branches , ver. 13 , 14. There is a watcher observes the spirits , plots , practises of Kings , and hewes them downe at his pleasure , and when they fall let the beasts and fowles have harbourd under them and been instruments to accomplish their wicked wills , take heed least they be crush'd in their fall .

Pharaoh was an high tree , the highest in all Aegypt , he said , I will pursue , I will overtake , I will divide the spoile ; my lust shall be satisfi'd upon them ; I will draw my sword , mine hand shall destroy them : Here was pride and cruelty , which usually goe together ; and what followed hereupon ; Thou didst blow with thy winde , the Sea covered them , they sanke as lead in the mightie waters , Exod. 15.9 , 10. Amaziah King of Judah grew proud upon a victory , and provoked Joash to battle , by him God brake him in pieces , brought him low , and afterwards hee was slaine by his own Subjects , 2 Chron. 25. Saul was a goodly man , a high tree in Israel , he was proud , cruell , false , disobedient to God , and hee rejected him , and cut him downe by the Philistims , and his own sword , 1 Sam. 31. So Ahab , 1 Kings 22. Herod . Act. 12.23 . Belshazzar lifted up himselfe against the Lord of heaven , and would not see the hand of God upon his father Nebuchadnezar , & humble himselfe , and presently a hand was seene , writing his doome , and that night was he slaine , Dan. 5.21.23.30 . Haughtie spirits , who ever they be , God will humble and lay low , he beholds them a far off , he resists them , and will scatter them . Isa. 10.33 . Behold the Lord , the Lord of hosts shall lop the bough with terrour : and the high ones of nature shall be hewen downe , and the haughtie shall be humbled . 34. Hee shall cut downe the thickets of the forrests with iron , and Lebanon shall fall by a mightie one . It 's spoken of Senacherib , and his Army , this God hew'd downe by a mightie Angel , and himselfe by his own sons , Isa. 37.36.38 . The Lord hath dayes and times to reckon with the high and haughtie ones . Isa. 2.12 , 13 , 14 , 15 , 16 , 17. The day of the Lord of hosts shall be upon every one that is proud and loftie , and upon every one that is lifted up , and he shall be brought low , upon all the Cedars of Lebanon , upon all the Oakes of Bashan , upon all the high mountaines , and upon all the hills that are lifted up , &c. And the loftinesse of man shall be bowed downe , and the haughtinesse of men shall be made low , and the Lord alone shall be exalted in that day ; and then men shall run into holes and caves for feare of the Lord , and for the glory of his Majestie , when he ariseth to shake terribly the earth , ver. 19.

8. How low so ever the conditions of Kingdomes , Families , or persons are , God can , and it is his way to raise them . I have exalted the low tree , and made the drie tree to flourish . The Kingdome of Judah , the house of David , the person of Jechoniah , were very low in Babylon , like low shrubs , dry trees , but Gods eye was upon them , he wrought for them , he exalted them , and brought a glorious Kingdome and Church out of those low beginnings . Was not Christ like a low and dry tree , when he lay in the loynes of Jechoniah , a prisoner , a captive , when he lay in the wombe of the Virgin , hew'd timber , made houses for his living ; especially when he was cut downe and laid in the heart of the earth ; was he not as a dry tree then ? but God exalted him , set him at his right hand , Act. 2.33 . and Peter proclaimed it ; Let all the house of Israel know assuredly , that God has made that same Jesus whom yee crucified , both Lord and Christ , ver. 36. Thus did he grow up before the Lord as a tender plant , and as a roote out of a dry ground , Isa. 53.2 . Luk. 1.52 . He hath put downe the mightie from their seats , and exalted them of low degree .

9. God will do these things so eminently , that the world shall take notice , and be fild with the glory thereof ; and all the trees of the field shall know , that I the Lord , &c. not onely the orchard trees , but the field trees , not domestick alone , but wilde ones . Isa. 2.19 . Men shall feare and hide themselves for the glory of his Majestie , when hee arises to shake the earth terribly .

Ezekiel , CHAP. 18.

1. And the Word of the Lord came unto mee againe , saying ,

2. What mean yee that yee use this proverb concerning the land of Israel , saying , The fathers have eaten sour grapes , and the childrens teeth are set on edge .

3. As I live , saith the Lord God , yee shall not have occasion any more to use this proverb in Israel .

4. Behold , all soules are mine , as the soule of the father , so also the soule of the son is mine : the soule that sinneth , it shall die .

THe Jews in Babylon meeting with much hardship in their captivity , in stead of being humbled for their sins , which brought sad miseries upon them , took up an unjust complaint against God , and charged him to deale unjustly by them ; viz. That their fathers had sin'd , and they who were their children suffred for their sins : Wee being innocent are grievously afflicted for their iniquities . This false charge God cleares himselfe of in this Chapter , and shews them that he is most just in punishing and rewarding , that every one shall beare his own sins , and not anothers , bee rewarded according to what he is , and hath done , bee he just or unjust . If the unjust repent of his evill wayes , hee shall have mercy ; if the just turne from his righteousnesse , he shall have judgement . And this is the summe and maine argument of this Chapter .

In the Chapter , you have two generall parts .

1. Gods expostulation with the Jewes by the Prophet from the 1. ver. to the 30. 2. An exhortation to repentance and newnesse of life , from the 30. ver. to the end .

Concerning the expostulation , you have 1. The ground of it , ver. 2. What mean yee that , &c. 2. A threatning to take away that evill proverb , v. 3. 3. Gods vindication of himselfe . 1. In generall in the 4. v. Behold , all souls are mine , &c. 2. More particularly from the beginning of the 5. ver. to the 19. 4. The Jewes replication in the 9. v. and Gods further vindication of himselfe against their unjust accusation from the middle of the 19. v. to the 25. v. where 5. They treble their charge upon God , and tell him his wayes are not equall ; from which God retorting the accusation upon themselves , doth as formerly vindicate himselfe to the 30. ver.

1. Vers . And the Word of the Lord came unto mee , saying .

Thus began the 6. 7. 12. 13. 15. 16. 17. Chapters , the holy Spirit inspired him , as that moved him he spake , and not of his own head , as the false Prophets did . Though he were in Babylon , he wanted not divine inspiration , which he often tells them of , that his Prophecie might be weighty and authoritative .

2. Vers . What meane yee that , &c.

Here is the matter of the Expostulation , propounded by way of reprehension ; you doe use a strange proverbe that tends to my dishonour , and represents mee to the world to be an unjust God , but what cause have I given you to speake in this manner ? surely I know no cause given you why you should utter such a proverbe , if there bee , bring it forth , and let mee heare it .

That yee use this Proverbe .

Heb: is , Proverbizing a proverb ; as Chap. 17.2 . and it notes the frequent use they made of it , tossing that proverb up and downe amongst them ; they did not now and then speak it , but it was frequenly and constantly in their mouths . Of the nature of a Proverbe was spoken Chap. 12.22 . & 17.2 .

Of the land of Israel .

That is , of the people of Israel , not the ten Tribes , for they were gone into captivitie long before , but those of Judea .

The fathers have eaten soure grapes , and the childrens teeth are set on edge .

The word for soure grapes is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies an unripe or wilde grape , Fructus immaturus & acerbus , Shindl : greene and bitter fruit . Septu : is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which the Latin Expositors render , Wam immaturam & acerbam , an unripe and bitter grape . French is , L'aigrett .

Are set on edge .

Heb: is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies to make blunt and dull , as iron without an edge ; therefore Avenarius renders it , Hebescent in this place , and in Jer. 31.30 . Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 obstupescent , shall be stupified ; which agrees with what Shindler saith of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it s such fruit as dentibus comedentium stuporem inducit , which unedges , dulls , and makes the teeth unusefull . Whether the English words , are set on edge , are so proper , and hold out the sense , I leave to judgement of the learn'd , they seeme to mee to hint a sharpning rather then a dulling . All Expositors I meet with make the word to signifie obstupescency and hebetation .

Sowre grapes , and many other sowre things , doe dis-affect the teeth ; sometimes they cause the tooth-ake , sometimes they dull and stupefie the teeth , so that those which stand by and see the parties eating them , have their teeth ill affected also ; as Aristotle observes in his Problemes , and experience teacheth us .

Two things are to be considered concerning this Proverbe .

1. The meaning of it . 2. The occasion .

1. For the meaning , by sowre grapes , Per labruscam & vuam acerbam intelligitur peccatum , qualis est idolatria , fiducia humana , subversio judicij & immisericordia . Oecolam . the Jewes understand sin , not sin simply , but such sins as doe bring heavie judgements of God upon a land or people , as idolatrie , murder , oppression , trusting in an arme of flesh , unnaturall pollutions , illegall mixtures , drunkennesse , prophanenesse , &c. The Prophet Isaiah warrants this sense of sowre grapes , Chap. 5.2.4 . where he cals the sins of Judah , wilde grapes ; God looked his Vineyard should bring forth grapes , good fruit , justice , righteousnesse , truth , and it brought forth wild grapes , oppression , a cry , covetousnesse , lasciviousnesse , drunkennesse , pride , of which he speakes in the Chapter .

Such sins are cald sowre or wilde grapes , because they wound conscience , are burdensome unto others , are as distastefull and disaffective unto God , as such grapes are to us , they grieve his Spirit , and exasperate him to lay wast the Vine beares such fruit .

By this Proverbe thus much is signified ,

Majores nostri deum peccatis suis offenderunt & nos a deo propter illo peccata punimur bellis .

Patres peccaverunt & filij vapulant Chaldeus .

that the fathers had sin'd , and the children sufferd for their sin ; the fathers did that was very offensive unto God , and the children were punished for it : They did eat the sowre grapes , brought forth the bitter fruit , and these smarted for it , the childrens teeth were set on edge , or st●pefied , that is , they were punished for what their fathers had done , they thought and said that their fathers were the cause of all the evils befell them , like unto this proverbe are these , Kings sin , and the people suffer : the childe offends , and the servant is beaten .

2. The occasion . The Princes and people going on in the idolatrous , oppressing , prophane , bloudie and wicked wayes of their fathers , the Prophets did threaten them with destruction of their Temple , Citie , and Estate : Hereupon they said , our fathers did as wee doe , and they were spared , why should wee suffer ? And when the Prophets pressed the sins of Manasseh , as Jer. 15.4 , 5. I will appoint over them foure kindes , saith the Lord , the sword to slay , the dogges to teare , the fowles of heaven , the beasts of the earth to devoure and destroy , and I will cause them to be removed into all Kingdomes of the earth , because of Manasseh the son of Hezekiah King of Judah for that which he did in Jerusalem . Manasses sin stuck much upon the heart of God , he made them doe more evill then the Nations which God destroy'd , he fild Jerusalem with innocent bloud , 2 Kings 21.9.16 . He made Judah and the Inhabitants of Jerusalem to erre , and do worse then Heathen , 2 Chron. 33.9 . When God stir'd the Prophets to tell them that for his sins he would lay Jerusalem wast , as he had the ten Tribes for Jeroboams sins ; they then took up this proverbe , and said ; The fathers have eaten sowre grapes , and the childrens teeth are set on edge . Ahaz , Manasses , Amon , and others of our forefathers have sin'd , and wee must suffer , or thus ; Zedekiah and his Counsellors had perfidiously broken Covenant with Nebuchadnezar , for which the Prophets threatend utter ruine to all ; hereupon the people said , Our fathers have eaten sowre grapes , and the childrens teeth are set on edge ; the Kings and Nobles have transgress'd , and wee shall be ruin'd for it ; but the former occasion is the better , because Zedekiah and the Nobles did suffer with them , and were punisht for their own sinnes .

This proverb was grown common amongst them , both in Babylon and in Sion it was tossed up and downe and spread ; Ezekiel tells them of it in Babylon , and Jeremie in Sion , Chap. 31.29 . They shall say no more , the fathers have eaten sowre grapes , &c. The evill of this proverbe was great , for besides their charging of God with injustice and partialitie , hereby they discovered their fathers sins and nakednesse , and that without sorrow or repentance for them .

2. Made light of any thing the Prophets threatend against them .

3. Obstructed the way against future repentance , or profitting by the judgements of God should come upon them ; for being perswaded and possest with this opinion , that they suffered unjustly for their fathers sins , not their own , they would never submit , mourne , condemne , but justifie themselves .

Vers. 3. As I live , saith the Lord God .

This oath of the Lord hath severall times been spoken of , and therefore I shall now say nothing of it .

Yee shall not have occasion any more to use this Proverbe . Si erit vobis ultra .

Heb. is , If there shall be to you any more to proverbize this proverbe . Septu : If this parable shall be said any more in Israel ; I will take a course that this wicked proverbe shall cease . The words may be taken either as a commination , thus ; If any of you shall use this proverbe any more , as I live , I will punish you ; let mee be as a dead dumbe idoll God , and not as the living God , if I doe it not ; or they may be taken by way of asseveration , I sweare that this proverbe shall be no more used , I will cleare my proceedings with them , so that themselves shall acknowledge , and all the world see & say , they suffer justly ; or I will destroy them for this blasphemous proverbe of theirs , and so it shall be heard no more in the land of Israel .

Vers. 4. Behold , all soules are mine .

Here the Lord doth vindicate himselfe from that unjust crime they laid to his charge , viz. that he punish'd one for another , the childe for the sin of the parent ; you mistake , saith God , all soules are mine , I am the common father of all , I observe the wayes of all , and render unto them all according to their workes , I do not accept the persons of any in judgement , I neither pronounce nor execute any unjust judgement , but being essentially just , am righteous in all my wayes , and holy in all my workes , Psal. 145.17 . None in heaven or earth hath any sufficient warrant to accuse mee , and if I should punish the son for the fathers sin , I could give you satisfactory grounds for it . Hehraeis in more est partem pro toto , animam pro animante usurpare , denominantes totum a parte nobiliori , Pradus .

By soules , wee are to understand persons , a part being put for the whole ; and the Scripture doth frequently put animam pro animante , the soule , for that is indued with the soule . Levit. 7.18.20 , 21. The soule that eateth , the soule that toucheth any unclean thing , that soule shall be cut off . Josh. 20.3 . The slayer that killeth any person ; the Heb. is , any soule . And so here soule is put for the person . Some thinke that where t is said , the soule of the father , and the soule of the son , it s to be taken properly : but without prejudice to others , I conceive in those expressions the person is meant ; the soule of the father is mine , that is , the father is mine ; and the soule of the son is mine , that is , the son is mine ; the principall part beeing put for the whole by a Synechdoche . Soule , Father , Sonne , Man , are Synonymaes here . Ver. 20. It s said , The sonne shall not beare the iniquitie of the father . There it s express'd in the person ; and Jer. 31.30 . Every one shall die for his own iniquitie , every man that eateth the sowre grape , &c. He speaks of the same thing our prophet doth , and puts it upon the person . Hence is no warrant for the death of the soule , though it be said ; The soule that sinneth , it shall die ; that is , the person , whatsoever he be that sins , he shall die for it , he shall be punished for his sinnes .

There is an opinion among some , that the soule sleepes and dies with the bodie , and so is mortall for the present , though afterwards both body and it put on immortalitie ; but this opinion is repugnant to divine truth . Eccles. 12.7 . Speaking of mans death , saith Solomon , Then shall the dust returne unto the earth , and the spirit shall returne unto God who gave it ; the body goes one way , the spirit another ; if the spirit or soule were mortall , 1 Thes. 4.14 . If the soule sleepe , it s in Jesus , not in the dust , it s with Christ , not the body , how will he else bring it with him ? it should have gone with the bodie . Math. 10.28 . Feare not them which can kill the body , but are not able to kill the soule ; that is such a transcendent and precious thing , as that it 's beyond the reach of all mortall power ; Death the King of feares cannot approach it , but if it were of the same constitution or condition the body is , it might fall by the same hand and stroake the body doth . Joh. 8.51.11.26 . Christ saith , Hee that keeps his sayings , and beleeves in him , he shall never see death , he shall never die . The greeke is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to eternitie , not as if he should see death for a time or times , but hee shall eve● live ; this must be verified of the soule , which sees not the second death , as the soules of the wicked doe , nor the first death , as the bodies of all doe .

The soule that sinneth , it shall die .

These words seeme easie , but they are very difficult , and have greatly perplexed Interpreters , and others . The words import onely thus much , that the man which sinneth , what ever he be , he shall suffer , and be cut off for his sin , himselfe not any other shall beare the burden thereof .

The difficulties concerning these words are three .

1. That many sin , and that notoriously , who die not for their sins , but live , ruffle it out in the world , adding drunkennesse to thirst , and at last goe off the stage of the world with as much ease and quiet as other men , and die dry deaths .

Answ. 1. It s granted that many doe not suffer for their sins , though such as deserve suffering , and that

1. To convince men there is a judgement to come ; some suffer here to shew there is a providence that takes notice of mens wayes in the world , and some passe away without any observable judgement upon them , to assure men there is a day of reckoning to come , 2 Pet. 2.9 .

2. That the world might not be unpeopled , for if all should be cut off deserve death , if every soule sins should die , how few would be left . In the destruction of the old world you know how few were spared .

3. That Gods long suffering towards sinners might appeare , according to that you have , 2 Pet. 3.9 . The Lord is long suffering to us word .

2. Sometimes , yea often it is so , those are notoriously wicked , they die for it . Pro. 10.27 . The yeares of the wicked they shall be shortened . And Psal. 55.23 . Bloudie and deceitfull men shall not live out halfe their dayes ; not that all bloudie and deceitfull men doe fall by the stroke of justice , but it is so many times , that by the Judge , by their enemies , by themselves , or some hand of God they perish therefore the words in the Psalmist are not to be taken , Mathematice , too subtlely , but note out abbreviation of sinners lives , which is frequently made good . As in Shime● , Joab , Amnon , Ahab , Jezabel , Judas , &c.

3. They die before they can bring to passe fully what they aime at , they breake bounds , pervert justice , change times and seasons , thinke to subject all to their wills , and now while they are in the pursuit of such things , they die , which is a just and heavie judgement of God upon them .

4. By death wee may understand a metaphoricall death , viz. afflictions , judgements , warre , plague , famine , captivitie , losse of comforts formerly injoyed ; so it s taken , Exod. 10.17 . 2 Cor. 11.23 . And in this sense there is scarce any man who sins beyond the ordinary rule of mens common infirmities , but dies for it , that is , suffers sad afflictions . When David sin'd his great sins , the sword was drawne against him , and never departed his house , 2 Sam. 12.10 . Much more is it so with wicked men , some hand of God or other is upon them .

5. They may humble themselves for their sinnes , and so they may be spared ; Ahab humbled himselfe , 1 Kings . 21.29 . If they doe not suffer themselves for their sinnes , the judgement followes and falls upon their posteritie for their sins , which makes the next difficultie .

2. Difficultie . If the soule that sins shall die , how is it th●n that the children suffer for their fathers sins ? Where it s laid , 1 Kings 21.29 . I will not bring the evill in his dayes , that was Ahabs , but in his sonnes dayes I will bring the evill upon his house . And 2 Kings 24.2 , 3. for the sinnes of Manasseh after he was dead , came sad things upon Judah , 2 Sam. 12.14 . For Davids sin the childe was stricken with death . Sauls sonnes were punished for his bloudy dealings with the Gibeonites , 2 Sam. 21.

Answ. 1. Wee must make an exception here in the point of originall sin , for that sin of our first parents , death com●s upon all their posteritie , Rom. 5.12 .

2. For the sin of the father , the childe suffers , not eternall death , no man is eternally damned for anothers sin simply considered ; it s a mans own sinne which is his everlasting ruine .

3. Temporall and bodily punishment● doe oft befall the children for the fathers iniquities , and that justly ; for they are parts of them , they come out of their loines , too often inherit their corruptions , imitate and live in their sinnes ; they are part of the familie , they make the house : therefore God said he would bring the evill upon Ahabs house , and so he suffered in the suffering of his . When subjects rebell , fall into treasonable practises , Princes deale so with them , that not onely they , but their posteritie , to diverse generations , doe suffer ; yea Princes themselves have done such acts , as have excluded their posteritie from sitting in that throne ; and that without imputation of injustice . Besides what is said , children are under the same Covenant with their parents ; and when Magistrates who are metaphoricall parents , or those are naturall parents , doe transgresse , God may strike the children upon that account , and that to prevent the like evill in them . When fathers are troubled with the gout or stone , Physitians prescribe their children to forbeare such meates as are dispositive that way .

Whether may the sinnes of parents being under one Covenant , bee visited upon the children being under another . As , suppose the parent under the Covenant of workes , and his children under the Covenant of Grace , doth it fall out ever that such children suffer for their parents sins ? Yes , they doe , as in the case here , Manasses sin'd , and for his sins not onely the wicked ones , but Ezekiel and other precious ones suffered in Babylon : Zedekiah sins , and those that did mourne and sigh , Ezek 9.4 . for his and others abominations , suffered greatly : so on the contrary , for the sins of godly parents who are in one Covenant , may their children suffer , that are under an other , as in David and Absalom , 2 Sam. 12.11 . I will raise up evill against thee out of thine own house . Absoloms rebellion & death , Davids sin had the greatest influence into . So Solomons sin fell heavie upon Rhehoboam , 1 Kings 11.11 , 12. and Chap. 12.15 , 16.20 . But there is an observable difference in the suffering of the children for the sins of the parents . When the children are gracious , their sufferings upon the account of their parents sins are chastisements , mercies , and from love , but where they are ungodly , their sufferings are reall and true punishments coming from divine justice and wrath .

3. Difficultie is , the Lord tells them here that for the time to come , it should not be so , if the children have suffred for their fathers sinnes heretofore , and you have had cause to complain , yet henceforward you shall have no occasion , the soule that sins , it shall die , and no other . Yet short●y after those at Jerusalem sufferd ; and Lam. 5.7 . took up the complaint here spoken of , Our fathers have sin'd , say they , and are not , and wee have borne their iniquities . Moreover , its evident to the whole world , that the Jewes now doe suffer for their fathers sins . They put the Lord Christ to death , wish'd his bloud to be upon them and their children , and it is upon them in a dreadfull manner to this day .

Answ. This is a riddle which I beleive will not bee fully expounded till the great day of the Lord ; onely thus much may be said beforehand : Men have extended the sense of those words further then God intended , if wee exceed not our limits , but keep to the persons , time , & matter in hand , wee may make out the difficultie ; as thus ; the Prophet speaks of the Jewes that were already in Babylon , and the other that should suddenly be brought from Jerusalem into the same captivitie with them , and principally he hath reference to the sin of Manasses , as may appeare by 2 King . 21.11 , 12 , 13 , 14. Chap. 23.26 , 27. Chap. 24.3 , 4. Jer. 15.4 . For which they suffered , and made them so complain . Now the Lord intimates , yea assures them that after their suffring in the Babylonish captivitie , he would be satisfied , and they should never suffer more for the sins of Manasseh , but should returne againe , and if they suffered afterward , it should be for their own sins , not his . In this sense you see the difficultie cleared , but if you inlarge the words to all times and persons , it s beyond the reach of men to answer the difficultie ; for wee see it daily , that one sins , and others suffer for it ; parents sin , and their children suffer ; Magistrates sin , and Cities suffer ; Princes sin , and people suffer . The Lord did not devest himselfe here of that power and priviledge of visiting the iniquities of parents upon the heads of their children , but takes away that accusation they laid against him for suffering so long and grievous a captivitie for the sins of Manasse . That this is the meaning of the words , and their not using the proverbe any more , I am confirm'd out of Jeremie , Chap. 31.27 , 28 , 29 , 30. Behold , the dayes come , saith the Lord , that I will sowe the house of Israel , and the house of Judah , with the seed of man , and with the seed of beast , and it shall come to passe , that like as I have watched over them , to pluck up , and to break downe , and to throw downe , and to destroy , and to afflict ; so will I watch over them to build , & to plant , saith the Lord . This is meant of their returne from Babylon ; and what then ; In those dayes they shall say no more the fathers have eaten a sowre grape , and the childrens teeth are set on edge , but every one shall die for his own iniquitie . So then after the returne this proverbe ceased , and to those Jewes that suffered upon the account of Manasses sins ; but it s still of force to other Jewes , and among us Gentiles .

The soule that sins shall die .

Quest. May not God spare a soule that sins ? he saith peremptorily here ; The soule that sins shall die ; and if so , it obstructs , barrs up mercy , and leaves us all without hope , and tyes Gods hand , &c.

Answ. 1. I will answer this quaere by clearing another Scripture like unto it ; Gen. 2.17 . In the day that thou eatest thereof , thou shalt surely die . This threatning or law was not purely or simply legall , nor from absolute justice , because if wee looke at the Elect , it included the good pleasure of God in the death of Christ for them , and so it had somewhat Evangelicall in it ; but in respect of the reprobate it was meerely legall , and from pure justice , whereby God determin'd to punish sinners : so here ; This threatning hath mercy in it , the soule that sins must either die it selfe , or in Christ ; so that in some its fulfild Evangelically , in others legally .

2. Sin is not against the essence and nature of God , for sin is transgression of a law , Et lex est liberrimum dei statutum , had not God made such a law , there had been no sin ; Where no law is , there is no transgression , Rom. 4.15 . Therefore sin not being against the nature of God , he might have left all free to man , as well as to beasts , fowles , and fishes : had sin been against his nature , he had been necessitated to punish it , but being against his will , he doth freely punish it , and therefore may not punish it , but spare the sinner . Those rules and lawes of justice in the Word , are to tie us , and not God , he hath his prerogative above all those lawes , and saith ; I will have mercy on whom I will , Rom. 9. And if this doe not satisfie , cast your thoughts upon the death of Christ : That Christ dyed is justice , & so respects the Covenant of works ; that he dyed for us is mercy , and so respects the Covenant of grace .

Obser. 1.

Men are apt to quarrell against Gods Word , Ministrations and proceedings in the world , they think and say , hee deales hardly , if not tyrannically with them ; if he cause warres , send famines , plagues , cast into captivitie , and lay his hand heavie upon a nation or familie ; how apt are the sonnes of men to murmure and charge God foolishly ? But what is flesh and bloud unto God ? Shall clay dispute with the potter , dust with the ballance , the drop with the Bucket ? He is the Maker of the whole world , let us be silent before him .

2. God is just and righteous in his government of the world , and in all his dispensations therein ; however things appeare , and are accounted of by men . Sometimes the wayes of God with the world , Kingdomes , families , persons , seeme strange , crooked , darke , unequall , not because they are so , but because men are weake , purblind , and cannot penetrate into the depths of them . Gods drowning the whole world , shutting up the knowledge of himselfe so many hundred yeares in Judea , from the rest of the world , his consuming Sodom and Gomorrha with fire and brimstone , slaying so many thousand for looking into the Arke , his casting off the Jewes from being his people , and letting them goe under the curse now 1600. yeares , his blessing of the wicked , and afflicting of the godly , Jer. 12.1 , 2. His casting off Saul for lesser sins , and sparing David , Solomon , who were guiltie of greater . His sending unseasonable weather , to blast , corrupt , and make both Corne and Cattle unwholesome , unusefull , or lesse serviceable ; his setting Tyrants over his people , to impoverish , persecute , and destroy them , without any mercy ; his ordering it so , that the young of all bruit creatures can shift for themselves presently , and Infants , the birthes of more noble creatures should be shiftles so long . That so many thousand innocent creatures are cut off , even infants in publique calamities . That the Baptists head must off , when a Barabbas goes free : that the race is not to the swift , nor the battaile to the strong , nor bread to the wise , nor riches to men of understanding , nor favour to men of skill , &c. Eccl. 9.11 . These and such emergents in the world , prompt occasions unto shallow silly man , to thinke that there is no Providence , or that the Government of the world is not righteous and just . But as there is a God , so in his wise Providence he orders and rules all things , and that righteously . Psal. 145.17 . The Lord is righteous in all his wayes ; no wayes of his generall or speciall Providence , have any crookednes in them ; when ever thoughts rise in any to that purpose , let them remember what Jeremie said when his heart was troubled in the same case ; Righteous art thou , O Lord , when I plead with thee ; though I cannot see the ground , cause , reason of thy wayes , yet thou art righteous , and that shall suffice mee : God is most righteous , hee will punish none unjustly , nor neglect to reward any have done well , Rom. 2.6 , 7 , 8 , 9 , 10 , 11.

3. God may give and impose what lawes hee pleases : Isa. 33.22 . The Lord is our Law-giver ; Heb. is , Our Statute-maker ; all legislative power is fundamentally in God : James 4.12 . There is one Law-giver : He hath given all creatures , as limits for their essence , so lawes for their operation . Psal. 119.91 . They continue this day according to thine Ordinances : for all are thy servants , they all doe the worke God appoints , and observe the lawes he prescribes . He may command what he pleases ; he licensed Adam to eat of some trees , and not of others ; he bad Abraham goe out of his Country , sacrifice his sonne ; the Israelites to rob the Aegyptians ; He forbad the Jewes to eate of severall fowles and beasts ; He appointed Ezekiel to eat his bread baked in dung , Chap. 4. Saul to slay Amaleck , and not to spare man , woman , nor childe , 1 Sam. 15. He bad Hosea take a wife of whoredomes , Chap. 1.2 . He laid Circumcision , Sacrifices , and all the Ceremonialls upon the Jewes , easier things upon the Gentiles ; all soules are his , and what Lawes , Statutes , Ordinances seeme good to him , he may put upon them . The Gospel , not the Law , faith , not workes he hath made the way to glory ; He may prescribe what he list , his will is Law unto the creature ; He may give us easie , or harsh Lawes , such as tend to our ruine as well as our good . Ezek. 20.25 . I gave them Statutes were not good , and judgements whereby they should not live . Men may not doe so , their Lawes must be for good , else they are sinfull , and not binding .

4. Then may the Lord choose whom he will ; Rom. 9.13.15.18 . Jacob have I loved , but Esau have I hated . I will have mercy on whom I will have mercy , and whom he will he hardens . May Kings choose from among their Subjects whom they please to serve them in their Courts , and shall not the Lord , whose are all soules , take whom he pleases to serve him in his Court of glory ? hath every Potter power over the clay to make one vessell to honour , another to dishonour , and shall not the Lord , who is the greatest Potter of all , have that prerogative ? ver. 21. Shall the servant have more than the Master ? In this great house of the world , there are vessels to honour and dishonour , 2 Tim. 2.20 . There bee some appointed unto disobedience and stumbling , 1 Pet. 2.8 . Yea unto wrath , 1 Thes. 5.9 . and who shall question God for so doing ? he is not to give account to any man of his actions ; he may absolutely doe with his own what he list ; he made of the same earth man and beast , and shall the beast say to God , Why madest thou mee a beast , and not a man ? it may as well as man dispute it with God , and say , Why didst thou make mee a vessell of dishonour , and not of honour ? Should Adam have reason'd it with God , and said ; Why didst thou make mee the first Adam a naturall man , and Christ the second Adam a spirituall man ? There is no reasoning with God . Psal. 135.6 . Whatsoever the Lord pleased , that did he in heaven and in earth ; and whatsoever pleaseth the Lord , that doth he now in heaven and in earth .

5. Then may the Lord bestow what gifts he will upon the children of men , excellent or meane , greater or lesser ; he may give one five talents , another two , a third one . A father gives to his children severall portions , to one more , to another lesse , he is not bound to give all alike , but as seemes good to himselfe : men furnish some roomes with richer hangings and materialls than others , and that without blame ; they plant and beautifie some grounds with choice plants and flowers ; so deales the Lord with men , some have admirable gifts , others very meane , if you observe Gods distributions that way in the world . God hath given the earth to the children of men , Psal. 115.16 . yet one hath more , another lesse , one a fat , another a leane portion ; so for reason , wisdome , judgement , understanding , memory , utterance , &c. God hath given these to the sonnes of men ; but some have them in a lower , some in a higher degree . David , Solomon , Daniel , were very wise , Sampson very strong , Absolom very beautifull . The Corinthians were inriched with all utterance , and all knowledge , 1 Cor. 1.7 . Bezaleel and Aholiab exceld others in skill , Exod. 31. And as it s in gifts , so in graces , one hath a little , another a greater portion , one a single , another a double portion ; Jonas but little patience , Job much , the Disciples of Christ had little faith , the woman of Canaan a great faith ; God doth of his own give to his own , what and how much he pleases . By varietie of gifts and graces , his manifold wisdome , bountie , and goodnesse are seene , the world and Church are beautified , and each made usefull unto other .

6. All being the Lords , he will take care and provide for them ; Nature dictates , yea provokes every creature to provide for its owne . There is no good or wise man , who will not doe it , much more the Lord . If husbands must provide for their families , 1 Tim. 5.8 . God will provide for his . The whole world is Gods familie , all the living wait upon him , and he feeds them , Psal. 104.27 . Esp●cia●ly man is his , and for him he takes care . 1 Tim. 4.10 . He is the Saviour of all men , specially of those that believe ; it s not meant of eternall salvation ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , imports a temporall Saviour : Math. 8.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They were in danger of drowning . Psal. 36.6 . Thou preservest man and beast . The word for preserving is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whence the name Joshua and Jesus comes , it notes a common externall temporall salvation . God is good to all soules , his Sun shines , and reine falls upon good and bad , Math. 5.45 . Acts 14.17 : 17.28 . In him wee live , in his Providence , power , goodnesse , blessing , as wormes in the earth , fishes in the Sea , and birds in the aire . And this should bee a foundation of comfort , as unto all , so especially unto those are poore , and meane , and cast upon hard times , and why , because bee you never so poore , weake , sickly , destitute ; all soules are the Lords , and hee lookes after them . Math. 6.31 . &c. Christ assures you of it , Take no thought , saying , What shall wee eat ? or what shall wee drinke ? or wherewithall shall wee be cloathed ? for your heavenly father knoweth that you have need of all these things ; but seeke yee first the kingdome of God , and his righteousness , and all these things shall be added unto you ; not some , but all shall be given unto you .

7. He may set up or throw downe whom hee will . Isa. 3.4 . I will give children to be their Princes , and babes shall rule over them ; children in yeares , and children in understanding , God sets over people . God set up Solomon , and set by Adonijah , though the elder , 1 King . 1. He took David the least and unlikeliest of all the sonnes of Jesse , even from the Sheepfold , and set him upon the throne , 1 Sam. 16. Gideon was of a poore familie , and the least in his fathers house , as himselfe confesses , Judges 6.15 . yet him did God exalt : so that its true which Hannah said ; He raiseth up the poore out of the dust , and lifteth up the beggar from the dunghill , to set them among Princes , and to make them inherit the throne of glory , 1 Sam. 2.8 . And contrary , as God sets up so he pulls downe whom hee pleases . Isa. 42.15 . I will make wast mountaines and hills , and dry up all their hearbes ; bee the mountaines never so great , the hills never so high , God will lay them wast , and levell them with the earth , and whatever their issue , wealth , power , wisdome , relations bee , God will dry them all up , and they shall be hearbles . Dan. 2.20 , 21. Wisdome and might are his , He changeth the times and seasons ; He removeth Kings , and setteth up Kings . Did not the Lord lay by Saul and his familie ? did he not drowne Pharaoh in the bottome of the Sea like lead , Herod , Nebuchadnezzar , Belshazzar , and others ? did not the Lord lay them low ? They were high and greene trees , yet the Lord cut them downe , and dryed them up . You may remember what the Lord said to Ahab ; Hast thou killed ? In the place where the dogges licked the bloud of Naboth , shall dogges lick thy bloud , even thine , 1 King . 21.19 . And likewise what he saith in Jer. 22.24 . As I live , though Coniah the sonne of Jehoiakim King of Judah were the signet upon my right hand , yet would I pluck him thence : and Ezek. 17.15 . of Zedekiah its said ; Shall he prosper ? no , by the roots shall he be puld up . God plants and puls up whom he pleases .

8. Then are they in safe custody , and no evill can befall them without the Lords good pleasure . Men stand for those are theirs against all opposition , but cannot hinder evill from coming : God stands for his , and he can hinder any mischiefe . None can have any power over or against his without leave . If God give not Commission , nothing can bee done by men or Devils . Joh. 19.11 . Christ told Pilate , he could have no power against him , unlesse it were given him from above ; I am in the hand of my Father , he can defend , deliver mee from thine and all adversary power ; and if hee doe not , it is by his hand and determinate counsell that thou doest ought against me , and I am content with it : so Luk. 22.53 . This is the houre and power of darknesse ; before you could doe nothing , now through divine dispensation you have leave to cease upon mee , to judge mee , and take away my life , and I submit thereunto . The Devill could doe nothing against Job , his sonnes , camels , sheepe , or asses , till he had leave from the Lord , Job 1. He is the God of the world , Prince of the aire , and hath bitter envie , great enmitie against man , but is not able by all his power or policie to take an haire from the head of any man , till the Lord say doe it , Math. 10.30 . All soules are the Lords , they are in his hands : It was comfort to David to thinke his times were in Gods hand , Psal. 31.15 . My times are in thy hand ; and so nothing could befall him unseasonably ; yea his person also was in Gods hand , and who could touch or harme it without the Lord . Isa. 45.7 . The good or evill that befalls us , is from the Lord .

9. Then it belongs to God to heare the pleadings , determine the controversies that are between those are his , and to right their wrongs . If all soules be his , he is Judge , and so to heare their suits , decide their differences , and see that one wrong not another . The people Moses was over , are cald his people , Exod. 32.7 . and he heard their pleadings , ended their controversies , and righted their wrongs , Exod. 18.13 . All soules being the Lords , he hath an eare open to heare their suits , Psal. 125. and he sits in Judgement to doe them right that suffer . Hence is it that David appeales to God , Psal. 43 , 1. Judge mee , O God , and plead my cause against an ungodly Nation . Others judge unrighteously , but I come to thee , doe thou judge mee , that art the great Judge , all soules are thine , doe thou plead my cause , it belongs to thee to doe it , and I wait upon thee for it . So the Church in Micah 7.9 . I will beare the indignation of the Lord , because I have sin'd against him , untill he plead my cause . The Babylonians oppressed the Jewes , Jerem. 50.33 , 34. and the Prophet saith , The Lord of Hosts shall throughly plead their cause , that he may give rest to the Land , and disquiet the Inhabitants of Babylon . Let Babylonians , others , any molest , oppresse , God heares , sees , knowes what is done , he will plead and maintaine the cause of his . Psal. 9.4 . Thou hast maintained my right , and my cause ; thou sattest in the throne judging right . If the cause be a cause of bloud , as it was Rev. 6.10 . where the soules cryed , How long , O Lord , holy and true , doest thou not judge and avenge our bloud on them that dwell on the earth ; the Lord will not neglect it , for the answer was , ver. 11. that they should rest yet for a little season , and then God would avenge their bloud ; God hath his times to make inquisition for bloud , Psal. 9.12 . And the earth shall disclose her bloud , Isa. 26.20 .

10. God may imploy whom hee will , and in what wayes and workes he thinkes good ; hee is neither tyed to any sort of men , nor to the lawes or Customes of any Kingdomes . Nathan thinkes David must build the Temple , but God imployes Solomon not David in that worke , 2 Sam. 7. He tooke Amos , who was no Prophet , nor sonne of a Prophet , but an Heardman , Meminit artificij abjecti , ut discamus deum personas non respicere & infirma eligere , ut fortia cōfundat , Vatablus . a poore meane man , and would have him to Prophesie unto Israel , Amos 7.14 , 15. He tooke Cyrus an heathen King , to performe all his pleasure about Jerusalems rebuilding ; He held up and used his right hand to subdue Nations , to loose the loynes of Kings , to breake in peices the gates of brasse , and cut in sunder the barres of iron , Isa. 44.28.45.1 , 2. God imploy'd David a stripling , despised by his brethren and others , to slay Goliah , and free Israel from the Philistims , 1 Sam. 17. Hee tooke a Woman to kill a great Prince , even Jael to slay Sisera , Judg. 4.21 . As the Lord may take whom hee will , so he may lead them in what wayes , and put them upon what designes himselfe judges fit and meet , however they seeme unwarrantable to us . Isa. 42.16 . I will bring the blind by a way that they know not , I will lead them in paths that they have not knowne ; I will make darknesse light before them , and crooked things streight . The blind , that is , men perplexed , in streights and difficulties , not seeing what to doe , which way to turne them . Now God as he is not tyed to goe in one and the same way , to proceed by the Lawes , Statutes , Priviledges , Customes , Usances of Kingdomes , Cities , or Corporations , but hath unknowne wayes and unwonted paths to tread in himselfe : so he hath unknowne and unwonted paths to lead his servants in upon any occasion . It was no trodden path that Phinehas went in when he a Priest or a Priests son , no Magistrate , thrust a Prince and a Princesse through their bellies with a javeling , and that in the presence of Moses the chiefe Magistrate , Numb . 25. So Esters going into the King , was not according to Law , Chap. 4.16 . Shee ventur'd her life upon it ; and Davids eating the Shew bread , was an unlawfull act if judged by Exod. 29.32 , 33. Levit. 8.31.24.5 . yet justified by Christ , Math. 12.3 . Sampson takes a wife of the daughters of the Philistims , and that against the will of his father and mother , and it was against Law for him to marry among the uncircumcised , but he seeth a Woman at Timnah , fals in love with her , and must have her , Judg 14.4 . This was of the Lord , his burning the Philistims corne , his slaying a thousand of them with the jawbone of an Asse , pulling downe the house upon his owne and others heads , were irregular wayes , yet such wayes as God led him in , and he is in the Catalogue of believers , Heb. 11. The Eunuches throw Jezabell out at the window upon the command of Jehu , and he trod her to death with his Horses , 2 King . 9.33 . Jehoiadah the Priest cals forth the Souldiers , sets them in ranges , and makes a Martiall Law , that whosoever enters those ranges should be put to death . Athaliah the Queene ( who had reigned six yeares ) enters , and at his appointment she is put to death , 2 King . 11. These and many other ( as Solomons sacrificing in Gibeon , 1 King . 3.5 . Pauls shaving of himselfe , circumcising Timothie ) were irregular and unwonted ways , yet were approv'd of God , and brought forth unwonted mercies ; let us not be too hastie to condemne persons doing extraordinary things , least wee justle against God , and intrench upon his providence and prerogative ; if Peter walke upon the waters , there is somewhat of Christ and God in it , Math. 14.28 , 29.

11. Let all be faithfull in their places , all soules are his , he hath his eye upon all , and upon every one , and there is none but must give account unto him . What ever talents wee have , he will reckon with us for the use or abuse of them . Math. 25.19 . The Lord cald and reckon'd with his servants he had given the talents unto , those had talents of grace , and us'd them well , were advanc'd to heaven to their Masters joy ; he had a talent of nature , for the abuse was throwne into hell . Oh let us be faithfull in our places , and use our talents to the honour of that God whose wee and our talents are . Belshazzer was set on high , had a talent in his hand , but the charge was heavie upon him when he that is Lord of all soules cald him to an account , Dan. 5.23 . The God in whose hand thy breath is , and whose are all thy wayes , hast thou not glorified ; and thereupon he was doom'd to death , he did not lay out his power and greatnesse for the honour of God and good of his people , and better he had been a poore beggar than so great a King . Paul had this consideration in him when he said ; Woe to mee if I preach not the Gospel , 1 Cor. 9.16 , 17. And if I yet please men , I should not bee the servant of Christ , Gal. 1.10 . And when he wrote to the Corinthians : Wee labour that wee may be accepted of him ; for wee must all appeare before the Judgement-seat of Christ , that every one may receive the things done in his body , according to that hee hath done , whether good or bad , 2 Cor. 5.9 , 10. Men must give account of all they have received , and if they be found false and unfaithfull , they shall smart for it . Seeing then every one of us shall give account of himselfe to God , Rom. 14.12 . Let us all be faithfull in the least , in the greatest things committed to us , and so shall wee have peace within , praise of God , if not of men , and a sure reward .

12. He may take away or continue men here as long or little while as he will , all soules are his , and he may cut off the thread of life , or lengthen it out at his pleasure . Moses speaking to the Jewes as one man saith ; He is thy life , and the length of thy dayes , Deut. 30.20 . That is , the shortening or prolonging of thy life and dayes are in his hand . God therefore told Solomon , that if he would keep his commands , he would lengthen his dayes , 1 King . 3.14 . The keys of life and death are in the hand of the Lord , and in a moment hee can let out our soules , bring downe to and back from the gates of death : Hence is it that some are taken away at the first houre , some at the third , some the sixth , some the ninth , and some lengthend out unto the twelfth , and live more yeares than others doe dayes or houres : Methushelah lived 969. yeares , and many children attain not to so many dayes or houres ; from the birth , the wombe , and conception , God takes them away , Hos. 9.11 . He cut off all flesh by the floud young and old ; and long since that he hath threatend to cut off evill doers , Psal. 37.9 . and man from off the Land , Zeph. 1.3 . and when he pleases he doth it .

The soule that sins shall die .

Hence obs: 1. God may lay what punishment he pleases upon the soule that sins , all soules are mine , and the soule that sins shall die , it shall suffer what ever I see good , according to the nature of its sin . How ever the words seeme to import an equall punishment for all sins , yet it s otherwise according to the intrinsecall nature , circumstances , and demerit of the sin shall be the death . God will proportion the one unto the other , secundum ordinem justitiae , as he rewards men according to their workes , so he will punish them according to their sins . God hath varietie of deaths , and various degrees of those deaths , varietie of afflictions , and various degrees of the same , he lays on which , and in what measure he pleases ; how are sinners tortur'd with collicks , stranguries , gouts , stone , plague , and other diseases . If States think good to inflict upon Delinquents severall punishments , and in a high degree as they finde men guiltie , how much more may God ? he smote Jehoram with incurable and sore diseases , so that his bowells fell out , 2 Chron. 21.18 , 19. He sent fire and brimstone upon Sodome and Gomorrha , Gen. 19. He did that in Jerusalem which he never did before , nor ever would doe the like , he punish'd them so with famine , that fathers did eat their sonnes , and sonnes their fathers , Ezek. 5.9 , 10. Neither these nor any that suffer in what kinde soever , doe suffer unjustly ; men may pretend innocency , but if they suffer , and that severely , God is not cruell , they are not guiltlesse ; for the soule that sins shall die .

2. Sin is a deadly thing , the soule that sins shall die , sin is the great murderer , it let death into the world , and keepes death alive , if there were no sin , there would be no death , no punishment , but if men sin , they must suffer ; the old world sin'd , and dyed for it ; Sodomites sin'd , and dyed for it ; the Bethshemites sin'd by looking into the Arke , & 50000 of them dyed for it ; Jerusalem sins , and is burnt for it , and her children buryed in a Babylonish grave ; Ananias and Sapphira die for their dissimulation ; the wages of sin is death , Rom. 6.23 . Let us then take heed of sin , whereby wee offend that God who hath said , The soule that sins shall die ; he is a dreadfull Majestie , and ought ●●●●y to be feared . Jerem. 10.7 . Who would not feare thee , O King of Nations ? for unto thee doth it appertaine ; feare is Gods due , and your dutie ; Stand in awe then and sin not , Psal. 4.4 . If you sin , you must die ; death is the King of feares , and God is the King of death , he can command it to cease upon you in a moment .

VERS. 5 , 6.

But if a man be just , and doe that which is lawfull and right .

And hath not eaten upon the Mountaines , neither hath lift up his eyes to the Idolls of the house of Israel , neither hath defiled his neighbours wife , neither hath come neare to a menstruous woman , &c.

THe Lord having vindicated himselfe in generall , v. 4. from that unjust accusation , that their fathers sin'd and they who were the children suffred , he comes here in a more particular manner to quit himselfe from that false imputation . I have told you that the soule which sins shall die , but

1. If a man be just , he shall not die , but live , as appeares from the 5. ver. to the end of the 9.

2. If his sonne be unjust and wicked , he shall not live but die , as appeares from the 10. ver. to the end of the 13.

3. If this unjust man beget a sonne , who lives not in his fathers sins , but is just and deales justly , notwithstanding all his fathers sins , he shall live , he shall not die , as is evident from the beginning of the 14. ver. to the end of the 17.

The words in the 5 , 6 , 7 , 8 , 9 , verses , conteine and specifie .

1. A subject , which is a man just , or a just man .

2. The description of this subject , which is set out .

1. In generall , ver. 5. And doe that which is lawfull and right .

2. In particular , and that 1. In duties respecting God , ver. 6. which are set downe negatively , and they are two . 1. Not eating upon the Mountaines . 2. Not lifting up the eyes to the idolls of the house of Israel . 2. In duties respecting man , and they are diverse . 1. Continency , Neither hath defiled his neighbours wife . 2. Chastitie , Neither hath come neere to a menstruous woman . These two be in the 6. ver. 3. Innocency in foure things . 1. Not oppressing any . 2. Restoring the pledge . 3. Not spoyling by violence . 4. Withdrawing his hand from iniquitie . 4. Charitie , which is held out in 1. His feeding the hungry , ver. 7. 2. Cloathing the naked , ibid. 3. In lending freely , ver. 8. He that hath not given forth upon usury , nor taken any increase . 5. In righteous judgement , between man and man , ver. 8.

Lastly , a generall comprehending of these and all other duties , ver. 9. Hath walked in my statutes , and hath kept my judgements , to deale truely .

3. The thing predicated on this subject so described , He shall live .

I shall open the words , and after come to the observations .

Vers. 5. If a man be just .

Qui culpa vacat aut reatu cujus factus approbatur . Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a man free from fault , doing things approvabie , such an one was Noah who is cald , Gen. 6.9 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 such an one was Zachary , Luke 1.6 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the Septua●renders it in this place , and the word for just is opposed to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a wicked man . Psal. 37.16 . A little that the righteous man hath , is better then the riches of many wicked . So Ps. 1.6 . there is an opposition between the righteous and ungodly , the just and wicked .

Doe that which is lawfull and right .

Hebrew for lawfull and right , is judgement and justice . To doe judgement , is not onely to doe things judiciously and rationally , but here it notes one part of the office of a Judge , which is reos condemnare , to sentence and condemne the guiltie , and so to doe justice , is not onely to judge without respect of persons , but innocentes absolvere & vindicare , to absolve and vindicate the innocent . Thus Pradus interprets the words , who thinkes these words coming together , not to be exegeticall , but signifying distinct things , in a more narrowed sense , then when they are taken absolutely and in their latitude . So Isa. 5.7 . he looked for judgement , that the guiltie should be condemn'd , but behold oppression , iniquitie , a scab , as the word signifies , the Delinquents being spared , there was iniquitie in the Judges , a scab upon the State . I looked for righteousnesse or justice , that the innocent should be vindicated and freed from the accusations , aspersions , oppressions of the wicked , and behold a cry , they suffered , were condemned , and this was a crying sin . When men in place doe act according to the lawes of God , suppressing the wicked , defending and countenancing the good , then they doe judgement and justice . Some by these words understand the fulfilling of the Law , when a man gives to God and man what is required , then he is a just man , he doth judgement and justice .

Vers. 6. And hath not eaten upon the Mountaines .

Upon mountaines and hills both the Jewes and Nations used to build high places , Images , and Altars , 1 King . 11.7 : 2 King . 17.10 : Jer. 17.2 : Ezek. 6.13 . And there they did sacrifice to their idoll-gods , Hos: 4.13 . They sacrifice upon the tops of the Mountaines , and burne incense upon the high hills : see Ezek. ●0 . 28 : 2 Chron. 28.4 : Isa. 57.7 . And of those things were sacrificed to the idolls they were wont to eat , Psal. 106.28 . They ate the sacrifices of the dead , of those beasts , fowles , or whatsoever things they sacrificed to the dead idolls , of those they did eate . Such was the eating , Exod. 32.6 : Judg. 9.27 : 16.23.25 . This eating of idolothites noted their communion with idolls , that they were in neare relation , even as neare as those that live , sit , feed and feast together . 1 Cor. 10.20 , 21. By their eating and drinking those things were offered to idolls , they had communion with idolls and devills .

This eating of such things was a grievous sinne , they left God the holy One of Israel , and joyn'd themselves to dumbe and dead idolls , which could do nothing for them but procure the wrath of the true and living God against them .

Not to eat upon the mountaines then is to keep ones selfe free from false worship . Super montem comedunt omnes qui cultu alio , quam juxtaverbum dei , religionem habent , Oecolamp . They eat upon the mountaines , who worship God any other way then he hath prescribed in his Word .

Neither hath lift up his eyes to the idolls .

The lifting up the eye in sacred Writ notes .

1. A serious and affective consideration of a thing , as , Isa. 40.26 . Lift up your eyes on high , and behold who hath created these things ; that is , seriously and affectively consider , contemplate the heavens , and host of them ; so here , to lift up the eyes to idolls , signifies to affect , mind much , to thinke upon them , as if they had some speciall beautie , excellency , or deity in them .

2. To countenance ; Psal. 4.6 . Lift thou up the light of thy face upon us ; the eye is the light of the face , when that is let downe , it notes dis-favour , discountenancing ; but when that is lift up , it imports the contrary ; so here , lifting up the eyes to idolls , imports a favouring , gracing , countenancing of them .

3. Adoration , Lifting up the eyes is an adoring gesture , Eze. 8.16 . Levatio oculorum est gestus adorantis . The 25 men there stood with their faces towards the East , their eyes were lift up to the Sunne , and the Sunne they worshipped . Job 31.26 . If I beheld the Sunne when it shined ; Did not hee see the Sunne when it shined ? Yes ; but he did not lift up his eyes to adore it , though it were a beautifull and glorious creature , a great benefactor unto the whole world .

4. Invocation and expectation of something the partie would have . Joh. 17.1 . Christ lift up his eyes to heaven , and said , father glorifie thy sonne ; he look'd up to heaven , praid and expected glory . Psal. 123.1 . Vnto thee lift I up mine eyes , O thou that dwellest in the heavens . Here was invocation and expectation of mercy , ver. 2. So lifting up the eyes to idolls , argues invoking of , and expecting helpe from them , and the not lifting up the eyes unto them , implyes a dis-affecting , discountenancing , and detesting them as lyes , vanitie , abomination .

Idolls .

Hebr: word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dung which is trodden down in the streets . They are stinking , loathsome , Stercus quod in platea convolutatum est , Avenarius . defiling things , a man cannot be more annoyed with the dung of man , or any other creature , so as he is with idolls , they defile the whole man ; James 3.6 . An ill tongue defiles the whole bodie , and an idoll defiles the whole soule and body ; Septu : renders the word for idolls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , thoughts , devices ; because they are the meere inventions of mens braines , the imaginations of their hearts . God said thou shalt not make to thy selfe any graven image , or any likenes of any thing , Exod. 20.4 . Yet vaine , silly , weake , wretched man , will be making to himselfe likenesses of every thing ; and phansie a deitie in that which is most unlike , yea most opposite to the true deitie .

Of the house of Israel .

These words are added ,

1. To prevent an evasion and excuse of theirs ; had the Prophet said . Neither hath lift up his eyes to idolls , and no more , they would have said , wee hate the idolls of the Nations , and have nothing to doe with them , wee know such idolls are forbidden ; to cut off this plea therefore , the words run thus , Idolls of the house of Israel .

2. To mind them of Gods dealing with the ten Tribes for their idolatry , who properly are cald the house of Israel , and were carryed into captivitie , 2 King . 17.

3. If by house of Israel be meant those of Judah and Benjamin , which I conceive to be the Prophets minde , it is to take away a false conceit they had of their gods above others : be it that others have worshipped their idolls , given more honour to them then was due , yet wee worship the true God , use these idolls and images in worship to further our honouring and worshipping God by them , wee doe not terminate our worship in them , but transmit it by them unto God ; what ever conceits you have of your idolls , they are idolls , no better then those of the ten Tribes and Nations , by which they provoked God against them , so doe you by these .

Neither hath defiled his neighbours wife .

From duties respecting God , he comes to duties respecting man , and begins with that concerns the married estate .

By neighbour , understand not onely him that dwells next you , but any man whatsoever : so neighbour is taken , Luke 10.36 . The meaning of the words is not that a man may lye with a strangers , forreiners , or an enemies wife , but not with his neighbours ; no , the meaning is , a man must not lye with any mans wife whatsoever , be he single or marryed , he may not defile the wife of another man , he may not commit adultery with her , which is meant by the word defiling .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Which Montanus renders , Non violaverit : Septu : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath not contaminated : others , Non polluerit , non stupraverit , hath not defiled : I shall insist a little upon the evill of this sinne .

1. It breakes the order which God in his great wisdome hath set , he hath appointed that two should be one flesh , not three , or more , Gen. 2.24 . and it s oft set downe by the Spirit of God , as Math. 19.5 , 6 : Marke 10.7 , 8 : 1 Cor. 6.16 : Eph. 5.31 . that this divine institution may take the deeper impression upon men , and so be kept inviolable ; but when adultery is committed , it s against the institution of an infinite wise God , and dreadfull breach of his order , and however it be done in secret , yet the Lord seeth it , Prov. 5.21 .

2. It staines the ordinance of God , marriage is honourable , both in it selfe , and as its a resemblance of Christ and his Church , Heb. 13.4 : Eph. 5.31 , 32. Now if adulterie be committed , the bed is defiled , the honour of the married estate laid in the dust , and the members of Christ made the members of an harlot , 1 Cor. 6.15 . Adulterers therefore sin against Christ , they take away that resemblance is in marriage between Christ and his Church , and prostitute their bodies , what lies in them , to dishonourable acts .

3. It brutifies a man , besots and makes him is a rationall creature , the chiefe of Gods works here in the world , to be like unto the bruit creatures , and to doe irrationall things ; Hos. 4.11 . Whoredome is one of the things take away the heart , that is , rectum judicium , a right understanding ; Jer. 5.7 , 8. Like horses they neighed after their neighbours wives ; they were more like horses then men , and acted like those bruitish unruly creatures . Whereupon the Lord saith , Chap. 13.27 . I have seene thine adulteries , and thy neighings . Adulterie makes men so sensuall , that they forget reason , it blinds and infatuates them exceedingly . Solomon who had the greatest portion of wisdome , by his pleasing himselfe with women , doated and did strange things , he became as blockish as the idolls he set up . Men that live in such pollutions of the world , as adultery and other uncleannesses are ; the Apostle likens them to dooges and swine , 2 Pet. 2.22 .

4. In this sin , man sins against

1. His own body , 1 Cor. 6.18 . Fornication and adultery are sins in a speciall manner against a mans own body .

1. In that he subjects it to another , it s cald a bowing downe , Job 31.10 . To bow downe to an adultresse , to bow downe to an adulterer , is a subjecting themselves to be one with each other : the thiefe is not one with the thing he steales , nor the murderer one with him he murders , but the adulterer is one with the adulteresse .

2. Weakens it , brings diseases , and hastens death , the more prodigall men are in powring out themselves in filthy practises , the faster they weare out . A King of Navarr weaken'd himselfe so by lascivious courses , that his body grew very cold , and no heat could be kept in it . The Physitians after consultation wrapt him in a feare-cloath dipt in aqua vitae , and burning off the thread they fastend it with , the fire caught hold of the cloath , and immediatly burnt him .

3. He defiles it ; Matth. 15.19 , 20. Adulteries , fornications , are among the things that doe defile a man ; they are uncleane persons , who fall into those sinnes : Ceremoniall defilements , as touching a leprous person , a dead body , were evill , but this is a morall defilement .

2. It s a sin against their names and credit , Prov. 6.33 . Dishonour shall he get , and his reproach shall not be wiped away ; it stickes fast like a Blackamores skin and Leopards spots , nothing makes more infamous . Eccles. 23 26. A shamefull report shall shee leave , and her reproach shall not be put out , speaking of the whorish woman .

3. It s against the peace and comfort of a man , it wounds them sorely ; Prov. 6.33 . A wound shall he get , a wound in his conscience , which is the worst of all wounds . There bee some sins that doe vastare conscientiam , and adultery is one of the chiefe of them , it devoures all the peace , quiet , content , comfort , the soule had ; and wounds it so greatly , that sundry times it proves uncurable , yea so fiery , stinging and tormenting it is , that men make away themselves ; some have hang'd , some pistol'd , some drown'd themselves . Prov. 7.26 . She hath cast downe many wounded .

4. It s against a mans own soule ; Prov. 6.32 . He commits adultery , destroyeth his own soule ; the soule is a precious thing , yea most precious , it s better then all the world ; what an evill is it then to destroy that is so excellent . Adulterie is the destruction of a soule , Incidit in gehennam qui incidit in mulierem peregrinam , therefore it s said , Pro. 7.27 . Her house is the way to hell , going downe to the chambers of Death , Prov. 23.27 . An whore is a deepe ditch .

5. It s a great offence to the innocent parties ; to the wife of the man commits it , to the husband of the woman falls into it . Mal. 2.14 . If a man leave his wife , who is his companion , and the wife of his Covenant , he deales treacherously and perfidiously with her ; he promised before the Lord to be for her and none else ; so the woman when she doth so , forsakes the guide of her youth , and forgets the Covenant of her God : what greater wrong can a man doe to his wife , or a wife to an husband , then to be treacherous the one to the other ; they rend themselves each from others , and bestow themselves upon strangers ; strangers have their hearts , affections , and company ; strangers have power over them , & not their wives or husbands , which they ought to have , 1 Cor. 7.4 .

6. It s a sin that prejudiceth the familie , and may bring ruine upon it ; bastards , those are mis-begotten , are brought into the familie , bitter jarrings , contentions and jealousies raised therein . Prov. 6.34 . Jealousie is the rage of a man , and so of a woman : and Job tells you that this sin is a fire that consumeth to destruction , it consumes the body , the estate , the familie . Chap. 31.12 . And if I were guiltie of it , it would root out all my increase ; not one or two , but all his increase . This is a sin that hath ruin'd many families , and is against not onely the good of families , but of mankinde . Hos. 4.10 . They shall commit whoredome , and shall not increase . And what if an adulteresse should bring forth , Ecclesiasticus 23.25 . Her children shall not take root , and her branches shall bring forth no fruit .

7. It occasioneth , if not causeth , many other sinnes ; sometimes the adulteresse pilfreth from her husband , and wasts his estate , neglects him and her familie ; sometimes it hath idolatry following it : Solomons Wives , Concubines , and Whores brought him to idolatry . Jer. 13.27 . I have seene thine adulteries , and thy neighings , the lewdnesse of thine whoredomes , and thine abominations on the hills Corporall and spirituall adultery goe together very often . And not onely these , but it hath been the cause of untimely deaths and murthers ; David defiles the wife of Vriah , and he must first be made drunke , and after be murthered , that the fact might be conceal'd , 2 Sam. 11. Edgar once King of this Nation , falling into adulterous practises with Alfreda a Noble mans wife , one Ethelwolfe , they gat him dispatch'd out of the way , Chrysost. in Ps. 51. Hom. 1. Fructum adulterij dicit esse homicidium & veneficium & Hom. 42. in Math. Dicit mulieres adulteras frequentissime homicidium moliri . that so they might marry . The father saith , that the fruit of adulterie is murther and witchery , and that adulteresses doe frequently practise murthers . Prov. 6.26 . The adulteresse will hunt for the precious life . It s also accompanied with much lying and perjurie .

Lastly , The evill of this sin is seene in that it sets Christ and God against a man , and shuts him out of heaven . Mal. 2.5 . I will be a swift witnesse against adulterers ; Men are backward to meddle in that case , but Christ will be forward to witnesse against them . It s spoken of him , Heb. 13.4 . Whoremongers and adulterers God will judge ; he reserves such to be punished at the day of Judgement , 2 Pet. 2.9 , 10. and then he will shut them out of heaven , 1 Cor. 6.9 , 10 : Rev. 22.15 . and they shall have their portion in the lake that burneth with fire and brimstone , Rev. 21.8 . And so shall be punished with an everlasting destruction , from the presence of the Lord , and the glory of his power , 2 Thes. 2.9 .

The punishment appointed by God for this sin here in this world , was no lesse then death , as you may see , Levit. 20.10 : Deut. 22.22 . Both the adulterer and the adulteresse were to be put to death . Job intimates so much , who lived b●fore the Law was given , Chap. 31.11 . This is an hainous crime , yea it is an iniquity to be punished by the Judges ; he means its capitall , Fitzherb : out of Baronius Anno 745. in his first part of policie and relig . Chap. 1.20 . and deserves death . Boniface , Bishop of Mentz , in a Letter of his to Theobald King of the Mercians here in England , disswading him from uncleane practises , tells him of the Paynims in old Saxonie , who knew not the true God , lived chastly with their wives , and if maid or wife were taken in fornication or adultery , they first strangled them and then burnt them , and he that corrupted either , was hanged over her he had corrupted , or else the woman offending in this kinde , was stripped naked to the middle , whipt by chast Matrons from Towne to Towne , and prickt with sharpe knives till she dyed therewith . And if the Gentiles who knew not God , had such a zeale and love to chastitie , what should you doe that are a Christian King ? if Paynims did so hate this sinne , how should we Christians much more doe it ? Some would have it punished with death , because the sin is the same it was then , and God the same , hating it as much as ever ; be it so , yet the change of punishment maketh the sin neither lesse hatefull or grievous , nor God changable . Under the Law he that gathered sticks on the Sabbath was ston'd to death , Num. 30. But Christ excused his Disciples when they pull'd and rub'd the eares of Corne on that day , Matth. 12. The thiefe was then to restore four-fold ; but under the Gospel , Let him that stole steale no more , onely make restitution of the thing stollen , or recompence for it ; neither doth it argue change in God , to change or mitigate the punishment ; for then he should be charged with change for changing the Ceremoniall Law and Judicials belonging to it . The Law came by Moses , but grace and mercy by Christ , and the times of the Gospel abate the rigorous punishments of the Law rather then intend them : neither do I conceive there should be no punishment for this sin , as some gather from Joh. 8. where Christ did not condemne the woman taken in adultery ; he did not thereby abrogate that Law , but by his silence shewed , that it is not alwayes necessary for States to punish that sin with death , but with punishments of a lower nature ; Willet upon Exod. 20. and some of note observe that it was not single but double adultery when they were put to death for it under Moses Law . Let every one know how to possesse his vessell in sanctification and honour , and not in the lust of concupiscence , 1 Thes. 4.4 , 5.

Neither hath come neare to a menstruous woman .

Heb: is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a woman separate or put apart for her monethly courses or tearmes ; for niddah is from nadad or nadah , to remove , separate , put away : divine providence hath so order'd it , that in that sexe there is naturalis fluxus sanguinis every moneth , both for purgation of their bodies , and preparation of them for conception , so that it s not a disease , as some ignorantly conceiting , have had great prejudice against their wives , and been too rigid towards them , but it s a benefit unto them , and great advantage to nature ; but when this fluxe came upon them , they were by the Law of God , during that time , accounted uncleane , that is , unfit for matrimoniall acts and use , Levit. 12.2 . and so separate a loco & sanctuario , from companying with their husbands , and coming to the Sanctuary , Levit. 15.31 .

This practise also was among the Heathens , which its probable they learned from Moses . The Zabians had a law , that such women should dwe●l apart for a time , and they purged with fire the places where they were .

Orpheus gave charge , that women in that condition should not come to the sacred rites of Bacchus .

Willet on Levit. 15. Euripid. Iphig : in Tauris . And Diana suffered not a man had touched a slain person , or a woman in child-bed , or a dead corps , to come unto her Altars , but counted him as uncleane .

Come neare .

That is , hath not only not lyen with her , known , enjoy'd her , but not had any thing to doe with her . Levit. 15.19 . Whosoever toucheth her shall be uncleane till evening . If an Husband or any other man touched the woman in time of her separation , they were unclean for it .

Why men should not come neare their wives at such times ?

1. It 's against the light and law of nature , which never puts men upon things uncomely and horrible , but startles at them : and surely if any should be so vile and vitious , to doe such a thing , hee would finde a reluctancy even in nature it selfe , unlesse he be become unnaturall : The Heathens have detested it , and the Mahometans have decreed against it in their Alcoran .

2. in regard of posterity and good of man-kind ; for children begotten then at such times are either unhealthy , weak , or deformed , as Aristole observeth , de gen . animal . And Jerome upon this place ; If men be careful of having good breed and seed of all other things , as Cattle , Fowl , Corne , Plants , Flowers ; how much more should they be careful of their own seed & posterity , that it may be sound , strong , comely and useful to the publique .

3. It 's that which the wisdome of God hath forbidden , and if there were nothing else in it , that is sufficient . Levit. 18.19 . Thou shalt not approach unto a woman to uncover her nakednesse as long as she is put apart for her uncleannesse . In this Chapter , unlawful marriages and unlawful lusts are forbidden , and it is as unlawful for men to meddle in that case as to marry their Mothers , Sisters , Aunts , or Daughters in Laws ; the same authority that hath forbidden one , hath also forbidden the other .

4. The punishment of this sin is great , Levit. 20.18 . The man and woman are both to be cut off from among their people ; the meaning is , not to be separated from the Congregation as defiled , but they were to dye for their unseasonable lusts , and approaching near to each other . This may seeme very severe ; but know , if the man did it ignorantly , he was judged unclean seven dayes , and was to wash and cleanse himselfe , Levit. 15.24.27 . But if wittingly and knowingly it were done , they were both to dye for it . Answerable to this is what our Prophet saith here : If hee have not come neare to a menstruous woman he shall live . Solomon understood this , when he said , Eccles. 3.5 . There is a time to embrace , and a time to refrain from embracing ; or as the Heb. hath it , to be far from embracing : and no time hath the Lord so punctually and severely forbidden it as at that time . Though there be not the same punishment in practice amongst us , yet God hates this sin neverthelesse , and questionlesse visits with sharp sicknesse , yea strange and sudden death for it .

Let men and women moderate their affections , Adulter est uxoris propriae , amater audentior Corystus pythag●ricus . mortifie their lusts , live soberly , and take heed of provoking God by unseasonable embracings , who would have his people to be chast both in body and soule .

Vers. 7. And hath not oppressed any .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath not afflicted , molested , sadded , oppressed ; for so the word janah signifies , and it 's mostly applyed to rich and great men who usually molest and oppresse the poore , Contristare affligere opprimerem , vin facere significat , id quod clam & pulam verbis & factis fiere potest . the fatherlesse , widdows and strangers . Levit. 19.33 . If a stranger sojourn with thee in the land 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Yee shall not vexe him or oppresse him . Jer. 22.3 . Doe no violence to the stranger , the fatherlesse , nor the widow . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doe not afflict , molest , oppresse either of them . Ezek. 22.29 . They have vexed the poore and needy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 you have all these together . Zach. 7.10 . Oppresse not the widow , nor the fatherlesse , the stranger , nor the poore .

Besides these , there were servants also whom they might not oppresse . Deut. 24.14 . Thou shalt not oppresse an hired servant . These chiefly are subject to oppression , but great and small may vexe and oppresse one the other . Lev. 25 17. They shall not oppresse one the other . Sometimes it fals out so , but more frequently the great , rich , men in place and power doe oppresse those are inferiour to them , & under them . The Sept. renders the words we are upon , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hath not by his power , greatnesse , or strength , oppressed a man : where these are , it 's hard but to oppresse others . James attributes oppression to rich men , Ch. 2.6 .

Wherein this oppression consists .

1. In out-reaching men in buying or selling . Levit. 25.14 . If thou sell ought unto thy neighbour , or buyest ought of thy neigbours hand , yee shall not oppresse one the other . Men must neither sell too dear , nor buy too cheap , which is contrary to the practice of the world ; for most men , if not all men , will buy as cheap , and sell as deare as they can .

1. It 's oppression when the buyer will wring a Commodity out of his neighbours or brothers hand , which he is unwilling to part withall : Ahab will have Naboth's Vineyard , 1 King . 21.

2. When hee makes advantage of the sellers necessity , and so many monied men will furnish sellers and needy men with money , upon condition they may have such wares , such an house , such land at an easier and under rate ; such advantage they made of them . Neh. 5.3 . Who were necessitated to morgage their lands , vine-yards and houses for money to buy corne : So those sell to the shops , you will have their commodities at , &c.

3. When he disparageth the Commodities of the seller , who being not so wel insighted into the thing to be sold , as the subtle buyer , is over-reach'd and defrauded . Prov. 20.14 . It is naught , it is naught saith the buyer . Hee brings up an ill report upon it , casts a mist before the sellers eyes , that so he may get it at a cheap rate : So in the Seller .

1. When you sell that for good which is not so . Amos 8.6 . They sold the refuse of the wheat for good wheat . And so for meats , wares , fruits , wines , many help off ill commodities with lies , oaths , false glosses , lights , and pretences that it cost so much ; that such would have given them so much , &c.

2. When you deceive them in weight and measure . Prov. 20.10 . Divers weights and divers measures are both of them alike abomination to the Lord .

3. When you take advantage of the buyers weaknesse or necessities ; some , when an ignorant party comes to their shops , they set the Dice upon him , and make him pay double , or more than a knowing man should ; but this is against the rule , 1 Thes. 4.6 . Let no man goe beyond , or defraud his brother in any matter . So for his necessity , many sellers seeing men in streights , and that they must have their Commodities , they set them such prizes as undoeth them , dealing with them : so that according to Amos 8.4 . They swallow up the needy , and make the poore of the land to faile .

2. In with-holding that is right and due to others , Jam. 5.4 . Behold the hire of the labourers which have reaped down the fields , which is of you kept back by fraud , cryeth . The labourer is worthy of his hire , saith Christ , Luk. 10.7 . and it was quickly to be paid , Levit. 19.13 . Now to deny it , with-hold it , to detract from it , or to pay it in money not currant , is oppression . Mal. 3.5 . I will be a swift witnesse against those that oppresse the hireling in his wages , the widowes and the fatherlesse , and turne aside the stranger from his right . If any withhold the portion of Orphans , Legacies given to the poore , the estates and rights of Widows , they will lye under the censure of being Oppressors .

3. In laying too heavy burthens and tasks upon others . The Aegyptians oppressed the Israelites , Exod. 3.7 . They must make their tale of brick , Gratius est nomen pietatis quam potestatis : etiam familiae magis patre quam domini vocantur . Tertul. and gather straw too ; which made them cry more then they did before , Exod. 5. And so many lay more upon their servants and Apprentices then they can well perform : they must be up early , downe late , fare hard , lye hard , work hard , and be worn out before their time , if they had not been under such rigid Masters , and Task-masters ; and if not so , to break away and run into dissolute and desperate courses , and what is this but oppression in a high degree ; whereas the rule is , Col. 4.1 . Operae cum modo exigendae sunt & valetudinis servorum humane haheuda ratio . Grot. de jure belli , l. 3. c. 14. Masters give unto your servants that which is just and equall , knowing that yee also have a Master in heaven .

Likewise the taxing and rating the poorer sort of people beyond their proportion , for the easing of the richer sort , is great oppression . Isa. 10.1 . Woe unto them that decree unrighteous decrees , and that write grievousnesse which they have prescribed to turn aside the needy from judgement . Great and rich men usually make the rates and taxes , and what they decree , prescribe , though never so grievous to the poorer sort , must stand ; but let them look to it , there is a dreadfull woe pronounced against them : and Amos 4.2 . Heare this word yee Kine of Bashan , which oppresse the poore , which crush the needy : The Lord God hath sworn by his holinesse , that the dayes shall come upon you that he will take you away with hookes , and your posterity with fish-hooks .

4. In perverting and delaying of justice and judgement , so that the Petitions and causes of Widows , Orphans , and Poor people cannot be heard . Isa. 1.23 . Every one loveth gifts , and followeth after rewards , they judge not the fatherlesse , neither doth the cause of the widow come unto them . The fatherlesse and Widows had no gifts , no bribes to give them , the rich had , & by that meanes justice was perverted , and judgment delayed . Yea judgement was turn'd into gall , and the fruit of righteousnesse into hemlock , Amos 6.12 . And this sinne is reckon'd amongst the mighty ones . Am. 5.12 . I know the mighty sins , they afflict the just , they take a bribe , and they turn aside the poore in the gate from their right . Let the poore man and his cause be never so good and just , rich and great men by their purses and their friends have in all ages , and still , doe oppresse them in judgment , Jam. 2.6 . When the wolf and sheep were in contention together , the wolfe confessed the sheep had a better cause then he , but he had stronger teeth then they : so poor men , widows , orphans , may have a better cause then rich and great men , but they have stronger teeth then they , & therefore Zephaniah is not affraid to call such evening , yea ravening wolves , Zeph. 3.3 .

5. In imposing upon mens consciences those things are doubtful & disputable , whither warrantable or no , yea of unlawful things , this is the greatest oppression of all . When Doctrins , Worship , Disciplines are imposed upon mens consciences , which cannot clearly be made out to them , it 's height of oppression , and the ground work of persecution . The Scribe and Pharisees taught for Doctrines the commandements of men , Matth. 15.9 . They laid grievous burthens on mens shoulders and hearts , Matth. 23.4 . So did Prelacie of late , and oppressed men in their Courts for not observing their Ceremonies and Wil-worship : add not only so , but persecuted men , and drove them out of the land ; and this is an evill in many Families , where Husbands , Parents , Masters , put & presse those things upon their Wives , Children , and Servants , which in conscience they cannot yeeld unto ; or if they doe , it 's with doubting and scrupulosity : and what is not of faith is sinne , Rom. 14.23 . And the rule is , 1 Cor. 7.23 . Yee are bought with a price , be not yee servants of men .

The evill of oppressing .

1. It 's an unnatural evil ; no creatures do oppresse those of their own kind ; take birds of prey , Eagles , Vultures , Hawkes , doe not prey upon those of their own , but another kind . So Lyons , Tygers , Wolves , Bears are favourable to those of their own kind , and prey upon Forreiners , those of another kind ; but men most unnaturally prey upon one another : homo homini lupus , one man is a Wolf to another . Ezek. 22.27 . Her Princes are wolves , ravening the prey . And who were the prey ? widdows and fatherlesse ones , Isa. 10.2 . Lyons have spared men , Dan. 6. Ravens fed men , 1 K. 17. and yet one man seekes to eate up , and devoure another .

2. It 's argument there is little or no fear of God in their hearts that doe oppresse others . Levit. 25.17 . Yee shall not oppresse one another , but thou shalt feare thy God : Whereby is fully intimated , that if they oppresse , they doe not feare God ; if they feare God , they will not oppresse ; for by the feare of the Lord men depart from evill , Prov. 16.6 . When Amaleck fell upon the Jewes , and smote some of them passing through his Countrey , it 's said , he feared not God , Deut. 25.18 . The Jewe's oppressing one another , is attributed to their not fearing of God . Nehem. 5.9 . Job's eschewing of evill was , because he feared God , Job 1.1 .

3. It 's against that great and common rule of equity , Matth. 7.12 . All things whatsoever yee would that men should doe unto you , doe yee even so to them . The like is in Luk. 6.31 . Now no man that is in his right mind , that hath use of reason , would have another to wrong and oppresse himselfe in estate , name , conscience ; he should not do it unto others . Lactantius saith , Radix & omne fundamentum aequitatis est illud : vide ut ne facias ulli quod pati nolis ; sed alterius animum de tuo metieris . in Epitom : institut . That is the roote and whole foundation of equity , not to doe to any , what he would not suffer himselfe ; and measure anothers spirit or mind by thine own . Hierom cals this sentence of Christs , all things whatsoever yee would , &c. totius justiciae breviarium , and should always be written upon mens hearts . Ad Celantiam .

4. It 's a sin greatly provokes God , hath dreadfull woes denounced against it , and brings dreadful judgments upon those are guilty of it ; see Mica , 2.12 . Heb. 2.12 . Zeph. 3.1 . Jer. 22.13 . Isa. 10.1 , 2 , 3. In those places such woes are thundered out against oppressors , as would make even stony hearts to tremble : what will yee doe in the day of visitation ? to whom will yee flee for help ? God wil visite for this sin . Prov. 22.22 , 23. Rob not the poore because he is poore , neither oppresse the afflicted in the gate : For the Lord will plead their cause , and spoile the soule of those that spoiled them . The Aegyptians opressed the Israelites , and did not God spoil the Aegyptians ? Exod. 12.36 . Rhehoboam would oppresse his Subjects by laying heavy burthens upon them ; and God spoiled him of ten Tribes , 1 King . 12. And he threatens to be a swift witnesse against those oppresse the hireling in his wayes , the widow and the fathelesse , and turne aside the stranger from his right , Mal. 3.5 . The meaning is , God will punish them severely , and you may see what God wil doe , Exod. 22.21 , 22 , 23 , 24. If thou afflict , vex , oppresse the stranger , the widow , the fatherlesse in any wise , and they cry at all unto me , I will surely heare their cry , and my wrath shall wax hot , and I will kill you with the sword : and your wives shall be widows , and your children fatherlesse . Of all people , strangers , widows , fatherlesse ones should be pittied , countenanced , counselled , comforted , relieved ; for therein lyes the fruit and power of true Religion , Jam 1.27 . If those therefore be afflicteed in any wise , and do cry at all , God will hear ; his wrath will wax hot , consume you , and bring your wives and children into their condition ; therefore 1 Thes. 4.6 . But hath restored to the debtor his pledges , &c.

Poore men being in streights , were wont to pawne their garmens , their tools , and houshold-stuffe , unto their Creditors , for what they borrowed of them . Men that had money and means were hard-hearted , and would not lend freely : and when they had the poore & needies pledges , they would keep them . The Lord therefore gave them laws thereabout , as Exod. 22.26 . If thou at all take thy neighbours raiment to pledge , thou shalt deliver it unto him by that the sunne goeth downe . So Deut. 24.6.10 , 11 , 12 , 13.17 . They might not take the upper milstone nor a widows garment for pledges : and what they did take , they were faithfully and speedily to returne . Job complains of the wicked , that they tooke the widowes Oxe for a pledge , and the garments of the poore , Job 24.3.9 . It 's not unlawfull to take a pledg , so it be not of present and necessary use : but to make advantage of the poor , to have pledges double or treble the worth of that men lend , and then to take forfeitures , or with-hold the pledges , is cruelty towards man , and iniquity before God , who would have men to be merciful as himselfe is merciful ; to be helps , and not hinderers to those are in affliction .

Hath spoiled none by violence .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 raptum non rapuerit ; hath not taken away by force that which hath been so gotten by others . Nupere spoliare avellere . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 noteth a violent taking away , and so it 's exprest , Prov. 22.22 . Rob not the poore . Robbing is a violent taking from any : and so Levit. 19.13 . and Amos 3.10 . violence and robbery are joyned together . Wicked men are said to drinke the wine of violence , Prov. 4.13 . that is , they spoile others , as ver. 16. They sleepe not , except they cause some to fall : and what they get that way , they live upon , they make merry therewith , drink wine in bowles , and that is the wine of violence : so those phrases of eating violence , Prov. 13.2 . Storing up violence , Amos 3.10 . are to be understood , they feed upon , and furnish themselves with what they get by violence .

I spake of violence in Chap. 7.11 . Chap. 8.17 . and therefore shall not insist much on it , but tell you what David saith , Psal. 140.11 . Evill shall hunt the violent man to overthrow him . Certain ruine abides the violent man , one judgement of God or other will hunt him like a wild beast , till he be overthrown ; yea his own violent dealings shall come upon him and overwhelm him , Psal. 7.16 .

Samuel could say , whose oxe have I taken ? or whose asse have I taken ? whom have I defrauded ? or whom have I oppressed ? 1 Sam. 12.3 . It were well such innocency could be found in men ; but we have been full of plundering and spoiling one another , yea many precious ones have been spoiled of all they had , but the LORD will spoile the spoilers , Proverbs . 22.23 .

Hath given his bread to the hungry .

The word for hungry is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exardere fame , and notes such as are pineht with hunger , and have reall need of reliefe : and by bread is here meant not onely what in a strict sense wee call bread , but what ever is fit for man to eat ; as in Ch. 16.49 . Giving bread to the hungrie , imports not one or two acts , but a constant and free relieving of them , as thou art able , and there is occasion . Isa. 58.7 . It s to deale the bread to the hungry , to bring the poore are cast out to thine house , and when thou seest the naked to cover him .

Hath covered the naked with a garment .

That is , those have ragged , thin , poor cloathing , so that their nakednesse is not hid , a man is to minde such , cover their nakednesse ; as Job saith , Chap. 31.19 . If I have seene any perish for want of cloathing , or any poore without covering , if his loynes have not blessed me , and if he were not warm'd with the fleece of my sheepe . It s not enough to give food , but there must be cloathing too , if need be , James 2.15 , 16.

Wee should be charitable , feed the hungry , and cloath the naked ; they are our own flesh . Isa. 58.7 . Hide not thy selfe from thine own flesh .

It was the sin of Sodom , not to strengthen the hand of the poore and needie .

It was a damn'd Dives that would not relieve a poore Lazarus .

God feeds you with the finest of the wheat-flowre , cloaths you with the choicest cloaths , silks , &c. yea , feeds you with Manna , flesh of his sonne , cloaths you with garments of salvation , with the righteousnesse of Christ .

It is the exercise of faith , Eccles. 11.1 . Cast thy bread upon the waters , for thou shalt find it after many dayes .

It makes a man to be of good report , Psal. 112.9 . He hath given to the poore , his righteousnesse endures for ever . Mark . 12.42 . And there came a certain poore widow , and she threw in two mites , which were remembred and recorded .

It 's Argument of a good man , Ps. 112.19 . Blessed is the man fears God , he hath dispersed , &c.

It is feeding of Christ , Matth. 25.35.40 . In that yee have done it unto one of the least of these my brethren , yee have done it unto mee .

It is an honour to Religion , Jam. 1.27 . Pure religion , and undefiled , before God and the father , is this , To visit the fatherlesse and widows in their affliction , and to keepe himselfe unspotted from the world .

It procures many a prayer and blessing , 2 Cor. 9.10 . Now he that ministreth seed to the sower , both minister bread for your foode , and multiply your seed sown , and encrease the fruits of your unrighteousnesse .

Job 29.13 . The blessing of him was ready to perish came upon me : and I caused the widows heart to sing for joy .

2 Tim. 1.16 . The Lord shew mercy unto the house of Onesiphorus , for he oft refreshed me , and was not ashamed of my chain .

It 's maintaining and saving of life , Job 29.13 .

It makes like unto God , Luk. 6.36 . Be yee therefore merciful , as your Father also is mercifull .

There is Carentia mali , potentia sublevandi , actualis compassio in miseros : all which are in God . Psalm . 146.7 . he giveth food to the hungry . It makes like Christ , he fedde the multitude , Matth. 14.

It 's lending to the Lord , Prov. 19.17 . Hee hath pity on the poore , lendeth to the Lord , and that which he hath given , will hee repay him againe .

It 's pleasing and acceptable to God , Acts 10.

Heb. 13.16 . To doe good , and to communicate , forget not ; for with such sacrifices God is well pleased .

VERS. 8.

He that hath not given forth upon usury , neither hath taken any encrease , that hath with-drawn his hand from iniquity , hath executed true judgement between man and man .

OUr Prophet is upon declaring who is a righteous man , sundry characters of such an one he hath laid downe before , and here proceeds to adde more : and the first is , he meddles not with usury , hee encreases not his estate that way . It 's much in practise among the sonnes of men , as if Scripture did rather authorize , then prohibit it .

Vpon usury .

Nesheck is from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to bite ; yea to bite like a Serpent ; it 's a kin to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Serpent saith Avenar . A Serpent's biting is little felt at first ; but after it enflames and ruines the man : so Usury is not much felt at the beginning , but in time , eates up , and devoures a mans whole substance ; or for that it makes a man restlesse , sleeplesse , who is bitten with it , as the biting of a Serpent doth , or biting in that like a hungry Dog or Wolfe , by biting and devouring others , it feeds it selfe . Chrys. super illud , Math. 5. volenti mutuare , saith , the Vsurers money is like the biting of the Aspe . A man bitten by the Asp hath a delightful sleepinesse upon him , and dies sleeping , because poyson sweetly diffuseth it selfe through his whole body : so the man that takes money of the Usurer , pleases himself , thinking it a kindnesse , & benefit unto him ; but it quickly eates up a great part , if not his whole estate . Vsura est venenum , Polan . This kind of usury many are against , but other sorts of usury they allow and practise . I shall therefore consider what Usury is , and then shew you whether the Scripture will warrant any usury .

What usury is .

It 's the taking of any thing above the principall , saith Tostat .

A receiving more then was lent , Cajet.

Si plus quam dedisti expectas accipere faenerator es . Aug. in Psal. 36. These are too strict , excluding what ever any return freely by way of thankfulnesse .

In usury 3. things are considerable : Lending , Gaining , Covenanting .

To lend money for gaine , interposita pactione , that is usurie .

When men put out their money to receive more then the principall by vertue of a Covenant , Contract or Compact , that makes them Usurers .

Visin saith . Vsura 〈◊〉 qu●●●●●●●ur solius mutuationis causa . It is gain taken meerely for the lending of a thing : Herein it 's conceived lyes the formality of it , viz. the covenanting , agreeing , and contracting to have so much for what is lent . This the word points at , Exod. 22.25 . lo tesimun alau nesbeck , thou shalt not put usury upon him . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so Castal . and Piscator , Vsuram ei ne imponito . and our Translation is , thou shalt not lay upon him usury .

Lucrum ex mutuo quaesitum vi ipsius mutui . Amesius saith it's gaine sought after , aim'd at from what is lent , because it 's lent , and he includes in the word quaesitum , not only reall usury which is contracted for , but mentall usury which is intended .

Usury thus described I find no warrant for from the word of God , but much against it : Looke into these places , Exod. 22.35 . Levit. 25.35 , 36 , 37. Deut. 23.19 , 20. The great God of Heaven and Earth commands them not to be Usurers , not to lend upon , or take usury .

The answer and evasion that some have and make here , is this ; true , we must not lend upon usury to the poor , who are mentioned in the two first places , and implyed in the 3d. but to the rich we may .

To take away this evasion ,

1. Consider there be other places , where no mention of the poor is made , Psal. 15.5 . He that putteth not out his money to usury . It 's spoken indefinitely ; they might not put it out to the poore , and who then were there to put it out to , but the rich ? so in Jer. 15.10 . Ezek. 22.12 . Usury is censur'd , and yet ther 's no mention of the poor . Usury seem'd a cursed thing .

2. Rich men were there brethren as well as the poore : and Deut. 23.20 . Vnto thy brother thou shalt not lend upon usury . Hee might not lend to a rich foe , onely to a stranger .

3. What countenance , warrant , or encouragement doe you find in holy writ for lending moneys to rich and wealthy men , especially with expectation of gaine , Luke 6.34 . If ye lend to them of whom ye hope to receive , what thank have you ; for sinners also lend to sinners , to receive as much againe . Wicked men , the worst of all , who have no feare of God in them wil doe that ; therefore saith Christ , lend , hoping for nothing again . Here is shewn who should lend , and to whom . Rich men are to lend , not to borrow ; and to those the lending should be , who are not able to maintain their charge , drive on their callings without help ; to these rich men should lend freely , and to others that are Beggars , truly poore , they should give . Matth. 5.42 . Give to him that asketh thee , and from him that would borrow of thee , turn thou not away . It 's a duty for rich men to lend , not to borrow : and because they let many Families sink these hard times , which would doe well enough , had they a little support from the rich , it will stand upon their account one day .

This is the evill of rich men , because they see such a man decaying , therefore they will not lend him : but because he is upon decaying , therefore they should lend him that he may not utterly decay , Deut. 15.7 , 8.

2d . Evasion men have is this : Usury when it 's biting , hath the Serpents sting & teeth in it ; prejudiceth , and doth not profit , advantage a man , then it 's unlawfull ; but if a man be a gainer by it , it 's not unwarrantable ; and so they distinguish between biting usury , and profiting usury .

Answ. Distinctions and arguments from Etymologies are insufficient and weake , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a deceitfull witnesse . Abshalom signifies a father of peace , or the fathers peace ; but he was a father of War , and his fathers trouble ; lucus quia minime lucet . As for Usury , the Scripture knows no such distinction , as biting , and profiting usury ; it 's an humane invention to make way for the satisfaction of mens covetous and greedy desires . Men think they are safe if they take usury of the rich , not of the poore ; but see how the Lord strangles & cuts off this distinction by the next words in the Vers .

Neither hath taken any encrease .

He must not be a biting Usurer , which they grant , neither must he be an increasing Usurer : this is forbidden by the same Authority that the other is : The word is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to multiply and encrease , and is rendred by Montan : Amplius , so Vatablus and Jerom ; he is a just man that takes no more then he lends . Some would have this word to be exegetical , and so think to avoid the force of it . But though the wisdom of man be inventive to promote it's own interests , yet it must not null the wisdome of God . Let us grant it exegeticall , it is of more force against them ; for the latter word must expound the former , and so any encrease is the meaning of usury ; upon this account then , he is an Usurer takes any encrease .

But this likes not those plead for it : by encrease they would have such encrease , as burdens , bites , oppresses , and consumes him that gives it .

This is forcing of the word Tarbith , which notes simply any encrease or multiplication ; not biting , oppressing , undoing encrease . As they therefore stick to the word Nesheck , to make one sort of usury unlawfull : so may wee sticke to the word Tarbith , to make that other sort of usury unlawfull , because it 's said , he that hath not given forth to usury , neither hath taken any encrease . The word notes encrease of victuals as well as of money . Levit. 25.37 . Thou shalt not give him thy money upon usury , nor lend him thy victuals for encrease .

There must not be increase of money or victuals ; it 's not meant a burthensome encrease of victuals , but no encrease at all .

Some plead the lawfulnesse of it , from Deut. 23.20 . Vnto a stranger thou mayest lend upon usury , but unto thy brother thou mayest not lend upon usury . Hence they conclude , that usury is not simply unlawfull but to a brother .

Answ. God is above the law , and may authorize men to doe such things as the letter of the law is against : He bade Abraham sacrifice his sonne , the Jewes to rob the Aegyptians . The law in Levit. 20.21 . is against a man marrying his brothers wife ; yet in Deut. 25.5 . The brother must raise up seed to the brother ; and 7. brethren had one woman , Matth. 22.24 , 25 , 26. And so here , the Lord might give way to the Jewes to take usury , he is above the law .

2. Some answer it thus , and say , God permitted it unto them for the hardnesse of their hearts , who would have taken of their brethren , if they had not had liberty thus to have done : As they were permitted to give a bill of divorce to their Wives , and send them away , so it was here . It was a permission , thou mayest , &c. and permission is of evill , not , of good .

3. It was to * * By the word stranger , it is clear no other could be meant but only those 7. nations of the Hittites , Amorites , Jebusites , &c. from whom God commanded them to take their lives also — & without all doubt , none of those nations among whom they are at this present dispersed , & suffered to inhabit , & do likewise receive all courteous usage from the Princes of the several nations , especially among the Christians ; seeing that to take usury would be a crime , not only against the written law , but against that of nature also . Leo Modeno his Hist. of the rites of the Jewes . To take usury of strangers was not , saith Aquinas : secundum intentionem logis , sed ex quadam permissione , propter pravitatem judaeorum , ad avaritiam ; & ut magis pacifice se haberent ad extraneos a quibus lucrabantur 1● 2ae q. 105. Artic. 3 ad 3. um . strangers they might do it , and not to all strangers , but Canaanites only , who were design'd of God to destruction : so that these they might destroy with the sword , they might devour with usury ; so then , where men are not appointed to death , and to be cut off by War , they may not exercise usury . Vbi jus belli ibi jus usurae .

4. The distinction of strangers is now taken away , the partition wall is broken downe , and we are all brethren ; a stranger that was become a Proselyte , and embraced the Iewish Religion , they might not take usury of , hee was a brother , Levit. 25 , 35 , 36. They had all one father , Mal. 2.10 . and so have we , and are brethren : This made ‖ ‖ In principio legis a fratribus tantum foenus tollitur ; in propheta ab omnibus usura prohibetur ; in Evangelio , virtutis augmentum est praecipiente domino faeneramini his a quibus non speratis accipere . Jerome upon this place say , in the law , usury was taken off from brethren ; In the Prophets it 's forbid to all ; in the Gospel is yet more vertue and favour ; the Lord saith , lend to them from whom yee may expect nothing .

It is the blindnesse of the Jewes to think they may take usury of Christians , when Christ hath made of both , one , Ephes. 2.14 . And it is our sinfull covetousnesse to take usury one of another when we are brethren : and therefore some affirme that in this place of Deut. that usury towards strangers is neither commanded nor permitted ; but the Scripture would have us acknowledge all our neighbours and brethren ; and that if wee doe exercise usury towards any , we entreat them not as brethren or neighbours , but as enemies .

Some ground the lawfulnesse , and so their practise of it upon Matth. 25. the parable of the Talents , vers. 27. Oughtest thou not to have put my money to the exchangers , and then at my comming I should have received mine owne with usury . Hence they conclude , that Christ doth not onely allow , but justifie usury .

Answ. 1. This is a parable , and solid arguments are seldome drawn from parables . Theologia symbolica , non est argumentativa .

2. Christ here speaks not de justicia rei , as if hee approved usurious practices , whereby men of covetous minds doe encrease their estates ; sed de modo rei , the encrease that came by such practises which hee propounds to be imitated in spirituall things : You see men of this world improve their moneys , and so should you improve those gifts and graces which are concredited and committed unto you : Christ here justifies usury no more then he justifies the unjust Steward , Luke 16.8 . where it is said , hee commended the unjust Steward , because he had done wisely . Why , what had he done ? In one account he had defrauded his Mr. of 50 measures of oyle ; in another account he cut him short of 20. measures of wheat ; yet Christ saith he had done wisely ; that is , wisely for himselfe , though wickedly for his Mr. Christs commendation of him did not legitimate the action ; if mens Stewards or Servants should doe so now , and alledg this instance , they would not hold them excusable , but have the law against them . Christ saith , that he will come as a Thiefe , Rev. 16.15 . and that the day of the Lord comes as a thief in the night , 1 Thes. 5.2 . Doth this therefore countenance or justifie the every ?

You see then no footing for usury in the word of God ; it seems to me to make void 3. great rules which our Lord and Saviour hath given us in the Gospel .

The 1. is that , Matth. 7.12 . All things whatsoever you would that men should doe unto you , doe yee even the same to them , for this is the law & the Prophets . Now is there any man in streights , in necessities , that would not borrow freely , rather then be tyed to pay so much , not knowing whether he shall gaine any thing , or preserve the principall : and if any should deny it , I feare their owne consciences would condemn them for it . It 's true ; through the custome and practise of the times , men are willing to borrow upon such rates and tearms , because they cannot have moneys otherwise ; but if men will lay aside all respects of that kind , and look at the simple nature of the thing , they cannot but confesse they had rather have money freely then upon tearmes : and if so , then they ought to do so to others , and not lay the burthen of usury upon them .

2. It 's against that great rule and command , Luke 6.35 . Lend , hoping for nothing againe . The Greek is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 men should so lend as not to hope for , much lesse covenant for any thing againe . Any thing for the lending their principal they may ; for it 's not said , give , but lend , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; and if you should not have the principall againe , it were not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not a lending , but a giving ; lend , hoping for the principall , but nothing for the loane of it . Such lending is attributed to righteous and good men . Psalm 37.26 . Hee is ever mercifull , and lendeth . And Psal. 112.5 . A good man sheweth favour , and lendeth . But the usurer beneficentiam in maleficentiam pervertit , as Muscul . in Psalm . 15.

3. It 's against that great rule and command , Heb. 13.5 . Let your conversation be without covetousnesse . Should poore men be without covetousnesse who have little , and should not rich men who have much ? they usually are the Usurers , and ●o most covetous . Usury is the invention and practise of covetousnesse , and serves only to feed the appetite thereof . Covetousnesse is a grievous sinne , it 's idolatry , as you may see , Coloss. 3.5 . It makes the times perillous , 2 Tim. 3.1 , 2. It 's the root of all evill , 1 Tim. 6.10 . It makes a man unworthy of Christian society , 1 Cor. 5.11 . To be abhor'd of God , Psal. 10.3 . and so to be shut out of the Kingdome of heaven , 1 Cor. 6.9 , 10. Ephes. 5.5 . And surely such as the Mother is , such is the daughter . Psal. 15.1 . Lord , who shall abide in thy Tabernacle , who shall dwell in thy holy hill ? Vers. 5. That putteth not out his money to usury . Of which words Luther in his Comentary upon that Psalm saith , iste locus non indiget explication● sed impletione . Many Counsels have condemned it as unlawfull . In the 1. Nicene it was condemn'd for a mortall sin , Can. 17. The first Carthaginian determined it to be turpe lucum , cap 13. The Lateran saith , usury is not allowed to redeeme Captives ; and this reason is given of it , si prohibetur pro alterius vita mentiri , multo magis usuras accipere ; so that it makes usury worse then lying . Concil: Viennense decrees him to be punished as an Heretick who sayes usury is no sinne . The Eliberine Councell degraded Clergy men , and cast the people out of the Church who were Usurers , Cap. 20. Not only Councels , but Fathers have been against it . Aug. upon the 36. Psalm sayes , si plus quam dedisti expectas accipere , faenerator es . And Bern. calls it , venenum patrimonij : inter praecepta famil : The very heathen have censur'd and condemn'd it . Arist. in 1 Polit. c. 7. saith , usuraria acquisitio est maxime contra naturam , because it 's barren , and not apt to bring forth : And Cato makes usury equall to murther ; illi faenerari idem fuit quod hominem occidere ; Tul. 2. Offic. cited by Aret. in problem . Lycurgus , e tota Sparta usurarios expulit , Phocil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Moll . in Psal. 15.

Agis burnt all the Usurers tables at Athens ; which made Agesilaus to say hee never saw a better or brighter light then that fire made , Alexan. ab Alexand : lib. 1. Gen. Dier . c. 7. Plato would have usurers banisht out of the Common-wealth , l. 5. de legib .

Let men threfore take heed how they meddle with usury , seeing there is such a cloud of Witnesses against it , and not trust to a distinction of mans brain , making biting usury unlawfull , and other usury lawfull , left by this distinction they get money in their coffers , and lose their soules at last . For , as Alphonsus saith , faenus est animae funus , such gaine is the sepulchre of the soule ; and he must not sojourn in the Tabernacle of the Lord , that puts his money to usury ; and surely it 's an ill trade that excludes a man from heaven .

Money at first was invented for exchange of things uneasie to be transported , not to beget money or a trade without labour ; for the usurers trade is most easie and gainfull . The ancient Grecians and Romans forbade all usury above one penny for 100. in the year ; and if any took above that rate , he was condemn'd to restore four-fold , and judg'd more vile then a Thiefe , who was condemn'd but in double as much ; afterwards it was brought to a half-penny a yeare among the Romans , and not long after wholly taken away by the Gemut●●ian law ; and if it were brought to lower rates amongst us , or rather wholly taken away , it were an honour to the Gospel , and to our Nation .

That hath withdrawn his hand from iniquity .

Hebrew is , hath turn'd away his hand : so the Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Piscat . retraxerit . The sense of the phrase is , that hath abstain'd from do●ng evill , from unjust and sinfull acts ; not only that keeps his hand from taking bribes , as Polan : But from wronging any when it is in his power , and occasions are presented . If men be so minded , they shall have variety of occasions to revenge themselves upon their enemies , to crush the poore , to get the wealth and honour of the world , yea strong temptations to things that are evill ; but now when a man will not give way to such temptations and occasions ; he is said to withdraw , or turne his hand from iniquity . When Judah said of Joseph , what profit is it if we slay our brother and conceale his blood , let not our hand be upon him . Here he kept his owne , and his brothers hands from iniquity , Gen. 37.26 , 27. Saul commands his Foot-men to kill the Priests , 1 Sam. 22.17 . But they would not put forth their hand to fall upon the Priests of the Lord , they with-drew their hands from iniquity . Job professes his innocencie in this kind , Chap. 31.21 . If I have lift up my hand against the fatherlesse when I saw my help in the gate , then let mine arm fall from my shoulders . He had opportunities and encouragement from others in place , to have wronged the fatherlesse ; but he would not doe it , he with-drew his hand from iniquity . Joseph would not hearken unto his Mistris : Daniel would not defile himselfe with the Kings portion , Chap. 1.8 . The 3. children would not bow to the Image , Chap. 3. They withdrew their hands and hearts from iniquity : and so David , he kept himselfe from his iniquity , Psal. 18.23 . from that was most stirring in him . Wicked men with-draw not their hands from iniquity , but as Mic. 7.3 . They doe euill with both hands , and that earnestly . Evill is their element , and doing evill is their trade ; but a righteous man withdraws his hand from iniquity , yea all iniquity ; From all unwarrantable actions , prescriptions , subscriptions .

Hath executed true judgement between man and man .

Heb. is , the judgement of truth . Whether these words be referred to publique Magistrates , or private men chosen to end controversies between men at variance , it matters not , both may be included ; for whosoever do judge , or execute judgement between man and man , they are to judge truly , and execute the judgement of truth . Zach. 8.16 . It 's written thus ; execute the judgement of peace and truth in the gates : there is a judgment of truth , or as the Hebrew is , judge truth , see your judgement have nothing in it but truth ; see it be according to the word of truth , approved by the God of truth , and then it will be judicium pacis , a judgment of peace , else it will breed more contention and heartburnings . The Scripture speaks of perverting judgement , Pro. 17.23 . Of turning aside judgement , Isa. 10.2 . But those are cal'd to that work , should neither for feare or favour , hatred or love , warp from the rule set of God : No greatnesse , no relation , no gifts , no respects whatsoever should draw a man to wrest , pervert , or turn aside judgement of truth or true judgement Deut. 16.18 , 19. They shall judge the people with just judgement , thou shalt not wrest judgement ; thou shalt not respect persons , neither take a gift ; for it blinds the eyes of the wise , and perverts the words of the righteous ; that which is altogether just thou shalt follow . God loves true , righteous , and just judgement , and hates what is thereunto contrary . Deut. 27.19 . Cursed be he that perverteth the judgement of the stranger , fatherlesse , and widow . His hatred is so great , that he hath laid a curse upon the perverters thereof .

VERS. 9.

Hath walked in my statutes , and hath kept my judgements , to deale truly ; hee is just , hee shall surely live , saith the Lord God .

WEe are comming towards an end of the discription of a righteous man , one thing or two remains .

Hath walked in my statutes .

There be severall expressions in the good word of God consonant unto this : As walking with God , Gen. 6.9 . Walking before God , Gen. 17.1 . Walking after the Lord , 2 Kings 23.3 . Walking in the spirit , Gal. 5.25 . After the spirit , Rom. 8.1 . Walking in the feare of the Lord , Acts 9.31 . Nehem. 5.9 .

Severall equivalent unto it , as walking in the truth , Psal. 86.11 . Walking in his wayes , Deut. 28.9 . Walking in the light of the Lord , Isa. 1.5 . Walking honestly as in the day , Rom. 13. 13. Walking worthy of the Lord , 1 Thes. 2.12 . Walking after his commandements , 2 John v. 6. In the good way , Jer. 6.16 . Respecting all his commandements , Psal. 119.6 . Sticking to his testimonies , vers. 3.

It 's opposed to other walkings and wayes : as walking in the statutes of the heathen , 2 K. 17.8 . In the statutes of Israel , Ver. 19. Keeping the statutes of Omri , Mic. 6.16 . Walking in the wayes of the Kings of Israel , 2 K. 8.18 . In the statutes of their father , Ezek. 20.18 . In their owne counsels , Psal. 81.12 . The counsels of their evill hearts , Jer. 7.24 . Walking after Baalim , Jer. 9.14 . After other gods , Chap. 16.11 . Walking according to the flesh , 2 Cor. 10.2 . According to the course of this world , Ephes. 2.2 . Walking after their owne lusts , 2 Pet. 3.3 . In the imaginations of their owne hearts , Jer. 13.10 . After our own devices , Chap. 18.12 . Walking in pride , Dan. 4.37 . Walking in lies , Jer. 23.14 . Walking in the wayes of darknesse , Pro. 2.13 . John 11.10 . Walking in the vanity of minde , Ephes. 4.17 . In the wayes of a mans heart , Eccles. 11.9 . Walking after vanity , Jer. 2.5 . After things doe not profit , vers. 8. Walking with slander , Jer. 6.28 . Walking after customes , Acts 21.21 . Walking with vanity , Job 31.5 .

Walking in Gods statutes implies severall things .

1. Life . 2. Light . 3. Action , motion . 4. Progresse . 5. Perseverance .

1. Life : a dead man cannot walk , he lies immoveable ; walking is from life , Rom. 6.4 . Spirituall walking is from spirituall life , as naturall walking is from naturall life . Hos. 14.9 . The wayes of the Lord are right , and the just shall walk in them , but the transgressors shall fall therein . Men justified by faith , they live , and they walke in Gods wayes ; not others , transgressors fall in them ; they cannot stand , much lesse walk in them : If men be not good themselves , they cannot doe good .

2. Light : men must know Gods statutes , else how can they walk in them ; unknown things are neither desired nor practised . Matth. 22.29 . Yee doe erre , not knowing the Scriptures . They wandred from Gods wayes through ignorance , being in the dark , they stumbled . Jer. 4.22 . To doe good they have no knowledge . An ignorant man cannot walk in Gods wayes ; a servant can n●ver do the will of his Master , if hee knows it not ; nor a sonne the will of his Father , if he understand it not . Prov. 14.8 . The wisdome of the prudent is to understand his way . A prudent man will examine his way , whether it be the way of God he walks in , or the way of the world , flesh , corruption ; if it be this last , he wil not walk in it , but walk out of it : he will walk into Gods way , and walk in his statutes ; when hee discerns them once to be his , he dares not keep out of them .

3. Action , motion . A man that walks , neither stands nor sits still ; he stands not in contemplation , nor sits still in meditation ; contents not himselfe with reading or hearing , but is doing the will of God ; walking and doing are the same . 1 K. 11.38 . If thou wilt walke in my wayes , and doe that is right in my sight , to doe my statutes and commandements : those that doe and keep them , they walk in them . This walking is observing his commandements , Neh. 1.5 . Obeying the voyce of the Lord , Deut. 13.4 . It 's hearkning unto God . Psalm 81.13 . Fulfilling the statutes and judgements of the Lord , 1 Chr. 22.13 . Performing his statutes , Psal. 119.112 .

4. Progresse . A man that walks , goes on step by step , and presses on towards that which is before him . He walkes in the statutes of the Lord , goes forward , his obedience is more and more . It 's said of wicked men , they proceed from evill to evil , Jerem. 9.3 . They walk on in their evill wayes : and so doe good and just men , they goe on from statute to statute , from truth to truth , from grace to grace , Psal. 84.7 . They goe from strength to strength , and from light to light . Phil. 3.13 . Paul forgat those things were behind , and reached forth towards those things were before him ; he tooke long strides towards heaven , and walk'd fast that way , he forgate how much ground he had walk'd over , and hastned to his journeys end . In Rom. 4.12 . they are said to walk in the steps of Abraham's faith . Abraham walked in faith , and all believers since have trodden in his steps .

5. Perseverance ; that is implyed here by walking , as appears by vers. 24. When the righteous turneth away from his righteousnesse , &c. Psal. 119.112 . I have inclined my heart to perform thy statutes alwayes , even unto the end . A man that walks in Gods statutes must never stand still , nor turne back ; God hath no pleasure in such , Heb. 10.38 . However times prove , what ever troubles arise , how ever men or divine providence acts , those are in Gods ways should proceed and persevere . Psal. 44.18 , 19. Our heart is not turned backe , neither have our steps declined from thy way : though thou hast sore broken us in the place of dragons , and covered us with the shadow of death . The word for dragon is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and signifies both sea and landdragons , and refers to the Gentiles saith Kimhi , who were as cruell to them as Dragons ; now notwithstanding they met with Dragons , were stung with them , and brought unto the point of death , yet they held on in Gods wayes , neither hand nor foote declined or with-drew at all , they knew it's the end crowns all antecedent acts . Mar. 24.13 . He that shal endure to the end , the same shal be saved . It 's continuance in wel doing which arrives at eternall life , Rom. 2.7 .

Hath kept my judgements .

These words expresse the meaning of the former . Walking in Gods statutes , is keeping of his judgments , Judg. 2.22 . Of these words Statutes and Judgements was spoken , Chap. 5.6 . A word or two of keeping .

To keep here , is not meant of keeping Gods judgements , or lawes from perverting , having corrupt glosses and senses put upon them ; as you would keep cloaths from moths , which doe marre them ; neither is it meant of keeping them in memorie , as the word is used , Luk. 2.51 . But to keepe them , is to doe and perform them throughly , Psal. 119.48.69 . Deut. 23.23 . Keeping and performing is the same : so observing and keeping , Ps. 105.45 . The Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to keepe , as Pagnine saith , with care and diligence : And Prov. 4.23 . it 's rendered so ; Keepe thy heart with all diligence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with all care and diligence , and so must the judgments , commands , and wayes of God be kept . Deut. 6.17 . You shall diligently keepe the commandements of the Lord your God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

To deale truly .

Hebrew is , to doe truth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Pradus saith signifies not only veritatem dictorum , quae mendacio opponitur , sed potissimum veritatem factorum , quae repugnat vanitati & hypocrisi , quae sunt mendacia in factis : There be lies in mens actions as well as in their words .

This expression of our Prophet to deale truly is consonant to that of Christ , John 3.21 . Hee that doth truth . Veritas in factis est adaequatio operi , ad id quod dictat spiritus domini , fides vel ratio . Men doe truth , when their actions are adequate or conformable to the word of God . The Sept. have it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to doe the same things , referring to judgements and statutes . The doing of them is doing of truth . Psal. 119.142 . Thy law is truth . All things in the law of God ; all his Statutes , Judgments , Commands , Wayes , are truth , and the doing of them is doing truth : and when a man deales truly , without fraud , guile , deceit , hypocrisie , which is the thing here intended , he doth truth : You read in holy writ of dealing treacherously , Lam. 1.2 . Subtly , Act. 7.19 . Perversly , Psal. 119.78 . Vnfaithfully , Psal. 78.57 . Corruptly , Neh. 1.7 . Deceitfully , Job 6.15 . Falsely , Jer. 6.13 . And unto all these is dealing truly opposite : He doth so , deales neither treacherously , subtly , perversly , nor unfaithfully , corruptly , deceitfully or falsly .

Dealing truly is hard to find among the sonnes of men , great or small , Prophet or Priest , Jer. 8.10 . But where it is to be found , it 's a jewell , I say a jewell enriching the man with peace invaluable , and making him delightfull unto God , Prov. 12.22 . They that deale truly are his delight . Hebrew is , those that doe truth , not those that speak truth only , but those whose lives and actions hold out the truth , they are his delight , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 it 's from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 voluntas , favor , acceptatio . Men have their delights : one delights in a witty man , another in a learned man , a third in a beautifull man , a fourth in a bountiful man ; but God delights in a man doth truth , or deales truly .

He is just .

Heb. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Something I spake of a just man in the 5. vers . I shall adde something here .

There is a just man in appearance , Matth. 23.28 . the Pharisees did outwardly appeare righteous ; there is a just man in opinion and conceit , Luke 18.9 . There were those trusted in themselves that they were righteous : There is a just man in truth , and that either evangelically or legally .

1. Evangelically just , Heb. 12.23 . Luke 14.14 . Heb. 10.38 . They are such as are justified by faith in Christ .

2. Legally just , and such are they who doe that is lawfull and right , who live honestly and harmlesly , walking in the ways of God , dealing justly with all men ; such an one was Paul before his conversion , Phil. 3.6 . Touching the righteousnesse in the law blamelesse . Such were Abner and Amasa , 1 K. 2.32 . who are said to be just or righteous : Of such Solomon speaks , Eccl. 7.15 . There is a just man that perisheth in his justice or righteousnesse , and there is a wicked man prolongs his life in his wickednesse . Some are loose , and they are spared in states : others are too strict , and are crusht by states .

Now here is meant by a just man , not one in appearance or opinion , but one in truth ; yet not evangelically , but legally : For ,

1. Here is no mention of Christ , or any reference unto him by faith , both which are requisite unto Evangelicall justice and righteousnesse .

2. A just man here is put in opposition to the soule that sinneth , vers. 4. The soule that sinneth shall dye : that is , the soule that sinneth and doth contrary to the duties here mentioned , as appears from the beginning of the 10. vers. to the end of the 13. He sinneth such sins shall dye , either a metaphoricall or violent death , be cast into captivity , or cut off by the sword or some stroak of God ; but hee is free from those sins , he is just , he shall not dye but live .

3. It 's meant of such a just man as may cease to be just , vers. 24. When the righteous turneth away from his righteousness , and commits iniquity , and doth according to all the abominations that the wicked man doth , shall he live ? &c. This must be the man is legally just , not Evangelically ; for the man Evangelically just cannot cease to be just , Ezek. 36.27 . 1 John 3.9 . Heb. 10.14 . Ch. 8 12.

He shall surely live .

Heb. is , vivendo vivet , the Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall live by living . Piscat . Junius , omnino vivet , he shall altogether live , hee shall have no deaths in his life , no metaphoricall or violent deaths . This phrase vita vivere , saith Pradus , est ad voluntatem , & cum jocunditate aevum traducere , to live pleasantly and prosperously , his Fathers and Predecessors sins shall bring no woe , no evills upon him : Non morietur propter peccata Manassis . Maldonate , he shall reap the fruit of his righteousnesse . David giveth us some light unto this life , Psal 34.12 , 13 , 14. What man is he that desireth life and loveth dayes , that he may see good . By life and dayes , he meanes such a life and dayes as have good in them , prosperity , peace , pleasure , comfort , and he shewes how to obtaine them : Keepe thy tongue from evill , and thy lips from speaking guile . Depart from evill , and doe good : This falls in with our Prophet , he doth so shall live a desirable life , and see good dayes : But if men sin , and their sins be upon them , they pine away in them , they doe not live , Ezek. 33.10 . They live not a comfortable life , they see no good dayes .

Obser. 1.

The Lord doth not onely in generall approve of doing good and avoiding evill , but particularly shews them what evils they should not do , and what good things they should doe . If a man be just , and doe that which is lawfull and right : Here is the generall ; and then hee descends to particulars : And hath not eaten upon the mountains , lift up his eyes to Idolls : Neither defiled his neighbours wife , nor oppressed or spoiled any by violence , nor given forth upon usury , nor taken any encrease ; but hath restored the pledge , given his bread to the hungry , covered the naked with a garment , executed true judgment , and dealt truly .

Here be negative and affirmative particulars ; God would have his mind so fully known , all pleas and objections so taken away , that none may have excuse , or say , had wee known what were acceptable to God , we would have done it : Generalls we have , but for Particulars we are at a losse . God takes away this plea bo●h here and else-where , and shewes men in speciall , what he approves , and what they should doe . See Deut. 27.15 . to the end of the Chap. There be 11. particulars reckoned up together ; and likewise as many in the 15. Psal. in Mic. 6.8 . Zech. 7.9 , 10. Rom. 12.9 , 10 , 11 , 12 , &c. You have sundry particulars enumerated , and above 20. in the last place . The duties of Magistrates , Subjects , Ministers , People , Husbands , Wives , Parents , Children , Masters , Servants ; of all relations , ages , sexes , conditions , are particularly laid down in the word , and all are inexcusable , if they be ignorant or disobedient .

2. See here the way to have a good name , esteem with God , & a good report from him ; the man doth the particulars mentioned , he is just , saith God .

If a man doe the duties of the first Table , which are implyed in not eating upon the mountaines , nor lifting up eyes to idolls , he is approved of God ; and if he doe the duties of the second Table , which are implyed in the other particulars , he is approved of man , and so hath a good report from heaven and earth . God pronounces him just , and man must subscribe unto it : A good name is a great mercie , Solomon tels you it's better then precious oyntment , Eccles. 7.1 . which pleases the senses , and profits the limbs ; yea that it 's to be chosen rather then great riches , Prov. 22.1 . Make a mountaine of silver and gold , a good name is more eligible then that ; it 's better to fill the world with a good name , then to fill coffers and chambers with rich treasure . The Grecians say it 's better to heare well , then to heape up wealth . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Many by carking and caring to grow rich , have wasted their bodies , and drown'd their soules in perdition : whereas a good report makes the bones fat , Pro. 15.30 .

Take then the right way to get a good name ; doe what is here required , and so shall you be counted just , & have a good report .

Agesilaus being asked how a man should come to have a good name , his answer was , si loquatur quae sunt optima , & faciat quae sunt honestissima : to speak the best things , and do the most honest .

Aristides by the light of nature did those things which caused him to be cal'd Aristides the just , an honourable and good name : And shall not we Christians , who have beside the light of nature , divine light , doe those things that may cause God to honour us with this Title , he is just ? If we do not this , heathens and others will be witnesses against us at the last day ; while we are here , an ill savour will be round about us , and when we are gone , our names will rot , but the memory of the just shall be blessed .

3. Hence note how to come unto it , as to live comfortably , he shall live , that is , comfortably , sweetly ; but who shall do so ? the just man , he that doth that is lawfull and right that walks in Gods statutes , that keeps his judgements , and deales truly , he shall surely live ; that is , prosperously and pleasantly : so the word life signifieth , Prov. 16.15 . In the light of the Kings countenance there is life ; what life ? felicity and prosperity . A man that is morally just shall have much comfort , content , and sweetnesse in his life , Prov. 12.21 . There shall no evill happen to the just , but the wicked shall be filled with mischiefe . No evill with a sting in it ; no evill as shall suck or pluck away the sweet of his life ; but a wicked man shall have evils enough , he shall be fil'd with feares , cares , sorrowes , impatience , discontent , and with the guilt of his sinnes , so as his life will be no life unto him . Deut. 28.66 . Thy life shall hang in doubt before thee , and thou shalt feare day and night , and shalt have none assurance of thy life .

This is spoken of those doe not walke in Gods statutes , keepe his judgements , and doe that is lawfull and right , their lives are continuall deaths , they have no assurance of life which is the most desireable thing , and what comfort or peace can they have in life . But as for the just who walk in his wayes , they live , and live comfortably , no evill befals them ; and no marvail they are compassed about with favour as with a shield , Psal. 5.12 . The Lord upholds them , Psal. 37.17 . They shall not be moved , Psal. 55.22 . They shall flourish as a branch , Prov. 11.28 . Their desire shall be granted , Prov. 10.24 . The wicked shall bow before them , Prov. 14.19 . And the righteous shall see their fall , Prov. 29.16 . Enjoy their wealth , Prov. 13.22 . The wealth of the sinner is laid up for the just . If the just man fall into trouble he shall come out of it , Prov. 12.13 . Blessings are upon his head , Prov. 10.6 . In his habitation , Pro. 3.33 . His house shall stand , Prov. 12.7 . Thus is he blessed in his life , and hath hope in his death , Prov. 14.32 . If these blessings be to the just , labour not only to be morally just , but evangelically also , for to such they doe especially belong .

VERS. 10 , 11 , 12 , 13.

If he beget a sonne that is a robber , a shedder of blood , and that doth the like to any one of these things .

And doth not any of these duties , but even hath eaten upon the mountaines , and defiled his neighbours wife .

Hath oppressed the poore and needy , hath spoiled by violence , hath not restored the pledge , and hath lift up his eyes to the idols , hath commmtied abhomination .

Hath given forth upon usury , and hath taken encrease : shall he then live ? he shall not live : he hath done all these abominations , he shall surely dye , his blood shall be upon him .

THe Prophet having freed the Lord from that aspersion laid upon him that the fathers did eate sowre grapes , and the childrens teeth were set on edge ; they sin'd , and the children suffered for it , and that both in generall , vers. 4. and by particular instance of his dealing with a just man , v. 9. He comes in these verses to another instance , which is the sonne of this just man . What if he should have a lewd son , will the sons lewdnesse prejudice the fathers righteousnesse , or the fathers righteousnesse advantage the sons lewdnesse ? Neither the one nor the other ; the father shall not be damnified by the sonne , nor the sonne benefited by the Father , but the one shall live in his righteousnesse , and the other shal dye in his wickednesse , and my justice shall appeare to all men .

Of the Fathers righteousnesse , and his living in it hath bin spoken in the former verses : now we are to come unto his sons wickednesse .

Vers. 10. If he beget a sonne that is a Robber .

The Hebr. word for robber is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from paratz to break , and to breake by violence ; to breake through , or over , as water doth in a flood , through and over the banks : transire terminum , Pagnin . Montanus renders the word Robber effractorem , a breaker : Robbers doe break wals , windows , doores , lawes , and all bounds of justice to accomplish their sinfull desires . The word is translated Robber , Ezek. 7.22 . ( where something was spoken of it ) Dan. 11.14 . Jer. 7.11 . But in Psal. 17.4 . it 's rendred destroyer . I have kept me from the paths of the destroyer , or robber . Because , where robberies are committed , there is great destroying , yea even of mens lives sometimes . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a pestilent sonne , one that is a plague to his Parents and Country ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Aquila . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Symmachus , a sinner , a transgressor in a transcendent manner . Vul. latronem , a Thiefe . Castal . perditum , a lost , forlorn o●● . Chald. impium , a wicked one . Qui ferro facit viam .

A shedder of blood .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 effudentem sanguinem , a man that spils the blood of another ; not that only draws blood , but drawes and sheds blood , that death follows upon it . So the phrase imports , Deut. 21.7 . When a mans was found slain , the Elders of the Citie next to him must wash their hands , and say , our hands have not shed this blood , we have not murthered this man . So it signifies in Gen. 9.6 . Psal. 79.10 . 1 Sam. 25.32 . Prov. 1.16 . Gen. 37.22 . This shedder of blood is a murtherer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Num. 35.16 , 17. And murther is a crying sin , Gen. 4.10 . it defaces Gods image , Gen. 9.6 . it makes a land mourn , Hos. 4.2.3 . It takes away the life of a man , for which no recompence can be made , Job 2.4 . A man's life is better then all that ever the blood-shedder or all his friends can return , it 's a sinne for which he must dye . Num. 35.31 . They shall take no satisfaction for the life of a murtherer which is guilty of death , but he shall be surely put to death .

The Jewish Doctors say ; though the murtherer could give all the riches in the world , and though the avenger of blood were willing to free him , yet he must be put to death , because the soule or life of the party murthered is not the possession of the Avenger of blood , Vid. Ainsw . Gen. 6.9 . but the possession of the most holy God . It 's a sin that excludes men from the Kingdome of heaven , Gal. 5.21 . Revel. 22.15 . Such God abhors , Ps. 5.6 . If men be bloody , God who is love , abhors them , and will cut short their dayes , Psal. 55.23 . They shall not live out halfe their dayes .

Of the 11 , 12. and former part of the 13. vers. was spoken in the 6 , 7 , and 8. verses ; the words poore and needy were opened in the 16. Ch. the 49. vers. so that there remains nothing to open but a little in the 13.

Vers. 13. Shall he then live ? he shall not live .

He thinks to live , thrive , prosper in the world ; but shall he live ? what , such a man live ? no , he shall not live . The words are a question and an answer , and connote or indigitate a vehemency of spirit in the speaker . The sonne may flatter himselfe because his father is just , doth that is lawfull and right , that it shall be well with him notwithstanding all his lewd and villanous practices , that he shall live as happily as ever he did ; what , live saith the Lord ? shall hee live ? he shall not live .

This interrogation and answer is like that in Ch. 17.10 . Shall it prosper ? shall it not utterly wither when the East-wind toucheth it ? it shall wither .

He shall surely dye .

Hebrew is , moriendo morietur , he shall dye in or by dying . This manner of speaking is frequent in the bookes of God , Gen. 20.7 : 26.11 . Exod. 21.12.15 , 16 , 17. Four times in that Chap. and as many in Numb. 35.16 , 17 , 18 21. Sept. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he shall dye by death . Pisc . Jun. Omnino afficietur morte , he shall certainly dye , he shall not escape the jawes , teeth , and sting of death ; the famine , plague , sword , or some special hand of God shall be upon him , cut him off : it 's opposed to what we had in the 9. vers . he is just , he shall surely live : and this man is unjust , and he shall surely dye ; his comforts , hopes shall cease , his ruine and destruction hastens .

His blood shall be upon him .

Heb. is , his bloods shall be in him : a substantive plurall with a verb singular : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the cause of his death shall be in himselfe , he shall answer for all the blood he hath shed , with his owne bloud ; he hath shed the bloud of others , and his bloud shal be shed for it ; the Chaldie is , reatus mortis ejus in ipso erit , he shall be found guilty of his owne death , just matter and ground for his death shall be found in himselfe . Or thus , his bloud shall be against him , his bloudy and cruel dealings shall come against hi● : the Hebrew preposition ב or Beth signifies against , and upon : against , Gen. 16.12 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 his hand will be against every man , and every mans hand against him . Here Beth is against , and so it may be rendred here , his bloud shall be against him : it signifies also upon , Ezek. 33.4 . His blood shall be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 upon his owne head ; & so it is in this place , his bloud shall be upon him ; he is the cause of his own death , his sinfull acts have brought death upon himself .

Observation 1.

That a just man may have a wicked son ; if he beget a son that is a robber , a shedder of bloud , &c. he speaks of the just man who may have such a son . If we search into the bowels of the Word , we shall find frequent examples hereof ; Jacob , had Simeon and Levi , who slew the Shechemites , troubled him and made him to stink among the inhabitants of the land , Gen. 34.25 , 26.30 . and therefore he cal'd them instruments of cruelty , and laid a curse upon them at his death , Gen. 49.5.7 . Abraham had a scoffing Ishmael , Gen. 21.9 . Isaac a prophane Esau , Gen. 25.32.34 . Old Eli had sonnes who were sons of Belial , 1 Sam. 2.12 . David had his Abshalom , who shed the bloud of his brother Ammon , 2 Sam. 13.28 . Solomon had his Rhehaboam , who prov'd tyrannicall , 1 King . 12. Hezekiah , Manasses , who fil'd Jerusalem with innocent blood , 2 King . 20.21 : 21.16 . Josiah his Jehoahaz who did evill in the sight of the Lord , 2 K. 23.30.32 . It is a great affliction when a good man hath a wicked sonne . Prov. 17.25 . A foolish sonne is a griefe to his father , and bitternesse to her that bare him . If a foolish sonne be so , what is that sonne that is a robber , a bloud-shedder , an idolater , an oppressor ? Just men have had such sons , and you must not think it strange , if any of yours be such .

2. The righteousnesse of the Father neither priviledgeth , patronizeth , nor protects a wicked child from the stroak of justice . If he , viz. the just man , beget a sonne that is a robber , a shedder of blood , &c. shall he live ? hee shall not live . Though his Father be just , his righteousnesse great , yet it doth not reach to his son being guilty of such things ; the Lord had said , vers. 4. The soule that sinnes it shall dye . The fathers righteousnesse cannot expiate the sons sin : As the life of the childe cannot answer for the sins of the father , nor profit him at all upon that account , Mic. 6.7 . So neither can the righteousnesse of the father answer for the sinne of the child , or advantage it at all in that respect : What Solomon saith of a wise man , Prov. 9.12 . If thou be wise , thou shalt be wise for thy selfe ; that I may say of a righteous man , if thou be righteous , thou art righteous for thy selfe , and not for another , no not for thy own child . David's righteousnesse did not priviledge Absolom ; he sin'd , and he suffered .

Qu. Is it not said , Prov. 11.21 . The seede of the righteous shall be delivered ?

Answ. 1. Not for the righteousnesse of the Father , that deserves nothing at Gods hands , Job 22.3 . Is it any pleasure to the Almighty that thou art righteous ? or is it gaine to him that thou makest thy wayes perfect ?

2. It is for the promise and Covenant-sake which God hath made , Gen. 17.7 . Psal. 112.1 , 2 : 89.28 , 29 , 30 , 31 , 32 , 33 , 34.

3. It supposes continuance in the steps of their Fathers , else not ; for mark the whole vers. Though hand joyne in hand , the wicked shall not be unpunished ; let them plot , act , use all means and wayes themselves , their friends or parties can make , yet they shall be punished , the just God will bring it about one way or other ; now if the seed of the righteous prove wicked , they must be punished .

4. Outward calamities and affliction ●●l ●●●ke unto all ; but God will deliver the righteous and their seed out of the evill of them , Psal. 34.19 . but wicked men are left to sinke in them .

Let not children then presume upon the righteousnesse of their Parents , and live loosely ; if they fall into vitious and lewd courses , they may perish notwithstanding their righteousnesse .

3. The sins here specified , howsoever they may seeme to men , they are abomination unto God : robbery , blood-shedding , idolatry , adultery , oppression , violence , with-holding the pledge , going in to a menstruous woman , which is meant by committing abomination in the 12. vers . Vsury and taking encrease , he hath done all these abominations . The Lord calls them all abhominations , things to be abhor'd , loathed , rejected , offensive to all the senses . One sinne here among the rest I desire may be taken notice of , and that is usury and encrease ; hee distinguisheth them here from oppressing the needy and the poore in the 12. vers . If it were therefore meant of biting usury , as many would have it , that is comprehended in those words of oppressing the poore and needy , which is abomination . Now besides that , he addes giving forth upon usury , and taking encrease , and this he calls an abomination .

Let men take heed how they meddle and please themselves with that which so farre displeases , yea provokes the Lord , that he brands it with the title of an abomination : If in the judgement of the infinite and only wise God , it be abominable , let not the groundlesse distinctions and vain pretences of men prevail with thee to judge it warranable or lawfull .

4. Great and notorious sinners bring , hasten woes , judgments , deaths upon themselves ; shall he then live ? he shall not live ; he hath done all these abominations , he shall surely dye , either metaphorically , or some violent death : God will turn such sinners prosperity into adversity , their light into darknesse , their comforts into crosses and curses . Jer. 9.13 , 14 , 15 , 16. They have forsaken my law , walked after the imaginations of their owne hearts : Therefore saith the Lord of Hosts , the God of Israel , Behold , I will feed them , even this people with worm-wood , and give them water of gall to drinke . They should have sad and bitter afflictions : and what then ? I will scatter them also among the heathen , whom neither they nor their fathers have known : and I will send a sword after them till I have consumed them . To be fed with wormwood , and drink gall , is a death ; to be scattered among strangers is a death ; to have a sword pursuing is a death . Wicked ones have many deaths , they are dying and pining away under threats , fears , stroaks , or guilt continually : they may say as it is , Ezek. 33.10 . Our transgressions and our sinnes are upon us , we pine away in them , how should we then live . The thought of their sins and wayes banished all sound comfort from their lives , and oft such sinners are snatch'd away , cut off by some sodain hand of God : and when it is so , it 's most just , their bloud is upon their heads , nothing befals them but what is due and deserved ; their sinnes call for death , and bring the evill upon them , see Levit. 20.9.11 , 12 , 13 , 16.27 . 2 Sam. 1.16 . where you may find that it was their own sin brought death upon them .

VERS. 14 , 15 , 16 , 17 , 18.

Now loe if he beget a sonne that seeth all his fathers sinnes which hee hath done , and considereth , and doth not such like .

That hath not eaten upon the mountaines , neither hath lift up his eyes to the idolls of the house of Israel , hath not defiled his neighbowrs wife .

Neither hath oppressed any , hath not with-holden the pledge , neither hath spoiled by violence ; but hath given his bread to the hungry , and hath covered the the naked with a garment .

That hath taken off his hand from the poor , that hath not received usury nor encrease , hath executed my judgements , hath walked in my statutes , he shall not dye for the iniquity of his father , he shall surely live .

As for his father , because hee cruelly oppressed , spoiled his brother by violence , and did that which is not good among his people , loe even he shall dye in his iniquity .

THe Prophet , in these words , presents a third instance to free the Lord from imputation of injustice ; you stick not to affirm that he punisheth the children for the sins of the fathers ; but behold here the errour and wickednesse of your assertion : If a wicked Father , a Robber , a Bloud-shedder beget a son that doth not as he hath done , God is so far from punishing him for those sins of his Father , that he shall be spared and blessed , he shall not dye but live .

Three things are here commended unto us concerning this son of a wicked father .

1. His full observation of his Father's evill wayes , in these words , That seeth all his fathers sinnes that he hath done . 2. His effectuall consideration of them : And considereth and doth not such like . 3. His doing of the contrary , which is implyed in the severall particulars mentioned in the 25 , 16 , 17. verses .

That seeth all his fathers sinnes .

Sin is not properly visible , it 's not the object of the eye ; we may see sinfull actions , but not the sinne of those actions with the eye of the body : the sight of the sinfulnesse refers to the eye of the mind , Jun. therefore renders the words thus , qui animadvertat , he who marks , observes the sins of his father , 1 Sam. 12.17 . That yee may see your wickednesse is great ; that you may take notice , observe it is so : in this sense it 's used , Eccl. 5.8.13.18 : 6.1 : 10.5 Jer. 13.27 : 23.13 . Job 11.11 . Many children doe as their Fathers doe , and never observe of what nature it is they doe , whither good or evill ; yea , oft Parents possesse their children with arguments to justifie their wayes , which are altogether unlawfull .

All his fathers sinnes .

It 's impossible any sonne should see or observe all the sins of his father , many are acted in secret , many abroad : our Prophet intends not that every particular sin should be observed by him , but those are more obvious and expose to judgments and death , such as he had mentioned before .

And considereth .

The Hebrew word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies not simply to see , but curiously to looke into , to consider and intend a thing . The Sept. Vulgar , and some other read it , and feareth , and so derive it from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to feare ; but Montanus saith , it 's from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and so our Translation hath it . I shall speak to it therefore as it imports consideration , not fearing .

Consideration is a serious exercise of the understanding about things to be done , or not to be done , furthering or impeding the execution of them as it sees cause .

1. It 's an exercise of the understanding , mind , heart , these are at work in consideration , Psal. 119.59 . I thought on my wayes , or considered them . I turn'd them over and over , as Sempsters doe their needle-work : I look upon all the circumstances and aggravations of them ; it 's cal'd a speaking or saying , Hos. 7.2 . They consider not in their hearts . Hebrew is , they say not to their hearts . It 's cal'd a communing with a mans own heart , Psal. 77.6 .

2. Serious ; it 's not a slight generall thinking of a thing but a serious setled minding of a thing , Heb. 10.24 . Let us consider one another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it notes the sincking downe of a thing into our mindes : it 's the intention of the minde upon a thing , magno studio , with great earnestnesse , Eccles. 9.1 . I considered in mine heart . Heb. is , I set to my heart . Consideration is a setting the heart to a thing , or upon a thing , as a Bee sits upon a flower , and sets her strength to it to draw out the sweet in it .

3. It 's about things to be done , or not to be done . Contemplatio looks upon things as the eye upon the object . Judicium , discerneth things whether good or bad , right or wrong , and there leaves them , having pronounced them so . Meditation is a further inquisition into truth , or minding of truth , and comes up neerest to consideration , which is in order to doing or not doing . Men intend this & that , and oft fall upon things rashly to their prejudice , because they consider not ; now consideration reflects upon things intended . The two sons in the Gospel , one said , I will goe , and went not ; the other said , I will not goe , and went . The one's purpose was to goe , the other 's not to goe : but this last considering of his sinfull purpose , intention , and resolution , repented , and went , Matth. 21. It 's taken up about doing , or not doing , as you may see , Prov. 23.1 , 2. 1 Sam. 25.17 . Judg. 18.14 .

4. Furthering or impeding the execution of them , as it 's sees cause . Ps. 119.59 . I thought on my wayes , and turned my feet unto thy testimonies . David considered his wayes , and not finding them good , he ceas'd from walking any longer in them : and seeing Gods wayes the only good ways , he turnd about , stept into , and walked in them . If upon consideration things be found good , the heart affects them , and so proceeds to the doing of them . The vertuous wife considered a field , and bought it , Prov. 31.16 . But if things upon consideration be found sinfull , the heart disaffects them , and so keeps off , see vers. 18. of this Chap. He considers , and turns away from all his transgressions .

2. Wherein the strength of it lyeth .

1. In searching out the causes , effects , rising , progresse , continuance , and issue of a thing , Judg. 19.30 . The Levites Concubine being cut in 12. pieces , & sent into all the coasts of Israel ; they saw it , & said , consider of it , take advice , and speak : let us search out the cause and originall of this evill , what dammage it hath brought to the Jewish Religion , and may bring ; what the Levite can say , what will be the issue of this horrible fact .

2. In comparing things together , and so drawing up and out that which may be most usefull : when all things are laid together , weigh'd , scan'd over again and again ; a man takes that is most necessary , seasonable , sutable and usefull , Eccl. 12.10 . The preacher sought to find out acceptable words . Hee compared one word with another , one truth with another ; and then in the 13. v. Let us heare the conclusion of the whole matter , feare God , &c. He had tryed books , creatures , all things : and then considering them , sums up , and draws out what was most materiall .

3. In pressing to , and assisting the soule in acting : when consideration hath drawn up what is to be done , or not to be done , then it puts it upon the conscience as sinfull , if not followed , and directs in the execution . Many things wel contriv'd have miscarryed through want of consideration , which looks to the congruency of particulars to the whole , Psal. 64.9 . All men shall feare , and declare the work of God , for they shall wisely consider of his doings .

Consideration layes an injunction upon mens wills and consciences to be doing ; did men in these dayes wisely consider the Lords doings , they would feare and declare the work of God .

3. The excellency of it .

1. It 's that God himselfe doth , Prov. 24.12 . Doth not hee that pondereth the heart consider ? When God intended to make man , he cal'd a Councell , Come , let us make man after our Image , Gen. 1.26 . The Lord considers , ponders , and weighs things according to the language of Scripture , Exod. 33.13 . Prov. 5.21 . Deut. 32.26 , 27. Hos. 11.8 , 9.

2. It differenceth a man from bruits ; they are led by sense , and cannot distinguish whether an action ought to be done or not , this is mans priviledge and power . Reason doth distinguish men from beasts , but the generality of men do not use reason , they have soules for salt , their eyes , eares , tasts , their senses are their guides . Jer. 10.14 . Every man is bruitish in his knowledge . Men do not reflect upon their actions , and consider them ; if they did , they would not be so sensuall , so sinfull . Isa. 1.3 . The Oxe knoweth his owner , and the Asse his Masters Cribb : but Israel doth not know , my people doth not consider .

3. It inables the understanding , compleats a man , makes him wise and prudentiall . Prov. 17.27 . He that hath knowledge spareth his words , and a man of understanding is of an excellent spirit . He considers what advantage may be made of words , and therefore is sparing in speaking , shews the more understanding and excellency of spirit . Pro. 6.6 . Consider her wayes and be wise .

If the considering of an Ants wayes will make us wise , much more the consideration of our own ways . Direct acts may inable and perfect others , but reflect acts do inable and perfect a mans selfe . Consideration looks inward , looks over the same thing again and again , it defecates the understanding of man from those raw and imperfect notions and conceptions which arise at first , & those impertinent ones interpose afterwards . We say , second thoughts are best , which implies that consideration , ripens and perfects the man and his actions ; as meate in the Pot , if suddenly pul'd out , is raw , but if well boil'd , is freed from crude hamors , and so more wholsom .

4. It puts life into those principles and talents God hath given a man ; like a Drumme in an Army , when that beats , all stir and march ; like a spring in a watch , when that goes all the wheels goe . Did men consider what graces and gifts God hath given them , they would not let them lie still and fallow , but improve them . Isa. 64.7 . None stirreth up himselfe to take hold on thee . They had talents , but did not employ them . Heb 10.24 . Let us consider one another , to provoke unto love , and to good works . Consideration will set others graces on work , and much more a mans own .

A third thing here commended about this son of a wicked father , is his doing the contrary : he worships God in his own way , he eats not upon the mountains , he lifts not up his eyes to Idols ; but he comes to Mount-Sion , and lifts up his eyes to the God of heaven whom he serves ; he is chast & charitable , he wrongs none , but doth good to all according to his ability : he executes judgment , and walks in Gods ways ; and what ever his fathers sins have been , though crimson and scarlet abominations , he shall not die for them , but he shall surely live .

Vers. 16. Hath not with holden the pledge .

Hebr. is , hath not pledged the pledge . Hath not taken a pledg saith Calvin , Lavat . Jun. Montan. But Piscator saith , the word for pledging doth not signifie here to take or receive a pledg , but to deteine it being pledged , as appears from the 7. vers. where the words are , hath restored to the debtor his pledge , and here it must be , not who hath taken , but who hath not with-holden being taken : so Vatab. pignus non retinet : and Weems , the repetition of the same word signifies to take away the pledg , and to keep it . Now he who doth not take away , or with-hold , but restore the pledge , is just .

Observ. 1.

A good son may descend from a wicked Parent ; a Father that is a robber , a bloud-shedder , a son of Belial , a plague to City and Countrey , may have a sonne that is free from his vices , a son that is just : as good parents may have ill children , so ill parents may have good children . God may and doth honour his free grace , when , where , and upon whom he pleases . Manasses was transcendently wicked , and his son Amon : so 2 Chron. 33.9.22 , 23. yet out of their loynes came Josiah , vers. 25. who hath this testimony ; that he did that was right in the sight of the Lord , and walked in the wayes of David his father , and declined neither to the right hand nor to the left , Chap. 34.2 .

Hezekiah was very godly , did much in Reformation , restored the Passover , walked in the steps of David , and did that was right in the sight of the Lord , yet he came from as wicked a parent as the world then had , even from Ahaz , 2 Chron. 28.27 . Ahaz came from Abijam , who walked in the sins of his Father , 1 K. 15.3 . Abraham descended from Idolatrous parents , Josh. 24.2 . Some good thing towards the God of Israel was found in a son of Jeroboam's , who made Israel to sin , 1 K. 14.13 .

Some untoward parents in our dayes have had good children , and such as have much honoured God . Now this is not from nature , or because they are born under such and such planets , but because they are born of God , and made partakers of the divine nature . If parents have gracious children , let them give the glory thereof to God , whose grace hath made them such : If they have ungracious ones , let them begge hard of God for mercy and grace for them , who hath abundance of the spirit to bestow on whom he please , and hath promised to those in Covenant with him , to powr out his spirit upon their seed , and his blessing upon their off-spring , Isa. 44.3 .

2. It 's not alwayes safe , warrantable , to imitate Parents , Ancestors , Predecessors , and to tread in their steps ; it may be dangerous , deadly , yea damnable . If the son of the unjust man should follow his father in his ways , he must dye for it ; but if he see his wayes , and doth not such like , he shall live . When the wayes of Parents are idolatrous , superstitious , prophane , oppressive , contrary to , or not grounded upon the word of God , children are not to conform unto them . There is one greater then they , and wiser then they , who is the father of spirits , and hath more authority over them then their Parents after the flesh , him must they hearken unto , his counsels must they embrace , his commands must they obey , his will must they doe . The Lord commends the son here that doth contrary to his wicked father , 1 Pet. 1.18 , Men are redeemed from the vaine conversation by tradition from their fathers . Fathers are vain , have vain conversations , deliver those to their children , but children should not receive their traditions , nor imitate their conversations ; they are redeem'd from them , but they are apt to do it , Jer. 9.14 : 44.17 . And it 's oft complain'd of , and spoken against in Scripture , 2 King . 15.9 : 23. Ch. 32. Neh. 13.18 . Psal. 78.57 . Ezek. 20.24 . and in other places . There is a full prohibition against it , 2 Chron. 30.7 . Be not yee like your fathers , and like your brethren which trespassed against the Lord God of your fathers , who therefore gave them up to desolation .

3. Consideration is a speciall meanes to keepe men from sinning ; if a son see his fathers sins , and considereth , and doth not such like . There is a strong inclination in men to sin , Example is powerfull to draw out that inclination , and especially the example of a Father ; yet consideration hath vertue in it to stop that inclination , to take off from evill example , and to cary another way : The Prodigall when he came to himselfe , that is , considered what he had done , in what case he was , what might be had in his fathers house , he comes off from his wicked wayes , and returns to his Father , Luk. 15.17 . It is want of consideration that men sinne so as they doe : had Noah , Lot , David , Peter , others well considered , they would not have fallen into such sins as they did ; it 's rashnesse , inconsideratenesse that occasions and causeth many sins . Matth. 7.3 . Why beholdest thou the mote that is in thy brothers eye , but considerest not the beame that is in thine owne eye ? Want of consideration makes men censorious and hypocriticall , it leads men into a multitude of sinfull wayes , and keepes them there , Isa. 44.19 . Hos. 7.1 , 2. Ecces. 5.1 . Whereas if men would seriously consider , they would neither sin so frequently , nor continue in sin , if overtaken with it . Ezek. 12.3 . It may be they will consider though they be a rebellious house . Here the Lord intimates , that if they would consider , they would give over their sinfull practises , and not persist in wayes to provoke God : They would see so much evill in their owne wayes , so much equity in Gods wayes , that they would leave the one , and embrace the other .

In the 28. vers. of this Chap. you may see the vertue and efficacy of Consideration : Because he considereth , and turneth away from all his transgressions . Nothing more advantages Sathan's kingdom then incogitancy and inconsideratenesse ; & nothing doth prejudice it more then the contrary . Consideration puts a stop to mens sinfull ways , and causeth them to turn to God , Psal. 119.59 . Therefore the Lord cals earnestly for it , Psal. 50.22 . Now consider this yee that forget God . And Deut. 32.29 . O that they were wise , that they understood this , that they would consider their latter end .

4. Good children descending from wicked parents , are not to be branded with their vices . If he beget a sonne doth not such like : if the son do not tread in the steps of his Father ; he is just , he shall not suffer for his fathers sinne , I will not charge the guilt or shame of them upon him , he shall live comfortably , and without imfamy . Children chuse not their Parents , neither could prevent their sin : if they cleave not to their wayes , they shall not be spotted with their vices .

The world deales otherwise , it 's forward to pick up any thing , yea to seeke out matter from Parents and Predecessors to disgrace their posterity , though they walk not in their sinfull paths ; this is not to be like unto God , but unto the world , to lay the burthen of the guilt upon the innocent .

From the 18. vers. observe , that covetous men are oppressors , yea oppressors of those are near unto them : because he cruelly oppressed , spoiled his brother by violence . The Heb. is , he oppressed by oppression , and spoiled by spoiling , and that his brother . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notes a brother of the same womb , a kinsman , a brother in friendship , one near and deare to a man . He that is covetous will contend fraudulently , oppresse , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , yea spoile , and wrest out of his hand by violence what he hath , as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 imports . Covetousnesse is ounning and cruel , Nehem. 5 7. You exact usury every one of his brother . Micah 7.2 . They hunt every man his brother with a net . Amos 5.11 . They take burthens of wheat from the poore , they oppresse and crush them . Chap. 4.1 . They robb'd the fatherlesse , and made widdowes their prey , Isa. 10.2 . If you would see the cunning and cruelty of covetous men , consult with these Texts , Jer. 6.13 . Jam. 5.4 . Luk. 19.8 . Isa. 3.14 , 15. Mica . 3.2 , 3. Ezek. 22.7 . 1 K. 21.15 .

Covetous men little care from whom they pull , so they may get and feed their covetous desires : many have undone their brethren , kindred , friends , fathers , sons , by their cunning , cruel , covetous practises .

VERS. 19 , 20.

Yet say yee , why ? doth not the sonne beare the iniquity of the sather ? when the sonne hath done that is lawfull & right , and hath kept all my statutes , & hath done them , he shall surely live .

The soule that sinneth , it shall dye : the sonne shall not beare the iniquity of the father , neither shall the father bear the iniquity of the sonne ; the righteousness of the righteous shall be upon him , and the wickednesse of the wicked shall be upon him , &c.

HEre begins the Jews replication , and Gods further vindication of himselfe from what they accus'd him of , which extends to the end of the 24. vers .

The replication is in these words ; why ? doth not the sonne beare the iniquity of the father ? Why dost thou deny it ? bring arguments against it ? attempt to perswade us otherwise ? have we not experience of it in our selves ? do not we beare the iniquity of our fathers ? The Heb. word for why is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is us'd when we desire to know the reason or cause of a thing , as Gen. 26.27 . Whereupon , or WHY come yee to mee , seeing you hate me , said Isaac to Abimilech and his men , let me know the cause of your comming : so here they would have a reason , know the cause why the Lord spake so , and justified his proceedings with men and government in the world , that he wrong'd none , but rendred to all according to their ways and works . It 's otherwise , we find and feel the contrary ; the iniquity of our fore-fathers is upon us their children , and therefore we wonder how either thy selfe or Ezekiel , who pretends to be thy Prophet , can assert such things ; either that is not true which is said , or our condition is worse then others ; if thou dealest justly with others , yet unjustly with us , we suffer for the ●●nnes of our Parents .

Beare the iniquity .

Iniquity here is put for the punishment due unto it , and so it 's frequently used in Scripture , Gen. 19.15 . Lest thou be consumed in the iniquity of the City ; that is , in the punishment which iniquity hath brought upon it . So Psal. 40.12 : 31.11 . Exod. 28.43 . Numb. 14.34 : 18.23 . Isa. 53.11 . Ezek. 44.10 . Bearing of iniquity in these places is put for bearing of punishment by a metonimie of the efficient .

To this reply and charge God answers ,

1. In generall , in the rest of this 19. vers. and in the 20. If a sonne doe that is lawfull and right , if hee keepe my statutes he shall live , he shall not suffer ( as you reproachfully and blasphemously object against me ) for the sins of his father , no , the soule that sinnes shall dye . If the father sin he shall dye , if the son sin he shall dye , if neither of them sin , neither shall dye . He is righteous , his righteousnesse shal be upon him ; hee is wicked , his wickednesse shal be upon him .

2. More particularly in the 21 , 22 , 23 , and 24 , verses .

There is nothing more to be opened in the 19. vers . Of doing that is lawfull and right , of keeping statutes , and living hath been spoken .

Vers. 20. The soule that sins shall dye .

Of these words you heard largely out of the 4. vers . By soule is meant person ; by dying suffring of punishment , putting to death : so the words to dye doe signifie , Deut. 17.12 : 18.20 : 24.7 : 2 Sam. 12.5 . 1 Sam. 14.39 . The sense of the words then is this ; that person who commits sinnes worthy of death shal dye for them , and not another .

The sonne shall not beare the iniquity of the Father .

If he persist not in his fathers steps he shall not suffer for his fathers sins , that were against the law . Deut. 24.16 . The fathers shall not be put to death for the children , neither shall the children be put to death for the fathers , every man shall be put to death for his own sin . Amaziah remembred this law , & kept it , 2 Chr. 25.4 . When he slew the fathers , he slew not the children for the fathers sin . It was otherwise , when Joshuah put Achan's sons to death for Achan's sins , Josh. 7.24 . And when David delivered Saul's son 's to be put to death by the Gibeonites for the sin of their father , 1 Sam. 21.9 . The law then tyes not God , hee hath a prerogative above his own laws given out to us , they doe and must tye us , and without special warrant , hint , & instinct , we may not do contrary unto them ; both Joshuah and David had speciall direction for what they did , or else it was evident to them that they approved and justified their fathers facts , and so became guilty of the same , and suffered according to law .

The righteousnesse of the righteous shall be upon him .

Look what the righteous hath done , accordingly shall he have ; as iniquity before did note punishment , so righteousnesse here notes reward , he shall have the fruit of his righteous acts . Isa. 48.18 . Thy righteousnesse had been as the waves of the Sea : That is , the fruit or reward of thy righteousnesse had been great , and comming in daily : so the word righteousnesse is to be taken , Gen. 30.33 . Jam. 3.18 . Gal. 5.5 .

Some from these words , and those in the 19. vers . Hath kept all my statutes , and done them , he shall surely live ; do conclude that a man may keep the law , and so by his own righteousnesse attain unto , if not merit life eternall .

But where is that man that ever yet did keep the law exactly , since Adam's fall there is none : If Adam in innocency could not do it , how shall we think men subject to sin and many infirmities can do it . Eccles. 7.20 . There is not a just man upon earth that doth good , and sins not . Solomon had observed men , and the best of men , the most just sin'd and brake the law : Jam. 3.2 . In many things we offend all . 1 Joh. 3.8 . Paul durst not stick to his legall righteousnesse , Phil. 3.9 . hee knew it was impossible for himselfe or any other to keep the law . Rom. 8.3 . What the law could not doe in that it was weak through the flesh , God , &c. Gal. 3.21 . If there had been a law which could have given life , verily righteousnesse should have beene by the law . The law was weak and unprofitable , it made nothing perfect . Hebr. 7.18 , 19. The law neither justifies nor sanctifies , it neither quickens nor comforts . If men think by legall righteousnesse to attain life eternall , they wil fall short of it as the Jews did , Rom. 9.31 , 32 : 10.3 , 4. They think to earn eternall life , but that is not earned , it 's given , Rom. 6.23 . Ephes. 2.8 , 9. The just live by faith , and look for eternall life , not by Moses , but by Christ , Tit. 3.5 , 6 , 7.

Obser. 1.

Erroneous and corrupt opinions being entertained , are not easily got out of the heads and hearts of men ; these Jewes had drunk in an hard opinion of God , that hee dealt unjustly with them , punishing them for their fathers sinnes ; the Lord by many arguments and instances clears up the justice and equity of his proceedings with the sons of men , that hee punisht none without just cause , and that it is for their own sin when he doth it ; hee spends 18. verses to convince them of the falshood and evill of their tenet , to remove it out of them ; but they , notwithstanding all this , hold their opinion fast , and dispute it with God : Yet say yee , why ? doth not the sonne beare the iniquity of the father ? We are of this mind and judgement , and so shall continue for ought thou hast said . Errors quickly root deep , take strong hold , and cannot easily be pul'd up .

The Pharisees held corrupt opinions about workings , Matth. 15.2 . dispencing with childrens obedience to parents , Mar. 7.11 . about swearing , Matth. 23.16.18 . fasting and tithing , Luk. 18.12 . They held many corrupt opinions touching the law , as in Matth. 5. appears , and could Christ prevaile with them to get those opinions out of them ? hee brought the clearest light that ever was , yet they loved their owne darknesse more then his light ; yea they gate him out of the world , before he could get these errours out of them .

The Sadduces denyed the Resurrection , Matth. 22.23 . And notwithstanding Christ took pains to convince them , and spake to the astonishment of others , vers. 33. yet their opinion abode with them , and they were of that minde after Christ was gone to glory , even in Paul's dayes , Acts 23.8 . Hymenaeus , Alexander , Philetus , had rather be delivered up to Satan , then deliver up their corrupt and damnable opinion , of saying the resurrection is past already , 2 Tim. 2.18 . with 1 Tim. 1.20 . The Apostles had taken up an opinion that Christ would be great in the world , and advance them , from which opinion Christ had oft been beating them off , yet it abode with them till his ascension , Acts 1.6 . There were those in the Church of Pergamos who held corrupt doctrines , and the Angel of it could not get them out , Rev. 2.14 , 15. Take heed therefore what opinions you receive . If in John's time there was need to try the spirits , because many false Prophets were gone out into the world , 1 John 4.1 . much more had men now need to try the spirits , because the world is full of false Prophets and false spirits ; and men are grown so artificiall to deceive , that if it were possible the very Elect should be deceived , and that finally . Let the Apostles counsell take place , 1 Thes. 5.21 . Prove all things : Take nothing upon trust for the learning , holiness , worth of , or respect you have to any man ; but prove all by the word , see it have a sound bottoming there , and then it 's good ; hold it fast , then it will do you good , let it not goe .

2. That what punishments soever befall men , they have no just cause to complain of God , though it be punishment unto death ; for he hath said , the soule that sinnes shall dye , not another for it , not it for anothers sins ; if it were so , there were just cause of complaint ; if the son should dye for the father , or the father for the child , this were injustice , therefore the Lord saith here , The sonne shall not beare the iniquity of the father , neither shall the father beare the iniquity of the son , &c. God is most just , and cannot doe an act of injustice to any man ; and if it be just what he doth , why should man mutter , think , or speak hardly of God , Lam. 3.39 . Wherefore saith Jerem. doth a living man complain , a man for the punishment of his sins ? who wrongs him ? doth God ? he hath wrong'd God , and God doth but right himselfe : If a man strike a Lion , and the Lyon bite him , hath he cause to complain of the Lyon or his own folly in striking the Lyon . Prov. 19.3 . The foolishnesse of man perverteth his way , and his heart fretteth against the Lord : But what cause hath he to fret against God , correcting and punishing him for his folly ? men should accept of the punishment of their iniquity , as it 's Levit. 26.41 . rather then complain , when it 's their own fault that they suffer ; yea men have cause to be thankful to God that he doth punish them lesse then their iniquities deserve .

3. Then God hath authority over souls to set them what lawes he please , and prescribe what punishments he thinks good ; the soule that sinnes shall dye : be persons great or small , honourable or base , wise or foolish , the Lord is above them , hath command over them , hath set them their bounds ; which if they transgresse , they shall suffer according as his wisdome shall appoint . Have States that power to give lawes to the people , and set what punishment they judge fit for the breach of them , as confiscation of estate , imprisonment , mutilation , wracking , pressing , decollation ? and shal not God much more ? vers. 4. he saith , All soules are mine , the soule that sins shall dye . I have given them all laws , and ordained punishments for the breach of those laws .

4. No mans sin shall goe unpunish'd , men shall not sinne , and goe away without suffering for it : the soule that sins shall dye , either a metaphoricall death , it shall meet with grievous afflictions or a violent death , be cut off by some stroak of God , or an eternall death , which is worst of all . Prov. 11.21 . Though hand joyne in hand , the wicked shall not be unpunished . What ever they think or attempt , God will meet with them whoever they be . Job 9.4 . Who hath hardned himselfe against him , and hath prospered ? Did ever any man sin and enjoy peace , offend God , and have his blessing ? No , God hath made men know it 's a sadde and dreadful thing to sin against him . Adam sin'd , and God visited him for it ; his posterities sinne , and they smart for it . In vain do men flatter themselves that they may sin , & not suffer , they may do wickedly & escape : It cannot be , God who is truth hath said it , the soule that sins shall dye . God may defer the stroak , but without repen●ance it must come . Rom. 2.9 . Tribulation and anguish shall be upon every soule of man that doth evill , of the Jew first , and also of the Gentile . The wickednesse of the wicked shall be upon him .

5. Righteous men shall not loose the fruit of their righteous doings . The righteousnesse of the righteous shall be upon him . Psal. 97.11 . Light is sown for the righteous . And Psalm . 58.11 . Verily there is a reward for the righteous . Prov. 11.18 . The wicked worketh a deceitfull work , but to him that soweth righteousnesse shall be a sure reward . Isa. 48.18 . O that thou hadst hearkned to my commandements , then had thy peace been as a river , and thy righteousnesse as the waves of the sea .

VERS. 21 , 22 , 23.

But if the wicked will turne from all his sinnes that hee hath committed , and keepe all my statutes , and doe that which is lawfull and right , he shall surely live , he shall not dye .

All his transgressions that he hath committed , they shall not bee mentioned unto him , in his righteousnesse that hee hath done , he shall live .

Have I any pleasure at all that the wicked should dye saith the Lord God ? and not that he should turne from his wayes and live ?

IN these verses and the next , you have a more full and particular answer of the Lords to the unjust replication of the Jewes , and charge laid upon him in the 19. vers . why ? doth not the sonne beare the iniquity of the father ? No saith God , hee that doth right he shall live , and he that sins he shall dye . There 's the generall answer , and here comes the particular .

1. Concerning a wicked man , in the 21 , 22 , 23 , verses .

2. Concerning a righteous man in the 24. vers .

Concerning the wicked man , here are two things required , and two things promised ; the things required are , 1. Turning from all his sins . 2. Keeping all Gods statutes .

The things promised are , 1. Life . 2. Non-mentioning of his sins .

If the wicked will turn from his evill ways , repent him of what he hath done , and walk in the ways of God for the future , he is so far from suffering or dying for his fathes sin , that he shall not suffer or dye for his own ; he shall live , and his sin not once be mentioned unto him : I am so far from punishing him for anothers sin , that upon repentance I punish not a man for his own .

If the wicked will turn from .

The Vulg. is , si egerit paenitentiam , if he shall repent : the Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and notes turning from ill , and turning to God , which is repentance : so it 's used , Ezek. 14.6 . Repent , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 turn yee , or repent ; in repentance there is turning : The French is , si le meschant se repent ; if the wicked repent .

This turning from evill is set out by sundry expressions : Isaiah calls it washing , making clean , putting away the evill of mens doings , ceasing to doe evill , Chap. 1.16 . Solomon stiles it confessing and forsaking of sinne , Pro. 28.13 . David tearms it departing from evill , Psal. 34.14 . Peter , eschewing of evill , 1 Pet. 3.11 . Daniels phrase is , breaking off from sinne , Ch. 4.27 . and Christs is , sinne no more , Joh. 5.14 .

These words , if the wicked will turn from all his sins , seeme to import power and freedome in man to repent and turne himselfe : This difficulty was spoken unto Ezek. 14.6 . upon those words , repent and turn your selves . Men may use means , but those means will not produce repentance and turning without God : the Jewes used meanes , Jer. 7.10 . yet could not turn themselves , Chap. 13.23 . Naturall instruments have power to work of themselves , there is vertue in them to bring forth such and such effects ; but morall instruments of which sort the word is , do not work so . The word is , In praecepto cognosce quid debeas habere ; in correptione cognosce tuo te vitio non habere in oratione cognosce unde pojsis habere . August . mighty through God , 2 Cor. 10.4 , 5. Nothing is done towards the conversion of a sinner ; therefore repentance is the gift and work of God , Acts 11.18 : 5.31 . 2 Tim. 2.25 . Yet when we are call'd upon to repent , to turn , there is somewhat to be considered , in Gods commands know what you ought to have , in his reproofs consider it 's through your own fault you have it not , in prayer see where and whence you have it .

Vers. 22. They shall not be mentioned unto him .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non memorabuntur , they shall not be remembred , in ejus damnum , saith Vatab. adversus eum , saith Junius , contra eum , Calvin . His sins shall not prejudice him , he shall not suffer or be punished for them : To remember sin according to the Scripture sense is to punish . Psal. 137.7 . Remember O Lord the children of Edom in the day of Jerusalem , who said race it , race it ; that is , punish them ; in the like sense you have it , Hos. 8.13 . Now will hee remember their iniquity , & visit their sins : so Ch. 9.9 . and not to remember , is to passe by , forget , & not to punish . Isa. 64.9 . Ps. 25.7 . Remember not the sins of my youth ; let them not move thee to punish or be avenged on me for them ; as men when they remember injuries , seek to be avenged on those have done them .

In his righteousnesse that he hath done he shall live .

His righteousnesse shall preserve him from metaphoricall and violent death . The Papists from these words pretend that a man is justified before God ; propter justiciam suam , for his own righteousnesse ; but we know the Scripture runs otherwise , Gal. 2.16 . A man is not justified by the works of the law . And all our righteousnesse is as a menstruous cloath , Isa. 64.6 . see Rom. 3.24.28 . 1 Cor. 4.9 . Rom. 5.19 . 2 Cor. 5.21 . Which places shew that wee are justified not by our own workes , our owne righteousnesse , but by the righteousnesse of another . Besides , it 's not said here , for his righteousnesse , but in his righteousnesse . Good works do not precede justification , and so merit it ; but follow the person justified , and declare his justification , they are the path-way to life and glory .

Again , could a man forsake all sins , keepe all Gods statutes , yet could he not hereby be justified before God , because there must satisfaction be made to the law , and to God for those sins now left , and that is not in mans power , Mic. 6.7 . Psal. 49.7 .

Vers. 23. Have I any pleasure at all that the wicked should dye .

Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the radicall word signifies to have pleasure in , to affect , delight , to desire and will ; therefore some render it , doe I desire or will the death of a sinner ?

Nunquid volendo volam . Montan. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept. Nunquid voluntatis meae est . Vulg. An ullo pacto delector Jun. Piscat . Pol. Others , have I pleasure , or any pleasure ? you charge mee to punish the children for the fathers sins , & think I take pleasure in the death of sinners , but I neither do the one nor the other , I punish not you for your fathers sins , but for your own : and when I do punish you for your own , I had rather you should repent and live , then be cut off for them .

This seems contradictory to what is written , Prov. 1.26 . I will laugh at your calamity , I will mocke when your feare commeth . And Ezek. 5.13 . Thus shall mine anger be accomplished , and I will cause my fury to rest upon them , and I will be comforted . If God have no pleasure in the death of sinners , how can these Texts be verified ? To cleare this difficulty , know that it 's not absolutely to be taken , that God hath no pleasure in the death of the wicked , unless you mean it of the wicked who doe repent ; but respectively , thus , if they could turn from their wicked wayes , and keep his statutes , hee should have more pleasure in this , then in their death ; but when they doe not repent , he hath pleasure in their punishment , and death , as its an act of justice , and work of God , for God hath pleasure in all his works , the destruction , and ruine of Babylon is cald his pleasure . Isa. 48.14 . He will doe his pleasure on Babylon , and his Arme shall be on the Chaldeans .

Some referre this to the antecedent will of God , and say so , He hath no pleasure in the death of a sinner . He wills it not , delights not in it , Si hoc intelliga ; de paena culpae vult eam , divina ita exigente justitia , sed non directe nec per se sed iniquitate nostra supposita . Pintus in Locum . Voluntas dei consequens semper impletur antecedent autem non semper Id. Deus antecedenter vult omnes homines salvari , sed consequenter vuldt quossam damnari secundum exigentiam suae justitiae . Neque tamen id quod antecedemer volumus , simpliciter volumus sed sécundum quid . Thomas Parte . j a. q. 19. Art. 6. but in regard of his consequent will he doth .

Obser. 1.

Repentance is a turning , and a turning from sin ; Vers. 30. Repent and turne . Act. 3.19 . Chap. 26.20 . repenting , and turning to God , are put together . Sin turnes men from God , Jer. 32.33 . They have turned unto me the back , and not the face . Repentance is a turning of them againe unto God , it turnes them from their sinfull and wicked wayes , 2 Chron. 7.14 . Jer. 26.3 . from all sin , and sinfull wayes , not some few , if the wicked will turne from all his sins ; so Vers. 30. Turne from all your transgressions ; it turnes men from their secret sins , Psal. 19.12 . Isa. 55.7 . If a man turnes not from all , he turnes from none in truth , because that is the same reason why a man should turne from all , as well as one ; viz. the will and Command of God . This turning must be with the whole heart , and therefore it s from all sin . Deut. 30.10 . Joel 2.12 .

2. It s not enough to turne from all sin , but we must turne to all good . If the wicked will turne from all his sins that he hath committed , and keepe all my Statutes , and doe , &c. Negative righteousnesse is no righteousnesse , negative holinesse is insufficient holinesse , 2 Kings 17.13 . We must turne from the Commands of sin , Satan , and the World , unto the Commands of God . We must turne from Worldlinesse , unto Heavenly mindednesse , from pride unto humility ; from censuring , to loving . It suffices not that the Tree bears no ill fruit , but it must bring forth good fruit , else it 's a barren Tree , and must downe . The Question will be hereafter , What good have you done ? 1 Tim. 5.10 , If she have dilligently followed every good worke . David fulfilled all the wills of God , Psal. 119.6 . he had respect unto all his Commandements , and Christians must observe all things Christ hath commanded , Mat. 28.20 .

3. The way to live comfortably , and prosperously is to be godly , He turnes from all his sins , and keeps all my Statutes , and doth that is lawfull and right , he shall surely live . He shall live in living , others are dead in living , they have no comfort in their lives . Pro. 4.4 . Keepe my Commandements , and live , Isa. 55.3 . Amos 5.4.6 . Psal. 34.12.14 . It is mans sin which maketh times evil . 2 Tim. 3.1 , 2.

4. Note , that to penitent , obedient sinners , mercy is promised , All his transgressions that he hath committed shall not be mentioned unto him . Those that turne from their wicked wayes unto the Lord shall find mercy with him , their sins shall be forgiven ; let the sins be what they will for nature , never so many for number , they shall all be blotted out , and not be mentioned . Mat. 12.31 . Isa. 55.7 . Jer. 31.12 . It was made good in the Prodigall . Remission of sins is promised to repentance . Acts 3.19 . when a sinner hath once repented , God will mention his sins no more , and why should we remember or mention them ?

5. If the sins of the penitent shall not be mentioned , then there is no purgatory to punish them for the same hereafter . How is it true that God remembreth not , mentioneth not the sins of his Friends , of penitent , if he punish them so sharply in Purgatory .

6. God hath no delight in the death of sinners , if they suffer and perish , it is of , and from themselves . Have I any pleasure at all that the wicked should die ? Vers. 31. Why will ye dye O House of Israel ? I like it not that men will ruine themselves , I had rather they would consider their wayes , turne their Feet into my testimonies , and live . Hos. 13.9 . O Israel thou hast destroyed thy selfe , but in me is thy helpe . Destruction is of man , Salvation is of the Lord .

VERS. 24.

But when the righteous turneth away from his righteousnesse , and commiteth iniquity , and doth according to all the Abominations that the wicked man doth , shall he live ? All his righteousnesse that he hath done shall not be mentioned : in his trespasse that he hath trespassed , and in his sin that he hath sinned , in them shall he dye .

HAving laid downe the case of a wicked man , repenting him of , and turning him from his sins , and so cleared the proceedings of God , that such an one finds mercy , and suffers not for his owne sin , much lesse for his Fathers , he comes here to the use of a righteous man , who if he turne from his righteousnesse , and fall to wicked courses , his former righteousnesse shall not advantage him , but he shall be dealt with according to his present sin . The sin of the wicked repenting shall not hinder him from mercy , and eternall life ; and the righteousnesse of the righteous sinning , shall not keepe him from justice , and eternall death . Old sins shall not burthen a returning sinner , and old righteousnesse will not help a revolting Saint .

Of a righteous man , his turning from his righteousnesse , and commiting iniquity , hath been largly spoken of , Chap. 3.20 . where the first part of this Verse is word for word ; yet because this Verse is much controverted , and insisted upon by the Patrons of Apostacy and falling away ; I shall touch upon it .

Who the righteous or just man here spoken of is , may be gathered from the opposition to the wicked man , the one is really wicked , and the other is really righteous ; that is , with a legall , or morall righteousnesse . He hath not eaten upon the Mountaines , lift up his eyes to Idolls , defiled his Neighbours wife , oppressed the poore and needy , but given his bread to the hungry , cloatqed the naked , taken no Vsury nor increase , that hath executed judgement , and walked in Gods Statutes , such a one is righteous , and the righteous man in the Text.

That here is meant a morall , legall righteousnesse , appears from those words in the 4. and 20. Verses , where it 's said , The soule that sinneth it sh●ll die , if this did refer to the Gospell , and righteousnesse thereof , and not to the Law , and legall righteousnesse , no man could be saved , because all men sin , but notwithstanding their sinning , those are righteous with the righteousnesse of the Gospell , they shall not dye , but be saved : it must therefore be understood of a legall , civill , morall righteousnesse .

Gerhard brings this Verse to prove , that a man by his sins may , Excutere fidem & spiritum sanctum . loco . Theol: T. 4. De bonis operibus . Bellarmin brings it , Tom. 4. l. 5. de grat : & lib. arb. c. 29. to prove that a man may , Exuere cor novum : And Lib. 3. de justif : c. 14. he makes use of this Verse to shew that faith may be lost . Quid clarius ? quomodo quaeso avertitur justus a justitia si fide sola justificatur , & fides semel concepta extingui non potest .

The Arminians also say , hence it 's so evident that every one may see it , Hominem justum posse totaliter & finaliter deficere , Ames : in antisynod . de perseu . Sanct. c. 2.

For Answer unto these , know ,

1. It 's said when the righteous man doth turne away , he shall be so dealt with , as if he had never been righteous . It 's a caution to prevent a righteous mans falling , rather then an implication that he will , or shall turne from his righteousnesse .

2. The Prophet speaks here of a righteous man considered in himselfe , not in relation to God , or Christ , and so he may turne from his righteousnesse , as Angells , and Adam did .

3. The scope of the Chapter is , not to prove falling away from grace , but to cleare the Lords justice , and that in two things .

1. That he doth not punish one man for the sin of another , if he be unguilty thereof : A guiltlesse Son shall not suffer for the sins of a guilty Father , Vers. 4.20 .

2. That he is not partiall in his dealings , either with the wicked , or righteous , he punishes wicked men if they sin , he spares them if they repent : and as for righteous men , he blesses , prospers them , because they walk in his Statutes , keep his judgements , and deale truely ; but if they forsake their righteousnesse , and fall to sinfull courses , he will punish them as he doth wicked men : so that here is not any thing spoken of grace , or faith , whereby men are united to Christ , justified , sanctified , and evidenced to be in Covenant with God , through Christ ; but what is here said , is spoken in a legall way , namely to vindicate God from what unjustly they cast upon him , Viz. That they suffered for the sins of others . Jer. 31.29 , 30 , 31. In those dayes they shall say no more , the Fathers have eaten a sowre grape , &c. but every one shall die for his owne iniquity . Behold , the dayes come , saith the Lord , that I will make a new Covenant with the house of Israel . God is now put upon better termes with the house of Israel , then he was at that time . If they sinned , they should die , if they did well , they should live , this was the Covenant of works ; but God promised to make a Covenant of grace with them , which they should not breake as they had done the former , Ver. 32. for he will put his feare into their hearts , that they should not depart from him . Jer. 31.40 . and his Spirit , which should cause them to walk in his Statutes , to keep his judgements , and to doe them , Ezek. 36.27 . And Christ tells his Disciples , that he would send the Comforter that he might abide with them for ever , that he might dwell with them , and be in them . John 14.16 , 17. And John saith , He that is borne of God doth not commit sin , for his seed remaineth in him , and he cannot sin because he is borne of God . 1 Epist. 3.9 . If he cannot sin , then surely not so sin as to shake off faith , thrust out the Spirit , totally and finally to fall away . This last place troubleth all those who hold that opinion of falling away . Bellarmin saith , Variae sune hujus loci , qui etiam est difficillimus , expositiones . that this place is the hardest of all to answer . Ambrose refers it to the State of glory , in his Commentary upon Isaiah . Bernard , by seed understands Gratiam praedestinationis , and sayth , the predestinate cannot sin so as to harme them , seeing their sins are forgiven , and to work for their good . Others expound it , cannot sin , ought not to sin , Those are borne of God ought not to sin . But that is nothing to purpose , those are borne of God ought not to sin . If sin ought to be , it were not sin . Aug. Tract. 5. in Epist. Johannis expounds it of deadly sins ; and Bellarm. likes this Exposition , and acknowledgeth that he is borne of God , Non peccat , nec peccare potest lethaliter dum perseverat filius dei ; the Text sayth , He neither doth sin , nor can sin , because he is borne of God . Therefore he shall continue to be the Son of God , and so never fall into those sins will unchild him , uninherit him , unjustifie , and unsave him . Some that say , saving faith may be lost , doe make three degrees of saving faith .

The first , and highest degree is , the attainment of the life , and Divine nature of Christ into our souls , after which attainment we live still by faith carrying us out after the nourishment of this new life , and nature begotten in us , which are the Heavenly satisfactions of God , and Christ ; from this faith it 's acknowledged impossible to fall away .

A second , or middle degree of saving faith , is such a belief of Christs fullnesse , life , and Divine communications , as bring us not onely to fall in love with Christ , and those communications in him , of life , and Divine things , but also causeth us to leave all things in our desires , and affections , wholly to depend on God , and to wait with earnestnes , longing , and patience , for the giving in of Christ , his life , and Divine communications ; and though such a degree of faith , doth not likely fall away , yet it 's possible it may , Heb. 10.35 . Cast not away your confidence , which intitates they might doe it .

A third , and the lowest degree of true saving faith , is that which believes the satisfaction , and fullnesse of Christ to be for us , and so affects us therewith , that it carries us out after Christ , for himself , & for the things beleiv'd to be in him , causing us to doe , and forsake much for him , yet brings us not to willing , and actuall forsaking of all we have , for him . Luke 14.33 . This is true faith , and will make us partakers of Christ if continued . In Heb. 3.14 . from this faith it 's affirmed , that we may fall for ever . John 8.31.32 . Collos. 1.23 . there is mention of true , saving faith , for it would save them if continued in , and this manner of Speech shews , they might not continue , and so loose what they had .

Answ. 1. I find not Salvation put upon the strength , but truth of faith , not upon the highest degrees , but any degree of faith . John 3.16 . Marke 16.16 . 1 Pet. 2.6 . 1 John 5.1 . Acts 10.43.13.39.16.31 . It 's not said in these or other places , if you have such a degree of faith , you shall be justified , saved ; but simply , beleiving is required , the lowest degree of true faith will doe it , Rom. 10.9 . If thou shalt confesse with thy mouth , the Lord Jesus , and shalt beleive in thine heart that God hath raised him from the dead , thou shalt be saved . The Theife upon the Crosse had not attained to such high degrees of faith , he by one act , and that of a weake faith was justified , and saved . Luke 23.42 , 43.

2. The power of God is in the weakest faith , as well as in the strongest . 1 Pet. 1.5 . Who are kept by the power of God through faith , unto Salvation . It 's not through strong faith , or such a degree of faith , but onely , through faith ; the power of God begets faith in the soule , Ephes. 1.19 . It keeps it alive there , how weake soever it be , and it keeps it unto Salvation ; that we may be saved by faith , he saves faith in us , he will not let faith perish , that we may not perish : Gods power must faile , if true faith in the lowest degree faile . But , John 10.29 .

3. If men may fall from true , saving faith , being in its infancy , what hinders but they may fall from it , being growne up , and come to mans estate ? Gradus non variat naturam , death which seizeth upon infants , seizeth also upon men ; water which extinguisheth a spark , will extinguish also a great fire . The sence , and operations of faith men may be without , but the substance of it abides ; all the fiery darts of the Devill , cannot pierce the shield of faith . Ephes. 6.18 . All the strength , malice , and opposition of the World , cannot overcome a little true faith . 1 John 5.4 . One borne of God , though but new borne , a very babe , he overcomes the World , he is borne , not of corruptible , but incorruptible seed . 1 Pet. 1.23 . He hath an annointing abides in him . 1 John 2.27 . His faith hath made him a Son of God . Gal 3.26 . And Sons abide in the House for ever . John 8.35 . Yea , he that beleives hath everlasting life , and shall not come into condemnation . John 5.24 . God puts his feare into his heart , and he shall not depart from him . Jer. 32.40 . His Spirit being in the heart of a true beleiver , causes him to Walke in Gods Statutes , to keepe his judgements , and doe them , he shall be confirmed to the end . 1 Cor. 1.8 . So that by these Texts it appears , that where true , saving faith , is , it will abide , not be extinct , but will live for ever .

Be it granted therefore , that in the places mentioned , John 8.31 , 32. Collos. 1.23 . A true saving faith is meant , then the words , if ye continue , doe not , import they should not continue . If , is not Vox dubitationis , but Cautionis , not a word of doubting , and disparagement , but of caution , and incouragement , so it 's taken , 2 Pet. 1.10 . If you doe these things you shall never fall away . This and the like places are incouragements to stir them up unto perseverance , and doe shew , that none have true saving faith , are intrinsically , and really in Christ , but those doe continue in the word and faith , to the end .

Suppose they doe continue and not fall from their faith , yet doth not this word , If , note a possibility , that they may fall from their faith ? Conditionall suppositions are of things impossible , as well as of possibles . Gal. 1.8 . If we , or an Angell from Heaven , &c. Matth. 24.24 . If it were possible they should seduce the very Elect. But they cannot be seduced , and those that have true faith cannot fall away finally . Job 17.9 . The righteous shall hold on his way , and he that hath cleane hands shall be stronger and stronger . John 2. Epist. Vers. 2. The truth dwells in us , and shall be with us for ever . And Psal. 125.1 . They that trust in the Lord are , or shall be as Mount Sion , which cannot be removed , but abideth for ever , Mount Sion was a great , and firme Mountaine , which could neither move it selfe , nor be removed by others , whatever rains , flouds , winds , Earth-quakes there were , yet Mount Sion stood immovable ; and those trust in God , are , and shall be , like Mount Sion for ever . They are not like a ship floating up on the Water , a Tent pitcht upon the Earth , an house built upon the Sand , which may be sunk , pull'd up , or blown down , but like a mighty Mountaine that stands fast , and is immovable for ever , it is not the freedome of their wills can doe it , Psal. 48.14 . For God will be their guide unto death ; it 's not the strength of corruption can doe it , for their Faith purifieth their hearts . Act. 15.9 . 1 Pet. 1.22 . It 's not the World can doe it , 1 John 5.4 . nor all the power and pollicy of Satan . Matth. 16.18 .

And committeth iniquity .

These words were opened in Chap. 3. Vers. 20. where they were somewhat largely insisted upon , something is now to be given in about them . This phrase to commit iniquity is equivalent to & the same with that in the Gospell . viz. To Commit sin , 1 John 3.8 . John 8.34 . All men sin , but all doe not commit sin . 1 John 3.9 . Whosoever is borne of God doth not commit sin . Sins of infirmity they have , they sin , Contra animi sententiam & propositum , against the inclination , and tendency of the Divine nature in them . Ex improviso & occasionaliter , but they doe not commit iniquity . They that do● so , Studio peccandi tenentur , there is study , counsell , meditation , purpose , resolution in their sinning . John 8.34 . Whosoever committeth sin is the Servant of sin . And what it is to commit sin , he shews , Vers. 40. Yee seeke to kill me . Your studies , counsells , meditations , purposes , resolutions , endeavours , are upon that : So Jer. 9.5 . They weary themselves to commit iniquity . When the bent of the heart , and head is that way , studying , plotting , and endeavouring to accomplish some evill thing , then iniquity is committed , as here in our Prophet , The man is turned from righteousnesse , and turned to iniquity . The bent and operations of his heart , and head are that way . Such men by the voice of the Spirit , are said to be given to sinning ; as Isa. 47.8 . Thou that art given to pleasures . Jer. 6.13 . Every one is given to coveteousnesse . Their Counsells , thoughts , desires , spirits , are taken up about , and worke after their pleasures , and coveteousnesse . The Lord Christ calls these 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Matth. 7.23 . And Luk. 13.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , workers of iniquity ; that is the trade they professe , and are skillfull in . Samuel calls them , Doers of evill . 2 Sam. 3.39 . Isaiah , Evill doers , Chap. 9.17 . Solomon , Wicked doers . Pro. 17.4 . They doe what the wicked man doth , and as he doth .

According to all the abominations that the wicked man doth .

Of Abominations hath been spoken formerly ; I passe therefore to the following words .

All his righteousnesse that he hath done shall not be mentioned .

The Hebrew is , All his righteousnesses , it 's Plurall . Whatever good works , or righteous acts he hath done , they shall not be mentioned , or remembred .

From these words some gather , that a man pardoned , and justified , may fall into those sins , which doe cancell his pardon , and reduce him to an unjustified condition , and revive the guilt of his former sins .

This place doth not speake of a man pardoned , and justified by faith in Christ , for such a man , though he may , and sometimes doth fall into foule sins : yet they never prevaile so far as to reverse pardon , and reduce to a state of non-justification . Psal. 37.24 . Though he fall , he shall not utterly be cast downe , for the Lord upholdeth with his hand . He speaks of a good man pardoned , justified , he may fall , but how far ? from pardon , from justification ? No , then he should utterly fall , be cast downe beneath Gods hand , but the Text saith , He shall not utterly be cast downe , for the Lord upholdeth with his hand . Or as Montanus renders the words , The Lord upholdeth his hands , and he will not let him sink into such a condition , if it were so , then sin should have dominion over him , but Rom. 6.14 . Sin shall not have dominion over you : And Chap. 8.2 . Justified ones are freed from the Law of sin , and death ; and Vers. 30. the predestinated , called , justified , and glorified ones , are so linked together , that there is no breaking that chaine ; if they doe sin , they have an Advocate with the Father , Jesus Christ the righteous , and he is a propitiation for our sins . 1 John 2.1 , 2.

Further , know that grace and great sins may stand together , though grace consist not with the dominion , strength , and power of sin , yet flesh and Spirit will be together while we live . Davids great sins did not destroy , and ann●hilate his grace , Psal. 51.11 . Take not thy holy Spirit from me : This Psalme was made when Nathan came to him , told him of his sins ; and then , even then he had the Spirit of God abiding in him , else he could not have made that Psalme , nor would have prayed in that manner ; so those places in 1 Kings 11.4.6 . Acts 13.22 . doe testifie as much . Peter sinned greatly , yet did not he sin away his faith ; his sin , and aggravations of it , you have Matth. 26.70 , 72 , 74. he denyed that he knew Christ , did it with an Oath , with swearing and cursing ; this was dreadfull , yet notwithstanding such sins , his faith abode with him . Luke 22.32 . I have prayed for thee that thy faith faile not . Christs Prayer was heard , therefore his faith could not faile ; if it failed totally , as men affirme that hold falling away , then Christs Prayer was not heard , which is contrary to John 11.42 . I know thou hearest me alwayes , and he deceived Peter , telling him his faith should not faile . That faith is in thee shall not faile , not totally , for that which failes totally , failes finallly , there is an end of that , and it must be a new faith , not the same , if there be faith given in after a totall failing : Peters faith therefore did neither faile totally nor finally , but did consist with those great sins , and shakings of his . Whatever then the sins of the justified , pardoned ones be , though in their owne nature such as are Devoratoria salutis & vastantia conscientiam ; Aug. Tertull. yet they doe not bring them to an unpardoned and unjustified condition ; nor doe they revive the guilt of former sins with God ; with us they may , but not with him ; for whom God pardons , he pardons absolutely , not conditionally : he so pardons sin as he will not remember it againe . Isa. 43.25 . I , even I am he that blotteth out thy transgressions for mine owne sake , and will not remember thy sins : See Jer. 31.34 . Mic. 7.18 , 19. Heb. 8.12 .

In his trespasse .

Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In his prevarication . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies a transgression voluntary and against Conscience , with contempt , & contumacy , sayth Kirker . And it differs from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is to Err , to misse of the mark , to turne aside , and chiefly notes , those sins come from ignorance , and infirmity of the flesh , which are more easily cured : but the trespasse here , is , of a man turned from his righteousnesse unto wickednesse , and so , Moribus Commutatis insanabiliter Peccat , sins irremediably ; for it follows .

In them shall he die .

That is , In the guilt of them he shall die ; as Christ told the Jews , John 8.21.24 . in the guilt of their unbeliefe they should die , or , for them he shall die : so diverse Expositors read the words ; and by death , is not meant onely a temporall , but an eternall death also .

Observ. 1.

There is a righteousnesse which men may turn from ; when a righteous man turneth from his righteousnesse . There is an opinionative righteousnesse , Luke 18.9 , & Matth. 23.28 . Many think themselves righteous , and appeare so to others ; there is also a duty , a morall or legall righteousnesse , such as Paul had , Phil. 3.6 . and from these righteousnesses men may , and doe turne daily : Many attaine to a duty-righteousnesse under the Gospell , but yet fall off againe , as you may see , Matth. 13.20 , 21 , 22. 1 Tim. 5.15 . John 6.66 . 2 Pet. 2.2 . 1 Tim. 4.1 . Take heed therefore of trusting in , or to any righteousnesse of your owne . Matth. 5.20 . Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees , ye shall in no case enter into the Kingdome of Heaven . It 's Christs righteousnesse onely which will let you in thither : lay aside your owne righteousnesse , and labour for that , as Paul did , Phil. 3.8 , 9. and if any fall away , let it not offend , and stumble you , knowing it 's from their owne righteousnesse not Christs . 1 John 2.19 . They went out from us , but they were not of us , for if they had been of us they would no doubt have continued with us : but they went out that they might be made manifest that they were not all of us . Aust. in John 10. sayth , Multos esse lupos intus & multas oves foras .

2. It 's not sufficient to begin well unlesse we proceed : faire beginnings without progresse come to nothing . If a righteous man turne from his righteousnesse . If he doe not goe on with perseverance it will not advantage him , it 's not acceptable with God or men , Paulisper bonos nos esse & postea improbos fieri . Joash while Jehoiadah lived , did well , that was his glory ; But when he was dead , he fell to commit iniquity , that was his shame . Paul blames the Galathians , Chap. 3.3 , 4. who were neare the Tropickes . Are yee so foolish ? having begun in the Spirit , are ye made perfect by the flesh . Have ye suffered so many things in vaine , if it be yet in vaine ? it argues great foolishnesse , and will be accompanied with great losse , if you doe goe off from your hopefull beginnings ; when men withdraw , fall off , it 's argument they were never sound . 2. Epist. John . 9. Whosoever transgresseth , and abideth not in the Doctrine of Christ , hath not God ; he that abideth in the Doctrine of Christ , he hath both the Father and the Son . If men forsake the Ordinances and Gospell , whatever they think of themselves , they have neither Father , nor Son . Peter thunders against such as fall off from their former Professions . 2 Epist. 2.20 , 21 , 22. Let it not be said of any here , They did run well , as it is , Gal. 5.7 . But let us go on , run with patience , the race is set before us . Heb. 12.1 . And so run that we may obtaine . 1 Cor. 9.24 . Consider the arguments lie here in the Text , to keep you from falling off , and encourage you to persevere in God .

1. If you doe turne back you will fall into iniquity ; you will commit iniquity , the frame , bent , and set of the heart , will be that way ; the thoughts , studies , counsells , motions , endeavours , will be towards , and in iniquity , you will be an evill doer , a worker of iniquity .

2. He lies obvious to all manner of sin ; what will not the man doe that turnes from his holy Profession ? He is lyable to doe according to all the abominations that the wicked man doth : if there be any man more wicked then other , that doth abominable things , such will that man doe ; and it may be , not some one , or two abominations , but all the abominations of the wicked .

3. What ever good he hath formerly done , shall be all forgotten ; if he have done good to the Church and Saints , to the State in a militarie , consultatory , navigatory , or contributary way , if he have done much good to his Family , or friends , it shall be all laid aside , buried in the dark , and not once be mentioned unto him ; what if he have built an Hospitall , Free-Schoole , redeemed Captives , maintained many Lectures , releived thousands of Poor , done more good then 100. of others ? yet if he turne from his good , he was doing ; God turnes also , and will never mind it more .

4. He shall die , and that eternally , in his Apostacy , and the guilt , not of one sin , but all his sins shall be upon him .

VERS. 24 , 25 , 26 , 27 , 28.

Yet yee say the way of the Lord is not equall . Heare now oh house of Israel , is not my way equall ? are not your ways unequall ?

When a righteous man turneth away from his righteousnesse , and committeth iniquity , and dyeth in them ; for his iniquity that hee hath done shall he dye .

Againe , when the wicked man turneth away from his wickednesse that he hath committed , and doth that which is lawfull & right , he shall save his soule alive .

Because he considereth and turneth away from all his transgressions that hee hath committed , he shall surely live , hee shall not die .

Yet saith the house of Israel , the way of the Lord is not equall . Oh house of Israel are not my waies equall ? are not your wayes unequall ?

THe Jewes had complained of the Lords hard dealing with them in the 2. vers . To which unjust complaint he makes a large answer to the 19 vers. where they reply upon God the same thing still ; to which reply hee returns a sufficient defence throughly satisfactory to any unprejudic'd , and that is in the 6. verses last opened : but they not taking satisfaction from what the Lord gave in by the Prophet here , they come again to charge him .

In these verses you have ,

1. Their charge . The way of the Lord is not equall .

2. Gods answer to this charge , where 1. Attention is cal'd for , heare now O house of Israel . 2. An interrogation made ; is not my way , &c. 3. A retortion of the accusation upon themselves . 4. The probation of the equity of his wayes in the 26 , 27 , 28. 5. A repetition of the charge , interrogation and recrimination , vers. 29.

For the words , something to the opening of them must be spoken .

The way of the Lord is not equall .

The Heb. word for not equall is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Montan. renders non dirigetur . The Sept. puts it actively , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non dirigit ; The way of the Lord shall not be direct ; we look not upon it as so , but as crooked : or it doth not direct us , but lead us to think hardly of him ; his way is such as would make any sort of men judge that he deales unjustly . Aecolampad turns it thus , non est parata via domini , the way of the Lord is not prepared , there is no art or industry in it ; non rectificata , it is not rectified , it 's a wrong way that he goeth in . Castal . hath it , negatis constare rationem domini , they deny that the way of the Lord consists , hath any reason or equity in it . There is no good coherency between him and what he doth . The French is , la voye du seigneur n'est point a' droit ; that is , the way of the Lord hath no right in it : but the most Expositors have it as 't is here , the way of the Lord is not equall . The Hebrew verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies to ponder , weigh , frame artificially ; secundum numerum & mensuram certam , 1 Sam. 2.3 . By him actions are weigh'd . Avenar . interprets the words thus ; artificiose fabricata sunt opera , his works have much artificiousnesse in them , they are curiously wrought : so the word is to be taken in Job 28.25 . & in Psal. 75.4 . where it 's said , I beare up the pillars thereof . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Montanus renders thus , direxi aequilibrio columnas ejus ; I have evenly order'd , fram'd , and set the pillars thereof , one is not higher , lesser , or lower then the other : and Avenar . Ego fabricavi columnas ejus , I have numero & pondere , framed the pillars thereof . And he expounds the word in this Chap. artificiose parare , and makes the sense this , that the way of the Lord is artificiously prepared .

The charge here that Gods way is not equall , amounts to this ; that his way is not well weighed , artificially fram'd , and exactly done , but irregular , crooked , and sinfull : so M●nster hath the words , non eque libratur , it 's not equally carried .

way .

Heb. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The worke , action , dealing , judgments and proceedings of God with them : not ratio , as Castalio puts it , unlesse it be taken thus ; there is no reason in that God doth , or he hath no reason for what he doth .

Is not my way equall ?

It 's an interrogation which is more then a plain or naked affirmation : had the Lord said my way is equal , what ever you think or say , however you carry your selves , it had not had such weight , efficacy and strength in it , as now the words containe ; is not my way equall ? what not my wayes ? doe you doubt or question the same ? If there be not equity in my way , there is none in any way ; all wayes are rough , crooked , perverse to my ways , they are weighed exactly , wrought artificially , and done upon such mature , rational , wise , and strong grounds , that neither you nor any have cause to quarrell , and say my wayes are not equall , they are equall , yea equity it selfe .

There be some things which men catch at to make the wayes of God seem unequall , especially these .

1. His punishments . 2. His choices . 3. His distribution of things to men . 4. Disappointments . 5. His rewards .

1. For his punishments ; great was the complaint and charge here in this Chap. that God did punish them for their fathers sins , to which calumny sufficient hath been spoken : That of Adam's sinne , and all his posterity to suffer for it , sticks much with some ; that millions should perish upon that account , makes the way of God seem unequall . But upon due consideration it will appear otherwise ; for Adam being a publique person , represented all mankind : and God covenanted with him , that if he stood and kept that image of God in which he was created , that then his posterity should be like him , and happy with himselfe : but if hee fell that they should suffer in him , and with him , and what unequalnesse was here ? Adam was the root of all men , had all in his loins , and as all lost the image of God in him falling , Rom. 5.12.16 , 17 , 18 , 19. So all should have had the image of God in him standing .

2. For his choises ; God seems to respect persons , because he dealeth unequally with men that are equall , all men are fallen in Adam , equally guilty ; yet some of these God chuseth to life , others he leaves and passes by , all are his creatures , and he deales not alike with them . Besides , he chooseth the foolish , the weak , the base and despised , and sets by the wise , mighty and noble , 1 Cor. 1.26 , 27 , 28. what equity therefore in his wayes ? Yea oft times he takes great notorious sinners , and those are lesse sinfull are rejected .

To set all straight here , consider what it is to accept or respect persons . It is to look at men upon externall grounds , some outward qualities , and thereupon to do for them , as riches , honour , birth , breeding , power , kindred , family , beauty , strength , condition of life , learning , wisdom , parts , policie , &c.

Now the Lord doth not look at any externall adjuncts or ornaments in his Elections and Choices of men : nothing in the creature or from the creature moves him , it is his owne good pleasure and will sets him a work to chuse any , 2 Tim. 1.9 . Eph. 1.5.11 . Rom. 9.18 .

Besides this , know God is not bound to deal equally with men , being equally miserable , for then he must destroy all , or save all , and so have the glory of justice alone , or mercy , alone , and not the glory of both , then he should not have made Christ sin for us , 2 Cor. 5.21 . But have punished Adam and all those sin'd in him ; and what then had become of the world ? hell had been full , and heaven empty . And for his choise of any out of those are equall in sin , or of greater sinners , what doth this shew but the freedome of his grace , and his soveraignty over the creatures , to doe with them as hee pleases , Rom. 9.21 . Shall that priviledg be denyed to God which is given to the Potter , and Gods way seeme more unequall in his dealing with men , then the potters is with the clay ? And whereas God doth take the weak , base , foolish and despised things of the world , it 's argument that he doth not respect persons ; he takes those have nothing in them to move him : Should he take the wise , mighty , noble , rich & learned , then there would be some bottom for charging God with acceptation of persons ; but examine the Scriptures , and they quit the Lord abundantly from it , Deut. 10.17 . 2 Chron. 19.7 . Job 34.19 . 2 Sam. 14.14 . Acts 10.34 . Rom. 2.11 . Gal. 2.6 . Ephes. 6.9 . Coloss. 3.25 . 1 Pet. 1.17 . In all these places the Lord is freed from regarding , respecting , or accepting of persons .

3. For his distribution of things , the Lord , is accounted to deale unequally ; why , say men of this humour , have many so much , and others so little , or nothing at all ? some have Mannors , Lordships , Counties , Kingdoms , when others have neither house nor land ; some have five Talents , others one ; some are wise , and others ideots ; yea that which shews the way of the Lord to be unequall , is , wicked men have great estates , high places , they ride , and the righteous goe on foot being poor and low .

For answ. to this , know , that the Lord is a free agent , and may give what he pleases , when , where , and in what proportion seems good to himselfe , and to his infinite wisdome . Men blame not providence , that some trees are stronger , taller , bigger then others : If the Vine , Olive , and Fig-tree be lower then Cedars and Oaks , they are more fruitfull , and yeeld pleasanter fruit . Is the Merchant blameable if hee fraught one ship with Coals , another with Corn , one with skins , another with silks , one with boards , another with the richest wines ? Surely no ; and may not the Lord put into these earthen Vessels of men what he will , and as much as he will ? If he make women the weaker vessels , deny beards to them , which he hath given to men , is he unequall in such dispensations ? what if wicked men have much ? it's but thick clay , Hab. 2.6 . Meat that perisheth , John 6.27 . Vnrighteous Mammon , Luk. 16.9 . The lust of the flesh , eyes , and pride of life , 1 Joh. 2.16 . Vanity and vexation of spirit , Eccles. 1.14 . And that which will not profit in an evill day , Prov. 11.4 . Better things then these are given to the righteous , Peace of Chr●st and God , which passeth understanding , John 14.27 . Phil. 4.7 . Joy unspeakable and glorious . 1 Pet. 1.8 . Pretious faith , 2 Pet. 1.1 . The Spirit of power , love , and of a sound mind . 2 Tim. 1.7 . The great and pretious Promises , yea all things pertaining to life and godlinesse . 2 Pet. 1.3 , 4. Therefore though they be low in a Worldly sence , yet they are lifted up in a spirituall sence , and so highly exalted , that the world is not worthy of them . Heb. 11.38 .

4. His disappointing of men and means which are likeliest to attain unto those ends are aim'd at . Eccles. 9.11 . The race is not to the swift , nor the battle to the strong , neither bread to the wise , nor riches to men of understanding , nor favour to men of skil . To whom should these be , if not to such ? when men use honest means , and with all their might , they are disappointed and discouraged . If the race be to the slow , the battle to the weak , bread to the foolish , riches and favour to the ignorant and unskilfull ; what equity is there in Gods wayes , and why should we having talents use them , or using them be disappointed ?

This Object . seems to strike deep , yet wounds not the honour of the Lord , and equity of his wayes . For ,

1. Gods wayes are not unequall , because we cannot see the reason of them , we are poor pur-blind creatures , and know little : The Lords understanding is infinite , Psal. 147.5 . There is no searching of it , Isa. 40.28 . His judgements are a great deep , Psal. 36.6 . There is no fathoming of them , his wayes are past finding out , Rom. 11.33 . It 's not safe therefore , because wee see not the equity of them , to conclude they are unequall .

2. God disappoints men of abilities using lawful and direct means to attain their ends propounded , because they trust in the means , idolize them , looking at God in the second place , or not at all ; acquaint your selves with these places , and you will find the reality of it , that men are apt to confide in their own abilities , to trust in an arme of flesh , to applaud their own preparations , and expect much from them . Isa. 31.1 , 2 , 3. Jer. 9.23 . Psal. 20.7.49.6 . Jer. 7.4 . Ezek. 16.15 . Amos 6.1 . Hos. 10.13 . If God disappoint them for their own sin , of their expectation , what inequality is therein Gods wayes ? the wages of sinne is death , death of designs and undertakings , as well as of men the undertakers .

3. Let it be granted , that men use their abilities & means conducing to their ends propounded , the right way , without confidence in the same , in subordination unto God , yet may the Lord disappoint mens purposes , contrivances , aimes and ends , and that without sin ; for the Lord is above all second causes , his providence rules and runs through all , and doth give check when , where , and how it pleases to all creature motions ; and God will have men to fee , that without concurrence of his providence & assistance nothing can be done ; it 's not humane dispositions , counsels , preparations , operations , use of any medicines that can produce any effect without God . Lam. 3.37 . Who is hee that saith , and it commeth to passe when the Lord commandeth it not ? Let Princes , Potentates , and Powers , consult of , attempt what they will , if the Lord have not commanded the thing , if he do not co-operate with them in doing the thing , it proves abortive . 1 K. 12.21 , 22 , 23. 2 Chron. 25.6 , 7. Isa. 37.33 , 34 36. 2 K. 7.5 , 6 , 7. Isa. 19.3 . Job 5.12 . Isa. 8.9 , 10. The summe of all which is that in Psal. 33.10 . He makes the devices of the people of none effect . If men have that power to stop and frustrate great undertakings at Sea and Land , shall it be denyed to the great God of Heaven and Earth ? God should not be omnipotent , nor reign in the Kingdoms of the Earth , if men could carry on their designs , and attain their ends without him .

4. Events and successes of things are hidden in the hand of God , men must therefore improve their talents , use all lawfull meanes for accomplishing those things are good in the sight of God , and wait upon the Lord for discovery of his mind and good pleasure therein . It argues an ill spirit to say we shall be disappointed , and therefore we will sit still ; how know we what shall be the issue of any undertaking ? If one enterprize faile , another may take ; if one arrow hit not the mark , a 2d or 3d may : If we hide our talents in napkins , wee shall be found ill servants , and the command is , what ever thy hand findeth to doe , doe it with thy might , Eccl. 9.10 . Men must not be idle , but active , and active to they utmost . : For , there is a season to every thing , and a time to every purpose , Chap. 3.1 . What that season and time will prove , no man knows , you must venture therefore . Eccles. 11.6 . In the morning sow thy seede , and in the evening with-hold not thy hand , for thou knowest not whither shall prosper either this or that , or whether they both shall be alike good .

5. If there be disappointments , God may make them as advantagious to thee as enjoyments , or recompence it in another undertaking . Amaziah hired 100000. mighty men of valour out of Israel for 100. talents of silver , God sends a Prophet , who bids him dismisse them all ; this disappointment troubled him , what shall we doe for the 100. talents ? the Prophet answered him , the Lord is able to give thee much more then this , 2 Chron. 25.9 . So God is able to make up any disappointment , and more too : what unequity or iniquity then is in his way ?

5. The last thing propounded making Gods ways to seem unequall , is his rewarding men unproportionably to what they doe or suffer . Matth. 20.12 . These last have wrought but one houre , and thou hast made them equall unto us who have borne the burthen and heat of the day . We have been eleven or twelve houres in thy Vineyard , we have wrought hard , the work hath lyen heavy upon our hands , we have endured the heat and scorching of the sunne , done ten times as much as those came in but an houre since ; and what justice , what equity is it that they should be equall with us in the pay , that were so unequall in the labour ?

To quit the Lord , let us consider only what the parable affords us , and therein is plentifull matter to justifie him from wronging those that here did murmure and complain , For

1. Those were hired earliest in the morning , and so were longest in the Vineyard , and at the work , the Lord agreed with them for a penny a day , vers. 2. which he paid them , vers. 10. and therefore did them no wrong , vers. 13.

2. Those were hired at the 3.6 . and 9th houres , vers. 3. and 5. the Lord promised them what ever was right and equall , vers. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 What ever they had then , it was just ; and where justice is , there is no ground of complaint : so for the eleventh houre , men they had the same promise , Vers. 8. Goe yee into the Vineyard , and whatsoever is right , that shall yee receive . How is Gods dealing with them unequall and wrong , when he gave them that which was equall and right ?

3. If the last did not deserve the penny , yet God might give them the penny , and so he did , Vers. 14. I will give unto this last , even as unto thee . God may give what reward he pleases unto those do him the least and latest service , equalize them with the first , and those do most , and that without partiality ; for it 's lawfull for him to doe what he will with his owne , v. 15.

Are not your wayes unequall ?

You observe , complaine of my wayes , charge them to be unequal ; but your ways , if examined , will be found the unequall and unjust wayes , the charge you lay upon mee will light upon your selves : The Vulg. reads it , non magis viae vestrae pravae sunt ? you say my wayes are not right , but rather are not your wayes wicked and corrupt ? Surely they are , you are blind , prejudic'd , and cannot judge aright of me and my wayes ; but I am God , light and no darknesse , I know you and your wayes , and doe assert them to be unequall . You have forsaken mee , Isa. 1.4 . even me the fountaine of living waters , and hewed you out Cisternes , euen broken Cisternes that can hold no water . Jer. 2.13 . You have fil'd the Temple with Idols , and the Land with violence . Ezek. 8. You have devised mischiefe , and given wicked counsell . Ezek. 11.2 . Driven out the brethren , Vers. 15. You have scoffed at my Prophets & prophesies , Chap. 12.22 . You have hearkened to lying Prophets and Prophetesses who have dawbed with untempered morter . Sadded the hearts of the righteous , and strengthned the hands of the wicked . Chap. 13.10.22 . You have set up Idolls in your hearts . Ch. 14.3 . You have justified Sodome and Samaria in all their wickednesse , and done more abominably then they , Chap. 16.46 , 47. You have broken Covenant with Nebuchadnezar , King of Babylon , and revolted from him , & sent to Aegypt for help , Chap. 17.15 . And now consider , are not your wayes unequall ? yea most unequall : had you any cause to charge me ? have not I just cause to charge you ?

Of the 26 , 27 , 28. verses hath been spoken before in the 24.21 . and 14. verses of this Chap. Only those words in the 27. we shall speak a little unto , namely

He shall save his soule alive .

The Heb. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ipse animam suam vivificabit , he shall quicken his owne soule : the Sept. have it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , he hath preserved , or shall preserve his owne soule : Vatabl. ipse animam suam vivam servabit , he shall keepe his soule alive . French is , iceluy viûifiera son ame , he shall make alive his owne soule .

This expression appears contradictory to what is recorded in Psal. 22.29 . where it 's said , none can keepe alive his own soul ; the Hebr. is venaphsho lo chijah , hee shall not quicken or make alive his owne soule .

1. Wee must search out the meaning of the Hebrew word , and

2. See how to reconcile the places .

1. For the word vivificare , or vivificare animam , doth not note alwayes bringing to , or begetting life in the soule being dead ; for how can that is dead act and produce life in it selfe ; quickning from death either naturall or spirituall , is from the Lord , John 5.21 . Ephes. 2.5 . Sometimes it notes sparing of a mans life , 1 K. 20.31 . Peradventure hee will save thy life , it 's spoken of Benhadad , being in the hands of Ahab ; the Hebr. is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 peradventure he will quicken thy soule . Benhadad was alive , but in danger of death ; the meaning therefore is , that if they tryed the King of Israel , he might free him from death , spare his life , and that was the quickning of his soule ; in this sense it 's used , Gen. 19.19 . Sometimes preserving of life . 2 Kings 7.4 . Say the lepers , Let us goe to the Syrians , if they save us alive we shall live : The Heb. is , if they quicken us . If they wil give us to eat and drink our lives will be preserued , and so the word signifies , Gen. 6.19 . Chap. 47.25 . Sometimes it notes putting into a former cond●tion , as Neh. 4.2 . Wil they revive the stones out of the heaps of the rubbish which are burnt ? That is , will they restore the Stones burnt to ashes , and set them in the wall as formerly . Sometimes to comfort , Ezek. 13.18 , 19. So the false Prophets are said to quicken , or save souls that came unto them , they by their fained , and faire words , did beget hopes in them of good things , and good days . The sence we are to take it in here , is the first and second , He shall quicken his soule , and make it alive : that is , save it from death , and destruction , which wicked men are subject unto , they doe that wickednesse which shortens their days , Job 36.6 . He preserveth not the life of the wicked . The Originall is , he shall not quicken the wicked , Lo jechaieh rashang , He shall not deliver him from the death and judgement he hath brought upon himselfe ; he shall die for his sin , but when a man ceases from wickednesse , he shall free his soule from death , and that this is the meaning , is cleare from the words in the 26. Verse . Viz. For his iniquity that he hath done shall he die . A righteous man , turning from his righteousnesse , and sinning , shall die ; shall be cut off , a wicked man turning from his wickednesse , he shall save his life , and preserve it in a comfortable condition , he shall surely live . For the place in the Psalmist you may understand it of a naturall death ; so no man can keepe alive his owne soule , that is , himselfe ; or thus , he speaks of Christ in the Verse , the rich shall worship him , and the poor shall bow before him , and as it follows , None can keepe alive his owne soule , that is , without him , without Christ , John 15.5 . Without him none can free his soule from wrath , and eternall death ; and if any will stretch Ezekiells words so far , that he shall save his soule alive from wrath to come , and the second death , he must take in Christ , it 's not mans owne acting will doe it .

The 29. Verse is a repetition of the 25. ; which is not in vaine , but , 1. Sets out the impiety , and impudence of those charged Gods wayes to be unequall . 2. How ill God took it at their hands . 3. It tends to a further clearing of God . And , 4. A fuller conviction of the Chargers that they were guilty ; all which I shall passe by , and come unto some few Observations .

Obser. 1.

Men are apt to question , quarrell , and carp at God , and the ways of God . They say the way of the Lord is not equdll . Sometimes men charge his ways to be grievous , and burthensome . John 6.60 . This is a hard saying , who can beare it . Amos 7.10 . The Land is not able to beare all his words . Sometimes to be dangerous . Prov. 26.13 . The sloathfull man saith there is a Lyon in the streets . If I walk in Gods ways , I shall meet with reproaches , persecutions , temptations , and tempters , and these be all Lyons . Sometimes to be unprofitable . Mal. 3.14 . Yee have said , it is in vaine to serve God , and what profit is it that we have kept his Ordinances , and that we have walked mournfully before the Lord of Hosts : So , Isa. 58.3 . Wherefore have we fasted and thou seest not ? wherefore have we afflicted our soule and thou takest no knowledge ? all our labour is in vaine , there is no benefit in his wayes . Sometimes to be lying , and false , Ezek. 12.22 . The dayes are prolonged , and every Vision faileth , 2 Pet. 13.4 . Where is the promise of his comming ? Sometimes to be hereticall , Acts 24.13 . and here they are said to be unequall , and not onely doe men charge Gods wayes , but himselfe also ; they blush not to speake it out , that , God seeth not , that he hath forsaken the Earth , Ezek. 8.12 : 9.9 . Some in these dayes affirme , that God is the Author of sin , that it's injustice in him to punish the souls of the wicked in Hell , while their bodies lye at rest in the Grave : That God doth as much hurt as good , take one time with another . O the corruption , pride , impudency , arrogancy of men , that dare sit in judgement upon God and his wayes , charge and sentence him and them so unjustly ? And that which is to be lamented , good men sometimes have gone too far this way . See , Psal. 77.7 , 8 , 9.73.13 , 14. Jer. 20.12 . Job . 10.3 . Let us take heed of this wretched disposition , humble your selves for failings this way , and learn not to judge of God and his wayes , by our Fancies , and shallow Capacities ; though we cannot see the reason of his proceedings let us adore him , and justifie them , for ,

2. Gods wayes are just and straight whatever mens thoughts are of them , Are not my wayes equall ? His wayes are full of equity ; those seem grievous are pleasant , Prov. 3.17 . those are thought dangerous are safe , Prov. 1.33 . Who so hearkeneth unto me shall dwell safely , and shall be quiet from feare of evill . Those said to be unprofitable are very profitable , Psal. 119.56 . This I had because I kept thy precepts . Psal. 19.11 , In keeping of them is great reward . Those are reckoned fals , and hereticall , are most true , Psal. 119.160 . Thy word is true from the beginning , Ezek. 12.23 . The days are at hand , and the effect of every Vision . Rev. 15.3 . Just and true are thy wayes , O thou King of Saints . God is a God that cannot lye , Tit. 1.2 . That cannot deale unjustly , that cannot pervert his ways ; and therefore he makes challenge to the Sons of men to prove it if they can ; to produce one instance of that kind , if they can . Mic. 6.3 . What have I done unto thee ? And wherein have I wronged thee ? testifie against me . Let your Kings , Nobles , Princes , Prophets , Priests , People , their wise men and ancient ones come forth , and testifie against me if they can . I have been amongst you ever since I brought you out of Aegypt , now almost a thousand years , and if there be any unjust Act done by me , if I have walked in any un-equall way , let me heare of it , spare me not ? So Jer. 2.5 . What iniquity have your Fathers found in me ? God put them to it , to make it out if there were any , but none could be found out . It did stand for a truth in Davids days , it doth stand now , and must stand for ever . The Lord is righteous in all his wayes , and holy in all his works . Psal. 145.17 .

3. When we have a controversie with any , we should not reproach them , be in passion , give them hard language , but gentle , sweet , loving compellations , Heare now O house of Israell , what a loving tearm was this , what entreaty was here from the great wronged , and provok'd God ? Mic. 6.2.3 . The Lord hath a controversie with his people , and he will plead with Israel . But how doth he plead ? Not in fury , in an upbraiding , r●viling way , but in a loving manner , O my people , what have I done , &c. Men when they are charged unjustly , and have controversies with others , they forget God , and themselves : they are full of passion , bitternesse , reproaching , exasperating , and dangerous expressions ; they think they may take liberty to speake and vindicate themselves ; true , but not in an unjust way , you must not speake evill of any man . Tit. 3.2 . you must not brawle , you must be gentle , shewing all meeknesse to all men . Thus did Christ to a Reprobate , Matth. 22.12 . thus did Michael to the Divell , Jude 4.

4. When men are once prejudic'd against God and his wayes , it 's hard to unprejudice them . When corrupt opinions are once gotten into the head or heart , they roote , take such hold , as it 's a great difficulty to get them out againe . These Jewes said they suffered greatly for the sin of their fathers ; that his wayes therefore were not equall , the Lord spends this Chapter upon them to free them from that prejudice , to extirpate that mis-conceit they had of him and his wayes , and to set himselfe right in their thoughts ; but yet yee say , vers. 19. Yet yee say , vers. 25. Yet saith the house of Israel , the way of the Lord it not equall , vers. 29. The strong arguments the Lord brought did not prevaile with them .

No marvail then that Ministers cannot prevaile ; people hold fast errors , lies , delusions , and will not let them goe . Many wonder that Learned men should not convince those are un-learned , and weake , and take them off from their Opinions : But see here , they stood it out against God . Men are very tenacious of erroneous , and false tenets , and being by them prejudiced against God , his truth , and wayes , they will not let them goe , they will rather die in , then depart from them . Ahab is prejudiced against Micaiah , and in him against God . He Prophesies no good , but evill concerning me . Hee 's a man I hate , 1 Kings 22.8 . Jehoshaphat , though a good man , and great King , he could not take him , off from this prejudice he had against God , and the Prophet , but he persisted therein to his death .

One Rabbi Akibba being imprisoned amongst the Gentiles , another Rabbi brought him as much water as served to quench his thirst , and wash his hands ; the keeper of the Prison one day powred out halfe of it . Akibba seing not enough water , said to the other Rabbi , give me that to wash my hands , to which he replyed , there is not enough to quench your thirst . Akibba answers , Quisquis manibus illotis cibum capit , is mortis reus est , it will be better for me to die for thirst , then to despise the tradition of my Elders . Buxdorf . Synag . Ind.

The Jews are so strongly possest with untoward Opinions , that no reason , no time will keep them off from them ; they still think that neither Elias , nor Messiah are come , but look for them daily , and that God deals unkindly with them that he doth not send them ; they hold that their Messiah shall not come in such a clandestine way as the Christians Messiah did . He shall have a glorious Kingdome here on Earth , many Wives , and leave Children to reigne after he is dead and gone . The Papists reteine their Opinions about images , transubstantiation , Christs descent to Hell , Purgatory , &c. notwithstanding all the Protestants Disqutes , and writings to the contrary , they will die in their Errors rather then leave them to embrace truth .

5. Men faulty themselves , are forward to fault others , even those are most innocent ; these Jews whose wayes were most unequall , they spie faults in God , as they conceive , and say his wayes are unequall . Jonas who run away from God , yet he was wroth with God for sparing Niniveh , and destroying the Gourd , he thought the Lord did ill in both , Jon. 4. and so with men , those are most guilty , and obnoxious , they are usually censuring , accusing , disgracing , condemning . Ahab who had sold himselfe to doe wickedly , set up Idolls , and done more abominably then others , yet he sets upon Elijah and accuss him to be the troubler of Israel , 1 K. 18.17 . The Scribes and Pharisees who were very wicked and notorious Hopocrites , were most forward to charge Christ .

VERS. 30 , 31 , 32.

Therefore I will judge you O House of Israel , every one acccording to his wayes , saith the Lord God ; repent , and turne your selves from all your transgressions , so iniquity shall not be your ruine .

Cast away from you all your transgressions whereby you have transgressed , and make you a new heart and a new Spirit , for why will yee dye O House of Israel ?

For I have no pleasure in the death of him that dyeth , saith the Lord God , wherefore turne your selves and live yee .

IN these three Verses we have the second generall part of the Chapter ; which is an Exhortation to Repentance .

The Particulars conteined in the words ; are ,

1. A conclusion drawne up from the former Expostulation . Vers. 30. Therefore I will judge you , &c.

2. The Exhortation it selfe ; which is variously set downe , and under diverse expressions .

1. Repent and turne your selves from all your , &c. 2. Castaway from you all your transgressions . 3. Make you a new Heart , and a new Spirit . 4. Turne your selves .

3. The Reasons hereof , which are three . The 1. Is from the benefite of so doing . So iniquity shall not be your ruine . Vers. 30. Yee shall live . Vers. 32. 2. Is from the danger if they doe it not . Vers. 31. Why will yee die . 3. Is from the Disposition of the Lord. He hath no pleasure in the death of a sinner .

Vers. 30. Therefore will I judge you O House of Israel , every one according to his wayes .

You have charged my wayes not to be equall , that I have wronged you , and herein you have condemned me , and justified your selves , but I find mine owne wayes equall , and straight , your wayes un-equall , and crooked . Therefore will I judge you , even every one of you according to his wayes . I will recompence upon you your deserts , and make you experimentally to see and say , that my wayes are equall , that you suffer for your owne sins and not the sins of others . The Hebrew is , Therefore every one according to his wayes I will judge you , That is , I will to judge you , as I will judge every one of you , not in generall , but man by man . Of judging men according to their wayes hath formerly been spoken , Ch. 7.3.8.27 . Onely take this , that whatever thoughts men have of Gods wayes and their owne , the Lord will judge righteously , and make it appeare to the World , and to the Consciences of those that mis-judged him , that his wayes are equall , and himselfe just in his proceedings with them , and in the Government of the World ; he will stop the mouth of iniquity it selfe , and overcome in judgement .

Repent and turne your selves .

The Hebrew is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Convert and make to be converted . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Returne you , & turne from . The Vulg. is , Convertimini & agite paenitentiam , Convert and repent . Calv. Convertimini & redire vos facite , Turne , and make your selves to turne . Piscat . Revertimini & avertite . Revertite & avertite Castal . Redite & vos revocate , Returne and call back your selves . Fre. Returne and repent . Of these words was spoken , Chap. 14.6 . where the same words are , repent and turne your selves .

Your selves .

Is not in the Originall , some instead thereof have Others ; repent and turne others : so the word Hashivu is , Make to convert , whither themselves or others . When men are once returned from their wicked wayes , they will labour to bring others out of them , they will use what means they can to make others partake of their grace and mercy , especially those they have been instruments to draw to sin .

This turning themselves is called in 1 K. 8.47 . & 2 Chr. 6.37 . Bethinking themselves . Veheshivu el libbam , If they shall returne to their heart , or , bring back to their heart . When men goe from God and his wayes , they are inconsiderate , without heart and understanding . Prov. 11.12 . He is desolate of heart . but when they repent and turne to him they come to themselves . Luke 15.17 . then they have hearts , then they understand .

Sometimes repenting and turning is given to man , as here , and in sundry other places : sometimes unto God , as Acts 3.26 . 2 Tim. 2.25 . Jer. 31.18 . sometimes to the instrument , or Medium God useth , as Acts 26.18.19.26 . Luke 1.17 . which is done to provoke man to use those Talents and abilities God hath given him to further his owne good , as also to beget a due esteem of , and respect to those God imployes in such a work , and especially to cause men to look unto God , who works both the will and the deed . Phil. 2.13 .

So iniquity shall not be your ruine .

The Hebrew for Ruine is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is a scandall , an offence , that which causeth a man to stumble , to fall . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is an Axe , or Hatchet , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to weaken and cause to fall . Scandalls are Axes , Hatchets , which doe weaken men , and cause them to fall . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For a torment . Calv. In laqueum , For a Gin , Snare , Haltar , Cast . hath it , Detrimento , so your sin shall be to you for losse . Of this word was spoken , Chap. 3.20.14.3 .

Vers. 31. Cast away from you all your Transgressions .

You hug , and hold them fast , but cast them away . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Proijcite , cast off , cast out , cast away . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Abijcite , Fling away , rid your selves of them . The Fr. Jetterz arriere de vous . Throw behind you all your prevarications , that they may never be in view more . This casting away of sin doth import more then cessation from sin , or caution of sin , men may cease from sin , take heed of sin , and yet keepe much sin in their Bosomes ; you may mind such expressions as these in the Book of God , as hideing , and keeping of sin , Job 20.12 , 13. Cleaving unto sin , 2 Kings 3.3 . Taking hold of sin , 1 Kings 9.9 . Holding it fast . Jer. 8.5 . Setting up sin in the heart . Ezek. 14.3 . Gathering iniquity to it selfe , Psal. 41.6 . Regarding of it , Psal. 66.18 . Setting the heart upon it , Hos. 4.8 . or lifting up the soule unto it , as the Hebrew sounds . Now casting away of transgressions is contrary to all these , he doth so , lifts not up his heart to , sets it not upon sin , regards it not , gathers it not , nor sets it up , he holds it not fast , cleaves not to it , keeps it not , nor takes any hold of it , but to throw it out , to cast it away . Answerable unto which is what you have in Heb. 12.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lay aside every burthen , all filthinesse , and superfluity of naughtinesse , James 1.21 . And that in 2 Tim. 2.21 . Purging a mans selfe : Likewise what yee have , Ephes. 4.22 . Put off the old man , and Matth. 7.5 . Cast out the beame out of thine owne eye . It is to lay aside , purge out , and put off , and cast forth all sin . There be three things implyed in casting away sin .

1. Solutio continui , a dissolving of that union is between sin and the soule . Men and their sins are strongly united together , they love to oppresse , Hos. 12.7 . They love Flagons of wine . Chap. 3.1 . And it is hard to divide between the Drunkard and his drunkennesse . Prov. 23.35 . They love pleasures more then God . 2 Tim. 3.4 . You may sooner pluck men from God , then from their sins : Christ tells you that mens lusts are their Eyes , Hands , Feet , Matth. 18.8 , 9. Paul calls them Members . Col. 3.5 . as members have union with the body , so mens lust and sins have union with them . Now when sin comes to be cast away , there must be a breach of this union , untill that be , there can be no separation of sin from us : Therefore the Lord calls upon men to Rend their hearts , Joel 2.13 To breake up their fallow ground , and not to sow among thornes . Jer. 4.3 . there must be a breach and separation between the Earth , and thornes , before thornes can be cast away .

2. Detestatio soluti , when the League is broken between a man and his Whores , he loaths her , and so when the union between sin and a mans heart is broken , he loaths , and abhors his sins , and himselfe for them , Ezek. 36.31 . They loathed themselves for their iniquities , much more then did they loath their iniquities , Psal. 119.163 . I hate and abhor lying . He saw matter of detestation , and abhorrency in it .

3. Ejectio detestati , casting out , and away that is loathed and detested , Isa. 30.21 , 22 , When their ears heard the word , This is the way walke in it , And so were taken off from false wayes , then they should cast away the coverings , and Ornaments of their Idolls , as a menstrous cloath , and say , get thee hence ; they should looke upon them as loathsome things , and cast them away : Men castaway things that are either , 1. Unprofitable and uselesse . 2. Hurtfull and dangerous . 3. Loathsome and grievous .

Sin is all these .

1. It 's unprofitable and uselesse : See Jer. 12.13.16.19 . Prov. 5.10 : 10.2 . Wickednesse hath its treasures , but they are unprofitable . Eph. 5.11 . Works of darknesse are unfruitfull ; the forbidden Tree yeilds no good fruit . Rom. 6.21 . What fruit had ye in those things whereof ye are now ashamed . It is not of God , it hath no good in it . Rom. 7.18 .

2. Hurtfull , and dangerous , ; Idolatry hurts , Jer. 7.6 . Murder hurts , Gen. 4.23 . Wantonnesse and uncleannesse wounds , Prov. 7.26 : 5.7 . Coveteousnesse hurts , Eccles. 5.13 . 1 Tim. 6.9 , 10. It pierces men through , it drowns them in destruction , and perdition ; lying , fearfullnesse , unbeliefe hurt . Rev. 21.8 . Nothing harms like unto sin , no poyson , no Weapon can paine , torment the body , as sin doth the , Conscience . A wounded Spirit who can beare , Pro. 18.14 . It 's more bitter then death . Eccles. 7.26 .

3. It 's loathsome and grievous , it 's likned to mire , and dirt . Isa. 57.20 . to Vomit , 2 Pet. 2.22 . is filth , and filthinesse . Isa. 4.4 . 2 Cor. 7.1 . it 's corruption , pollution , 2 Pet. 1.4 . Ch. 2.20 . It 's abomination . Pro. 15.26 . it 's rebellion , and grievous revolting , Prov. 17.11 . Jer. 6.28 . it 's a detestable thing . Ezek. 11.21 . Mens righteousnesses are as filthy rags , Isa. 64.6 . What then are their sins , they are the quintessence of filthinesse , exceeding filthinesses .

Make you a new heart and a new Spirit .

These words are made use of by the Remonstrants to prove that the Lord in conversion of a sinner , doth not use such efficacy of grace , Qua posita homo non potest non converti : as also to shew , Ames . in Anti. Synodal : de grat : c. 2. Lib , 6. c. 10. de gratia & libero Arb. that men not converted have Internam gratiam absolute sufficientem ad conversionem ; vel parem illi qua alij convertuntur . Bellarmin brings these words to prove the freedome of will in man .

These words doe not favour or countenance such Opinions so far as is thought , if rightly understood . It 's a rule in Theologie , that active Verbs are given to those things wich doe not properly and by immediate influx , doe that which the Verbs doe signifie : Glassius in Philologia . 3. p. 290. Sed certa tantum ratione concurrunt : And this is frequent in the businesse of mans Salvation , where that is attributed to man , which is peculiar to God , and he instanceth in this place , Make you a new heart , and a new Spirit . This , saith he , is the worke of God alone , who by his saving word creates a new heart and a new Spirit in men , and in other Scriptures you shall find it given to the Lord . Psal. 51.10 . Jer. 31.33 . Chap. 32.39 . Ezek. 36.26 . Chap. 11.19 . Where was spoken of a new Spirit , and somewhat about mans liberty and power . God said to Moses , Exod. 14.16 . Lift up thy rod , stretch out thy hand over the Sea , and divide it . Had Moses power to divide the Sea ? No , but because there was a certaine concurrence of Moses using the Rod according to direction , therefore it 's attributed to Moses , which was the work of God alone . Vers. 21. it 's given to God , for when Moses stretched out his hand , it 's said , The Lord caused the Sea to goe back . So making a new heart and a new Spirit is given to man because of that concurrence of man in using the means appointed of the Lord , but when the new heart and spirit are wrought , they are the work of the Lord , as appears , Phil. 2.13 . Ephes. 2.10 . Thus we are to understand all those places which put so much upon a man , as to beleive , 1 John 3.2 . to repent , Acts 2.38 . to put off the old man , to be renewed in the Spirit of your minds , to put on the new men . Ephes. 4.22 , 23 , 24. to cleanse our selves from all pollution of flesh and Spirit , 2 Cor. 7.1 . to lay hold upon eternall life . 1 Tim. 6.12 . to be filled with the Spirit . Ephes. 5.18 . In these and the like places is n thing given to the power of man , if rightly understood , but man is commanded to apply himselfe to those means by which God works faith , repentance , holinesse , Salvation , and conveys the Spirit .

These words then doe not hinder , but that the Lord may , and doth work efficaciously in the conversion of a Sinner . God bids men use means , wait upon him , and he will work powerfully in them by his grace , and spirit , and that the Lord doth work powerfully , see Ephes. 1.19 . Col. 2.12 , 13. Deut. 30.6 . John 6.37 .

For mans having internall sufficient grace to conversion , it 's strange divinity , it argues a man is converted , and yet unconverted ; if a man have grace he is converted , but you must know that Arminians make reason , understanding , to be grace , and the first grace , but , John 3.6 . That is borne of the flesh is flesh . And take the excellency of the flesh , even the wisdome of it . Rom. 8.7 . It 's emnity to God , it 's not subject to the Law of God , neither can be . If men have power and grace sufficient to convert themselves , to make them new hearts , and new Spirits , why should it be as impossible for men accustomed to doe evill , to doe good , as for an Aegyptian to change his skin , or a Leopard his spots , Jer. 13.23 . why is it not easie ? What is hard to him hath power and will ? Why cannot he subject to the Law of God ? why cannot he add a Cubite to his stature , Luke 12.25 . surely reason is not grace . The Athenians who had reason mockt at Christ , and the Resurrection . Acts 17.18.32 . which if gracious they would not have done . All men have reason but all have not grace . Many wise men after the flesh are called or chosen , 1 Cor. 1.26 . Had men power in themselves they would boast , Quisquid n●bis precipitur adeo ad illud faciendum sufficientem potentiam habemus . that men may not boast ; it is of God . Vers. 29 , 30. It is of grace , not of our selves , our strength , reason , abilities , Ephes. 2.8 , 9.

The ground that Papists , Arminians , and others , goe upon , is , that Commands suppose power in men to doe what is Commanded .

This ground is too weake to build their structure upon . For what man ever since Adams fall had power to keep the Law exactly , yet the Law consists of Commands , had men been able to have done it , the Law would have saved them . Rom. 8.3 . What the Law could not doe in that it was weake through the flesh , God sending , &c. Gal. 3.21 . If there had been a Law given which could have given life , verily righteousnesse should have been by the Law . Why could not the Law give life because man had not power , strength to keep it ; God may Command that which men have not power to doe .

1. To breake the strength of mans confidence ; Men through apprehension of their abilities stand much upon doing , and think they can performe much : What shall I doe to be saved ? God may Command that now which is beyond mans strength , that so he may know his owne weaknesse .

2. To cause us to sue to him for help to doe what is commanded . When Nebuchadnezzar Commanded the wise men to tell him his Dreame , which was impossible , Daniel sought to God for the discovery of the thing , and obtained it . Dan. 2.17 , 18 , 19. God Commands what we cannot doe , that we may know what to ask ; if any thing be hard , impossible , let us not stick in our selves , but run to God , saith Leo , Qui ideo dat praeceptum ut excitet desiderium & praestet auxilium . Aug. Ep. 24. Da quod ibes & jube quod velis .

3. The Lord may doe it because he can give what he Commands , Ezek. 11.4 . God bids Ezekiel Prophecy , he could not doe it unlesse God gave him the Spirit of Prophecy , therefore in the next Verse it 's said , The Spirit of the Lord fell upon him . Christ saith to Lazarus ; Come forth , John 11.43 . he had no power to doe it , but he Commanded , accompanied his word with power : And John 5.25 . The howre is comming , and now is , that the dead shall heare the voyce of the Son of God , and they that heare shall live .

The meaning then of these words , Make you a new heart , and a new Spirit , is , be not negligent and wanting to your selves , but use the means appointed of God , give dilligence to obtaine a change of your hearts and Spirits , to get Repentance , and bring forth fruit worthy thereof . Castal . hath it , Comparate vobis , Get ye a new heart and a new Spirit .

For why will ye die .

Heb. is , And why will ye die . In the former , these and the subsequent words , God speaks after the manner of men , as a Father doth to his untoward Children , or as a Minister to a perishing people .

Vers. 32. For I have no pleasure in the death of him that dyeth .

The Hebrew here is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which Montanus renders Mortui ; so diverse Expositors have it , Non delector morte morientis . Of these words was spoken , Vers. 23. I shall give you some few Observations , and so end this Chapter .

Obser. 1.

That repentance is profitable to man , and pleasing to God , repent and turne , so iniquity shall not be your ruine , why will you die ? I have no pleasure in your death , but I have pleasure in your repentance and life . When man hath undone himselfe , repentance is his setting up againe ; it 's safe landing after Shipwrack : the Prodigall repenting and turning , did advantage himselfe , and please his Father , Luke 15.18 , 19 , 20 , 21. Except ye repent ye shall all perish . saith Christ , Luke 13.3.5 . Repentance preserves from destruction , and hath that good in it . See Acts 2.38 . Ch. 3.19 . Rev. 2.5.16 . 2 Cor. 7.9 , 10. Acts 11.18 . And that it greatly pleases God . The Parable of the lost sheep sheweth , Luke 15.7 . There is more joy in Heaven for the repentance of one sinner , then for the righteousnesse of 99. just persons . Sacrifices under the Law were pleasing to God ; a repentant broken heart is instead of all Sacrifices , Psal. 51.17 . God will not , he cannot despise it , he will looke to it , Isa. 66.2 . he will dwell in it , Isa. 57.15 .

2. Sin is of a ruining nature , so iniquity shall not be your ruine . Sin in it selfe is destructive , what is said of time , it 's Edax rerum , a consumer of all things , is verified of sin , nay , more then time could doe , sin hath done : time could never have ruin'd Angells , sin did it , sin threw them out of Heaven , Adam out of Paradise , sin ruined the Old World , Gen. 6.5.7 . it ruin'd Sodome , and Gomorrah , Gen. 19.13 . The cry of their sins was great , and therefore the Angells destroyed it . Wars are ruining and desolating things , so is the plague , and famine ; but sin brings them all , Ezek. 14.13.17.19 . and is more ruinating then they all . Sin ruines the name , Prov. 6.33 . it ruins the Conscience and comforts of it , Psal. 32.3.51.8 . It ruins the Soule , 1 Pet. 2.11 . 1 Tim. 5.6 . These things , the name , Conscience , comforts , soule , sword , famine , plague , cannot reach ; they may , and doe oft ruine our outward comforts , our flesh , our lives , but further they goe not , sin ruins both these and the other . Sin is wonderfull Malignant , and proves destructive to them that deale with it . Gideons Ephod was a snare to him and to his House , Lemokesh , it ruin'd him , and his , Judg. 8.27 . it was their sin which laid wast the Common-wealth of Israel , which brought the slaughtering Angells , Ezek. 9. and kindled the fire in the Temple , and Citty , and laid all wast .

3. That man who in truth comes unto God , must come off from all sin , he must not stick in any . Repent and turne from all your transgressions . Cast away all your transgressions , you must not like any , but loath all , not keep any , but cast out all ; if you cast out a thousand , and reteine but one , it 's no sound comming to God , no true repentance , or turning . Herod turn'd from many evills , but would not turn from his Herodias , Marke 6.18 , 19 , 20. and all his turning was nothing . Judas his life was faire as the other Apostles , no visible sin appeared , onely he had a covetous heart within , and because that golden Devill was not cast out , he was cast into Hell ; his Apostleship , Preaching , working of Miracles , hearing of Christ conversing with him did him no good . Let men goe as far as they will in repentance , turning from , and casting off of sin , if it be not from all , it 's from none ; for if any one sin be kept and lived in , the Union betweene sin and the soule is not dissolved , and so there is no true hatred , no reall ejection of sin . If a man did hate sin , and cast it out because it's sin , he would doe so by all sin , because there is the same reason for all as for one , and for one , as for all . Let us look narrowly to it , that we doe not harbour , nor spare any sin in our bosomes . Saul spared Agag , and the Witch of Endor , whom he should have destroyed , and they were his ruine .

4. That for the incouragement of men to use the means , and wait upon God in them , he honours them with the doing of that which is his prerogative and peculiar work . Make you a new heart , and a new Spirit , turne your selves . These be acts which none but the Lord can doe . A new heart , a new Spirit is , Opus divinae gratiae . because there is Aliquis ab homine Conatus , therefore he is said to doe that , Quod precipue divinae gratiae virtus operatur : Sanct. in Locum . This is very faire for a Jesuite , but the Apostle goeth further , Phil. 2.13 . The will and the deed are of the Lord . Let us be incouraged therefore to be dilligent in the use of all means , and that constantly ; there may be a new heart , and a new Spirit given in from God , his mighty power put forth to work these , and yet be attributed to us , that we have made our selves new hearts , and new spirits .

5. The Lord would not have men run on in sinfull courses , and dye , but turne and live ; he hath not pleasure in their perishing , but in their living , why will you die , &c. In this Question secretly is locked up an Answer to all they could Object : as

1. Wee beare the iniquity of our Fathers who sin'd greatly , and therefore we must die . No , you shall not die upon that account . Vers. 20. The Sonne shall not beare the iniquity of the Father .

2. Our sins are great and grievous , what then ? Why will you die ? Come , let us reason together , though your sins be as Scarlet , they shall be as white as Snow , though they be red like Crimson , they shall be as Wool .

3. We have nothing to bring if we come to thee , what then ? Why will you die ? If you have no money , yet I have mercy , and mercy enough , a Sea of mercy , a Heaven of mercy , a World of mercy , Come buy without money , Isa. 55.1 . I am a God of mercy , delight to shew mercy .

4. But thou bidst us repent , turne , cast away all our sins . make us new hearts , &c. we cannot doe these things . What then ? If you will but looke unto me I can give you what is Commanded , it 's my way of dealing with sinners , I can give you repentance , power to cast out all your sins , I can give you a new heart , a new Spirit , why will , &c. Isa. 45.22 . Look unto me and be saved all the ends of , &c.

5. Thou hast forsaken us , and left us to our owne lusts , but now I sue unto you , call upon you , tender life unto you , hold out my hand , and desirous to take you in , why will yee dye O House of Israel .

6. Thou hast threatned our destruction by the Prophets , and thy threats must take place , thou wilt make good thy word , take pleasure in fulfilling it , and destroying us . What if my threats be out , so they were against Niniveh , they repented of their sins , I repented of my threats , I doe not take pleasure in executing of judgements , nor in your death , and why will you die .

7. We are Jews , have apostatized from our profession , from what the Prophets taught us , we have lived long in such a way , it 's too late now to think of turning . No not so , turne and live yet there is mercy .

Ezekiel , CHAP. 19.

VERS. 1 , 2 , 3 , 4 , 5 , 6 , 7 , 8 , 9.

Moreover take thou up a lamentation for the Princes of Israel

And say , what is thy mother ? A lioness , shee lay downe among lions , she nourished her whelps among young lions .

And she brought up one of her whelps : it became a young lyon , and it learned to catch the prey , it devoured men .

The nations also heard of him , he was taken in their pitt , and they brought him with chains unto the land of Aegypt .

Now when she saw she had waited , and her hope was lost , then shee tooke another of her whelps , and made him a young lion .

And he went up and down among the lions , and became a young lion , and learned to catch the prey , and devoured men .

And he knew their desolate Pallaces , and he laid wast their Cities , and the land was desolate , and the fulnesse thereof by the noise of his roaring .

Then the Nations set against him on every side , from the Provinces , and spread their net over him : he was taken in their pit .

And they put him in ward in chains and brought him to the King of Babylon , they brought him into holds , that his voice should no more be heard upon the mountains of Israel .

THIS Chapter is a Chapter of Lamentation .

1. For the Princes of Israel . 2. For Jerusalem or the Kingdom of Judah .

The lamentation for the Princes of Israel is set out under the parable or similitude of a lyons whelps , from the 1. vers. to the 10. The lamentation for Jerusalem is from the 10. vers. unto the end of the Chap. held out under the resemblance of a Vine .

As for the 1. part , the lamentation for the Princes of Israel , we may consider therein , 1. The lamentation commanded in the 1. vers . 2. The mother of the whelps , or the Lionesse , and what she did , vers. 2.3 . 3. The advance of the Whelps , their carriage , ruine , and punishment , in the 3. 4. and rest of the verses .

1. Take thou up a lamentation .

The Lord here speaks to the Prophet to put himselfe into a mourning posture , and to bewail the conditions of the Kings of Israel : The word for lamentation is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the same that Jeremie useth in the Title of his booke cal'd the Lamentions , of which was spoken Chap. 2.10 .

The Princes of Israel .

These were Jehoahaz , Jehoiachim , Jehoiakin , and Zedekiah , who were Kings of Judah , as appears , 2 K. 23.31.34 . Chap. 24.8.18 . They are cal'd the Princes of Israel , because that is a comprehensive terme , and included Judah in it , which these were Kings of , and not of Samaria , for the ten Tribes and their Kings were captivated before .

V. 2. What is thy mother ?

Because it 's not said what is your mother ; some think , he means the Prophets mother ; but it 's said , thy mother in reference to each Prince . Jehoahaz , what is thy mother ? Jehoiakim , what is thy mother ? and so of Jehoiachin and Zedekiah , by mother here is meant Jerusalem and the Kingdome of Judah . Great Cities & Kingdoms are in a metaphorical sense cal'd Mothers , they bring forth Kings , they elect , crown , and set them up to rule .

A Lionesse .

Jerusalem is likened unto a Lionesse in severall re-respects .

1. A Lyon or Lionesse is a noble and Kingly creature , and so was Jerusalem a noble and Royall Citie . The Ensign of the Tribe of Judah was a Lyon . Old Jacob , Gen. 49.9 . said , Judah is a Lions whelp , that Tribe was the royall Tribe , and the chiefe City in it was Jerusalem .

2. A Lionesse is strong , Judg. 14.18 . what is stronger then a lyon , Prov. 30.30 . Jerusalem was a strong Citie , Psal. 31.21.125.2 .

3. A Lioness is venterous and bold , Prov. 28.1 . 2 Sam. 17.10 . So Jerusalem was a bold daring Citie , the people of it were impudent and provoking . Isa. 3.8 : 65.31 . Ezek. 3.7 . provoked him to his face .

4. The Lionesse is cruell and bloody , Psa. 7.2 . Isa. 38.13 . So Jerusalem was an oppressing City , Zeph. 3.1.3 . A bloody Citie , Ezek. 24.6 .

5. Libidinous , mingles with the Leopard and Hyaena , so Jerusalem mingled her self with other Nations , Ezek. 16.26.28 . Shee was not humane , but Lionish in her manners ; no pietie , justice , humanity were in her ; she was bruitish .

She lay among lyons .

By Lyons here are meant the Nations , or Kings of the Nations round about , who were prophane , barbarous , and cruel ; and Jerusalem was like unto them , and therefore it 's said to lye down among Lyons , as one Lyon doth among others without feare : The Gentiles made no conscience of sin , but did what ever they liked or lusted after : and Jerusalem had cast off the worship and wayes of God , following their own wills and lusts .

Shee nourished her whelps .

Heb. is , she multiplyed whelps , in a little time she had many Princes which were to succeed in the Kingdome . These whelps were Jehoahaz , Jehoiakim , Jehoiachin , and Zedekiah , whom he calls whelps .

1. Because they were young when they began to reign , 2 King . 23.31.36 : Chap. 24.8.18 . One was but 18. another 21. A third 23. And the Eldest was but 25. when he came to the Throne .

2. Because they were little in comparison of former Kings : David and Solomon were great Lyons in respect of them , the Kingdom then flourished , but now it was declining ; they reigned long , these but a little while .

3. Whelps because of their disposition and propensity to doe like Lyons and Lyonesses : There is the same nature in the whelps as is in the damns : If the Lyon be fierce , cruell ,

Kephir is a lyon a●ctus aetate , grown up to strength , 〈◊〉 hungry , desirous of prey feiner then any other , Ps. 34.10 .

Gur is catulus , a whelp , hanging upon the dam & cannot run out .

Arieh or ari , a lyon come to his full strength , cujus oculi semper intentae ad pridam .

Levia a liones & lavi , an old lion , hearty & strong , though not so swift , yet more subtle .

Laish , an old lion that cannot hunt or get prey .

the whelps will be so .

Among young Lyons .

Heb. in the middest of young Lyons : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a young lyon that begins to prey : leunculi sunt principes , saith Vatabl: whether wee take them for the Princes of the Nations , or the Princes and Nobles of Jerusalem ( for there were Princes who were not of the Royall Family , 2 K. 24.12 . 2 Chron. 24.17 . ) they were brought up after their manners and fashions .

Vers. 3. And she brought up one of her whelps .

The Heb. is , she made one of her whelps to come up , that is , to come up into the Throne , and to be King . This was Jehoahaz , whom after the death of Josiah , the people took and made King in his Fathers stead in Jerusalem , 2 Chron. 36.1 . 2 K. 23.30 . Jerusalem and the people of the land joyned together to make him King . Jehoahaz was the whelp of this Lioness .

It became a young Lion .

Being made King , hee reigned like a Lyon , yea a young Lyon : Hee was tyrannicall , and Tyrants are compar'd to Lyons , and you may see a true picture of them in the Lyon .

1. Their faces are stern , and voices terrible : fremitu & rugitu conturbant omnia , Amos 3.8 . The lyon hath roared , who will not feare ? It 's said of the Gaditane Soldies they had faces like the faces of Lyons , 1 Chron. 12.8 . terrible . Such are Tyrants , their countenances and voices trouble and disturb much . When they send out their Edicts , Proclamations , Commands , which are their voices , and have the Effigies of their grim Countenances within them , how do they shake Cities , Kingdoms , Nations : when Ahashuerosh decree was given forth for the destruction of the Jewes , it 's said , the City Sh●shan was perplexed , Esth. 3.15 . so all the Provinces where the sound of it was . Tyrants roare like Lyons , they strike terrour into all . Prov. 19.12 . The Kings wrath , &c. 20.2 . The feare of a King is as the roaring of a lyon .

2. As they are roaring , so ravening , they are greedy of their prey , Psal. 17.12 . Like a lyon that is greedy of his prey . See Psal. 22.13 . Lam. 3.10 . Psal. 104.21 . They roare after their prey , and are hardly satisfied . Job 38.39 . Wilt thou fill the appetite of the young lyon ? Principes atque urbes qui leones alunt coguntur magnos sumpius in eos facere . Lavat . in Job 1. So wicked Rulers and tyrannicall Princes are ravenous and greedy of the prey . What a strong appetite had Ahab to Naboth's Vineyard ; he was sick , and refuses to eat , if hee have not that morsell to feed upon , 1 K. 21.2.4 . When the Jews would have a King , the Lord told them what a ravenous creature he would be , 1 Sam. 8.11 , 12 , 13 , 14 , 15 , 16 , 17. It 's said of Saul their first King , that he did flee upon the spoile , Chap. 15.19 . What a vast appetite had the King of Babylon , who enlarged his desire as hell and death , and could not be satisfied , but gathered unto him all nations , and heaped unto him all people , Hab. 2.5 . That Princes are greedy of their prey , see Zeph. 3.3 . Ezek. 22.27 . Mica . 3.11 . Caligula his impositions , tributes , and new devised exactions were innumerable , Herb. 129.

3. They are vigilant and subtle , lying in wait to get their prey . They sleep little , and when they sleep it 's apertis oculis , with open eyes , they mind their prey much , and are cunning to catch it . Psal. 17.12 . The young lyon lurks in secret places . He hides himselfe , and when the prey comes near he suddenly surprizes the same . Our Prophet saith here of the young whelp , it learn'd to catch the prey , it learn'd the cunning of the old Lyons .

Basil saith , they use to lye down flat upon their bellies , Somnum simulare & nihil se movere quemadmodum feles faciunt insidiantes aviculis . Vt abjecto prorsus animo consistent & praeda ei fiant . to counterfet sleep , not to stir , and to doe as Cats when they catch birds . Another cunning device the Lyons have is , when the prey is too swift for them , and so likely to save it selfe by flight , they roare grievously , which so affrightens the creatures flying from them , that their spirits faint , are forced to stand still and become a prey : he also hides his clawes , & covers his steps with dust by his tayle , that he may not be discovered .

So tyrannicall Princes are watchfull and cunning to catch their prey . Saul had many stratagems and devices to catch David . What a cunning plot had Jezabel to catch Naboth ; the pollicies of Tyrants are infinite to catch the people and make a prey of them .

4. They are proud and stately , they goe alone , nunquam leo pascitur cum leoena , they eat not with the Lionesles , much lesse with other creatures ; they will not stoop to , or turn away for any , Prov. 30.3 . They do what they list : such are Tyrants , you may see the pride and arrogancy of Nebuchadnezar , Dan. 4.30 . The Prince of Tyre said he was a God , and sate in the seate of God , Ezek. 28.2 . Who is the Lord , that I should obey his voyce , Exod. 5.2 . said Pharaoh .

Alexander would be accounted and worshipped as the son of Jupiter Hammon : Caliglula , Domitian , Heliogabalus , Omnia ar●itratu suo feruntur . would be worshipped as gods .

5. They are cruel , bloody , devouring creatures , Nah. 2.12 . The Lyon did tear in pieces , and strangled for his Lionesses , they have terrible claws , sharp teeth , and are mighty to crush , & break all the bones . The Devill is cal'd a devouring lyon , 1 Pet. 5.8 . because he destroys as Lyons doe . 2 K. 17.6 . The lyons slew them . Such are tyrannicall Princes . Prov. 28.15 . As a roaring Lyon and a ranging Beare , so is a wicked ruler among the poore people . Like as Lyons and Beares in a Forrest do catch , crush , and devour the Sheep , Lambs , Kids , Conies , and what ever they find preyable , so wicked Rulers deale with the people . Mic. 3.1 , 2 , 3. The Princes of Israel plucke off the skin and flesh of Gods people from their bones , brake and chopt them in pieces as for the pot ; when they kil men they think it lawfull , Quum occidunt servos saos , imputant esse , non crimen Salvian de Gubern . dei , l. 4. not sinfull . Our Prophet tells you that this Lyon Jehoahaz devoured men , he learned to catch the prey and devoured men .

Histories tell us of Cannibal men eaters ; such are tyrannicall Governors , they feed upon men . Athaliah devoured all the royall seed at a meale , 2 Chron. 22. Jezabel eate up Naboth at a fast , 1 King . 21. What a multitude of children did Herod devour at once in Bethleem , Matth. 2.16 . What tearing , flesh-eating , bone-breaking was there , when that roaring cruell Lyon Manasses fil'd Jerusalem with innocent blood , 2 King . 21.16 . What Lyons were in the time of the ten Persecutions : Christiani ad leones .

6. It 's dangerous to meddle with Lyons , Numb. 24.9 . Hee lay downe as a Lyon , as a great Lyon , who shall stirre him up .

Lyons if offended and provoked , are revengefull . Aelian tels of a Beare that came into a Lyons denne , and bit the whelps she found there ; the Lyon returning , the Beare to shift for her selfe , got up into an high tree , the Lionesse watch'd at the foot of the tree : the Lyon ranged abroad in the woods , and meets with a man that had an Axe , and us'd to fell trees ; this man the Lyon brings to the denn , shewed him the wounded whelps , directs him to the tree where the Beare was , which he cut downe . The Beare being torn in pieces , the man was safely dismist . In the hunting or taking of Lyons , the Lyon observes who wounds him , and on him if possible hee will be reveng'd . Leonina societas est periculosa . Such are tyrannicall men , it 's ill medling with them ; if they be rouz'd , or any of theirs wrong'd a little , they will remember and revenge .

Vers. 4. The Nations also heard of him .

After the death of Josiah by Pharaoh Necho , King of Aegypt , Jehoahaz was by the Jewes set up King ; but the Aegyptians thought themselves wrong'd , that they had no hand in disposing that Kingdom , and placing a King over it , which it's probable the Jewes apprehended , in that they passed by Eliakim who was Elder , and set up Jehoahaz who was younger , as is evident , if you compare the 31. vers. of the 23. Chap. Kings 2. with vers. 36. They judg'd this doubtlesse of a more warlike and Lion-like spirit , and so fitter to encounter the Egyptians , if they should assault them , which is conceiv'd they did , for he reign'd but 3. moneths , and then was taken .

He was taken in their pit .

The word for pit is shachath , which signifies a net or a pit , and is from shacheth , to corrupt or kill , because pits and nets are to take creatures , and so tend to their killing and corruption . One way of taking Lyons was to observe their haunts , and in that way they used to dig a round pit , leaving a piller of earth in the midst of it , upon which they tyed a Lamb , covering the pit with boughs , the hungry lamb bleating in the evening , invites the Lyon to supper , who hastning thereunto , falls into the pit , and so is taken . Ezek. alluding hereunto , saith , Jehoahaz was taken in their pit . Some think he was taken by a wyle , that Pharaoh sent for him , under pretence of friendship and kindnesse ; and then when he had him in his power , kept him . Others , that there was a bloody battle between Jehoahaz and Pharoah , in which , though he was taken , yet not without great losse to the Aegyptians : Therefore the Vulgar render these words , non absque vulneribus sui ceperunt eum ; they tooke him , but not without wounds .

They brought him with chains , &c.

The Heb , is Bachachim , with hooks : chains are hooky things linckt together ; the word chains here , in 2 King . 23.33 . is bands , Pharaoh Necho put him in bands , hee was carryed bound to Aegypt .

Obser. 1.

It 's matter to be lamented , when Princes are wicked , tyrannicall , and ruine themselves and the people they are set over . Take up a lamentation for the Prince of Israel : so Ezek. 32.2 . Take up a lamentation for Pharaoh King of Aegypt , and say unto him , thou art like a young lyon of the Nations , and thou art as a whale in the Seas , &c. When Princes , Rulers , are roaring and ravening Lyons ; when they are cunning and cruell , and take such courses as tend to the ruine of themselves and others , it 's a great and just ground for lamentation . Solomon saith , there is a time to mourn , Eccles. 3.4 . And if any be a fit time to mourn , it 's when it goes ill with the Church of God ; with the State , when Rulers are Lyons , and do like Lyons . We mourn when some Personall or Familie evill is upon us , but publique evills are neglected . Evil Rulers , evill Princes , evill Magistrates , are publique evills , like so many Lyons and wild beasts : where such are , there is an house of mourning , and let the living lay it to heart . I fear we have Lyons among us , for whom we may justly take up a lamentation .

2. That those Princes do oppress their people , and ruine their Kingdoms , are ingratefull and unnaturall , for their People and Kingdoms are their Mothers : what is thy mother ? Jerusalem , Judaea is thy mother ; it 's the people chooses them , and so brings them forth , sets them up . 2 King . 23.30 . The people of the land tooke Jehoahaz the sonne of Josiah , and annointed him , and made him King in his Fathers stead : How wickedly did he therefore to become a Lyon to this people who advanc'd him ; if he were unnaturall , who ript up the bowels of his own Mother , so likewise is hee that rips and rends the bowels of that Kingdom begate him . Princes should entreat them well who have given them their Princely being ; They have their milke and maintenance from them , and it's height of ingratitude to wrong or ruine them .

3. Such as the people be , usually such are the Rulers , the Princes : If the Mother be a Lionesse , the Whelps will be Lyons ; if the Lionesse be audacious , bloody , libidinous , idolatrous , the Lyons wil be such . Jerusalem was very wicked , and her Princes likewise , the Princes were like the people . Hos. 8.4 . They have set up Kings , but not by me . The people set up Jehoahaz , and he was a Lyon , he did wickedly , 2 King . 23.32 .

4. Great is the efficacie of evill example , it prevails more then good example . Jehoahaz had a godly parent , Josiah by name , of whom it 's said , that there was no King like him before or after him , that turned to the Lord with all his soule , heart and might according to all the law of Moses , 2 King . 23.25 . Not the good education nor good example he had from and by his Father , did sufficiently antidote him against the poyson and power of evill example ; he was brought up among lyons , and learnt of them to catch the prey . They were wicked , covetous , proud , fierce , subtle , cruell , revengefull , and their manners he took up , conform'd unto . Wickednesse is easily learn'd , men are so apt to it that they need no rods , ferulaes to put them on . Parents cannot propagate piety ; if that could have been , Josiah would have had sonnes as eminent for holinesse , as they were for impiety ; gracious parents have gracelesse children , let none be troubled thereat as a thing strange , it was so with Josiah . If you be godly , and would have your children so , take heed of being ill examples your selves , or letting them be amongst those who give ill examplee ; for tinder is not apter to take fire , waxe , the impression of the seale , paper the ink , then youth is to receive the impressions of wickednesse .

5. After good Princes and great Reformers , Divine Providence orders it so , that wretched wicked Kings , enemies to all good are set up . Josiah was a most godly King , and more throughly reforming , then ●ver Judah had any before ; yet after him comes a Lyon , a wicked Jehoahaz . When people are unthankfull for good Princes and Rulers , when they murmur against Reformation , have a secret enmity , open bitternesse against godlinesse , and those are godly ; it 's just with God to set Lyons over them , to be terrible unto them , to eate up their estates and them .

6. When wicked men come to places of eminency , they vent their corruptions lay hid before , they make progresse in wickednesse , nothing restrains them . When this whelp , Jehoahaz c●me to the Throne , he beame a young Lyon , a Lyon rampant , he could catch the prey , and devour men . We oft think that the whelps of great Ones are well natur'd , well educated , very hopefull , will prove admirable instruments of Gods glory and publique good ; but we deceive our selves : when they come to publique and high places , their lyonish natures do appear , and they grow worse and worse ; they perfect wickednesse , nothing prevails to keep them in , but they must play the Lyons , flay the skins , suck the blood , eate the flesh , and crack the bones . There was as great hope of Josiah's sons , as ever of any , yet you see how they prov'd . Nero at first for five yeares carryed himselfe wel , like a lamb ; but he was a Lyon , and his lyonish disposition shewed it self to the full . You are godly , and have hopefull issue , promise not too much unto your selves of them : great expectations disappointed , cause great vexations .

7. That Princes pervert the end for which they were ordained of God , and set up by men : God appointed not Magistrates , be they Princes or others , to lurk for the prey , to devour men , but to preserve men : They should be Shepheards , not Lyons , nursing Fathers ; not Canniballs , they should govern them according to divine rule , They should be in utilitatem , not diminutionem subditorum . Deut. 17.18 , 19 , 20. not after Prerogative , a devouring beast which eats up mens estates , honours , lives , they should do Justice , not obstruct or pervert it : But where be those Princes that answer the end of their institution , that lurk not for prey , that devoure not men ? In Micah's dayes the heads of the house of Jacob , and the Princes of the house of Israel abhord judgment , and perverted all equity ; they built up Sion with blood , and Jerusalem with iniquity , and for their sins and sakes was Sion plouwed as a field , and Jerusalem made heaps . Take heed you are Governours of Families , that you pervert not that institution ; Ne sis leo in domo tua , be not bitter to your Wives , beat not Servants for your phantasies , oppresse not any are under you , Ecclesiasticus 4.30 .

8. The evill doings of Princes flye abroad ; if they play the Lyons , roare , raven , teare , oppresse , the Nation wil hear of it . When Jehoahaz became a Lyon , catch'd the prey , devoured men , the Nations also heard of him : not only his owne Nation knew it , but the Nations round about . Princes , great persons stand high , their voyces are heard , and actions seen farr : Let them whisper in secret , plot mischiefe in their closets , out they come : Cabbinet-letters , Counsels , Designs , Treasons , come abroad and spread far . Their projects how cryphically soever carryed , are observ'd , divulg'd , and fill the Nations with the noise thereof . Princes generally are so wicked , that they do male audire in omni gente . Chronicles and Nations are fill'd with the reports thereof ; if they will doe infamous things , they cannot bee conceal'd .

9. When Princes prove Lyons , God stirs up some to hunt and take those Lyons . The Nations hearing that Jehoahaz catch'd the prey , and devoured men , they bethought and bestir'd themselves , digg'd a pit , hunted this Lyon into it , and took him .

When Zimri had gotten the Crown , he did rend and teare like a Lyon ; but presently God stirred the people to set up Omri to be King , who hunted that Lyon into a fiery pit , 1 K. 16. Saul plaid the Lyon in his reign , and at last he was hunted , slain , and taken by the Philistims , 1 Sam. 31. Jehoram became a young Lyon , prey'd upon his brethren , devoured them , 2 Chron. 21.4 . And the Lord stir'd up the spirit of the Philistims and Arabians against him , who came and spoiled him and his , Vers. 16.17 .

Manasses was a ramping and roaring Lyon , he brake the bones of many , and suckt much blood , and he was taken in the pit of the Assyrians , 2 Chr. 33.

When the Rulers and Potentates of the earth oppresse and tyrannize over the people , God in his wise providence sets some a work to catch & crush them , Amos 3.10.11 . One way or other their strength is brought down , and they suffer for their oppressions , and are cut off by violent and untimely deaths . Tyberius was poysoned or smothered by his own Nephew ; Caligula slain by his own guard ; Vitrellius was overthrown in battle , taken prisoner , and drawn with an halter about his neck along the streets halfe naked ; and after many outrages done unto him , he was kil'd and cast into Tyber . Fitz-Herbert .

Leander , Tyrant of Cyrena , was taken alive , and being sewed into a leathern bagg , was cast into the Sea . Thirty Tyrants were slain in one day at Athens by Theramenes , Thrasibulus , and Archippus , who did it with 70. men .

10. Princes who by covetousnesse and cruelty spoile others of their estates and liberties , through the just judgment of God , come themselves to be deprived of their estates and liberties . Jehoahaz he catch'd the prey , and himselfe was caught and made a prey ; he devoured men , and himself was devoured ; he fettered , chain'd others , and himself was put in chains ; he lost his Kingdom and Liberty ; Pharaoh tooke him , bound him , carryed him to Aegypt : This was he whom Jeremie calls Shallum , Chap. 22.11 , 12. and saith he should return no more , but dye in his captivity . It was a great evill , a sad judgement to be taken and carryed out of his owne Land , and to dye in a prophane land amongst Aegyptians , therefore it 's said , vers. 10. Weepe soare for him that goeth away , for he shall return no more , nor see his native Countrey . Such judgments do Princes bring upon themselves ; to satisfie some base and bloody lusts , they hazrid all , yea oft do lose their Kingdoms , liberties and lives , whereas they might be happy if they would keep within their bounds , yea live and dy comfortably in their own Lands : but when they dealt injuriously with others , hook , fetter , and spoile them , God meets with them , Amos 1.2 . Those oppressed the poor , & crushed the needy , God would take them with hooks , and their posterity with fish-hooks ; he would pull them out of their estates , power , greatnesse , as fishes out of the water .

Vers. 5. Now when shee saw shee had waited , and her hope was lost .

When Jerusalem the Lionesse had expected the return of Jehoahaz from Aegypt , and saw it was in vain , that there there was no hope of it .

The Hebr. runs thus ; and she saw , because she hoped , her hope had perished . The Sept. for her hope was lost , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 substantiam , subsistentiam , for titudinem certitudinem & fundamentum stabile cui aliquid nititur significare solet ap id sacros & prophanos authores . Prad . & he interprets Heb. 11.1 . firma persuasio corum quae sperantur in futurum , &c. vid. p. 238. c. 2. l c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , her substance perished , or was lost : shee thought the Prince ( & so usually do States ) was a strong and substantiall foundation to build upon ; but the was deceived , and her hope fail'd her . The Fr. is , when she saw , que son attente estoit assoiblie & perdue , when she saw her expectation was weakned and lost .

Then she tooke another of her whelps .

What whelp this was is controverted amongst Expositors , and how to hit the white is the work . Some make this whelp to be Zedekiah , but there is least reason for that , because hereby both Jehoiakim and Jehoiachin are passed over , who were both Kings before Zedekiah , this whelp therefore must be one of them . The Protestant Expositors doe make it to be Jehoiakim , cal'd also Eliachim and Joachim , and so doe some others ; but the difficulty is , if meant of them , how that is true which is in the 9. vers . They brought him to the K. of Babylon , they brought him into holds , that his voyce should no more be heard upon the mountains of Israel . Whereas Jehoiakim came back again if he were in Babylon , and his voyce was heard . If it be meant of Jehoiachin , there is also this great difficulty , how he reigning but 3. moneths , could lay wast their Cities , and make the Land desolate as it is , v. 7. being but 8. years of age , as it is 2 Chron. 36.9 . or at most but 18. as it is 2 King . 24.8 . To let passe Jehoiachin , and to come to Jehoiakim , whom we may take to be the man represented by the whelp here : the difficulty shall be answered when we come to the 9. vers .

Shee tooke another of her whelps , and made him a young Lyon

That is , she set him up to be King : But this seems crosse to what you have , 2 Chron. 36.4 . 2 K. 23.34 . where it is said , that Pharaoh King of Aegypt made Eliakim King over Judah and Jerusalem , and turned his name to Jehoiakim . If Pharaoh therefore made him King , how is it said here , that she , viz. Jerusalem , made him a young Lyon ; that is , exalted him to Kingly dignity ? The answer is , that Pharaoh did it not , vi & armis , but by the joynt consent of the people , Jerusalem's concurrence was in this work . The Prophet saith , shee made him a young Lyon . You may find it frequent in the Historicall books , that the people did elect and set up their Kings . 2 Chron. 36.1 . The people made Jehoahaz King . 1 K. 21.24 . The people made Josiah King : They made Omri King , 1 K. 16.16 . They made Jeroboam King , 1 K. 12.20 . They made David King , 1 Chron. 12.38 . They made Saul King , 1 Sam. 11.15 . They made Jephthah head , Judg. 11.11 . God himself when hee commended a King unto them , would have their consent and concurrence in it , Deut. 17.14 , 15. There is an essentiall and fundamentall right in the people , to choose & set up then who are to rule over them ; therefore they are cal'd 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Pet. 2.13 . The ordinance of man , or a humane creation .

Vers. 6. He went up and downe among the Lyons .

Being advanc'd to Princely state , here his carriage is set out , he conversed with Lyons , that is , with wicked men who had Lyonish dispositions , who were stern , covetous , crafty and cruel : the King of Aegypt , the King of Babylon , the Princes about him in the bordering Countries , they were Lyons , and he went up and down amongst them . Their Counsels he took , their manners , fashions , customs hee learn'd , their steps he trod in , &c.

Became a young Lyon .

That is , had the nature , properties and qualities of a young Lyon , of which you heard before .

Learn'd to catch the prey .

Heb. is , to prey the prey ; the word Tekeph is that which wild beasts hunting , do get and feed upon , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to catch and teare with the teeth , and is applyed here unto Kings who are metaphoricall Lyons ; and what ever they can get , catch , teare and rend from others , that is their prey , that they feed upon . Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to snatch away the prey . Fr. de gripper la proye . Ps. 76.4 . There is mention of mountains of prey , which are the kingdoms of this world . They are like mountaines where wild beasts are which prey upon what is thereon , or thereabouts ; and so Kingdoms have wild beasts in them , which prey upon those are in their Kingdoms .

Devour men .

Sept. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , eate men . This young Lyon fed upon men , the Heb. is man , in the singular number ; but hath the force of a plurall , and so is rendered .

This devouring of men was by taking away their estates , liberties , limbs , lives . Jehoiakim was very covetous and very cruell . Jer. 20.17 . speaking of him he saith , Thine eyes and thine heart are not but for thy covetousnesse , and for to shed innocent blood , and for oppression , and for violence to doe it . His eyes and heart were set upon nothing else but catching the prey , and devouring of men . 2 King . 23.35 . He exacted silver and gold of the people of the land . Pharaoh that Aegyptian Lyon commanded him to tax the Land ; he yeelds to Pharoah , taxes and exacts upon the people . It 's not improbable that he was perfidious , bloody and cruell towards the Syrians , Moabites , & Ammonites , who infested him , 2 K. 24.2 . and Interpreters say he slew the Prophets .

Vers. 7. And he knew their desolate pallaces .

Hebr. is variedah almenothau , Forsterus in lexico annotat hanc vocem almenoth , pro armenoth which is palatia , and the Chaldie hath it , armenotaf . which Montanus renders cognovit viduas ejus , he knew their widdows . Vatab. cognovit viduas illorum : so the French . The Hebr. ud Almenoth is so translated , Psal. 68.5 . A father of the fatherlesse , and a judg of widowes is God . So it should be , the word is almanoth , widows ; but in Isa. 13.22 . It 's used for desolate pallaces : and wild beasts of the Islands shal be in their desolate houses , bealmenothaf : If we take the word for widowes , and so the old Translation hath it ; the sense is , that Jehoiachim defil'd the Widowes , whose chastity hee ought to have preserved ; he wrong'd them greatly by devouring their Husbands , & defiling their bodies . Or thus ; when their Husbands were put to death , and estates unjustly taken away , the widows came petitioning for reliefe ; whereupon he knew them ; but was so hard hearted , as that he was not moved with their teares , cries , requests or complaints . If we take it for desolate pallaces , as it 's here , the interpretation is , that have deprived the pallaces of their Husbands , their owners and Inhabitants , and made them widows , he did confiscate them to his own treasury , he challeng'd them to be his : having unjustly devoured the men , he thought he might justly devour their pallaces : hee knew their pallaces and took possession of them .

He laid wast their Cities .

He made their Cities to be wast , desolate , or dried up , as the word imports ; as the sun dries up ponds , brooks , or some diversion draws away the water , that they are void , empty : so did this K. by his taxes & impositions draw away their estates , and dry up trading : or he did those things which caused their Cities to be laid wast : he provoked God and men against himselfe and them by his tyranny and cruelty , he caused many to fall , many to fly , and forsake their habitation , so that the Land was desolate , and the fulnesse thereof .

By the noise of his roaring .

Heb. by the voyce of his roaring . Shaog is to roare as Lyons doe , yea it 's proper to Lyons , but is metaphorically given to men , as here . The roaring of Lyons is very terrible . Prov. 19.12 . The Kings wrath is as the roaring of a lyon . When the Lyon roares , it troubles all the beasts of the Forrest and mountains : and when Kings in their wrath roare and send out their commands , edicts , &c. they trouble and make desolate Families , Cities , Lands .

Vers. 8. The nations set gainst him on every side .

His wickednesse and tyranny was such , as that al the Nations were provoked against him , and contributed their help to take this young Lyon . The Originall is dederunt super eum gentes , the nations gave upon him : they gave their judgments upon him , that he was not fit to range , ramp and roare any longer . Vulgar reads it convenerunt , they came together , took counsell , resolv'd to hunt and take this wild beast .

From the Provinces .

Mimmedinoth medinah is a Province , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 judicare , jus dicere quasi jurisdictio , where power and authority were exercised and bounded . What Provinces these were you may see 2 King . 24.2 . The Chaldeans , Syrians , Moabites , Ammonites . These all cal'd upon , and cal'd out one another to hunt this Lyon , and to take him .

And spread their net over him .

Heb. for nett is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is either from jarash , to possesse , because a net holds in possession what it catcheth ; or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to make poore , because a net deprives of liberty , and oft of life . These hunters prepared a net strong enough to hold this Lyon , and they spread it out for him .

He was taken in their pit .

Of these words were spoken , vers. 4.

Vers. 9. And they put him in ward .

Heb. Bassugar , in claustrum , the put him into safe custody , into some prison , they shut him up that he might not escape , and be as a lyon among the people any more : they put chaines upon him , an iron coller , or about his neck a chain , and brought him to the King of Babylon . They did not carry him into Babylon some think ; for 2 Chr. 36.6 . Nebuchadnezar King of Babylon came up against him , and bound him in chains or fetters to cary him to Babylon ; but that he did cary him thither , or send him back , having rebel'd against him , 2 King . 24.1 . doth not appear , neither is probable . That which makes most for this opinion , is what you have in Jer. 22.19 . He shall be buried with the buriall of an asse , drawn and cast forth beyond the gates of Jerusalem : These words induce some to believe , that either he went not to Babylon : or if he did , that he returned , that Jeremies prophecie might be made good : and if that were so , how is it true here , that his voyce may be heard no more upon the mountains of Israel .

To clear this doubt and difficulty , it 's most probable that Jehoiakim was carried to Babylon ; for that in 2 Chr. 36.6 . of Nebuchad . comming up against him , is to be understood of his Forces , rather then his person : And in the 2 K. 24.2 . it 's said , bands of the Chaldees , not Neubch . himself . Our Prophet also saith , they brought him to the K. of Babylon . And wheras some affirm he dyed by the way , ( being led in a disgracefull manner , like a wild beast , with an iron collar about his neck , and a chain fastned thereunto ) how suits it with what is recorded ; they brought him to the King of Babylon , they brought him into holds ; that was saith Pisc . into the Citie of Babylon , which was ful of strong holds : and being there shut up till his death , his voyce was no more heard on the mountains of Israel .

For that in Jeremie , it 's a mistake to conceive the Prophet meant that Jehoiachim should dye in Jerusalem , be drawn up and down the streets thereof , and be cast out at the gates thereof ; the words are , he shall be cast forth beyond the gates of Jerusalem , that is , beyond the bounds and limits belong to Jerusalem . Non in sepulchro patrum sed in aliena regione . Prad . vid. p. 240. col. 2. l. 14. Dying , or being slain in Babylon , he was cast out & judged unworthy of Buryal , his carkasse lay like an Asses , to be meat for the beasts of the earth , and fowls of heaven , to be subject to all wind and weather . Jer. 36.30 . His dead body shall be cast out in the day to the heat , and in the night to the frost .

Though two whelps only be here spoken of , yet I make no doubt but that the other two also , Jehoiachin and Zedekiah be intended , who were caught and carryed away ; that their voices might no more be heard on the mountains of Israel .

Obser. 1.

The hopes of the wicked are not long liv'd , they are soon dash'd and disappointed : when shee saw she had waited , & her hope was lost . She promised much to her self , expected much from Aegypt , and from Jehoahaz ; but all was in vain , no relief came thence . Prov. 11.7 . The hope of unjust men perisheth , and that easily and speedily , Job 8.14 . It 's liken'd to a Spiders webb or house , a little thing , a besome sweeps away the house and Inhabitant together , and that in a moment ; such is the hope of wicked men , it 's suddenly and easily ruin'd . Had not they great hopes that were before Dublin , did they not think to take it and triumph in it : but I may say of them as Ambrose did of wicked men , they came , they went , they stood still , they vanished : Venerunt , abierunt , adstiterunt , evanuerunt , l. 3. Epist . God hath cut down their hopes , and many of them , the spider and her web are gone together : they may say , the Lord hath destroyed us on every side , and our hope hath he removed like a tree , Job 19.10 . There is a difference b●tween the hopes of the righteous and those of the wicked . Prov. 10.28 . The hope of the righteous shall be gladnesse , but the expectation of the wicked shall perish .

2. Corrupt States are so affected with , and addicted to their Princes , that they wil set them up , have them rule over them , though it be to their own ruine , & ruine of the State also . Jerusalem the Lionesse sets up another of her whelps , and makes it a young lyon . She put this whelp into the royall seate , and stir'd him up to do Lyon-like , such things as did undoe himselfe and Jerusalem also : She learn'd nothing by the losse of her former whelp , but proceeds in her old way , & would have Lyons Tyrants to be over her , she being a Lionesse very corrupt and wicked , couples with that Aegyptian Lyon Pharaoh , and brings forth , advances a Lyon like themselves .

The over-much love of States , of Mothers to their children , is the undoing of them ; they set them up who teare out their own bowels . When an Astrologer told Agrippina that Nero her sonne should be Emperour , but withall that he should kill his own mother ; what said she , even like a fond and foolish woman , modo impetet occidat , so he may reign , I care not , though he be my ruine . The men of Shechem made Abimilech King ; but he prov'd not only a bramble , to scratch them , but a fierce and fiery Lyon to consume them .

Mothers had need consider the temper of their sons , and how they advance them : and States whom they set over them , lost they become Lyons unto them .

3. Such as men live amongst and converse with all , such they prove ; he went up and downe among the lyons , and became a lyon : those Lions he conversed with , talked of inriching themselves , by laying taxes , rates and burthens upon the people , by taking them out of the way who should oppose , of making themselves great , of having their wils , & ruling by prerogative , and these things & such like were soon learnt by this whelp . When Nebuchadnezar was among beasts he became bruitish , and did as they did . Plutarch reports of a woman brought to a Serpentine and poysonous nature , by feeding on Serpents ordinarily ; and those converse with a generation of vipers , In vita Alex. Mag. will prove viperous ; those converse with Lions will prove lionish . Ill company is the Dalila that bewitches , defiles , undoes many in their estates , names , bodies and soules ; men that have infectious diseases you wil not come near , you love your bodies , your lives . Wicked company have infectious vices , come not near them , neither your selves nor your children , love your souls & theirs too . If you suffer your children to be among lions , among wicked ones , they wil learn their manners ; and those will not leave ill company , it 's a thousand to one they wil lose their soules . Be choise of your company , it 's the making or marring of young ones : many are choise in their dyet , in their apparell , choise in every thing they buy , yet have no care of company : will you not admit a foule dish to come to your Table , and will you admit foule and vitious ones to be your companions , we should touch no unclean thing ; ill company is pitch , it 's poison : David knew it , therfore said , depart from me yee workers of iniquity , Psal. 6. And I am a companion of all them that feare thee , Psal. 119.63 .

4. They converse with wicked ones do not only become wicked , but many times they prove eminently wicked , they are skilful in wickednesse , they exceed their teachers . Jehoiachim by his converse with Lyons , became not only a Lyon to catch the prey , but such an one as devoured men , defil'd widows , made desolate Pallaces , laid wast Cities , & the land also . He tyranniz'd so , that he went beyond other Tyrants ; he was artifex sceleris , and profited above others in his way , and came to a perfection of iniquity . It 's incident to mans nature to out-strip one the other , if not in good , yet especially in evill : It 's said of this Jehoiachim , 2 King . 23.37 . He did that which was evill in the sight of the Lord , according to all that his fathers had done . Take any , or all his Predecessors , he did evill according to all they did .

5. Tyrannie is hatefull unto Heathens : Then the Nations set against him on every side . Jehoiachim was such a roaring Lion , that the Heathens could not endure him ; hee spoiled their Pallaces , Cities , Land , so with his tyrannicall proceedings , that hee became hatefull to all round about him . Doubtless the Princes of the Nations were tyrannous themselves : Yet this man being a Prince of Israel , exceeded so in his tyrannicall practises , that he incur'd the displeasure & hatred of them all . Tyrannie is contrary to humanity . Tyrants cease to be men , and become beasts , therefore here are cal'd Lyons , and are ranked amongst wild , savage creatures , which none can endure . When there be wild beasts in a land , all are against them , and often there is a mutuall agreement and concurrence of all sorts to destroy them , being destructive to the publique . So was i● here ; the Nations agreed to hunt and take this Lyon , which roar'd , preyd , spoil'd , and did so much mischief .

6. God hath times , meanes , wayes to catch Lyons , to deale with covetous , cruell , and bloody men . Then the Nations set against him on every side . When Jehoiakim made desolate the Pallaces , wasted the Cities and Land , became a terrour to all ; then the Lord stir'd up the Nations , they were his not , his pit , his instruments he used to take this Lyon withall . When wicked men , tyrannical spirits are at their height , have fil'd a land with confusion , oppression , desolation and bloody doings , through their roarings and tearings , then the Lord appears , roars like a Lyon against them , and sets his Agents on work to catch those roaring and ramping Lyons ; he wants not means to take them , he is richly stored and provided that way ; he hath the Nations at command and can call them forth , set them on to hunt Lyons when he please . Jerem. 51.27 , 28 , 29. Blow the trumpet among the nations , prepare the nations against her ( that is , Babylon and her Princes who were great Tyrants ) Call together against her the Kingdoms of Arrarat , Minni & Ashchenaz , appoint a Captain against her , cause her horses to come up as the rough Caterpillars , prepare against her the nations , with the King of the Medes , the Captains thereof , &c.

Nebuchadnezar was a crafty , cruel , and bloody Lyon , and so were the whelps that came of him and after him , but the Lord had a time & means to catch those Lyons and Whelps Jer. 50.9 . I will raise and cause to come up against Babylon an assembly of great nations from the North Countrey . Great lyons must have great nets , great pits , great doings to take them , God would bring an Assembly of great nations .

7. Tyrannicall Princes are not of long continuance ; usually they are short liv'd , either they lose their power , or their power and lives both . Jehoiakim roar'd and plaid the Lyon eleven years , and then he was taken in the pit of the Nations , and lost his power . So Jehoahaz before him , hee tyranniz'd 3. moneths , and then was taken . In 2 King . 15. you may read of four Lyons which roar'd , but their roaring quickly hasten'd their ruin . Zechariah lioniz'd it 6. months , Shallum one moneth , Fekahiah two years , and Pekah 20. years , and then they were cut off . When Potentates oppresse , tyrannize , their ruine is at hand . God hath said , bloody men shall not live out halfe their dayes , Psal. 55.23 . and he makes it good . He cuts off the spirit of Princes , and is terrible to the Kings of the earth , Psal. 76.12 . Stories will tell you what quick dispatch hath been made of Tyrants .

8. Eminent wickednesse brings eminent judgments ; both Jehoahaz and Jehoiakim exceeded in wickednesse , and their judgments were answerable , they were chain'd , carryed into strange lands , put into strong holds . Abimelech murther'd 70. of his brethren , that he might get to the Throne : but a woman cast a piece of a milstone upon his head , brake his skull , and manifested the just hand of God upon him , Judg. 9.5.53.56 . Jezebel and Ahab were eminently wicked , and Gods hand was upon them both , in an eminent manner , 1 K. 22. 2 K. 9.

Richard the 3d. obtained the Crown by the murther of his Nephews : and having tyranniz'd two years , 2 moneths , and one day , he was slain in a Battle at Bosworth Field , his naked body was laid upon an horse like a hogg or calf , his head , arms hanging on the one side , & his legs on the other ; and being all besprinkled with mire and blood ; he was brought into Leicester , Speed . where for two dayes he lay naked and unburyed ; after , his body was buryed , but without solemnity , and the stone chest wherein his body lay is since made a drinking trough for horses at a common Inne .

9. God takes away wicked and tyrannicall Princes , that it may be well with his people , that Sion may have the benefit of it . Jehoiakim was taken , chain'd , caryed to Babylon , put in strong holds , and why ? that his voyce should no more be heard upon the mountains of Israel . That the people of God might not be terrified with his roarings , nor torn with his teeth , but might enjoy freedom & safety . It 's a greas mercy when Lyons are not in a land , nor other hurtfull wild beasts ; where such are , there is no dwelling or sleeping in safety ; but God for the good of his , destroys or drives out the wild beasts . Ezek. 34.25 . I will cause the evill beasts to cease out of the land , and they shall dwell safely in the wildernesse , and sleep in the woods . Isa. 35.9 . No lyon shall be there .

In the primitive dayes were many Lyons , and they roar'd terribly upon the mountains of Israel ; they scatter'd , toar , and devoured the Flocks of the Lord which were feeding upon those mountaines , but the Lord hunted those Lyons into pits , and tooke them away for his Flocks sake .

Senacherib with a great Army comes up to the gates of Jerusalem , roars upon the mountains about it , fills all with feare , but the Lord sends a destroying Angel that slew his Armie , and caused that Lyon to flye , that his voyce might be heard no more upon the mountains .

VERS. 10 , 11 , 12 , 13 , 14.

Thy mother is like a vine in thy blood , planted by the waters , she was fruitfull and full of branches by reason of many waters .

And she had strong rods for the Scepters of them that bear rule , and her stature was exalted among the thick branches , and she appeared in her height with the multitude of her branches .

But she was plucked up in fury : shee was cast downe to the ground , and the East wind dryed up her fruit : her strong rods were broken and withered , the fire consumed them .

And now shee is planted in the wildernesse in a dry and thirsty ground .

And fire is gone out of a rod of her branches which hath devoured her fruit , so that she hath no strong rod to be a Scepter to rule : this is a lamentation , and shall be for a lamentation .

IN these Verses is laid downe the second generall part of the Chap. viz. the lamentation for Jerusalem , or the kingdome of Judah under the parebolicall representation of a Vine . We may here consider , 1. The state of this vine as it was in Jehoiaahins , and and especially in Zedekiah's dayes , v. 10 , 11. 2. The miserie befell it , v. 12.14 . 3. The transplantation of it , v. 13.

The words must be opened , and then the Observations shall be given in .

Thy mother .

That is , Ierusalem , or the Kingdome of Iudah , which was the mother of Princes . Thy Mother , O Iehoiachin : he had spoken before to Iehoahaz and Iehoiachim as whelps of this Mother under the notion of a Lionesse , now hee comes to speak of Iehoiachin and Zedekiah , as branches of this Mother , under the notion of a vine .

Is like a Vine .

Frequently doth the spirit of God resemble Israel and Judah to a Vine , as Isa. 27.2 : 5.2 : 3.14 . Psal. 80.8.14.17 . Jerusalem or the Kingdome of Judah is likened to a Vine .

1. Ob praestantiam , for the excellency or choisenesse of it . Vines are noble , choise , and excellent plants ; so this Kingdome was a noble vine , Jer. 2.21 . A choise vine , Isa. 5.2 . And Psal 78.67 , 68. He refused the Tabernacle of Joseph , and chose not the tribe of Ephraim , but chose the tribe of Judah .

2. Ob extensionem , the Vine spreads and extends it self far . Psal. 80.9 , 10 , 11. The Jewish vine fil'd the land , and covered the hills , it extended far . This is one thing chiefly intended here ; for after Iehoiakim and Iehoahaz , two roaring Lyons , which laid all wast , were taken and carryed to Aegypt and Babylon . In the dayes of Zedekiah this Vine did flourish and spread . Ezek. 17.6 . It grew and became a spreading vine , &c. It grew in wealth , in power , in glory .

3. Ob fertilitatem , Vines are fruitfull things , no tree , no plant like them . Psal. 128.3 . Thy wife shall be as a fruitfull vine . Vines are fruitfull in branches , in leaves , in clusters . This Kingdome had Princes and Nobles , and Zedekiah diverse sonnes , 2 King . 25.7 .

In thy blood .

These words are variously rendred by those touch or treat upon them . The Sept. is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as the flower of a pomgranate or peach . Thy mother is ruddy and comely , as the flowers of those trees are ; but the Heb. beares not this sense . Which Jun. renders in quietate tua . Pisc . in silentio tuo . Forsterus , in similitudine , tua , they derive the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quiescere , silere , similem esse . So Pagnine , Shindler , Avenarius & Buxtorphius in verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 so Montanus in margine . The words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; if we take the word for quiet and silence , the sense is this ; the Kingdom flourished and prospered like a Vine . While Iehoiachin and Zedekinh were quiet , and did not roar and ravin as their Predecessors did . Vines torn , cut down in time of Warre , doe grow again and flourish in times of Peace . If we read the word , in thy likenesse , or in the likenesse of thee : the meaning may be , thou O Zedekiah art a King , but low and meane in comparison of other Kings that were before , as Asa and Iehoshaphat , Hezekiah , and Iosiah , and thy Mother is like unto thee . Jerusalem and Judah flourish not as in former dayes , but are low and little , according to that in Ezek. 17.6 . It grew and became a spreading vine of low stature . Hee speaks there of Zedekiah and the Kingdome in his days .

But seeing the words are in our Translation in thy blood , and the Originall bears it so , it 's fit ●o enquire what sense the words so taken may beare . Thou camest of Kings , Princes , In ortu tuo , & in semine tuo Aecolampad . In stirpe regia . Vatab. and Nobles , they were thy Progenitors , and in production of them , Ierusalem thy mother is like a vine in thy blood .

It 's usual by blood to note the stock , race , and house that men come of : or thy mother is like a vine in thy blood : that is in thy seed and issue ; thou hast a numerous issue , and this renders thy mother like a Vine , a generous Vine , bringing forth noble plants . Some think by blood is meant succus , robur , and then the sense may be this , thy mother is like a vine upheld by thy influence and strength . Thou and thy sons support this feeble Kingdome .

Planted by the waters .

In hot Countries they were carefull to plant their trees and vines where they might not want water . Hebraei in simulentia tua . Sanguinis enim copia vires rebur ad auget . Aecolampad . Canaan was an hilly Countrie , yet full of water . Deut. 8.7 . It was a land of brooks of water , of fountains and depths that spring out of valleys and hills , and their Vines planted by the waters could not want moisture , though the heate was great there . Nebuchadnezar planted Zedekiah among the poor ; he carried away with Iehoiachin he Princes , Nobles , and chiefe of the Land , 2 King . 24.14 . where it 's said , none remained save the poorest sort , and those were the waters this Vine was planted amongst and by , Chap. 17.5.8 . They are cal'd great waters , and here many waters .

Shee was fruitfull .

After the great wast , spoile , made in the Pallaces , Cities , and land by the tyrannie of those two Lyons Iehoahaz and Iehoikim . This metaphorical Vine did flourish and become fruitfull . In the 17. Chap. vers. 8. it 's said , it was planted in a good soile , and by great waters , that it might bring forth branches , that it might beare fruit : and here it 's said , she was fruitfull and full of branches : She brought forth such as had been caryed away ; those branches were pluckt off , grew again . Smiths , Crafts-men , Soldiers , mighty men of valour , Nobles , Princes , Counsellors and such like : the Pallaces were frequented ; the Cities re-built , the Land tilled , the Vines dressed .

By reason of many waters .

By waters here we may well understand the mercies and blessings of God upon this Kingdom ; for as God himselfe is a fountaine of living waters , Jer. 2.13 . so his blessings , mercies are cal'd waters , Isa. 27.3 . Speaking of his Vineyard , hee saith , he will water it every moment , he wil continually bless it and afford it what may doe it good . Isa. 57.11 Hos. 14.5 . Or if wee will understand it of the poore Jewes who came out of the waters of Judah , Isa. 48.1 . and are cald waters , Eccl. 11.1 . It was by vertue of Gods blessing upon their labours , God watered them ; they watered the Kingdom , so that it became as a flourishing and fruitfull Vine .

Vers. 11. And shee had strong rodds for the Scepters of them that bare rule .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vulg. virgae solidae . Jun. Scipiones robusti . Pisc . rami robusti . Lavat . virgae fortes . Heb. is , rods of strength : so the Sept. a rod of strength . Others , sound , strong rods , boughs , or branches . It 's said of this Jewish Vine , Ps. 80.10 . that the boughs thereof were like goodly Cedars . The meaning is , there were in the Kingdome of Israel men of great worth and eminencie in Davids dayes . Now it had rods of strength , and such rods as were fit to make Scepters of .

How this suits with what we had in the 15. Chap. is considerable , where it was said , that the Vine-tree yeelds not wood fit for any worke , no not to make a pinne of it to hang any vessell thereupon . And here it 's said , the vine had strong rods for Scepters . There he speaks of the materiall Vine , here of a metaphoricall Vine : There was shewn Gods rejection of them , and what the Vine was in Gods accompt , here what this Vine was fit for in mans account . This Kingdome thought every sonne of Zedehiah , which were the rods of strength , being Ex regio stirpe , fit & meet to sway Scepters , rule Kingdoms , but the Lord thought not so .

We may by strong rods understand not only the royall branches , but also the Nobles , Judges , Counsellors , and men of might , who were of use and great service to those did beare rule , and fit to be Rulers under those did bear the Scepter .

Her stature was exalted among the thick branches .

Heb. her stature was lifted up above among the perplexities , contortions ; that is , the thick branches . This Kingdome , though greatly batter'd and broken , yet like a Vine grew up againe to a greatnesse and height : the people were encreased much , and the royall Family was exalted high . Zedekiah , though he were a wicked King , yet both he and his were magnified by the people ; they were the top-branches of the Vine . In all States there be some more eminent then others .

And shee appeard in her height with the multitude of her branches .

She flourished , spread , multiplyed , grew so great & high , that her height and greatnesse appear'd to others . It was evident that God had done much for this Kingdome , &c. Thus through the multitude of her branches , and greatnesse of her power , wealth and honour , she became proud , despised others , and so appeared in her height . The words thus taken , correspond with what you have in Chap. 16.15 . That didst trust in thine owne beauty . He speaks of Jerusalem under the notion of a woman , she being grown into a Kingdome , become great , rich , renowned , she waxed proud , and trusted in her own beauty .

Observ. 1.

That States and Kingdoms broken to pieces , ruin'd in times of War and trouble , do flourish again in times of quiet and silence : When roaring lyons are taken away , and men of peaceable and quiet spirits succeed , then the Vine grows , then the land prospers , then breaches are repair'd , then wasts are built up , &c. Tyranny , oppression , wars pull down , root up , destroy , 2 Chron. 15.5 , 6. But when there is peace and rest , it 's otherwise . Chap. 14.6 , 7. They built and prospered : and why ? they had rest on every side . In storms and fights Ships suffer much in their sailes , masts , tacklings , often they are greatly broken ; but when the storms and fights are over , then all things are mended and made up again . So when State-storms are over , all things begin to grow up again , that were broken or troden down . Peace after Warre is like Spring after a sharp Winter , which revives , causeth growth and greenesse : yet know that States ruin'd by tyrannie of Princes , by Warres , do not suddenly recover themselves , or attain to their former greatnesse and splendor : though Ierusalem became a Vine after the roaring and spoile of Iehoiakim , yet she was a vine of a low stature : Thy mother is a vine in thy likenesse . Thou art low , and thy Mother is low .

2. It 's through the mercy , goodnesse , and blessing of God that wasted Kingdoms do become as Vines , and flourish again . Thy mother is like a Vine fruitfull and full of branches by reason of many waters . God watered the Kingdome with blessings ; he gave peace , he gave the poor strength to labour , he rain'd upon them , and gave sapp to the Vine , that shee was fruitfull . When God layes wast his Vineyard , then he commands the clouds that thy raine no rain upon it , Isa. 5.6 . But when he causes it to flourish , then he cals forth the rain , he moistens the spirits of men of all sorts , to contribute their help , thoughts , counsels for the good of a Kingdom , he stirs up the spirits of men to be doing for the publique , hee gives people planted by him many waters , many blessings . We have been rent , torn , wasted , God is beginning to make us as a Vine fruitfull and full of branches , let us take heed we abuse not our mercies lost God dry up the waters , and so we wither and utterly be laid wast .

3. When mercies are multiplied , men are apt to abuse them , and swel with the enjoyment of them ; this metaphoricall Vine the Kingdom of Judah had strong rods , her stature was exalted among the thick branches , & she appeared in her height with the multitude of her branches . She grew up again to an height , greatnesse ; she had a multitude of branches , variety of mercies , and these swel'd her so , that she became proud , insolent , and despised others . Prosperity is a dangerous thing , and hath hazarded many . Isa. 47.6 , 7. the Babylonian Kingdom was so rich , great , populous , plentiful , that it was cal'd the Lady of kingdoms , and she her self said , I shall be a Lady for ever . She prided her selfe in her prosperity : so spirituall Babylon . Rev. 18.7 . I sit a Queen and am no widow , and shall see no sorrow . Shee had abundance of blessings and delicacies , vers. 3. but she glorified her selfe , not the Lord . When Amaziah had smitten the Edomites , and prospered in his undertakings against them ; his heart was lifted up , and that unto boasting , as Joash told him , 2 Chron. 25.19 .

After Hezekiah had received many mercies , his heart was lifted up , 2 Chron. 32.23 , 24 , 25. Rehoboam when he was strengthened in the Kingdom , forsook the law of the Lord , and all Israel with him , here was a sad effect of prosperity , 2 Chron. 12.1 . This people were seldome the better for mercies and blessings bestowed upon them . Jer. 22.21 . I spake unto thee in thy prosperity , but thou saidst , I will not heare ; this hath been thy manner from thy youth , that thou obeyedst not my voyce . The Heb. is , in thy prosperities ; for she had many times of prosperity , and in none of them did she hearken , but grew so wicked , that the daughters of the Philistims were ashamed of her lewdnesse , Samaria and Sodome lesse sinfull , Ezek. 16.27.47 . She had forgotten the caution the Lord gave her in the dayes of her infancy , Deut. 8.11 , 12 , 13 , 14. Beware that thou forget not the Lord thy God , lest when thou art full , thy heards , flocks , silver , gold , and all thou hast be multiplyed . Then thine heart be lifted up , &c.

Vers. 12. But she was plucked up in fury .

Here he shewes the miserable event of this vine ; it was not broken , prun'd , cut down , but plucked up . The Hebr. word signifies to eradicate or pluck up by the roots , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de arboribus proprie de aliis metaphorice . as trees and Plants are pull'd out of the earth , roots and all , and it 's metaphorically applyed to other things , as Jer. 1.10 . I have set thee over Nations and Kingdoms to roote out ; that is , to prophesie the extirpation of them .

In fury .

Not in mercie , with a gentle hand , as sometimes the owner or Vine-dresser doth , but in furie . When a Vine hath been planted in a good soile , watered , and long waited upon , with expectation of fruit , and yeelds nothing but leaves , suddenly , and in great displeasure the Mr. of the Vineyard comes , lays hands upon it , puts forth all his strength , and pulls it out of the earth , and saith , it shall never cumber the ground longer .

Shee was cast downe to the ground .

Vines are weake things , and have fulcimina to support and uphold them , and when they are gone they fall to the ground . The Lord would no longer uphold this Vine , this Kingdom of Judah , he would with-draw all supporting props it had ; pull it up , and cast it down , as a man doth a dry or barren plant ; when he hath pul'd it up , he throws it away in anger . God would bring down the exalted statu●e of this Vine to a low condition .

The East-wind dryed up her fruit .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept. Of this East-wind was spoken , Chap. 17.10 . East-winds are very prejudiciall to Corn , Fruit & Plants , especially to Vines : when East-winds blow much upon them , they are barren , and often dryed up . These winds are venti urentes , scorching and consuming ; therefore great afflictions are cal'd East winds , Isa. 27.8 . This Eastern wind was Nebuchadnezar with his Forces , Habakkuk mentions him and his Army under this notion of an Eastern wind . Chap. 1.9 . They shall come all for violence , their faces shall suppe up as the East wind . This wind hath a sucking vertue in it ; the water , the moisture of the earth , the juyce of trees and plants are supped up by it , so that it leaves things dry and withered : so should the Chaldeans suck up and devour all the pleas●nt things of this Kingdom , all the fruit of this Vine from the highest branch to the lowest .

Her strong rods were broken and withered .

Montanus reads the words thus , they are broken and withered , and leaves the other words to be joyned with what followes , thus , the rod of her strength the fire hath consumed it ; and so Lavater . But others read the words as you have them : and which way soever you read them , there is no considerable difference therein . The Hebr. is in the singular number , which frequently in the holy language is put for the plural . The rods of strength on this Vine were not only Zedekiah's sonnes , but all the principall young men who were full of blood and spirits , as the chiefe branches in a Vine are full of juice . Yea all that had places of power and trust , and were supporting , strength to this Vine , did Nebuchadnezar by his Forces pluck away , breake in pieces , and made to wither . Break off the strongest part of a Vine , the strongest rod upon it , and throw it aside , it quickly dryes up : so these being pul'd from their places , stript of their wealth 〈◊〉 power , withered .

The fire consumed them .

When the branches , the strong rods of a Vine are plucked off and withered , they are fit for the fire , and that consumes them ; these strong rods and branches the fire consum'd . This fire was the fire of Gods wrath ; the coales which the man cloath'd in linnen scattered over the City , Chap. 10.2 . Jerusalem with all the pretious and pleasant things in it was burnt with fire , 2 King . 25.9 . By the Babylonish Army the Walls were broken down , the Land laid wast , and all considerable things and persons carryed away . Thus was this Jewish Vine which had been planted by Gods hand in a good ground , plucked up again by him in fury .

Vers. 13. And now shee is planted in the Wildernesse .

This Wildernesse was Babylon , which was a fruitfull , pleasant , and well watered Country : the Citie and Land were the glory of Kingdoms , Isa. 13.19 . It had variety of Rivers , Psal. 137.1 . By the rivers of Babylon there wee sate downe . Some write of it , that it yeelds 200. yea in the fertilest parts of it 300. fold increase : The Author of the manners and customes of all Nations . That it abounds with Dates , whereof they make honey and wine . Now if this were the nature of the Countrie , how is it here cal'd a wildernesse ? It 's so cal'd not in respect of it selfe , but in reference to the Jewes , who being Captives therein , were as in a Wildernesse .

In a Wildernesse . 1. A man is destitute of all comforts . 2. Exposed to many dangers .

So were the Jewes in Babylon .

1. They were destitute of comforts , they came naked into Babylon , where they were amongst a people of a barbarous and unknown tongue , that knew nothing of God , there they had no form of a Church or State ; they had no alimentum●●tale , but were as drye bones , Ezek. 37.11 . There they were Captives : Babylon was a prison unto them , and Prisons of what kind soever are not pleasing . Prisoners endure much hunger and thirst , and doubtlesse so did the Jewes in Babylon . Though there were plenty , yet they had little enough , and therefore it was a drye and thirsty land to them .

2. They were exposed to many dangers , being amongst them that mock'd and hated them . The Babylonians were bitter and hastly , terrible and dreadfull , Habak. 1.6 , 7. They were like wild beasts in the Wildernesse , and sought , upon all occasions to make a prey of the poor captiv'd Jews . They got the three Children into the fiery Furnace , Daniel into the Lyons Den , and Haman attempted the totall ruine of them .

Shee is planted .

Before in the 12. vers. it 's said , the fire consumed them : what is consumed in the fire is burnt to ashes , and how then can that be planted ? Hee doth not say the whole Vine was burnt , but her strong rods were broken off and burnt ; some were burnt and consumed by Famine , some by the Plague , some by the Sword . 2 Chron. 36.17 . The King of the Chaldees slew their young men with the sword , but they that escaped the sword he carryed away to Babylon , where they were servants to him and his sonnes , vers. 20.

If it should be granted that the whole Vine was dryed up , withered and burnt to ashes , yet these words may beare a good and sound sense , viz. Thus they may be understood of Jehoiachin and those that were with him in Babylon at that time when they were spoken ; for the words run in the present tense , shee is planted , not shee shall be planted ; for Zedekiah and those escaped the sword were carryed after this Prophecy to Babylon .

Vers. 14. And fire is gone out of a rod of her branches .

What this rod was , and the fire that went out of it , is fit to enquire . I will not say that Ishmael was the rod , and the fire went out of it ; the destruction of Gedaliah , whom the King of Babylon had left Governour over the Land , and this Ishmael flew , 2 King . 25.25 . Jer. 41.1 , 2 , 3. with many others . But rather conceive Zedekiah to be this rod , who being of the Royall familie , was a principall rod of this Vine , and the fire which went out of this rod was his rebellion against the King of Babylon , who had set him up upon the Throne of Judah ; for this act of his stir'd up Nebuchadnezar to come and lay all wast , 2 King . 24.20 : Chap. 25.1 , 2 , 3. to the 11. 2 Chron. 36.13.17 . Jer. 52.3 , 4. So that Zedekiah was ignis & causa excidij , he did that which brought fire and destruction upon this Vine .

Which hath devoured her fruit .

The fire caused by him did devour the young men ; maidens , old men , the vessels of the Sanctuary , the treasure of the Lords house , and the treasure of the King and Princes , 2 Chron. 36.17 , 18 , 19.

So that shee hath no strong rod to be a Scepter to rule .

The meaning is , that this Vine was so ruin'd , that there was none left to beare rule . Zedekiah's sons were slain , and the Princes of Judah , Jer. 52.10 . Yet not all , for it 's said , 2 King . 25.25 . That Ishmael was of the seed Royall , or of the Kingdome : And Jer. 41.1 . That the Princes of the King , even tenne men . That is , those Princes of Nobles who had escaped , joyned with Ishmael in the murthering of Gedaliah ; but these and others which had some small power were glad to flye , some to the Ammonites , some to Aegypt for feare , as appears in that 4. of Jer. and 2 King . 25 : 26. None of them were able to raise up the Kingdome again , now the Kingly power was taken from them , and expir'd in Zedekiah . His daughters were left in the custodie of Gedaliah ; but it was not for women to sit upon the Throne of Judah . The Kings and Kingdom of Judah were swallowed up in the Babylonish Captivity ; for after they had no Kings , but Governors , Haggai 2.21 . And Paul called their State not a Kingdome , but the Common-wealth of Israel , Ephes. 2.12 . So that in this sense also , she was planted in a wildernesse in a dry and thirsty land : She had not vertue , power , strength , to bring forth any rods for Kingly government .

The Scepter seemed now to be departed from Judah , there being no strong rod to be a Scepter to rule : Now there was no King in Israel , nor any more to be . True , it seemed so , but it was not so ; for though Zedekiah and his seed were cut off , yet the Lord had an eye to his promise , remembred the Covenant with David , Psal. 89.34 , 35 , 36. and shewed his faithfulnesse , for he thought upon Jehoiachin or Jechonias , from whom as a dry root sprouted Salathiel and Zorobabel , who brought them out of Babylon , and was Ruler over this people , and so in him , his , and the High Priests after him , was the power of the Scepter continued till Christ came .

The promise was not that there should be Kings alwayes of the Tribe of Judah , but that ruling power should be in that Tribe of one kind or other , which was made good .

This is a lamentation , and shall be for a lamentation .

This Prophesie is matter of mourning to me at present , to heare and speak of such sad things comming upon Judah and Jerusalem is a lamentation , and when they shall be accomplished they will be for a lamentation , to posterity they wil lament for the Princes of Israel , for Jerusalem , for the Temple , and for this Vine plucked up by the roots .

Obser. 1.

God layes wast , destroyes flourishing and potent Kingdoms when they provoke him by their sinfull and grievous courses . This Kingdome of Judah did flourish like a Vine , had many branches , strong rods , much wealth and power , but it trespassed grievously , Ezek. 14.13 . and here God plucks it up in furie , he spares neither branches , bodie , nor roots . The quiet , happinesse , and flourishing condition of earthly Kingdoms is not perpetuall , God hath wayes to weaken them , to ruine and root them up : by the Aegyptians he lopped this Vine , and by the Babylonians he pul'd it up , see 2 King . 25.11 . Jer. 52.15 . God had threatned oft before to pluck up and root them out , if they provoked him by their disobedience , Deut. 28.25.48.63 . 1 King . 14.15 . 2 Chr. 7.20 . I will pluck them up by the roots out of the land which I have given them . I will pluck up even this whole land , Jer. 45.4 . God made good his word , he pluckt them up ; though the house of Israel had been his Vineyard , and the men of Judah his pleasant plant . Isa. 5.7 . If Nations would flourish like Vines , and continue in a flourishing condition , they must not provoke the Lord to fury , but bring forth fruit answerable to mercies given in , answerable to the soile they are planted in , the waters they are planted by , the digging , dunging , pruning , hedging , and shining upon they have had ; if not , but bring forth sowr grapes , Injustice , Oppression , Prophanesse , heare what is said , Psal. 107.34 . He turns a fruitfull land into barrennesse for the wickednesse of them thot dwell therein , yea he drives out Princes for their wickednesse . Ezek. 31.11 . And men cannot be established thereby . Prov. 12.4 . It 's righteousnesse exalts a nation . Prov. 14.34 . But sinne is a reproach to any people . And though they may prosper a while , be like Vines , yet God plucks them up at last , and that in fury .

2. When God is in his fury , yet he shewes some mercy : Although he pluck'd up this Vine , threw her down to the ground , dryed up her fruit by an East-wind , brake of her strong rods , consumed them in the fire , yet something of this Vine he spared and planted in the Wildernesse , the body and some branches of it were carryed to Babylon , and set there , which was mercie . God might have burnt them all in his fury and fire of his indignation : but in wrath he remembers mercie . Though hee let out much wrath , much fury , yet he lets out some mercie . When Pharaoh pillaged this Vine , pluck'd off the principall branch , yet some mercy was shewn , Jehoiakim was planted in his room : when Nebuchadnezar took him away , Jehoiachin was set up , which was mercie ; and when both Jehoiachin and Zedekiah were pluck'd away , yet here was mercie , some were planted in Babylon . The Lord let not out all his wrath at any time against them , but as Isaiah saith , he left them a remnant , and made them not as Sodome and Gomorrha , Chap. 1.9 . Gods wrath and fury have appeared towards our English Vine ; and though hee have pluck'd up many branches and rods of strength , yet hath hee not pluck'd us up in wrath and fury , hee hath shewn us rich , great , extraordinary mercie , let us bring forth better fruit henceforward , lest he put forth his hand and pluck us up by the roots .

3 Those are planted amongst wicked and ungodly people , they are in no better condition then men in a Wildernesse : What though the place be pleasant , well watered , fruitfull , and abounding with outward bless ngs , yet it 's no better then a Wildernesse to them have liv'd in Canaan .

When these Jewes were planted in Babylon , which was a Garden , a Land of Rivers , of delightfull things , it was locus incultus unto them , like an Heath and Wildernesse , things were not sutable to their spirits , they were destitute of true Comforts , they had no Temple , no Sacrifice ; they were expos'd to great and many dangers , and liv'd amongst wilde Beaste : Canaan was the land of the living . There the living God did manifest himselfe , there were the living Oracles , the living waters , and the living people , all Lands else were Heaths and Wildernesses ; they had dead and dumb gods , dead worship , dead waters , and were full of dead and dry bones . Such was Babylon , affording no spirituall and living sap to nourish this Vine . The Jewes could not sing the Lords song there , Psal. 137.4 .

When people plant themselves among wicked and prophane ones , they plant themselves in Babylon , in a Wildernesse .

4. When men are planted in a good soile , and bring not forth good fruit , it 's just with God to remove them from the meanes they enjoy .

This Vine was planted in a good soile , Ezek. 17.8 . By many waters , Vers. 10. of this Chapter : but shee brought not forth good fruit , therefore God pluckt her up , depriv'd her of those mercies and meanes she formerly enjoyed , and planted her in a dry and thirsty land . Deut. 28.47 , 48. Because thou servedst not the Lord with joyfulnesse and gladnesse of heart for the abundance of all things . Therefore shalt thou serve thine Enemies which the Lord shall send against thee , in hunger , in thirst , in nakednesse , and in want of all things .

This it may be they had forgotten , being given out in Moses dayes ; but Jeremie oft minded them of it who lived amongst them , even when they were removed , see Chap. 15.4 : 29.18 : 34.17 . God had brought this Vine formerly out of Aegypt , and planted it in Canaan , where it tooke deepe roote , Psal. 80.8 , 9. For it enjoyed many mercies : but because it degenerated , and was like the plant of a strange Vine unto God , Jer. 2.21 . Therefore hee remov'd it from the pleasant land to the Wildernesse , hee carryed it out of his Orchard or Garden , and set it in the Forrest .

5. The wasting and ruine of Kingdoms is from themselves : The cause is intrinsicall ; A fire is gone out of a rod of her branches , which hath devoured her fruit .

It was not Nebuchadnezar , but Zedekiah that kindled the fire ; hee was a rodde of this Vines branches , hee did the mischiefe by his rebellion , hee brought the Eastern wind which dryed up the fruit of this Vine , broke off her strong roddes , and burnt them in the fire . Jehoiachim was a rodde of this Vines branches , hee likewise rebel'd , 2 King . 24.1 . And so fire came out of this rod to destroy the Vine ; for presently bands of Chaldees , bands of Syrians , bands of Moabites , and bands of the children of Ammon came against Judah to destroy it , vers. 2.

Manasses was a rod of this Vine , and out of him went fire to wast it , hee pluck'd off , and consumed many branches of it , 2 King . 21.16 . And hee caused the Lord to bring in the Captains of the Host of the King of Assyria to spoile it more , 2 Chron. 33.11 . Yea his sinnes had the greatest influence into the consumption of this Vine , Jerem. 15.4 . 2 King . 24.3 .

The desolation of Kingdomes usually have beene by their own Kings and Rulers , by those they have brought forth and set up . Their follies , cruelties , treacheries , have fir'd and consum'd their Kingdomes . It was Hoshea's conspiracy that ruin'd the Kingdome of Israel , 2 King . 17.4 , 5 , 6.

6. When a lawfull form of Government is abused by Governours growing Tyrannicall and unfaithfull : God may set by , yea destroy such Governors and their Posterity , and change the government . Fire hath gone out of a rodd of her branches , which hath devoured her fruit , so that shee hath no strong rodd to be a Scepter to rule .

Zedekiah was Tyrannicall and Perfidious , and here GOD excludes him and his Familie from all Kingly power and ruling , and changed the government .

The LORD is not tyed to any men , any familie , any way of government ; but whom hee please he may pull downe , and what form of government he will , hee may set up .

Hee bringeth Princes to nothing , hee makes Judges of the earth as vanity .

Yea , they shall not be planted , yea , they shall not be sown , yea , their stock shall not take roote in the earth : and he shall also blow upon them , and they shall wither , and the whirle-winde shall take them away as stubble , Isa. 40.23 , 24.