Commentary on the Minor Prophets, Commentary 1 · Chapter 4

Commentary on the Minor Prophets · Commentary 1 · Chapter 4

p. 51CHAP. IV.

Verſe 1. Heare the word of the Lord] This is the beginning of a new Sermon, or judiciall act of God againſt the ten tribes, which are here convented, convinced, ſentenced. It begins with an Oyes, like that of St. Paul. Act. 13.16. Men of Iſrael and ye that feare God (if any ſuch be in ſo generall a defection) give audience. Ye have heard Gods mind before parabolically delivered and in types: now heare it in plaine tearmes,Heb. 12.25.Heb 12:25 that you may ſee and underſtand and be converted and I may heale you. Heare and your ſouls ſhall live. Heare him that ſpeaketh from heaven, even that excellent ſpeaker, as he is calld Dan. 10. that Arch-prophet whom ye are bound to heare Deut. 18.18. Mat. 17.5. upon paine of death Heb. 12.25. p. 52the Lord Chriſt I mean who ſpeaketh with Authority and is mighty in word and deed.Act. 10.Acts 10 He it was whom Iſaiah ſaw upon his throne, and heard ſpeaking Job. 12.41. And it is a Rule in Divinity, that where the old Teſtament bringeth in God appearing and ſpeaking to the Patriarches,Jer. 13.18.Jer 13:18 Prophets and people, it is to be underſtood of the ſecond perſon. Hear therefore and give ear, be not proud for the Lord hath ſpoken it. Am. 3.7.Amos 3:7The Lion hath roared, who will not fear? The Lord God hath ſpoken, who can but hear and fear, humble and tremble?

ye children of Iſrael] But oh how altogether unlike your father? Even as unlike,Ezek. 34.27.Ezek 34:27 as Jehoachim (that degenerate plant) was to his father Joſiah, that plant of renown? His heart melted when he heard the law, 2 Chron. 34. but Jehoiachim cut it with a penknife and caſt into the fire Jer. 35.23. Theſe were Iſraels children, and named the houſe of Jacob, as thoſe in Micah chap. 2.7. but an empty title yeelds but an empty comfort at laſt. Is the ſpirit of the Lord ſtraitened? (ſaith the Prophet there:) were theſe Jacobs doings? Do not my words do good to him that walketh uprightly? were you Iſraelites indeed, I ſhould not thus loſe my ſweet words upon you: but you would incline your ears and come unto me,Eſay 55.3. 1 King 14.6.Isa 55:31 Kgs 14:6 hear as for life it ſelf: eſpecially ſince I am ſent unto you (as once Ah…jah was to Jeroboams wife) with heavy tidings, with ſuch a Citation or proceſſe from heaven as may well be unto you as Samu…ls meſſage was to Eli; that made both his ears to tingle; or as the hand writing was to Balthaſar, that made his knees knock together.

For the Lord hath a controverſie with the inhabitants of the Land] The former title (children of Iſrael was too good) for them: they had diſgraced their fathers family, and were therefore (Reuben-like) fallen from their dignity. They ſhall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in oppoſition to the heavens and thoſe that dwell therein, the Burgeſſes of the new Jeruſalem: Abraham had ſeed of two ſorts ſome were as the duſt of the earth Gen. 13.16. others as the Stars of heaven Gen. 15…5. And all are not Iſrael that are of Iſrael, Rom. 9.6. Multi ſacerdotes et pauci ſacerdotes, ſaith Chryſoſtome. There are many Miniſters, and yet but few: many in name, but few indeed: workmen that need not be aſhamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Chriſt called him Friend; or to theſe rebellious Jewes, that God ſometimes called them his people, and had rooted out the curſed Canaanites to make room for them, when as they lived in Gods good Land, but not by Gods good Law…. for which cauſe the Lord hath here a controverſie with them, a ſuit at law, and being himſelf both plaintiffe and Judge,Mals fidei poſſeſſores. he is ſure to caſt them; yea to caſt them out of that good Land as evils tenants, that ſhould hold no longer: for verſ. 3. he threateneth to plead againſt them non verbis ſed verberibus with … and with blood as Ezek. 38.22. to make them ſay as Iſai. 45.9. Wo to him that ſtriveth with his Maker, that hath him for his adverſary at Law; ſuch a one is ſure to be undone unleſſe he agree with him quickly,Mat. 5.25.Matt 5:25 whiles he is yet in the way with him, and before he be brought to the tribunall, For even our God is a conſuming fire, Heb. 12.29. his tribunall alſo is of fire, Ezek. 1.27. his pleading with ſinners in flames of fire, 2 Theſ. 1.7. the triall of mens works ſhall be by fire, 1 Cor. 3.13. the place of puniſhment a lake of fire …ed with a river of brimſtone, Iſai. 30.33. O pray therfore and prevent, that God enter not into judgement with us: for if ſo, no man living ſhall be juſtified in his ſight.foreign. Gods people may have and ſhall be ſure to have the devil an adverſary at Law againſt them, as Saint Peters word ſignifies 1 Pet. 5.8. The accuſer of the brethren he is called, which accuſeth them before God day and night Rev. 12.12. But him they may reſiſt ſtedfaſt in the faith, and recover coſt and charges of him, as I may ſo ſay: for they have Chriſt to appear for them in heaven, Heb. 9.24. as a lawyer for his client. 1 Joh. 2.2. to nonſuit all the devils accuſations. The Spirit alſo (as a Paracletus or Advocate) maketh requeſt for them to God in their hearts, and helpeth them, to make Apologies for themſelves 2 Cor. 7.11. Again, if a man ſin againſt another, the judge ſhall judge him, ſaith old Eli to his wicked ſons: that is the Umpire may come and take up the controverſie and put an end to the quarrell. But if a man have ſinned againſt the Lord, 1 Sam. 2.29.1 Sam 2:29who ſhall intreat for him? who dare be his …yesman? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Chriſt. Let men p. 53therefore be wrought upon by the reprehenſions of Gods faithfull Miniſters, by whom he appealeth and impeacheth them. If they ſtand out as the old world did againſt that Preacher of righteouſneſs, by whom he went and preached to thoſe ſpirits now in priſon, (becauſe they would not take up the matter in time, but futured and fooled away their own ſalvation) he will break off his patience and ſay as Gen. 6.3. My ſpirit ſhall not alwayes ſtrive with theſe men, for that they alſo are fleſh, &c. and are therefore the worſe, becauſe they ought to be better:Ideo deteriores quia me liores eſſe debebant. therefore they ſhall fare the worſe, becauſe they would be no better. I have hewed them by my Prophets, Hoſ. 6.5. but can make no good work of them. Like ill timber, they fall to ſplinters: and like ill ſtones, they crumble all tto crattle: They are therefore fitter for the highway & chimney corner, then for my building. My ſpirit ſhall therefore ſtrive no more with theſe perverſe perſons, either by preaching, diſputing, convincing, &c. in the mouth of my miniſters; or in their own minds and conſciences by inward checks and motions which they reject, refuſing to be reformed, hating to be healed. I will take away my ſpirit, and ſilence my Prophets (as he doth verſe 4. of this chapter) and reſolve upon their utter ruine: ſith there is no good to be done upon them, See Verſ. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat ſententia, &c.

Becauſe there is no truth, nor mercy, nor knowledge of God in the Land] Lo here the charge: and knowing the judgement of God you muſt needs ſay that thoſe that commit ſuch things are worthy of death. Rom. 1.32. For if the word ſpoken by Angels (the law given by Angels in the hand of Moſes a Mediatour) were ſtedfaſt: and every tranſgreſſion and diſobedience (that is every commiſſion and omiſſion) received a juſt recompenſe of reward, Heb. 2.2. … ſhould theſe miſcreants eſcape, that had left off to do good: and for evil, they did … both hands earneſtly; For the ſecond table of the Law, it is articled againſt them, (for matter of omiſſion or defect) that there was neither truth nor mercy in the land: And for the firſt table, that there was no ſound knowledge of God there; and conſequently, no care of God, either inward or outward worſhip: for there can be neither faith, nor repentance, nor due obedience yeelded to an unknown God.Joh. 4.22.John 4:22 A Samaritane ſervice there may be (ye worſhip ye know not what) but not a rationall ſervice, Rom. 12.1. ſuch as whereof a man can render a reaſon. Now God will not have a blind ſacrifice, Mal. 1.8. 1 Chr. 28.9. It is nothing worth that men are vertuous, unleſſe they joyn to their vertue knowledge. 2 Pet. 1.5. nor that they offer ſacrifice, if they bring the ſacrifice of fools, Ecc…eſ. 5.1. Thoſe muſt needs be abominable and diſobedient that are to every good work reprobate, injudicious as the word ſignifies Tit. 1.11. and what marvell though men be alienated from the life of God (or a godly life) through the ignorance that is in them? Eph. 4.18. But let us take the words in order. There is no truth. Here God declareth againſt them, (a Lawyers do againſt offendors in courts) and not for trifles, but firſt for want of truth or truſtineſſe in word and deed: without which humane ſociety is but funiculus ex arena a rope of ſand, or arena ſine calce ſand without lime, it cannot hold together. It was an old complaint of the Prophets, that Truth was fallen in the ſtreets, Eſay 99.14 Pſal. 12.1.Ps 12:1and faithfulneſſe failed from among the children of men. When Varus was ſlain, Auguſtus grieved exceſſively; and that becauſe non eſſet à quo verum audiret, he had none about him that would tell him the truth of things, and deal plainly with him. Multis annis jam tranſactis, nulla fides eſt in pactis, &c. Jeremy bewailes it in his treacherous country men, that they bent their tongues like their bowes for lies; but they were not valiant for the truth on the earth, Jer. 9.3. they were mendaciorum loquaciſſimi (as Tertullian phraſeth it) loud an leud lairs, and (as Egeſippus ſaith of Pilat) they were viri nequam et parvi facientes mendacium, naughty men, and ſuch as made nothing of a lie. But Gods people are ſaid to be children that will not lie Eſay 63. they are foreign lovers of truth, which was the title of honour given to Arrianus the Greek hiſtorian: when as of all other hiſtorians Vopiſcus teſtifieth, that there is none qui non aliquid eſt mentitus that taketh not the libertie to lie more or leſſe. And for ſlipperineſſe in contracts and covenants, nothing is more common amongſt men; its counted a peccadello. But the God of truth, the faithfull and true witneſs, as Chriſt is called, counteth it not ſo. See Ezekiel 17.15. &c. 1 Tim. 4.2. and 2 Timothy 3.3. There are that take truth here for juſtice; according to Zech. 8.16. and ſo it ſuites well with that which followeth. Nor mercy] Theſe two are ſet together Mic. 6.8. p. 54(to do juſtly, nad to love mercy) as the ſumme of the ſecond Table. Mouthmercy there was enough,Jam. 2.15.16.Jas 2:15Jas 2:16 ſuch as was that in St. Iames his dayes. But there is not any one that taketh Zion by the hand, Eſay 51.18. that draweth out his ſoul to the hungry, and dealeth his bread to ſuch, Eſay 58.7, 10. Sodom had fulneſſe of bread, but would part with none to ſtrengthen the hands of the poor and needy, Ezek. 16.49. Therefore ſhe had judgement without mercy, that had ſhewed no mercy, Iames 2.13.Eſay 23.18.Isa 23:18 Whereas Tyrus when once ſhe left heaping, and hoarding, and brought forth her merchandiſe for them that dwell before the Lord to eat ſufficiently, and for durable clothing, is renowned and reckoned among thoſe that came to Chriſt with their deſirable things, as ſome read that Text, Hag. 2.7. Colligent omnes ſuos theſauros (ſo Calvin readeth it) they ſhall come with ſtrong affections, with large contributions, as thoſe primitive Saints did, Acts 4.34. The ſame Hebrew word Chaſid, ſignifieth both Saint and Mercifull; and it comes of Cheſed, the word here rendred mercy, or bounty. The tender mercies of the Almighty ſhed forth abundantly upon ſuch, leave a compaſſionate frame upon their hearts, as in the Gaoler, Acts 16. Their thoughts ſteeped in the mercies they have received, are dyed of the ſame colour as cloth is in the dye-fat. Col. 3.12. This Text, after no mercy, fitly addes,

nor knowledge of God in the land.] Heb. And no knowledge of God: or, becauſe there is no knowledge of God in the land. Did men but know God ſavingly, had they but taſted and ſeen how good the Lord is, they would not be ſo hide-bound, and ſtrait-handed to their poor brethren: but ready to diſtribute, willing to communicate. They are the dark places of the earth, that are full of the habitations of cruelty, Pſal. 74 20.1 Tim. 6.18.1 Tim 6:18 But in the kingdome of Chriſt they ſhall not hurt, nor deſtroy in all my holy mountain, ſaith the Lord: … why? For the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea, Eſay 11.9. St. Paul thanks his ignorance for his perſecutions, and blaſphemy, 1 Tim. 1.13. and reſolves the ſinne of thoſe Kill-Chriſts into their not knowing of him, 1 Cor. 2.8. Surely as toads and ſerpents grow in dark and dirty ſellars: So doth all ſin and wickedneſſe in an ignorant and blinde ſoul. Hence, in this Text, after no knowledge of God in the land, followeth that black bed-roll of abominations in the next verſe. By ſwearing, and lying, and killing, and ſtealing, &c. As blinde Ale-houſes are ſinks and ſources of all villany: ſo are blind hearts.

In the land.] Though it were a land of light, a very Goſhen in compariſon of the reſt of the world: Though in Judah was God known, and his name great in Iſrael, Pſal. …6.1. Men may remain groſſely ignorant amidſt a multitude of means: and in a land of righteouſneſſe deal unjuſtly, and why? they will not behold the Majeſty of the Lord, Eſay 26.10. & verſe 1. They will not ſee. They are willingly ignorant, 2 Pet. 2. Joh. 3. Job 24.17.2 John 1:3Job 24:17ſaith St. Peter: Ʋt liberiùs peccent libenter ignorant, ſaith Bernard. They hate the light, ſaith our Saviour; It is unto them as the ſhadow of death, ſaith Job. Hence they ſhut the windowes, leſt it ſhould ſhine upon them: or if it do, they rebel againſt it, ruſh againſt it, as Bats do againſt torches in the night. That light they have by nature, or otherwiſe (as a Prophet from God) they detain and impriſon in unrighteouſneſſe, Rom. 1.18. Their knowledge of God, if any, is onelyonly apprehenſivè, and not affectivè, cognoſcitiva, non vitae directiva, illightning, not transforming into the ſame image, ſo as to make them children of light: It is notionall knowledge, not experimentall and practicall. Hence, ſuch outrages in their lives, ſuch errours and enormities: For,

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

By ſwearing,] Heb. by curſing, or ſwearing with an execration and curſing, which was commonly added to an Oath, to confirm it the more, Deut. 29.12, 21. Nehem. 10.29. And indeed, in every lawfull oath, God is called to witneſſe, to bleſſe us, if we ſwear right, and to curſe us, if otherwiſe. Such an oath is a ſpeciall part of Gods worſhip, and is oft put for the whole: as here, falſe and frivolous oaths are put for the violation of the whole firſt Table, and ſet in oppoſition to the knowledge of God in the Land: like as lying is oppoſed to truth; and killing, p. 55ſtealing, whoring, to mercy, or kindneſſe: Before, God had complained of their defects, or omiſſions: here of their commiſſions and flagitious practiſes. Swearers (but eſpecially falſe-ſwearers) are traytours to the State, as appeareth here, and Jer. 23.10. they bring a curſe, nay a large roul of curſes (ten yards long, and five yards broad) upon their hearts, and Zach. 5.2. and ſhall one day howl in hell. The ſame word that is here rendred ſwearing, ſignif…eth alſo to howl, Joel 1.8. Go to now therefore ye ſwearers, weep and howl for your miſeries that ſhall come upon you, Iames 5.1,—12. Weep here, where there be wiping handkerchiefs in the hand of Chriſt: better do ſo, then yell with devils who have borrowed your mouthes, to utter horrid blaſphemies. Swearing is of the devil, ſaith our Saviour, Matth. 5.37. and it brings men to the devil, ſaith St. Iames, Chap. 5.12. They object, that they ſwear nothing but the truth. But that's not alwayes ſo. Swearing and lying are here ſet together, as ſeldom ſundred. The marvel, if he that ſweareth commonly, do not forſwear frequently: for he ſweareth away all his faith and truth. But, ſay they ſwear truth: yet that excuſeth not. Truth is but one circumſtance of an oath, Ier. 4.2. Men, as they muſt ſwear in truth, ſo in righteouſneſſe, (not raſhly, furiouſly) and in judgement, not in jeſt. Swear not in jeſt, leſt ye go to hell in earneſt. It is the property and duty of a godly man to fear an oath, Eccleſ. 9.2. and not to forbear it onelyonly. As on the other ſide, no ſurer ſigne of a profane perſon, then common and cuſtomary ſwearing. It were well if ſuch were ſerved as Lewis the ninth of France ſerved a citizen of Paris; he ſeared his lips for ſwearing, with an hot iron. And when ſome ſaid, it was too cruel an act; I would to God ſaid he, that with ſearing mine own lips with an hot iron, I could baniſh out of the Realm all abuſe of oathes. Thoſe that plead, they have gotten a cuſtome to ſwear, and therefore they muſt be born with, ſhall have the like anſwer from God that the thief had from the Judge. He deſired the Judge to ſpare him, for ſtealing had been his cuſtome from his youth, and now he could not leave it. The Judge replied, it was alſo his cuſtome, to give judgement againſt ſuch malefactours; and therefore he muſt be condemned.

And lying,] Fitly linked with ſwearing. Some gravell or mud ever paſſeth away with much water; ſo do ſome lies with much ſwearing. How oft do men forget their oathes, and ſwear again that they have not ſworn at all? Should mens excrements come from them as oft, and they not feel it, they would be full ſorry, and aſhamed thereof. Now ſwearing and lying … file men much worſe then any jakes can do, Mark 7.22. and render them odious to God and good men. Lying is a bluſhfull evil: Therefore doth the liar deny his lie, as aſhamed to be taken with it; and our ruffians revenge it with a ſtab. God rankes and reckons it with the moſt monſtrous ſins; and ſhuts it out of heaven, Revel. 21.8. Ariſtotle ſaith,Ariſt. Ethic; lib. 4. c. 7. It is in it ſelf evil and wicked, contrary to the order of nature, (which hath given words to expreſſe mens mindes and meanings) deſtructive to humane ſociety. Pythagoras was wont to ſay, that in two things we become like unto God.Aelian. Var. hiſt. 1. In telling truth. 2. In beſtowing benefits. Now, Mentiri, is contra mentem ire; To lie, is to utter a known untruth with an intention to deceive, or hurt. The Cretians of old were infamous for this: The Friars of late: 'Twas grown to a proverb among our forefathers: A frier, a lier: 'Tis now amongſt us, Every lier is, or would be a thief. Hence, lying and ſtealing go coupled here: but betwixt them both ſtands killing, Tit. 1.1. foreign, &c.Titus 1:1as uſhered in by the former, and oft occaſioned by the later, Pro. 1.19.

and killing,] This follows fitly upon the former: for truth hath alwayes a ſcratcht face. The devil was firſt a liar, and then a murtherer.Joh. 8.44John 8:44 He cannot ſo well murther, without he ſlander firſt. The credit of the Church muſt firſt be taken away, and then ſhe is wounded, Cant. 5.6. The people here in England, once complained, that Humphrey Duke of Glouceſter, that noble Patriot, Speed.was twice murthered: firſt, by detraction, and then by deadly practiſe. The French have a Proverb; Thoſe that have a minde to kill their neighbours Dog, make the world beleeve he was mad firſt. This is their Proverb, and accordingly was their practiſe in the Maſſacre of Paris. A little before which, they gave out, that the Proteſtants met by night, to plot againſt the State, and to commit all manner of uncleanneſſe amongſt themſelves. This is an old trick of the Devil and his Inſtruments, firſt to belie the Church, and to repreſent her to the world in the uglieſt hue; and p. 56then to perſecute her, like as of old they uſed to put the poor Chriſtians in Bears or Lions skins, and then bait them with dogs. Paulus Fagius reports a ſtory of an Egyptian, who ſaid, that the Chriſtians were a colluvies of moiſt filthy lecherous people. And for their keeping of the ſabbath, he ſaith, they had a diſeaſe upon them, and were therefore faine to reſt every ſeventh day. The Papiſts accuſed the Waldenſes (thoſe ancient Proteſtants) for Manichees; and that they affirmed there were two beginnings of things, God and the devill &c: and all becauſe they conſtantly affirmed that the Emperour had no dependance upon the Pope. They gave them out alſo for Arrians (and publiſhed their Croiſado's againſt them as enemies to Chriſt) and all becauſe they denyed that a cruſt was tranſubſtantiated into Chriſt. To make way for the ruine of England by the gun-powder-plot, they gave out beyond ſea that the people here looked as black as devils, were grown barbarous, and did eat young children. That we held opinion to worſhip no God, to ſerve the times, to prefer profit before right, to pretend the publike cauſe to our private luſts, to cover hatred with flattery,Eudaem Johannes. to confirme tyranny by ſhedding innocent blood, to keep faith no longer then will ſerve our own turnes &c. And if the plot had taken effect, they had fathered it upon the Puritans (having proclamations ready framed for the purpoſe) that under that name, they might have ſuckt the blood and reveld in the ruines of all ſuch here, as had but the love, or any ſhew of ſound religion. The word here uſed for killing ſignifies to kill with a murthering weapon, ſuch as David felt in his bones, Pſal. 42.10. ſuch as Colignius and other the poore Proteſtants felt in the French Maſſacre: where the Queen of Navarre was poiſoned, the moſt part of the peereleſſe Nobility in France murthered, together with their wives and children; and of the common people an hundred thouſand in one yeare, in diverſe parts of the realme. What ſhould I ſpeake of the innocent blood of Ireland, for which God hath already and yet ſtill will make diligent inquiſition. If the blood of Abel had ſo many tongues as drops Gen. 4.10. what then of ſo many righteous Abels? Surely I have ſeen yeſterday (ſaith God) the blood of Naboth 1. King. 9.26. Murther ever bleeds freſh in his eye: to him many yeares, yea that eternity that is paſt is but yeſterday. Neither is he wanting to puniſh it even in this preſent world. He avengeth the innocent blood that Manaſſeh ſhed, a long while after his death: he would not pardon it, no, though Manaſſeh repented of it, 2 King. 24.4. The mountains of Gilboah were accurſed, for the blood of Saul and Jonathan ſpilt upon them. 2 Sam. 1. and what a deale of doe we find in the law made, when a man was murthered Deut. 21.1, 2. &c. the valley where the expiatory ſacrifice was ſlaine in that caſe was from thenceforth to be neither eared nor ſowen Verſe 4. &c. in all to ſhew, what a precious eſteem God hath of mans life: and what controverſie with a land for ſhedding of blood.

and ſtealing] Thoſe publici latrones eſpecially, publike theeves that ſit in purple robes: and by wrong judgement oppreſs and rob the poor innocents are here intended, as Calvin thinks; See Iſa. (23. and 33.) So are all others that either by force or fraud get into their hands their neighbours goods; whether, I ſay, it be by violence or cunning contrivance, the Lord is the avenger of all ſuch. 1 Theſ. 4.6. So that though haply they lie out of the walk of humane juſtice and come not under mans cognizance, yet God will find them out, and ſend his flying roule of curſes after them, Zech. 5.2.3. he ſhall vomit up his ſweet morſels, here Job 20.15. or elſe diſgeſt in hell what he hath devoured on earth: as his belly hath prepared deceit, Job. 15.35.Serm. before K. Edw. 6. ſo God will take it out of his guts againe: either he ſhall make reſtitution of his ill-gotten goods, or for not doing it, he ſhall one day cough in hell, as Father Latimer phraſeth it.

and committing adultery] This is alſo an hainous crime (ſaith holy Job) yea it is an iniquity to be puniſhed by the Judges Chap. 31.11. Heathens have puniſhed it very ſeverely. Of one people we read that they uſed to put the adulterers or adultereſſes head into the panch of a beaſt where the filth of it lay, and ſo ſtiffled him. God puniſhed thoſe ſtinking Edomites with ſtinking brimſtone for their lothſome bruitiſhneſſe; and adjudged adultery to death: becauſe ſociety and purity of poſterity could not otherwiſe continue amongſt men. We read not in any general commandement of the law, that any ſhould be burnt with fire, but the high-prieſts daughter for adultery. Lev. 21.9. yet it ſeemes it was in uſe before the law, or elſe p. 57Judah was much to blame for ſentencing his daughter in law Tamar to the fire. Gen. 38.24. Let us beware of that ſin, for which ſo peculiar a plague was appomted, and by very Heathens executed. See Jer. 29.22.23. If men be ſlack to take vengance on ſuch, yet God will hold on his controverſie againſt them and avenge the quarrel of his covenant (for ſo wedlock is called Prov. 2.17.) either by his own bare hand, or elſe by the hands of the adulterers themſelves. See an inſtance of both theſe even in our times: In the yeare 1583. in London, two citiſens committing adultery together on the Lords day,Divine Tragedie were ſtruck dead with fire from heaven in the very act of uncleanneſſe: their bodies being left dead in the place half burnt up, ſending out a moſt lothſome ſavour, for a ſpectacle of Gods controverſy againſt adultery and ſabbath breaking. This judgment was ſo famous and remarkable that Laurentius Bayenlink a forrain hiſtorian hath thought good to regiſter it to poſterity.Opus Chronologiae. Or his Vniverſi. Antwerp. 1611. p. 110. Mr. Cleaver reports of one that he knew that had committed the act of uncleaneſſe: and in the horrour of conſcience he hang'd himſelf: But before, when he was about to make away himſelf, he wrot in a paper, and left it in a place to this effect: Indeed, ſaith he, I acknowledge it to be utterly unlawfull for a man to kill himſelf: but I am bound to act the Magiſtrates part, becauſe the puniſhment of this ſin is death: This act of his was not to be juſtified, Viz. to be his own deathſman: but it ſhewes what a controverſy God hath with adulterers, and what a deep gaſh that ſin makes in the conſcience.

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

Baſe buſie ſtranger,Dubartas. comeſt thou hither thus

Controwler-like to prate and preach to us? &c

Thus theſe Effractores (as the Pſalmiſt ſomewhere calleth them) theſe breach-makers, Judg. 16.9. Pſal. 2.3.Judg 16:9Ps 2:3breake Chriſts bands in ſunder, (as Sampſon did the ſeven green withes) and caſt away his cords from them. Theſe unruly Belialiſts get the bit betwixt their teeth, like headſtrong horſes; and caſting their rider, riſe up againſt him. They like men (or rather like wilde beaſts) tranſgreſſe the covenant Hoſ. 5.7. reſolving to live as they liſt, to take their ſwinge in ſin:Pſal. 12.4.Ps 12:4 for who, (ſay they) is Lord over us? Tremellius reades that text, tanquam hominis, they tranſgreſſe it as if it were the covenant of a man: they make no more of breaking the law, then as if they had to do with duſt and aſhes like them ſelves, and not with the great God that can tame them with the turn of his hand, and with the blaſt of his mouth blow them into hell. Hath he not threatened to walk contrary to thoſe that walk contrary to him, to be as croſs as they for the hearts of them, and to bring upon them ſeven times more plagues then before, and ſeven times and ſeven to that, till he have got the better of them? for is it fit that he ſhould caſt down the bucklers firſt? I trow not. He will be obeyed by theſe exorbitant, yokeleſſe, lawleſſe perſons; either actively, or paſſively. The law was added becauſe of tranſgreſſion: and is given, ſaith, the Apoſtle, not to the righteous, for they are foreign a law to themſelves,1 Tim. 1.9.1 Tim 1:9 (as the Thracians boaſted) but to the lawleſſe and diſobedient, who count licentiouſneſſe the onelyonly liberty, and the ſervice of God the greateſt ſlavery; who think no veniſon ſweet but that that is ſtolen,Eccleſ. 2.2.Eccl 2:2 nor any mirth but that which a Salomon would ſay to, Thou mad foole what do'ſt thou? Loc, for ſuch rebels and refractaries, for ſuch maſterleſſe monſters as ſend meſſages after the Lord Chriſt ſaying, We will not have this man to raigne over us, for theſe, I ſay, was the law made, to hamper them and ſhackle them, as fierce and furious creatures: to tame them and taw them with its foure iron teeth, 1 of Irritation, Rom. 7.7. 2.ly of Induration, Iſa. 6.10. 3.ly p. 58Of obligation to condigne puniſhment, Gen. 4.4. 4. Of execration, or malediction, Deut. 28.16, 17, &c, Let men take heed therefore how they break out againſt God: Let them meddle with their matches, and not contend with him that is mightier then they: 'Tis the Wiſe-mans counſell, Eccleſ. 6.10.

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

Ad generum Cereris ſine caede & ſanguine pauci,

Deſcendunt Reges,Juvenal. & ſiccâ morte tyranni.

What got moſt of the firſt Caeſars by their adoption, or deſignation to the Empire, Niſi ut citius interficerentur, but to be killed ſo much the ſooner? All or moſt of them, till Conſtantine, died unnaturall deaths: As afterwards, Phocas the traytour killed the good Emperour Mauritius, ſtewing him in his own broth. Heraclius ſlew Phocas, putting him to a ſhamefull and tormentfull death, &c. Conradinus King of Germany, and Duke of Sweveland was beheaded by Charles King of Naples and Sicily; Balthaſ. exner. Val. Max. Christian. pag. 274.and the headſ-man preſently beheaded by another, ne extaret qui jactaret tam generoſum ſanguinem à ſe effuſum, (ſaith mine Authour) that there might not be any left to boaſt, that he had ſpilt ſo noble blood. Our Richard the third,Daniels hiſt. 249. that bloody and deceitfull man, is ſaid to have uſed the inſtruments of his cruell plots, (his cut-throats I mean) as men do their candles; burn the firſt out to a ſnuffe, and then, having lighted another, tread that under-foot. Faux (that fatall actor of the intended Powder-tragedy) ſhould have been thus rewarded by his brethren in evil, had the plot taken effect. It is that famous and never to be forgotten fifth of November 1651. wherein I writ theſe lines: And therefore in way of thankfulneſſe to our ever-gracious Deliverer, I here think good to ſet down the relation as Mr. John Vicars (in his Quinteſſence of cruelty, or Poem of the popiſh Powder-plot) hath declared it to the world, as he had it from Mr. Clement Cotton, the Compoſer of the Engliſh Concordance, who alſo received it from Mr. Pickering of Titſmarſh-grove in North-hampton-ſhire, and it is thus. This Mr. Pickering being in great eſteem with King Iames, had an horſe of ſpeciall note, on which he uſed to hunt with the King: This horſe was borrowed of him (a little before the blow was to be given) by his brother in law Keyes (one of the Conſpiratours) and conveyed to London, for a bloody purpoſe, which thus was plotted: Faux on the day of the fatall blow, was appointed to retire himſelf to St. Georges-fields, where this ſaid horſe was to attend him to make his eſcape ſo ſoon as the Parlament-houſe was blowen up. It was likewiſe contrived, that the ſaid Mr. Pickering (noted for a Puritan) ſhould be that very morning murthered in his bed, and ſecretly conveyed away: As alſo that Faux himſelf ſhould have been murthered in St. Georges-fields, and there ſo mangled and cut in pieces as that it might not be diſcovered who he was. Whereupon it was to be bruited abroad, that the Puritans had blown up the Parliament-houſe: And the better to make the world beleeve ſo, there was Mr. Pickering with his horſe ready to make an eſcape, but that God ſtirred up ſome, who ſeeing the hainouſneſſe of the fact, and he ready to eſcape by flight, in deteſtation of ſo horrible a deed fell upon him, and killed him, and ſo had hackt him in pieces. And yet to make it to be more apparant to be ſo indeed, there was his horſe found alſo, which was of ſpeciall ſpeed and ſwiftneſſe, to carry him away: and upon this rumour, as maſſacre ſhould have gone thorow the whole Kingdome upon the Puritans. But when this plot, thus contrived, was confeſt by ſome of the Conſpiratours, and Faux in the Tower was made acquainted with it, (who had been born in hand, to be bountifully rewarded for that his ſervice in the Catholike cauſe) when he ſaw how his ruine was contrived, p. 59he alſo thereupon confeſſed freely all that he knew touching that horrid and hideous conſpiracie, which (before) all the torture of the rack could not force him to. The truth of all this, is atteſted by Mr. William Perkins, an eminent Chriſtian and Citizen of London, who had it from the mouth of Mr. Clement Cotton: which I could not but here inſert, as coming to my minde and Pen, on the very day whereon (46. years ſince) it ſhould have been acted, when my ſelf was but four yeers of age, and it being the utmoſt that I can remember: but if ever I forget, let my right hand forger her cunning. Remember, O Lord, theſe children of Edom, Pſal. 134.5, 7, 8.Ps 134:5Ps 134:7Ps 134:8&c. theſe Romiſh Edomites,, Eſauites, Jeſuites, who ſaid, Raſe it, Raſe it, even to the foundation, O daughter of Babylon, &c. The Rabbines call the Romiſts, Edomites, (they interpret the mount of Eſau, Obad. ver. 21. to be meant of Rome) and well they may, for their blood-guiltineſſe, for which they are hated of God, Pſal. 5.6. Who cannot but remember,foreign. that their ſins (as a cart-rope) have reached up to heaven, Rev, 18.5. there having been a concatenation, or a continued ſeries of them, as the Greek there imports, and (as ſome here interpret) blood touching blood, according to Eſay 1.15. Your hands are full of blood. And Chap. 4.4. The filth of the daughter of Zion, and the blood of Jeruſalem. This ſence, the Chaldee Paraphraſe maketh. The Septuagint (with their foreign, mingle blood with blood) ſeem to underſtand it of inceſtuous matches and mixtures forbidden, Levit. 18.6. and yet avowed by David George and his diſciples, and practiſed in the Court of Spain, by Papall diſpenſation.

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

And every one that dwelleth therein ſhall languiſh,] Heb. ſhall wither as a flower, Nahum 1.4. Or, ſhall be weakened. Thoſe that now ſtand upon their tiptoes, and face the very heavens, ſtouting it out with God, ſhall then be weak as water, withered as a flower, ſtrengthleſſe as a moth-eaten-cloth, Pſal. 39.11. low-ſpirited, and creſt-faln, as the king of Sodom, (erſt man good enough to look four kings in the face, but anon ſuppliant to Abraham, a forlorn forreiner, Gen. 14.21.) Manaſſeh that ſturdy rebell, in trouble baſely hides his head among the buſhes, 2 Chron. 33.11. Caligula in time of thunder ran under beds and benches. Affliction will tame, and take down the proudeſt ſpirits: they break in adverſity that bore their heads on high in proſperity: they ſpeak out of the ground, and whiſper out of the duſt,Eſay 21.4.Isa 21:4 p. 60that look to be brought into the duſt of death Pſal. 22.15. It is the peſtilence that here ſeemeth to be threatened (as before ſword and famine) and an universall peſtilence too; reaching not onelyonly to men but to other creatures made for mans uſes, which ſhewes the greatneſſe of the wrath: like as when a King not onelyonly executeth the traytour, but alſo pulleth down his houſe, confiſcateth his goods, and and diſinheriteth his children &c. But what have thoſe ſheep done? the beaſts, birds,Pareus. and fiſhes that they muſt ſuffer alſo? It is but reaſon they ſhould, ſith firſt they are part of mens enjoyments: ſecondly they are many times (though harmeleſſe in themſelves) yet inſtruments of mens ſin: and therefore well doth the Chaldee here paraphraſe Diminutionem patientur propter hominum peccata they ſhall ſuffer for mans ſin: who may therefore well ſay to them, as Judah did to Tamar, Thou art more rigteous then I.

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

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

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

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

Tunc etiam docta plus valet arte malum.

And therefore God forbids to reprove ſuch, as deplored and deſperate; to caſt pearles of good counſel before ſuch dogs, who preferr lothſome carrion before ſweet odours; yea rage at them as Tigers do, and fly in the faces of ſuch as preſent them: or at beſt grunt and goe their wayes, as ſwine; leave good counſell where they find it, not putting it in practiſe. Now as dogs and ſwine were counted unclean creatures, and unfit for ſacrifice: ſo are ſuch for admonition. Let a man be never ſo able and apt to teach,foreign let him be vir praeſtans, eximius, inſignis, a gallant man (as the word here uſed ſometimes ſignifieth) and one that can do his work never ſo well, yet the wisdome of his words ſhall be deſpiſed Prov. 23.9. Let him ſtrive till his heart akes,foreign Jude. 22. foreign.Jude 1:22 & diſputatos arguere, as St. Jude ſpeaketh, he ſhall but ſtrive againſt the ſtream, and by reprooving a ſcorner get him a blot, Pro. 9.7. The Phariſees denied our Saviour, and blew their noſes at him Luk. 16.14. Let them alone therefore ſaith our Saviour to his diſciples, they be blinde leaders of the blind; ther's no good to be done of them:Mat. 15.Matt 15 therefore let him that is filthy be filthy ſtill Rev. 22.11. and he that is ignorant let him beignorant, ſith he will needs be ſo, 1 Cor. 14.38.Levit. 26.39.Lev 26:39 Let him pine away in his iniquity. Let him pine and periſh, go on, deſpair, dye, and be damned. My ſpirit ſhall no longer ſtrive with him, unleſs it be by furious rebukes Ezek. 5.15. and by fire Am. 7.4. Oecolampadius upon this text doubts not to ſay that the ſin of ſuch as reject admonition, is the ſin againſt the holy Ghoſt: certainly it is worſe then all the forementioned ſwearing, lying, &c. Blind nature could ſee and ſay as much. Heſiod ſaith that there are three ſorts of men: the firſt and beſt are thoſe that live ſo well as not to need reproof. The ſecond (and thoſe not bad) are ſuch as doe not ſo well, but can be content to heare of it.foreign. Heſiod. Oper. et dier. Ver. 29. The third and worſt are they that will neither do as they ought, nor be adviſed to do better. Plutarch ſaith thoſe that are troubled with tooth-ach will go p. 61to the Phyſitian: thoſe that have a fever will ſend for him: but he that is frantick or ſtark mad will do neither, but reject the remedy and ſtrike at the Phyſitian. So doth the ſcorner &c. See my common place of Admonition.

for this people are as they that ſtrive with the prieſt] though Gods officer, and in his ſtead 2 Cor. 5.20. though the peoples Oracle to preſerve and preſent knowledg to them Mal. 2.7 and though to ſtrive with ſuch, be to invert Gods order, who hath appointed the people to heare and obey their Teacher; and not to preſcribe to them: to follow their Guides, and not to run before them Heb. 13.7.17. and 1 Tim. 1, 20. 2 Tim. 1.15. Num. 16. From which texts and 1 Cor. 11.2.3. a grave divine argueth thus, It is a vile ſin to vex our miniſters by our obſtinacy, yea though they were not able to make ſo full demonſtration: yet when they reproove ſuch and ſuch things out of a ſpiritual jealouſy and feare they corrupt their hearts, they are to be heard: how much more when they come in the demonſtration of the Spirit and of power? 1 Cor. 2.4.1 Cor 2:4And yet how full is the church & ever hath been of ſuch Vitilitigatores as contend with the beſt miniſters, quarrel at Gods word and take up armes againſt it? ſnuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 caſting reproaches upon it Jer. 20.8.9. enviouſly ſwelling at it Act. 13.45. The more you touch theſe toads, the more they ſwell: the more you meddle with theſe ſerpents the more they gather poiſon to ſpet at you: Go about to coole them with faire words, you ſhall but adde to their heate: as the ſmiths forge fries when cold water is caſt upon it: and as hot water, if ſtirred, caſteth up the more fume.Plin. Elia…. Vultures unguento irritantur & ſcaraboni roſa Vultures cannot endure ſweet odours. Tygers, if they heare the ſound of a drum will rage and teare themſelve- Ahab cannot abide Micaiah, nor Herod John Baptiſt. The people conteſted with Jeremy and curſed him Chap. 15.10. though he were Concionator admirabilis, Rhet. Ecleſiaſt. cap. vlt.as Keckerman hath it, an admirable Preacher; yet they ſought his life, ſaying, Propheſie not in the name of the Lord that thou dye not by our hands Chap. 11.25.Jer. 44.16. Bradford.Jer 44:16 yea they told him flat and plaine, The word which thou haſt ſpoken unto us in the name of the Lord we will not heare. O leud loſels, (as that martyr in like caſe exclaimed) O faithleſs hard hearts, O Jeſabels gueſts, rockt and laid aſleep in her bed. O ſorrowleſſe ſinners and ſhameleſſe harlots &c. Miniſters are lights, offenſive to ſore eyes; the ſalt of the earth which is bitter to wounds &c. Among the Athenians, if the Comedians (which were their teachers, ſuch as they had) pleaſed not the people, they were overwhelmed with ſtones. Once was I ſtoned ſaith Paul. 2 Cor. 11.2 Cor 11and Jeremy is ſaid to have met with the like death from his flagitious countreymen in Egypt, amongſt whom he was ever a man of ſtrife, and his ſervice was (in that behalf) like that of Manlius Torqu…tus among the Romans, who gave it over ſaying, Neither can I beare their manners, nor they my government. See Chap. 20.9.

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

therefore ſhalt thou fall in the day] vivens videnſ que peribis thou ſhalt ſtumble at noon day, becauſe there is no knowledge of God in the land: but thou haſt loved darkneſſe rather then light, therefore ſhalt thou have enough of it: thy feet ſhall ſtumble upon the dark mountaines Jer. 13.16. yea thou ſhalt ſtumble and fall and never riſe againe, which is threatned expreſsly to theſe ſwearers Am. 8.14 & implied in the Hebrew word here uſed. Such was Elies fall off his ſtoole, & Hamans fall before Mordecai the Jew Eſth. 6.13. Impenitent perſons are brats of fathomleſſe perdition, they are ripe for ruine, ſhall fall into remedileſs miſery, and (though never ſo inſolent and angry againſt thoſe that deale plainely and faithfully with them as in the former verſe, yet) they ſhall never want an Hoſea to tell them ſo to their teeth: that thoſe that will not bend may break, that if they will needs fall they may fall with open eyes, and not have cauſe to ſay that they were not fore-warned. And this ſhall be done to day foreign that is, very ſhortly, in this preſent age (ſo ſome interpret it (aut certe clariſſima luce, ſaith Mercer, or elſe in the open light, and in the view of all men, not in huggermugger. Tremellius thinks it is as much as rebus adhuc integris ſubitò opprimentur, Thou ſhalt be ſuddenly ſurpriſed when thou art in thy flouriſh, and feareſt no changes. What can be more faire and flouriſhing p. 62then the field a day before harveſt? then the vineyard a day before the vintage? certiſſimè citiſſimé que corrues. Every wicked man may apply it: wherefore alſo it is delivered in the ſecond perſon ſingular, Thou even thou: to thee be it ſpoken.

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

and I will deſtroy thy mother] i. e. the whole ſynagogue, yea the whole Church and ſtate, the Vniverſity of the Iſraelites: ſo that their nation and name ſhould periſh together. Is it not ſo with the ten tribes? who can tell at this day where to find them or whence to expect them? whether from China, as ſome think and alledge Iſay. 49.12. Or from Tartary, as others who ſay that Tartar, (alias Tatari or Totari) comes from foreign Tothar a Reſidue or remnant.Breerw. Enquir. pag. 94. This is no other then a vaine and capricious fancy ſaith learned Brierwood &c. Is it not altogether unlikely that the Lord in this threat might allude to that law Deut. 22.6. Thou ſhalt not take the damme (Heb. the mother) with the young: But I that am above law, ſaith God, will cut off dam and young together in the neſt, I will utterly cut off the whole nation This was fulfilled 2 King. 17. and our Prophet lived to ſee it, to his great heart-break. Oh that we could be warned &c. Let holy mother church of Rome (as they call her) look to it, with her doctrine of Infallibility. Theſe Iſraelites gloried as much of their Mother, foreign Rev. 17.Rev 17and thought (as Dionyſius did of his kingdome) that the Church had been tied to their nation with chaines of Adamant: but their mother is here threatned to be cut off: and of the ſea of Rome it is long ſince foretold, Babylon is fallen, is fallen &c. It is a queſton among Divines whether the Church can faile? It is anſwered, that the Catholike inviſible Church cannot: but any particular and viſible Church may, as this of Iſrael; and that of Rome, which hath long ſince caſt off Chriſt, and the publike exerciſe of true religion: and is become ex aurea, argentea, ex argentea ferrea, ex ferrea terrea: ſupereſt jam ut in ſtercus abeat ſaid one of her own ſons an duguſline friar Anno. Ren. de vit. Pontif.1414. and many others of their own writers ſay the ſame neceſſariò potius quàm libenter, as wreſted from them by the truth, rather then of any itching humour to diſgrace their mother by uncovering her nakedneſſe.

Verſe 6. My people are deſtroyed for lack of knowledge] my people (ther's the wonder of it) of whom it was wont to be ſaid by the heathen, ſurely this great nation is a wiſe and underſtanding people: and well it might: for what nation ever had God ſo nigh unto them &c. and ſtatutes and judgments ſo righteous &c. Deut. 4.6.7.8. what nation ever had Prophets, and Prieſts as they had, to teach Jacob his ſtatutes and Iſrael his law Deut. 33.10. all meanes of knowledg they had that might be; ſo that God might ſay to them as once Abijam did to Jeroboam and all Iſrael,2 Chron. 13.5. Hab. 2.14.2 Chr 13:5Hab 2:14 Ought you not to have known this? ſhould ye not all know the Lord from the leaſt to the greateſt? ſhould not your land be filled with the knowledge of the Lord, as the waters cover the ſea? Doth not wisdome cry in your ſtreets? and knowledge (in the abundance of meanes) bow down to you as trees do that are laden with fruit, ſo that a child may gather them? How is it then that you (my people) are yet ſo hard and blockiſh, as rude and ignorant of me and my will, of your ſelves and your duties, as the blinde Ethnickes? For ſome of you have not the knowledg of God: I p. 63ſpeak this to your ſhame. Yea who is blind but my ſervant: or deaf as my meſſenger that I ſent? who is blinde as he that is perfect, and blinde as the Lords ſervant? Eſay 42.19.Isa 42:19I ſpeak it with grief and ſtomack, and therefore I ſo oft ſpeak it. Surely to whomſoever much is given, much is required; and to whom men have committed much, of him they will ask the more, Luke 12.48.2 Cor. 6.1.2 Cor 6:1 It is a grievous thing to receive the grace of God in vain: and when for the time men might have been Teachers, to have need to be taught the very firſt principles of the Oracles of God.Heb. 5.Heb 5 For if God will pour out his wrath upon the heathen that know him not, Ier. 10.25.Acts 14.Acts 14 who yet were left in the dark to grope after him, as they could: And if the poor Philoſophers (who had but the ruſh-candle of Natures dim light to work by) were yet delivered up to a reprobate ſenſe, becauſe they glorified God no better, Rom. 1. Oh the bloody wails that he will make upon the backs of his non-proficients, ſots and dullards in his ſchool! Ingentia beneficia flagitia ſupplicia.

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

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

Becauſe thou haſt rejected knowledge,] And that out of an utter hatred of it, (as the Greek word made of the Hebrew ſignifieth) out of deep diſdain,foreign. as of a thing below thee, and vile in thine eyes, not worthy of thy pains, or purſuit. Wiſdome is the principall thing, (ſaith Solomon, and he meaneth that wiſdom that hath the fear of God for its foundation) therefore get wiſdom. It is here called hadagnath, p. 64Prov. 4.5.Prov 4:5that knowledge, by an excellency, and with an accent, in oppoſition to that ſcience, falſely ſo called, 1 Tim. 6.20. that knowledge that puffeth up, 1 Cor. 8.2. as it did Ioſeph Scaliger, (that gulf of learning) for whom it had been happy, that he had been ignorant but of this one thing, that he knew ſo much. It is the acknowledging of the truth which is after godlineſſe (as the Apoſtle deſcribeth it, Tit. 1.1.) that perfects the beſt part of a man, that confirmeth, ſetleth, guideth, diſcerneth, differenceth him from others, who are no better then bruits (though wiſe in their own generation, as are the Fox, Serpent, &c.) and maketh his face to ſhine, Eccleſ. 8.1. as St. Stevens did, who was taught of God, and mighty in the Scriptures. This holy knowledge was highly prized by Agur, Prov. 30.2. but ſlighted by thoſe two ſlubbering Prieſts the ſons of Eli, ſonnes of Belial, they knew not the Lord, 1 Sam. 2.12. they knew him apprehenſively, but not affectively: they profeſſed that they knew God, but in their works they denied him, being abominable, and diſobedient, and to every good work reprobate, Tit. 1.16. He that ſaith, I know him, (ſaith S. John, 1 Epiſt. 2.4.) and keepeth not his Commandements, is a lyar, and the truth is not in him. Many of theſe Jeroboams Prieſts were ignorant Aſſes; like that Biſhop of Dunkelden in Scotland, who boaſted, yea thanked God, that he never knew what the old and new Teſtament was; and that he would care to know nothing but his Portuiſe, Act. and Mon. fol. 1153.and his Pontifical: Or that Idol-Paſtour in Germany, who being asked by the Viſitours, whether he taught his people the Decalogue? anſwered, that hee had not the Book ſo called.Joh. Manl. loc. com. Others of them, that knew more of Gods minde, yet neither cared to practiſe it, nor to teach tranſgreſſours, Gods wayes, that ſinners might be converted unto him.Pſal. 51.13.Ps 51:13

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

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

I alſo will forget thy children,] Thy ſpiritual children, ſay ſome, even that p. 65whole people who ſaluted their Prieſts (as the Papiſts do their Padres) by the name of Father and obſerved their inſtitutes. But they do better that underſtand the text of their naturall children, whom God here threateneth to forget, that is, to put them by the Prieſts office, as he threatned Eli. 1 Sam. 2.30. and thruſt out Abiathar 1 King. 2.27. four-ſcore years after. It is a dreadfull thing to be forgotten of God. We take it ill to be forgotten of a friend and to be as a dead man out of mind, Pſal. 31.12. O take heed that God forget not us and our children: that he caſt not off the care and keeping of us. He is ſo liberall a Lord and doth ſo little forget our labour of love and patience of hope as that he provideth for the poſterity of his people, Pſal. 69.36. The ſeed alſo of the ſervants ſhall inherit it: and they that love his Name ſhall dwell therein. Who then would not …hire himſelf to ſuch a maſter: who would not remember Gods Law and teach it others, if but for his poor childrens ſake who elſe will rue for it?

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

As they were multiplyed or magnified, they have ſinned againſt me] that is, they have abuſed my gifts to my great diſhonour. Like fed hawkes, they have forgot their maſter. Nay, like yong mules, which when they have ſucked, turn up their heels and kick their dam: ſo did theſe haughty and haunty Prieſts.Pſal. 17.10. Pſal. 119.70.Ps 17:10Ps 119:70 Their hearts were fat as greaſe, they were incloſed in their own fat, but they delighted not in Gods Law. Cum ipſis opibus laſcivire coepit Eccleſia. ſaith Platina. The Church began to be rich and wanton at once, rich and riotous. They had golden chalices but wooden Prieſts, Repugnante contra teipſum felicitate tuâ, as Salvian ſaith to the Church in his time: thy proſperity is thy bane. What would he have ſaid if he had ſeen the Pope in his Princely State, thundering from his Capitoll, and heard their big-ſwoln titles of Padre benedicto, Padre Angelo, Archangelo, Cherubino Seraphino &c. Spec. Europ.Ammianus Marcellinus a heathen hiſtorian inveiged againſt the Biſhops of Rome, even in thoſe purer times, for their pride and luxury. Odi faſtum illius eccleſiae ſaith Baſil, I hate the haughtineſſe of that Weſtern Church. It cauſed the lamentable ſeparation of the Greek Church from the Latine: the other four Patriarches (not without the like pride and ſtomack) dividing themſelves from the Biſhop of Rome, and at their parting uſing theſe or the like words. Thy greatneſſe we know, thy covetouſneſſe we cannot ſatisfie, thy encroaching we can no longer abide: live to thy ſelf. And yet if they could have held them there, and ſhunned thoſe evils which they blamed in others (walking humbly with God, and committing themſelves to him in well-doing) they might have flouriſhed to this day. But wrangling away the truth, and contracting ruſt with long eaſe and proſperity, God was forced to ſcour off that their ruſt with bloody War by the Turks. Of whom theſe Churches being in fear and danger, fled to carnall combinations: ſent and ſubjected themſelves to the Biſhop of Rome that they might have his help. But all in vain: for ſhortly after, they were deſtroyed, and loſt all. God covered them with confuſion, and turned their glory into ſhame. So he hath done the Roman glory in part, and will do more every day.Parei Medull…

Roma diu titubans varijs erroribus acta.

Corruet: et mundi deſinet iſte caput.

God will caſt dirt in the faces of proud prelates,Iſa. 23.9.Isa 23:9 be will ſtain the pride of all glory caſt upon them with ignominy, reproach Prov. 18.3. cruſh their crown with a woe, Eſay 28.1. change their glory (their dignitie and greatneſſe wherein they gloried) into ſhame, not without much bitterneſſe in the change, as the Hebrew word here uſed ſeemeth to import. Miſerum enim eſt, fuiſſe felicem.foreign

Verſ. 8. They eat up the ſin of my people] that is, the ſin-offerings, as Exod. 29, 14. This they might lawfully do, Levit. 6. and 10.17. But they were greedy dogs; and looked every one to his gain from his quarter, Eſay 5.6.11. They winked at the peoples ſins, and cared not what evils they fell into, ſo that they would bring in ſtore of fat and good expiatory ſacrifices, which made for the Prieſts advantage. They ate that p. 66on earth which they were to diſgeſt in hell: they fed upon ſuch diet as bred the the worm of conſcience, that never dyes. Juſt ſo the Papiſts do at this day: they teach the people, though they ſin, yet by giving mony for ſo many Maſſes to be mumbled over, by a greaſie Prieſt, or by ſo many indulgences and Dirges purchaſed of the Popes pardon-mongers, they ſhall be delivered, etiamſi, per impoſſibile, matrem Dei vitiaſſent. I tremble to Engliſh it. Tecelius told them ſo in Germany; and got huge maſſes of mony for the Popes coffers. The common ſort of Papiſts (for want of better teaching) will ſay, When we have ſinned we muſt confeſſe: and when we have confeſſed,Specul. Europ. Pſal. 14.Ps 14 we muſt ſin again, that we may confeſſe again; and make work for new indulgences and Jubilees. But have theſe workers of iniquity no knowledge, that eat up Gods people as they eat bread? that drink up the blood of ſouls, much more worth …hen the lives, that Davids men had jeoparded to procure him the water of the well of Bethlehem, which therefore he durſt not drink of? This ſurely is that filthy lucre Miniſters ſhould be free from 1 Pet. foreign.5.2. Let all non-reſidents look to it, that carry onelyonly forcipes et mulctrum thoſe inſtruments of a fooliſh ſhepherd Zech. 11.15. (See the Note there) feeding themſelves but ſtarving the flock: an heavy account will they one day make to the Arch-ſhepheard, of this their ſacrilegious rapacity.

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

Verſe 9. And there ſhall be like people like prieſt] i. e. they ſhall ſhare alike in puniſhment, as they have done in ſin: neither ſhall their prieſthood protect them, any more then it did Elies two ſons, whoſe white Ephod covered foule ſins. A wicked Prieſt is the worſt creature upon earth. Who are devils but they that were once angels of light? and who ſhall have their portion with the devill and his angels, but thoſe dehoneſtamenta cleri male monetae minſtri, bad-liv'd miniſters: It was grown to a proverb in times of Popery, that the pavement of hell was pitcht with ſouldiers helmets and ſhavelings-crowns. Letters alſo were framed and publiſhed as ſent from hell: wherein the devill gave the Popiſh clergy no ſmall thanks, for ſo many millions of ſoules as by them were daily ſent down to him.Matth. Pariſ. ad Ann. 1072. The Prieſts might haply hope to be priviledged and provided for in a common calamity, for their office-ſake; As Chryſoſtom ſaith that Aaron (though in the ſame fault with Miriam Numb. 12.1: yet) was not ſmitten with leproſy as ſhe, for the honour of the Prieſthood, foreign. Chryſ.leſt ſuch a foule diſeaſe on his perſon ſhould redound to the diſgrace of his office. But I rather think he eſcaped by his true and timely repentance; whereby he diſarmed Gods indignation, and redeemed his own ſorrow and ſhame. For God is an impartiall judge: neither is there with him reſpect of perſons: Prieſt and people ſhall all be carried captive one with another (the prieſts for the people, according to that of Eſay, I am a man of poullted lips: for why? I live among a people of polluted lips and have learned their language:Eſay 6.Isa 6 and eſpecially the people for the prieſts Jer. 23.10.14.15. from the prophets there goes profaneneſſe quite through the land) ſo they ſhall fare the worſe one for another: they ſhall all be involved in the ſame puniſhment. OnelyOnly it ſhall be more grievous to the prieſt, by how much higher thoughts he had of himſelf: looking on the people as his underlings, as they did Joh. 7.49.

and I will puniſh them for their wayes] Heb. viſit them So Exod. 32.34. In the day when I viſit, I will viſit their ſin upon them. God hath his viſitation-dayes wherein to viſit thoſe viſitours the prieſts; and his articles will be as ſtrict and as criticall (ſaith one) as ever was the inquiſition of Spain, or Lambeth. It was p. 67therefore good counſel that a Martyr gave his wife in a letter, Among all other priſoners viſit your own ſoul, and ſet all to rights there: for elſe, what will you do when God riſeth up? and when he viſiteth, what will you anſwer him?Job. 31.14…Job 31:14 And that which Tertullian gave Scapula a Pagan perſecutor; Si nobis non parcis, tibi parce: ſi non tibi, Carthagini. God will ſurely make inquiſition for our blood: therefore if thou wilt not ſpare us, yet ſpare thy ſelf: if not thy ſelf, yet ſpare thy countrey, which muſt be reſponſible when God comes to viſit.

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

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

they ſhall commit whordome and ſhall not increaſe] The Chaldee renders it, They ſhall take wives, but ſhall not beget ſons.Aristot. Sol & homo generant hominem ſaith the Philoſopher: but unleſſe God the firſt agent concurr, that cannot be neither: Loe, Children are an heritage of the Lord: and the fruit of the womb is his reward, Pſal. 1…7.3,Ps 1:7Ps 1:3ſaith David to his ſon Solomon, who found it true by experience: for by all his wives and concubines (no leſſe then a thouſand) he had but one ſon that wee read of and he was none of the wiſeſt: nothing like Edward the ſixt whom alone Henry the eight left (with his two ſiſters) to ſucceed him: though he had ſo many wives and concubines. Wantonneſſe is a ſin commonly puniſhed with want of poſterity: eſpecially when it is accompanied with obſtinacy in evill courſes, as in Ahab; who, to croſſe Gods threat of rooting out him and his poſterity, took many wives;2 King. 10.1.2 Kgs 10:1 and ſo beſtir'd him, that he begat of them ſeventy ſons, but with evill ſucceſſe: for they were all cut off in one day. Wicked men muſt not think to carry it againſt God: and to have their wils al diſputo di Dio, as that prophane Pope ſaid; and as that graceleſſe Ahaziah who ſent a third captaine, after that the former two had been conſumed with fire; as if he would deſpitfully ſpit in the face of heaven, and wreſtle a fall with the almighty. Let no man expect to proſper in unlawfull practiſes, to encreaſe by whoredome, as theſe profane prieſts ſought to do, that they might be full of children (any how) and leave the reſt of their ſubſtance to their babes Pſal. 17.14. But fertility is not from the meanes (right or wrong) but from the Authour (many a poore man hath a houſe-full of children by one wife: whileſt Solomon hath but one ſon by many houſe-fuls of wives) and Job could tell that whoredome is a fire that conſumeth to deſtruction, and would root out all his increaſe Chap. 31.12.

becauſe they have left off to take heed to the Lord] God is not bound to render a reaſon of his proceedings, yet doth it oft as here, that he may be juſtified, and every mouth ſtopped. Their Apoſtaſy is here ſhew'd to be the cauſe of their calamity. Time was when they took ſome heed to God and his wayes: they kept cloſe to him, and obſerved his commandements to do them, (as the word here importeth) but now they had left off to be wiſe, and to do good, (Pſal. 36.3.) untill their iniquity was found to be hatefull, and themſelves altogether filthy Pſal. 53.3. wicked doers againſt the covenant Dan, 11.30.32. Apoſtates cannot chuſe unto themſelves a worſe condition 2 Pet. 2.20.22. Mat. 12.43.45.Job. 9.4.Job 9:4 let them look to it. Hath ever any waxed fierce againſt God and proſpered? even of late my people is riſen up againſt me as an enemy Mic. 2.8. but what will they do in the end thereof?

Verſe 11. Whoredome and wine and new wine have taken away the heart] i. e. p. 68have robbed my people of themſelves, and laid a beaſt in their roome. Any luſt allowed and wallowed in will eate out the heart of grace; and at length, all grace out of the heart. Hence temporizers grow in time ſo ſapleſſe, heateleſſe and heartleſſe to any good: ſome unmortified luſt or other there is, that as a worme, lieth grubbing at the root, and makes all to wither: that, like a drone in a hive, proves a great waſter: that, as a moth in fine cloth, conſumes all: or, as the light of the Sun, puts out the light of the fire: ſo here. But above all others, ſenſuall ſins and fleſhly luſts (ſuch as are here inſtanced whoredome and drunkenneſſe) do war againſt the ſoule 1 Pet. 2.11. do take away the heart: they beſot and infatuate a man, they rob him of his reaſon, and carry away his affections &c. Grace is ſeated in the power of nature. Now theſe carnall ſins diſable nature: and ſo ſet it in a greater diſtance from grace. They make men, that formerly ſeemed to give light as a candle, to become as a ſnuff in a ſocket, drowned in the tallow: or as a quagmire which ſwallowes up the ſeed ſown upon it, and yields no increaſe. Who are voyd of the ſpirit but ſuch as are ſenſual? Jude. 18.19. And who are they that ſay unto God, depart from us, but thoſe that dance to the timbrel and harp &c. Job. 21.11. They ſaw God and did eat and drink Exod. 24.11. that is, ſay ſome, though they had ſeen God, yet they curned againe to ſenſuall pleaſures: as if it had reference to that eating, and drinking, and riſing up to play, upon the dedication of their calf,Lib. de mirabil. auſcult. which was preſently after. Ariſtotle writeth of a parcel of ground in Sicily that ſendeth forth ſuch a ſtrong ſmell of fragrant flowers to all the fields and grounds there abouts, that no hound can hunt there; the ſent is ſo confounded with the ſweet ſmell of the flowers. Let us ſee to it that the pleaſures of ſin take not away all ſent (and ſenſe too) of heavenly delights: that the fleſh, as a Syren, befoole not wisdomes gueſts, and get them away from her Prov. 9.16. as Elian tels of a whore that boaſted, that ſhe could eaſily get all So…rates his Schollers from him, but he could not recover one againe from her. Indeed none that go unto her return againe, ſaith Solomon Prov. 2.19. for ſhe gets their hearts from them: as David found, and Solomon complained. David was never his own worthy againe, after he had moyled himſelf with that beaſtly ſin. And Solomon when he gave himſelf to wine and women (though his mother had ſufficiently warned him Prov. 31.3.4.) he quickly took hold of folly Eccleſ. 2.3. his ſenſualities drew out his ſpirits and diſſolved him, & brought him to ſo low an ebb in grace, that many queſtion his ſalvation. Bellarmine reckons him among reprobates: but I like not his judgement. Let miniſters of all men (this is ſpoken of the Prieſts chiefly, as ſome think) ſee to it that they fly fleſhly luſts: that they exhort the younger women with ch…ſ…ty as St. Paul bids Timothy: and drink, (if any, yet but) a little wine for their bea…ths ſake: remembring that the ſins of Teachers are teachers of ſins; and that their evill practiſes fly far upon thoſe two dangerous wings of Example and Scandall. Miniſters ſhould be no wine-bibbers or Aleſtakes 1 Tim. 3.3. nè magis ſolliciti de mero qu…m de vero, magis ament mundi delicias quam Chriſti divitias, leſt being lovers of pleaſure more then lovers of God, that ſhould befall them that Solomon foretelleth Prov. 23.33. thine eyes ſhall behold ſtrange women, and thine heart ſhall utter perverſe things.Venter aestuans mero ſpumat in libidinem. Hieron. Ariſtot. Ovid. 2. deremed. Amor. A belly filled with wine foameth out filthineſſe ſaith Hierom. Wine is the milk of Venus ſaith Another. Vina parant animos Veneri ſaith a third. Whoredome is uſually uſhered in by drunkenneſſe: Hence they ſtand ſo cloſe together in this text.

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

So the Prophet cryes ſhame upon the houſe of Iſrael,See that graphicall deſcription of their madneſſe Eſay. 44.11. &c. Rivet in loc.Isa 44:11 for ſaying to a ſtock, thou art my father: and to a ſtone thou haſt brought me forth, Jer. 2.27. But to ſuch ſenſeleſſe practiſes men fall many times, when they grow ſenſuall See 2 Theſ. 2.10. Rev. 17.5. Spiritull whoredome, and bodily go uſually together. Rivet tels us p. 69here of a Noble-man that went out of the Church from hearing maſs into the very next houſe where he kept a whore; and ſaid to the by-ſtanders a lupanari ad miſſam unum tantum eſſe paſſum, that there is but one ſtep from the maſſe to a whore-houſe.

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

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

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

Verſe 13. They ſacrifice upon the tops of the mountains, and burn incenſe upon the hils &c.] as nearer to heaven; and in an apiſh imitation of the Patriarches, who, before the Tabernacle was ſet up, ſacrificed in high places (as Abraham on mount Moriah &c.) that their bodyes being mounted aloft, they might the better lift up their hearts and eyes to heaven, ſaying as it were to all worldly cares and cogitations as Abraham did to his ſervants whom he left at the foot of the hill,Gen. 22.5.Gen 22:5 Abide you here with the Aſſe. Hierom upon this place hath this Note: Iſrael ſaith he, loveth high places, for they have forſaken the high God: and they love the ſhadow, having left the ſubſtance. But what could be more abſurd then to think as they did, that God who is omnipreſent, was neerer to them on hills and high places, and further off them in vallyes. See Eſay 57.7. Ezek. 6.13. This they had partly alſo learned of the heathens; from whom nevertheleſſe God had ſhut them up as it were in an Iſland (ſo their land is called) that having little commerce with them,Eſay, 20.6. they might not learn their manners. But our nature is very catching this way: and doth as eaſily draw and ſuck Idolatry to it, as the loadſtone doth iron, or Turpentine fire.

under oaks, and Poplars, and Elmes, becauſe the ſhadow thereof is good] So they proceed from one evill to another; for ſin is infinite and when a man is fal'n down one round of Hels ladder, he knowes not where he ſhall ſtop, or how he ſhall ſtep back. Theſe Idolaters as they had their high places in imitation of the Patriarks; ſo their groves of ſhady trees conſecrated to their Idols; to ſtrike reverence into their hearts, as they conceited, and for the greater ſolemnity. Sin comes commonly clothed with a ſhew of reaſon Exod. 1.10. Come let us deale wiſely ſay they: yet every oppreſſour is a fool Prov. 28.16. It will ſo bleare the underſtanding, that a man ſhall think he hath reaſon to be mad, and that there is ſome ſence in ſinning.foreign But eſpecially will-worſhip hath a ſhew of wisdome Coloſ. 2. ult. or the reaſon of wisdome, as the word there ſignifieth, the very quinteſſence of it. Hence the Papiſts write Rationals, whole volumes of reaſon for their rites and p. 70ceremonies in Divine ſervice, (the ſhadow is good, ſay theſe therefore, we get under trees) And Iohn Hunt, See Dr. Sheldons mark of the beaſt. ſerm.a blaſphemous Papiſt, in his humble Appendix to King Iames, Chap. 6. was not afraid to ſay, That the God of the Proteſtants, is the moſt uncivil and evil-mannered God of all thoſe, who have borne the name of Gods upon the earth: yea worſe then Pan, God of the Clowns, which can endure no ceremonies nor good manners at all. O tongue, worthy to be pulled out, cut in gobbets, and driven down the throat of this hideous blaſphemer: for he could not but know the God of the Proteſtants (as he ſcornfully termeth him) to be the Father, the Son, and the Holy Ghoſt. Did not Rabſhakeh rail after this rate upon good Hezekiah, for taking down the high-places, and Altars of God (as he called them) which yet God well approved of? 2 King. 18.22. Mr. Boroughs maketh mention of a Lady in Paris, who when ſhe ſaw the bravery of a Proceſſion to a Saint, ſhee cried out, Oh how fine is our religion beyond that of the Huguenots? They have a mean and beggerly religion, but ours is full of ſolemnity and bravery, &c. The Catholikes in their Supplication to King Iames for a Toleration plead, that their religion is (inter caetera) ſo pleaſing to nature, and ſo ſutable to ſenſe and reaſon, that it muſt therefore needs be the right. A proper Argument ſurely: and not all out ſo convincing as that of Cenalis Biſhop of Auranches, who writing againſt the Chriſtian Congregation at Paris, and baſely ſlandering their meetings, as if they were to maintain whoredome,Act. & Mon. will in concluſion needfully prove (if he could) the Catholikes to be the true Church, becauſe they had bells to call them together; but the Huguenots had claps of Harquebuzes, or Piſtolets, for that purpoſe, &

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

Roma quod inverſo delectaretur amore,

Nomen ab inverſo nomine fecit Amor.

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

Verſe 14. I will not puniſh your daughters, when they commit whoredome,] q. d. I will not once foul my fingers with them, or be at pains to correct them: but they ſhall take their ſwinge in ſin, for me, &c. Origen in a certain Homily quoting this Scripture,Hom. 8. in Exod. 20.Exod 20 ſaith, Vis indignantis Dei terribilem vocem audire, &c. Will you hear the terrible voice of a provoked God? hear it here, I will not puniſh, &c. You ſhall be without chaſtiſement, for an argument that you are baſtards and not ſons. Never was Jeruſalems condition ſo deſperate, as when God ſaid unto her, My fury, ſhall depart from thee, I will be quiet and no more angry, Ezek. 16.42. Feri Domine, ſeri, cried Luther, Strike Lord, ſtrike, and ſpare not.

Ferre minora volo, nè graeviora feram.

There is not a greater plague can befall a man, then to proſper in ſinfull practiſes. Bernard calleth it, miſericordiam omni indignatione crudeliorem, a killing courteſie, Ezek. 3.20. I will lay a ſtumbling-block before him: that is, ſaith Vatablus, p. 71I will proſper him in all things, and not by affliction reſtrain him from ſin. Job ſurely counts it for a great favour to ſorry man,Job 7.17, 18.Job 7:17Job 7:18 that God accompts him worth melting, though it be every morning; and trying, though it be every moment. And Ieremy calleth for correction, as a thing that he could not well be without, Correct me O Lord, &c.

For themſelves are ſeparated with whores,]Rivet. God ſeemeth to ſpeak this to others by change of perſon: Ac ſi puderet ipſum cum putidis hircis verba facere, as if he were aſhamed to ſpeak any longer to ſuch ſtinking goats. Separates they were, but of the worſt ſort: they ſeparated themſelves with harlots, they gat into by-corners, far from company (ſpecially of thoſe that know them) that they might more freely act filthineſſe.Auſon. But what could the Heathen ſay, Turpe quid acturus, Te ſine teſte time. Conſcience is a thouſand witneſſes: and men muſt not think long to lie hid: for God will be a ſwift witneſſe againſt the adulterers, Mal. 3.5. and, it may be, bring them into all evil, in the middeſt of the Congregation and aſſembly, Prov. 5.14. See the Notes on both places. Some render it, They beget baſtards, ſuch as the Mule is, (which alſo hath his name pered, ijpparedu.from this root) Or they ſhall be unfruitfull as the Mule. Wantonneſſe is commonly puniſhed with want of children. (See the note above on verſe 10) Thoſe children that they had took after them, it appeareth here: they were naught by kind, as being an adulterous g…eration, a ſeed of evil-doers, a race of rebels; and therefore it was no matter, how little they multiplied. Let thoſe that have children, and others under their charge, keep home as much as may be, and not be ſeparate from their families (with whores eſpecially) leſt their daughters mean-while commit whoredome, (counted but a trick of youth, a ſin that that ſlippery age may eaſily ſlip into, and not eaſily be deſcried, Pro. 30.19.) and their ſpouſes commit adultery, by occaſion of their leud abſence, and to cry quittance with them at home. Let them alſo make Nebuchadnezzars law, that none under their roof, ſay, or do ought againſt the God of heaven; Dan. 3.29.Dan 3:29and themſelves be firſt in the practiſe of it, as ſo many living lawes, walking ſtatutes; ſo may they hope to keep their houſes chaſt, and honeſt, and provide for the credit and comfort both of themſelves and of theirs.

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

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

Verſe 15. Though thou Iſrael play the harlot, yet let not Iudah offend.] Leſt if God loſe his glory among them too, he loſe it altogether Iudah was grown almoſt as good as Iſrael, (in the dayes of that ſtigmatick Ahaz eſpecially, 2 Chron. 28.) Aholibamah, as Aholibah, Ezek. 16. But let it not be ſo, ſaith the Prophet, ſith not to be warned by the harmes of another, is a juſt both preſage and deſert of ruine. Alterius igitur perditio tua ſit cautio. Seeſt thou another ſhipwrackt? look well to p. 72thine own tackling. God will take that from Iſrael, that he will not from Judah; becauſe theſe had many means and priviledges, that the other had not; as the Temple, Prieſts, Ordinances, &c. Now, good-turnes aggravate unkindneſſes; and mens offences are increaſed by their obligations. Iudah was and would be therefore the worſe, becauſe they ought to have been better. And God can better bear with aliants, then with his own people, when they offend. The Philiſtims may cart the Ark, but if David do it, wo be to Ʋzzah. You onelyonly hauehave I known of all the families of the earth, therefore, (whoſoever ſcape) I will puniſh you for all iniquities, Amos 3.2. The unkindneſſe of your ſins is more then all the reſt: it grieves Gods Spirit, and goes neer his heart, &c.

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

Come not therefore to Gilgal &c.] Gilgal was the key of Canaan, ſcituate between Jordan and Jericho, famous for ſundry ſervices there performed to God, as were eaſie to inſtance; but now baſely abuſed to Idol-worſhip. Hence this charge (and the like in Amos chap. 5.5.) not to come neer it; and the rather becauſe it was a border Town,Exod. 23.7. Prov.5.8. 1 Tim. 6.5.Exod 23:7Prov 5:81 Tim 6:5 and ſo more dangerous Keep thee far from an evil matter, ſaith Moſes, Come not nigh the doors of the harlots houſe, ſaith Solomon. From ſuch ſtand off, or keep aloof, ſaith Paul. Shun them as the Sea-man doth ſands and ſhelves, as the ſame Apoſtles word imports, 1 Theſ. 3.6. A man cannot touch ſuch pitch,foreign. but hee ſhall be defiled: nor live any while in Mauritania, but hee ſhall be diſcoloured. Cum fueris Romae, &c. Let them look to it that ſo much affect to ſee Italy, Rome, the Pope, the Maſſe, &c. But what doſt thou here Elias? may God well ſay, as 1 King. 19.9. What protection haſt thou here, either from infection of ſin, or infliction of puniſhment? Saith not the heavenly Oracle, Come out of her my people, that ye be not partakers of her ſins, and that ye receive not of her plagues, Rev. 18.4. Mr. Aſcham (ſchool-maſter to Queen E…izabeth) was wont to thank God, that he was but nine dayes in Italy: wherein he ſaw in that one City of Venice more liberty to ſin, then in London he ever heard of in nine yeers. And is it ſafe preſſing into ſuch peſt-houſes? tampering with ſuch temptations? Tertullian tells of a Chriſtian woman, who being at a play, was poſſeſſed of a devil. And when he was asked by thoſe that came to caſt him out, how he durſt poſſeſſe one that was a Chriſtian, he anſwered, I found her in mine own place. Take heed therefore, ye come not where the devil hath to do. He that doth ſo, and yet prayes, Leade us not into temptation, may as well thruſt his finger into the fire, and then pray that it may not be burnt.

Nor ſwear, The Lord liveth:] i.e. Sweat not by God and Malcham, Zeph. 1.5. make not a mixture of religions:Matth. 6.23. 2 Cor. 6.15.Matt 6:232 Cor 6:15 halt not between two opinions, think not to ſerve two maſters. What agreement hath Chriſt with Belial, or the Temple of God with Idols? Caſt away (ſaith one to a neuter paſſive, Nicodemus) either thy wings, or thy teeth:D. Hall Epiſt. to W. L. and loathing this Bat-like nature, be what thou art, either a bird, or a beaſt. There were (belike) in Judah, that thought they could both frequent places of Idol-worſhip, and ſerve Jehovah, ſwearing by his Name. God will have none of that: if he be ſerve by men at all, he muſt be ſerved truely; that there be no halting, and totally, that there be no halving. To ſwear vere, rite, juſte, as Ier. 4.1. is a piece of Gods ſervice, and we may well reckon it amongſt our good-works. But to ſwear by Idols, or before Idols, made to repreſent the true God (as thoſe bugges at Dan and Bethel, &c.) or by the creature, Matth. 5.24. is utterly unlawfull. It is a great diſhonour to God; and a great diſhonour to our ſelves alſo: for we alwayes ſwear by the greater, Heb. 6.16.

Verſe 16.foreign For Iſrael ſlideth back, as a back-ſliding heifer,] Juvenca petulca, as an unruly heifer, which both kicketh againſt the milk-pail, and wriggleth againſt p. 73the yoke.foreign. As a mad Cow, ſo the Septuagint. Mr. Dearing told Queen Elizabeth in a Sermon, that whereas once ſhe wrot in Woodſtock windowes, Tanquam ovis, as a ſheep to the ſlaughter. Now ſhe was tanquam indomita juvenca, as an untamed heifer: and might well fear leſt God would feed her as a lamb in a large place as here, and feed her with his rod, as Mich. 7.14. The Chaldee rendreth, ſicut bos qui ſaginatur & recalcitrat, as an Ox that waxeth fat and kicketh. But the Hebrew word is feminine: and in all creatures, the female is obſerved to be more headlong and headſtrong.

Scilicet ante omnes furor eſt inſignis equarum.

Heifers alſo are more wilde, wanton, and untractable:Virg. Georg. 3. noting the children of diſobedience, thoſe refractary rebels: that, as falſe jades will not ſtand and pull, (as countrey-men call it) ſet their ſhoulders to the yoke, and their ſides to the work, but give in and kick againſt the prick.

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

Verſe 17. Ephraim is joyned to idols, let him alone.] Ephraim, that is, the ten revolted Tribes, who are called Ephraim in oppoſition to Judah. 1. Becauſe that Tribe was the greateſt of the ten. 2. Jeroboam the ring-leader of that revolt, was of the Tribe. 3. They fell off at Shechem, which was in that Tribe, and from thenceforth was joyned, or agglutinated to idols.] as the fornicatour is to his harlot, with whom he becometh one fleſh: and from whom there is no diſſwading him. Some fetch the Metaphor from Enchanters; who by their conjuring Art have ſociety and fellowſhip with the devils; ſo had Ephraim with idols: and like an enchanted perſon he could not ſtir from them, but ſtood faſtened to them as to a ſtock or ſtake. The Tyrians, when beſieged by Alexander, fearing the departure of their god Apollo from them, laid chains upon his ſtatue, and faſtened him to his Temple. Ephraim was ſo faſtened to his fray-buys (terriculis, ſo Junius renders this Text) that there is no likelihood, of his being ſundred from them: he had taken faſt hold of deceit, Ier. 8.5. and would not looſe his hold. Let him alone, therefore, ſaith either God to the Prophet (lay out no more words, loſe no more labour upon him) or the Prophet to Judah; let them even go, have nothing to do with them, though they be your brethren, meddle not with them, let Chriſt alone to deal with them at his coming: Maranatha, the Lord cometh. Mean-while, they lie under a dreadfull ſpirituall judgement, worſe then all the plagues of Egypt: even a dead and dedolent diſpoſition, wherunto they are delivered. This is worſe then to be delivered to Satan: for ſo a man may be, and recover out of his ſnare by repentance, as the inceſtuous Corinthian did: but when God ſhall ſay, Let ſuch a man alone, let him take his courſe, I have done with him, and let my Miniſters trouble themſelves no more about him, there is thenceforth but an inch betwixt him and hell, which even gapes for him, where he ſhall rue it among reprobates. Well he may flouriſh a while, and feel no hurt; as Saul did not of many years after his rejection: and as the Phariſees, after Chriſt had ſaid of them, Let them alone, they are blind leaders p. 74of the blind. Mat. 15.Matt 15But they ſhall pine & ſwelter away in their iniquities Lev. 26.39. which is the laſt of thoſe diſmall plagues there threatened: they ſhall not be purged till Gods wrath hath reſted upon them, Ezek. 24.13. ſo that now they may go and ſerve every one his idols, ſith they have ſuch a mind to it, Ezek. 20.39. and ſith they have made a match with miſchief, they may take their belly-full of it. Oh let us feare, leſt this ſhould be any of our caſes: that God ſhould ſay let him alone, he is reſolved of his way, and I of mine: he will have his ſwinge in ſin, and I am bent to have my full blow at him. I am fully perſwaded (ſaith a Reverend man now with God) that in theſe dayes of grace, the Lord is much more quick and peremptory in rejecting men, then heretofore: the time is ſhorter, neither will he wait ſo long as he uſed to do. See for ground of this Heb. 2.3. God is oft quick in the offer of his mercy: Go and preach the Goſpel, ſaith Chriſt (Go and be quick: tell men what to truſt to, that as fooles, they may not be ſemper victuri ever about to be better, but never begin to ſet ſeriouſly to work) He that beleeveth ſhall be ſaved: he that beleeveth not ſhall be damned: I ſhall not longer dally with him. Deſtruction cometh and they ſhall ſeek peace, and there ſhall be none. Miſchief ſhall come upon miſchief, and rumour upon rumour: then ſhall they ſeek a viſion of the Prophet: but the law ſhall periſh from the Prieſt, and counſel from the ancient &c. Ezek. 7.25.26. when men are even dropping into hell, and have an hell afore-hand in their conſciences, then they'le ſend haſtily for the miniſter, as they did in the ſweating-ſickneſſe here, ſo long as the ferventneſſe of the plague laſted: Then the Miniſters were ſought for in every corner, you muſt come to my Lord, you muſt come to my Lady, &c. But what if God have ſaid of ſuch a one, Let him alone, as he reproved Samuel for mourning for Saul, and as he forbad Jeremy to pray for the Jewes, and his Apoſtles to take care for the Phariſees? Oh how dreadfull is that mans condition! and what can a Miniſter ſay more then what the king of Iſrael ſaid to the woman that complained to him of the ſcarcity of Samaria If the Lord help thee not, 2 King. 6.27.2 Kgs 6:27whence ſhall I help thee? out of the barne-floore, or out of the winepreſſe: If any dram of comfort be applied to a wicked man, the truth of God is falſified, and that Miniſter will be reckoned amongſt the devils dirt-dawbers & upholſters,Ezek. 13.18.Ezek 13:18 that dawb with untemper'd morter & ſow pillowes under mens elbowes: Let ſuch alone therefore, and let God alone to deale with them.

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

they have committed whoredome continually] Here they are taxed for whoredome, as before for drunkenneſſe (ſo ſome carry it) and afterwards for covetouſneſſe. This is that flagitiorum triga, whereby the Prophet perſwadeth Judah to ſhake off Iſrael, as not fit to be converſed with. He had charged them before with fornication of both ſorts: here he ſheweth how unwearied they were in their wickedneſſe, and withall how intenſe, for fornicando fornicati ſunt, they have done wickedly as they could, they have eeked out their idolatries, and adulteries, and though wearied and even waſted with the multitude of their wickedneſſes, yet they have not given over but are unſatisfiable, and would ſin in perpetuum: as that filthy fornicatour who ſaid he would deſire no other heaven but to live for ever on earth, and to be carried from one brothel-houſe to another. She hath wearied her ſelf with lies: and yet her great ſcum went not forth out of her: Therefore ſhall it be in the fire. Ezek 24.12. Therefore ſhall graceleſſe wretches be tormented for ever, becauſe p. 75they would ſin for ever: and therefore ſuffer all extreamity,Mic. 7.Mic 7 becauſe they do wickedly with both hands earneſtly: wofully waſting the marrow of their time, the flower of their age, the ſtrength of their bodies, the vigour of their ſpirits, in the perſuit of their luſts, in the froth and filth whereof is bred that worme that never dieth: which is nothing elſe but the furious reflection of the ſoul upon its own once wilfull folly, and now wofull miſery.

her rulers with ſhame do love, Give ye] Her ſhields (o ſhamefull!) do love Give ye: where there is in the originall an elegant Agnomination that cannot be engliſhed,foreign Ahabhu hibhu Dilexerunt Afferte, not Afferre, as the Vulgar corruptly readeth it. The Dorick dialect, the horſleaches language Give, Give, they are perfectly skilled in: foreign gift-greedineſſe is all their delight: like the ravens of Arabia, that full gorged have a tuneable ſweet record, but empty, ſcreech horribly: Pleri que offictarij, ſaith One: Very many rulers do as Plutarch reporteth of Stratocles and Dromoclites, a couple of corrupt officers,Plutarch. in politic. qui ſeſe mutuo ad meſſem auream invitare ſolebant, who were wont to invite one another to the golden harveſt, thereby meaning the Court, and the judgment-ſeate. Theſe follow the adminiſtration of juſtice as a trade onelyonly, with an unquenchable and unconſcionable deſire of gaine: which iuſtifieth the common reſemblance of the Courts of iuſtice to the Buſh, whereunto while the ſheep flieth for defence in weather, he is ſure to loſe part of his fleece. Now are theſe Sheilds? are they not rather Sharkes? Are they protectours, and not rather pillagers? Latrones publici, publike robbers as Cato called them? Theſe ſhields of the earth belong to God, ſaith David, Pſal, 47.9. ſhould they not then be like him?2 Chron. 19.7.2 Chr 19:7 Now there is no iniquity with the Lord our God, nor accepting of perſons, nor receiving of gifts: neither by himſelf nor by his man Eliſha, nor by his mans man Gehezi, without diſtaſte. By one period of ſpeech, by one breath of the Lord are they both forbidden, Deut. 16.18, 19, 20. Thou ſhalt not reſpect perſons, nor receive a gift: For why: A gift doth blind the eyes of the wiſe, yea it transformes them into walking Idols, that have eyes and ſee not, eares and heare not: onelyonly it leaveth them hands to handle that, the very touching whereof will infect and venom a man, as Pliny writes of the fiſh Torpedo. Let ſuch therefore ſhake their hands from bribes Iſay. 33.15. as Paul ſhoke off the viper: and be ſo far from ſaying Give ye, that he ſhould rather ſay to thoſe that offer it, Thy mony periſh with thee: he that hateth gifts ſhall live, Prov. 15.27. Jethro's Iuſtice of peace ſhould be a man of courage, fearing God, hating covetouſneſs, Exod. 18.Exod 18not bound to the peace (as one phraſeth it) by a gift in a basket: nor ſtruck dumb with the appearance of Angels &c.

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

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