Exposition of Ezekiel 14-19, Commentary on Ezechiel · Chapter 16 · Verses 10-13

Exposition of Ezekiel 14-19 · Commentary on Ezechiel · Chapter 16 · Verses 10-13

p. 135VERS 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.

foreign Veſtivi te acupicto, with that is drawn, painted or imbroidered with a needle Sept. foreign 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 foreign 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 p. 154Opus 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 Ʋxoris, 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 vvorke 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-vvorke 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, foreign & calceavi te taxo. Septu: foreign I ſhod thee with skins of a blew or hyacinth colour Uulgar is, Ianthino with skins of violet colour foreign in Greeke is a Violet,, and foreign a flower, from which ariſeth foreign. Jun: Caſta: read it Melinis, which agrees with our tranſlation p. 155That 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 its 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, its 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. Its moſt likely to be ſome living creature peculiar to thoſe parts, having ſundrie blew ſpots in it, which occaſioned the Septu: and Ʋulg: 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 foreign 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 p. 156the 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, foreign 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, foreign 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. foreign 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 foreign be cotten, it hath alſo another name in the Hebrew, namely, foreign and ſo he interprets that place in Joſh. 2.6. foreign 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 its 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 p. 157diſtinguiſhed from ſilk, and ſo is, foreign in my text there is another word for ſilke foreign they have miſtaken therefore who have rendred foreign ſilke, when as it is the common conſent of Interpreters, that foreign 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. its cald foreign 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 foreign 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; its 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 p. 158chaſtitie, and conjugall fidelitie. Others, fitneſſe and preparednes for imployment.

Covered thee with ſilke.

Hebrew is, foreign 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 foreign 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 foreign a ſilken covering, woven, knit, or made for the haires of the head, and Stephanus in Theſ. foreign 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 foreign with ſilke, which may be drawn out into very curious threads, the word from whence meſhi comes is foreign 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 its drawn out of the bowels of a worm, and afterwards being put into the vvater, is drawne out into the fineſt threads.

The uſe of vailes in ſcripture vvas 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, p. 1591 Cor. 11.5. a vvoman propheſying was to have her head covered, ſhe muſt not doe it vvithout her vaile on, that was a ſhame to her, argued boldneſſe and impudence, and was as diſgracefull as being ſhorne, vvhen therefore a vvoman propheſied, either in an extraordinary vvay 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. vvhere 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 vvorld, 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, vvhichwhich are for comlineſſe and ſight, rather than any neceſſity. Hebrew is, foreign ornavi te ornamento, Septu: foreign Caſtal. ornamentis compſi. French Te paray d'ornemens.

I put bracelets upon thine hands.

Hebrew is, foreign armillas from foreign to couple, joyne unite together, and bracelets are made of ſuch materials, p. 160as are ſtringed and united together, Septu. is, foreign. 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, foreign its from foreign Septua. foreign 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, its 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, foreign 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, foreign circulos naris, the rings of the noſe or jewels of the noſtrils: ſo in Gen. 24.47. I put the earing upon her face, its in the originall hannezem al appah, I put the Jewel on her noſe or noſtrils. Symmachus interprets hezem foreign 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 p. 161is 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 vvere vvont 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, foreign circulos, its from foreign rotundum, becauſe they are round, Septu. is, foreign 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 vvhen 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 vvith 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 p. 162place, by this earing, Theodoret underſtands the hearing of the vvord 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, p. 163to 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 vvoman 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, foreign Coronam gloriae, A crowne of glorie, that is, a Crowne which made thee glorious and beautifull, Septu. is, foreign a crowne of rejoycing or glorying, Sym. Decoris of comelines and honour, ſo the Ʋulg. 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 foreign 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, vvho 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. p. 164The Hebrew is, That decketh himſelfe as a Preiſt, vvho had choice ornaments, and among the reſt a Crowne, and ſo the Ʋulg. 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 vvould 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 vvhichwhich God gave them at Mount Sinai, but princely dignitie, dominion and power, ſo its 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 vvas an Emblem of dignitie and dominion, and here it notes that honour and power God gave this people, Numb. 1.16. there vvere 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 vvas 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 p. 165come 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. p. 166I 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 p. 167armour 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 p. 168and 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. p. 169and 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; its 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 its ſo expenſive as that it hindreth workes of merciemercy, 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 p. 170is 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: Its 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.

p. 171Put on the new man, which after God is created in righteouſnes and true holines, Eph. 4.24.

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

1 Pet. 5.5. Be cloathed with humilitie, foreign 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 its worne unſeaſonably. Coſtly apparell and ornaments, are ſometimes as unſeaſonable as ſnow in Summer, when its 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 p. 172thinke 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.

Its 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, p. 173vital 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, foreign 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?

p. 17412. 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 merciemercy, 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 p. 1751. 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. Its 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 p. 176ſilke, 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, foreign 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. p. 17911. but foreign 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, foreign 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, foreign 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, foreign 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: its 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 p. 180the 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, foreign from foreign 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, foreign 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, foreign decora facta es in vehementia valde, or in valde valde: Septu: is, foreign 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 p. 181much 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, Ʋrim 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 merciemercy 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, p. 182David, 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 foreign 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. p. 183old 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 p. 184Lord hath ſworne by himſelfe, ſaith the Lord God of Hoſts, I abhorr the excellencie of Jacob. Whats that? the word is foreign 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, its 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 p. 185dyet 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; its 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, p. 186which is hebetudo mentis ad incommodum corporis foreign, 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,

p. 1873. 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 p. 188great 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 p. 189Thou 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. Its 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 p. 190bring 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 ſhalbe no end. This Kingdom p. 191was 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.