AN EXPOSITION CONTINUED UPON the fourteenth, fifteenth, sixteenth, seventeenth, eighteenth, and nineteenth Chapters of the PROPHET EZEKIEL, With many USEFUL OBSERVATIONS THEREUPON.  
Delivered at several LECTURES in London. By WILLIAM GREENHILL.  LUKE 16.29.31. 
They have Moses and the Prophets, let them hear them.  
If they hear not Moses and the Prophets, neither will they be persuaded though one risen from the dead.  ROM. 15.4. 
Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope.  
LONDON, Printed by M. S. for Livewell Chapman at the Crown in Popes-head-Alley, 1651.   

TO The Undertakers for, and Hearers of the Expository Lectures in the City of London, and all who desire understanding in the word of God.  
WHEN I was expounding the 17. and 19 Chapters of this Prophecy of Ezekiel, and saw an end put to Kingly government in Judah, (for after Zedekiah there was no strong rod to be a Sceptre to rule) my thoughts ran much upon that ancient Prophecy, Gen. 49.10. The Sceptre shall not departed from Judah, nor a Lawgiver from between his feet, until Shilo come. Concerning which, though somewhat were than said, yet I shall now endeavour to satisfy both you and myself more fully. The words seem to imply a presence of the Sceptre in the hand of Judah when they were given forth; because a thing cannot be said to departed from any hath it not: but it was long after ere the Tribe of Judah had any Sceptre. Jacob's meaning was, that the Sceptre should come in time to that Tribe, and when it came, it should not departed; for Jacob prophesies of things to come. They were at that time in Egypt few, poor, and low; and when they were increased, they had no Sceptre amongst them, they were under the Egyptian Sceptre, and had Egyptian Taskmasters over them. After the LORD had brought them out of Egypt by a strong hand, there was a Sceptre and Lawgiver amongst them; but it was Moses who was of the Tribe of Levi, Exod. 21.10. And after him Joshuah who was of the Tribe of Ephraim, Numb. 13.8.16. All that Judah had was a little priority in pitching his Standard and Camp first, Numb. 2.3. in sending the first Prince to offer at the Dedication of the Tabernacle, Num. 7.12. In marching first from Sinai to Paran, Num. 10.14. In having the first lot when the Land of Canaan was divided, Josh. 15. and in going up first to fight against the Canaanites, Judg. 1.2. And when account was taken of the Genealogies, Judah carried the preeminency, being first numbered, 1 Chr. 2.3. Afterwards in the days of the Judges, who bore the Sceptre 339. or 362. or 370. years as the accounts of Chronologers are, or about 450. as the Apostles account is, Act. 13.20. There were but two of the Tribe of Judah. Othniel, Judg. 3.9. who was of that Tribe, as appears, Josh. 15.17.20. 2 Chron. 4.1.13. and Ibzan who was of Bethlehem, Judg. 12.8. The following Judges were of other Tribes: and when it came to Kingly power, the first set up was Saul, who was a Benjamite, 1 Sam. 9.1, 2. The next was David of Jesse, the Bethlehemite, 1 Sam. 16.1. It was now between 6. 
Helvicus.  and 700. years from the time of Jacob's giving out this Prophecy, all which time it lay as dead and destitute of Regal power; which now being settled in this Tribe, continued but to the Captivity of Zedekiah, 468. as some do chronologize 473. years, as others. The first King the Jews had, God gave them in his wrath, 1 Sam. 8. and the last he took away in his fury. Judah that had been his pleasant plant, was plucked up in fury, Ezek. 19.12. and all the branches of that Vine plucked of, and not one left to hold the Sceptre, Jer. 22.30. Therefore some Jews and others deriving the word Shiloh from Shalach, 
Galatinus, l. 4. c. 4. cited by Amama. Lyra in locum.  tender the words donec veniat mittendus, and so interpret this Prophecy of Nebuchadnezar, who was sent of God to destroy Judaea, and so the Sceptre departed from Judah. But the next words in the Prophecy confute this interpretation, and unto him shall the gathering of the people be. Shiloh was he that the Nations should desire, and unto whom the people should be gathered, which never was verified in Nebuchadnezar. 
Vatabl. in loc. Martinij lexicon in verbo Silo. Manasseh, Ben. Israel, q. 65. in Genesim.  The Chaldie paraphrase hath it, donec veniat Christus, till Christ come: and the Targum hath it, until the time wherein Messiah the King shall come. Rabbi Moses Gerundensis saith, donec veniat filius ejus qui est Messiah, till his son come who is the Messiah.  
If we take the word Sceptre for Kingly power, 
julian the Apostate said, this prophecy belonged not unto Christ, because the kingdom failed in Zedekiah.  which it certainly notes, as Psal. 45.6. Zach. 10.11. It may be granted that now the Sceptre departed from Judah; for it's said Ezek. 20.27. It shall be no more until he come, whose right it is, and I will give it him, and that was Christ: from the putting down of Zedekiah and the death of his sons, none had right to Kingly power till Christ came. Now the Crown was laid aside, and laid up for his head alone, and no others. But if we take Shebet, or Shevet for a Tribe as it is Josh. 3.12: 7.14. Psal. 122.4. Jacob's sense in the Prophecy is, that the Tribe of Judah should not cease, however it fared with other Tribes, till Shiloh or Christ came. Ten of the other Tribes were carried away Captive by Senacherib, and never returned more; but as for that of Judah, though it were carried into Babylon, yet it was preserved there, and returned again to it's own Land, with few of any other Tribe. It was that Tribe chief which made up the Estate and Church, and continued till Christ's coming.  
This sense is true, but reaches not fully the scope of Jacob in this Prophecy; which is not simply to show the duration of the Tribes, but the peculiar Benedictions they should have: and Judah's was the Sceptre, which doth not only note royal power, but any rule, dominion, or authority, as Isa. 14.5. Ezek. 19.11. And so that Tribe should have power, more or less till Shiloh came; if not Kings, yet Lawgivers; if not supreme, yet subordinate power. Upon the captivity of the ten Tribes, Kingly power was only and eminently in it for 130. years and upwards: and after Zedekiah's down-fall (although it lost royal dignity, 
In captivated babylonica semper capita & principes suos habuit ex semine. Davidis in Gen. q. 65.  which was for a lamentation to the Prophet, Ezek. 19.14.) yet it had other Sceptricall power in it. Manasseh, Ben. Israel saith, that in Babylon it had its Heads and Rulers always of the seed of David.  
When they returned from Babylon, Zorobabel was Governor of Judah, Hag. 1.1. & ab illo usque ad Machaboeos nunquam defuerunt duces de Tribu Judae, quanquam regio diadenrate propter persas nunquam uterentur: 
Suarez, Tom. 1. Disput. 1. contra Judaeos. Pa●eus in Gen. Rivet, ibid.  From him to the days of the Maccabees, or Assamonaeans, they had rulers & Governors of that Tribe, which was 270. years, as Paraeus observes; but Rivet makes the time shorter, affirming that the government was poenes sacerdotes levitici generis. When Alexander the great came into Judea, which he reckons to be but 53. years from the time of Zorobabel, Chronologers make it much more, at that time Josephus informs us, Jaddus was High Priest, who being than the principal Ruler, 
Joseph Antiq. l. 11. c. ult.  came out to meet Alexander, conducting him into the City and Temple. Now the High Priests were not of the Tribe of Judith, Heb. 7.13, 14. but of Levi, and so were the Assamonaeans or Maccabees, 
Joseph. Antiq. l. 12. c. 8.  1 Mac. 2.1.4. 1 Chron. 24.7. Among whom continued the chief government till Herod's days, divers of them assuming Kingly power to themselves, as Aristobulus, Alexander, Hyrcanus, and Antigonus. Montague observes, that after the Captivity they were under the Persians', Alexander, 
Acts & monuments of the Church.  the Macedonian Princes of the Lagidan and Seleujedan lines, till the Maccabees freed them for a time, and last of all they were under the Romans: Yet during these troublesome times, they were governed by their own Laws and Country customs. They had their Ethnarches, Toparohs, High Priests, Rulers, Princes, & sometimes Kings of their own; Jew's and Israelites, though not of David, nor of Judah. To help in this straight, it's affirmed that the Assamonaeans were by the mother's side of Judah, and so therein the dignity of the Tribe was preserved: But it doth not appear by Scriptures, that the Females were of that Tribe, neither were they to marry out of their Tribes, especially women inheritrices to their Parents, 
Materna stirps non venit in censum sceptri.  they were tied to marry in their own Tribe, ne confunderentur haereditates. And ordinary women might not bore rule among the Jews, though Deborah a Prophetess once did; besides, the mother's line amongst them was not reckoned: and the Talmud saith, 
Rivet in Gen.  he is the end of the Family, who hath no masculine issue. We cannot than make it out this way, that the Sceptre departed not from Judah, nor a Lawgiver from between his feet till Shiloh came.  
Some therefore which is the better way, refer it to the Sanedrim, which was quasi supremus senatus, as the highest judicatory and royal council. This Sannedrim remained in the captivity, 
Suarez, Tom. 1. Disp. 1. contra Judaeos, Sect. 1. p. 6.  and continued to the days of Christ, & was either taken from them by Herod, or at lest the power of judging and sentencing to death was taken out of it by him. Therefore said the Jews, Joh. 18.31. It is not lawful for us to put any man to death. In former times they might, but now they were deprived of that power. The difficulty here is to make it out, that those made up the Sanhedrim were of the Tribe of Judah. It's not necessary that all should be of it; if the mayor part were, that sufficeth to pre-eminence the Tribe.  
At first the men of the Sanhedrim were chosen out of all the Tribes; but when ten Tribes fell of, it could not be, they being under Jeroboam and other King's who were against Judah; & much less could it be, when those 10. Tribes were carried away, and returned not more. The Babylonish captivity therefore being ended when the Commonwealth of the Jews was restored, and consisted most of the Tribe of Judah; It's more than probable, that the Sanhedrim was most of that Tribe, which in Scripture account was but one before; for the Lord told Solomon he would give one Tribe to his son, 1 K. 11.13. & Ch. 12. 20. There was none that followed the house of David, but the Tribe of Judah only: and 2 K. 17.18. The Lord was very angry with Israel, and removed them out of his sight, there was none left but the Tribe of Judah only. Benjamine did follow Rhehoboam; but there is little or no mention made of it, 
Suarez ubi ante.  quia non fuit integra sicut tribus Judae. It was not entire as the Tribe of Judah, whose dignity and excellency was such as made that inconsiderable. The Levites also say, the Annotations upon 1 King. 11. were not distinct Tribe; when they were cast out by Jeroboam, they left their Suburbs and possessions, and came to Judah & Jerusalem, 2 Chr. 11. 13, 14. When therefore the return came from captivity, it was Judah the Lord looked chief upon; the rest were either reduced to that Tribe, or as inconsiderable than as before the captivity. Judah made up the bulk and body of their Commonwealth, & the governing power if not altogether, yet must needs be mostly in it. Manasseh Ben. Israel saith, that in the times of the Assamonaeans, Princeps Jehudae erat caput senatus Israelitici nuncupati Sanhedrin. A Prince of Judah was chief in the great Council called the Sanhedrin, which continued till Herod's days, and such was the power of it, that Herod himself was called before it; for which, when he obtained the Kingdom, he put them all to death, except one Sameas, as Josephus reports in his 14. Book of the Antiquities of the Jews, Ch. 17. In this sense not only were there Rulers and Governors of the Jewish nation till Christ came, as some do carry it, but even of the Tribe of Judah. For now in Herod's days did Shilo come, Christ was born, Mat. 2.1. The Sceptre was departing when Pompey brought Judea under the Romans, and the power of it more weakened when it was made a Province afterwards, but it fully departed not, till Titus overthrew the City, and ruin'd the whole Commonwealth of the Jews, before which time Christ was to come and enter into his Kingdom, taking the Crown to himself, being his right (which he did, and changed it into a spiritual Kingdom, so raising up the Tabernacle of David which was fallen) and than shortly after was the Tribe of Judah and Jewish State utterly ruined.  
In this Prophecy you see the faithfulness of the Lord making good his truths notwithstanding all dark & contradictory appearances, his power also in raising up Kingdoms, and pulling them down again, in changing forms of government at his pleasure, and bringing them to nothing: You may also see how blind the Jews are, who have many shifts to put of this prophecy from Christ; or being convinced that it is a clear prophecy of the Messiah, affirm it's not yet fulfilled, saying, there be Rulers of the Tribe of judah to this day about Babylon and that a Prince was seen at Bagdet, riding in a Chariot, where were a multitude of Jews crying facite locum filio Davidis make way for the son of David. 
Manasseh Ben Israel. Tom. 1. Disp. 1  It's true, there be Jews in the world, but they have no Sceptre, no Kingdom, there is no mention or vestigium of any such thing in the world saith Suarez. Suppose it were so, that in Asia the greater, or beyond the mountains of Cordilliere in America they had a Kingdom & Sceptre, yet this was nothing to Jacob's prophecy, which speaks of Canaan, where Judah should have rule and power till Shiloh came. Let those therefore who have seen this Prophecy fulfilled, felt the power, and enjoyed the blessings of the Messiah, pray that the face of the covering cast over all people, and the veil spread over all nations may be destroyed, that so Jew's and Gentiles may behold him who is the desire of Nations, that unto him may be the gathering of the people, and that all Saints, especially themselves, may be enabled through his grace to improve all mercies and the ensuing truths to his glory, which is the earnest desire of him who is  
Yours in the work of the Lord, W. G. The 11. month, the 27. day, 1650.   

An EXPOSITION upon more Chapters of EZEKIEL.  

CHAPTER XIV.  

1. Than came certain of the Elders of Israel unto me, and sat before me.  
2. And the Word of the Lord came unto me: saying;  
3. Son of Man, these men have set up their idols in their heart, and put the stumbling block of their iniquity before their face; should I be inquired of at all by them?  
4. Therefore speak unto them, and say unto them; Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to the Prophet, I the Lord will answer him that cometh according to the multitude of his idols.  
5. Thar I may take the house of Israel in their own heart, because they are all estranged from me through their idols.  
IN the 12th Chapter our Prophet treated of the King and his Nobles, their sins and judgements: in the 13th of false Prophets and Prophetesses, and how the Lord would punish them; here of the Elders and body of the people, and what sore plagues should befall them.  
There be three parts of this Chapter.  
1. A conference of God with hypocritical Elders, and false Prophets, to the 12th verse.  
2. A threatening of sore judgements against a sinning Land; from the 12. to the 22.  
3. A respiting of some from those judgements, from v. 22. to the end.  
In the first part, viz. that of it which concerns the Elders; you have  
1. The occasion of it, that is, the coming of these Elders to the Prophet, v. 1.  
2. God's complaint of them, v. 3.  
3. A charge to the Prophet what answer to give unto these men, from the 3. to the end of the 8. verse.  

Than came certain of the Elders of Israel.  
After Ezekiel had declared the mind of God against Zedekiah, the Princes, the false Prophets and Prophetesses, who drew many to sinful practices, and especially to trust in vain divinations; some of the Elders of Israel thought in themselves to go to Ezekiel and hear what he would say; he hath cried down all other Prophets, and thinks himself the only true Prophet; come let us go to his house, and harken what he will prophesy unto us.   

Elders of Israel.  
These men are called Elders, not only because they were aged, but because they were in some place of authority, which required men grave in age and counsel. Jer. 26.17. Than risen up certain Elders of the Land, and spoke unto all the assembly of people. These were such Elders. It's questioned whither these Elders were Elders of those in Babylon, or of those in Jerusalem. The most Interpreters agreed that they were of the Elders of Judah in Babylon: Chap. 8. 1. its said; The Elders of Judah sat before the Prophet: and Jer. 29.1. tells you that there were Elders carried away captive. But judicious & learned Junius is of another mind, who thinks these Elders were Ambassadors sent from Zedekiah into Babylon to treat of State-affairs between him and Nabuchadnezzar, as Jer. 51.59. Seraiah went with Zedekiah into Babylon in the 4th year of his reign: it's no where extant that Zedekiah ever went into Babylon till he was carried thither, and that was in the 11th year: the meaning than of the words is, he went in the behalf of Zedekiah, so it's in the margin, and being a quiet Prince, endeavoured to keep a peaceable correspondency between Zedekiah and Nabuchadnezzar: so in Jer. 29.3. Elasah and Gemariah were sent by Zedekiah unto Nabuchadnezzar King of Babylon; its ordinary for Kings to sand Ambassadors to other States, 
The Elders of Israel in Jerusalem were greatly corrupted with idolatry, Chap. 8.11, 12.  and especially when a part of their people live in that State, as here, and when they sand, it's some, or divers of the Elders and Nobles that are sent; and of these, certain came to the Prophet; its likely some of those were formerly brought hither, might accompany them, & the judgements spoken of in the Chapter concerned those belonged to Judea rather than those captives in Babylon.   

Sat before me.  
To converse with the Prophet about the great affairs of the King and Kingdom. They were in streights, full of doubts and fears, and came to feel the Prophet, to inquire of him what would be the event of things; its like they had no good tidings from Nabuchadnezzar, they would try what was to be had from God: or thus, they had heard what the false Prophets and Prophetesses had said, how they concurd in their Prophecies, and now they would try Ezekiel, whither he prophesied the same, or differing things. And so came not to him animo sincero, but fallaciously, if what he had said had liked them, than they would have affirmed he was of the same judgement the false Prophets were, if otherwise, that he was a lying and false Prophet, that he and Jeremy were singular, dissenting in their Prophecies from all the other Prophets.  
Observe. 1. When the true Prophets detect and disparage those are false, than those adhere to them are offended at it, & seek advantages against them; as here the Elders of Israel came to Ezekiel, they could not bear it that he had said their Prophets were foolish, followed their own spirits, played the Foxes, were liars, seducers, daubed with untempered mortar, that they and their Prophecies should perish, for the Lord was against them. Great persons will take part with false Prophets, and appear for them, and seek to entrap those have discovered them. When Micaiah discovered the false Prophets, 1 Kings 22.22, 23. than Ahab appeared for them, and commands Micaiah to be imprisoned, fed with bread and water of affliction, 26, 27. verse.  
Obs. 2. Many profess love to the true Prophets, and to Religion yet are false-hearted to both; these Elders of Israel came to the Prophet, sat before him, pretended to learn & obey, but their intentions looked another way. Not all who seem religious, frequent the solemn Assemblies, and hear the Word from the mouths of the Prophets, are truly godly: Ezek. 33.31, 32. saith God of the people; They sit before thee, as my people, and they hear thy words, but they will not do them; for with their mouth they show much love, but their heart goeth after their covetousness. And lo thou art to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not. This people were as glad to hear Ezekiel Prophesy, as men to hear music, and songs, at marriages or feasts, and yet their hearts were unsound; see Isa. 29.13.58.2, 3, 4, 5. Jer. 7.9, 10.11. where you may find their professions were pious, but their spirits and practices impious; profession is easy in all sorts, Elders, and Elders of Israel can do that, but the practice of what men profess is difficult; men rest in forms of godliness, and deny the power, 2 Tim. 3.5.   

Observe from the second Verse.  
That much of the Scripture hath been given out upon sinful occasions: when these Elders came to the Prophet, the word of the Lord came unto him, and he gave it out to them and us. men's sins have opened the windows of heaven for much divine light to shine into the world: the Prophecy of Haggai, was occasioned by the neglect to build God's house, as you may read in the first Chapter, 2, 3.4, etc. Ninivehs sin drew out the Prophecy of Jonah, Chap. 1.1, 2. David's murder and adultery were occasions of some, if not of all the Penitential Psalms: The Levite cutting his Concubine, who was forced to death, into twelve pieces, and sending her into all the coast of Israel, occasioned some part of the Book of Judges to be written. The Gospel of John, it's conceived by the learned, was written by the occasion of Cerinthus, Ebion, and some others, who did deny the divine nature of Christ; therefore in the beginning, viz. Chap. 1. he speaks much of his Godhead, Sonship, and Eternal Generation. It was the disorders, divisions, scandals, and corruptions, which set Paul on work to writ his two Epistles to the Corinthians, as you may observe throughout the Epistle. The doctrine of false teachers amongst the Galatians, gave birth to that Epistle, Chap. 1.6. and in several parts of the Epistle it clearly appears. The danger of the Jews forsaking their professing of Christianity, and revolting to Mosaical Ceremonies, opened the doors for the Epistle to the Hebrews to enter into the world. The faultiness of the Angels in the Churches, made way for the several Epistles to be writ and sent unto them.    

VER. 3.  
Son of Man, these men have set up their idols in their hearts, etc.  
HEre is first God's complaint of them: and that  
1. Of their hypocrisy.  
2. Of their idolatry; which is the argument he proves their hypocrisy by. Thus, those that set up idols in their hearts, and put the stumbling blocks of their iniquity before their faces, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hominibus istis sui stercorei divi cordi sunt. Ces hommes ci ont mis leurs idoles en leurs caeurs.  and come to inquire of me, they deal hypocritically with me; but these men do so.  
2. God's indignation against them for these sins, Should I be inquired of at all by them?  

Have set up their idols in their heart.  
The Hebrew is, Have made their idols to ascend upon their heart; The Septuagint is, They have put their thoughts upon their hearts. Castalio. Their dunghill gods are for a delight to these men. Fr: These men have put their idols in their heart, or as it's in the margin of the French, Have subjected their hearts to idols. The word for idol's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filth, 
Shindl: pentaglott.  dung, which defiles, and therefore is rendered by some stercora, by the Vulgar immunditias; so metaphorically is applied to idols, because as dung is offensive to the eye, being an excrement, and to the smell being unsavoury, so idols are offensive unto God: this word you had before, Chap. 8.18. where it was opened unto you. If one should now for the sense of these words tell you they had the pictures of their idols at their hearts, it may be, you would not altogether condemn it, for it suits with the Hebrew, they made their idols to ascend upon their hearts. And such a practice the Scripture seems to hold forth, Hos. 2.2. Let her put away her adulteries from between her breasts; that is, such pictures she had of her idols hanging at her breast: so that in Jer. 17.1. may be understood, The sin of Judah is graven upon the table of their heart, they had a table, in the form of a heart, hanging at their breast, in which was engraven the effigies of their idol god; and that which adds some strength to this is the 20. verse of the former Chapter, Shall a man make gods unto himself? If this be part of the meaning, yet, I conceive, not all.  
They set up their idols in their heart; that is,  
1. They gave them entertainment in their hearts, and made them the Temples and Altars for them, before, they set them in God's house, Jer. 7.30. to pollute that; now they set them in their own hearts, to pollute them; they minded and affected them, they were much in their thoughts and affections, and had the strength and supremacy of them; and so judicious Calvin interprets the place; he saith, they were so addicted to superstition, 
Summumgradun obtinere in ipsorum cordibus.  that their idols & rites about them had made deep impressions upon their hearts, and had the command of their thoughts & affections. Psal. 62.10. If richeses increase, set not your heart upon them, that is, do not mind and affect them, let not them sway, command your thoughts or affections, but here their idols were set up in their hearts, and their hearts were set upon their idols.  
2. They purposed to honour them with Dulia and Latri● service and worship, and to continued in their idolatry; when the Calves were set up at Dan and Bethel, it was for to worship them; when Amaziah set up the Edomites gods, he bowed down to them, 2 Chron. 25.14. and the setting these up in their hearts, notes their intention to persist in their way of worship.  
3. They resolved not to part with them; what men set up in their hearts, they count as their gods, 
Judg. 18.  they will be at any cost to maintain them, venture their credit, limbs, lives, souls, in defence of them. You know how Micah was affected when the Danites took away his idol gods; you must remember they were set up in his heart aswell as in his house, and therefore he gets men together, pursues the Danites, and ventures his life to recover them. When any thing becomes an idol in the heart, as covetousness, wantonness, ceremony, any way of false worship, any foolish or blasphemous opinion, it's no easy matter to get down that idol.   

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impingere cadere pedibus offendere offensionem praebere.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, detrimentosum crimen.  
They were the occasion of their sins, and so causa vel unica, vel maxima ruinae tam florentis reipublicae. Prad.    
The Hebrew for stumbling block is from a word signifies to fall, to dash against any thing, or person, so as to receive hurt, or do hurt. The Septuagint is, They have set the torment or punishment of their iniquity before them: Castal: their detrimental evil. This stumbling block of their iniquity was their idols, which while they affected, respected, reverenced, they fell into idolatry, caused many others to do so; and therefore are called the stumbling blocks of their iniquity, they stumbled at these, fell from God upon these, and so wounded themselves. Zeph. 1.3. idols are called stumbling blocks.  
The putting them before their faces or eyes notes.  
1. Delight in them; for usually we set such things before our eyes as are pleasing. Psal. 26.3. Thy loving kindness is before mine eyes: So wives and children are called the desire of men's eyes, Ezek. 24.16.25. because they are pleasing and delightful; such were their idols unto these Elders of Israel, and divers others: hence is that phrase, Ezek. 6.9. Your eyes go a whoring after your idols: that look how men are taken with a beautiful woman, so, etc.  
2. insatiableness in that practice, they intent to look constantly upon them, as not being satisfied with one, two, or some few acts, but they must have them ever in their eyes. Pro. 27.20. The eyes of man are never satisfied; the eyes and hearts of idolaters are never satisfied. Ezek. 16.28. Jerusalem is said to be insatiable: and Chap. 23.11. Aholibah, which was Jerusalem, was corrupt and inordinate in her love, that was to idols.   

Should I be inquired of at all by them?  

Nunquid requirendo requiror eyes? or Interrogando Interrogor.  Hebrew is, am I inquired by enquiring, or am I asked by ask? do they not dissemble? Ezekiel dost thou think they are in good earnest now they are come, sit before thee, and make as if they would harken to what counsel should be given? Not, not, be not deceived, they have idols in their hearts, and before their eyes, and what ever pretences they have, all is fancied, and false. The words are an interrogation, discovering and reproving their hypocrisy and impudency, that dare come to the Lord to inquire of him; Should I be inquired, etc. do they think I will mind them, give them any comfortable answer, fare be it from me.  
Obs. 1. That God takes notice of heart-idolatrie, not only what idols are in Temples, in his worship, what innovations, corruptions, superstitions be there, but also what idols are in men's bosoms.  
Obs. 2. Where superstition and idolatry once get interest, they are not easily removed. These Elders of Israel had turned aside from the true God, and fell to idolatry in Jerusalem, Chap. 8. 11. and now being come into Babylon, they brought their idols with them in their hearts; neither change of Country, nor company, did prevail with their hearts, to let go their idols, they saw many of their Brethrens in captivity for that sin, they heard Ezekiel Prophesy against their practices, and those upheld them in it, they understood Nabuchadnezzar had no good will to them, yet the idols remain firm and settled in their hearts: when idols get into Bethel, God's house, it's a great difficulty to get them out, but when gotten into the heart, they become , you may as soon pluck out their hearts, as pluck out their idols. The Papists hold fast their images and idolatrous practices to this day, notwithstanding all the judgements of God have been upon them. Acts of Authority may take down Monuments of superstition, remove out of the public worship, ceremonies, pictures, idols; but can they remove them out of men's hearts? its not the power of man, change of place, company, or duties will do it, till the Lord speak to the heart with a strong hand, the idol got in, will stand; men's affections and corruptions are very tenacious of them.  
3. Idols set up in the heart, or elsewhere, prove ruin to the authors and fautors of them; the Text calls them stumbling blocks, by them they fell into sin, and that brought ruin upon them: Idolatry hath snared and ruin'd many. When Gideon made and set up an Ephod in the City, and in his heart, it became a snare to him and to his house, Judg. 8.27. so Psal. 106.36. They served idols, and they were a snare unto them; it was their idolatry which brought their captivity; and there is no idol in secret or public, but is cause of ruin; idols in worship bring destruction upon Churches and States; idols in heart bring destruction upon souls.  
4. Men are active to their own destruction, they set up their idols in their own hearts, and put the stumbling block of their iniquity before their face. men's destructions are from themselves: Jeroboam set the calves in Dan and Bethel, 1 King. 12.29. He made Priests of the lowest of the people; and what saith the Text; This thing became sin unto the house of Jeroboam, even to cut it of, and to destroy it from of the face of the earth, Chap. 13.34. Hence God told them, Hos. 13.9. that they had destroyed themselves; they set up the Calves at Dan and Bethel, and practised such things as brought total destruction upon them. Prov. 5.22. His own iniquities shall take the wicked himself; and he shall be holden with the cords of his sins.  
5. However, hypocrisy may escape the eyes of men, yet it cannot escape the eye of God; these Elders carried it fair with the Prophet, but the Lord saw their hypocritical and deceitful hearts, and discovered them unto the Prophet; God's eye is a piercing eye, and can discern hypocrisy how deeply soever it be hid. The Scribes and Pharisees had their hypocrisy hid under long garments, long prayers, much zeal, and yet Christ saw it, and made it known: Mat. 23. Woe unto you Scribes, etc. What ever pretences men make, what ever they practise outwardly, if the heart be not clear, if they go after covetousness, whoredom, idols, etc. its hypocrisy, seen of God, and shall be detected. Prov. 15.3. The eyes of the Lord are in every place, beholding the good and the evil; He knows the secret counsels and plottings of men.  
6. When hypocrites sue unto God, they may rather expect wrath than mercy, these men came for counsel and comfort; but what saith the Lord; Should I be inquired of at all by them? They have no warrant to come at me with hypocritical hearts, with idolatrous spirits, and if they do, should I grant their requests? Not, not, I will manifest my dislike of them, answer them in wrath, according to the multitude of their idols; for bread I will give them stones; for fish Serpents. Would they have counsel from me, I will give them up to their own devices, and leave them to seduction by their own thoughts and lusts. Hos. 8.13. They sacrifice flesh for the sacrifice of mine offerings, but the Lord accepts them not: Now will he remember their iniquity, and visit their sins. They came hypocritically to God, expected acceptation when they sacrificed, but the Lord at that time remembered their sins, and in stead of a gracious answer, they had a grievous judgement. Hence saith the Lord in Isa. 66.3. He that killeth an Ox is as if he slew a man, and he that sacrificeth a Lamb, as if he cut of a dogs neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. What is the reason of this? why, They have chosen their own ways, and their soul delighteth in their abomination; they have their idols in their hearts, they are hypocrites, and come to me, thinking to have favour of me, and mercy from me. They shall hear such things as they would not hear. Ahab consulted with Michaiah about regaining Ramoth Gilead, not out of conscience to obey, but that he might have him speak things suitable to his heart, but he heard that displeased him.  
7. God will give such answer to hypocritical heart-idolaters, as shall snare them; I will answer them come to inquire of me according to the multitude of their idols, that I may take the house of Israel in their own heart, in their own thoughts and devices. Their tongues ask for mercy, but their hearts call for judgement; there is hypocrisy and idolatry in their hearts, and suitable thereunto shall be my answer. God answers such in justice, and sends them strong delusions to believe lies, 2 Thes. 2.11. And to ripen their damnation, they bring matter of damnation in their hearts, and God seals it up.  
Quest. How are they said to be taken in their hearts when God doth not answer their desires or hopes, but gives out what is contrary there unto?  
Answ. 1. When God answers not such men after their desires and expectations, they fret and rage against God, as if he dealt not well with them, and so God takes them in their heart, and discovers them to the world.  
2. God threatening judgements, takes the hearts of sinners with fear, which holds them in dreadful bondage night and day; famine, plague, sword, and noisome Beasts, Captivity, were threatened: and Chap. 12.13. God calls his judgements, nets, snares.  
3. He convinces them that they do not honour him by their false worship, but are guilty of those things do greatly offend him, they think he sees not their idols, because shut up within in their hearts.  
8. Idolatry of what kind soever is a grievous sin, it estranges from God, they are estranged from me through their idols. Man's happiness lies in his nearness to God, ●nion with him, and fruition of him; now idolatry, though only heart-idolatry, estranges, divides, separates from God, ●●d that is the great misery of the creature. They left the ●innite, all-sufficient, living, only good and wise God, for dunghill gods that had nothing in them, 
Dijs stercoreiss.  that could do nothing for them, that brought a curse upon them & theirs. Jer. 19.3, 4. Behold! I will bring evil upon this place, the which whosoever heareth, his ears shall tingle, because they have forsaken me, and have estranged this place, and have burnt incense in it to other gods. They first estranged themselves from God, than estranged the place of his worship. And than God dealt strangely by them, he brought destruction upon them: People may think themselves happy that they have communion with God in sacrifice and worship, but if there be any idols within or without, they are strangers unto God, and God is a stranger unto them, and strange judgements are in readiness for them.  
9 Note here the right way of coming unto God to inquire of him; if you would have a gracious answer, you must come with hearts free from idols, with pure hearts. Psal. 66.18. If I regard iniquity in my heart, God will not hear my prayer; if we come with sin in our hearts, (sin approved, countenanced, delighted in), God will meet us with wrath in his hand, therefore the Scripture often tells us of this duty, how we should come to God. Heb. 10.22. Let us draw near with a true heart. 1 Tim. 2.8. Let us lift up holy hands without wrath and doubting; there must be no wrath nor doubting in your hearts. James 4.8. Draw nigh to God, but how? cleanse your hands ye sinners, and purify your hearts you double minded. Inwardly they must be cleansed, and outwardly reform, lives and spirits must be suitable unto God.    

VER. 6.  
Therefore say unto the house of Israel, thus saith the Lord God, Repent, and turn yourselves from your idols, and turn away your faces from all your abominations.  
THis Verse is part of the charge given the Prophet, which he was to deliver to the house of Israel, and in it i● a command, or an exhortation to repentance, which is ●●id down.  

1. In general; Repent.  
2. Moore specially. 

1. Turn yourselves from your idols.  
2. Turn away your faces from all your abominations.     

Repent.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reverti, to return, implying a going back from what a man had done; the Septuagint is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  turn ye too, and turn from, turn to the Lord from your idols. Castal. Redite & avertite: Fr: returnez vous. The Greeks' have two words by which they express the nature of repentance; one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be careful, anxious, solicitous after a thing done, Ita ut in animo oriatur displicentia qua quis rem factam infectam esse exoptat; and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that we call poenitentia. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentem & consilium in melius mutare ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dementia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post, it being the correction of men's folly & returning ad sanam mentem, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that we term resipiscentia, a growing wise again: Some express it by postmentatio, an after mind, an amendment of the mind. One of these, respects the change of the will, the other the change of the mind. Some Divines refer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Legal repentance, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Evanlicall. The Hebrew word for repentance is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Word in my Text, and notes a returning, converting from one thing to another, from sin to God. 1 King. 8.35. If they pray towards this place, and confess thy Name, and turn from their sin when thou afflictest them, than hear thou in Heaven.  
Quest. Is not repentance the work and gift of God? if so how is it that man is commanded to repent?  
Answ. Repentance is of the Lord, Acts 11.18. God granted repentance to th● Gentiles unto life. 2 Tim. 2.25. Ministers must meekly instruct those that oppose, if God peradventure will give them repentance. It's also the gift of Christ, Acts 5.31. He is exalted the a Prince and Saviour, to give repentance to Israel: yet God commands man to repent.  
Because man may do something that he may repent, as ●st seriously consider the na●●re of his sin, what circumstances its clothed with, what aggravations it admits, how crimson and scarlet it is, against what light, mercies, means, engagements, etc. apprehension of sin under false notions of profit or pleasure, induceth to it, and consideration of sin in its own nature, helps to repent of it, and abhor it. Did men lay to heart what wrong the infinite holy blessed God hath by sin, what mercies it keeps from them, how greatly it doth defile them, what miseries and mischiefs it brings upon them, what a weight of divine wrath hangs over their heads, it would have some operation upon their hearts.  
2. They may confess them before God; Josh. 7.19. Give glory to God, and make confession unto him. Prov. 28.13. Who so confesseth and forsaketh, shall have mercy. 1 Joh. 1.9. If we confess our sins, etc.  
3. God gives what he commands; Chap. 11.19. he had promised to take the stony heart out of their flesh, and to give them a heart of flesh, and therefore here might command them to repent. Mark. 1.15. Repent and believe the Gospel; neither of these were in their power, they might as well created new heavens and new earths, as do these acts, but God gives and works them both in the hearts of whom he pleases, 2 Tim. 2.25. Phil. 1.29. Neither repentance nor faith, are natural or any acquired habits by the industry and acts of men, but they are the efficacious work of the Spirit in and upon the heart: God and Christ do work repentance by the Spirit, and therefore it's attributed unto them, and denied to be in the power of man. 2 Cor. 3.5. We are not sufficient of ourselves to think any thing as of ourselves. Phil. 2.17. It's God that works both to will and to do of his good pleasure. Commands argue not power and free will in man to repent.  
There is an Use of these.  

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

Gerrh. de lib. arb. sect. 72.  1. In regard of God.  
1. To manifest what the Lord may justly require 〈◊〉 the hands of men, if they sin unjustly, he may justly call ●r repentance.  
2. To clear himself, that it is not his fault if men cannot do what they are called upon for. The creditor may call for his debt of that man who is fallen into extreme poverty through his own sin.  
3. To set before us the corruption and impotency of our nature, by the Law we come to the knowledge, not of our power, but our impotency. Rom. 3.20. By the Law comes the knowledge of sin.  
4. To advice us to look out for help elsewhere, therefore where you have commands in one place of Scripture, you have promises in some other part.  
2. In regard of Man.  
1. That he may be more throughly sensible of the wretched corruption of his nature, and bewail it more fully.  
2. That he may be stirred up more effectually to beg of God that which he commands, for God commands nothing but that which is of great weight and advantage for man.  
3. That wicked men may be inexcusable. Joh. 15.22. If I had not come and spoken unto them, they had not had sin, but now they have no cloak for their sin.  
Obser. 1. Repentance is a turning from sin to God, sin turns men from God, draws the soul into ways that lead unto death. James 1.14. A man is drawn away of his own lust; drawn away from God, from his worship, truths, rules; but when repentance comes, he turns back again, he changes his thoughts, his mind, his will, he befools, abhors himself for what he hath done, and so comes to God again from whom he departed: the Prodigal was drawn away from his father's house through his own lust, and laid a long time in looseness and wantonness; at last he changed his judgement, counsels, purposes, and returning to himself, returns to his father, Luk. 15.17. When he came to himself, he said, I will arise and go to my father, and say, father, I have sinned against heaven and before thee, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in seipsum reversus, ad cor, ad mentem. Syrus ad animum suum, he was without himself, etc. Sinners are said to be mad, Psal. 102.8. They that are mad against me: and Paul when he was in his course of sinning, saith, he was exceedingly mad: Act. 26. 11. and Balaams' sin is called madness, 2 Pet. 2.16. Repentance brings a man to his right wits, he becomes wise, and turns from his folly and madness: it's called a turning of men from darkness to light, and from the power of Satan unto God, Act. 26.18. Sin is darkness, and when men sin they know not what they do; it's the power of Satan holds them under his government; but repentance inlightens and sets at liberty, so that men see and walk from under Satan unto God. Vers. 20. Repentance and turning to God are put together, they are the same, but it's not any turning, but a turning of the judgement, so that men judge otherwise of God, of his Laws, ways, of sin, of themselves, than before, a turning of the will and affections, so that they are carried wholly and fully unto God. Joel 2.12. Turn you unto me, even with all your heart: if it be with a piece, its partial, its hypocritical, its deceitful.  
2. Repentance is a continued act; the word repent, implies the continuation of it. Some have thought it one act, and that's sufficient for a man's sin, but repentance is a grace, and must have its daily operation as well as other graces; if faith, love, patience, humility, must continued, repentance must do so likewise: where a spring breaks forth, it's always flowing: this is the spring of the soul, when God once smites the rocky heart, the water will flow: sincere repentants can not moee content themselves with one act of repentance, than with one act of faith, they often iterate and renew their repentance. Hence is it that the Lord would not have us forget our old sins, but to think of them and mourn for them. Deut. 9.7. Remember and forget not, how thou provokedst the Lord thy God to wrath in the Wilderness. Psal. 25.7. Remember not the sins of my youth, nor my transgressions. 1 Cor. 15.9. I am the lest of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. Ezek. 16.62, 63. I will establish my Covenant with thee, and thou shalt know that I am the Lord, that thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee for all that thou hast done.  
3. Sinners should stir up themselves, and do the utmost lies in their power to further their turning unto God; turn yourselves from your idol's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 facite converti; use all arguments you can to 'cause your hearts to turn from idols, and from other sinful ways. Consider  
1. That they are separated from the Lord; Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you that he will not hear: for a woman to be separated from her husband that is gracious, loving, and to join herself to some rogue, is grievous; so here are too sad effects of it, they have nothing of God's face, nor of God's ear.  
2. That man's life is short, and the pleasures of sin but for a season; let a man all his life enjoy them, yet they end than, and man may be cut of before he is ware of it. Mat. 25.13. Watch, for ye know neither the hour, nor the day, wherein the Son of man cometh.  
3. The daily treasuring up of wrath, and danger of final impenitency: Rom. 2.4. Thou treasurest up wrath unto thyself against the day of wrath. It's a seal of condemnation.  
4. The condemnings of a man's own heart and conscience; There is no peace to the wicked, but they are like unto the troubled Sea, when it cannot rest; as Isa. 57.20, 21.  
5. Absolute necessity of repenting and turning unto God; Luk. 13.3. Except ye repent, ye shall all perish.  
6. The love of Christ, in laying down his life, shedding his blood, suffering such hard things as he did: Zach. 12.10. They shall look upon me whom they have pierced, etc.  
7. That its acceptable unto the Lord, he would not else call for it, as here, nor make such promises unto it; as 1. King. 8.48, 49, 50. If they will return to God with all their heart and soul, he will hear their prayers, maintain their cause, forgive their sins, and have compassion on them. It's acceptable to the Angels; repentance makes them rejoice.  
4. True repentance and turning to the Lord, doth manifest itself in the effects and fruits of it; it hath meet fruit, Mat. 3.8. worthy fruit, Luk. 3.8. Now here are three effects thereof in these words.  
1. When the soul is truly turned to God, it seeks to turn others, it's not content that itself is come to God, but would have many come to him Vehashibu, facite converti, make yourselves, make others to convert.  
2. It dispenses with no sin, it saith not, Lord be merciful to me in this, but turns from all abominations, from every idol, the most darling sin shall than go to it. Hos. 14.8. Ephraim shall say, What have I to do any more with idols.  
3. It avoids the occasions of sin, and appearances of evil: Turn away your faces from all your abominations: if you should look upon idols, they will endanger you, stir up the old corruptions. Hence Solomon counsels men not to look upon the wine, Prov. 23.31. when its read, and gives his colour in the Cup: Not to enter into the path of the wicked, Chap. 4.14.    

VER. 7, 8.  
For every one of the house of Israel, or of the stranger that sojourneth in Israel, which separateth himself from me, and sets up his idols in his heart, and putteth the stumbling block of his iniquity before his face, and cometh to a Prophet to inquire of him concerning me, I the Lord will answer him by myself.  
And I will set my face against that man, and will make him a sign and a Proverb, and I will cut him of from the midst of my people, and ye shall know that I am the Lord.  
IN the foregoing verse he exhorted them to repentance, and to turn from their idols and abominations; and here in these verses he backs it with reasons: thus if ye will not repent, but persist in your idolatry and sinful practices, I will answer you by myself, and I will set my face against you, etc.  

Every one of the house of Israel.  
The Hebrew is, ish, ish, man, man; of the house of Israel, that is, every man of Israel that forsakes me to follow idols, I will do so and so by.   

The stranger that sojourns in Israel.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septu: tender Proselyte, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of the Proselytes that sojourn. Those came from the Gentiles, and embraced the Jewish Religion; they were Proselytes. There were two sorts of Proselytes; one sort was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proselyte of the Covenant; and these were to be circumcised, and to keep the Law: another sort was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proselyte of the Gate, from Deut. 14.29. these were not circumcised, neither received the Law of Moses, but the seven Precepts of Noah; one of which was,  non colerent idola; if therefore they should come with idols in their hearts, God would answer them.   

And separateth himself from me.  
God had taken the Jews to be his people, and some of the Gentiles came in to join with them, yet these separated themselves from God to go to idols; like a Woman that leaves her husband, and follows other men, Hos. 9.10. When men leave the Law of God, and his pure worship, than they separate from God.  
Of setting up idols in the heart, and putting the stumbling block of iniquity before their face, we have spoken in the fourth verse.   

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

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

VER. 8.  
I will set my face against that man.  
Heb. is, panim faces, the plural for the singul: this phrase is frequent in Scripture. The Targum expounds it, anger, which appears in the face, and face is often put for the wrath and anger of God: Jer. 3.12. I will not suffer my anger to fall upon you: Heb. is, my faces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 4.16. The anger of the Lord hath divided them: Heb. is, the face of the Lord. Psal. 21.9. Thou shalt make them as a fiery Oven in the time of thine anger: Heb. is, in time of thy face; that is, when the wrath is in thy face, thou wilt consume them as stubble in an Oven. So 1 Pet. 3.12. The face of the Lord is upon them that do evil; that is, the anger, wrath, and fury of God is against such: so than to set the face against a man, is to manifest himself to be an enemy to that man, to persist in that enmity, and to act accordingly. You may see it in those Scriptures where this phrase is mentioned: Levit. 17.10. I will set my face against that soul which eateth blood, and will cut him of from among his people. Chap. 26.17. I will set my face against you, and you shall be slain before your enemies. Jer. 21.10. I have set my face against this City for evil, and it shall be given into the hand of the King of Babylon, and he shall burn it with fire. You see when God sets his face against any person or thing, he is an enemy unto them, and gives not over his enmity, till he hath ruin'd them, and therefore it follows here.  

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

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

And I will cut him of from the midst of my people.  
God would not only make him a sign and talk to others; that were no great matter, but destroy him, cut him of: The Scripture often speaks of cutting of men, it's not always meant by death, but thought to be some censure whereby they were deprived of the privileges of God's people; but sundry times it's spoken of Gods cutting men of by death: Levit. 17.10. Chap. 20.3, 4, 5, 6. And its certain, where God is said to set his face against any, and than speaks of cutting of from his people, that there it's to be understood of cutting of by death, as in this place, they should be cut of from his people, both by temporal and eternal death.   

And ye shall know that I am the Lord.  
Hypocrites pretend they are godly, they converse with the Prophets, ask counsel of God; but yet they contemn the true Prophets, and the power of godliness, they will choose their own ways. Therefore saith God, Ye shall know that I am the Lord; you set up idols in your hearts, make gods of them, but I will myself deal with you for them, and punish you severely.  
Obs. 1. That when men leave God, and his ways, than they fall to idolatrous and other sinful practices, they separated themselves from God, and set up idols in their hearts: when once corruption hath taken of the heart from the Lord, who is an infinite good, than it cleaves to any creature, any dunghill god, and deifies that; Hos. 9.10. They went to Baalpeor, and separated themselves unto that shame: it was a shameful idol, yet having left God, they could embrace it: and Hos. 4.10, 11, 12. They have left of to take heed to the Lord; Whoredom, wine, and new wine, take away the heart; they ask counsel at their stocks, and their staff declareth unto them. Jer. 2.13. They forsook God the fountain of living waters, and than hewed themselves Cisterns that could hold no water. It was therefore good Counsel the Apostle gave, Heb. 3.12. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God. Through unbelief men separate from God, and that is the principle of all disobedience, and lets the heart lose unto any creature, to every sin.  
2. Men exceeding sinful may put on a face of holiness, these men who were idolaters, come to the Prophet, inquire of God by him, as if they were pious men, intended to know the mind of God, and do what he would have done. This was sergeant holiness, they had idols in their hearts, and meant to keep them there. Saul was sometimes among the Prophets; The Devil seems an Angel of light, and wicked vile men appear Saints, 2 Tim. 3.5. Having a form of godliness. The worst of men may make a cloak of Religion; Antichrist sits in the Temple, 2 Thes. 2.4. Simon Magus believing, is baptised, and wonders at the miracles Philip wrought, Act. 8.13.  
3. Look what men are in coming unto God, the like shall they find him unto them; they came to the Prophet fallaciously, and God would not answer them by the Prophet, but by himself; he knew how to deal with them, he knew their hearts, and so what was fittest to be said or done unto them. Psal. 18.25, 26. With the merciful thou wilt show thyself merciful; with an upright man, thou wilt show thyself upright; with the pure, thou wilt show thyself pure; and with the froward, thou wilt show thyself froward, or wrestle with them: so Levit. 26.23, 24. If ye will walk contrary to we, I will walk contrary to you. If a people come humbly unto God, and sue for mercy, he will save them; but if their hearts swell, rise within them, he will bring down their high looks, Psal. 18.27. As God finds men, so he will proceed with them; so he dealt with Pharaoh.  
4. God will proceed impartially with every man, be he Jew or Gentile, all is one to God; Every one of the house of Israel, or of the stranger that sojourneth in Israel, etc. God neither accepts nor respects persons, Gal. 2.6. Act. 10.34. If a Jew be guilty, he shall have an answer suitable; so if a Gentle be faulty, his Gentilism shall not excuse him. Let men's conditions, nations, qualities, degrees, be what they will, it matters not, if they come to God with idols in their hearts, the greatest shall speed not better than the meanest; the Jew not better than the Stranger.  
5. Men set up idols in their hearts, and God sets his face against them, he becomes an adversary unto them, looks severely upon them, speaks terribly unto them, and works powerfully against them. They had set their faces and hearts upon idols for evil, and God sets his face and heart against them for evil, and is resolved to ruin them. Jer. 44.11. Behold, I will set my face against you for evil, and to cut of all Judah. To have God set his face against a people is very sad.  
There be several sins mentioned in Scripture, for which God sets his face against men, offering their seed to Molech, Levit. 20.2, 3. despising of his Statutes, and breaking his Covenant, Levit. 26.15.17. idolatry and hypocrisy here in the Text.  
6. When God's face is against a people, his judgements upon them will be exemplary, he will make them signs and Proverbs in the world. Jer. 19.8. I will make this City desolate, and an hissing; every one that passeth thereby shall be astonished and hisse, because of all the plagues thereof. Chap. 18.16. Every one that passeth by, shall wag his head at it. Chap. 42.18. Ye shall be an execration, and an astonishment, and a curse, and a reproach. men's names are dear unto them, but God will blast their names, make them to be a Taunt and Proverb, Jer. 29.22. It was a Proverb among them; The Lord make thee like Zedekiah and Ahab, whom the King of Babylon roasted in the fire. And when they wished hurt to any, they used this speech; God make them a reproach among all Nations, Ezek. 5.14, 15. And when this is done, God cuts them of from the land of the living in that condition.  
7. The end of Gods setting his face against sinners, and proceeding severely with them, is, that they may acknowledge his justice and power over them.    

VERS. 9  
And if the Prophet be deceived when he hath spoken a thing, I the Lord have deceived that Prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.  
FAlse Prophets were both in Judea, and in Babylon, and the people had often recourse unto them. They spoke pleasing things, they told them were in Judea that Nabuchadnezzar should never subdue and carry them captives, as he had done Jechoniah, and some others with him; yea, they told them that those in Babylon should shortly return; these were vain, false, and deceitful Prophecies, and Divine Providence ordered it so, and therefore God saith here; If the Prophet be deceived when he hath spoken a thing, I the Lord have deceived that Prophet, etc.  
In the verse you have, 

1. A Supposition.  
2. An Assertion.  
3. A Threatening.    
For the Supposition, the false Prophets (for of them he speaks) were deceived in what they spoke to the people: Zedekiah, and the rest of the Prophets which bad Ahab to go up to Ramoth Gilead, and prospero, were deceived, 1 Kings 22. Hananiah and Shelemiah made that people trust in a lie, Jer. 28.15.29.31. They were deceived in their Prophets, and deceive others; the things they spoke came not to pass.  

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

I the Lord have deceived that Prophet.  
Here's the assertion: These words found very harsh, and no man durst have attributed them unto the Lord, had not he himself said so: We must inquire into the sense of these, how God is said to deceive a Prophet that speaks falsely.  
To say God declared him to be deceived, or permitted him to be deceived, comes not up to the expression here; I have deceived that, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's active and notes action. This we must lay down that God neither is, nor can be the author of sin; for than he must act against some rule; Gods will, which is ever most holy, just, and wise, is his rule; and its unreasonable impious, to think, that God should work or do any thing against his own will: yet God wills sin, not as good, but so fare as he intends, and is able to work good out of it, and bring about his glory by it. Mr. Baynes, and some other hold, there is an efficacy of God reaching to the beginning of sin, though not to the essence of sin: and it's no more than some Jesuits acknowledge, who maintain a deadly quarrel against Calvin, for making God the author of sin, when he saith for substance not more than they. A Lapid: saith, God's permission of sin is an action, otherwise no sin could be: Quia deus ad deceptionem, uti ad quemlibet actum peccati, generali suo concur su physice concurrere & cooperari debet, sine hoc enim dei concur su nil effici nil produci potest. He saith further, this permission is efficacious, and certainly ponit effectum. He instanceth in a Greyhound which a man let's lose to pursue the hair, and sets the dog upon the hair; so God lets Satan lose upon men, and so is active to the beginning of sin. 1 King. 22.20. The Lord said, who shall persuade Ahab that he may go up and fall at Ramoth Gilead? One said on this manner, another on that manner. Vers. 21. There came forth a Spirit and said, I will persuade him. And Vers. 22. The Lord saith unto him, wherewith? I will go forth and be a lying Spirit in the mouth of all his Prophets; and he said, thou shalt persuade him and prevail also. Go forth and do so. Here is some concurrence of God to the deception of these Prophets: and God might have said of them as here; I have deceived these Prophets.  
The words, I have deceived, are to be taken as a judicial act of God, who dealing with them as delinquents, punisheth them with this special judgement of seduction; they were idolatrous and hypocritical, and God punished those sins with others, and so accidentally was the efficient cause of their deception. God finding those men false and forward to deceive, harkening to their own hearts, and following their own spirits. Ezech. 13.2, 3. He gave them up and over to vain visions and lying divinations; which was one punishment, and to perdition, which was another punishment following thereupon. Have you a mind to be Prophets, to prophesy lies,? ye shall be so.  
Quest. Jer. 20.7. saith Jeremy a true Prophet; O Lord, thou hast deceived me, and I was deceived; thou art stronger than I, and hast prevailed. What doth God deceive true Prophets?  
Answ. The deception here is no sinful deception, he had no vain visions, no lying divinations, what ever he prophesied was truth, from the God of truth, and came to pass: The meaning here is this; Jeremy was discontented, that he saw so little fruit of his Ministry, that he found such opposition, that he was daily in derision and mocked of every one; and therefore saith; O Lord, thou hast deceived me, in making me a Prophet; I looked for other things than I find, but I am deceived, and thou hast done it: I was unwilling to be a Prophet, objected against it, Chap. 1.6. but thou laidst thy charge upon me, overpoweredst me, and prevailedst against me, making me great promises, which yet I see not performed, vers. 7, 8.18, 19  
2. The words may be read thus; Thou hast persuaded me, and I was persuaded; for when it's taken in the better sense, it notes to persuade.  
Quest. Isa. Chap. 63.17. O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear. Did God make the Prophet and People to err? did he harden their hearts?  
Answ. 1. The Prophet speaks in the name of the people, not of himself, he did not err from the way of God, but reproved the people for it.  
2. God did this in judgement to the people, who affected false Prophets, and chose their own ways, Isa. 66.3. and delighted in their abominations, therefore God denied them his Spirit, and left them to their own spirits; he in judgement gave them up to their own ways, and to hardness of heart; and this was not sinful in the Lord. Psal. 81.11, 12. My people would not harken unto my voice, and Israel would none of me; so I gave them up unto their own hearts lust: and they walked in their own counsels.   

I will stretch out my hand upon him.  
God hath no hand to stretch out, he is without all parts, the words are metaphorical, taken from the practice of men, who stretch out their hands to do this or that. Gen. 22.10. Abraham stretched forth his hand to slay his son. Jeroboam put forth his hand to lay hold upon the Prophet had prophesied against his Altar, 1 King. 13.4. So God would put forth his power to punish such a Prophet.  
Quest. If God deceived him, how can he in justice punish or destroy that Prophet?  
Ans. 1. The false Prophet did what ever he did freely, he was not forced by any power or act of God, his seduction was principally from himself; and it was his own fault that he was deceived, that he deceived others.  
2. A man may serve Providence, and yet sin against the Law of God: the secret Providence of God had ordered it that this people should be seduced by false Prophets, yet God in his Word had forbidden false Prophets and Prophecies, Deut. 13. And because men are to look at what is written, not what is secret and hidden, therefore if they violate the Law, God may justly punish thereupon. Act. 4.27, 28. Herod, Pilate, Judas, and the Jews, they did to Christ whatsoever God had determined to be done, yet were they not without sin, nor without punishment, because they transgressed the rule given them.  
Obser: 1. The Lord in his infinite wisdom and justice doth make a punishment of sin, and punish one sin with another: Besides corporal judgements he hath spiritual; if the Prophet be deceived, I the Lord have deceived him, I have laid this judgement upon him, that he should be deceived, led into errors, and deceive others; this he hath deserved at my hands, and this punishment in just judgement I inflict upon him. The Scriptures hold out frequently this way of God's proceed with sinners; his punishing of one sin with another; 2 Chron. 25.17, 18, 19, 20. Amaziah provokes Joash to war, he dissuades him from it; but Amaziah would not hear; For it came of God that he might deliver them into the hands of their enemies, because they sought after the gods of Edom. Jer. 4.10. Than said I, ah Lord God, thou hast greatly deceived this people and Jerusalem, saying, ye shall have peace, whereas the sword reacheth unto the soul. They were desirous of Prophets that might speak pleasing things unto them; they regarded not Jeremy, and Ezekiel; and God in judgement lets them have such Prophets which cried peace, peace, and gave them over to believe their lies; and this made Jeremy say; Thou hast greatly deceived, etc. Rom. 1.25, 26. They changed the truth of God into a lie; worshipped and served the creature more than the Creator: for this cause God gave them up unto vile affections: and vers. 28. Over to a reprobate mind. 2 Thes. 2.10, 11. Because they received not the love of the truth, that they might be saved; for this cause God shall sand them strong delusion, that they should believe a lie.  
2. God will deal severely with false Prophets; I will stretch out my hand upon him, and will destroy him from the midst of my people Israel. He would make him Exemplary to all. Hannaniah was a false Prophet, and deceived many: therefore said God; Behold, I will cut thee from of the face of the Earth, and that quickly, this year thou shalt dye. God would not stay long from cutting him of. Jer. 28.15, 16. Shemaiah was another false Prophet, and God would destroy him and his seed; he should not have a man to devil among that people, Jer. 29.    

VER. 10.  
And they shall bear the punishment of their iniquity: the punishment of the Prophet shall be even as the punishment of him that seeketh unto him.  
THere being false Prophets among this people, they gave ear to them, resorted unto them, took counsel of them; and here God tells Ezekiel, that not only the false Prophets should be punished for deceiving the people, but even they that by seeking to those Prophets were deceived by them.  
The Hebrew is thus; They shall bear their iniquity; as the iniquity of him that seeks is, so shall be the iniquity of the Prophet. Where you have punishment, the Original is iniquity. This phrase is much in holy Writ, to bear iniquity, and is put for bearing of punishment, which iniquity doth cause. Levit. 5.1.17. Chap. 20.17.19. They uncover the nakedness of their kin, shall bear their iniquity; that is, their punishment for it. This phrase is applied to Christ; Isa. 53.11. He shall bear their iniquity; which the fift verse calls, wounding, bruising, chastisement, stripes. Paul hath the like phrase, Gal. 5.10. He that troubleth you shall bear his judgement; he shall have his punishment what ever he be.  

The punishment of the Prophet, shall be even as the punishment of him that seeketh unto him.  
It may seem hence, that there is an equality in their sin, and in the punishment; but sins and punishment do differ in Scripture. Matth. 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the 
a This refers to the judicatory of 23.  judgement: and whosoever shall say, Racha, shall be in danger of the 
b The Sanedrim which consisted of 71.  Counsel: but whosoever shall say, thou fool, shall be in danger of 
c Anathema, which was the highest punishment.  Hell fire. Here are divers degrees of sin, and divers degrees of punishment. Mat. 12.45. The last estate of that man is worse than the first: worse for sin, worse for punishment. Joh. 19.11. He that delivered me unto thee hath the greater sin: His sin that betrayed Christ, was greater than pilate's, and answerable should be his punishment. Jer. 7.26. They did worse than their fathers: so should have worse punishment than they God appointed punishment to be inflicted according to the nature of the sin. Deut. 25.2. If the wicked man be worthy to be beaten, the Judge shall 'cause him to lie down, and to be beaten before his face according to his fault. Rev. 18.7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. By these Scriptures you see that all sins are not equal, neither all punishment, and that God doth proportion punishments to the nature of sins. We are not here to conclude an equality of punishments upon the false Prophet, and those that came unto him; for certainly his sin in deceiving the people, pretending visions and divinations from heaven, that he was sent of God, etc. was greater than the people's: even as, notes the quality and reality of the punishment, not the degree.  
Obs. 1. The fruit or reward of sin is burdensome, They shall bear their iniquity; that is, the fruit and effect of it; it lights and lies heavy upon the authors of it: guilt is a heavy burden for a soul to bear; it made a Prophet cry out, Psal. 51.14. Deliver me from blood-guiltiness, O God, thou God of my salvation: Gild lay like a mountain of lead upon him: so any punishment for sin is weighty; if God sand a plague, a famine, or sword, are they not heavy? when God brought tidings to David that one of those judgements must be upon him for numbering the people, he was in a great straight, 2 Sam. 24.14. And Psal. 38.2, 3, 4, 5. Thine arrows stick fast in me, and thy hand presseth me soar; there is no soundness in my flesh, because of thine anger, neither is there any rest in my bones, because of my sin: for mine iniquities are gone over my head, as an heavy burden they are too heavy for me: my wounds stink, and are corrupt, because of my foolishness. He had sinned, and found the burden of sin wonderful grievous. The Church saith, Lam. 3.7. He hath made my chain heavy; sin had brought an iron heavy chain upon her. Sin brings shame, and that is a burden. Ezek. 16.54. That thou mayest bear thine own shame. It brings sorrows, fears, pains, loss, death, damnation, and all these are grievous. Ezek. 18.20. it's said, The wickedness of the wicked shall be upon him; it shall be a burden upon him.  
2. To seek unto false Prophets, is a thing punishable before God; The punishment of the Prophet shall be as the punishment of him that seeks unto him. Men think it's nothing to consult with a wicked Prophet, but God will not so pass it over, he counts it a great sin, and will lay upon him a proportionable burden; if Prophets be not sent of God, if they give out erroneous and false things, if they be wicked in their lives, it's a dangerous thing to have recourse to them, God is against those Prophets, and those depend upon them. Jer. 23.32. I am against such Prophets, saith God there, and they shall not profit this people at all; they thought by consulting with them, that they should gain much, and its true, they gained the displeasure of God, they brought exemplary judgements upon themselves. God had commanded them not to harken to such Prophets, vers. 16. as spoke a vision out of their own heart, and not out of the mouth of the Lord; yea, he had commanded such Prophets to be put to death, Deut. 13.5. for them, therefore to consult with these Prophets, to follow their counsels, and do what they appointed; leaving the true Prophets, discountenancing and discouraging them, was a high provocation of God, and punished answerably. Ahab sought unto the false Prophets, but God remembered it, and visited it upon his head. If God will punish those seek to false Prophets, surely he will not spare those seek unto Witches, Sorcerers, Astrologers, and Stargazers, nor those seek unto another god. Psal. 16.4. Their sorrows shall be multiplied.    

VER. II.  
That the house of Israel may go not more astray from me, neither be polluted any more with all their transgressions: but that they may be my people, and I may be their God, saith the Lord God.  
THis Verse shows the end why the Lord would punish the false Prophets, and those consulted with him, viz. to prevent the people's sinning against him by idolatry and other unlawful practices. When they should see God cutting of their Prophets, and those had harkened to them, this would breed fear in them, and put a stand to their sinful ways, 'cause them to return, and continued in the ways of God.  

House of Israel.  
By these we are to understand the godly, those were elected, the spiritual Israelites, not all after the flesh; for the false Prophets, and those clavae to them were so of the house of Israel: When God visited with great judgements, he ever reserved some, that so his Covenant which he had made with Abraham might not fail; and they were the spiritual Israelites, not the carnal, who went not more astray.   

May go not more astray.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non errent from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to err, to wander; Septuag: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it's a metaphor borrowed from cattles which wander out of the right way, as Matth. 18.12. If a man have an hundred Sheep, and one of them be gone astray. Exod. 23.4. If thou meet thine Enemy's Ox or Ass going astray. And is applied unto man; 2 Pet. 2.15. Which have forsaken the right way, and are gone astray, following the way of Balaam. Here they had left the way of God, and followed lying Prophets.   

Not more.  
Quest. Do the godly being once redeemed go astray no more? David went astray often, and the Apostle saith, In many things we sinne all, James 3.2.  
Answ. God's end in punishing the wicked, is to keep his from straying at all, as a Parent when he corrects the child for lying, would have it lie not more, though through that corruption is in it, it lie often.  
2. That they go not more astray from him in that way, and manner they did before, not more to false Gods, and false worship; they go not astray, pernitioso errore.   

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

Neither be polluted any more.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut non contaminentur, French Ne soit plus soviller, that they may not more be soiled; the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to pollute, defile, be unclean; 
Avenarius Mercer.  and some of the learned think the word tamino and contamino are from this word, and it is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be clean, innocent; and purus a sordibus.   

With all their transgressions.  
Or prevarications, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes not any transgression, but such an one, as hath much of the will in it, joined with Pride and malice, and therefore is rendered defectio, rebellio, Pal. 5.10. Cast them out in the multitude of their transgressions, for they have rebelled against thee. They were trangessions which had sedition and rebellion in them. Job. 34.37. He addeth Rebellion unto his sin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar hath it blasphemiam.  
But that they may be my People, and I etc. Heb. is, and they shall be to me for a People, and I will be to them for a God.  
They were God's people before, in Covenant, circumcised, had the Temple, sacrifices, etc. God speaks thus, to show they had made a defection from him, forfeited all, deserved to be rejected, and had by their sins bred a great strangeness between him and themselves; for they had corrupted his worship, violated his Laws, rejected his Prophets, polluted his Name and Temple, forsaken him, and followed after strange Gods, and so done what was in them, to be none of God's People: but if they would awaken out of their spiritual slumber, consider, repent, and turn to him, he would manifest his faithfulness, and loving kindness unto them, They should be his People, &c, The like words you had in the 11. ch. 20. They shall be my People, and I will be their God.  
Obser. 1. From the coherence with the two former Verses.  
That God makes use of ill means to accomplish good ends; he lets errors, and strange opinions, seducing Doctrines prevail with false Prophets and People, that so they suffering proportionably for their evil, his People may be kept from such ways and ends: he in judgement sent strong delusions to the Prophets and People, which they venting and embracing, he punished them, that so the house of Israel might not go any more astray from him.  
There is no Creature so poisonous, but God makes use of it to some good end; and there is no Prophet or Teacher so corrupt, no opinions so damnable or blasphemous, but the Lord by his infinite power, orders and works it to some good end. 1 Cor. 11.19. There must be Heresies among you, that they which are approved, may be made manifest among you. God makes use of Heresies, Sects and Schisms, to discover who are sound, who not: when it is a time of war, men of valour and Counsel are made known. Deut. 13.3. When a false Prophet risen up amongst them, the Lord tells them it was to prove them, whither they did love the Lord, his Truths, would hold them fast and follow him; or whither they would be led aside with erroneous doctrines, and follow seducing Teachers.  
2. By judgements upon the wicked, God intends the good of his; he will destroy the seducing Prophet, and seduced People, that the House of Israel may go not more astray from him, that those were godly People might awake out of their secure slumber, consider what they had done, repent of it, and never do the like; when the Prophets of Baal were slain, than the People were freed from their haltings between God and Baal, and clavae to the Lord. Psal. 9.16. The Lord is known by the judgement he executeth, when he lays his hand upon sinners, Saints tremble, consider his power, Majesty, greatness, the nature of his judgements, and so judge themselves, and remove out of the way, what ever may provoke. Psal. 119.119, 120. Thou puttest away all the wicked of the earth like dross, therefore I love thy Testimonies, my flesh trembleth for fear of thee, and I am afraid of thy judgements. When God by his fiery judgements, separated the dross from the gold, the wicked from the ungodly, David trembled, considered the law of God more thoughly, and loved his testimonies, so Isai. 26.9. When thy judgements are in the earth, the Inhabitants of the World will learn righteousness, Isaiah knew that it was the mind of God, in his judgement to advantage his by them, and therefore saith, the Inhabitants of the Earth; that is, the godly Inhabitants Will learn righteousness, they will see the evil of sin hate it.  
3. God's own People are apt to go astray; that the house of Israel may go not more astray; they had gone astray and were in danger to do it again. They are like Sheep, and no creature apt to wander out of the right way, than that Psal. 119.176. David confesseth he had gone astray like a lost Sheep, a Sheep that hath lost the Fold, and lost the way. Adam who was the Ram in the head of the flock, he went astray in eating the forbidden fruit, and the whole flock of mankind, have ever since followed him. Psal. 58.3. The wicked go astray as soon as they be borne, even from the belly, as the Hebrew is, and Isay speaking in the name of the better sort, saith, chap. 53.6. All we like Sheep have gone astray, we have turned every one to his own way. One hath a way of pride; another of wantonness; a third hath away of covetousness, etc. Ye were as Sheep going astray, but now are returned etc. A Sheep is,  
1. A foolish Creature.  
2. Subject to many diseases.  
3. Obvious to much danger.  
4. Aptest to leave the good paths, and good Pastures. The foolish Galathians were ready to embrace another Gospel, and to admit cirumcision. Peter and Barnabas stepped awry, when they dissembled with the Jews. David, it's said, Turned aside in the matter of Vriah the Hittite 1 Kings 15.5. And the People quickly turned aside out of the way of God. Deut. 9.12.  
4. When God's People are once gone astray, they would never return of themselves, if God should let them alone in their wrong ways; he must reduce them by his own hand, and keep them in the right way, by his own power; a Sheep wanders further and further, and thinks not of returning; David when he had left the way of God, turned aside to Bathshebah, he goes further, he makes Vriah drunk, plots his death, rejoices at it, takes the Widow to be his Wife, and never considers all this time, that he is out of the way of God, and had not Nathan been sent to him, to tell him how he had wandered, he had not returned; so Peter denies his Master once, twice, thrice; and had not Christ looked upon him, he might have denied him for ever. This appears in the Parable of the lost Sheep, the Shepherd stays not for Sheep's returning, 
Matth. 18.12.  but goes into the mountains, and seeks that is gone astray.  
5. God would have his People to keep close to him, to follow him, to walk with him, that they may not more go astray from after me. To go after God, is to worship him in his own way, to have him in our eye, to do things in order to him, to follow his directions, commands, to observe his operations in the world, to lean upon him for counsel, comfort, assistance, safety and blessings, to submit to his will, to receive what he reveals, following on to know God, and to get further communion with him. God would have his People to do thus, Hosea 11.10. They shall walk after the Lord. He would go before them, and they should follow him. They should not go after other gods, after their own eyes, hearts, inventions, but after him. God commends David for his following him, 1 Kings 14.8. he sets him there before Jeroboam, and condemns him by his example. Thou hast not been as my Servant David; who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes. He went not from after God but followed him closely, and its very pleasing to God when his People do so. Elijah knew it well, and therefore said to the People. 1 Kings 18.21. If the Lord be God, follow him, do not leave him to go after any other.  
God showeth mercy not only to little sinners, but great ones, they were polluted with all their transgressions, with all their rebellious seditions: yet being the House of Israel, his select ones, he would pardon their sins, though of an high nature; God is rich and great in mercy, and no sins can exceed his mercy, he would pass by their pollutions and transgressions, accounted them his People, and be their God, their sins should not obstruct his grace. Isai. 1.18. Though their sins be as read as Scarlet, they shall be white as snow, though they be read like as Crimson, they shall be as wool. Scarlet and Crimson are of a deep die; silk and wool do hold those colours firmly; you cannot wash nor wear them out, neither nature nor art can reduce them to their pristin condition; but let souls be died, and stained with sins most deeply, with the deepest and vilest sins, yet God can take out that hellish die and tincture, he can make them wh●te as Snow, pure as wool undyed. The wool in those Countries was exceeding white, Psal. 147.16. He giveth snow like wool, and Daniel 7.9. it is called Pure wool, in regard of the whiteness, Revel. 1.14. the whiteness of wool and snow are put together, His hairs were white like wool, as white as snow. Now let a man's sin be wilful murder, which is very great, and his soul be dipped in blood, yet God can, and doth take away such sins, and make white again. Psal 51.7. Wash me saith David, whose soul had a double die, one of uncleanness, another of murder, and I shall be whiter than snow. Manasses sins were exceeding great, yet the grace of God surmounted them all, and they were swallowed up in a Sea of Mercy. Luk. 7.37. it is said, A Woman that was a sinner came to Christ. Was this such a matter to be recorded in holy writ? Are not all men and women sinners? Yes, but the word sinner, notes a notorious sinner, she was such a great and known sinner, that the Pharisees wondered at Christ, that he should suffer her to touch him, verse 35.8. Her sins were many, ver. 47. Yet mercy was reached out to her, ver. 48. Thy sins are forgiven thee.  
7. Sin is a polluting thing; Neither be polluted any more. Matth. 15.19, 20. Christ reckons up sins there, and saith, These are they which defile a man; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they make common, which in Scripture sense, is to defile, to profane, to make unclean; so Peter expounds it, Act. 10.14. I have never eaten any thing common nor unclean, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Eras. renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15.11. impurum reddere, its sin, and sin only which makes impure creatures; therefore in Scripture it is compared to blood, Ezek. 16.6. to mire and dirt. Isa. 57.20. to vomit, 2 Pet. 2.22. to filth, Isa. 4.4. yea more, it is put in the abstract, and called filthiness, Prov. 30.12. 2 Cor. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that defiles both flesh and spirit 2 Pet. 2.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Physicians say, that miasmata are seminaria luis pestilentialis in aere corrrupto, those spreadings or seminaries of the pestilence in a corrupt air; you know in a pestilence the air is infected, & that infection in the air spreads, and falling upon Subjects capable if it, infects and kills them: so pollutions in the world, are pestilential, they spread, infect, and kill many. Seeing sin is such a polluting thing, let us hasten to the fountain set open for sin and uncleanness, let us get our souls washed in the blood of Christ, Heb. 9.14. that blood will purge, yea, purge out any spots, all defilements, 1 Joh. 1.7. Revel. 7.14. they had Washed their robes and made them white, in the blood of the Lamb, blood makes read, but the blood of the Lamb makes white, takes away all sin, and makes innocent.    

VERS. 12. etc.  
12. The Word of the Lord came again to me, saying.  
13. Son of man, when the Land sinneth against me, by trespassing grievously, than will I stretch out mine hand upon it, and will break the staff of bread thereof, and will sand famine upon it, and will cut of man and beast from it.  
14. Though these three men, Noah, Daniel, and Job were in it, they should deliver but their own souls by their righteousness saith the Lord God.  
15. If I 'cause noisome beasts to pass through the Land, and they spoil it, so that it be desolate that no man may pass through, because of the Beasts.  
16. Though these three men were in it, as I live, saith the Lord God, they shall deliver neither Sons nor Daughters, they only shall be delivered, but the Land shall be desolate.  
17. Or if I bring a Sword upon that Land, and say, Sword go through the Land, so that I cut of Man and Beast from it.  
18. Though these three men were in it, as I live saith the Lord God, they shall deliver neither Sons nor Daughters, but they only shall be delivered themselves.  
19 Or if I sand a Pestilence upon that Land, and pour out my fury upon it in blood, and cut of from it man and beast.  
20. Though Noah, Daniel, and Job, were in it, as I live, saith the Lord God, they shall deliver neither Son nor Daughter: they shall but deliver their own souls by their righteousness.  
12. For thus saith the Lord God, how much more when I sand my soar judgements upon Jerusalem, the Sword and the famine, and noisome beasts, and the pestilence, to cut of from it man and beast.  
THese words are the second part of the Chapter, wherein.  
1. The Lord shows what he will do with a sinning People, he will sand judgement after judgement, and here are four laid down 

1. Famine, in the 13. verse.  
2. Noisome beasts in the 15.  
3. A Sword, in the 17.  
4. The Pestilence in the 19    
And all these are threatened against Jerusalem, ver. 21.  
2. That he will not harken unto the intercession of any, be they never so righteous, powerful in prayer, in the behalf of such a People.  

13. ver. By trespassing grievously.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevaricando prevaricationem. Maal signifieth in general, any disloyalty of inferiors towards superiors; yet especially it notes those sins which are against the Lord, his Covenant, and holy things; as here, they had forsaken God, broken the Covenant, set up Idols in the Temple, worshipped the Sun, etc. These were grievous sins, and therefore Piscator renders the word, prevaricando perfide; by sinning treacherously: the doubling of the word notes the affection to, delight, and continuance in sin, they were obstinate.  
Of breaking the staff of bread, and famine, hath been spoken in the 4. and 5. chapter; God breaks the staff of bread, when he either takes away the virtue of it, that it doth not nourish, but men pine away and come to nothing: or when he takes away the bread itself, so that there is not sufficient to nourish. This the Lord doth, by sending unseasonable weather, by too much drought, too much rain, by Frosts, Hail, Mildews, Blast, Caterpillars, locusts, etc. And these are the hand of God stretched out, to break the staff of bread.   

15. ver. Noisome Beasts to pass through the land.  
Some would understand by these Beasts, the Babylonians who spoilt the Land, and laid all desolate; and if we should do so, it were not much amiss; for we do not found that any wild beasts were sent as a judgement upon the Jews, before their going into captivity; yet because he speaks here of distinct judgements, and that which is to be exemplary for all, we shall take it literally as the rest are. It was threatened in Moses Law, that evil beasts should be sent amongst them. Levit. 26.22. I will sand wild beasts amongst you, which shall rob you of your Children, derstoy your Cattles; make you few in number, and your high ways shall be desolate. And it was made good; The Lord sent fiery Serpents amongst them, which stung and destroyed many of them. Numb. 21.6. Bears which slew their Children. 2 Kings 2.24. Lions which slew the men. Chap. 17.25, 26. and Josh. 24.12. By the Hornet God drove out the two Kings of the Amorites. And it is probable, that when the Chaldeans came, many who fled into woods, mountains, and byways, were wounded and slain by wild Beasts.   

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

19 ver. If I sand a Pestilence upon that Land.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak; because in this judgement the Lord speaks aloud. It's a soar judgement, and because it is amongst us, I shall speak something of it. Philibertus Marchinus calls it bellum divinum; this judgement is more immediately from God, and hath less of man and second causes in it, than others; and therefore when the murrain and plague was upon the Cattles, Exod. 9.3. There was no hand of Moses or Aaron in bringing it in, as in other judgements, and Ps. 91.5. It is called an Arrow, not of man's, but Gods shooting, God shoots it into Cities, and Families, by ways undiscernible unto us.  
That there are second causes of it, we do not wholly deny, but assert they are lesser, and hard to be found out; it puzzles the learned Physicians to express clearly what are the causes of it, some refer it to the indisposition of the air, by dryness and heat; some to malignant, and occult qualities in the air, or the body, or in the diet men feed upon; some to corruption in the blood; some to hunger; some to surfeit: 
Lib. 4. chap. 10.  but as Senertus, Qualis sit pestilentialis veneni natura, & quae ejus in qualibet pestilenti constitutione differentia, nemo hactenus satis explicavit. So Fern. Quicquid asseratur, omnis pestilentiae caeca & delitescens est causa, 
De abdit: re●um cause.  & aliunde quam ex primis qualitatibus, aut ex putredine perfecta  
Gods hand is seen much in this noisome disease, some pestilences kill cattles, and not men, some kill men, and not cattles, some kill one sort of men, and not others, some kill women and not men, and some men and not women, some kill young, and not old people, some the strong and healthful, and not the weak and sickly, some the rich, not the poor, some the poor and not the rich, as the learned have observed.  
This judgement, the plague, and pestilence, spreads fare; it flies up and down by night and day, it devours multitudes suddenly; in David's time 70000. were consumed by it in three days. 
Euseb. in Chronico.  2 Sam. 24.15. In Vespasians days, at Rome, there died 10000 a day, for many days together, and in the year 1345. it was so general through the Christian world, that it destroyed half mankind; and in this City, thousands have died in one week, and how suddenly men dye of it, is known unto many of you; some within few days, yea some within few hours.  
The great cause of this judgement is sin. You may observe in Scripture some sins, which brought in the plague or pestilence, 2 Sam. 24. David's heart what lifted up, and he confided in the number of his People, and hereupon was the plague sent, when Persons in place have lofty spirits and pride themselves, in what they have, they make way for this judgement; so oppression of God's People, Pharaoh would not let the Israelites have liberty, but hold them under; therefore the Murrain and plague of boils came upon the Cattles and People, Exod. 9 When people sin grievously, than God is ready to sand in the arrows of Pestilence. Do not many sin greatly, by pride in their Apparel, by excess in their feast, and pomp in the funerals of their friends, by their bitterness against those differ from them: when the plague was much in France, especially at Lions, about 1629. the Propapists judged Calvinisme to be cause: those Sectaries and Heretics were tolerated; therefore Marchinus a Florentine, in his book De bello divino, tells his Italian friends, that the Lords end in that plague, was to root out Calvianisme.   

An power out my fury upon it in blood.  
To put this for blood corrupted in the body by the plague, sounds harsh, we may take it for death, Ezek. 3.18. He shall dye in his iniquity, but his blood will I require at thy hand, that is, his death.   

14. ver. Though these three men, Noah, Daniel, and Job were in it, they etc.  
To speak something of each of these, Noah Gen. 6.9. Was a just man, and perfect in his generation, there was none like unto him in the world, in his days; and he walked with God, he had great familiarity with him; his justice, sincerity, and piety, were eminent. His name signifies Rest or comfort, Gen. 5.29. Lamech called his name Noah, saying, this same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed. Surely he was a great comfort both to God and man, being so holy as he was. It's conceived Lamech was a Prophet, or at lest uttered these words by a Prophetical strain, intimating thereby, that Noah should be a Type of Christ, and so he was in building the Ark, and offering sacrifice, which was a sweet savour in the nostrils of God, and made him say, he would curse the eatrh not more for man's sake. Gen. 8.21.22. He was also a Preacher of righteousness, 2 Pet. 2.5. And the man with whom God made a special Covenant, and gave the Rainbow for a sign thereof, Gen. 9 9.13. yet if this man should pray for them, God would not hear.   

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

Job,  
The Lord gives him this testimony, that he was Perfect and upright, one that feared God, and eschewed evil; he was much in offering sacrifice, for himself and Family, Job 1.1.5. he was a man of much faith, great patience, Job 13.15.14.14. James 5.11. he was acceptable with God, and prevailed for his friends in prayer. ch. 42.8, 9 if these 3. men were in a Land that hath grievously sinned, they should not deliver it.  
Some make great inquiry why these three men should be mentioned, rather than others, and they give in their answer;  
1. It's thought they are named, for that they could not divert God's wrath by their holiness and prayers, from the people of their times. Noah could not keep of the flood, nor Job the sad things befell himself and his, nor Daniel the captivity.  
2. Others think they are named, because they freed others in eminent danger in their times; Noah saved his Family from the flood, Job prayed for his Friends, and they were spared. Daniel preserved the Magicians and wise men. But rather they are named, because they were men of great holiness, exercised with great trials, and so the more fervent in prayer: and what if these men, who were so acceptable to me, had so much interest in me, and often prevailed with me should pray for you, yet they should do nothing for your deliverance by their prayers.  
These were men in great afflictions, 
Noah in the flood; Job on the Dunghill; Daniel in the Den.  and affliction is the whetstone of prayer, the bellowss to blow up that fire. David when he fled from Absolom, than he cried unto the Lord, and he heard him, Psal. 3.4. Ionas when he was in the Whale's belly prayed fervently, Jon. 2.2. I cried by reason of mine affliction unto the Lord, and he heard me. Surely Noah when the flood came, poured out a flood of tears in prayer; and Job, when God's hand was so hard upon him, cried aloud unto God: and Daniel among the Lions; yet such was the case here, that if these three men were amongst them, they should do them no good.   

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

14.20. ver. They shall deliver but their own souls by their righteousness.  
You must not think hence, that their holiness or righteousness merited deliverance of themselves: Man's goodness is nothing to God; all he can do is debt, and the best he doth is imperfect, no motive of God's will; deliverance, salvation are acts of grace and favour Ephes. 2.8. By grace are ye saved, and that not of yourselves, it is the gift of God, not of works, lest any should boast. God hath out of his free grace promised to do great things for his Elect, for the godly: and when he doth aught for them, it is not because they deserve it, or because they are godly, but because he hath promised. Many promises are made to godliness, 1 Tim. 4.8. Bodily exercise profiteth little, but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. Psal. 50.15. Call upon me in the day of trouble, I will deliver thee, not without calling, yet not for calling but for his promise sake.  
Quest. If these three men Noah, Daniel, and Job, who were so eminent in holiness, so fervent in prayer, should not by their prayers and piety deliver any, to what end should we desire the prayers of any in our days, when they are neither so holy nor effectual in prayer as these men were, is it not altogether in vain to crave the prayers of others, whatever our condition be?  
Ans. 1. If God revealed our estate to be desperate, and that he would not hear any praying for us here, than it were in vain for us to request any to solicit the Lord on our behalf, 1. John 5.16. If a man have sinned a sin unto death, any prayer made for him by whomsoever, is to no purpose; I say not that you should pray for it, for the pardon of it, who ever should entreat you to do it.  
2. We have divine warrant for the pactise of it. 1 Sam. 12.19, All the People said unto Samuel, pray for thy Servants unto the Lord thy God, that we die not, and 1. Thessal. 5.25. Brethrens (saith Paul) pray for us. Ephes. 6.18, 19 he entreats them to pray for all the Saints, and for him. James 5.14. Is any sick among you? let him call for the Elders of the Church, and let them pray over him: and than ver. 15. The prayer of faith shall save the sick, and the Lord shall raise him up. Est. 4.16. She would have all the Jews gathered together, that were in Shushan, to fast and pray for her.  
Quest. 2. Had these three men met together, and agreed to pray for this People, would God have denied them? Doth not Christ say, Matth. 18, 19 If two of you shall agreed on earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven.  
Answ. If two, three, or more agreed to ask any thing, it must be in faith, Matth. 21.22. according to Gods will, 1 Joh. 5.14. which could not here have been, for God had declared his mind otherwise, and so they could neither in faith, nor according to his Will, have prayed; they would never have agreed together, to ask a thing contrary to his mind.  
Obser. 1. That Lands may sinne grievously against God, provoke him greatly: so did the Jews, Ezek. 7.23. their Land was full of bloody crimes, their City full of blackness, they had variety of abominations, ch. 8.4. Hos. 12.14. Ephraim provoked him to anger most bitterly, Isai. 63.10. they rebelled and vexed his holy spirit, hereupon you find Lament. 1.8. Jerusalem hath grievously sinned, and Amos 5.12. I know the mighty sins, they did mightily provok, press, and weary God. See one place, in Jer. 2.10, 11. Pass over the Isles of Chittim, and see, and sand unto Kedar, and consider diligently, and see if there be such a thing. Hath a Nation changed their gods, which are yet no Gods? but my People have changed their glory for that which doth not profit. Be astonished O ye Heavens at this, and be ye horribly afraid, be ye very desolate saith the Lord.  
2. God hath variety of judgements to punish a sinning People, he can stretch out his hand, bring in a famine, the noisome beasts, the sword, and pestilence; when men have grievous sins, God hath sore judgements for them; read the 28. of Deut. and 26. of Levit. Let Lands be never so full of People and Cattell, let their Towns and Cities be never so well fortified, God can quickly cut of man and beast, and lay all desolate. Cardanus in his eight book De varietate ch. 45. reckons up 7. judgements of a grievous nature, that do befall the sons of men, three more besides those here in our Prophet.  
1. Earthquakes, which sometimes are very grievous, and shake down whole Towns.  
2. Inundations, when waters break out and drown up whole Countries.  
3. Winds, which do great mischief, both at Sea and Land: and those we have here mentioned, how grievous are they. In famines, parties have eat their own flesh, and Mothers their own Children. Wild beasts fill all full of fears, that none dare look out of doors, or travel the highways, The sword hath made sore work in Germany, Ireland, and England of late days. The Plague is amongst us, and what it will do ere it leave us, is unknown; we that have escaped the sword, it may be are numbered out for the plague. O let us repent of our former and present sins, pride in apparel, excess in diet, pomp in funerals, bitter divisions, unchristian carriages one towards another, unthankfulness for mercies, our unworthy walking of the Gospel, and take heed of all sin for the future.  
3. Whatever the judgement be upon a sinning Land, and people, God is the author of it, acts in, and orders it. I will stretch out my hand, and break the staff of bread. ver. 13. If I 'cause noisome beasts to pass through the Land. ver. 15. If I bring a sword upon that Land. ver. 17. If I sand a pestilence. ver. 19 These judgements come not casually, they are by divine power and providence; if man or beast fall by them, its God cuts them of, if the wild beasts come here and there, its God causes them to go those ways; he gives Commission to the sword, and saith, go through the Land, it could not enter without God, much less go through a Kingdom, without warrant from him; if the plague wander up and down in a Land, skip from street to street, from Family to Family; if it slay thousands, and ten thousands, the Lord bids it, orders it to do so: Therefore we should look at God's hand in all judgements, quietly submit to his stroke, and humble ourselves under his mighty hand. I will stretch out my hand and break, etc. Shall God's hand be stretched out, and we not take notice of it, its argument of a profane spirit not to do it; Isai. 26.11. Lord when thy hand is lifted up, they will not see, but they shall see and feel to their destruction.  
4. The sins of a Land or People may be so great and grievous, that the Lord will show them no mercy, but proceed irrevocably to their destruction, what means soever be used for their help; you have sinned so against me, saith the Lord, that though Noah, Daniel, and Job were here, men of renown for their piety and prayers, though they should singly or jointly pour out their hearts before me, use all their interest in me for you, yet should they do no good; they should not change my thoughts, my heart, in the lest degree, they should not obtain at my hands, to abate aught of my fury; all the judgements intended should come, not one of them should be withheld; Jer. 15.1, 2. Though Moses & Samuel stood before me, 
As I live saith the Lord, etc. verse 18.  yet my mind could not be towards this People. Moses was the man of God, Psal. 90. title; the man of God's choice, love, honouring, the man of his counsel, that did his work, that ruled his people; the man that was so potent in prayer, that he held God's hands, and kept him from destroying the Progenitors of this people here spoken of, and brought God to repent of the evil he thought to do unto them; Exod. 32.14. and Samuel was a man, had the ear and heart of God very much, when he cried for Israel God heard him, 1 Sam. 7.9. yet if these two men stood before him, and mediating for these people, should produce their strong arguments as of old, God's mind could not be towards them, but he would say as it there follows; Cast them out of my sight & let them go forth, such as are for death to death such as are for the sword to the Sword such as are for the famine, to the famine, such as are for the captivity to the captivity; and I will appoint over them four kinds saith the Lord, the sword to slay, the Dog to tear, and the fowls of the Heaven, and the Beasts of the earth to devour. Their sin was so high, that the prayers of the holy, yea the holiest men would do them no good. Jeremy was a praying and a weeping man, much affected with the condition of this People, Jer. 9.1, 2.14.7, 8, 9 and was much in prayer for them, but God was so fare from hearing him for them, that he forbade him to pray for them, chap. 7.16. Pray not thou for this People, neither lift up cry nor prayer for them, neither make intercession to me, for I will not hear thee. So in chap. 14.11. Pray not for this People for their good; as if the Lord had said, Jeremy, I know thou wilt be praying, weary and wear out thyself, but pray not for their good, if thou wilt pray for their destruction, that I would hasten in my judgements upon them I will hear thee so praying, otherwise not.  
Quest. But what if they prayed themselves?  
Answ. It follows in the next verse, When they fast, I will not hear their cry, and when they offer burnt offerings as an oblation, I will not accept them, but I will consume them by the Sword famine and pestilence. In James 5.16. you find the effectual fervent prayer of a righteous man availeth much; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  if of one righteous man, surely the working prayers of many righteous men should do more, you have six mentioned in Ezekiel and Jeremiah; Noah, Daniel, Job, Moses, Samuel, and Jeremiah himself, yet if all these should make the most fervent prayers that ever were made, God would not hear, but proceed in his intended judgements against this People. Their sins had such malignity in them, as that they out-cryed the prayers of all the righteous, yea the very mercies of God.  
5. Righteousness is advantage to men in times of common calamity, Noah, Daniel, Job, were righteous persons, and if they had been in the Land or City, when these soar judgements were come upon it, they should have been delivered, vers. 14, 16, 18.20. though their righteousness could not profit others, yet it should profit themselves; Prov. 11.4. Richeses profit not in the day of wrath, but righteousness delivereth from death: and vers. 6. The righteousness of the upright shall deliver them. When men are holy, praying, upright men, God hath a special care of them in times of danger, Noah when the flood came, he had an Ark to be secure in, when Sodom was destroyed, Lot was pulled out by an Angel.    

VER. 22, 23.  
22. Yet behold, therein shall be left a remnant, that shall be brought forth, both Sons and Daughters, behold they shall come forth unto you, and ye shall see their way and their do: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, even concerning all that I have brought upon it.  
23. And they shall comfort you, when ye see their ways and their do, and ye shall know that I have not done without cause, all that I have done in it saith the Lord.  
THese two verses are the third part of the chapter, and contain a respiting of some from the judgements there mentioned; you have here,  
1. A gracious promise of preserving a remnant; Therein shall be left a remnant.  
2. A Declaration what should be done with that Remnant, They shall be brought forth, and come to Babylon.  
3. The Events following hereupon, and they are these.  
1. They should see their ways and do, what the judgements upon Jerusalem, and their deliverance from them, wrought in them.  
2. Be comforted,  
1. Touching Gods deal with Jerusalem, And ye shall be comforted concerning the evil, etc.  
2. Enlargement of their comfort from the sight of their brethren's ways and practices, and they shall comfort you when you see, etc.  
3. Acknowledgement of the equity of God's dealing so with Jerusalem.  
There were sundry things which sadded the hearts of the Captives in Babylon much.  
1. That God should so forget his Covenant made with Abraham, Isaac, and Jacob, and his oath to David, Psal. 89.28, 29, 30, 31, 32, 33, 34, 35, 36. as to root out their seed from the Land of the living.  
2. That they had harkened to the voice of jeremy and yielded themselves up into the hands of Nebuchadnezar, who had brought them thither; whereas their Brethrens still inhabited Jerusalem, had the benefit of the Temple, and possessed their lands and habitations in Judea, themselves being destitute of all.  
3. That the Temple, City, and pleasant Land, should be laid waist, by such soar judgements brought upon them at once, as famine, wild beast, sword, and pestilence.  
Against these sad apprehensions the Lord here lays in comfort. And  
For the first, he tells them there shall be left a remnant, that God will be mindful of his Covenant and oath, that he will preserve a seed from the loins of their fathers, have a Church and number to worship him.  
For the second, he certifies them that those escaped should be borough forth unto them in Babylon, and so, they should not have cause any more to complain, that they had listened to Jeremy, and were brought into Babylon, for by this means, they had escaped the soar judgements their brethrens met withal, and by this time were well accommodated in Babylon, and fitted in some measure, to entertain their desolate brethrens, and should see the judgements threatened by Jeremy, accomplished fully, and what mercy it was they were brought hither beforehand.  
For the third, that all should be laid waist, he assures them, that he hath had just cause for it, that he hath not in his fury done aught unadvisedly to be repent of, but considered the cause throughly, viz. the grievousness of their sins, which deserved to the full, all that he had done, and more; Therefore saith, ye shall know that I have not done without cause all that I have done in it. What ever I have done against the Temple, City Land, and People, I had such cause for it, as will stop your mouths for ever; what if my judgements have been sore upon them? yet there is this good come by them they acknowledge me just and righteous, are ashamed of, and mourn for their ways, and will tell you, when they come, amongst you, that in the midst of wrath they have met with mercy; For they shall comfort you, when you see their ways and do.  

Their ways.  
Some understand hereby, their former course of life at Jerusalem, which they should still walk in, which when the others should see, they should be comforted in the heavy hand of God upon them. Others understand by their ways, that sad course of life they should lead in Babylon: the primitive captives thought them happy who were at Jerusalem, and themselves the most miserable; but now when they should see them in captivity with themselves, and suffering as hard, if not harder things than themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Babylonish yoke would seem easier. Consorts in misery are comforts to each other.  
Junius interprets their ways and do of the confession of their sins, and repentance; 
Solamen miseria socios habuisse doloris.  the sore and heavy judgements of God, convinced them of the greatness of their sins, caused them being now stripped of all, and in the hands of a potent and barbarous enemy, to confess their iniquity and repent of their former ways and do, and that induceth me, to close with this Exposition in those words; They shall comfort you, when ye see their ways and do. Thus though we have met with grievous judgements, have lost City, Temple, Country, all; are become captives like yourselves, yet God is just in all he hath done, he hath made good the word of his servant Jeremiah and Ezekiel, brought us to you, but withal, he hath broken our hearts for our sins, made us to abhor and loathe our former ways and do, so that we must say in wrath, he hath remembered mercy, and recompensed all our temporal losses, with spiritual advantages, and this was a comfort to the hearts of the former Captives, when they saw their ways changed. Doubtless the first captives were a great comfort unto them, when they came into Babylon naked, and spoilt of all, and when they had told them of the severe judgements befell them, how that some did eat their own children, etc. certainly they were astonished at it, but when they told them what good they had gotten, by the deal of God with them, they were comforted again.  
Obser. 1. When Gods judgements are soarest, yet than he shows mercy to some, when God brought his four soar judgements upon Jerusalem; viz. the sword, famine, noisome Beast, and pestilence; yet a remnant is preserved, each judgement devoured its number, hundreds, thousands, and ten thousands; but all those judgements destroyed not all the People; God had some elect ones amongst them, and the election obtains mercy, and together with them, some others. The Lord never poured out his wrath so fully, as that no drams of mercy were mingled with it. In the flood of wrath which drowned the world, were drops of mercy which saved Noah. In the Brimstone and fire, which burned up Sodom and Gomorah, were sparks of divine love, to deliver Lot; he ever hath in wrath remembered mercy, and will do it to the end, the world shall not have advantage to charge him with cruelty, had none been spared, they might have said so; a remnant is left, and the mouth of iniquity is stopped.  
2. The Lord will satisfy and comfort the hearts of his against the evil and scandal that comes by any of his judgements; when Jerusalem was destroyed, the Jews rooted out and carried to Babylon what joy was there in the Nations? what reproachings of the Jews? where now is their God? what now is become of their holy City and Temple, are not all laid waste, & c? at these things the Jews hearts in Babylon, were grieved, offended, therefore the Lord tells them, They shall be comforted concerning all the evil he hath brought upon Jerusalem, they shall know the greatness of their sins, which moved him to do so, they shall know the fruit of his judgements, how they have caused those brought unto them, to confess their sins, to repent of their ways, and turn to the Lord.  
3. That the Lord is righteous and just in his judgements, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I have not done without cause, all that I have done in Jerusalem, he cut not of man or beast without cause, it's the Devil's design to do so, therefore saith God, Job 2.3. Thou movedst me against him, to destroy him without cause, but God would not do it; what ever he doth, he hath great cause for; he is the only & infinitely wise God, and doth all things upon the height of reason. Their sins were such as impeached his honour, corrupted his worship, broke the Covenant, questioned his providence, violated justice, and conformed them to the heathen, he had cause enough therefore to destroy them, and do what he did, namely, to vinicate his honour, worship, covenant, providence, justice, and to show that his People, if they will sinne with the world, must suffer grievous things for it, Jer. 22.8, 9 when the Nations should pass by the City and say, Wherhfore hath the Lord done thus unto this great City; God will have the cause known, than they shall answer, Because they have forsaken the Covenant of the Lord their God, and worshipped other gods and served them: and chap. 19.13. God saith he would make Jerusalem as Tophet (that is, fill it with blood, and the bodies of slain men) and why would he do so; Because of all the Houses upon whose roofs they have burnt incense unto all the Host of heaven, and have poured out drink offerings unto other gods.  
4. Men shall know in due time the equity of God's judgements, And ye shall know that I have not done aught without cause. God's judgements are a great depth, Psal. 36.6. men cannot sound or measure them, the nature of them, the suddenness and severity of them; the frequency and continuance of them, do puzzle men, and especially the causes of them, which are hidden from the eyes of most. Jobs friends mistook the cause of God's dealing so sharply with Job, but afterwards they understood it; they in Babylon, and others, were astonished at the soar judgements of God, but God let them know the cause of it, and so they were brought to justify God, 1 Kings 9.7, 8, 9 I will cut of Israel, out of the Land which I have given them, and this House which I have hollowed, for my name, will I cast out of my sight, and Israel shall be a Proverb, and a byword, among all people, and at this House which is high, every one that passeth by it shall be astonished, and shall hisse, and they shall say, why hath the Lord done thus unto this Land, and to this House: and they shall answer, because they for sooke the Lord their God, took hold upon other Gods, worshipped and served them, therefore hath the Lord brought upon them all this evil. God proclaims the cause of his severe judgements, that so men may see the equity of them, that he is righteous in all his ways, and holy in all his works; Psal. 145.17. when we hear of the bloody do have been in Germany so long, and of those in Ireland, we are amazed, wonder what is the cause, that God proceeds so severely with them; there is cause sufficient for it, and if we know it not, God will in his time clear himself, and make it known to us.     

CHAP. 15.  

1. And the word of the Lord came unto me, saying.  
2. Son of man what is the Vine tree more than any tree or than a a branch which is among the Trees of the Forest?  
3. Shall wood be taken thereof, to do any work? or will men take a pin of it to hung any Vessel thereon?  
4. Behold it is cast into the fire for fuel, the fire devoureth both the ends of it, and the midst of it is burnt, is it meet for any werke  
5. Behold when it was whole it was meet for no work: how much less shall it be meet yet for any work, when the fire hath devoured it and it is burned.  
6. Therefore thus saith the Lord; God as the Vine-Tree, among the Trees of the Forest, which I have given to the fire for fuel, so will I give the Inhabitants of Jerusalem.  
7. And I will set my face against them, they shall go out from one fire, and another fire shall devour them, and ye shall know that I am the Lord, when I set my face against them.  
8. And I will make the Land desolate because they have committed a trespass saith the Lord.  
IN this short chapter, under the similitude of an useless and fruitless Vine-Tree, is set forth the condition of the Inhabitants of Jerusalem, that is fit for nothing but the fire, and so are they fit only for judgement.  
1. The Similitude is propounded in the 2. verse, and illustrated in the 3, 4, and 5. verses.  
2. The Apodosis and Application of it, to the men of Jerusalem, is in the 6, 7, 8. verses.  
3. The authority of this Prophecy in the first verse, And the word of the Lord came unto me saying. The Prophet did not form this parable or take it up from others, or by observation, but he had it from the Lord.  
God often in Scripture calls Israel a Vine, and his Vinyard, Psal. 80.8.14, 15. Isai. 3.14, 27.2. Jer. 12.10. Ezek. 17.6. And they were a noble Vine. Jer. 2.21. A choice Vine, Isai. 5.2. A goodly Vine. Ezek. 17.8. but because it was now become a degenerate plant of a strange Vine. Jer. 2.21. An empty Vine. Hos. 10.1. or Brought forth wild grapes, therefore the Lord likens the Jews here to the wood of a fruitless Vine.  
We shall a little show you wherein the Jews, who were the Church of God, resembled the Vine.  
1. Vines are few in respect of other Trees, so were the Jews in respect of other people, Deut. 7.7. They were the fewest of all people.  
2. Vines are planted by hill sides, by houses, in gardens, orchards, etc. & the Jews were planted in the choicest Land; Hos. 9.13. In a pleasant place; In a very fruitful hill Isai. 5.1. The Vine was brought out of Egypt, it was a chosen Vine, and was planted. Psal. 80.8. but where? in a good Land. Deut. 8.7. even A Land of brooks, fountains, springs, valleys, hills, in a Land flowing with milk and honey, the glory of all Lands, Ezek. 20.6. therefore called A branch of his own planting, Isa. 60.21. Planted with his right hand, Psal. 80.15.  
3. Vines are weak, must have props and supports to uphold them, God dealt so by the Jews, Deut. 1.31. In the Wilderness the Lord thy God did bear thee, as a man doth bear his Son, in all the way that ye went. Children are weak, and must be carried in the Arms, and so God did carry them, Deut. 33.27. The Eternal God is thy refuge, and underneath are the everlasting Arms.  
4. Fruitful, no Tree so fruitful as the Vine, Psal. 128.3. it's called The fruitful Vine, its fruitful in branches, and fruitful in clusters; the Jews were as fruitful a Nation as any, Deut. 10.22. Thy Fathers went down into Egypt, with 70. persons, and now the Lord thy God hath made thee as the Stars of Heaven for multitude; in a natural way they were very fruitful.  
5. It spreads much, so the Jews, who were God's Vine, Psal. 80.9, 10, 11. the Psalmist saith there, of this Vine, that It filled the Land, covered the hills with its shadow, sent out her boughs unto the Sea, and her branches unto the River, and they spread fare.  
6. It's pleasant and delightful, such were the Jews, 
1. Kings 4.25. Dwelled safely under their Vines.  Isai. 5.7. The Vinyard of the Lord of Hosts is the House of Israel, and the men of Judah his pleasant plant, the Hebrew is, his plant of pleasures.  
7. Most pains required about Vines of any plants or trees; much digging, dressing, pruning, supporting, fencing is needful; The Jews had much pains or cost bestowed upon them, Isai. 5.4. What could have been done more to my Vinyard, that I have not done in it? Other Trees are little looked after, but the Vine must have special care, Joh. 1.5.2. the Husbandman observes every branch, the fruitful and unfruitful, Amos 3.2. You have I known of all the families, etc.  

Vers. 2. What is the Vine Tree more than any Tree?  
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wood of the Vine; so the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so the French, du bois de la Vigne: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mostly a living Tree, as Gen. 1.11. Let the earth bring forth the fruit-Tree Psal. 1.3. Like a Tree planted by the Rivers of waters, yet sometimes it notes, the Trunk & body of a Tree cut down, as in Deut. Ye shall serve gods, the work of men's hands, wood and stone. Some would understand it here of the Vine-Tree, dead and cut down, but that needs not, it's more suitable to Scripture, to take it for a fruitless Vine-Tree, neither dead nor cut down, but as if dead and cut down; and what is such a Vine more than other Trees? its not only lower, weaker, more bunched, wreathed, unsightly than they, but it's of less use than any of the Trees of the Forest; they serve to make Temples, palaces, houses, ships, musical and martial instruments, and tools, for many uses, but for the Vine-Tree, it serves not for any such use. By the interrogation, he sets out the unusefulnesse of it; it's so fare from being equal to the Trees of the Forest, as that it's not comparable to a branch of one of those Trees. Take one arm or branch of an Oak, Elm, or Ash, it would be of more use to the Joiner or Carpenter, than the wood of a thousand Vines.  
Therefore it follows,   

Vers. 3. Shall wood be taken thereof to do any work?  
This is a great derogation from the Vine, the wood of it is not fit for any work; the wood of other Trees is fit for variety of services within doors and without, this for none. The Hebrew is, ad saciendum ipsum in opus, to make it into work, it's not fit to make a pin of, which is a small thing, and for small uses, as to hung a cloak, hat, or band on; Will men take a pin of it to hung a Vessel thereon? no, not, they will not, they know its unfit to hung the lest thing on it.   

Vers. 4, Behold its cast into the fire for fuel.  
Here he showeth what its fittest for, viz, The fire, neither is it the best fuel for that, for the branches of Vines, cut and bound up, if they be reserved any considerable time, ne quidem igni fovendo apti sunt.   

The fire devoureth both the ends of it, and the midst of it is burnt.  
The roots and tops, namely the branches, they are only for the fire, and quickly consumed in it, and whereas you may think the body which is the middle part may be good for somewhat, it's otherwise, the midst of it that you think strongest, soundest, most useful, burns like the rest, and you cannot make aught of it: other Trees when the roots and tops are burnt, their bodies are improved, to several great and good purposes: the Vine-Tree is wholly combustible matter, and only for the fire. Some refer the ends to the 10. Tribes, and those carried away under Jehoiachin, the midst to those that remained at Jerusalem.   

Is it meet for any work?  
Hebr. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunquid prosperabitur, will it prospero to work? it will break in pieces, deceive a man's expectation, come to naught and his labour will be in vain.   

Vers. 5. When it was whole it was meet for no work, how much less shall it be meet yet for any work when the fire hath devoured it.  
Sanct: thinks that their Vines at this time were much wasted, for the Chaldeans had been twice there, in Jehoiakims and Jehoiachins time, and where Armies come, they spoil the Countries, pull down buildings, cut up Trees, tear the Vines in pieces, and lay the Vineyards open to waste; they had almost ruin'd the metaphorical Vine the Jews: as therefore the Vine neither whole nor burnt, was meet for any domestic or State Service; so this Jewish People neither in their prosperity or adversity neither before the Chaldeans afflicted, them nor since, have been serviceable to God or his Church.   

Vers. 7. Set my face against them;  
See Chapter 14. 8. Concerning these words.   

They shall go out from one fire and another fire shall devour them.  
By fire is meant affliction, judgements, Psal. 66.12. We went through fire and water, and there be sundry resemblances between them.  
1. Fire is dreadful to men's thoughts, fire of Sodom, and fire of Hell how terrible, if you see a ship on fire, etc. So judgements, afflictions are exceeding terrible to the apprehensions of many; the Sword how sad did it make the hearts of many before it was drawn, etc. the plague now is terrible to your thoughts.  
2. It's painful, and so are the judgements of God, they put a Land into travail, Isai. 26. when the judgements of God were abroad, what saith the Prophet, v. 17. Like as a woman with Child that draweth near the time of her delivery, is in pain, and cryeth out in her pangs: so have we been in thy sight O Lord. God's judgements breed terrible pangs, in those are under them.  
3. Fire inlightens the eyes, and judgements enlighten men's understandings, vexatio dat intellectum, Hos. 5.15. In their affliction they will seek me early; than they will see the nature of their sins, the danger of their lives, the great need they have of mercy, and therefore will seek me early: hence it is that God saith so often after judgements threatened, They shall know that I am the Lord.  
4. It refines, so do the judgements of the Lord, Zach. 13.9, I will bring them through the fire, and refine them as silver is refined. The Babylonish Furnace, purged out their Idolatry, Isai. 1.25. I will turn my hand upon thee, and purely purge away thy dross, and take away all thy Tin. When God takes away his hand of mercy from a Nation, and turns his hand of judgement upon it, than he purges, etc.  
5. It consumes, and so do his judgements, Psal. 21.9. Thou shalt make them as a fiery Oven, in the time of thine anger, the Lord shall swallow them up in his wrath, and the fire shall devour them. Famine devoured its thousands, etc.  
The scope of the words is, that they should have judgement after judgement, if they escaped one, they should fall into another, until they were consumed.   

Vers. 8. Because they have committed a trespass.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praevaricati sunt praevaricationem, he means not one trespass only, but it's a singular put for a plural, and is cleared by that, Chap. 14.13. If a Land sin against me by trespassing grievously, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is little difference in the words, and those here might have been so rendered, They have trespassed grievously.  
Obser. 1. The Ministers of God have warrant to use Pararables, similitudes, in their teaching of the people, God himself doth it here, he brings in a parable of the Vine-Tree, and allegorizeth upon it, and the Scripture is frequent in parables and allegories. Christ was much in parables; they help memory, if familiar and known, they convince more fully than plain speeches.  
2. That men are apt to glory & confided in the privileges they have, What is the Vine-Tree more than any Tree? the Jews because they were God's Vine, God's people, thought themselves better than any, than all other, that they should never be cut down and destroyed; what are not we God's Vine, his pleasant plant? hath he not made a hedge about us, done much for us? will he pluck up the hedge and lay us waste? No man would ever destroy his own Vine, and Vinyard, and shall we think God will deal so by his? The Jews doted upon their privileges, that they were Abraham's seed, they had the Temple, that they were a plant of Gods planting; and its incident to most, to adhere to, and confided in some privileges they have; but whence had they, or any, their privileges? if they were the people of God, his Vine, the Lord chose them, they chose not him, he planted them, and pleased to call them his Vine, and Vinyard, what ever excellency or privilege they had, it was from his free grace and good Pleasure, neither they nor we can merit, or purchase aught at the hands of God; let us not glory in privileges, in carnal excellencies, have any confidence in the flesh, but remember the more privileges we have, the stronger obligation is upon us, to admire free grace, and to honour the God of our mercies.  
3. The Lord knows what all Trees are, the Vine-Tree in the Vineyard, and the Trees of the Forest, the Cedars of Lebanon, the Oaks of Bashan, and shrubs of the Wilderness, he knows the goodliness or meanness, the tallness or lowness, the weakness or strength, the fruitfulness or unfruitfulness, the usefulness or unusefulnesse of every Tree: he knew what Trees the Jews were, and what Trees the Gentiles were, which Tree was fit for the fire, and which fit for other services; he knows every man's nature, qualities, operations, uses and ends.  
4. Trees in the Forest and Wilderness, may be of better use than Trees in the Orchard and Vineyard, wild Trees may exceed those are planted, What is the Vine-Tree, to a branch among the Trees of the Forest, shall wood be taken thereof to do any work? Will it serve for a pin to hung a hat on? no, other trees you may take the wood and Timber of, and employ many ways. The Heathens that were Trees of the Forest, had more good in them, than the Jews who were his Vine; they did more service to the world, they were more just, diligent, faithful, bountiful, pitiful than the Jews, they were fit for Temple-worke than the other: and is it not so now? are not many Forrest-Trees better than us Christians?  
5. People degenerating from the condition they were set in, loose their esteem and favour; this people of the Jews was a noble Vine, a choice Vine, a good Vine; but now it was become a degenerate plant of a strange Vine, Jer. 2.21. I had planted thee a noble Vine, 
Exod. 15.17. Psal. 44.2.  wholly a right seed: how than art thou turned into the degenerate plant of a strange Vine unto me? they were become like Sodom and Gomorrah, Isai. 1.10. Hear the word of the Lord, ye rulers of Sodom, give ear unto the Law of our God ye people of Gomorrah, now their Vine was of the Vine of Sodom and of the fields of Gomorrah, now their grapes were of gall, and their clusters were bitter, Deut. 32.32. and why so? Isai. 1.4. they were a sinful Nation, a people laden with iniquity, a seed of evil doers, children that were corrupters, they had forsaken the Lord, his Ordinances, Truths, worship; they had changed their glory, and wandered after Idols, Jer. 2.11.20. they oppressed in the Gates, the City and Land were full of violence, and bloody crimes, Ezek. 7.23. and hereupon they lost their favour with God, and esteem they had of him, so that he came to abhor them, Psal. 78.59. He greatly abhorred Israel, forsook them, delivered them into captivity, and into the enemy's hand; vers. 61. Because they degenerated so, God branded them with disgraceful titles, as a Rebellious Nation, impudent children, Ezek. 2.3.4. Hypocritical, Isai. 10.6. Lying, Isai. 30.9. Reprobate silver, Jer. 6.30. Sons of the sorceress, seed of the Adulterer, Isai. 57.3. Soothsayerss, Isai. 2.6. Supplanters, slanderers, Jer. 9.4. An assembly of treacherous men, vers. 2. A home-born slave, Jer. 2.14. Thorns and briers, Isai. 2.17. Naughty figs, Jer. 24.8. A Garden without water, Isai. 1.30. Scorpions, Ezek. 2.6. A generation of Vipers, Matth. 3.7. When this Vine lost its sweetness, it lost the interest it had in the heart of God, and the more it degenerated, the more distasteful and reproachful it became. degeneracy from God and his ways, is a provoking sin, God had done more for his people, than any people in the world, he had given them such a Land, such Ordinances, Laws, privileges, as none else had; and now for them to forsake God, was a grievous trespass, they violated many bands of love, they broke the covenant of their God, and did secretly accuse God, as not being so good as he had promised to be unto them, therefore Mich. 6.3. O my people what have I done unto thee, and wherein have I wearied thee? testify against me. I brought thee out of the Land of Egypt, and redeemed thee out of the house of servants, etc.  
It's good for us therefore to keep close to God, not to admit of any undervaluing or discouraging thoughts of God and his ways, let not your hearts draw you back from God, Heb. 10.38. If any man draw bacl, my soul shall have no pleasure in him. Drawing back, is the way to perdition, Heb. 3.12. Take heed therefore, lest there be at any time, in any of you, a heart of unbelief, to departed from the living God: if you would be honourable and fruitful, you must cleave fully to God and keep close to him, and his ways, Joh. 15.4. The Branch cannot bear fruit of itself, except it abide in the Vine, not more can ye except you abide in me.  
6. That people which is fruitless, and useless is determined of God to destruction, The Vine Tree being barren and of no use, was given and cast into the fire, and so should the Inhabitants of Jerusalem, for they were neither fruitful nor useful.  
1. Not fruitful, Hos. 10.1. Israel is an empty Vine, he bringeth forth fruit unto himself, this seemeth a contradiction, that Israel should be called an empty Vine, and yet bring forth fruit, but it is not, the fruit was selvish fruit, and that is as no fruit in God's account, it brought forth branches, leaves, and wild grapes, but God reckoned not these for fruit: their Idolatry, superstition, oppression, violence, and injustice, were wild grapes, their hypocrisy, formal professions, carnal confidences, their fastings and sacrificings, were leavy things, they had no fruit unto holiness, and righteousness, their worship was not pure, Laws were not executed, so that they were unfruitful towards God and Man.  
The evil of fruitlessness lies in this,  
1. A Vine or people that are fruitless, deceive God's expectation, Isai. 5.4. I looked that it should bring forth grapes, and it brought forth wild grapes: God had taken great pains, been at great cost with his people, waited long for grapes, and when all came to all, there were only wild grapes, vers. 7, I looked for judgement, but behold oppression, for righteousness, but behold a cry.  
2. It offends God to have such Trees in his Vineyard, People that bring forth nothing but wild grapes, cursed Fruit. How grievous was it to God, that there was no justice in the Land, Jer. .5 11. Run to and from through the streets of Jerusalem, if there be any, that executeth judgement, that seeketh the truth, and I will pardon it. Isai. 5.3. Judge between me and my Vineyard. it argues, God was troubled: though they had no good fruit, yet they had evil fruit too much, such as offended, his eyes, his ears, his taste, therefore Isa. 1.5. I will hid mine eyes from you, yea when you make many prayers, I will not hear: and the grapes they bore, were sour grapes, distasteful unto the Lord.  
3. fruitlessness is a reproach to God, who is the Husbandman of the Vineyard, as if he were not skilful, or negligent, and did not what was fitting, to make the Vine to bear, 
Matth. 7.16.  and therefore Isai. 5.3, 4. Judge between me and my Vineyard, what could I have done more: I have done all is fitting, for a prudent and industrious Vine-dresser to do, and my Vine is a reproach to me; when men till their Land, sow it with the best seed, and it brings forth nothing but Thistles, Nettles, or weeds, it's a reproach to the owner: if other people had had that pains taken with them, those means and mercies bestowed upon them which the Jews had, they would have brought forth fruit unto repentance.  
4. Fruitless ones are a burden to God, to the godly, and to the place where they grow.  
1. To God who speaking of this People, Isai. 1.24. Saith, Ah I will ease me of mine Adversaries, they were a mighty burden unto him. Amos 2.13. Behold I am pressed under you, as a cart is pressed that it full of sheaves.  
2. To the godly; Lots righteous soul was vexed with the Sodomites, 2 Pet. 2.7. they were a Vine that brought forth nothing good. David sighed and said, Woe is me, etc. such hinder the liberties, and sad the Spirits of those are truly good.  
3. The place where they grow, Luk. 13.7. The barren figtree must be cut down, and why? it cumbers the ground, keeps out others which might be set up in the place, sucks up the moisture and fatness of the earth, overshaddows and prejudiceth the plants are near.  
5. Such are slighted, looked upon as worthless, inconsiderable; take a Vine or Tree hath no fruit, it's not regarded: it's not the leaves or branches, but the fruit makes it esteemed, it's not a leavy profession, but a fruitful conversation makes people to be esteemed. Mark. 14.3. A woman bestows a box of precious ointment upon Christ's head, some envied at it, but Christ said she had wrought a good work, and this begat such an high esteem of her, in the heart of Christ, that to honour her, he said, the fact should never be forgotten, but where ever the Gospel should be preached in the world, that she had done should be spoken of, for a memorial of her, vers. 9 she was a Tree bore good fruit, and was honoured for it, but fruitless Trees are not minded, not valued; take a man that doth no good, we say he is an idle, an empty man.  
6. fruitlessness declares a man to be an evil man, a Tree is known by its fruit, if it have good fruit it's a good Tree, if ill, it's an ill Tree, but what if it have no fruit? you cannot say, it's neither good nor bad, God hath no such Trees, in his garden; in that it hath no fruit, it's an ill Tree; a barren Tree cannot be good; when Christ found no fruit upon the Tree, he dealt with it as with an evil Tree.  
7. That is fruitless, is near to a curse, Matth. 21.19. when Christ saw a figtree without figs, what said he to it? Let no fruit grow on thee hence forward for ever, and presently the figtree withered away, Heb. 6.8. The ground that brings forth briars and thorns, not herbs meet for the dressers, is rejected and nigh unto cursing, Prov. 10.7. The name of the wicked shall rot, Wicked men are fruitless, and God will curse their names, Esau, Jeroboam, Judas.  
If a Vine be fruitless, God will take away what he hath bestowed, and undo what he hath done, Isai. 5.5. I will tell you what I will do to my Vineyard, I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down. The hedge and wall were God's protection, and defence of them; now because the Vine had no good fruit, was an empty Vine, the Lord would preserve them not longer, but expose them to spoil and ruin, God made a Law concerning fruitful Trees, that they should be preserved Deut. 20.19. and God himself is careful of fruitful Trees and Vines that bring forth good grapes, Isai. 65.8. As the new wine is found in the cluster, & one saith, destroy it not, for a blessing is in it, so will I do for my Servants sake. If God's Trees, Vines be fruitful, God will preserve them, prohibit others to wrong them, Psal. 105.15. Touch not mine anointed, and do my Prophets no harm. Cant. 2.5. Take us the Foxes, the little Foxes that spoil the Vines, for our Vines have tender grapes. When the Vines do bear good clusters and wine, the Lord is careful to preserve them, he is a hedge and wall unto them, but when they are barren, or bring forth sour grapes, he will protect and bless not longer, he will undo what he hath done, take away what he hath bestowed, Matth. 21.43. The Kingdom of God shall be taken from you, and given to a Nation, bringing forth the fruits thereof; the Jews had the Title to be God's People, the Gospel was presented to them, both should be taken away, and be bestowed upon the Gentiles, who would bring forth the fruits thereof: several Kingdoms have several fruits, and the fruits of God Kingdom, are the fruits of the Spirit.  
9 Fruitless Trees must be cut down or plucked up, Luke 3.7. Cut it down. Matth. 3.10. Now the Axe is laid unto the root of the Tree. The Jews were a fruitless Vine-Tree, and when Christ came, he laid the Axe to the root, and quickly they were cut down, and sometimes he pulls them up by the roots, Jud. 12. Trees whose fruit withereth without fruit, twice dead, plucked up by the roots; Fruitless Trees are twice dead, dead in the body and branches, and dead in the root, dead by nature, and dead by their Apostasy, from that Profession they made, and these God plucks up by the roots, there shall nothing of them remain.  
2. They were not useful: as the Vine-Tree, if fruitless, it must be cut down, or plucked up, it is unserviceable for any work, to make a pin of, other Trees when they are growing or cut down, serve for divers uses at Sea and Land, this people were come to such a pass, as that they were unfit for any use, Jeremiah tells you they were like naughty Figgs, that could not be eaten, Chap. 24.8. and like the girdle he hide in the bank of Euphrates, Chap. 3.7. which was marred and profitable for nothing, you know what Christ saith of salt, when it hath lost its savour its good for nothing, but to be cast out and trodden under foot, Matth. 5.13. so the Vine-Tree when it hath lost its fruitfulness, its clusters, and wine, with which it cheered God & man, its good for nothing but to be cast into the fire, such a Vine-Tree were the Jews, Jer. 4.22. My people is foolish, they have not known me, they are sottish Children, and they have none understanding, they are wise to do evil, but to do good they have no knowledge.  
Let England, London look to it, we have been the Vine and Vineyard of the Lord, he hath made a hedge and wall about us, he hath of late digged us and pruned us, he looks for fruit, good fruit, the power of godliness, not the form, through reformation not a half one, justice, not oppression, love, not bitterness, taking of burdens, not laying them on, countenancing of the Saints, not reproaching, etc. if we be found without such fruit, or having ill fruit, the Axe is sharpening, we shall be cut down, and cast into the fire like the Inhabitants of Jerusalem; let us now than after such warnings, such mercies and deliverances from the wild beasts and Boars, bring forth fruit meet for repentance, meet for the Gospel, meet for all that God hath done for us.  
1. We have been near cutting down like the Figtree, Luke 13.6, 7, 8, 9 A man had a Figtree, planted in his Vineyard and came three years to see what fruit it had, and there was none, either no figs, or naughty figs, and than he said to the Dresser cut it down, but the dresser interceding, prevailed for an other year. Lord let it alone this year also, if it bear fruit, well, if not, than cut it down: so here, etc.  
2. God hath bestowed upon, and done great things for us, he hath taken us out of the Romish Egypt, and planted us in Canaan, A Land that flows with milk and honey; he hath given us the glorious and everlasting Gospel, which many other Nations have not, in it he hath given us, exceeding great and precious promises, with it pardon of sin, the spirit, Christ himself, all; to us Heaven is opened, we have visions of God, dews, showers and sunshine, to make us fruitful; he hath done for us wonderful things; hath he not fenced and walled us about with his protection; defending us from enemies without and within, so that neither Lion nor Leopard, Boar nor Bear, Wolf nor Fox, Jesuits, Papists, Malignants, have been able to devour us? hath he not delivered us from the greatest dangers, most devellish devices and plots, and out of many deaths? hath he not destroyed the Serpents and Scorpions? that stung us, or driven them into holes, made their Hosts To fall, as a leaf falleth from the Vine, and as a falling Fig, from the Figtree. Isai. 34.4. Hath he not plucked up most of the Thorns and briars that grew in his Vinyard, and removed the stones of stumbling out of the Ecclesiastic and civil Estate? hath he not turned curses into blessings, wise counsels into foolish results, and by weak hands wrought glorious effects for us? hath he not disappointed the expectations of our enemies, when they have been high, puzzeling the wit of Hell, non-plussing the powers of darkness, causing their Designs to dash out their own brains, and to promote those they were intended to ruin.  
3. God blesses and prospers a People that is fruitful in good, Genesis 49.22. Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall, of him came two Tribes Ephraim and Manasses, and how did he prospero in Egypt? to what a height and greatness did he grow? he was the only man in all the Land, Gen. 41.44. It's said of the man is fruitful, that he shall prospero whatsoever he doth. Psal. 1.3. Moses exhorted the People to obedience, upon this ground, Deut. 29.9, Keep the words of this Covenant and do them, that ye may prospero in all that ye do. When men are obedient unto the Will of God, and so fruitful, it pleases the Lord to bless them; the Jews were the terror of Nations, whilst they worshipped God in his own ways, and executed justice in their Gates, 2 Cron. 32.30. Hezekiah prospered in all his works, he abounded in doing good, and prospered accordingly, if you bring forth sweet grapes and pleasant fruit, you shall prospero in your families, shops, journeys, worship, etc.  
4. All Creatures are fruitful one way or other, the earth is so plentiful in fruit bearing, that as it is the Mother of all living, so it's the maintainer of them. What is there grows upon the face of the earth, which is altogether fruitless, and doth not contribute something to the good of man, and glory of its Creator? Clouds are the bottles of heaven, and being carried over the quarters of the earth, they empty there silver drops to enrich the earth. The heavens yield us their light and influence, and move constantly to do us service; that old Servant of the world the Sun, is not yet weary of sending down her beams to warm us, and all other creatures: hath God made the heavens and earth useful and fruitful for man, and all the fish, fowl, beasts, birds, plants in them? and shall man be barren? it was a reproach for a woman in Israel to be so, and surely for a Christian it is a great reproach to be so.  
5. It's the appointment of the Lord Christ, that those are his should be fruitful, John 15.16. I have chosen you and ordained you, that you should go and bring forth fruit: that they should preach, pray, convert souls, work miracles, plant Churches, set up his Kingdom, etc. and now if Christ hath chosen you to any places, in the Family, City, Church or State, he hath ordained that you should bring forth fruit, he would not have a Parent fruitless in the Family, nor a Magistrate in the City.  
6. It's an honour to God to be fruitful; when a Vine is full of goodly clusters, what a credit, what a cheering is it to the Vinedresser? when the ground yields great increase, it's an honour to the Husbandman; when Trees are loaden with fruit, the Gardener glories in it, come look upon this Tree; when the Ewes bear Twins, it's the Shepherd's honour: and so when Christians are fruitful, it's the honour and glory of God, Joh. 15.8. Herein is my Father glorified, that ye hear much fruit. When Christians are fruitful, it provokes others, to praise the name of the Lord, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.  
7. Fruitfulness is delightsome to God and Man, Hos. 14.5, 6. God would be dew to Israel, he should grow, his beauty should be as the Olive-Tree, (the beauty of the Olive-Tree, is to be full of Olives) And his smell as Lebanon; Lebanon was full of sweet Trees and fragrant flowers, and filled all the parts thereabouts with a sweet smell: so should Israel be ftuitfull, and yield a sweet savour to God in Heaven, and men on earth, Jud. 9.13. The Vine cheered God and Man with its pleasant and sweet smelling wine. God in that it was offered in the free-wil-offering, for a sweet savour unto God, Numb. 15.3, 5. Man, Psal. 104.15. Wine makes glad his heart: so fruitfulness in Christians hath a sweet savour, delights Heaven and Earth. The Philippians fruitfulness was An odour of a sweet smell, a sacrifice acceptable unto God, Phil. 4.18. so prayers and praise are as incense and music unto him. Psal. 141.2. Heb. 13.15. The Corinthian bounty and fruitfulness so delighted Paul, that he boasted of them, 2 Cor. 9.2. The savour of it extended fare, and made many to glorify God on their behalf, vers. 13. be fruitful than that you may please delight, God and Man, and leave a good sent behind you.  
8. It's the glory of any to be fruitful.  
9 Christ is coming to see what fruit is upon his Vine-Trees, Heb. 10.37. Yet a little while, and he that shall come, will come, and will not tarry, and when he comes, if there be ill fruit, or no fruit upon them, he will not only curse those Trees, but burn those Trees, for his coming will be in flames of fire, 2 Thess. 1.8. The Inhabitants of Jerusalem were not spared because Barren, and the Inhabitants of London will not be spared if found Barren, if you be fruitful he will transplant you and you shall be Trees of righteousness in the Heavenly paradise for ever.  
Obs. 7. When God's face is against a people, he will follow that people with judgement after judgement, till they be consumed: I will set my face against them, they shall go out from one fire, and another fire shall devour them. If they escaped the famine, the plague should take hold of them, if that did not the sword should, if that failed, the wild beasts should devour them, if by them they died not, captivity should be their ruin; when God is wrath, he hath fiery judgements for the wicked, and if he scorch them in one fire a little, pull them out like brands, he will throw them into another fire, if he burn them a little more in that, and pull them out again, at last, he will throw them into a devouring consuming fire; The wrath of a King is as a Messenger of death. Pro. 16.14. but the wrath of God is as death itself, it pursues sinners, till they are burnt to Ashes; wicked men are apt to think, that when they are got out of some one fiery affliction they are safe, but another is preparing for them; Nabuchadnezzar had twice before been in their Land, carried away Jehoiakim and Jehoiachin at several times, and now he was ready to come again, and after a long siege, he took the City, and carried away many to Babylon: those were left, he set Gedaliah over them, whom Ishmael with many other slew, this Ishmael presently after was put to flight by Johanan, who also going into Egypt, contrary to the counsel of Jeremy, is slain there with divers others by the Babylonians, as Jer. 41.42.43.44. relates.  
8. The sins of the Inhabitants brings desolation upon a Land, I will make the Land desolate because they have committed a Trespass. Canaan was a pleasant and fruitful Land, a very Paradise, but because they committed a Trespass, corrupted God's worship, and oppressed the People, therefore God laid waste, the Land even his own Vineyard, he plucked away the fence, broke down the wall, and let in those wild beasts, bears, boars, and foxes; the Babylonians who toare the Vine in pieces, and rooted it wholly up, and laid all desolate; before they came, the Land was as the Garden of Eden, but they left it a desolate Wilderness. And where the Vines grew, there were briars and Thorns, Isai. 7.23. yea all the Land should become briars and thorns, vers. 24. so Chap. 32.13. Upon the Land of my people, shall come up Thorns and Briars, yea upon all the Houses of joy, in the joyous City. Psal. 107.4. The Lord tunes a fruitful Land into barrenness, for the wickedness of them that devil therein.  
If we would therefore prevent this, let us heaken to what is said, Jer. 7.5, 6. If you throughly amend your ways and do, if ye throughly execute judgement between a man and his Neighbour, if ye oppress not the Strangers, the fatherless, and the Widows, and shed not innocent blood in this place, neither walk after other Gods to your hurt, than will I 'cause them to devil in this place.     

CHAP. 16.  

1. Again the word of Lord came unto me saying.  
2. Son of man, cause Jerusalem to know her abominations.  
3. And say, thus saith the Lord God unto Jerusalem, thy birth, and thy nativity is of the Land of Canaan, thy Father was an Amorite, and thy Mother an Hittite.  
4. And as for thy Nativity, in the day thou wast borne, thy Navel was not cut, neither waist thou washed in water to suppling thee, thou wast not salted at all, nor swaddled at all.  
5. None eye pitied thee, to do any of these things unto thee, to have compassion upon thee, but thou wast cast out in the open field, to the loathing of thy person, in the day that thou wast borne.  
WE are now come to the longest Chapter in the whole Prophecy, and it is against the Jews who were at Jerusalem.  
The parts of it are these,  
1. The principal scope of the Chapter laid down in the second verse.  
2. The natural state of the Jews represented under a parable of an infant left and neglected of all; from the 2. verse to the 6.  
3. A comemmoration of Gods dealing with them, from the 6. to the 15.  
4. An exprobration of their great ingratitude in running out from God, and sinning above other Nations, from the 15. to the 35.  
5. A Commination of grievous judgements, from the 35. to the 60. wherein also the aggravation of their sins are laid down.  
6. A promise of mercy to restore and establish them, from the 60. to the end.  

Vers. 1. Again the word of the Lord came unto me saying.  
These words are frequent, they show whence he had what he spoke, and with what authority he spoke, viz. divine authority, and serve for attention to provoke the sons of men, to heed what the Prophet delivered.   

Vers. 2. 'Cause Jerusalem to know her abominations.  
By Jerusalem, he means the men of Jerusalem, and by abominations, those sins of Idolatry, adultery, injustice, etc. which were abominable.  
The Prophet being in Babylon, how could he cause Jerusalem to know her abominations, his voice would not reach thither?  
He might by Letters sand to Jerusalem, to Jeremiah or some of the faithful, to make known what a message, what a Prophecy he had received from the Lord.  
Or else, he might give it out in Babylon, where were some that would quickly carry, or sand tidings thereof unto Jerusalem.  
Obser. 1. That a People may be guilty of abominations, and not know nor acknowledge them, Jerusalem was so, and did not know nor acknowledge it, Cause Jerusalem to know her abominations. Amos 3.10. They know not to do right.  
When men know not what is right, how can they know what is wrong?  
They stored up violence and robbery in their palaces, they got wealth by injustice, oppression, laid it up, and thought it well gotten.  
They know not God. Jer. 9.3. They proceed from evil to evil, and know not me saith the Lord, when People know not God, they do evil after evil, and know not that they do evil; They know not the way of the Lord, Jer. 5.4. Therefore their own ways seem good in their eyes, Joh. 16.2. The time cometh, that whosoever killeth you, will think he doth God Service: when men shall murder the Saints of Christ, (a crying sin, a great abomination) they will be so far from knowing or acknowledging it, that they will justify the fact, in Isai. 5.20. you may read what the Jews said of evil, they called Evil good and good, evil, they put darkness for light, and light for darkness, they put bitter for sweet, and sweet for bitter: they set up Idols, worshipped the Queen of Heaven, oppressed in the Gates, filled the Land with bloody crimes, and yet justified themselves, Jer. 7.9. Will ye steal murder, commit adultery, swear falsely, burn incense unto Baal, and walk after other Gods, whom ye know not, and come and stand before me in this house, and say we are delivered? we are in no danger, whatever is threatened; they were blinded: and as they knew not their abominations, so they acknowledged them not. Hos. 5.15. I will go and return to my place till they acknowledge their offence; if they did know their doing to be evil, yet they did not acknowledge them to be such evils as in truth they were; they did not profess themselves to be guilty, the Lord therefore puts them upon it, Jer. 3.13. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God: lay it to heart and confess it.  
2. Note there is an unwillingness, an averseness in sinners to hear of their sins, Cause Jerusalem to know her abominations, she is against it, but make her to know them, Jer. 44.16. We will not harken unto thee; thou tellest us of sinning, and judgement for sins, but say what thou wilt, We will not harken, Zech. 7.11.12. They refused to harken, and pulled away the shoulder, and stopped their ears, that they should not hear, yea they made their hearts as an Adamant stone, lest they should hear the Law, and the words which the Lord hath sent in his spirit by the former Prophets, what averseness was here in this people, to hear of their sins or duty, 2 Chron. 36.16. They mocked the Messengers of God, despised his words, and misused his Prophets, they were not only unwilling to hear of their sins, but wilfully add to the heap of their sins, they mock, despise, misuse the Prophets, that told them of their mocking, despising, misusing: when Stephen told them of their practices, Acts 7.51.52. what followed upon it, They were cut to the heart, they gnashed upon him with their teeth, they cried with a loud voice, they stopped their ears, and ran upon him with one accord, cast him out of the City and stoned him. 54, 57, 58. verses: so when Christ told them of their sins, they derided him, Luk. 16.14. told him he had A Devil, Joh. 8.48. they Were filled with wrath, thrust him out of the City, led him to the brow of an Hill, that they might cast him down headlong, Luke 4.28, 29. And not only wicked men are unwilling to hear of their sins, but even good men also; when God reproved Jonah, Dost thou well to be angry, his reply was, I do well to be angry? even to death: he thought God did evil in reproving him, that he had more cause to be angry than God had to chide him for his anger: when Hanani the Seer came to Asa the King (who was a godly King, and told him he had done foolishly in relying upon the King of Assyria, and not upon the Lord, and that therefore he should have wars; Than Asa was wrath with the Seer, and put him in a prison House, for he was in a rage with him because of this thing: Paul was become the Galathians enemy, because he told them the truth, he told them of their sins; good men do not easily endure to hear of their faults, and this is that discourages friends from telling them what they hear, observe and know, and so through fear they become unfaithful.  
3. What God commands the Prophets and Ministers to do, it matters not how it is taken by the People, they are to do it.  
Here God commands Ezekiel to 'cause the People to know the abominations, it was not for him to excuse himself from this service, to object against it, to say they will mock me, despise me, misuse me, hate me, seek my hurt, ruin me, God commanded, and it was his duty to do it, carefully, conscientiously, and faithfully, he must make known their sins to the world, to themselves, let the event be what it will, Isai. 58.1. Cry aloud, spare not, lift up thy voice like a Trumpet, and show my people their transgressions, and the House of Jacob their sins: the Prophet must not whisper, but cry, and that aloud, it matters not who hears, he must lift up his voice like a Trumpet: when men blow Trumpets, they do it with all their strength, and the sound of it goeth far; so must the Prophets with extension of their voice, utter the sins of the people, and show them their transgressions, they must represent them fully, and livelilie before their eyes, and to their ears; this they must do,  
1. That others may take warning, and not do as they have done, 1. Tim. 5.20. Them that sin, rebuke before all, them that sin openly, must be rebuked open y.  
And why?  
That others also may fear.  
2. That they may bring the Parties to repentance, Jer. 23.22. If they had stood in my counsel, and had caused my people to hear my words, than they should have turned them from their evil way, and from the evil of their do.  
How shall sinners come to repentance, if they hear not of their sins, if they be not convinced of the sinfulness of them, by the Prophets and Ministers of God? This was the fault of the false Prophets, they hide their sins from them, but the faithful ones must tell them of them.  
3. That they may deliver their own souls, Ezek. 33.8, 9 When I say to the wicked, O wicked man! thou shalt surely dye, if thou dost not speak to warn the wicked from his way, that wicked man shall dye in his iniquity, but his blood will I require at thy hand; Nevertheless if thou warn the wicked to turn from his way, if he turn not, he shall dye in his iniquity, but thou hast delivered thy soul.  
Obser. 4. The sins of People are abominations in God's account, he calls the sins of Jerusalem abominations, what his soul loathed and abhorred, Psal. 14.1. They have done abominable wokrs Ps. 53.1. They have done abominable iniquity sins are works, but works of iniquity, abominable works, & abominable iniquity, now Ps. 5.5. it is said of God, thou hatest all workers of iniquity, if God's hatred be against the workers of iniquity, how great is it against iniquity itself? if a man hate a poisonous creature, he hates poison much more, the strength of God's hatred is against sin, and so should we hate sin, and hate it with strength, its abomination unto God, let it be so unto us., Prov. 6.16, 17, 18, 19 These six things doth the Lord hate, yea seven are abomination unto him; a proud look, a lying tongue, hands that shed innocent blood, an heart that deviseth wicked imaginations, feet that be swift in running to mischief, a false witness that speaketh lies, and him that soweth discord among Brethrens.   

Vers. 3. And say thus saith the Lord God unto Jerusalem, thy birth and thy nativity is of the Land of Canaan.  
The Jews stood much upon their progenitors, and gloried in it, that they were descended from Abraham: but they were so degenerated at this time, that the Lord sends the Prophet to upbraid them, and tell them, that their birth and nativity was rather of the Canaanites, Amorites, and Hittites, than of Abraham, your ways and do are such, that you seem rather to be the seed of any impious stock than of Abraham, who was so upright, faithful and honourable, your works are contrary to his, they are such as the Nations are, and so testify that you are rather of them, than of him.   

Thy birth,  
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Montanus interprets Mansiones tuae, and the French, Tun habitation, the Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy root, so the Vulg. Radix tua, Jun. Pisc. Pola. have it commercia tua, thy commerce, and traffiquing in in matters of Religion is of Canaan, we have it Birth, which implies, beginning, rise; and all these may stand, thy birth, habitation, commerce, whatever thou thinkest of thyself, do all declare that thou art of Canaan, of the Amorites, and Hittites; thy worship and practices are such, that if any inquire whence thou art, where thou dwellest, whom thou resemblest, they would conclude thou art of, dwellest among, and most like unto Canaanites, Hittites, Amorites:  
This is truth, but some further thing the Prophet seems to aim at here, viz. their condition before the Lord took them to be his people, and what were they than not better than other Nations, barbarous, idolatrous, like the Canaanites, etc. and so the word mecorotheca may import, for some of the learned derive it from Cor which is to dig and cut out, Isai. 51.1. Look unto the Rock, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whence ye are hewn, and to the hole of the pit whence ye are digged.   

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

Of the Land of Canaan.  
Some understand Egypt here the Land of Canaan, because the Jews had long lived in Egypt, which is called the Land of Ham or Cham. Psal. 105.27. but Egypt was not Canaan, Canaan was a Country in Asia, the less, so called from Canaan the son of Cham, Gen. 10.6.18.19. possessed by him and his Sons.  
Now Canaan was cursed by Noah, Gen. 10.25. Cursed be Canaan, a servant of Servants shall he be, that is, extreme vile, and base: from him came the Canaanites a cursed race, they were so wicked, that Abraham caused his Servant to swear he would not take a wife unto his Son of the daughters of the Canaanites, Gen. 24.3. they were given to such abominable sins, as that the Land vomited them out, Levit. 18.25. and when the Israelites came to possess. Canaan, they were so hateful to God, that he charged his People utterly to destroy them, Deut. 7.2. Thou shalt smite them and utterly destroy them, thou shalt make no Covenant with them, nor show mercy unto them, Vers. 16. Thine eye shall have no pity on them, they had all abominations amongst them.   

Thy Father was an Amorite.  
The Amorites were of Canaan the Son of Cham, Gen. 10.15.16. and they were as wicked as the Canaanites, Gen. 15.16. The iniquity of the Amorites is not yet full, their iniquities were very great, only God waited for the completing thereof, before he would destroy them, they were great Idolaters, oppressors, made incestuous marriages, and Ahab one of the most wicked Kings that ever were, is compared to the Amorites, 1 Kings 21.16. He did very abominably in following Idols according to all things as did the Amorites whom the Lord cast out before the children of Israel. They were bitter enemies unto the Israelites, and would not let them pass through their Country, Numb. 21.23. but fought with them; they forced the children of Dan into the mountain, Judg. 1.34. They were a people potent, and dreadful to the Jews, for Amos 2.9. It's said of them that Their height was like the height of Cedars, and that they were strong as Oaks; they were a Giantlike people, and as they exceeded in height and strength, so they exceeded in wickedness, and therefore God destroyed his fruit from above, and his root from beneath.   

Thy Mother an Hittite.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cethaea; The Cethites or Hittites were of the same stock the Amorites were, viz. from Cham and Canaan, Gen. 10.15. Heth is said to be the Son of Canaan, and from him sprung up the Cethites or Hittites as they are called, Gen. 5.20. what kind of people these were you may judge by profane Esau, who took two wives from among the Hittites, which were a continual grief to Isaac and Rebecca, Gen. 26.34, 35. yea such an affliction to Rebecca that she said, I am weaarie of my life, because of the Daughters of Heth. Chap. 27.46. they were contentious, stubborn, and Idolatorus, as the Greek, Chaldie, and the Targum observe; and when the charge is given to the Israelites to destroy the Nations, the Hittites are mentioned first, Deut. 20.17.  
You see what the Canaanites Amorites and Hittites were, exceeding wicked, and the Jews which were at Jerusalem were so degenerate that they were as if they dwelled amidst Canaanites, and were the offspring of cursed Amorites and Hittites 2 Kings 21.9. It is said of them that They did more evil than the Nations whom the Lord destroyed, he means the Canaanites, Amorites and Hittites, as appears by what follows, vers. 11. Manasses did wickedly above all that the Amorites did which were before him.  
Obser. 1. The Lord judges and pronounces otherwise of sinners, than they do of themselves; the Jews thought themselves better than other Nations, they called them Goijm, Nations, Gentiles by way of disgrace, they thought themselves the holy seed, the children of Abraham, an honourable and blessed people, but God thought and pronounced otherwise, he tells them they are Canaanites, what you Abrahamites? no, you are Amorites; what you Israelites? you are Hittites, as bad as the worst of Nations. They thought themselves Children of God, in high favour with him, the true Church, whereas they were abhorred of God, and an Apostatised Church, Rev. 2.9. They said they were Jew's, when they were the Synogogue of Satan; Ephraim said, in all my labours they shall find none iniquity in me that were sin, but God found the Balances of deceit in his hand. Hosea 12.7.8.  
2. Men are their Children, whose ways manners and example they follow; Jerusalem imitated the Nations in their worship, fashions, practices, 
Orig. Jerome Theodor.  and she is the Child of an Amorite, of an Hittite, and her Citizens were Amorrhaeans and Hittaeans, imitating their impiety, they contracted kindred with them, and obtained inheritance with them, as the Father's comment on the words.  
When men live according to the courses, natures, manners of others, they are styled their Sons, or Chidrens, and they be their Fathers, Joh. 8.44. Ye are of your Father the Devil, and the lusts of your Father you will do, he was a murderer from the beginning, and abode not in the truth, so you abide not in the truth, you seek to kill me; and herein you resemble the Devil, and he is your Father; if Abraham were your Father as you pretend, You would do the works of Abraham, Vers. 39 If God were your Father, you would love me, Vers. 42. The Father loves me, honours me, and if you were his Children you would do so too, but you hate me & my doctrine, lie in wait to murder me, You are of your Father the Devil: Christ eals the Scribes and Pharisees, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a generation of Vipers, they were so bitter, cruel, of such a bloody and persecuting nature.  
When Elimas' the Sorcerer would have hindered the conversion of Sergius Paulus, the Apostle told him he was The Child of the Devil, Acts 13.10. his works, ways, were such as the Devils were, and therefore the Devil was his Father: in Isai. 57.3. God calls the Jews, Sons of the Sorceress, the seed of the Adulterer, and the Whore; because they did such things as Sorceresses, Adulterers and Whores use to do; Chap. 1.10. he calls them Rulers of Sodom, and people of Gomorrah, they so livelily represented their natures and practices, that they seemed to be of them, and justly deserved those and titles.  
Let us look to it whose ways we take up, if we imitate the world, we are Children of the world; if Rome, Babylon, we are their Children; the Church of Rome boasts that her birth is from the Apostle, that Peter, Paul laid her foundation: but doth she embrace their doctrine, imitate their examples? no she is like the Nations for her Idolatry, superstition, whoredom, deceit, pomp, pride, etc. therefore her Father is an Amorite, and her Mother an Hittite. We say we are of Christ, but are we like unto Christ in our worship, lives?  
3. All are not godly, which spring from godly Parents, Families, and have a name to be godly; the Jews they came out of the loins of Abraham, Isaac, and Jacob, the best Families that were than in the world, they of all people were counted the holy, and godly people; but grace is not hereditary, you see here they were so wicked that God reckons them among Canaanites, Amorites, etc. they were as bad as any of the Nations, yea worse, Ezek. 5.6. Jerusalem hath changed my judgements into wickedness, more than the Nations, and my Statutes more than the Countries that are round about her; you see it made good, what Paul said. Rom. 9.6, 7. They are not all Israel, which are of Israel; neither because they are the seed of Abraham, are they all Children; they were all Israelites and seed of Abraham after the flesh, but they were not the Children of God, they were of the Land of Canaan, etc. Judge not thou from such external things, for Rom. 2.28.29. He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh, but he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit, and not in the Letter, whose praise is not of men, but of God.  
4. When the Lord takes in any to be his people, they were like others, not better than they.    

VER. 4, 5.  
4. And as for thy Nativity in the day thou wast borne, thy Navel was not cut, neither waist thou washed in water to suppling thee, thou wast not salted at all, nor swaddled at all.  
5. None eye pitied thee, to do any of these things unto thee, to have compassion upon thee, but thou wast cast out in the open Field, to the loathing of thy person in the day that thou wast borne.  
THis Chapter is a continued Allegory, setting forth the state of the Jewish Church, under the consideration of a woman in her birth, education, marriage, adultery, rep●die and reintertainement.  
Something in the last exercise was said touching the Nativity of the Jews, that they were of the Amorites, and Hittites.  
Now to go on,  

In the day thou wast borne,  
When to begin the birth of the Israelitish Nation is inquirable, our Prophet speaks of it in the person of a woman, and saith, in the day thou wast borne.  
Some make her birthday to be, the calling of Abraham out of Chaldaea, and entering into Covenant with him, to bless him, to be a God to him and his seed.  
The infancy and youth of this woman or Jewish estate, was from the time of Jacobs going into Egypt, till they were led out by Moses; her grown estate the time of the Judges and Kings; and her old age from the time of the Babilonish captivity to Christ.  
Others make the birthday of this Nation, to be their going out of Egypt, when they were freed from their rigorous bondage there: but to this opinion I cannot cast in my approbation, because 'twas the time of this woman's youth, not her birth, and so the Scripture sets it out, Jer. 2.2. I remember the kindness of thy youth, the love of thine espousals, when thou goest after me in the Wilderness, and Hosea 2.15. The days of her youth, and of her coming up out of the Land of Aegyt, are the same; and presently after, God espoused this people unto himself.  
Some take this birthday, to be the time of Jacobs going into Egypt with 70. souls, but this is forced, and suits not with what follows in the 5. vers. where it is said, None eye pitied thee, but thou wast cast out etc. Jacob and his, were received honourably by Pharaoh and the Egyptians, and greatly regarded for Josephs sake.  
Pradus makes the birthday to be the time after Josephs death, when another King risen up which knew not Joseph, but oppressed the Jews, from which time it is said, Exod. 1.7. The Children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the Land was filled with them: but to me their birth-daay must needs be long before, take it literally or spiritually: a people must be borne, have their being, before they can increase, and multiply, and they were the Loads people before this day. This birth day I know not how we can begin it at any other time, than when the Lord called Abraham, Gen. 12.1, 2. The Lord said unto him, get thee out of thy Country, and from thy kindred, & from thy Father's house, unto a Land that I will show thee, & I will make of thee a great Nation, and I will bless thee, and make thy name great, and afterwards he told him his Seed should be as the Stars of Heaven, Gen. 15.5. As the dust upon the earth, Chap. 13.16. And as the sand upon the Sea-shoare, Chap. 22.17. Hence is it that Abrahom is called their Father, Josh. 24.3. I took their Father Abraham, from that other side of the flood. We may include all the time, from Gods calling Abraham, to their going out of Egypt, to be their birth time.   

Thy Navel was not cut,  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a double resh, which Aben Esra saith is so called a firmitate, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is firmum, & the Navel is that gives strength to the child, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principale, because its the principal thing, whereby the Child is supported in the Womb, the Septu: mistaking ר for ר read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tender the words thus, non alligaverunt mamillas tuas: French, Con nombril ne fut point coupé, and so we read it.  
The Navel is that unites or ties the Child unto the womb of the Mother, in which there is a Vein called Vena Vmbilicalis, and 2. Arteries: 
Some say that by the Navel, life, spirit and nourishment, is let into the Child.  the Navel vein conveys nourishment unto the Child, not to the stomach, but to the liver, from whence it is dispersed, through the body of the Embryo, the Arteries carry vital spirits unto it.  
As a Tree by the roots is fastened to the earth, and by the fibrae the little strings upon them draws nourishment and spirits from the earth: so is it with a Child in the womb, the Navel fastens it to the Mother, and by the Vein and Arteries in the Navel, it fetches in nourishment and spirits.  
Some have thought Infants in the womb to be nourished by the mouth, because when newly born, they take the breast with their mouths, but the posture of the Infant in the womb confutes that conceit, for it lies double with the Thumbs upon the eyes, the face upon the knees, and the Legs turned up backwards, and how can it receive nourishment at the mouth in this posture?  
Others have thought it to be nourished from that liquid humour it lies in, the whole body taking in what is nutritive, as a sponge in the water, but that is excrementitious and it's not like that God would make that the nourishment of an Infant in the womb, which nature abhors being out of the Womb  
Not, it's the Navel which is the mouth of the Infant, while it is in that prison, and it lives upon the blood and spirits of the Mother, 
Plutarch likens the Navel to the rope and Anchor which stays the Infant in that Harbour of the Mother's womb and when it is cut, the infant goes from Harbour to the Sea and storms of the world.  but when it is borne and dsimprisoned, the Midwife or some skilful person cuts the Navel, for if that should not be, it would be dangerous, if not deadly both to the mother and the Infant. When it is cut there must be great care used that it be so tied up, that neither the air get in, nor blood or spirits flow out, either of which may hazard the life of it.  
For the meaning of the words,  
1. It may be this, look as a Child by the Navel draws life, Spirits, and nourishment from the Mother, so did the Israelitish estate draw from the Nations, that were her Parents, Amorites, Hittites Chaldeans, Egyptians, the life, spirit, and nourishment of several impieties. Rachel had her Father's Idols, and in Egypt they learned the manners, fashions, and worship of the Egyptians, they were not separate from Idols, but drew thence the grounds of their Idolatry.  
2. It points out the miserable condition of this people at first.  
A Child whose Navel is not cut must needs perish, be a dead Child, so here thy Navel was not cut, thou wast in a lost and desperate condition, Abraham was an Idolater when the Lord took him, Psal. 106.7. Our Fathers understood not thy wonders in Egypt: they were an ignorant, perverse, superstitious people.   

Neither wast thou washed in water to suppling thee.  
When an Infant is borne,  
First, the Navel is cut, 
The Egyptian American women wash their Children in cold water as soon as they are borne to make them strong.  and than they use to wash it with warm water.  
1. To cleanse it from that filth adheres to the body of it, from the place it lay in, or the skin it was wrapped in. Jerome saith, the bodies of Infants are polluted with blood, and therefore are washed as soon as they are borne; but those are experienced about the birth of Infants, say otherwise: yet somewhat there is which calls for washing, and therefore R. Manahen renders the words here, non es lota ad munditiem.  
2. For safety, the vulgar reads it, non es lota in salutem, deriving the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save, for if it should not be washed, the filth which adheres to it, may 'cause not only unsavouriness, but sickliness.  
3. For fightlinesse, and so they fetch the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspicere, and read the words thus, thou wast not washed, ad aspectum, to be looked upon, to be embraced and delighted in; when it's once washed, than the Midwife, Mother, Nurse, all present, take more delight in the Child.  
We have it to suppling thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad lenimen, Oecel: 
Cast. ineque aquae lotione sota sis.  ut lenificareris, that thou shouldest be lenified, the joints and parts may have some stiffness in them, the Infant lying double or triple in the womb; or in the birth, something may be wrentched, turned aside; its usual therefore to mix butter, or oil with the water they wash them in, that so their limbs may be tractable; but surely the flesh of Infants, their bodies and bones are very tender things, and do rather stand in need of consolidating than of suppling. I conceive therefore, it were better translated, 
Some advice to wash tham in wine rather than water, as being more strengthening  Thou wast not washed in water to my sight, or when I looked upon thee: thou hadst those pollutions, corruptions adhering to thee, which made thee unlovely, unsightly, Acts 9.37. They washed the body of Dorcas, and laid it in an upper Chamber. It was their use to wash at deaths and births.   

Thou wast not salted at all.  
Hebrew, et saliendo non salita fuisses, in salting thou wast not salted, Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Neither wast thou salted with salt.  
It seems in ancient days, it was the custom after washing, to salt their Infants, or to mingle salt with the water, in which they washed them, we read nothing of this practice, but only in this place: Pradus citys Jerome, saying the bodies of the Infants were salted by the Midwives, ut solidiora fiant, & restringantur: Galen speaks of it lib. 10. de sanitate tuenda, Chap. 7. speaking of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one new born, saith, it must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it must be salted with a convenient proportion of salt round about, that so the skin of the inward parts may be more condensate and consolidate. Avicen saith, that speedily the bodies of Infants should be washed in water, wherein salt hath been melted, that the skin and Navel may grow hard, only they do it must be careful that the mouth and nostrils be not touched therewith.  
This salting with salt was thought useful,  
1. To keep the Navel being cut, from putrifying, and to speed the healing thereof.  
2. To dry up the humours with which the tender bodies do abound.  
3. To cleanse away any roughness, or filth, adhering more closely to the body. And  
4. To thicken the tender skin, and confirm the inward parts of the body.  
It was not in vain therefore, that Anselm: Boetius a Physician did say, sal est quasi naturae balsamum: this custom is not amongst us, 
Cornel: a lapid.  but whither it may not be useful to some Infants I leave to consideration.  
That which the Prophet hereby leads us unto, is, that this People had no heavenly wisdom, no fear of God, no true grace, no salt to cure their wounds, to keep them from putrifying, but abounded in noisome humours, were altogether weak and feeble.   

Nor swaddled at all.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fasciando non fuisti fasciata, in swaddling thou wast not swaddled, Sept: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non implicata eras fasciis, French in enueloppee de Drapeaux, Children are swaddled to strengthen their bodies and to keep their limbs straight, Luk. 2.7. Christ was wrapped in swaddling clotheses; and it's given as a reason why the bodies of Barbarians were straighter than the bodies of the Romans, because they kept their Children swaddled two or three years.  
Hereby is set out how destitute of all help this people were.   

Vers. 5. None eye pitied thee, to do any of these things unto thee.  
Here the contemptible condition of this metaphorical Infant is set out in three things.  
1. That none eye pitied, or had compassion on her to do aught for her, it's something, in misery to be pitied, but to have none to pity, all to be incompassionate, is sad.  
2. That she was cast out, not into some by or secret place, but into the open Field.  
3. Her person was loathed.   

None eye pitied the.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pepercit super te oculus, eye hath not spared upon thee, the eye of man hath not looked after thee; Vatablus, non est misertus tui oculus, Eye hath not had pity on thee, no human eye, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pity as well as to spare, and this must be the sense, as these following words do show.   

To do any of these things unto thee.  
What things?  
To cut her Navel, to wash her, to salt her, or swaddle her; these seemed no great things, of small moment; yet there was none found to do any of these: if some one had cut her Navel, another washed her, a third salted her, etc. it had been some comfort; but she was so vile, sordid, contemptible, that none eye minded her, were moved to do aught for thee, or show her the lest compassion, or kindness.  
The words for pity and compassion were opened 5. Chap. 11. Verse.   

But thou wast cast into the open field  
It was a custom among the Heathens, if they were poor, and could not bring up their Children; or if the Children were deformed, 
Aelia: de var: hist. lib. 11.  to carry them forth and lay them in the Fields, if they did not otherwise make them away, and these Children were called, liberi exposititii. This was so common a practice, that the Thebans made a severe Law against it, that whoever exposed their Infants in the Woods or Fields, should suffer for it. It's reported of the Japonians, that those of them, who are not able to maintain their Children, do usually make them away, especially if they be Females, looking upon them as burdensome, and less useful. There is provision in some Countries to prevent the untimely death of Children, misbegotten and exposed, they are looked after, and taken into Houses appointed for their preservation; 
Clem: Roma. lib. 9 recog.  The Jews were free from this sin above all others, for it's said of them, nunquam apud Judaeos infans natus exponitur; yet the Jewish State was as an Infant cast out.  
Now you know when a little Infant, is cast out into the woods, or fields, it must needs perish, either by hunger, injury of weather, fowls of Heaven, beasts of the Field, or some Vermin, if it be not taken up.  
Moses was cast out, and had perished in the Ark among flags, if he had not been taken up.  
Some divine this to be meant of the casting out of the Hebrew Children to their destruction; others put it upon the time of their making Brick and Clay in the Fields.   

In the open Field.  
Hebrew is, In the faces of the Field, the Hebrew call the outside or superficies of things, their faces, as the face of the deep, face of the waters, Gen. 1.2. so here, the face of the Field, and here rendered open.   

To the loathing of thy person.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in abjectione animae tuae, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies amoliri cum fastidio, abhominari,: Some of the Rabbis interpret Goal deimmunditie quae adhaeret faetui; or that wherein the Infant lies, and so imports the filthy and loathsome condition, this Israelitish Infant lay in, that there was no regard had of he● life or person.  
The Taskmasters oppressed the Jews, their Children were cast into the Rivers, Pharaoh and others plotted their ruin, and there was none to pity, to help: but they were as a Child cast out, to the loathing of their Persons.  
Obser. The miserable estate of man by nature both of Jew and Gentile; for what is said here of the Israelites, is true of all mankind, and is here employed; for if the Jew had no privilege, what must the Gentle have? man's condition by nature is very deplorable.  
I shall give you it out, as it lies couched in this similitude of an Infant new borne.  
1. Man naturally is not cut of from the old stock (as the Infant's Navel was not cut) but draws life, spirits, nutriment from it; every man's Father naturally is an Amorite and his Mother an Hittite, and look what way they walked in, the same doth the Child: Adam was of the earth, earthy, and savoured of the earth: so do all his Children. Thou hast a Navel about thee, carnal desire, which sucks nutriment from the womb, and paps of the creature, their Navels are fastened to the earth, which is their mother, thence they suck their nutriment.  
Hence the Church Psal. 45.10. is bid forget her own people and her Father's House.  
2. Naturally, man is filthy, voided of all beauty, and comeliness, Thou wast not washed with water, washing supposes defilement, Psal. 51.5. I was shapen in iniquity, and in sin did my Mother conceive me, warm me. John 3. That which is borne of the flesh, is flesh, Psal. 14.3. They are altogether become filthy: there is some natural defilement adheres to a Child newly borne, but there is much spiritual defilement.  
3. He is stiff in wickedness, he hath nothing to suppling him, Psal. 78.8. A stubborn and rebellious generation.  
4. Man corrupts in his natural condition more and more, he abounds in ill humours, his thoughts are evil only and continually, his affections are inordinate, Col. 3.5. wicked men grow worse and worse, 2. Tim. 3.13. they putrify in that estate: Thou w●st not salted at all; It's salt that preserves from putrefaction: now man by nature having no salt, must needs grow more and more unsavoury, naturally men are not salted with the fire of the spirit, or any spark of that fire, with any grace, with any divine Truth.  
5. Man is naked in his natural estate, Thou wast not swaddled; an Infant not swaled, lies naked, sprawling, and is a miserable object; man since the fall is naked, without God, & is not ashamed of his condition Jer, 3.3. Thou hadst a Whore's forehead, thou refusedst to be ashamed. He is not clothed with Humility, hath not put the Armour of God the Robe of righteousness, but is impotent, weak, and cannot help himself: a Child new borne, how feeble is it? it cannot think of aught for its own good, it cannot speak a word for itself: it cannot go or do any thing may advantage it: such is man in his natural condition, 2. Cor. 3.5. We are not sufficient of ourselves to think any thing (that is good) as of ourselves, Matth. 12.34. How can you being evil speak good things?  
Nor can he do good, Rom. 3.12. There is none doth good, not not one, Matth. 7.16. Grapes do not grow upon Thorns, nor figs upon Thistles: he is flesh, in the flesh, cannot please God, Rom. 8.8. here is his misery, he that was made at the first to serve God and please him, cannot now serve or please him at all; he is so impotent, that he is not able to receive good, when it is presented unto him, 1. Cor. 2.14. The natural man receiveth not the things of the Spirit of God; not, he is so far from entertaining of them, that he refuses them, Luke 14.16. When the great supper was made, many invited, and all things ready, what did they? they all made excues, and refused to come, Vers. 18.19.20.  
An Infant kicks sprawls and opposes its own good: so doth man naturally, Rom. 1.30. They hate of God. John 15.24. They hated Christ and his Father, Act. 7.15. They do always resist the holy Spirit.  
6. Man in his natural Estate is in a helpless condition, there is none can do him good, None eye pitied thee, to do any of these things unto thee, to have compassion upon thee; none had any bowels to pity, or power to do for this Child; and who pities, or hath power to do for men in their natural estates? all men are in the same condition, they cannot help themselves; other creatures are enemies to man since his fall; Angels have not power to cut the Navel of a natural man, to wash him, salt him, swaddle him; did either Priest or Levite pity or help the man that went from Jerusalem to Jericho, when he fell amongst Thiefs, and was left half dead? who pitied Abraham when he was in Vr of Chaldea?  
7. Man in his natural estate is cast out, infans expositus, Thou wast cast out in the open Field; Adam and all in him were cast out of Paradise, a type of Heaven, into the open Field of the world; so that he hath no habitation, but is a Vagabond upon the face of the earth, an excommunicate person, Moses could say, Psal. 90.1. Lord thou hast been our dwelling place in all generations.  
8. He lies senseless in that condition, and perishes in it: the Infant cast out is not sensible of that estate, lies obvious to a thousand dangers, and perishes, if not taken up.  
9 Man in his natural estate, is loathsome, this Infant was cast out to the loathing of her person, when men saw her, they were so far from pitying her, they loathed her, as a little Child in its dung: and a man in his naturals is so full of sin, that he is abominable, his righteousness is as a menstruous cloth, Isai. 64.6. his prayers, sacrifice, are abomination, and what than is himself?  
Lastly, this was in the day of birth, not sooner borne but miserable, extreme miserable, either stillborn, or devoted to death immediately. It's reported of the Indians and Brochmanes, that after birth, about two months, some are appointed to view their Children, and if they be not likely to prove sound, strong, useful to the State, they make them away: so that these Children were of all unhappy, because they were borne, not to live, but to be murdered, according to that in Hosea 9.13. Ephraim brought forth Children to the murderer. And it was once an Order amongst the Romans, to put Children, supposed to become a burden rather to the common wealth, than advantage, to death, the same day and hour they were borne; a great misery. Jerusalem in the day of her birth was cast out, exposed to all misery.    
VER. 6. 
And when I passed by thee, and saw thee polluted in thine own Blood, I said unto thee, when thou wast in thy blood, live, yea, I said unto thee, when thou wast in thy blood live.  
WE are now at the third general part of the Chapter, the commemoration of Gods dealing with this Israelitish metaphorical Infant, when none pitied her, but she was cast out, loathed, in a perishing condition, the Lord himself had compassion, and bestowed choice mercies on her, which are expressed in the ensuing verse to the 15.  

1. Is life in the 6. verse.  
2. Is increase, growth in the 7. verse.  
3. Is spiritual marriage, verse 8.  
4. Spiritual washing, and cleansing and anointing. v. 9  
5. Costly provisions of divers sorts for ornament, clothing, and delight for back and belly, verse 10, 11, 12.13.  
6. Royal dignity, verse 13,  
7. Great fame and glory, verse 14.   

When I passed by thee.  
Hebrew is, Transivi juxta te, God is immutable, and , he goes not from place to place, it's spoken humanitus, after the manner of men, as if God like some great man were upon a journey, and in the way should spy a poor Infant thrown out naked under a hedge, ready to perish, and should take pity on it: so did God towards this Israelitish Infant. Transit dominus [quando se pate facit, simmulque admonet pate faciendo, ●uid fugiendum, quidve sequendum sit, this passing by refers, to the time of Gods calling Abraham out of Vr of Chaldea, Gen. 12.1. The Lord said unto Abraham, get thee out of thy Country, and to their condition in Egypt, Exod. 12.12. I will pass through the Land of Aegyt this night.  
This act of Gods passing by this Israelitish infant, seems casual and acicdentall, but it was nothing so; for known unto God are all his works and creatures, and he doth nothing but upon foreknowledge and counsel, he knew in what case this Infant was, where & how she lay: the expression of it in that manner is to set out the extreme misery she lay in, that there was none she could look for in heaven or earth to show pity, and do for her.   

And saw thee polluted in thy own blood.  
Hebrew is, Vidi te conculcatum, in sanguinibus tuis, Septh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw thee mingled in thy blood; French ie T'ai veu estre soviller en ton sang: sullied in thy blood, Cast. Conspicatus in cruore tuo volutantem; Jun. Pisc. Pol. Videremque te prebentem te conculdandam in sanguine tuo. We may stick to our Translation of the word, for that is trodden down is polluted, we must let you understand what is meant by blood.  
Some judge it to be the read earth, whereof they made their brick, which looked like blood, and that God pitied them, when they were so put to it by their Taskmasters, and were near ruin by their hard labour, God passed by them, and beheld them in that condition.  
But others by blood do understand that inbred corruption is in man, and estate it hath put him into, he is without all spiritual good, full of all sin, in a miserable, helpless condition. A Lapid. expounds it, mystically of original sin, which is that innate and inherent corruption, which is in man.  
Blood doth in Scripture set out the corrupt nature of man, as Matth. 16.17. Flesh and blood hath not revealed it unto thee; corrupt nature was never able to attain unto it: so Gal. 1.16. 1 Cor. 15.50. Sin being set out by blood in Scripture, we must consider the resemblances.  
1. Blood is natural; so sin, Psal. 51.5. I was shapen in iniquity, and in sin did my Mother conceive me, corruption is hereditary, as Chaff with wheat, bark with the Tree, sense is not more natural than sin  
2. Blood diffuseth itself through the whole man: so doth sin; it's not in some one part, but in every part: as in the Sea, all parts of it are brackish: in wormwood, every part is bitter. So in man there is sin, in every part in the heart, Mat. 15 19  
In the mind Eph. 4.17. They walked in the vanity of their mind.  
In the will Matth. 23.37. How often would I have gathered you, and you would not.  
In the understanding, Ephes. 4.18. Having their understandings darkened.  
In the conscience, Heb. 9.14.  
In the memory, Heb. 2.1. That is unfaithful, & let things slip.  
In the eyes, 2. Pet. 2.14. They had eyes of adultery.  
In the Tongue, James 3.6. It defiles the whole body, and setteh on fire the course of nature.  
In the Throat it's an open Sepulchre, Rom. 3.13.  
In the Hands Isai. 1.15. They are full of blood,  
In the Feet Rom. 3.15. They are swift to shed blood.  
3. Blood defileth, Ps. 106.38. the Land was polluted with blood, and sin pollutes, yea it is pollution, 2. Cor. 7.1. Let us cleanse ourselves from all pollution of flesh and spirit. 1 Thess. 5.23. he prays they may be sanctified wholly: Psal. 14.3. Man is altogether become filthy.  
4. Loathsome, sin is such, Prov. 13.5. a wicked man is loathsome; his sin makes him to be loathed. Job 42.6. I abhor myself, see vers. 5. To the loathing of thy person.   

I said unto thee when thou wast in thy blood, live.  
There is some difference about the reading of these words, the Hebrew runs thus, I said unto thee, and there makes the stop, in thy blood live; when thou wast, is not in the original: others read it thus, I said unto thee in thy blood, and there make the stop, live: I saw thee in thy blood, and said unto thee in that condition, live.  
The most Interpreters do follow the Hebrew, and tender it, in sanguine tuo vive, or in saguinibus tuis vive: the French is, tu viuras en ton sang: not as if so be God would leave this Infant in her sinful or afflicted condition still, thou art cast into a miserable condition, and that thou shalt continued in, the scope of the place prohibits credit to such a sense of the words: we may take the words therefore, strictly according to the Hebrew, In thy blood live; in thy blood live; that is, thou art now in thy blood, in a polluted loathsome condition thou shalt live, I will give thee life.  
In the Hebrew, an imperative is put for a future sometimes, and notes power, efficacy, Deut. 32.49, 50. Get thee up into the Mount, and dye in the Mount; there is an imperative put for a future, and it notes power, I will 'cause thee to dye in the Mount: so in this place live, I will 'cause thee to live: and so it hath the nature of a promise, and carries thus much with it, though thou be in great affliction, yet thou shalt live, I will uphold thee in thy afflictions, they shall not sink thee; though thou be in thy natural and sinful condition, dead, yet thou shalt live, thy sins shall not undo thee.   

Live.  
What life is here meant?  
Some look not farther than a natural or political life, that God preserved them, and made them prospero into a Kingdom, and the ground of this interpretation, is their referring of the words to their being in Egypt, under sad afflictions, in which God preserved them, out of which he brought them, and caused them to grow into a political body. They were there in bondage (which was a kind of death, as the Jews were said to be in their graves in Babylon) and yet by the hand of God, preserved and freed, which is called life.  
But surely we are to look further than a natural, metaphorical political life, we must take in a spiritual life here, and that will not beforced if we refer the words to Abraham's call, when their birthday began, God found him in his blood, and the life he bestowed on him was spiritual, a life of faith, for he was the Father of the faithful, a life of holiness, for he walked before God, and was upright.  
Obser. 1. God lets men lie in their blood, as long as he pleases; take blood for affliction, or man's natural condition, in either of these, men lie the Lords pleasure, God passed not by presently, they lay in an afflicted condition in Egypt 200 years and more, before the Lord appeared, and led them forth. they lay 70. years in Babylon, before deliverance came, the two witnesses must prophesy 1260. days in sackcloth, the Jews have been now 1600. years in an afflicted tossed condition, and the Lord hath not appeared unto them: Rev. 11.3. so for man's natural condition.  
Abraham was 75. years old, when God spoke to him, called him out of his Country, and sinful condition. Gen. 12.4. the Gentiles lay in their blood, in their blindness, unbelief, impenitency, idolatries, profaneness, some thousands of years, before the Lord granted them repentance unto life, ere he passed by them, and called them: Nichodemus was a Doctor in Israel, before the Lord let him know the nature of regeneration.  
2. The Lord takes notice of men in what condition they are, and lie in, I saw thee polluted in thy blood, he saw Abraham in his Idolatry, Heathenism, he saw the Jews making brick of read earth, in the house of bondage; there is no sinful afflicted condition, that any are in, but the Lord takes notice of it, when Adam hide himself in the bush, the eye of the Lord was upon him, and he saw in what a condition he was, and all mankind in him, all sinful and sinners, all blood and bloody. Gen. 6.5. God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart, was only evil continually: he knew what a race came out of Adam's loins: Christ knew Jerusalem's condition, that she lay in her blood, when he said, O Jerusalem, Jerusalem, how often would I etc. Matth. 23 Luke 13. so for Israel in her affliction, 2 King 14.26. the Lord saw the affliction of Israel, that it was very bitter; God takes special notice of the conditions men are in, and not only so, but visits them in those conditions, I passed by and saw thee polluted in thine own blood, etc.  
3. Jerusalem the Church of God, in its primitive and natural consideration, was in a state of death, I said ●nto thee, live; neither Abraham nor any of his seed by nature had any spiritual life in them, he and all his were dead in sins, and trespasses, they were Idolaters, unbelievers, under the power of sin, Guilty before God, Rom. 3.19. Concluded under sin, Gal. 3.22. they lay in their blood without life, and this is the condition of every man by nature, though he hath a natural life, yet he is morrally dead.  
Matth. 8.22. Let their dead bury the dead, Let those were dead morrally, bury those were dead naturally.  
The whole world is dead, John 6.51. Christ saith he will give his flesh For the life of the world; it was dead before, and he brought life to it, therefore he is said to abolish death, to bring life and immortality to light, 2 Tim. 1.10. but the world is not quickened, it hath not received life, it Lies in wickedness, 1 Joh. 5.19. and the members of it are dead, 1 Tim. 5.6. the widow That lives in pleasure is dead while she lives, and Luke 15.24. This my son was dead, But is alive; whilst he lived in sinful courses he was dead.  
4. God is the author of life, he is the living God, and gives life, all life is in him and from him, he breathed into Adam the breath of life, he caused the spirit of life to enter into the witnesses after they were slain: he gave life to this dying Infant; Abraham had his spiritual life from him: so hath the true Church and every Member thereof.  
1. There is a life of righteousness or justification which lies in the remission of sin, the removal of the guilt, and deliverance from the curse of the Law due to it, and acceptation of our persons unto favour, and this life is from God, and is called the Life of faith, Hab. 2.4. Rom. 5.18. Heb. 10.38. Justification of life, Rom. 5.18. and this is Of God. Col. 2.13. You being dead in your sins, and the uncircumcision of the flesh, hath he quickened together with him, having forgiven you all trespasses, and Ephes. 1.6. He hath made us accepted in the beloved.  
2. There is a life of holiness, 1. Joh. 3.2, 3. He that hath this hope, purifies himself, as he is pure. Rom. 6.11, 13, 19 Ephes. 4.24. which lies in conformity to the will of God, and walking as Christ walked, and this life is of God, for we are his workmanship, Created in Christ Jesus unto good works, Ephes. 2.10.  
3. The life of glory, which consists in that happiness the Saints have in the enjoyment of God in the heavens, and this God is Author of; therefore is called the Father of glory, Ephes. 1.17. and is said, To bring many sons to glory Heb. 2.10. and to call Us unto his eternal glory, 2 Pet. 5.10.  
5. There is nothing in the Creature to move God to show mercy, When thou wast in thy blood, in thy sin, I said unto thee live. God saw nothing to incline or move him to do aught. or bestow aught upon this Infant, he saw no dispositions, or qualifications in Adam or Abraham, when he spoke to them, and called them; Adam was the greatest Malefactor that ever was amongst men, he destroyed the whole world at once; Abraham was amongst Idolaters and Idolatrous, yet God set his heart upon them, shown them mercy, said unto them live; Adam had no repentance, Abraham no holiness, there were no praevious dispositions, neither could they being flesh. John 3.6. being dead Ephes. 2.1. prepare themselves for mercy, If men could by themselves or others be fitted for mercy, than they should be in a middle condition, between a dead man and a living man, a natural man and a spiritual man, an ungodly man and a godly; but the Scripture acknowledgeth no such middle condition, what ever men have in them they are one of those two, and if they be dead men, they are not nearer life by all they can do, Rom. 9.16. It is not of him that willeth, &. there is nothing can have influence into the will of God; what ever he doth is free.  
There be several things which move men.  
1. Birth and progeny; royal and noble births have affected many, David taken with Sauls daughter, 1 Sam. 18.17.18. this moves not God, he pours contempt upon Princes, Job 12.21. he Chooseth the poor to be rich in faith, James 2.5. Believers are said to be borne not of bloods. Joh. 1.13. which some refer to families of noble and royal blood, and 1 Cor. 1.26. Not many noble.  
2. Beauty, Jacob was affected with the beauty of Rachel, Ahashuerus with the beauty of Vasthi, Esth. 1.11. God is not moved with beauty, if we had it, there is nothing in man to affect his eye, Psal. 14.3. We are altogether filthy, and God saw them in their blood.  
3. Natural parts prevail much with men, Ahitophel his counsel took much with David and Absolom: Joseph, Daniel, had excellent spirits, great wisdom, and they were advanced there upon, learning is persuasive and conquers many; but parts, and learning can do nothing with God, 1 Cor. 1.26. Not many wise men after the flesh, Ver. 20. Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wisdom of this world? for after that in the wisdom of God, the world by wisdom, knew, etc. Matth. 11.25. I thank thee O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise, and prudent, and hast revealed them unto Babes.  
4. profitableness, serviceableness: so Paul persuades Philemon to take Onesimus, because he would be profitable unto him, men are taken with men, because they bring in gain unto them, it's not so with the Lord, he is not profited by the righteousness of men, Job. 35.8. he receives nothing at any man's hands, and when we have done all, we are unprofitable Servants, we have meat drink, wages, from him, and do all for ourselves.  
5. Necessity moves mightily, it caused Abiather to give the Shewbread to David, 1 Sam. 21.6. the necessity of the Church moved the rich to sell their Lands and Goods to distribute unto every man as they had need. Act. 2.45. this is no motive unto divine Majesty, the greatest part of the world lie in blindness, darkness, and they must perish without the means of grace, and God doth not vouchsafe it unto them.  
6. Entreaty, that hath a great prevalency, Luke 11.5.8. When a man came to his friend to borrow bread of him at midnight, and used entreaties, importunity, he got what he desired: but let men pray that are in their blood, and it moves not God, Prov. 15.8. The sacrifice of the wicked is abomination unto the Lord, Jer. 11.14. and 14.12. God tells them that when they pray, fast, cry, offer sacrifice, he will not hear, nor accept them; the desire of the wicked shall perish, Psal. 112.10.  
7. Hope of proving well, draws forth men to do much; Parents for Children, and men for others, they conjecture that they may become instrumental to Church, state, and to God's glory in both, the Lord that knows all, sees nothing that will make him prove well, he knows every man will run the wrong way, if he do not prevent, infuse, change and altar nature, Jer. 3.5. they spoke and did evil things as they could. There is nothing in the creature to move God to do for it; not foreseen works, faith, use of free will, perseverance: God doth bestow his favour, where is nothing to invite, When I saw thee polluted in thy blood, I said unto thee live; not when I saw thee washed out of thy blood, cleansed and well qualified; not when I saw thee penitent, believing, obedient, but when I saw thee in thy blood, in the worst condition of all: as nothing can incline God, so nothing can hinder God from showing mercy, Rom. 9.15. I will have mercy on whom I will have mercy, etc. God will give gifts to Christ for the rebellions, and devil among them, Psal. 68.18. How rebellious was Manasses, how did he sin against Heaven and earth, yet God had a gift for him, life for him; Marry Magdalen, Zacheus, Christ said to them live, when they were in their blood: Paul when he was a blasphemer, persecuter, an injurious person, he showed mercy to him, and bade him live, 
Nec parvum, nec modicum, nec modiculum.  these were his preparations to grace and mercy, he knew that legal acts could not dispose him or others to receive grace, and therefore concludes, Rom. 3.28. that a man is justified without the deeds of the Law.  
8. Nothing in the godly moves God, all they do is debt, Luke 17.10. when they had done all, it was but their duty, besides, the will and deed are of the Lord, Phil. 2.13. He works in us, to will and to do of his good pleasure; and his dispensations of grace and mercy, are not according to our wills dispositions, qualifications, but according to the good pleasure of his own will, 2 Timoth. 1.9. he saves and calls, Not according to our works, but according to his own purpose.  
Obs. 6. God doth all freely, and nothing can hinder the work of free grace, When I passed by thee, & saw thee in thine own blood, I said unto thee live; when there was nothing to move in the creature, there was much in God to move him to show compassion, the principle that sets him on work, is in himself, and that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma th'. 11.26. his good pleasure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 9.11. His purpose, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 1.11. The counsel of his William. The motive being within God, all he doth is free favour, mere mercy; if you will search from God's beginning with man, to his end, you shall find, all to be of free grace and favour: Predestination and election are so, Rom. 11.5. God hath chosen the foolish, weak, and base things of the world, 1 Cor. 1.27, 28. and these are called Vessels of mercy, Rom. 9.23.  
Calling is of free grace, 2 Tim, 1.9. Gal. 1.15. who called me by his grace.  
Justification is so, Rom. 3.24. Being justified freely through his grace.  
Adoption, Ephes. 1.5. It's according to the good pleasure of his william.  
Christ himself is free grace, Joh. 3.16.4.10.  
Faith in him, Act. 18.27. They believed through grace.  
Repentance, 2 Tim. 2.25. If God peradventure will give them repentance.  
Love, 1 Thess. 4.9. You are taught of God to love.  
Change of heart and spirit, Exek. 36.26.  
Good works, Eph. 2.10. Joh. 15.5. Without me ye can do nothing.  
Sanctification, 1 Thess. 5.23. The very God of peace sanctify, etc.  
Perseverance, 1 Cor 1.8. Who shall confirm you to the end; and Ezek. 36.27. I will put my Spirit within you, and 'cause you to walk in my Statutes.  
Salvation, Eph. 2.8. By grace are you saved through faith, not of yourselves, it is the gift of God, Titus. 3.5. According to his mercy he saved us.  
Eternal life, Rom. 6.23. It's the gift of God.  
Let the consideration hereof draw your hearts to believe; cheer you against all doubts, fears, distempers, and 'cause you to give glory to God, for what he hath done.  
7. The Lord shows mercy to men when they are in desperate conditions; when this Infant was cast out, loathed, lay polluted in her blood (for her Navel was not cut, nor healed, but she lay bleeding to death) ready to be devoured by the beasts of the Field, the fowls of Heaven, etc. than God said, live. Take life for preservation, freedom and prosperity, its true therein, when Moses and other Hebrew Children were to be drowned, and so the male Jews to have been ruin'd when their lives were grievous to them, under their Taskmasters, the Lord preserved them, delivered them. When in Babylon, all their necks were upon the block, by Hamans' plot and power, the Lord showed them mercy, and said, live: so Daniel in the Lion's den, the three Children in the fiery furnace, etc. God preserved them, freed them from their dangers, enemies; and caused them to live. Take life for spiritual life, and you shall found that the Lord hath said live, when men have been in desperate cases, and at the brink of eternal destruction. The Thief upon the Cross met with life in the gates of death, and so the Jailor Act. 16. One having a fish-bone sticking in his throat, and ready to be strangled, being reproved for swearing and cursing, at that time, was so wrought upon, that the life of sin, was turned into the life of grace. Another being in a wood, and going to hung himself, the Lord in his providence, caused one going by the wood, to hear a noise, who came in, counselled the man, so as that he was wrought upon at that time, and lived. You have heard of some that have come to godly Ministers, who crossed them, in their preaching, with resolution to murder them, but ere they parted, God said to them live.  
8. When sinners look not after God, he is pleased to to look after, and find out them. This Infant minded not God, inquired not after him, came not towards him: but God passed by, and seeing her in a bloody and sinful condition, He said unto her live.  
God found out, and called the Jews, when they neither sought nor called: so was it with the Gentiles, Isai. 65.1. I am sought of them that asked not for me, I am found of them that sought me not, these words are paradoxical, how could they seek, that asked not? and how could they found, that sought not? in them therefore is held out the preventive mercy of God. God came to them, sought them, found them, before they asked or sought after him, Ephes. 2.17. Christ came and Preached peace to them that were a far of; that was, the Gentiles; and Paul was to bear the name of the Lord before them, Act. 9.15. by him, salvation was sent to them, Acts 28.28. and he was the Apostle of the Gentiles, Rom. 11.13. being prevented and converted by the grace of God, they sought him whom before they knew not, nor asked for, and now they found him they had not formerly sought, Rom. 10.20. the words run thus, I was found of them that sought me not, I was made manifest to them, that asked not after me: when they were worshipping false Gods, blaspheming and dishonouring my name, I unexpectedly came to them, offered them mercy and salvation, which they neither thought of, or sought for, like men that dig in the earth for stones, and coals, and found a great treasure.  
Muscul. reads the words in the future, I will be sought of them that asked not for me, I will be found of them who sought me not, and so they are a gracious promise of Gods looking after, finding out, and manifesting of himself unto them, before they had a thought thereof: all their learning, wisdom, morality, led them not to look after God and salvation by Christ; by those they were carried the wrong way, and whilst they were in the way to destruction, God met them, revealed and tendered salvation unto them: both Gentle and Jew had preventing grace, and were sought out of God, before ever they sought God; hence Jerusalem had that promise or title, Isai. 62.12. Thou shalt be called sought out; God had called her Children, and sought them out of many Nations.  
9 God hath no need of any people; whatever he did to this people, was not because he wanted them to do him Service, to praise his name, to promote any of his designs, to suffer for his sake. He passed by, like some great man, that riding forth, finds a poor distressed Infant, and out of compassion takes it up, and into his Family, and doth much for it, not because he needs it, but will show kindness to it of his own good pleasure: so dealt the Lord here, he passing by, and seeing so miserable a creature, said Live, not because he had need, but because he would show mercy, Deut. 7.7, 8. The Lord chose them, not for their number, but because he loved them; and he loved them, not because he needed them, but because he would communicate good unto them, he is all sufficient of himself, not depending on or beholding to any creature; if he needed people or Nations, he could created them, raise them up from the stones. Isay saith, Chap. 40.15. The Nations are as drop of the bucket, and are counted as the small dust of the balance; and surely God who is an infinite Ocean, an infinite being, needs not a little drop or a little dust. The Samaritan had no need of the wounded man, Luk. 10 but he needed the Samaritans wine and oil: God hath no need of England.  
10. The Lord bestows great mercies in a transient way; When I passed by and saw thee, I said live; he took this occasion, to do good to this bloody, helpless, sinful Infant. The Samaritane, as he passed by the man wounded, took occasion to bind up his wounds, and save his life. Christ in the 9 of John going by saw a blind man, and thereupon anointed his eyes, and caused him to see: so in Joel 2.14. you read of leaving a blessing behind him; God passes through Kingdoms, Families, and uses to leave blessings where he goes, he takes occasion from what he sees, and finds, to distribute mercies: Christ when he was going out of the world, said, Peace I leave with you, John 14.27. he would not leave them without a blessing.  
We should labour to be like unto God and Christ, take occasions and advantages to do good.  
11. In bestowing mercies God is serious and real; this appears from the ingemination of the words, live, live; when there is a doubling of the same word, there the intention, reality, and earnestness of the Author speaking is held out; be it in matter of judgement, or matter of mercy. Ezek. 5.8. I, even I, am against thee; God was seriously, and earnestly against them, Ezek. 37.5, 6. Ye shall live, ye shall live; God was set upon it, viz. the giving life to dry bones, Isai. 40.1. Comfort ye, comfort ye my people; the duplication of the words imports God's seriousness to comfort them, Hos. 2.19. I will betrothe thee unto me, yea I will betrothe thee unto me, yea a third time, I will betrothe thee unto me; the more iteration, the more affection, intention and reality. Isai. 55.1. Come, Come, Come, saith God thrice, and this sets out the real, and vehement desire of the Lord to do sinners good; and how should this make sinners harken unto the Lord, when he speaks, and entertain any offers of mercy from him?  
12. When God hath done much for a people, and they are degenerate, ingrateful, disobedient, the Lords way of dealing with them, is to set before them their original condition, and his kindness unto them, When thou wast in thy blood, I said unto thee live, etc. so in Micah 6.2, 3, 4, 5. God had a controversy with them, for their unkindness towards him, and saith, O my people, what have I done unto thee? and wherein have I wearied thee? testify against me: for I brought thee out of the Land of Egypt, and redeemed thee out of the House of Servants, and sent before thee, Moses, Aaron, and Miriam. O my people, rememember now what Balack King of Moab confulted, and what Balaam the son of Beor answered him, from Shittim unto Gilgal, that ye may know the righteousness of the Lord; that I kept Covenant, performed all promised to Abraham, Isaac, Jacob, etc. I gave you Prophets, and Prophetesses, choice deliverers, I turned curses into blessings, I led you by a pillar of fire in the night, and a cloud in the day: so in Jer. 2.5, 6, 7, 8, 9 Thus saith the Lord, what iniquity have your Fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Neither said they, where is the Lord that brought us out of the Land of Egypt? that led us through the Wilderness, through a Land of Deserts and of pits, through a Land of Drought and of the shadow of death, through a Land that no man passed through, and where no man dwelled. And I brought you into a plentiful Country, to eat the fruit thereof, and the goodness thereof; but when ye entered, ye defiled my Land, and made mine heritage an abomination. The Priests said not, where is the Lord? and they that handle the Law, knew not me, the Pastors also transgressed against me, and the Prophets prophesied by Baal, and walked after things that do not profit. Wherhfore I will yet pled with you saith the Lord, and with your Childrens Children will I pled; God had done great things for them, and they had greatly corrupted their ways, degenerated fearfully from the worship of God, therefore God reduceth them to consider of their pristine condition, and what a bountiful, merciful, gracious God he was to them. He had done such and such things for them, and they forgot him and all his kindness, and made him say, Deut. 32.6. Do ye thus requited the Lord, O foolish people, and unwise? Is not he thy Father that hath bought thee? Hath he not made thee, and established thee?    

VERS. 7.  
I have caused thee to multiply, as the bud of the Field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bore.  
THis Verse contains the second benefit which the Lord vouchsafed this Infant, viz. growth, increase, after life granted, he caused her to multiply.  
This Multiplication is set out by a double comparison, 

1. Is the bud of the Field.  
2. Is of a young Maid, growing up to a marrigeable condition, Thy breasts are fashioned, etc.    

I have caused thee to multiply.  
The Hebrew word for multiply, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Montanus renders the word thus, decem millia veluti germen agri dedi te, I have given thee ten thousand as the grass of the Field, I have increased thee exceedingly. The Hebrews use to put thousands for great numbers, Psal. 68.17. The Chariots of God are twenty thousands, even thousands of Angels, that is an innumerable, or exceeding great company. Pisc. hath it, in Myriadem te auxi, I have increased thee into a Million, I have made thee a very numerous multitude, Exod. 1.7. The Children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty, and the Land was filled with them: God had made a promise to Abraham, that he would make of him a great Nation, Gen. 12.2. that his seed should be As the Stars of Heaven, Gen. 15.5. As the dust of the earth. Chap. 13.16. As the sand on the Sea shore. Chap. 22.17. and here you see it made good, his posterity increased so abundantly, multiplied and waxed so mightily, that they filled the Land.  
Some observe that it was but 50. years from the death of Joseph to this time, or thereabouts, and in those few years they came to such a numerosity as did filth Land, and exceed the number of the Egyptians, in their apprehensions, Exod. 1.9. Behold the People of the Children of Israel are more and mightyer than we; when they came into Egypt, they were not above 70. or 75. souls, but when they went out, they were 600000. men, neither women, Children, nor aged men were here reckoned, for in the second year after they were gone out of Aegyt, and the second month of that year, they were reckoned again, and only those were reckoned, who were twenty years old and upwards, and able for the war, and they were found to be 603550. Numb. 1.45, 46. here were neither Levites, aged women, or Children numbered, which had they been, would have doubled the Number. This made David say Psal. 105 24. He increased his people greatly.   

As the bud of the Field.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut germen agri, As the grass of the Field, or whatever grows in the Field. The Septu. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the rising or spring of the Field: you know every thing hath life in it, puts forth in the spring-time, Corn, grass flowers, weeds, Trees, bushes, every thing buds and springs forth, and what a multitude of buds are upon some one Tree, some one hedge, in one Feild, and the Jews multiplied not as some one of them, but as the bud of the Field in general, Here our Prophet seems to allude to Isaacks blessing of Jacob, Gen. 27.27. The smell of my Son is as the smell of a field which the Lord hath blessed.   

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

Thou art come to excellent ornaments.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad ornamentum ornamentorum, to the ornament of ornaments: Piscat: Vsque ad summum ornamentum to the chiefest ornament, French, Es parvenue, a estre ornee d'ornemens. The Sept. showed themselves here like other men subject to error, for they mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read instead of ade, adim, are, arim, and so make the sense this, thou art come to Cities of Cities, to chief and excellent Cities, but the original is ornament of ornaments, what those ornaments were, men's thoughts are divers: some have thought them to be the Law, Tabernacle; but that is too curious. Others refer these ornaments to those Jewels of gold and silver which they borrowed of the Egyptians, Exod. 11. and this people both men and women, had bedecked themselves with golden earings, which they pulled of, and broke in pieces, to make the molten calf withal, Exod. 32.23. and not only these, but some take in all artificial ornaments, that Virgins marrigeable, and near marriage, are want to adorn themselves withal, that they may be more amiable, and delightful, but the words in the 11. and 12. verses, forbidden us to close with this opinion, for here the Lord speaks of such things, I decked thee also with ornaments, I put bracelets upon thine hands, and a chain on thy neck, I put a Jewel on thy forehead and earings in thine ears.  
We are therefore to refer the words to natural ornaments, and beauty of the body; for when Virgins are grown up and fit for marriage, than they have natural ornaments, which do greatly become them. And that this is the genuine sense, the words following do confirm, Thy breasts are fashioned, and thine hair is grown, these be natural ornaments, and in these he specifies, what Ornaments he meant.   

Thy breasts are fashioned.  
Hebrew, Shadai nalonu Vbera tua facta sunt firma, the Septu. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy breasts were made right or erected; Vulg. intumuerunt, they swollen and grew great: so the French Tes mamelles se sont ingrossies, thy breasts are grown big, they are fashioned, semiglobuli figuram referentes they resemble the form of half globes, there is great sympathy between the womb and the breasts, because of the Veins which go from the one unto the other.  
The Breasts are placed in the Breast, saith Laurentius.  
1. For generation of milk, they have in them vim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power to beget milk, whereby to nourish the birth that comes from them. Through divine providence, much blood flows from the womb to the breasts, which being spongy, receive it, concoct it, through the heat of the heart and liver, and turn it into milk, for sustenance of the tender offspring.  
2. They are for the defence of the heart, they defend it, Ab extrinsecus occursantibus injuriis, from violence without.  
3. For ornament and delight, they are compared in the Canticles to things that are so, Chap. 4.5. Thy two breasts are like two young Roes that are twins, like two kids, or Fawns which are an ornament to the Dam, or delightful to behold, like an Ewe with two Lambs by her sides, 1 Kings 7.7. Thy breasts are like to clusters of grapes. You know that goodly clusters, are a choice ornament to the Vine, and very pleasing to him beholds them, and in the 8. Chap. 10. Verse, their breasts are said to be like Towers, and it's granted that Towers are as well for ornament as defence to a City: so than the Breasts of a Maiden or woman, are as great an ornament to her, as twins are to the Dam, as Clusters are to the Vine, as Towers to a City.  
Now by this fashioning of the breasts, is held out the fitness of this metaphorical Maid (the Israelitish estate) for marriage. Tumour Vberum in puellis nubilis aetatis signum. 
Malden:  The more prominency or eminency of them from the body, the more is the evidence of their fitness for marriage, Cant. 8.8. We have a little Sister, and she hath no breasts, not simply no breasts, not Vbera tumentia, not Breasts fashioned and fitted for marriage to Christ, the time was not yet come for them, but it was come for the Jews, and Rabbi David refers it to their coming out of Egypt: When a Maiden is a Servant, she is neither free nor so fit for marriage.   

Whereas thou wast naked and bore.  
Hebrew is, And thou wast naked and bore, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thou wast naked and full of shame. Pisc. Nudissima fuisti & retectissima, thou wast most naked and most uncovered. Jun. Cum tu nuda esses atque nudissima, When as thou wast naked, even most naked. Sed eras nuda & detecta, but thou wast naked and uncovered. Eras nuda & confusione plena, thou wast naked and full of confusion.  
This nakedness may refer to the words before, in the fourth and fift verses, Thou wast not swaddled at all, but wast cast out in the open Fields, to the loathing of thy person, in the day that thou wast borne: and some are persuaded to it, upon this ground, because, now was the time of her youth, 
Sanct:  and its improbable that God who had taken care of her (being borne of an Amorite and an Hittite) who had brought her up all this time, should let her be naked and lie exposed to shame, reproach, and contempt: but the Hebrew invites us to put it upon her present, not her past condition, thus, I have caused thee to multiply, increase, grow great, brought thee to excellent natural ornaments, fashioned thy breasts, made thine hair grow, and yet thou art but naked and bore, thou art poor and hast nothing.  
In what this nakedness lay, is needful a little to inquire. Some place it in her being voided of the Law, Theodor. saith of this person, nondum acceperat legis tegumentum, the Law was the chief honour and ornament of the Jewish people, and where that is not, there is a great nakedness. Some place it in their poverty, the Rabbins say, that Israel was clad with vile garments, their nakedness was much seen.  
It's probable their poverty was great in Egypt, when they were to go out of it, they borrowed Raiment of the Egyptians, and Jewels of gold and silver, Exod. 12.35. Others put it in this, that they were destitute of all help, they were in great bondage, suffered great hardship, a politic plot was upon them to drown their Male Children, and so to ruin them; and being in this case, none pitied them, came into their Counsel or help, and so in this sense they were truly naked and bore.  
Obser. 1. The Lord is mindful of his promises, and makes them good by degrees, and in due time; he had promised Abraham, that he would make of him a great Nation. Gen. 12.2. That his seed should be as the Stars, Dust, Sand, and here you see it made out, I have caused thee to multiply as the bud of the Field. It was very unlikely that it should ever be so, God promised Ahraham a Son, but he stayed near 20. years for him after the promise: some think it was 40 year if not more, before Isaac married, and when married, his Wife was barren all Abraham's days, after he had two Sons, Jacob and Esau; than Jacob had twelve Sons, and went down into Aegyt with 70 souls, and from them proceeded multitudes without number: so God by degrees accomplished what he promised, and made Abraham's posterity innumerable.  
2. From mean beginnings, God sometimes raises to much greatness; he brings from a low despicable estate to great excellency; this Israelitish state was at first, as, Infans expositus, like a Child thrown out by the friends, as not able to maintain it, left in the Fields to perish; this Child the Lord took up, and brought forth a great Nation out of the loins of it.  
Abraham was the man, and from him came the populous Nation of the Jews, etc. he brought those green buds out of a dry Tree: It's God's method often times to raise glorious buildings out of rubbish, he made the world out of nothing from the little drops, he makes great floods: from a little dust in livened, he hath brought forth all mankind.  
What is all the world but Adam, and all the Jews but Abraham?  
At the first fruit offering, they were to say, a Syrian was my Father, he went down into Egypt, and sojourned there with a few, and became there a Nation, mighty, great, and populous. Deut. 26.5.  
The Roman state grew up from Romulus a Bastard.  
The Turkish had low beginnings.  
What was England once?  
The Britons went naked, they painted their bodies blue, were called picti and sky coloured Britons, they wore their hair long, their Towns were their woods, they had 10. 
Brit signifies painted, Ta'en a Nation.  or 12. wives a peeice, and those common to Brothers and Parents, they tilled no ground, did eat no flesh; but lived much upon roots, and barks of Trees, they were exceeding superstitious, and paralleled, if not exceeded the Egyptian Idols, and idolatry.  
They were given much to Magic.  
They held the soul passed from one to another.  
They were hardly, known to other Nations, and had little or no commerce with any.  
The Keels and ribs of their ships, were of light wood, covered over with Leather.  
Their Coin of brass, and Iron rings.  
From these we came, and our beginning was mean.  
3. The work of nature, is the work of God; multiplying, increasing, waxing great, fashioning of breasts, growing of hair, are all natural things: but I caused thee to, etc. opus naturae, is opus intelligentiae: it was the hand of God to bring that green sprig Isaac out of dry roots, and it's also the work of God to bring branches out of green roots: Children are the gift of God, Gen. 33.5. He forms them in the womb, brings them into the world, and bestows them upon the Parents. Deut. 32.6. Hath not he made thee, and established thee?  
4. The natural beauty, excellency that any person or Kingdom hath, is of the Lords good pleasure, and mere mercy: thou art come to excellent ornaments, but who brought her to them? was it not the Lord took her in being cast out, that gave her breasts, that fashioned them, etc. In the 14. v. The Lord saith, he Puts comeliness upon her; what ever excellencies, ornaments of nature Kingdoms or people have, they had them from the Lord.  
5. Man in himself, or naked of himself, hath no excellency, Thou wast naked and bore: no free will, no merits.    

VER. 8.  
Now when I passed by thee and looked upon thee: Behold thy time was the time of love, and I spread my skirt over thee, and covered thy nakedness: yea I swore unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine.  
HHere you have laid before you the third choice mercy which the Lord bestowed upon this metaphorical Infant, grown up to woman's estate, viz. Spiritual marriage; the Lord brought her to excellent ornaments fashioned her breasts, made her hair to grow, and than married her unto himself.  
In the verse you have,  
1. The preparatories to this marriage, which are 

1. God's access to her, and observation of her, When I passed by thee.  
2. His acknowledgement of her time, Thy time was the time of love.  
3. His manifestation of his love to her, I spread my skirt over thee,    
2. The marriage itself, I swear unto thee, and entered into Covenant with thee.  
3. The effect of it, special obligation between, and mutual relation to each other, in these words, Thou becamest mine.  
The parts of the Verse being propounded, the next thing is to open the words unto you.  

Now when I passed by thee,  
Of Gods passing by, I spoke in the 6. verse, it notes not local motion, bu● is spoken humano more: God is resembled to a Traveller, going from place to place, observing or doing several things in several places.  
The former passing by referred to Abraham in his Chaldaish estate.  
This is a second passing by, and refers to their estate in Aegyt, Exod. 2.24.12.12. Chap.   

And looked upon thee.  
Hebrew is, I saw thee, or have seen thee, not that God was ignorant of them and their condition, or that they were out of his sight, for he is present every where, seethe all things at all times, but it is to note, that God intended some special mercy towards them, to do some remarkable thing for them, 
Aspectu dei notatur aperta declaratio● auxilii. Cal-  and that was the calling and sending of Moses to be a Deliverer unto them, Exod. 3.7, 8, 10. God appeared to Moses in the burning bush, and said, I have surely seen the affliction of my people, and am come down to deliver them, come now therefore, I will sand thee unto Pharaoh, etc. The Lords seeing, notes his pitying, and merciful regarding them, French is, te regardai, I have regarded thee, Pisc●t. Consideravi, I have considered thee, and taken thy condition to hea●t, and intent to do graciously by thee.   

Behold thy time was the time of love.  
Thy time, what time was this?  
1. The time when she was in Egypt, and suffered hard things. The Israelites, you know, were hated of Pharaoh, Psal. 106.10. therefore he set Taskmasters over them, and commanded their Children to be murdered by the Midwives, to be drowned by the people, they were made to serve with rigour in all their Services, their bondage and oppression was such as made them cry out, and filled them with anguish of spirit, Exod. 2.23.6. and 9 Chap.  
2. The time of youth; she was now grown up to Woman's estate, and was fit for marriage, when a Maid hath her Breasts fashioned, and her hair grown, than lovers and suitors, frequent the places where she lives, labour to gain her affections, and to bring her into the honourble estate of marriage; and for that purpose they employ some faithful friends to speak for them, to make way for the accomplishment of their desires, thus dealt the Lord with the Israelitish estate, being much multiplied in Egypt, Exod. 4.14, 15, 16. and chap. 5.1. They went into Pharaoh and said, thus saith the Lord God of Israel, let my people go, that they may hold a feast unto me in the Wilderness.   

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

I spread my skirt over thee.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & expandi alam meam super te: so is the Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar is amictum meum, I spread my clothing over thee; Cast. thus, expanso in te meo gremio, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies the wing of a bird, Gen. 7.14. that is, there every Bird, of every sort is Col zippor, Col Canaph every bird, every winged thing: metaphorically it's applied to the extremity or utmost part of things, as the outward parts of an Army are called the wings of it, Isai 8.8. The stretching out of his wings, shall fill thy Land O Emanuel, h e wings that is, the utmost part of Senacheribs Army when he lay before Jerusalem in Hezekiahs' days.  
The ends of the earth are called so, Isai. 20.16. From the uttermost parts of the earth, have we heard songs, miccenaph haaretz, ab alis terrae: so Isai. 11.12. He shall gather together the dispersed of Judah, from the four corners of the earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab alis terrae, so it's put for the uttermost part of a garment, 1. Sam. 24.4. David cut of the skirt of Sauls robe privily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wing of thy robe. The like is Jer. 2.34. In thy skirts is found the Blood of innocents', Original, In thy Wings.  
Now what this spreading of the wing or skirt means, falls into consideration.  
It seems to import a marriage rite. When they were to be espoused or married among the Jews, it was a custom to spread their garment over them; Hence it was that Ruth said to Boas, Ruth 3.9. Spread thy skirt over thy handmaid, for thou art a near Kinsman, that is, betrothe thee unto me, and marry me; The Law was that when a man died without issue, some near Kinsman should marry the Widow, enjoy the Inheritance, and raise up Seed to him was dead, and the Ceremony used, was spreading the skirt over them, Deut. 22.30. a man must not discover his Father's skirt; that is, he must not have to do with his Stepmother, whom his Father hath spread his skirt over, and married, defiling of her is uncovering of his Father's skirt, Deut. 27.20. Maldonate saith, it was a rite of marriage, or certainly a promise of marriage, if a man did cover a woman with his skirt or garment.  
Besides, this rite implies protection, defence, safety; the wing of any Fowl, spread over its young, is a safety unto it, Isai. 31.5. As Birds flying, so will the Lord of Hosts defend Jerusalem: when Birds see their young in danger, they fly, make haste unto them, spread their wings over them, and so defend them: in like manner would the Lord do, spread his wing of protection over Jerusalem, and preserve it; hence that phrase in Scripture, of trusting in the shadow and covert of his wings, Psal. 36.7: 57.1: 61.4: 63.7: 91.4. but this protection we speak of, is not protection in general, but Maritalis protectio, as Abraham was to Sarah, Gen. 20.16. A covering of the eyes, God was a covering to them, Isa. 4.5. Upon all the glory a defence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operimentum: so than by this expression, is held out, God taking his people into his Custody, his special care, provision, and defence of them.  
Calvin thinks that by this spreading of their skirt, is meant all that power, and goodness of God which he put forth in delivering of them out of Egypt; the Lord brought them out with a strong hand, and stretched out arm, his power, mercy, wisdom, goodness appeared marvailously in that work; he tells them, Exod 19.4. what he had done for them, Ye have seen what I have done unto the Egyptians (I have sent plague after plague upon them, till I had utterly consumed them, and in the midst of all, you were preserved) And how I bore you upon Eagles' wings, and brought you unto myself.  
The Eagle, when her young ones are in danger, or ready to go from the nest, she takes them upon her wings, and carries them away with strength, speed, safety, and that in open view: so did the Lord by this people, he carried them from their nest, the house of bondage, being in danger to be devoured by Pharaoh that Dragon, upon the wings of his power and goodness, and that with 

Strength, All the power of Egypt could not detain them.  
Speed, Exod. 12.33. They hasted out of the Land.  
Safety, Not a Dog moved his Tongue against them, Exod. 11.7.  
In open view. They hired them to go with gold, silver and with raiment, Exod 12.33, 35.    
This is more fully expressed, Deut. 32.11. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, and bareth them on her wings: so the Lord alone did lead them.  
Moses and Aaron were as the wings or hands of God, but God led them.   

And covered thy nakedness.  
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominiam tuam: so the Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy shame; French, Cowri ta villenee, Castal. tuam naturam texi, I have covered thy nature, Vulg. ignominiam tuam thy shame.  
1. This nakedness may be taken literally, and so God covered it, when he gave them the Egyptian garments, they night leave their ragged tattered garments behind them, and its likely they were poor, when as the Lord preserved their garments & shoes from wearing out, or old, forty years together, Deut. 29.5. I have led you forty years in the Wilderness, your  are not waxed old upon you, and thy shoe is not waxed old upon thy foot: had they had variety of garments, this miracle had not been so needful.  

Gen. 30.23.  2. You may take it metphorically, for that reproach, which under the Law, was upon unmarried, fruitless, barren women, Isai. 4.1. Seven women should take hold on one man saying, let us be called by thy name, to take away our reproach. It was a reproach for Maidens not to be married, Ps. 78.63. Their Maidens were not given in marriage, and Luke 1.25. When Elizabeth had conceived, she said, The Lord hath looked on me, to take away my reproach among men: want of marriage and want of issue, were both matters of reproach in Israel; and if Parents kept their Virgins beyond the flower of their age, it was a reproach to them, 1 Cor. 7.36. God's covering of her nakedness and shame, was his entering into Covenant with this people, and taking them to be his: so that they were not without God, without a Husband, to love, to protect, to provide for them, which made Moses to say, Deut. 4.7. What Nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things?  
3. For that reproach and shame the Jews were under in Egypt? they were Servants to the Egyptians, an Idolatrous and Heathenish people, who used them hardly, and held them under cruel bondage, Deut. 26.6. they were under a King of another Nation, that was cruel as a Dragon, Ezek. 23.3. Pharaoh is called the great Dragon, unnatural, wilful, hated them, sought their death; the Egyptians evil entreated them, afflicted them, and laid upon them hard bondage; when they moved to go and worship the Lord their God, they were charged to be idle, and their task increased.  
Now this was a great reproach to Abraham's posterity, that they were Servants, and held in bondage, generation after generation; this reproach God covered, and took away, when he brought them out of Egypt, and drowned the Egyptians, (who had lorded it so over them) in the bottom of the Sea.  
Not sooner were they come out of Egypt, but the Lord told them they were come out of the House of Bondage, Exod. 13.3. which is often mentioned in holy writ, and they were to remember that condition, that so they might consider, how God had covered their shame, Deut. 15.15. Thou shalt remember that thou wast a bondman in the Land of Egypt, and the Lord thy God redeemed thee: so Chap. 16.12.24.18. God redeeming and bringing them out, thence was the covering of their nakedness, and removing of their shame.   

Obser. 1.  
The Lord doth wait and watch, to do good unto his people: before in the 6. verse, he passed by, beheld this Israelitish Maiden in her blood, said unto her, Live: and now again he passed by her, looked upon, and said it was a time of love.  
God observes times to be gracious, Isai. 30.18. Therefore will the Lord wait, that he may be gracious unto you: God waits for fit opportunities and seasons to do for his, Psal. 81.13.14. O that my people had harkened unto me, and Israel had minded my ways: I looked for such a season, I shoould soon have subdued their enemies, and turned my hand against their adversaries. Jer. 8.6. I had harkened and heard, but they spoke not aright, no man repent him of his wickedness, saying what have I done: the Lord waited, expected, and longed for repentance, a time wherein to show them kindness: Jer. 31.28. I will watch over them, to build them, and to plant saith the Lord, he would watch a time to do them great good, to build them up again into a civil estate, and to plant them a noble Vine, that in Revel. 3.20. Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come into him. God waits and watches opportunities to show mercy to sinners: hence it is that David saith, Ps. 87.8. I will hear what the Lord will speak, for he will speak peace unto his people, and unto his Saints, and Wisdom invites her Children to harken, Prov. 8.32. Now harken unto me, O ye Children.  
2. There be special times, wherein God makes and manifests love unto his people, Thy time was the time of love: Solomon tells us, There is a time for every thing, Eccles. 3.8. A time to love, and that for God as well as man, he hath his times of wooing people, of making and manifesting love unto them.  
I shall show you some of those times,  
1. The time of affliction: this woman was in great distress in Egypt, hated, persecuted, oppressed, held under bondage not suffered to go and worship her God, all liberty that way was denied her, new burdens imposed, her life embittered and endangered, Exod. 5, 7, 21. No friend to be found in Court or Country, no help or comfort appearing any where, and now was the time of God's love, he hears her cries down into the bush, converses with Moses, sends him to this woman, to tell her that God had good thoughts towards her, intended love to her, and would suddenly bring her out of that condition, and put her in a new and nearer relation to himself; and when she heard this, she bowed her head and worshipped Exod. 4.31.  
When this woman was in Babylon, and her neck upon the block, through the malice, power and policy of Haman, than was a time of love, the Lord visited, delivered, and showed marvelous loving kindness to her, he chose her to himself in that condition, Isai. 48.10. I have chosen thee in the furnace of affliction. Elective love, is prime, strong, fundamental.  
You may see also God's love to this woman, under the name of Rachel, Jer. 31 15.16. A voice was heard in Ramah lamentation & bitter weeping, Rachel weeping for her Children, refused to be comforted, because they were not. Here was a sad affliction, captivity hath bereft her of her children, but see, now was a time of love, for presently the Lord visited her, and said, Refrain thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded, they shall come again from the Land of the enemy, unto their own border.  
God visits his in afflictions; when the High Priests, Rulers, Elders and Scribes, threatened Peter and John, charged them not to preach, which was a sad thing, but they gate them to their own company and prayed, and presently God appeared, shaked the room where they were, and fi'ld them with his spirit, Rev. 12. when the Dragon persecuted the woman, she had Eagles wings, etc.  
Times of affliction, are times of love also, in this respect, because than as its Job 36.8, 9, 10. he shows men the nature and greatness of their sins, he opens their ears to disciplines and commands, that they return from their iniquity, Chap. 33.16. He opens men's ears, and seals up their instruction.  
2. The time of fulfilling promises is a time of love, God had promised that his seed shoul serve 400. years, and in the fourth generation should return to Canaan; this time being expired, now was the time of love, that God should put forth his hand, lead them out with great substance of Jewels and Cattles, and so make good his promise.  
When God makes a promise, it's a time of love, and when he fulfils it, it's a time of love, many receive benefit thereby.  
God had promised Adam, the seed of the woman should break the Serpent's head; to Abraham, that in him all the Nations of the earth should be blessed: now when this promise was fulfilled, Christ given out into the world, it was a time of love, yea of loves, Luk. 2.14. Glory be to God on high on earth peace, good will towards men: when the promise of the Spirit was made good, than was a time of loves; a time of love to the Nations that heard them speak such excellent things in their own Tongues.  
God promised that at the end of 70. years, they should return from Babylon; when that time was out, than was the time of love, God fulfilled his promise and brought them to Jerusalem again, which Isai. chap. 54.7. calls A gathering with great mercies.  
3. The young time of a people is the time of love, God doth not only manifest, but make love known to young ones, this Infant was apta viro, come to those year's Virgins are at, when marriageable (which by many is judged 14. years of age) and being so, God made love to her, he gave her love tokens, Jewels of gold and silver, and raiment, Exod. 3.21.22. Quails and Manna from Heaven, Exod. 16. This time the Lord points at in Jer. 2.2, I remember the kindness of thy youth, not of her kindness unto God, but his own kindness love or mercy unto her, the Lord doth suit and woe young ones to come in unto him, Eccles. 12.2. Remember thy Creator in the days of thy youth, look upon me how beautiful, glorious, great, rich, honourable I am, how suitable for thee, what a contented happy life thou mayest lead with me, remember and mind me for thy Husband: God sent Samuel to call David, the youngest of the Brethrens before him, and when he was come, Arise, anoint him, for this is he, 1 Sam. 16.11.12. Prov. 1.4. Solomon's Proverbs were written to give the young man knowledge and discretion. Zach. 2.4. Run speak to the young man.  
Not only youth, but any when God offers them grace calls upon them for repentance, believing that is a time of love.  
4. Calling of people into the Church State, is a time of love, they were in Egypt without mercy, they had not Church-order and Ordinances, but now the Lord was bringing them, into such a condition.  
3. God's love is the foundation, and fountain of all the good his people receive and have, it was love caused him to look upon this Infant, to say to it Live, that caused her to multiply and grow great, that brought her to excellent ornaments, it was his love, that made him spread his skirt over her, and cover her nakedness, to enter into a Covenant with her, to take her to be his, and do all those things he did for her.  
When Balaak and Balaam would have cursed this woman, the Lord prevented it, and turned the curse into a blessing, because he loved her, Deut. 23.4, 5. it was love which caused and moved God to choose this people to be his, nothing in them, Deut. 7.7, 8. it was his love to give them favour in the sight of the Egyptians, Ex. 11.3. It was his love to bring them out of Egypt with a mighty hand, Deut. 4.37. His love to drive out the Nations, to bring them into their Land, & to give it them for an inheritance, vers. 38. It was from his love to give them the Tabernacle, the Temple, his Laws, Statutes, Oracles, Ordinances, Priests, Prophets, Sabbaths solemn Feasts, etc. all spiritual mercies are blessings from his love. Hos. 14.4. when he heals backslidings of a people it's because he loves them freely; election, adoption, justification, sanctification, glorification, are the issues of his love, Christ is so, John 3.16. God so loved the world, that he gave his only begotten Son, etc. if divine love be the bottom and fountain of that gift, it is so of all others, Rom. 8.32. If God spared not his own Son, but delivered him up for us all, how shall he not with him also, freely give us all things? it was his great love that caused him to quicken us being dead, Ephes. 2.4, 5. God's love is the womb which conceives and sends forth all the good things we enjoy.  
4. When God takes a people to be his, he will protect them in a special manner, and cover their nakedness and shame; he took this Israelitish woman, spread his skirt over her, and covered her nakedness, he protected her forty years in the Wilderness, against enemies and evils, that threatened her ruin, he took away her reproach of barrenness and Servitude in the House of bondage, he made her fruitful and free. When uncircumcision was a reproach unto this people, the Lord took that away, Josh. 5.9. When Goliath defied the Host of Israel, God took him away by David, 1 Sam. 17. and when the Lord took in the Gentiles, did he not spread his skirt over them & cover their nakedness? Isa. 54.1, 2, 3, 4, 5. Sing O barren, thou that didst not bear, break forth into singing, and cry aloud thou that didst not travel with Child, for more are the Children of the desolate than of the married Wife, enlarge the place of thy Tent, and let them stretch forth the Curtains of thine habitations, spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand, and on the left, and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited: fear not, thou shalt not be ashamed, for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy Widowhood any more; And what is the ground of all this? Thy maker is thy Husband, therefore God would have a special care of her, turn her barrenness into fruitfulness, and cover her shame, her idolatry and profaneness.  
Sin is the reproach of any people, Prov. 14.34. and makes naked, Exod. 32.25. and when God loves a people, and takes them to be his, he covers their sins, Zach. 3.4. God had good will to Joshua the High Priest, and than said, I have caused thine iniquity to pass from thee, and will  thee with change of raiment: God took away his sins, by the satisfaction of Christ, and clothed him with his righteousness, that covers our spots, shame, nakedness, Rev. 3.18. I counselled thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear.   

I swear unto thee,  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juravi tibi, Septu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castal. tibi jurans. Pisc. juravi tibi. The meaning is, I have given thee assurance of marriage, conjugal faith.  
Touching the Lords swearing, I shall speak a little.  
That the Lord did swear, is upon Record, but what kind of oath it was, is not here specified.  
Some conceive that  
I am the Lord,  
These words do carry in them the force of an oath, and that this was the oath made to Abraham and Jacob, to which the Lord refers, Gen. 15.7. I am the Lord that brought thee out of Vr of the Chaldees to give thee this Land to inherit, Exod. 6.6, 7.8. Say to the Children of Israel, I am the Lord, and I will bring you out from under the burdens of the Egyptians, and I will take you to be for a people, and I will be to you a God, etc.  
It's thought these words I the Lord, or I am the Lord, do hold out the nature of an oath, because Exod. 13.5. it is said, The Lord swore unto thy Fathers, to give thee a Land flowing with mike and honey, but this will not hold, because no more is expressed, than I the Lord, and he is said to swear, that therefore not more was in this oath; if we consult well with the word, we may found there was more in it, For Exod. 32.13. it's plain he swore by himself, Remember Abraham, Isaac and Israel thy Servants, to whom thou swearest by thine own self, and saidst, I will multiply your seed as the Stars of Heaven, and all this Land that I have spoken of, will I give unto them: the word of God tells us that he hath sworn, sometimes,  
By his Holiness, Amos 4.2.  
By his life, Ezek. 14.16.  
By his great name, Jer. 44.26.  
By his Soul, Jer. 51.14. henaphsho, by himself, it's in the books but it is by his soul.  
By his right hand, Isai. 62.8. and The arm of his stir ngth  
Now the oath God swore to Abraham, was by himself, as you have heard and may read, Gen. 22.16 therefore we may not rest in those words, I the Lord, as being the oath, but look at Gods swearing by himself.  
The manner of Gods swearing, is set down in Deut. 32 40. I will lift up my hand to heaven and say, live for ever, the Lord imitated the practice of men in swearing; for it was their way to lift up their hands to Heaven when they took an oath, Gen. 14.22. Dan. 12.7. so the Angel Rev. 10.6. This was done at the Covenant taking.   

And entered into a Covenant with thee,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. Ingressus sum pactum tecum, Pisc. Venique tecum in faedus Cast. Tecumfaedus feci, or, Te mihi desponsavi. French, Convins avec toi par alliance.  
A Covenant imports two Parties consenting together which a Testament doth not, a man may make his Will or Testament, and give what he please to any specified therein, without consents; it's not so in a Covenant, there mutual consent is required, especially in a marriage Covenant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comedere to eat, because at the making of Covenants, they were want to have sacrifices and feasts, or to eat and drink: Obadiah 7. The men that were at peace with thee, have deceived thee, and prevailed against thee, they that eat thy bread, or the men of thy bread, have laid a wound under thee: they were the Egyptians, who drew them into a Covenant against the Chaldeans, by eating bread, that is, by eating and drinking, which was a rite accompanied Covenants, you found in the word mention made of a Covenant of salt. Numb. 18.19. 2 Chron. 13.5. which though some think to be so called, for the firmness and everlastingnsse of the Covenant (because salt is a lasting and preserving thing) yet somewhat else may be found in it, viz. because they did eat and drink at the making of Covenants, and used salt which made all savoury, therefore also it may be called a Covenant of salt; to this sense, that in Ezra giveth some light, Chap. 4.14. Now because we have maintenance from the King's Palace, and it was not meet for us to see the King's dishonour, therefore have we sent and certified the King: these words, maintenance from the King's Palace, are in the original thus, quod sale Pallatii saliti sumus, now seeing we are salted with salt of the Palace; that is, we have obliged ourselves to him in a Covenant, by eating and drinking with him, therefore, etc. so that place in Levit: 2.13. Thou shalt not suffer the salt of the Covenat of thy God, to be lacking from the meat offering.  
Some derive the word Berith from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissecare, because than when they made Covenants, there was some Beast killed and cut in the midst, as Gen. 15.9, 10.18. when God made a Covenant with Abraham, there an Heifer, a she Goat, and a Ramm were divided in the midst, and laid each piece one against another orderly, that so the Covenanteers might pass between them, according to what is in, Jer. 34.18. They cut the Calf in twain, and passed between the parts thereof, and so cut out a Covenant, and manifested thereby, that if they broke the Covenant, they deserved to be cut in pieces.  
Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligere, because it is that which two or more do choose out and agreed upon, Abimelech and his, choose to make a Covenant with Isaac. Gen. 26.28. so the Gibeonites chose to make a League with Joshua and the Israelites, Josh. 9.6. both persons and conditions are chosen and agreed upon, in making of Covenants.  
Again, some fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to created, order, dipose: for when they cut the Beast in pieces, they did divide, order, and dispose of them equally on both sides, and so in a Covenant, there is disposing and ordering of things, to the content of both.  
Lastly, some draw it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purificare and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 puritas, because when Covenants are making, the parties aught to be holy, and to deal holily, without all guile, hypocrisy, and overreaching of one another; and in this sense, among others, the Covenant was called Holy, Dan. 11.28. Luk. 1.72. The Gibeonites dealt fraudulently, when they came with their old sacks, bottles, shoes, garments, and mouldy bread to make a Covenant with Joshua, Chap. 9.4, 5, 6.  
This Covenant which the Lord entered into, was that at Mount Sinai, Exod. 19.4, 5. Moses being called up unto the Mount, the Lord said to him, If ye will obey my voice, and keep my Covenant, than shall ye be a peculiar treasure unto me, above all people, ye shall be unto me a Kingdom of Priests and an holy Nation. Moses goeth with these words unto the people to see if they would give their consent, which they presently did vers. 8. All the people answered together and said, all that the Lod hath spoken will we do, when the Lord heard this, he said, Lo I come vers. 9 There was mutual consent and a solemn Covenant made: so Chap. 24.3, 4, 5, 6, 7, 8. verses, there the consent on both sides is manifested, Beasts are slain and sacrificed, both the Altar and people sprinkled with the blood of the Covenant, and the Covenant was writ and read in the audience of all.  
This Covenant which God made at Mount Sinai with this people, was a Covenant of Grace and Mercy, take in all was delivered by God to Moses being in the Mount, and it was so. For  
1. It was a marriage Covenant, God took this people to be his Spouse, Church, Exod. 19.4, 5, 6. he brought them to himself, made them his peculiar treasure, a kingdom of Priests, a holy Nation; which words are appropriated by Peter unto the Church under the Gospel, 1 Pet. 2.9. Rev. 1.6.  
2. It was given in the hands of a Mediator, Gal. 3.19. if it were Moses he typed out Christ, who was the only Mediator between God and Man, and Acts 7.38. he is said to receive lively Oracles to give us, and therefore its thought by some, that Christ himself was the Mediator, who led them through the Wilderness, and gave out those lively Oracles.  
3. It was made with sacrifice, shedding and sprinkling of blood, Exod. 24.5, 6, 8. and the blood was called the blood of the Covenant, which represented the sacrifice and blood of Christ, which is called Heb. 13.20. The blood of the everlasting Covenant; the Covenant of works hath no sacrifices.  
4. The Ceremonial Law was all instituted worship, Types, Sacrifices, Garments, Washings, Ointments, Figures and what that Law had led unto Christ, Gal. 3.24. Heb. 9.10, 11. and was Evangelicall. Now all instituted worship is contained and comprehended in the second command, they were bound to the observation thereof by that comm and therefore this Covenant must needs have grace and mercy.  
5 If it were a Covenant of works, not of mercy, what argument were here in the words? I entered into a Covenant with thee; God was in a Covenant of works, with them and all the world before, and so it would be of no validity to tell them of it, he did no more for them than for others, and if they had broken Covenant, it was but what all the world had done; here lieth a strong convincing argument in the words, I entered into a gracious Covenant with thee, I knew thee above all the Families of the earth, Amos 3.2. And yet you have done thus, etc.  
6. The Covenant of Grace was given out long before to Abraham, Isaac and Jacob, therefore it's called The Covenant and mercy, he swore unto them, Deut. 7.12. and Moses was under this Covenant, Heb. 11.24. By faith he refused to be called, etc. when come to years, he had Christ with him, Exod. 23.20. The Angel there, was Christ, 1. Cor. 10.9. They tempted Christ in the Wilderness, the scope of Moses wrighting was Christ, John 5.46. Moses wrote of me, Heb. 4.2. it's said the Gospel was preached unto them, viz. that were in the Wilderness.  
Now if Moses was under a Covenant of grace before, God would not reduce him back to a Covenant of works. It's conceived, that after the breach of the first Covenant of works, that God did never make any more such a Covenant with man, but that after Covenants were of grace, and mercy; now it was the same Covenant that God made with the people and Moses, Exod. 34.27. Writ thou these words, for after the Tenor of these words, I have made a Covenant with thee and with Israel.  
7. If a Covenant of works, it should be to all, seeing that Covenant at first was made with Adam the root of mankind, but this is to some few, the seed of Abraham only, those were brought out of Egypt, Deut. 5.1. Hear O Israrael. vers. 6. I am the Lord thy God, that brought thee out of the Land of Egypt.   

And thou becamest mine.  
Hebrew is, fuisti mihi or mea French, & fus faite mienne. These words note Gods actual taking of this people to be his; Ruth 4.13. Boaz took Ruth, and she was his Wife: facta est ei in Vxorem, Hos. 3.3. Thou shalt not be for another man, so will I be for thee. Here was a nuptial conjunction between the Lord and this Israelitish woman, she became his Wife, his possession. This was the joyful day, Deut. 26.18. The Lord hath avouched thee this day, to be his peculiar people, his Church, his spouse.  
In marriage,  
1. There is a special Union, They two shall be one flesh, two that were mere strangers before, by marriage become one: so here God passed by this people, cast his eye upon them, the time of love was come, he betrothes and marries them to himself, and so makes a near and dear Union between himself and them.  
2. Special communion with, and delight in each other, Cant. 2.16. My beloved is mine, and I am his, ch. 7.10. I am my beloved's and his desire is towards me: this woman called the Lord Ishi, Hos. 2.16. My Husband, and the Lord called her Hepzi-bah, Isai. 62.4. My delight in her, the wife is the glory of the Husband, 1. Cor. 11.7. And the Husband the glory of the Wife: so God looked upon this people as his glory, Isai 4.5. Upon all the glory shall be a defence, Isai. 62.3. They were a Crown of glory in the hand of the Lord, and God was their glory, Jer. 2.11. There was mutual delight in each other, God looked upon them, as his Jewels, as his peculiar Treasure.  
3. Communication of what they have each to other, especially of the Husband to the wife, he communicates himself, his name, his estate, his secrets to his beloved, and so did God unto this woman, and doth unto his Church, Psal. 76.1, 2. In Judah is God known, his name is great in Israel: In Salem also is his Tabernacle, and his dwelling place in Zion. They had God amongst them,  
For his name he imparts it to his Church, Jer. 33.16. She shall be called Jehova Zidkeneu, which is the Lords name, Chap. 23.6. and the Church is called Christ, 1 Cor. 12.12. Jer. 14.9. We are called by thy name.  
Estate, she had the Land of Canaan given her, which was the Land of Immavel, Isai. 8.8.  
God communicated to his people his wisdom, power, secrets, truths, Spirit, merits and righteousness of his Son.  
By virtue of this Covenant they had mercies temporal and spiritual promised them and given in.  
1. Temporal and they were many.  
1. Canaan was promised them, Abraham had the first promise of it, and often to them it was renewed, Deut. 6.10, 11. Chap. 11.23.24. This Land hath divers encomiums in the Word.  

1. It's called the desire and glory of all Lands, Ezekiel 20.6.  
2. The Land of Immanuel, Isai. 8.8.  
3. It was a Type of Heaven, and therefore is called the Land of the living, Psal. 27.13. the Rest and Inheritance of the people, Deut. 12.9. and it was given them of free Grace, through the Covenant, Deut. 9.6.   
2. Great increase in that Land, Deut. 7.12, 13, 14. Psal. 67.6. The earth shall yield her increase, and God even our God shall bless us.  
3. Healthfulness, Deut. 7.15. Ezod. 23.25. with Exod. 15.26. God would be a Physician amongst them, and heal them.  
4. Length of days, if they kept Covenant with God Deut. 4.40. this is made an argument, to move Children to honour their Parents, Exod. 20.12. Deut. 5.16. and people are pressed by this argument, to love God, and obey him, Deut. 30.20. Chap. 32.46., 47.  
5. Honour and esteem in the world, Deut. 26.18, 19 Chap. 28.13. Psal. 148.14. this Balaam prophesied of, Numb. 24.7.  
6. Power against, and victory over their enemies, Deut. 11 25. Levit. 26.7, 8. Deut. 33.27. Josh. 10.42. Psal. 68.35. Numb. 23.23.  
7. Peace, Levit. 26.6. I will give Peace in the Land, etc. Hence they said, Isai. 26.12. Lord thou wilt ordain peace for us.  
8. Protection, Deut. 33.29. 2 Sam. 23.3. 1 Chron. 17.24. The Lord of Hosts is the God of Israel, etc. Psal. 68.34. and Psal. 90.1.  
9 Deliverance, Levit. 26.44, 45. Zech. 9.11. they were delivered out of Babylon, through the blood of the Covenant, when in danger by Zerah, 2 Chron. 14.9.11. God by virtue of the Covenant delivered them, Psal. 44.4.  
10. By virtue thereof, God made Strangers and Heathens serviceable unto his people, Isai. 45.3, 4. Ezra 7.11. and turned the plots and curses of enemies into blessings, Deut. 23.5.  
2. Spiritual mercies, and they were divers.  
1. They had God to be their God in a special manner. God was God of all creatures, and of the Heathens, but not as of this people, in respect of them they were without God, Ephes. 2.12. but the Jews had God to be, theirs in a most peculiar manner, 2 Sam. 7.24. 1 Chron. 17.22. therefore happy in the judgement of the Lord, Psal. 144.15. all in God was theirs: as all the man is, and hath, is the woman's, when married unto him, Isa. 54.5. Exod. 33.19. he let Moses see what he had in God, and not only Moses, but that people also saw his glory, Deut. 5.24. They owned one another, Exod. 15.2. Deut. 32.3. Psal. 50.7. Hebr. 11.16.  
2. He recorded his name amongst them, and dwelled with them, Levit. 26.11, 12. Psal. 132.13, 14. Numb. 23.21. when God was with them, none could hurt them, but when he was absent, than evil came upon them, Deut. 31.17. its worth much to have God amongst a people, Psal. 76.1, 2.  
3. The Law was theirs, which was holy, just and good, Deut. 4.8. What Nation is there so great, that hath Statutes and judgements so righteous, etc. they made men wiser than their enemies, than all their Teachers, Psal. 119.98, 99 They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lively Oracles. Acts 7.38. Psal. 147.19.20.  
4. He made his mind and secrets known unto that people, 2 Sam. 7.27. Moses had familiar converse with God, Abraham was his friend, God gave them Vrim and Thummim, they were taught of God, whereas the Nations were deluded by the Devil and his Oracles.  
The Lord appeared to Jacob, Joshua, Solomon, and others, and made known his will to th' m  
5. They had forgiveness of sins, Exod. 20.6. that's a pardoning mercy, because visiting iniquity is contrary to it, and noteth punishment, Exod. 34.6, 7. Isai, 55.7. Michah 7.18. Dan. 9.9.  
6. This Covenant was the ground of their being heard in prayer, 1 Sam. 1.17. the God of Israel grant thee thy petition, Dan. 9.17. 1 Sam. 23.10, 11. 1 Kings 8.23. 2 K. 19.15. 1 K. 17.21. Jer. 14.8.  
From hence they had, 

1 A ground of expostulation with God, Psal. 22.1. My God my God, why hast thou forsaken me, etc. 2 Chron. 20.12. Exod. 32.11.  
2. Of challenging God for help, Psal. 3.7. Arise O Lord, save me O my God, Psal. 35.23. Psal. 40.17.  
3. Of confidence, Micah 7.7. My God will hear me, I will look unto the Lord, and wait for the God of my salvation, my God will hear me, Isa. 25.9.    
7. They had many privileges, by virtue of this Covenant.  

1. They were a holy people, Exod. 19.6. Deut. 7.6. Isai. 62.12. Dan. 12.7. God called them his anointed, Psal. 105.15. his Saints, Psal. 50.5.  
2. They were dear unto God, Deut. 7.6. Exod. 19.5. a peculiar treasure, they were his jewels, Mal. 3.17. as the Apple of his eye unto him, Deut. 32.10. a people near unto him, Psal. 148.14. in his arms, Deut. 33.27. his glory, Isai. 4.5. Psal. 78.61.  
3. The Messiah was to come of them, Luke 1.72. Gen. 22.18.  
4. Amongst them did the Lord choose out materials, for the heavenly Canaan, Rom. 9.4. the adoption appertained to them.   
8. Eternal life and salvation, Acts 15.11. We believe that through the grace of our Lord Jesus Christ we shall be saved, even as they. They had sacrifices tipyfied Christ, and the brazen Serpent.   

Obser. 1.  
That we are backward to believe what the Lord saith and propounds unto us, he came to this woman, pitied her in her bloody, sinful afflicted condition, said unto her live, promised to do much for her, but she feared, doubted, apprehended not Gods intentions by Moses, Exod. 2.11, 12. compared with Acts 7.25. she was like other women, that believe not their suitors too easily, when they tell them of great estates, honours, advantages they shall have by them, and so put them to it, to make things out clear and evident, wherereupon they vow and swear to them it is so. This was the case here, the Israelitish woman was not forward to believe, the Lord he swears by himself unto her, and you know an oath is for confirmation, Heb. 6.16. so than that she might have her scruples, fears, doubts jealousies removed, and be confirmed in the reality of things, the Lord is pleased to swear. She had seen the great plagues upon the Egyptians, the signs, wonders, and mighty hand of God, in bringing her out of Egypt, yet this satisfied her not, her spirit was unbelieving, and God swears to cure and take away that unbelief. O nos felices, etc.  
Happy we, for whose sakes the Lord will vouchsafe to swear, but O most miserable we! if we believe not the Lord swearing.  
He hath sworn that he hath not pleasure in the death of the wicked, Ezek. 33.11. Isai. 45.23. I have sworn that every knee shall bow.  
Obs. 2. See the infinite kindness, and condescension of God towards poor sinners, that he will enter into Covenant with them; he is a God of infinite glory, excellency, majesty, holiness, greatness; to him All the Nation● of the earth, are but as the drop of a bucket, and as the small dust of the balance, Isa. 40.15. and what was this Nation of the Jews, The fewest of all people, Deut. 7.7. and yet the Lord is pleased to make a Covenant with this people, this Israelitish woman. What was there in it to move the Lord thereto, was she of great birth? Not, Thy Father was an Amorite, thy Mother an Hittite; had she any breeding? any great portion? any beauty? no she was Infans expositus, brought up in brick, and clay, a bond servant, not having a rag to cover her nakedness, she lay in her blood, and was without all beauty under great scorn and reproach, yet the Lord is pleased to enter into a Covenant of mercy with her, but it may be the Lord foresaw that she would prove well, be loving, obedient dutiful, not, the Lord foresaw she would be a contentious wife, a continual dropping, that she would be murmuring, ingrateful, whorish, rebellious, and idolatrous: yet he strikes a Covenant with her, etc. God might have dealt with her and us in an absolute way, commanded us and immediately destroyed us, if we had not obeyed, but he condescends to deal with us in a way of Covenant, a way of mercy, with us worms, bubbles, drops, etc.  
This should,  
1. Put us into a rapture of admiration, and make us say with David, Psal. 8.4. O Lord! what is man that thou art mindful of him, and the Son of man that thou visitest him?  
Psal. 144.3. Lord, what is man, that thou takest knowledge of him? or the Son of man that thou makest accounted of him.  
Job 7.17. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him?  
2. Endear the Lord unto us abundantly, when great ones stoop to weak unworthy ones, it's a great indearing of them unto those they stoop to. When Boaz condescended to Ruth, it drew her heart strongly towards him.  
3. Make us faithful unto God, not to let our hearts run out a whoring after other things, I am my beloved's, said  Spouse, she was not for others, Job made a Covenant with his eyes, and would not think of a Maid, he was faithful to God, it was an imputation to Solomon, that his heart, was not perfect with the Lord, 1 Kings 11.4.  
4. Make us free and cheerful in our obedience, yielding such as springs from Covenant rather than command, from love rather than fear.    

VER. 9  
Than washed I thee with water, yea I throughly washed away thy blood from thee, and anointed thee with Oil.  
THis verse lays before you, the recital of former mercies God vouchsafed this people, and they are two, 

1. Washing.  
2. Anointing.    
Not sooner had the Lord taken this woman into Covenant with him, made her his, but he washeth and anoints her.  

I washed thee with water.  
Some refer this washing to their passing through the read Sea, Exod. 14.21.22. of which the Apostle saith, 1 Cor. 10.1, 2. All our Fathers were under the cloud, and all passed through the Sea, and were all baptised unto Moses, in the cloud and in the Sea. Their bringing out of Egypt was a type of redemption by Christ, and their passage through the read Sea, a figure of baptism, or washing in the blood of Christ.  
Some here make the water to be heavenly doctrine, which the Lord gave them, Deut. 32.2. My doctrine shall drop as the rain: when the rain falls, it washeth away the filth of places: so did the Law, the corruptions and pollutions of this people.  
Others think here to be meant those legal washings, spoken of in several places, begun in Exod. 19.10. The Lord said unto Moses, go unto the people and sanctify them to day, and to morrow, and let them wash their , and Numb. 19 you may read of a water made of the Ashes of a read Heifer, to purify and cleanse those who were defiled, Heb. 9.10. they had divers washings.  
One was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 11.55. They went up to Jerusalem, to purify themselves.  
A 2d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a more through washing, Joh. 3.25. There was a question between some of John's Disciples, and the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, you know they had their water pots, which held two or three firkins a piece, in which they washed their , hands, feet, when they were defiled by touching any unclean thing.  
Others put it upon Gods freeing them from their misery, sordid condition, through their poverty and meannes, raising them up to a considerable estate.  
We may step over the second and fourth, and take the first & third, I washed thee in the read Sea, and with legal washings; now because these were typical, and leading unto Christ, we must pass from the Ceremony to the substance, viz. the Blood of Christ, and remission of sins, I led thee by those washings and baptisms, to the fountain set open for uncleanness, Zachariah 13.1. Sin defiles, and the blood of Christ cleanseth from that defilement. I found Interpreters do understand by this washing with water, forgiveness of sins, which in the new Testament, is often expressed by the Metaphor, of washing, sprinkling, cleansing, purging, 1 Joh. 1.7. 2 Pet. 1.9. Rev. 1.5. Heb. 9.14. 1 Pet. 1.2. Water cleanses, cools, comforts, and so doth forgiveness of sins through the blood of Christ, Eph. 1.7. Heb. 10.22. Matth. 9.7. Heb. 12.24.   

I throughly washed away thy blood,  
Hebrew is, Vaeshtoph damaijk, inundavi sanguines tuos a te, I have flouded thy bloods from thee. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have washed thy blood from thee, Pisc. Inundatione aquae ablui. French, te Nettoyai de ton sang:  
By bloods (so it is in the Hebrew) is meant sins, the analogy between which I spoke of in the 6. verse, blood is natural, diffuseth itself through the whole man, defileth, makes loathsome, and so doth sin, I may add this, it abounds in man and so doth sin, but God washed away their bloods, their sins throughly.  
Quest. How appears it their sins were washed away?  
Ans. Some Scriptures give in evidence, Psal. 78.38. He being full of compassion, forgave their iniquity, the word in the original, Caphar, is to cover or cleanse, God cleansed the Elect by the blood of his Son, as Deodate upon the place saith, Psal. 99.8. Thou wast a God that forgavest them, God did forgive them their manifold, and great provocations of his Majesty: that place in Numb. 14.19, 20. is very remarkable; saith Moses, Pardon I beseech thee the iniquity of this people, according unto the greatness of thy mercy, and as thou hast forgiven this people from Egypt even until now: they had often and much provoked God after their departure out of Egypt, yet God had forgiven them, and this argument he pressed to move God to pardon them still, and for 20. The Lord said, I have pardoned according to the word, thou hast desired me to pardon, and I have done it, hence in Nehem. 9.17. He is called a God of pardons, ready to pardon is the translation, in the hands, but the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A God of propitiations of pardons.   

And anointed the with Oil.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I anointed thee in Oil, Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast: te unguento perunxi, we must to inquire in what sense these words are to be taken.  
Some put this construction upon them, that God refreshed them after their great and long afflictions in Egypt. They had suffered long and much in the House of bondage, and when God brought them forth, freed them from their tasks, and taskmasters, gave them liberty and ease, this was a kind of anointing of them.  
Others refer this to the holy Oil, with which Aaron and his Sons were anointed, Exod. 30.30. They were anointed and consecrated, to minister unto the Lord in the Priest's Office, and so virtually in them the people were anointed, and you know that in Exod. 19.6. they are called A Kingdom of Priests, a'holy Nation, and in Ezra 9.2. The holy seed, Dan: 8.24. The holy people.  
You may take the words in this sense for the abundance of Oil that God gave them, Deut. 8.8. their Land is called A Land of Oil Olive, or as the original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Land of Olive-tree of Oil; that is, a Land of such Olive-trees, as yielded much Oil: this Land did not only abound with milk and honey, but also with Oil, Joel 2.24. Their fats did overflow with wine and oil, they had it in such abundance that th●y vented it to other Nations, Hos. 12.1. Oil is carried into Egypt.  
Artaxerxes appointed his Officers to allow Ezra upon his return 100 baths of Oil, Ezra 7.22.  
Now there were two sorts of Baths; one called the lesser Bath, which contained 72. quarts, another called the greater Bath, which contained 180 sextarusses or quarts, and this distinction is founded upon 1 Kings 7 26. where the brazen Sea is said to contain 2000 baths, which must be understood of the greater baths, and 2 Cron. 4.5. where it is said it held 3000 baths, which you must interpret of the lesser baths, Ezra was allowed 100 of them, which shows they had plenty of Oil amongst them, and hence its likely the Prophet gave out the expression of Rivers of Oil, Michah 6.7. for they had Olive-yards in abundance, Nehem. 9.25.  
For a more full understanding of these words, you must know that in the oriental parts, they used much to wash and anoint themselves, Amos 6.6. They anoint themselves with the chief ointments, it was ordinary at their Feasts to do it, Matth. 26.7. A woman came and poured a box of precious ointment upon Christ's head as he sat at meat. Luke 7.38. A woman anointed his feet with ointment as he sat at meat. 46. verse saith Christ to Simon, Mine head with Oil thou didst not anoint, but this woman hath anointed my feet, Eccles. 9.8. Let thy head lack no ointment.  
They anointed not only at their feast, but also upon their fastings, Matth. 6.17. When thou fastest, anoint thy head, and wash thy face.  
Lavater saith, that among the Eastern people the use of Oil was the same with them, as the use of Baths amongst those where he lived. Husbands had Baths in their Houses for themselves and wives to cleanse their bodies and strengthen their spirits: and so upon the marriage of women, they used to wash and bath, Ruth 3.3. when a match was intended between Ruth and Boaz, what said Naomi to her, Wash thyself therefore and anoint thee, and put thy raiment upon thee, and get thee down to the floor: so Esther 2.12. The Wives of the Persian Kings, had 12. months for the time of their purification, 6. months with Oil of myrrh, and six months, with other sweet odours, that so they might be the more pleasing, and delightful to the King, this was their custom. Now unto this, it seems unto me, the Lord here alludes, who proceeding in the allegory of this metaphorical woman, the Jewish estate, was now upon the marriage, & enjoyment of her, & having washed away her blood and filth with water, he also anoints her with oil, that so she may be the more acceptable and delightful unto him. Now this anointing leads us to a spiritual consideration.  
The stream of later interpreters runs that way. Junius is of this judgement, Vitiositatem curat Deus sanguine Christi velut aqua, faetorem curat spiritu velut diapasmate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
So Polanus, I have annonited thee with Oil, that is, I have regenerated thee, by my holy Spirit.  
Piscator, By this unction seems to be signified regeneration by the holy Spirit.  
Oecolampad: After washing comes the anointing of the Spirit, quae omniadocet juxta charitatem dispensare danturque variae gratiae Spiritus sancti.  
Pintus, I have anointed thee with Oil, that is, oleo gratiae meae.  
Deodate, I have endowed thee with the graces of my Spirit, signified by the anointing.  
Of the same judgement are they set out the Annotations upon the Bible.  
So Bernard, in his Thesaurus Bibli●us, in the word Oil, referring to this place, saith, it's put for the grace of regeneration.  
Now its clear from the holy writ that spiritual things are held forth by Oil and anointing with it. Exod. 40.13.15. Aaron and his Sons must be anointed with the anointing Oil, which represented the anointing of Christ and his Servants with the Spirit, Psal. 45.7. Thy God hath anointed thee with the Oil of gladness above thy Fellows, it's spoken of Gods anointing Christ with his Spirit, and so likewise of his anointing the Saints with the graces of his Spirit, 2 Cor. 1.21. He who hath anointed us is God.  
The Spirit and graces of it be here represented by Oil, we must inquire further what is meant by this anointing, for it is certain, all of them had not the Spirit, and graces of it.  
1. By this anointing we may understand the consecration of this people unto the Lord, he separated them from the Egyptians and rest of the world, who were profane, and made them a holy people to himself, Exod. 40.9, 10, 11. the Tabernacle, Altar and Vessels of both were anointed with Oil, that so they might be holy to the Lord, they were consecated by that Oil to the Lord: so when God by his Spirit in Moses told this people, Exod. 19.6. that they should be a Kingdom of Priests, an holy Nation, than did he annnoint them and consecrated them unto himself, and Psal. 105.15. They are called the Lords anointed one's, Touch not mine anointed.  
2. God's bringing them to a gladsome condition after their soar bondage in Egypt, and 40 year's travel in the Wilderness. Oil in holy Scripture sets out joy and cheerfulness, Psal. 104.15. Oil to make his face to shine: Oil when they anointed with it, and when they did eat it, much refreshed them; it called Oil of gladness, Psal. 45.7. and Oil of joy, Isai. 61.3. and in that God made them a gladsome and a joyous people, he is said to anoint them, Psal. 105.43. He brought forth his people with joy, and his chosen with gladness, the Hebrew is, with singing: when they saw themselves thorough the read Sea, and the Egyptians drowned, they sang for joy, Psal. 106.12. They sang his praise, and you have the Song Exod. 15. Before, they were filled with anguish of Spirit, Exod. 6.9. but God gave them for mourning, the Oil of joy by his Spirit, he put gladness into their hearts, they were the people that knew the joyful sound Psal. 89.15.  
3. God's teaching of them in the ways of his worship, never before had any people such Laws, rules given them for divine worship, for regulation of their lives and ways, towards God and man as they had, now teaching is set out by Oil and Unction, 1 Joh. 2.20.27. Ye have an unction, and the anointing teacheth you all things; that was the Spirit: God anointed Moses and the Prophets which were amongst this people with the Spirit, and so taught them all things needful for their condition, what saith Moses, Deut. 4.5. I have taught you Statutes and judgements, even as the Lord my God commanded me: Moses and the Prophets spoke as the holy Spirit moved them, and having the spirit of prophecy amongst them, they may be said to be anointed.  
Origen saith, Vnctio est habitatio Spiritus sancti, in cognition veritatis.  
4. God's working of grace in their hearts, and making of them truly holy: the giving of the Spirit and graces of it unto Christ, is called an anointing of him Acts 10.38. God anointed Jesus of Nazareth with the holy Spirit, and Cant. 1.3. Because of the savour of his good ointments, the Virgins love him. Christ communicated the graces of his Spirit, and anointed the Virgins therewith, which were sweet and savoury as a precious ointment, and here God saith he anointed the Jews with Oil, and did give unto many of them his Spirit and saving grace; Abraham their Father was eminent for faith, Rom. 4.18, 19, 20. so Isaac, Jacob, Joseph, Moses, Caleb, Joshua, Gideon, Barach, Jephtah, David, Samuel, the Prophets, and multitudes of others, they had not only true grace, but much grace, Heb. 11.38. These all obtain a good report through faith.  
This people was the Church of God, he had no other people which he owned as his, the Jewish Nation alone was his peculiar people, and if there was any tru● grace in the world it was amongst them, they were called The holy People, Deut. 7.6. The holy Nation, Exod 19.6. Holy seed. Isai. 6.13. The generation of the righteous, Psal. 14.15. Saints, Psal. 50.5. not only because they were separated from the rest of the world, came of Abraham, made a profession of the true God and his worship, but also because they had true grace, Isai. 51.7. God gives this testimony of them, The people in whose heart is my Law, if there had not been many of them truly gracious, God would never have given them such a commendation.  
Thus you see what is meant by this anointing, and though all had no true grace, yet how all may be in one respect or other said to be anointed.   

Obser. 1.  
Those whom it pleaseth the Lord to enter into Covenant with, and take to be his people, them he pleaseth to wash: this ariseth clearly from the coherence, I entered into a Covenant with thee and thou becamest mine, what than? Than washed I thee with water.  
There is a double washing to be considered, One external, which was in the read Sea, and in the legal washings, and so they were all washed, good and bad.  
There is another washing which is internal, viz. by the blood of Christ, signified by the outward washings, and this is the principal washing, and with this washing they were not all washed, only those who were Elect and vessels of grace, they were vvashed in the blood of Christ, and had the forgiveness of sins. In the 31. of Jer. 33.35. where God speaks of entering into Covenant with the House of Israel, he tells them he will forgive iniquity, and Chap. ●●. 8. I will cleanse them from all their iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cleansing is washing them away in the blood of Christ, and pardoning them for his sake, for it follows in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will pardon their iniquities. Now in the times of the Gospel those live under the sound of it, and do profess the same, they are washed with the water of baptism, but not all with the blood of Christ. Simon Magus had the outward washing, Act 8.13. but wanted the inward washing: so John baptised many with water, whom Christ never baptised with his blood, but all the Father gave him, and were covenanted for, those he washed with his blood, Rev. 1.5. He loved us, that is being in Covenant with the Father, and washed us from our sins in his own blood, which is therefore called The blood of the Covenant, Heb. 13.20. And whereas it is said, Heb. 10.29. That some which proved Apostates were sanctified with that blood, you must understand it of those who by profession of the faith, and participation of the Seals, baptism and the supper, were separated from Judaisme and Paganism, and in the judgement of charity such, not that they were internally washed from their sins by the blood of Christ, for its impossible, that any man sanctified and pardoned through the blood of Christ, should tread under foot the Son of God, and count that blood an unholy, thing; to such a soul nothing is more precious than Christ and his blood.  
2. Those whose sins God forgives, he fully forgives, I throughly washed away thy bloods, I suffered no sin, no guilt to stick upon thee, Ezek. 36.25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your Idols I will cleanse you: sprinkling of them with clean water imports the sprinkling of them with the blood of Christ, whereby sins are purged and done away, 1 Joh. 1.7. The blood of Christ cleanseth from all sin, not some few, some little, some great, some old, some new sins, but from all sin; when God pardons he pardons throughly, Jer. 33.8. I will cleanse them from all their iniquity whereby they have sinned against me, and I will pardon all their iniquities whereby they have sinned against me. Let the sins, iniquities, be what they will, when the Lord is upon the work of forgiving, he will forgive them all: David blesseth God upon this ground, because God was a God forgiving all iniquities, Psal. 103.3. that place in Isa. 55.7. is to our purpose. He will abundantly pardon, not ten, twenty, a hundred, or a thousand sins, but ten thousand sins, all wicked ways, all evil thoughts. The Vulgar reads it, Multus est ad ignoscendum, He is much inclined to pardon, much in pardoning, he takes delight in it, as a thing natural to him, Mic. 7.18. He pardons iniquity and passeth by transgression. And why? Because he delights in mercy. It's his will, his nature to be merciful, nothing pleases him more, than to show mercy. The Hebrew is, He will multiply to pardon, if man have multlplied sins, he will multiply means to pardon those sins; the sins of the Creature shall not be supernumerary to the mercies of the Creator. Man is a Father of sins, and God is a Father of mercies, 2 Cor. 1.3. Doth man beget and bring forth thousands of sins in a day? God begets and brings forth more mercies in an hour; where sin abounds, he makes grace much more to abound. Rom. 5.20.  
3. Those whose sins God washes away, them he separates from the World, makes glad, teaches his ways, and beautifies with the graces of his spirit, I throughly washed thee with blood and anointed thee with oil; all these are comprehended in that anointing. When God washeth away the sins of any, than he anoints them with Oil; when Aaron was washed, than was he anointed, Exod. 40.12, 13. And Peter tells them that had put the Lord Christ to death, that they were washed, and they should be anointed, they must first be Baptised for remission of s●ns, and than they should receive the Gift of the holy Spirit, Acts 2.38. When God pardons any, he purges them; after the remission comes the unction: and than,  
1. They are of from the World, they are the Lords, his beloved, they have sweet peace and fellowship with him, they are Vessels anointed for the Lords use, and dare not profane themselves with the World, Knowing, that the friendship of the World is enmity with God, Jam. 4.4. In the first Epistle of John, 1. he speaks of their cleansing from sin by the blood of Christ; in the second, of their receiving the anointing: and in the 3 Chap. 13. of the World's hatred of them; they were now not of the World, the unction had severed them from the World, and they were consecrated to the Lord.  
2. They are joyous and cheerful ones who are anointed; the Apostles after they received the holy spirit, their sorrows for the departure of Christ fled away, their troubl●s in the flesh were nothing: So Paul and Silas sang praises at midnight, after whipping, imprisoning, & thrusting into the stocks. Acts 16.24, 25. And the Hebrews took joyfully the spoiling of their goods, Cham 10.34. And why? They were made partakers of the holy Spirit. Chap. 6.4. They were anointed, and that made them joyful.  
3. They are taught the ways of God, Heb. 8.10, 11, 12. I will put my Laws into their mind, and writ them in their hearts, they shall all know me from the lest to the greatest, for I will be merciful ●o their unrighteousness, and their sins and iniquities will I remember not more. When God should forgive them, and wash away their sins in the blood of Christ, than he would anoint them, he would teach them, little and great, the knowledge of himself and his ways.  
4. They are sanctified and beautified with the graces of his spirit. When sins are washed away in the blood of the Lamb, than God anoints with the graces of his spirit. Tit. 3.5. Upon the washing of regeneration (that is, upon the effectual washing of the soul by the blood of Christ in the use of Baptism) followed the renewing of the holy spirit, which he shed on us abundantly, Spiritum effudit, poured out like Oil, so that they were replenished, sanctified, and beautyfied, with all the graces of his Spirit.    
VERSE 10, 11, 12, 13. 
I clothed thee also with broidered work, and shod thee with badgers skin, and I girded thee about with fine linen, and I covered thee with silk.  
I decked thee also with ornaments, and I put bracelets upon thine hands, and a chain on thy neck.  
And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful Crown upon thine head.  
Thus wast thou decked with gold and silver, and thy raiment was of fine linen and silk, and broidered work, thou didst eat fine flower and honey, and Oil, and thou wast exceeding beautiful, and thou didst prospero into a Kingdom.  
THese Verses hold out more of God's bounty towards this Woman, like a loving Husband newly married, he makes great provision for her.  
1. Clothing, and that not common but costly Vers. 10. and part of the 13.  
2. Ornaments, Vers. 11, 12. Bracelets, a Chain, a Jewel, Earrings, a Crown.  
3. Diet, Fine flower, Honey, and Oil.  

I clothed thee with broidered work.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vestivi te acupicto, with that is drawn, painted or embroidered with a needle Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have put on thee Garments various in the working, and colours, Vulg. Discoloribus, with garments of divers colours. Cast. Phrygianis indui. Calv. Phrygionica veste variegata. Jun. Versicoloribus. Fren. Te vesti de broiderie. The word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to embroider with the Needle, or by Weaving, to work in divers colours, figures and pictures in , they made the pictures of Men, Beasts, and other living Creatures in them: sometimes they intermixed Gold and silk of divers colours, and so the work was very curious and costly. Pradus conceives that the word Rickmah doth properly signify Opus acupictum, and Psal. 45.14. where it's said, She shall be brought unto the King in raiment of needlework, Lirkamoth it sets out what broidery the word imports, Viz. That which is done with the Needle, and such imbroiderie is called Opus phrigionicum, because the Phrygians first invented it: some refer this clothing with broiderie to Aaron, Exod. 28.4. there a broidered Coat was to be made for him, in which they affirm was embroidered the whole world, heaven, earth, Sea, with the fullness and furniture of them, as Birds, Fishes, Beasts, Meadows, and those living creatures, which were does Vxoris, the dowry of the Wife, these were intertext, woven in, also with the needle was embroidered most lively the glory of their progenitors, according to that in wisdom, 18.24. In the long garment was all the ornament, and in the four rows of the stones, was the glory of the Fathers graven. Theodoret refers the broiderie, and what follows in the words, to the Curtains, cover, and ornaments of the Tabernacle, which were costly and wrought with needlework some of them, Exod. 26.26. but both these are too narrow, the people were clothed with broidered work as well as the Priests, and Tabernacle, Isai. 3.18. they had their bravery, and their broiderie too, Judg. 5.30. when Sisera was gone forth to fight with the Israelites, did not his Mother and the Ladies say, Have they not divided the prey? to Sisera a prey of divers colours, a prey of divers colours of needlework on both sides meet for the neck of them that take the spoil, the Hebrew for needlework is Richmah and Rickmathaim, broiderie made with the needle, which the Jews had plenty of, the repetition of the words import it, had they conquered and spoilt the Jews, they looked for a prey of divers coloured needlework.   

And shod thee with Badgers skin.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & calceavi te taxo. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shod thee with skins of a blue or hyacinth colour Uulgar is, janthino with skins of violet colour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is a Violet,, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flower, from which ariseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jun: Casta: read it Melinis, which agrees with our translation That this Tachash was some living creature all agreed, but what creature, is doubtful, some Rabbis say it was a beast, quae tantum illo tempore, reperta fuerit plurimas habens maculas, which the Chaldeans called Sasgona quasi gaudens coloribus, for some of the Hebrews say it had six colours, we have it Badgers skins, so it's rendered, Exod. 25.5: 26.14: 35.7.23: 36.19: 39.34. Numb. 4.6.8.10.14.25. Chap. 11.12. but whither so warrantable I leave to consideration, for the Jews held the Tachasch to be a clean beast which the Badger is not, by Moses law, as Ainsworth observes; how could they handle the Badger, if it were an unclean creature, flay it, and make shoes of the skin, and not be defiled therewith? the wearing of such shoes was a defilement and abomination: Besides, it's not probable that God would have the Tabernacle covered with the skins of unclean beasts, that being holy. Gesner, also saith that the skins of Badgers have no preciousness in them, he would have inquiry made whither it be not the Thos Lynx, some such creature, whose skin is precious & spotted: further it appears not that Badgers skins were of use to make shoes, as here the Tachasch is said to be. It's most likely to be some living creature peculiar to those parts, having sundry blue spots in it, which occasioned the Septu: and Vulg: to translate it as you heard: The Jews did wear their garments short, because their feet were seen, they had their shoes tightly made and much adorned, Isa. 3 18. ornaments of their feet. This shooing of them held out saith Prado.  
1. Liberty; for as to be unshod, noted captivity, Isai. 20.3, 4. so being shod the contrary, Exod 12.11.  
2. Taking possession; for losing the shoe was an Emblem of man's parting with his right, Ruth 4.7. Deut. 25.9, 10.  
3▪ Joy, Ezek. 24.17. in time of mourning they put of their shoes, and therefore the Prophet being forbidden to mourn, is commanded to put on his shoes.  
4. Constancy and resolution, the word here for shoing is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 claudere, because when a man is shod, his feet are shut up from danger of stones and thorns, and so he goes on boldly, constantly, resolutely, Ephes. 6.15, Having your feet shod with the preparation of Gospel; let the Gospel be to the affections, as shoes to the feet, have that in readiness, it will make you go on undauntedly.   

I girded thee about with fine linen.  
Hebrew is thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stravite in bysso, I covered thee with fine linen. Uulg. Cinxi te bysso. Cast. Amicui bysso. Tremel. Pisc. Xilino cotton not bysso, and so they tender it in other places, Exod. 25.4. it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there which Trem. and Jun. tender linum Xilinum not byssum, and upon this reason because bysse or fine linen hath another name amongst the Hebrews, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in 1 Cron. 15.27. but this argument is not convincing, because both in the Hebrew tongue and in others, one thing may have divers names, and Boetius in his sacred animadversions saith that if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be cotton, it hath also another name in the Hebrew, namely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so he interprets that place in Josh. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be understood of cotton and not of flax, which is Masius his opinion: it appears to me shalt Shesh was some choice material, whereof they made precious garments and girdles such as were for Kings and great persons, Gen. 41.42. when Pharaoh would exalt Joseph, set him over all the Land next to himself, he arrays him in vestures of Shesh, bysse or fine linen, so in Proverb 31.22. speaking of the virtuous wife, he saith, her clothing is Shesh; in the verse before it is said of her household, They were all clothed with scarlet, if they were clad with that, this Shesh, must be something more precious, otherwise her Servants should be better clad than herself, I conceive the marginal reading were fitter, they were all clothed with double garments: so the Hebrew word will bear it, and the former words of the verse seem to infer it, she is not afraid of the snow, that is the greatest cold of all, because her household is clothed with double garments, and she herself with Shesh, fine linen and purple which were more costly than the others, Luke 16.19. the rich man is brought in clothed with purple, or fine linen, Bysso, and it's reckoned amongst precious thing, Rev. 18.12.16. as gold, silver, precious stones, pearls, fine linen or bysse, purple, silk, scarlet, etc. fine linen here or bysse is distinguished from silk, and so is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text there is another word for silk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have mistaken therefore who have rendered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 silk, when as it is the common consent of Interpreters, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is silk; this Shesh or Byssus was a kind of flax greatly esteemed, and desired of women, and of no less value than gold. The Rabbis say, what place soever in the Law speaketh of Shesh or Bad, it is flax, or Bysse, Maymonie. Mercer saith it is a kind of flax most fine, white and precious, and so divers others, only some doubt is made of the colour. Pausanias and Bootius do conceive it was of a yellowish or reddish colour, but the Scripture itself, may determine that doubt, Rev. 19.14. it's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white linen, and the word Shesh is put for white marble, Cant. 5.15. and if the Scripture call it white, we need not make inquiry after any other colour; for the orig. of it, De●. tells us that Byssum non vermiculi pratum esse sed terrae ceuplantae.   

I girded thee.  
The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to bind and to cover, Isai. 1.6. Thy wounds have not been bound up. Gen. 22.3. Abraham rose and saddled his Ass, the Hebrew is covered in this place, the worn is to gird now whether sense of the word is fittest, must be inquired after when as some tender it, I covered I clothed thee; others, I girded or bound thee; to me girding is most peculiur here, because he spoke of clothing before, and speaks of covering in the next words; it's well rendered by our translators, I girded thee, etc. that is, with a girdle made of fine linen, I gird thee and thy Children. Aaron's girdle was of fine twined linen, Exod. 39.29. girdles usually were of costly things, Needlework, Exod. 28.39. of gold, Rev. 15.6. Dan. 10 5. and girdles were for gifts, 2 Sam. 18.11. saith Joab to the young man, I would have given thee ten shackles of silver and a girdle. Girdles amongst the attire and dress of women, were of some account, Jer. 2.23. Can a Maid forget her ornaments, or a Bride her attire, their hearts and thoughts are much taken up with them, and because they sinned so about them the Lord told them, Isa. 3.24. That instead of a girdle, there should be a rent, and instead of a Stomacher, a girding with sackcloth. This girding some make to note out chastity, and conjugal fidelity. Others, fitness and preparedness for employment.   

Covered thee with silk.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operui te serico, this covering was not any inward garment, but some outward veil, a covevering, not a clothing. The Hebrew women did wear their Veils and cover over their outward garments, Gen. 38.14. Tamar covered herself with a Veil, so did Rebeckah, Gen. 24.65. and Cant. 5.7. the spouse had her veil: so Isai. 3.23. the Daughters of Zion had their hoods and veils: whither these veils did cover the whole bodies, like Hukes in some Countries, or their half bodies, whither their heads or faces, is doubtful amongst Interpreters. That they were not only for the head, but larger is clear from Ruth 3.15. How big or little soever, it was of silk so do expositors in general tender it, only the Septu: and Jerom read it otherwise, the one hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Suidas affirms to be a silken cloth, or precious vesture. Theod. a net or cawl made of fine hair, and put upon the heads of women Hesychius he expouds it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a silken covering, woven, knit, or made for the hairs of the head, and Stephanus in Thes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is textum quoddam tenue & bombycinum magni pretii quod crinibus obducebatur. Jerom hath it subtilibus, I covered thee with curious and fine cover, it was of that fineness saith he, ut capillorum tenuitatem habere credatur; that it equalised small hair, our Prophet saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with silk, which may be drawn out into very curious threads, the word from whence meshi comes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to draw out, 2 Sam. 17.22. He drew me out of many waters, and Moses had his name hence, Ex. 2.10. because drawn out of the water, so silk is called meshi in Heb, because it's drawn out of the bowels of a worm, and afterwards being put into the water, is drawn out into the finest threads.  
The use of veils in scripture was twofold.  
1. For Declaration and preservation of modesty, Gen. 24.65. When Isaac was coming, Rebckah puts on her veil, and covers her beauty from the sight of man, and manifests her modesty, 1 Cor. 11.5. a woman prophesying was to have her head covered, she must not do it without her veil on, that was a shame to her, argued boldness and impudence, and was as disgraceful as being shorn, when therefore a woman prophesied, either in an extraordinary way as Deborah, Huldah, Anna, the Daughters of Philip, or in an ordinary way that is sung in public (for so prophesying is taken, 1 Chron. 25.1. where the singers are said to prophesy with Harps) they were for modesty sake to put on their veils, and God here gave a silken veil or covering to the Jewish Church his Spouse, that she might carry herself modestly towards him.  
2. A veil notes subjection, 1 Cor. 11.10. A woman aught to have power on her head, that is, to cover it, that so it may appear she is under the Dominion of her Husband, man being God's Deputy on earth, Lord of the world, he aught not to cover his head, jest he wrong the power put into his hand, but the woman being of man and for man, she aught to cover and veil herself, to declare her subjection to her Husband, and reverence the power in him; God therefore giving a covering to this Jewish estate, would have her to know, that she was not to live as she listed, but to be in subjection unto him, and to be ruled by his Laws, that she was not sui juris, but at pleasure and disposure of the Lord.   

Vers. 2. I decked thee also with ornaments.  
In the former verse you heard of the rich clothing of this Israelitish woman, in this and the next verse, you have her ornaments, which are for comeliness and sight, rather than any necessity. Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ornavi te ornamento, Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castal. ornamentis compsi. French Te paray d'ornemens.   

I put bracelets upon thine hands.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 armillas from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to couple, join unite together, and bracelets are made of such materials, as are stringed and united together, Septu. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This practice, was very ancient, Gen. 24.22. you have mention of golden bracelets for the hands of Rebeckah, and these were worn sometimes by men also, as Gen. 38.18. Tamar asked Judah for his signet, and his bracelets, and 2 Sam. 1.10. Saul had a bracelet upon his arm, these persons of note did use to wear, and they were a great ornament unto them, signifying saith Origen, that the hands should do not uncomlie thing.   

A Chain upon thy neck.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septua. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a Chain of divers gems, or precious things hanging down from the neck to the breast, this wearing of Chains about the neck we find to be first in Egypt, Gen. 41.42. Pharaoh put a gold Chain about Josephs neck, which was a great honouring of him, it's like the Egyptian Kings and Nobles did wear Chains for ornaments, Dan. 5.16. Belshazar said to Daniel, If thou canst read the writing and make it known to me, thou shalt be clothed with scarlet and have a chain of gold about thy neck; it was used as for honour, so for reward, Solomon saith, his Beloved's neck was comely with Chains of gold, Cant. 1.10. so obedience to Parents is reckoned as a chain about the neck, Prov. 1.9: here by chain saith Barnard in his Bibl. Thes. is meant the Laws, and Ordinances of God, which would be a Chain to her neck.   

Vers. 12. I put a Jewel on thy fore head.  
The Hebrew word for Jewel is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes a Jewel for the forehead, in the original its on thy nose or nostrils, and Isai. 3.21 you read of nose jewels, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circulos naris, the rings of the nose or jewels of the nostrils: so in Gen. 24.47. I put the ear-ring upon her face, it's in the original hannezem all appah, I put the Jewel on her nose or nostrils. Symmachus interprets hezem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the nose, some think it was a ring fastened in the carlilage, or pattition between the nostrils, which is a place fit enough for such a purpose, and from thence hung down to the lips, Theodoret is of that judgement, and the Lord seems to allude unto Isai. 37.29. I will put my hoock into thy nose or nostrils, Vatablus reads it Circulum in naribus tuis, and Historians tell us, that there be Indians and others in the world, who wear Jewels in their noses. Others hold it was a jewel fastened on their foreheads, and so hung down to their noses, Castal. hath it frontale, as if it were a fore-head-jewell; the Author of this opinion was Jerome, who affirms that among their ornaments they were want to have golden rings hung down from their foreheads, to their mouths, and he renders, Isai. 3.21. Gemmas ex front pendents; I shall not contend in this point, but when the Scripture calls them nisme haaph, I should think it safest to rest there.   

Earring in thine ears.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circulos, it's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotundum, because they are round, Septu. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rotulas wheels, because they are round like wheels, they were of gold usually, Exod. 32.2. Break of the golden earings, which are in the ears of their wives, Job 42.11. Every one of Jobs friends brought him a ring of gold, Judg. 8.24. They had golden earings, the word here signifies any round thing, and so rings in general.  
I shall speak a word or two of rings, I find in Scripture that they were ancient, and their use to be,  
1. honorary; so when Joseph had told Pharaoh his dream, he honoured him, with putting a ring upon his finger, Gen. 41.42. He took of the ring from his own hand, and put it upon Josephs. Signum ordinis equestris.  
2. Signatorie; Ahashuerus bids Ester writ in the King's name for the Jews, and seal it with the King's ring, sealing rings were called Signets, Gen. 38.18. Tamar demands of Judah his Signet, Dan. 6.17. The King sealed it with his own Signet, and the Signets of his Lords, and they did wear their Signets upon their right hands, Jer. 22.24. though Coniah were the Signet, etc.  
3. Decorarie or for ornament, either of the hands, Est. 8.2. or of the nose as before, or of the ears as in this place, by this ear-ring, Theodoret understands the hearing of the word of God.  
4. Testificatorie.  
1. Of joy, Luke 15.22. said the Father of the Prodigal upon his return, Put a ring upon his finger.  

Schitzkins de Annulis.  2. Of Estate, James 2.2. If there come unto your Assembly a man with a gold ring, etc. that shows him to be a man of Estate. Crassus' that rich Roman wore two rings, thereby intimating, the great increase of his wealth, quasi annulus foret symbolum opulentiae.  
3. Of power, Ester. 3.10. when Haman had traduced the Jews, persuaded the King it was not for his profit to suffer them, and had offered a great sum of money for their destruction, the King took the Ring from his hand, and gave it unto Haman, 
Courtesan, lib. 6. de Gest. Alnx.  which testified, the King thereby gave him power to do it: so Alexander when sick unto death, was asked who should be his successor, answered the best amongst them, and shortly after his speech failing, he pulled of his Ring, and gave it to Perdiccas.  
Their earings entered their ears, had the name of their gods in them, Gen. 35.4. They gave to Jacob all their strange gods, and their earings, which he buried under the Oak.  
Why should he bury the earings, if they had not the names, effigies, or memorial of their Gods in them?  
Also they were tokens of reconciliation, Job 42.11. They brought to Job an ear-ring of gold, so God had given them his word, that it might enter into their ears, carry the name and memorial of God to their hearts, and be a pledge of his friendship, and good will towards them.   

Obser. 1.  
That whatever wealth you have, clothing, ornaments, jewels, it is the Lord who gives you them, I clothed thee, I girded thee, I covered thee, I decked thee, I put Bracelets upon thine hands, I put a Jewel on thy forehead, here are six things. If we have , we consider not who clothed us, therefore saith God, I clothed thee, if we be girded, etc. we are very apt to forget God's bounty, and to attribute, what he gives, to our own industry, prudence, providence, or some second cause, Hos. 2.5. she thought her lovers, not God, gave her bread, water, wool, flax, etc. Vers. 8. She did not know that I gave her. We all live upon the Alms of God, no man hath a coat, a shoe, a girdle; no woman a veil, a hood, a jewel, but it is the gift of God, Cant. 4.1. the Church is said to have Doves eyes, because she looks much upward. Others have Swine's, they look downward.   

A beautiful Crown upon thy head.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coronam gloriae, A crown of glory, that is, a Crown which made thee glorious and beautiful, Septu. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a crown of rejoicing or glorying, Sym. Decoris of comeliness and honour, so the Vulg. and Calvin also. Castal. Decoram coronam a comely Crown, Jun. Polon. and Pisc. Coronam ornatus, a Crown of ornament. French is, une couronue excellent, an excellent Crown. Oecol. Coronam pulchritudinis, a Crown of beauty.  
What this Crown was, we must inquire, a Crown is somewhat compasseth about, so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it comes signifies, viz. circundare circumtegere, and the learned conceive, this Crown was some ornament upon the head, made of fine linen, silk or gold intermixed with the same, in Isa. 3.18. you read of round tires like the moon, which Deodate saith, they wore on their shoes, but others on their heads, that were made of costly materials, & round like the moon, and may be that which the Lord calls here the beautiful crown. Women in our days, do tie up their hair in a round, which shows like a Crown upon their heads.  
Aaron you know was crowned, Levit. 8.9. Moses put upon his head the holy Crown, and so in him crowned the people, who are called a royal Priesthood, a Kingdom of Priests. Exod. 19.6. to this crowning, some think, the Lord respects here. Others judge the Lord alludes to a custom among the Jews, and others of putting crowns upon the heads of those who were to be married, and receive princely power and dignity, Cant. 3.11. Solomon's Mother crowned him with a Crown in the day of his espousals, and Isai. 61.10. As a Bridegroom decketh himself with ornaments. The Hebrew is, That decketh himself as a Priest, who had choice ornaments, and among the rest a Crown, and so the Vulg. reads it, quasi sponsum decoratum corona, and so the Brides had crowns or peculiar dress like crowns, the Vulg. reads the words Cant. 4.8. Come with me from Lebanon my spouse, with me from Lebanon, & Coronaberis, and thou shalt be crowned. When Ahasuerus took Ester to be his Spouse, he set the royal Crown upon her head, Est. 2.17. so God here speaking of the marrying of this woman to him, tells you, that he put a Crown upon her head, it was an honourable, a princely marriage, and God would have the world know, that his Spouse should not be inferior to any, but have her Crown and the honour of a Kingdom, and by this Crown I conceive is meant, not the Cloud which covered and compassed them by day, nor the Law which God gave them at Mount Sinai, but princely dignity, dominion and power, so it's used, Psal. 132.18. His enemies will I  with shame, but upon himself shall his Crown flourish; that is, his dignity and power shall flourish, Revel. 6.2. He sat on the white Horse, had a Crown given unto him, and he went forth conquering, and to conquer. The Crown given was an Emblem of dignity and dominion, and here it notes that honour and power God gave this people, Numb. 1.16. there were Princes of the Tribes, 12. are named in the verse before, and Chap. 16.2. you have mentioned, 250 Princes: they had store of Princes amongst them, which shows they were an honourable and potent people, Joshua, Barack, Jephtah, etc. their dignity and Dominion was the Crown of glory, the Lord had put upon their head.  
Jer. 13.18. Say to the King and Queen humble yourselves for your principalities shall come down, even the Crown of your glory, the word principalities, is rendered in the margin headtires, those ornaments on their heads which noted their principalities, as their Crowns which imported greatness power and sovereignty, these being Crowns of their glory, should come down, or we may take the word as it stands, the principalities, what you count the principal things, as the royal dignity, and sovereign power, these shall come down, these are the Crowns of glory, and they shall be laid in the dust.   

Vers. 13. Thus wast thou decked with gold and silver.  
Hebrew is, and thou wast decked with noting their richeses and wealth they had, rather than their golden and silver apparel, Gold is the chiefest of metals, and hath the precedency in Scripture, its first spoken of, Gen. 2.11.12. and this woman had much gold, she had jewels of gold from the Egyptians, Exods 12.35. you may read in the 25. of Exod what golden things were in the Tabernacle, and in the 1 Kin. 6 and 7 Chapters, what gold and golden vessels were in the Temple, and Solomon abounded with gold, he had yearly commming in 666. Talents of gold, Chap. 10.16. and the common Talon was 1875 lively and the sacred was 3750. lively now after the rate of the common Talon, it was 1248450. lively and after the rate of the sacred, 2496900 lively David in his time prepared, 100000 talents of gold, and 1000000. of silver for the house of the Lord. Solomon had Targets and shields of gold, and all his drinking Vessels, and silver was as plentiful as stones, and nothing accounted of in his days, 1 Ki. 10.16, 17: 21.27. yea gold was so plentiful, that they made them Gods of gold, 1 Kings 12.28. and lavished out gold. Isai. 46.6.   

Obser. 1.  
The Lord doth not only give Apparel, ornaments unto his people, but he gives rich and costly apparel, precious ornaments, he gave them broidered work, fine linen, and silk, bracelets, chains, jewels, and earings of gold, Jer. 20.5. there were precious things in the City, 2 Sam. 1.24. the Daughters of Israel were clothed in scarlet, and had ornaments of gold upon their apparel, they had choice ornaments, Lam. 4.5. They were brought up in scarlet, they were clothed with crimson, and decked with ornaments of gold, Jer. 4.30. Now seeing the Lord gave them such raiment, and such ornament, there is a lawful use of such things,. The Apostle Paul seems to be against the use of them, 1 Tim. 2.9. I will that women adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered hair, or gold, or pearls, or costly array. Rev. 1.13. Christ was girt about with a golden girdle; it was no sin for Rebecchah to wear the jewels and bracelets that Abraham's Servant brought and gave her, Gen. 24.47. it was not sinful for the virtuous wife to wear silk and purple, Prov. 31.22. God would never have given materials at all to work them, if it were simply unlawful to wear them. Let us consider for what ends the Lord hath given Apparel and ornaments, and hereby we shall come to discern more clearly of the lawful use, or sinful abuse of these things.  
There be several ends,  
1. To cover man's nakedness, God set man and woman naked in the world, at first, that they might see they had nothing of their own, that all was the Lords who created them, but when they sinned in eating the forbidden fruit, they were ashamed of their nakedness, and sought to cover it, Gen. 3.7. yea God made them coats of skins, and clothed them vers. 21. that so their nakedness and shame might not be seen, that so modesty and chastity might be preserved, Hos. 2.9. I will recover my wool, and my flax given to recover her nakedness.  
2. To arm and defend them against the injury of the air, the violence of wind, and weather, heat and cold, Prov. 31.21. She is not afraid of the snow, for all her household are clothed with double garments, they keep of the harm would come by snow and frost to the body if not clothed, therefore saith Solomon, its unseasonable to take away a man's garment in cold weather, Prov. 25.20. and Job judgeth it an Act of wickedness in them that cause men to want cover in the cold, Job. 24.7.  
3. To distinguish one sex from another, God would not have men and women dressed and adorned alike, Deut, 22.5. The woman shall not wear that which appertaineth to a man, neither shall a man put on a woman's garment, God would not have men to be effeminate, nor women to be mannish, some therefore judge it unlawful for women to put on any arms, because armour is the furniture or covering of man, the Hebrew word cheli signifieth an instrument or ornament that a man puts on him in time of peace or war.  
4. To preserve the healthiness of our bodies, man is borne to labour as the sparks fly upward, Job 3.7. and man labouring, his body sweats, and sends forth these humours would breed sicknesses, diseases, etc. which our vestures receiving are to be changed, and so health preserved, so in time of sickness, Job 30.18. By the great force of my disease is my garment changed, it bindeth me about as the collar of my Coat.  
5. To notify the conditions, ranks and places of men, Gen. 41.42. When Joseph was exalted, he was arrayed in Vestures of fine linen, which was an indicium, that he was a man of great place, so Est. 6.8. the man the King would honour, must have the royal Apparel, and Herod Acts 12.21. had on royal Apparel, Psal. 45.13.14. The King's daughter was in clothing of wrought gold, and raiment of needlework, 2 Sam. 13.18. Tamar had a garment on of divers colours, for with such robes were Kings Daughters apparelled; Lam. 4.5. By Scarlet they were differenced from other, Matth. 11.8. soft-silken raiment was for those were in King's Houses that were Virgins, and because Christ was a King, and a pretended King as the Jews thought, therefore they clothed him in scarlet, Matth. 27.28.  
6. To adorn the body, Gen. 27.15, Esau had goodly, the Hebrew is desirable raiment, that became him so, as made him lovely, , Isa. 52.1. Zion had beautiful garments, to put on such as made her beautiful, Hos. 2.13. She decked herself with earings and jewels, Jer. 2.22. Can a Maid forget her ornaments, Exod. 28, 40. Aaron's sons must have coats, girdles bonnets, for glory and beauty.  
7. To testify grief or joy, Mordechai put on sackcloth in a time of mourning, Joel 1.13. comely in sackcloth, there was a soar judgement upon them: so for joy, Luke 15.22. Bring the best robe and put upon him. Isa. 61.10. A Bridegroom decks himself with ornaments, and a Bride adorns herself with jewels: marriage is a time of rejoicing; garments and jewels do testify it, when joy and mirth are in the heart of a man, than saith Solomon, let thy garments be white, Eccl. 9.8.  
Wherein persons sinne about Apparel and Ornaments.  
1. When it is not modest, but carries with it provocation to lust and wantonness, Prov. 7.10. There met the young man a woman in the attire of a Harlot, with naked breasts, with curled and powdered hair, with costly garments, which were incentiva libidinis, Rev. 17.1, 2, 3. the Whore with whom the Kings of the earth committed fornication, was arrayed with purple and scarlet colour, decked with gold, precious stones and pearls, such things as might entice them to folly, Hos. 2.2. he speaks of adultery between the breasts, they either had naked breasts, or hung enticing ornaments about their breasts; when the habit, hair, or adorning of the breasts are such as draw the eyes, this is crimen prostitutionis, the fault of her who sets her chastity to sale. Hierome saith if a man or woman adorn themselves so as they provoke others to look after them, though no evil follow upon it, yet the Party shall suffer eternal damnation, because they offered poison to others, though none would drink of it. So when women's garments are too short, they are not suitable to modesty, 1 Tim. 2.9. Women should adorn themselves in modest Apparel, with shamefastness and sobriety.  
2. When persons exceed their degree and rank in costly Apparel and ornaments, gold, pearls, and costly array is forbidden by the Apostle, 1 Tim. 2.9. and 1 Pet. 1.3. the Lord doth not simply forbidden all adorning, as Pelagius would have it, but their adorning themselves beyond their degrees, it is not for the lower rank of people to be arrayed like unto the middle sort, nor for the middle sort ●ike unto the highest.  
3. When it proclaims and maintains pride, haughtiness and contempt of others, rich Apparel, and precious Ornaments, puff up the hearts of those which wear them, Isa. 3.16, 18, 19, 20, 21, 22, 23. The Daughters of Zion are haughty, and walk with stretched forth necks, wanton eyes, etc. and what was the occasion and cause of this they had their bravery, tinkling ornaments, cauls and tires like the Moon, chains, bracelets, earings, rings, nose-jewels, changeable suits of Apparel, fine linen, hoods and veils, and these they were proud of, and contemned those who wanted them; it's said of the Leviathan, his scales are his pride, Job 41.11. so many, their clothing is their pride, and being proud they become conteptuous, Psal. 123.4. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud, proud ones contemn others, the Devil is a proud creature, and he accused, contemned Joshua who was clothed with filthy garments, and when persons are puffed up with their Apparel, they will contemn those are clad with mean or filthy garments.  
4. When it's so expensive as that it hindereth works of mercy, 1 Tim. 29.10. Let women adorn themselves in modest Apparel, not with broidered hair, gold, pearls, or costly array, but with good works, now when they wear such costly apparel and ornaments, that they are disabled to do good to the poor, proportionable to their rank, their cladments and ornaments become sinful, hence it is that many of note are very miserable in their Houses, defrauding their bellies, to lay the more upon their backs, yea become not only covetous, but griping Exactors upon their Tenants, racking their rents to so high a rate, that their pride is maintained by the sweat, loss, and undoing ofttimes of others, yea ofttimes so profuse this way, that they undo their own Families.  
5. When strange and foreign fashions are taken up, which is one of the great sins of England, you read in Zephan. 1.8. a terrible sentence which is this, I will punish all such as are clothed with strange Apparel; that is, those which did follow and imitate the strange Apparel of other Nations. Some aped themselves into the Chaldean habits, some into the Egyptian, some into the Tyrian, some into the Philistean, and some into other Gentilish habits, as it is amongst us, some take up the French, some the Spanish, some Italian habits. That we may conceive to be strange apparel, which is not peculiar to the Nation where men live, nor found in the Churches of God there.  
6. When too much time is laid out about curious and costly apparelling of the body, and adorning it with ornaments; our furniture and dress therewith should be such, as should take up little time, for time is more precious than all thy rich Robes, than all thy precious jewels and ornaments. Ephes. 5.16. Redeem the time, because the days are evil, many men and women squander away the time in minding new fashions, and in tricking up their vile bodies with gorgeous apparel and ornaments, and spend so many hours therein, as that they have scarce one hour for God, or the good of their souls; if more time be not spent about that most noble part of man, the clothing and trimming up of it for the Bridegroom, viz. the Lord Jesus Christ, than upon the body, you sin greatly: It's a crying and provoking sin in this Land, that many not only among the great and gallant ones, but even of inferior rank, do spend a third part, if not half of their day, in fitting, f●neing, and dressing up their bodies with their broideries, fine linen, silks, accoutrements, and ornaments, whereas a divine prohibition lieth against these comparatively, 1 Pet. 3.3. speaking of women he saith, Let not their adorning be outward, of plaiting the hair, wearing of gold, putting on of Apparel, but let it be the hidden man of the heart, in the Ornament of a meek and quiet spirit; rather this than the other. In the Hebrew tongue, Verba negantia saepe ponuntur pro comparatis. Gen. 32.28. Thy name shall be called not more Jacob but Israel, that is, rather Israel than Jacob. Exod. 16.8. The murmur are not against us, but against the Lord. Prov. 8.10. Receive my instruction and not silver. Luke 12.13. When thou makest a dinner or supper, call not thy friends, kindred or rich Neighbours, but the poor. 1 Tim. 2.14. Adam was not deceived, but the woman; that is, the woman rather than Adam, so in this place of Peter, women should rather look at the dressing and rich apparelling of their souls than of their bodies.  
Hence those Scriptures,  
Put on the Lord Jesus Christ, Rom. 13.14.  
Put on the new man, which after God is created in righteousness and true holiness, Eph. 4.24.  
Put on bowels of mercy, kindness, humbleness of mind, meekness, long suffering, charity, Col. 3.12.14.  
1 Pet. 5.5. Be clothed with humility, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen: renders it Circumdate. Gerrard. Innodate, do as women that deck themselves with knots of silk ribbon: if time were spent this way, you would be more lovely in the eye of God, you would be as Bride's ready trimmed for the appearing of the great Bridegroom.  
7. When it's worn unseasonably. Costly apparel and ornaments, are sometimes as unseasonable as snow in Summer, when it's a time of mourning, when God calls either privately or publicly to it, than we sin if we put on rich attire, our chief robes and ornaments, Exod. 33.4, 5. There were evil tidings, they mourned, and no man put on him his ornaments; God had bid them put of their ornaments, and told them he would not go with them, which was a soar judgement. David when the Child lay sick, had not on his royal Apparel, for the text saith, When the Child was dead, he risen from the earth, and changed his garments, 2 Sam. 12.20. when Haman had got power against the Jews, and their Laws were in danger, Mordecai and many of the Jews fasted, but it was in sackcloth and ashes; and when Esther sent other raiment for Mordecai to put on, he would none of it, God called to mourning, and he would testify the sorrow of his heart, by the sackcloth on his loins, and ashes on his head, judgements and afflictions had better effects in their days, than ours, God hath a long time called upon us to put on sackcloth, to testify our sorrows, we have had many days of mourning, God hath spoken to us to put of our vain fashions, our gorgeous apparel; our costly ornaments our sumptuosam stoliditatem, but we have not done it. When God hath looked for our coursest and worst garments at a Fast, we have come in silk and Satin, Plush and Crimson, bespangled with Pearls, Diamonds, with curled locks, powdered heads, naked necks and breasts, fit for Pageants and playhouses, than the presence of a provoked God; do you think it meet in their own consciences, that men and women should take pleasure in adorning their bodies, and manifest it at a Fast, when God is so far displeased that he threatens our lives and liberties.  
So when they may draw away the minds of those that wear them, or those that behold them from the worship of God, Come a Caelestibus abducunt, therefore its questionable whither such apparel and ornaments should be worn on the Lords days, and at such times, when people meet in the congreation to worship the Lord, if they take not up their own hearts, they draw away the eyes of others, and when they come home, they can tell you more of men and women's habits and fashions, and ornaments, than of the Preachers Sermon, etc.  
It's inquireable why people should so dress up themselves when they are to come before God, especially put on rich attire, and costly ornaments, do these make you more acceptable to God? upon consideration you may fear its otherwise, For.  
1. You come before God in an open breach of his Will, 1 Tim. 2. 1 Pet. 3.  
2. Do you not come to the Lord in a petitionary way, that he would teach you, pardon, sanctify, comfort you; and should Beggars come with badges of pride upon them? should a Beggar come to you adorned with pearls and Diamonds, with silk, satin, scarlet, you would have little heart to give unto him, 1 Tim. 2. he puts them upon praying every where, and than tells them that they must not be adorned in costly array.  
8. When the Callings of men are hindered by their apparel, that they cannot do what is fitting in them, or with that activity they should, sometimes garments are too long, sometimes so little, sometimes so wide, that they cannot walk in them, nor put forth themselves with such life, as in other garments. David when he had Sauls armour on, he could not go in it, 1 Sam. 17.39. It hindered the natural actions and motions of his body; that apparel which doth impede, and not promote the actions of the body, be they natural, vital or animal, is sinful. God never set up Art to prejudice but to perfect nature, therefore all garments and ornaments should be to make you act more lively, they should not retard your walking but further it: when the Sheep's Fleece is heavy and cumbersome, you take it away. Sailor's will have , to further nothinder their motion.  
9 When you multiply garments and ornaments, and have them to satisfy your eye, new fangled humour, curiosity, to fill trunks and wardrobes, yea to breed and feed moths, rather than for any necessity or good use, Isa. 3.22. God threatens to take away the changeable suits of apparel, they had variety of suits, and shifted out of one into another, like many vain giddy spirits in our days, that change their habits twice, yea thrice sometimes in a day, they have such plenty, that though they do change often, yet they cannot keep them from the moth, Jam. 5.1, 2. Go to you rich men,, weep and howl for the miseries shall come upon you, your richeses are corrupted, your garments are moth-eaten: besides, they breed moths in you, they make you solicitous and careful how to keep them, which of them to put on, how to turquois them into the next fashion, etc. Matth. 6.28. Why take ye thought for raiment? 1 Tim. 6.8.  
10. When health is endangered by them, as when huffles slits and windows are made in garments, so that they let in the cold, etc. when too short above or beneath, when slutish. Christ's dead body, was wrapped in a clean linen cloth, Mat. 27.59. our living bodies should not be covered with unclean linen or woollen.  
11. When it doth disbecome the body, apparel is for the adorning of the body; but there be many fashions now in the world, and dresses that do disparage that natural beauty and comeliness, which God hath put upon the body, and aught to be maintained, Paul saith, women should adorn themselves with modest apparel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with becoming apparel, such as becomes nature, such as becomes women that profess godliness; if you put honour upon those parts are less honourable, will you dishonour those parts are more honourable?  
12. When apparel is made use of to deceive, Zachar. 13.4. The false prophets did wear rough garments to deceive, such were the garments of the true Prophets, as you may see from Isai. 20.2. 2 Kings 1.8. and they put on such garments, that they might be thought such Prophets, and thereby deceive the people. Many put on rich apparel, that they may be thought wealthy men, of good Families, that they may get rich matches, insinuate themselves into the society of rich and great ones, to make advantage of them: many cover their crookednesses, deformities, to deceive the World.  
13. When its scandalous to others, either actively by drawing them to do the like, or infecting the minds of others, and their own Children with sinful thoughts and lusts, or passively when godly ones are sadded thereby.  
We should not be proud of our clothing and ornaments.  
1. Because they are the fruit of sin, or consequents of it. Adam's sin brought in garments, they are stigmata peccati; had there been no sin, there had been no need of them.  
2. They mind you of your great loss: you lost better garments and better ornaments than these.  
3. All from the beasts or bowels of the earth, its weakness, if not foolishness, to affect such things.  
4. Your bodies are better than your , Matth. 6.25. Is not the body more than raiment: yet Phil 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things unto himself. Our bodies are made of the earth, full of sin, subject to all diseases, are often in base employments.  
5. You must give account unto God of every mercy, garment, etc. James 5.9. the Judge is at the door, 1 Pet. 4.5. Who shall give account to him that is ready to judge the quick and the dead.  
6. Because they are under condemnation, and are passing 1. John 2.15.16. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lusts thereof, but he that doth the will of God abideth forever.  
7. Usually they have been wicked, who have affected those things, Jesabel, Isa. those in 3. Revel. 17. The Whore. Herod Act. 12. Dives Luke 16.  
8. Christ hath set us an example of humility, Mat. 11.29. he wore no fine , no jewels or ornaments, he was crucified naked, for the sin of our apparel, and it was the practice of holy women to look at the inward adorning: The adorning of a meek and quiet spirit, 1 Pet. 1.5. After this manner in old time, the holy women who trusted in God, adorned themselves.   

Obser. 2.  
The Lord gives variety of blessings unto his; not only aprel, costly apparel, but variety of it, not only ornaments, and precious ones, but variety of them, they had broidered work, fine linen, silk, bracelets, chains, nose-jewels, earings, gold, silver in abundance, Deut. 28.12. Thou shalt lend unto many Nations, and thou shalt not borrow, what ever they lent, , jewels, or money, they had variety: when the People offered so largely, gold, silver, precious stones, and other things, 1 Chron. 29. it argues that God had given them abundance of each, which made David say, ver. 14. All things come of thee, and of thine own have we given thee, God had first given, else there had been no giving unto him. It's said Deut. 28.47. They had abundance of all things, yea all things at Land or Sea, Deut. 33.19. They shall suck of the abundance of the Seas, and of treasures of gold and silver (hid in the Sand) and apparel in great abundance.   

Obser. 3.  
The Lord minds and provides for his, from top to toe; clothed her with broidered work, he covered her head with silk, he girded her with fine linen, and shod her with skins of Tachash; her ears, nose, neck, hands, had their ornaments, God's eye was upon every part, and his hand gave cover and adornments for them; God doth not only mind the honourable and highest parts, but the lowest, the very feet of his, Isai. 3.20. they had ornaments upon their legs, Deu. 8.4. Thy raiment waxed not old upon thee, neither did thy foot swell these 40 years, Chap. 29.5. Thy shoe is not waxed old upon thy foot: God minded the tipp of Aaron's, and his Sons right ears, the thumbs of their right hands, the great toe of their right foot, Exod. 29.20. God hath put honour and abundance of honour upon the uncomelie parts, 1 Cor. 12.23, 24. Seeing God minds all, and provides for all, we should honour him with all, with our heads, hands, Legs, feet, even the whole body, thou hast adorned us, we will adore thee; thou hast clothed, girded, shod and decked us from the head to the feet, we will see to it, that the whole and every part may be Serviceable unto thee, that our inward man may be clothed with the righteousness of Christ, and adorned from the top to the toe, with the graces of the Spirit.   

Vers. 13. Thou didst eat fine flower and Honey and Oil:  
You have heard before what were this woman's clothing and ornaments, now you may hear of her diet. At marriages, as they had costly garments, precious ornaments, so they had suitable dainties, the Lord provided for this woman, not Acorns, or the Onions and Leeks of Egypt, but diet answerable to her condition, for under these expressions, is held out unto us all provisions, God gave into this Israelitish Estate, to feeed upon all things for nourishment.   

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

Honey  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes all sweet things, honey, sugar, dates, figs, grapes, etc. 2 Chron. 31.5. there the people brought for offerings, the first fruit of Corn, wine, oil, and honey, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now it is not well translated honey in this place, because honey was forbidden in Offerings, Levit. 2.11. no honey was to be in any offering made with fire: it's better in the margins, where you find it rendered Dates, Jun. and Trem. have it palmae, that is Dates, or the fruit of the palm tree, the Law speaks not at all of the first fruits of honey, but of other things it doth, devash may there in Chron. be translated sweet things, or sweet fruits, and here in Ezekiel you may understand not only honey, but all honyish, and sweet things: you have that phrase often, A Land that flows with milk and honey, Exod. 3.8.13.5. Deut. 6.3. Josh. 5.6. Jer. 11.5. Ezek. 20.6. which comprehend all other blessings, and declare what sweet and delicate things they had to feed upon, when you read of honey in the word of God, you must not always confine it to that we strictly call honey, but you must extend it to any pleasant or sweet things edible, Deut. 32.13. He made him to suck honey out of the rock: the rocks do not yield honey, but God gave them water out of rocks, which was as sweet as honey, and God made rocky, barren places, fruitful, which was as pleasant and delightful to them as honey, its true, they had much honey itself in the Land as you may see from 1 Sam. 14.26. and they did eat it, Isa. 7.22. yet honey comprehended other things also.   

Oil.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make fat, oil is very nourishing, it makes plump and fat, Neh. 9.25. They took strong Cities, and a fat Land, and possessed Houses full of all goods, wells digged, Vine-yards and Olive-yards and fruit-Trees in abundance: so they did eat, were filled and became fat, and delighted themselves in thy great goodness. Canaan was called a fat Land, it abounded with oil and other choice things, which they fed upon and became fat withal: now oil here is comprehensive, and notes also plenty of mercies belonging to the belly, Deut. 33.24. Let Asher dipp his foot in oil; that is, let him enjoy a Country that abounds with fatness, Job 29.6. I washed my steps with butter, and the rock poured me out rivers of oil; these expressions show the plenty and prosperity he had, the rock did not sand out Rivers of Oil, but rocky places became fruitful through God's blessing; and this was as if he had been anointed with, or eaten oil, Isai. 25.6. the word is put there for fat things, In this mountain shall the Lord make a feast of fat things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convivium rerum pinguium, a feast of Oils. By these three, flower, honey, and oil, are set out the delicate and abundant provision of the holy Land.   

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

Thou didst prospero into a Kingdom.  
This is the sixth choice mercy that the Lord did bestow upon her. Vulg. profecisti in regnum. French, as prosper jusqu' a regner, in the 7. verse its said, She had multiplied as the bud of the Field, had increased and was waxen great, and so great as that she attained, and came to the honour of a Kingdom; not into the place of other Kings, that were of the Hills and Valleys in Canaan and at Jerusalem, of which you may read, Josh. 9, 10, 11, and 12, Chapters. But this state itself grew up to a Kingly state, at first it was governed by Judges, it was a free estate, and they chose whom they pleased to rule over them, afterwards they mounted to royal dignity, and out of their own loins sprang Kings, Saul, David, Solomon, and many others, and in Solomon's days did this Kingdom most flourish, as you may see, Psal. 72. and 1 Kings 4.24, 25, 26, etc. He reigned over all Kingdoms, from the River (that was Euphrates) unto the Philistines, and unto the border of Egypt, they brought presents, and served Solomon all days of his life, Judah and Israel dwelled safely, every man under his Vine, and under his figtree, from Dan to Bershebah and Solomon had fotry thousand stalls of horses for his Chariots, and twelve thousand horsemen.  
Or thus, if we will follow the metaphorical allusion, God entered into Covenant with this Jewish estate, took it to be his, and married himself to it, being a great King, and so it became or passed into a Kingdom, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies transire as well as prosperari, God therefore becoming the King of Israel, the Israelitish estate became a Kingdom, Exod 19.6. Ye shall be to me a Kingdom, King and people are like Husband and Wife, Isai. 56.5. Thy maker is thine Husband, God who was the King of this people was their Husband, Lament. 1.1. How doth the City sit solitary that was full of people, how is she become a Widow? she that was great among the Nations, & Princess among the Provinces, how is she become tributary? while God was in her, with her, she was a Princess, but now having left her, she sat as a Widow, her King and Husband was gone: this exposition suits with what you had in the 12. verse, I put a beautiful Crown upon thine head, I married thee, and gave thee princely dignity, dominion and power.   

Obser. 1.  
The Lord allows his people dainty and delicious fare; Thou didst eat fine flower, honey and Oil, under these are comprehended all the choice edibles, and the pleasant meats, the Land of Canaan brought forth. At first green herbs, and fruit was their meats, Gen. 1.29. but afterwards, when sin had gotten into the world, and men's desires were enlarged after the creatures, God gave them licence to eat of all creatures, Gen. 9.3. Every moving thing that liveth shall be meat for you, even as the green herb have I given you all things. old Isaac must have savoury meat provided for him, Gen. 27.4. and Job speaks of dainty meats, Chap 33.20. Hebrew is, meat of desire, and Lam. 4.5. they fed delicately, Psal. 78.25. Man did eat Angel's food, 27. He reigned flesh upon them as dust, and feathered fowls as the sand of the Sea. God gave them the best and choicest of meats, and so still doth unto his people.  
Now that we may not abuse that liberty which God gives us, to eat and drink and that of the best, we must consider these cautions and rules.  
1. We must not eat to the offence of others, Rom. 14.21. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy Brother stumbleth, or is offended, or is made weak. God allows us not meat to be offensive therewith, 1 Cor. 8.13. If meat make my Brother to offend, I will eat no flesh while the world standeth, lest I make my Brother offend: much less doth he allow us dainties.  
2. You must not be too expensive in diet, nor go beyond the place you are set in, and abilities God hath given you; some waist all they have upon their backs and bellies, so that they have nothing for the cause of God, public occasions, for their poor friends, or the poor in general, it will be a sad complaint, if you shall here Christ say at last, I was hungry and you gave me no meat, Matth. 25.42.  
3. You must not far deliciously in times of public calamity, Isa. 22.12, 13. In that day did the Lord of Hosts call to mourning, to baldness, and to girding with sackcloth, and behold joy and gladness, slaying of Oxen, killing sheep, eating flesh, drinking wine, When God's judgements are abroad, he would have us lay aside our dainties, and drink our own tears, to eat the bread of mourners, and because they did not, God threatens them grievously, Amos 6.1.4, 6, 7.. Woe to them that are at ease in Zion, that eat the Lambs out of the flocks, and the Calves out of the midst of the stall, that drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the afflictions of Joseph, therefore now shall they go captive, with the first that go captive, and the banquet of them that stretched themselves, shall be removed. Vers. 8. The Lord hath sworn by himself, saith the Lord God of Hosts, I abhor the excellency of Jacob. What's that? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superbiam. Montan. The pomp and richeses Annotat. Pomp in feasting, pomp in apparel, etc. And hate his palaces, therefore will I deliver up the City, with all that is therein.  
4, Dainties must not be too frequent, it's a brand upon the rich man, Luke 16.19. that He fared sumptuously every day, he feasted and junketed daily, so the Kings of the earth are censured, Rev. 18.9. for that they lived deliciously with the Whore: the choice and best of the creatures should be used sparingly.  
5. In the use of them you must not forget those want necessaries, Nehem. 8.10. Go your way, eat the fat, drink the sweet, and sand portions unto them for whom nothing is prepared, Christ bids you when you make a feast, and have dainties, to call the poor, he counsels you to make them your guests Luke 14.13. When thou makest a feast, call the poor, the lame, the maimed and blind: there be many maimed Soldiers, poor Widows, and Orphans, did you ever invite any of these? if you mind them not to make them your guests, and eat your dainties, yet so far mind them, as to give them your scraps; Dives would not give Lazarus the crumbs fell from his Table.  
6. Your dishes and dainties must not be too many, excessive: some are so pompous, that they must have mess upon mess, course upon course, exceeding in quality and quantity, which serves, ad gulae irritamenta, Sodom had fullness of bread, 1 Pet. 4.4. the Gentiles had excess of wine and banquet.  
7. We must so eat and drink as to maintain health and strength not impair them, Eccles. 10.17. Solomon tells you That Land is happy, where Princes eat in due season, for strength, and not for drunkenness. Meat was appointed of God to nourish and strengthen, Psal. 104.15. Bread, that is, all things given to eat, strengthens man's heart; when Princes and others eat for that end, to strengthen them to do service to the public, than they use the creature comfortably; many sin in eating too much, few on the other hand; large and delicate diet breed abundance of humours, diseases, etc. plures periere gula quam gladio.  
8. So must we partake of them, as to further us in the operations of body and mind, to make us more active and lively in the duties of our callings; a man hath not eat and drunk warrantably, when as Terr. saith, nec pes, nec manus, nec lingua officium suum fungi possit; you give Horses provender, that they may more freely do their work. Tert. saith of the primitive Christians, that they were want so to feed and feast, as to remember they were to pray, Luke 21.34, 36. Take heed lest at any time your hearts be overcharged with surfeiting, watch ye therefore and pray always; so eat and drink should a man, as that he should ever be fit to watch and pray, 1 Pet. 5.8. Be sober, be vigilant: because your adversary the Devil as a roaring Lion walketh about, seeking whom he may devour.  
9 You must feed and feast with fear; it's a charge upon some in Judas verse 12. that they did feed and feast without fear, they sinned in eating and drinking too liberally, they did not consider the nature of the meats, nor of their appetites, but inconsiderately ventured upon what was before them, and so gluttonized, whereas Prov. 23.1, 2. He bids a man when he is at a Ruler's Table, where dainties and delicacies usually are, to consider diligently what is before him, and to put a knife to his throat, if he be a man given to appetite, what's that? put thyself into a condidition, as if thou wert to dye; when the knife was at Isaac's throat, he was near death: so purting of the knife to the throat, is serious minding of death, account, judgement, eternity, which will keep thee from surfeiting. Paul tells you of some with a sad heart, that they make their bellies their gods, Phil. 3.19. and they are dii stercorei, dunghill gods, how do they make these their gods? by overminding and over pampering them. The Rabbis say he is a glutton or a belly-god, that eats tartemar carnis a pound of flesh, and that he is a drunkard who drinks logum vini, a quart of wine; I know there is a difference in men's constitutions, and inclinations, but whosoever eats too much, he is guilty of gluttonizing, which is hebetudo mentis ad incommodum corporis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an enticement to lust, 2 Pet. 2.13, 14. They Riot in the day time, while they feast with you, have eyes full of adultery, they maintain and strengthen their lusts by the dainties they feeed upon, James 5.5. Ye have lived in pleasure upon the earth and been wanton, now the rule is, make no provision for the flesh, to fulfil the lusts thereof, men should rather look at, and choose that is wholesome, than what is delicious.  
10. There must be spiritual care had of the time; too much time must not be spent about dressing or eating of meats, whole nights spent in preparing for feasts, and making provision for lusts; and do not multitud●s in this City sit more hours at feasting their bodies, than ever they have done at feasting their souls, here an hour or two is enough or too much, there half days, half nights, Isa. 5.11 they risen early, and continued till night in following strong drink and other dainties to please their lusts, and 1 Thess. 5.7. They that be drunken, are drunken in the night, they spent that time was allotted by God for rest, in eating and drinking, and too many spend that time is allotted for labour, Psal. 104.22, 23. in pampering their flesh, yea that time which should be for prayer.  
11. You must have God's glory in your eye, when you are eating fine flower, honey and oil, when you eat your daily dainties that must not be forgotten, 1 Cor. 10.31. Whithere you eat or drink, or what ever ye do, do all to the glory of God.  
This is done.  
1. When we acknowledge God to be the Author, Hos. 2.8. She did not know, that is, acknowledge, that I gave her corn, and wine and oil.  
2. When we look for the sweet blessings and comfort to come from the Lord, rather than from the creature, Matth. 4.4. Man shall not live by bread alone, but by every word proceedeth out of the mouth of God,  
3. When we season our Tables with heavenly and gracious discourse, many vent corrupt, filthy and lewd speeches, they fill their bellies, and foam out their shame, but Christ when he was at meat with his Disciples or strangers, he took occasion to speak some gracious things, to reprove misdemeanours, Luke 22.15: 11.38. Matth. 9.10, 12, 13.  
4. When we see somewhat of God in the creature, and pass speedily through the creature unto God, many stick in the creature.  
5. When we take these as pledges of God's love in Christ, as coming through the covenant of grace, and are thankful for them, Eph. 5.20. Giving thankss always for all things unto God, and the Father, in the name of our Lord Jesus Christ.   

Obser. 2.  
The Lord bestows beautifying mercies upon his people, and not only so, but such mercies as make them very beautiful, Thou wast exceeding beautiful, thou wast made beautiful very much, God made her so, he gave her such vestments and ornaments as made her beauteous, he gave her Fine flower, honey and Oil, the choicest diet, which added to her lustre, and made her look lovely. If we put the beauty of this Israelitish woman or estate in temporals, she had the choicest of them, her Land was, Deut. 8.7, 8, 9 A good Land, a Land of brooks, fountains, depths, springs, a Land of wheat, barley, Vines, Figtrees, pomegranates, a Land of oil, Olive, and honey, she had goodly mountains, Deut. 3.25. Tabor, Hermon, Olives, Lebanon, she had great and goodly Cities, Deut. 6.10. goodly houses, Deut. 8.12. multitudes of gardens Amos 4.9. pleasant fields, Isa. 32.12. goodly Cedars, Psal. 80.10. great and thick Oaks, 1 Kings 18.9. Ezek. 6.13. Her pastures were clothed with flocks, and her valleys were covered over with corn, Psal. 65.13. she had her Navy of ships 1 Kings 9.26. at Sea, and 1300000 fight men on Land at once, 2 Sam. 24.9.  
But if you place her beauty in spirituals, all Nations of the earth were blackmoors to her, they were without God and his worship, Psal. 76.1, 2. In Judah is God known, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place in Zion; there he gave more special testimonies of his presence, than in any parts of the world besides, there he conversed with, and converted sinners, there he poured out his spirit, inspired the Prophets, gave out divine truths, there he wrote miracles, there were all his Ordinances, and worship, the Sanctuary, the Temple, Priests, sacrifices, Altars, the Covenant, seals, promises, the election, adoption, the law, the glory, salvation, Isa. 46.13. I will place salvation in Zion, for Israel my glory, this Jewish state was the glory of the Lord, and the Lord was her glory, he was her God, her Husband, her Counsellor, her strength; spiritual mercies are the beauty, the glory of any people, therefore Phinehas wife did rightly call the Ark, the glory of Israel, 1 Sam. 4.21. Jerusalem is said to be comely, it was the spiritual mercies, which were there, that made her comely, and this caused David to say, Psal. 84.1. How amiable are thy Tabernacles O Lord of Hosts.  
3. From low and mean conditions God raises up a people to greatness, thou didst prospero into a Kingdom; a little before, you may remember, this woman's birth, and condition are set out, her Father was an Amorite, her Mother an Hittite, she was cast out into the open field, lay in her blood, had none to pity her, only the Lord himself did pity her, caused her to multiply as the bud of the field, to become great and prospero into a Kingdom: from Adam and Eve, God raised up the old world, which was very populous; from Noah and seven more, the world is come to that populositie you now found it in. From Abraham and Sarah, which were even dry roots, came the whole race of the Jews, Isai. 51.1, 2. Look whence ye are hewn, and to the hole of the pit, whence ye are digged, look unto Abraham your Father, and unto Sarah that bore you, for I called him alone, and blessed him and increased him, Ruth 4.11. Rachel and Leah are said to build the House of Israel, two weak women were the Pillars of the Israelitish estate, they bear many Children, multiplied the posterity of Jacob, and so reared up the building of Israel, that in Deut. 26.5. is remarkable Thou shalt say, a Syrian ready to perish was my Father, and he went down into Egypt, and sojourned there with a few, and became there a Nation, great, mighty and populous. Jacob fled from Esau (who sought his death) into Syria to his Uncle Laban, and therefore is called a Syrian, and after went down into Egypt when Joseph sent for him, and there he grew to a great Nation, great Cities began with single houses, great woods with single Trees, great Armies with single men, and great floods with little drops: how low was the state of Christianity at first in Christ and some few.  
4. It's the Lord that forms people into a Kingdom, that gives them Kingly power and dignity, vers. 12. I put a beautiful crown upon thine head, and vers. 13. Thou didst prospero into a Kingdom, I followed thee so with blessings and increase, as that thou becamest a Kingdom, this caused David to say, 1 Chron. 29.11. Thy is the Kingdom O Lord, and thou art exalted as head above all. God hath made Israel a Kingdom, and given it to David to reign over under himself, and this he acknowledged, if any people in the world have grown great, had a Crown set upon their heads, and prospered into a Kingdom, the Lord did it, his hand brought it to pass, hence saith, Hezekiah, 2 King 19.15. O Lord God of Israel, thou art the God, even thou alone, of all the Kingdoms of the earth. There is not a Heathen or Christian Kingdom, but the Lord is the Author of; the prosperity and welfare of them, is of the Lord, so long as he pleases. When Saul found, God took the Kingdom from him, 1 Sam. 15.8. yea slew him, and turned the Kingdom to David, 1 Chron. 10.14. He stablisheth Kingdoms, 2 Chron. 17.5. he shakes Kingdoms, Isai. 23.11. he rend the Kingdom from Rehoboam, and bestowed it upon Jeroboam, 1 Kings 14.7, 8, 9, 10. Go tell Jeroboam saith God to Abijah, forasmuch as I exalted thee among the people, made thee Prince over my people Israel, and rend the Kingdom away from the House of David, and gave it thee, and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes, but thou hast done evil above all that were before thee, etc. and hast cast me behind thy back, therefore behold I will bring evil upon the house of Jeroboam, and will take away the remnant of the house of Jeroboam, as a man takes away dung till it be all gone. He grew base, and God destroyed him and his, and devolved the Kingdom upon others, so that its frequently made good, which Daniel told Nabuchadnezzar, Chap. 2.21. He changeth times and seasons, he removeth Kings, and setteth up Kings, yea, he makes Kingdoms to cease, Hos. 1.4. and its terrible what God saith, Amos 9.8. Behold the eyes of the Lord are upon the sinful Kingdom, and I will destroy it from of the face of the earth, and he did so, when they were all carried away captives, but after that great destruction, he brought them back again, built them up, prospered them into a Kingdom, and set a Crown upon their head.  
To speak a little of the nature and state of this Kingdom, Jacob prophesying of it, Gen. 49.9. compares it to a Lion, which in strength and Majesty exceeds all other beasts, and therefore is Called the King of beasts, so this Kingdom of Israel exceeded other Kingdoms, and was above them, God was the King of this Kingdom, Psal. 89.18. The holy one of Israel, is our King, 1 Sam. 8.7. They have rejected me that I should not reign over them. They were the Lords people, and he ruled them, he gave them Laws judicial, and ceremonial which other Nations had not.  
He chose their Kings for them, Saul, David Solomon, therefore Deut. 17.15. Thou shalt in any wise set him King over thee, whom the Lord thy God shall choose: God chose the House of David, and settled upon his posterity the Kingdom itself, which was a glorious Monarchy, And Solomon reigned over all Kingdoms from the river unto the Land of the Philistines, and unto the border of Egypt, 1 Kings 4.21. the Church and state were so composed, that they made but one body: This Kingdom brought forth Messiah, King of the Jews, & the Land was called the Land of Immanuel, Isai. 8.8. this Kingdom and the Kings of it were representative of Christ & his Kingdom, and standeth still in Christ, Luke 1.29, 33. He shall be great, and shall be called the Son of the highest, and the Lord God shall give unto him the Throne of his father, David & he shall reign over the house of Jacob for ever, & of his Kingdom there shallbe no end. This Kingdom was at height in Solomon's days, than the glory of it was very glorious, and in Jehoshaphats days it flourished, 2 Chron. 18.1. Jehoshapat had richeses, and honour in abundance: so in Hezekiahs' days, 2 Chron. 32.27, 28, 29. he had exceeding much richeses and honour.    

VERSE 14.  
And thy renown went forth among the Heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee saith the Lord God.  
THis Verse holds out the last benefit which here the Lord tells this Israelitish estate he had bestowed upon her, and that was great fame, concerning which you have, 

1. The Extent of it went forth.  
2. Ground of it. 

1. Beauty.  
2. Perfection of it.    
3. The cause of all, the comeliness God put upon her.    

Thy renown.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy name, it's put in Scripture for renown and fame, Gen. 11.4. Let us build a City and Tower, whose top may reach unto Heaven, and let us make us a name: let us thereby get renown and fame in the world: so in the 12. Chap. 2. I will make thy name great, that is, thou shalt be renowned, in the world.  
Ezek. 34.27. Christ is called A plant of renown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plant for a name.   

Went forth  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egressum est. Sep: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cast. propagatum foret. Jun. Adeo ut prodiret tibi fama, that is, Thy fame spread, and was known among Heathens. There were sundry things which made this state renowned.  
1. The Temple; when Solomon went about the building of it, he sent to Hiram King of Tyre, for Cedars to build it, 1 King 5. and the letters which Solomon writ to that Heathen King, were so greatly esteemed, that they were preserved by the Tyrians, till the time of Flavius Josephus, as himself affirms in his first book against Apio the Grammarian.  
There were 153300. men employed about the work of the Temple, 1 King 6.15.15. the glory and stateliness of i● you may read in the sixth Chapter. In the Sancto sanctorum the Lord did show himself in a special manner unto the high Priest once in the year. This Temple was exceeding famous, it was called the House of God, Eccles. 5.1.  
The Temple of the Lord, Jer. 7.4.  
The Place where God's name should be, 1 Kings 8.29.  
The Holy and beautiful House, Isai. 64.11.  
God's resting place, 2 Chron. 6.41.  
The mountain of the Lord, Isai. 2.3.  
The desire of their eyes, Ezek. 24.21. David had told Solomon the House he builded for the Lord, must be exceeding magnifical of fame and of glory, through all Countries, 1 Chron. 22.5.  
It was known fare and near, Hence it was prophesied, Psal. 68.29. Because of thy Temple at Jerusalem, shall Kings bring presents unto thee.  
2. Solomon's wisdom, house, and justice were such, as caused the name of this state, to go out among the Heathens, 1 Kings 4.29. God gave Solomon much wisdom and understanding, and Solomon's wisdom excelled the wisdom of all the Children of the East Country, and all the wisdom of Egypt, for he was wiser than all men, and his fame was in all Nations round about, and verse. 34. There came of all people to hear the wisdom of Solomon from all Kings of the earth, which had heard of his wisdom. Among others came the Queen of Shebah, to prove him with hard Questions, which he satisfied her in, and when she had seen his wisdom, his house and the order of it, she said to the King, It was a true report, which I had heard in mine own Land, of thy acts and of thy wisdom. Howbeit I believed not the words until I came, and mine eyes had seen it: and behold the half was not told me, thy wisdom and prosperity exceedeth the fame which I heard, 1 King 10.1, 3, 4, 6, 7. His justice was foretold, Psal. 72.4. He shall judge the poor of the people, he shall save the Children of the needy, and break in pieces the Oppressors.  
3. Their battles and victories; they had many choice warriors, and fight men among them, Joshua, Othniel, Ehud, Shamgar, Deborah, Barack, Gideon, Jephtah, Samson, David, etc. Asa had an Army of 580000, and he ruin'd Zerah's Army of a thousand thousand, 2 Chron. 14.8, 9.12.13. so Jehoshaphat vanquished the Army of the Ammonites, Moabites, and those of Mount Seir, 2 Chron. 20. the Lord of Hosts was with them, and fought their Battles for them, which filled the Nations with the fame and fear of them.  
4. The Prophets and the miraculous things they did, caused the fame of this Israelitish estate to go forth: Elijah opened and shut Heaven, James 5.17.18. he raised the Widow of Zarephaths' Son, 1 Kings 17. he sacrificed the Prophets of Baal and of the groves, Chap. 18. so Elisha, what great things did he? he multiplied the Widow's Oil, 2 Kings 4. He gave a Son to the good Shunamite, which went childless, and restored him to life when he was dead, ibid., his fame spread into Syria, whereupon Naman came to him, to be cured of his Leprosy, 2 Kings 5. He disclosed the secrets of the King of Syriah's Counsel, Chap. 6.  
5. Their being in Covenant with God, and walking according to his laws, rules and commands, made them renowned, Hos. 11.12. Ephraim compasseth me about with lies, and the House of Israel with deceit, they went out from God, to false & Idolatrous worship, they broke the Covenant, the law, clavae to their own inventions, but Judah yet ruleth with God, he goeth along with God in his ways, and is faithful with the Saints, he keeps Covenant and touch with the Lord, and this is his wisdom, glory, renown, Deut. 4.6. Keep God's Statutes and do them, for this is your wisdom and understanding in the sight of the Nations, which shall hear all these Statutes and say, surely this great Nation, is a wise and understanding people, their obedience to God's Laws was that made them honourable abroad, and to be counted wise and understanding: so Deut. 26.18, 19 The Lord hath avouched thee this day to be his peculiar people, and that thou shouldest keep all his commandments, & to make thee high above all Nations which he hath made, in praise, in name, and in honour, the way to be exalted in all these, is to walk in the ways of the Lord, its Righteousness exalts a Nation, but sin is a reproach to any people, Prov. 14.34.   

For thy beauty.  
I have spoken of this woman's beauty before in the 13. verse, beauty consists in the Symmetry or due proportion of all the parts well coloured, here it was so, there was a Symmetry between Church and State, an idoneous proportion between Princes, Prophets, Priests, and the people, and they were all well-coloured with temporals and spirituals.   

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

My comeliness.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in decore meo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes all honourable comeliness and adorning decency, Psal. 5.8. Thou hast crowned him with glory, Vehador with honour, comeliness, Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in comeliness in beauty, Jun. majestate mea. Castal. ob meum decus, what ever this Kingdom and People had which was excellent, majestical, honourable, beautiful, glorious, that is comprehended in this word comeliness.   

Obser. 1.  
That whatever comeliness any Kingdoms, States, or persons have, it is not from themselves but from the lord Through my comeliness which I put upon thee, this Jewish estate was without beauty, glory, honour, she lay in her blood, filth, was naked and loathsome, but God spread his skirt over her, covered her nakedness, washed away her blood, anointed her with Oil, clothed her with broidered work, shod her with skins of Tachash, girded her with fine linen, covered her with silk, decked her with ornaments. Whatever external or internal comeliness is in any, the Lord hath put it upon them. Is a state decked with Cities, people, trading, with mountains, woods, rivers, flocks of Cattles, & c? hath it good Laws, good Magistrates, justice duly executed, the righteous countenanced, the wickedawed? its the Lords doing. Have any spiritual mercies? the word, other Ordinances, 1 Cor. 4.7. Who makes thee differ? or what hast thou thou didst not receive? if you receive any thing, you receive it from God. The Spouse was comely, Cant. 1.5. her countenance was comely, Chap. 2.14. her speech was comely, Chap. 4.3. this comeliness the Lord put upon her.  
2. That we have is the Lords, Through my comeliness: God had bestowed many ornaments and excellencies upon this woman, which made her comely, and here he calls all his comeliness, 1 Kings 20.3. Benhadad said to Ahab, Thy silver and thy gold is mine, thy wives and thy Children, even the goodliest are mine; he challenged all injuriously, but God most justly, Hos. 2.9. My corn, my wine, my wool, my flax; this woman was the Lords, vers. 8. Thou becamest mine, and so all she had was his.  
3. That renown and fame is a choice mercy, which God gives to his, Thy renown went forth from among the Heathen, God made her beautiful, & caused her renown to go abroad, and reckons it up amongst the mercies, he bestowed upon her, Prov. 22.1. A good name is rather to be chosen than great richeses: if, man might have mountains of gold the wealth of the Indieses its nothing to a good name, Eccl. 7.1. A good name is better than precious ointment, it pleases, refresheth, is profitable, Prov. 15.30. A good report makes the bones fat. God gives this name, 1 Chron. 17.8. speaking of David, I have made thee a name like the name of great men, that are in the earth. Vers. 21. What one Nation in the earth is like thy people Israel, whom God went to redeem to be his own people, to make thee a name of greatness and of terribleness. While they clavae to the Lord, as a girdle to the loins, they were to the Lord for a name, for a praise, for a glory, Jer. 13. but when they degenerated from God and his ways, they became base, Prov. 10.7. The memory of the just is blessed, but the name of the wicked shall rot, Isa. 65.15. Ye shall leave your name for a curse unto my chosen, Isa. 62.7. Give him no rest, till he shall make Jerusalem a praise in the earth.    

VERS. 15, 16, 17, 18, 19  
But thou didst trust in thine own beauty, and playedst the Harlot, because of thy renown, and powredst out thy fornications on every one that passed by; his it was.  
And thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the Harlot thereupon: the like things shall not come, neither shall it be so.  
Thou hast also taken thy fair jewels of my gold, and of my silver, which I had given thee, and madest to thyself Images of men and didst commit whoredom with them.  
And tookest thy broidered garments, and coveredst them, and thou hast set mine oil and my incense before them.  
My meat also which I gave thee, fine flower, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour, and thus it was saith the Lord God.  
FRom the beginning of the sixth verse unto the 15. you have heard of the choice mercies the Lord bestowed upon this Jewish estate, even such mercies as should have engaged her heart and strength to God for ever. In these verses, and the 15. following, you have the fourth general part of the Chapter, viz. The Lord's exprobration of this Israelitish woman, for her ingratitude, he was exceeding kind and merciful unto her, and she was exceeding unkind and unthankful unto him.  
This ingratitude is set out,  
1. By her defection from God to Idolatrous practices, laid down from the 15. to the 35.  
2. By her inhumanenes, in slaying and sacrificing her own Children, verse 20.21.  
3. The cause of these, verse 22.  
In the 15. verse you have,  
1. Her sinful confidence, Thou didst trust in thine own beauty.  
2. Her whoredom, And playedst the Harlot.  
3. The motive thereunto, Her renown.  
4. The greatness and extent of her whoredoms, And powredst out thy fornications on every one that passed by.  
5. The manner of her whorish and Idolatrous practices, she took her garments, jewels, oil, incense, fine flower and honey, and bestowed them all upon her Images, in the 16, 17, 18.19. verses.  

Thou didst trust.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidisti thou hast trusted, Septu: is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast confided in thy beauty, so Oecol. confisa es. Vulg. habens fiduciam in pulchritudine tua. Castal. freta tua puchritudine, having received many mercies from God both temporal and spiritual, she grew proud, confident, and trusted in what the Lord had given her to make her beautiful, she grew secure, presumptuous and lose, leaving God who gave her all, and resting in his gifts.   

And playedst the Harlot.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornicata es, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies lascivire corpore aut animo, when one leaves her Husband, and wantonizeth with others in mind or body, when it's spoken of the state of the Jews (as here, and frequently in other places of Scripture) it notes leaving of God, cleaving to Idols, worshipping of them, which is called fornication, whoredom, Hos. 1.2. The Land hath committed great whoredom, departing from the Lord, Judg. 2.17. They went a whoring after other Gods, and bowed themselves unto them, Chap. 8.27. When Gideon set up his Ephod, all Israel went thither a whoring after it. There is spiritual whoredom as well as corporal whoredom, the setting up idols or images, using any reverential gestures in honour of them, the worshipping of them, or God by them is spiritual whoredom.  
I shall show you wherefore idolatry is called fornication, and whoredom, and that is, from the resemblances which are between them.  
1. A whorish woman leaves, and goes out from her Husband to another, Prov. 2.17. She forsakes the guide of her youth, that is, her Husband, she pleads, she had not that content, delight, satisfaction in him as she looked for: so here, this Israelitish woman forsook her Husband, and went out to other Gods, Jer. 2.11.13. Hath a Nation changed their God, which yet are no gods? but my people have changed their glory, they have forsaken me the fountain of living waters. Hos. 9.1. Thou hast gone a whoring from thy God, and what was that whoring? Jer. 3.9. Committing adultery with stocks and stones, that was idolatrous worshipping of them.  
2. Whoredom is a breach of that Covenant, which was made between Husband and Wife at marriage, and is solutio vinculi, Prov. 2.17 She forgetteth the Covenant of her God, that is, the Covenant made with her Husband, in the presence of God: so a people in Covenant with God, going out to Idolatrous practices, they break Covenant with him, verse 8. I entered into Covenant with thee, and thou becamest mine, but this woman, falling into Idolatry broke Covenant, therefore Jer. 3.20. As a wife treacherously departeth from her Husband, so have you dealt treacherously with me O House of Israel saith the Lord, this God foresaw, and foretold long before, Deut. 31.16. They will go a whoring after other Gods, they will forsake me, and break my Covenant which I have made with them.  
3. Whoredom is pleasing and delightful to men and women, but its abominable and loathsome in the account of God, Prov. 7.18. saith the Harlot there, Come let us take our fill of love until morning, Let us solace ourselves with loves, they had pleasure and delight in their sin, but it was abominable in the sight of God, and therefore it's called uncleanness in a special manner, Rom. 1.24. Eph. 4.19. so in idolatrizing, and superstitionizing, there is that pleaseth man, but provokes God greatly: they went a whoring after Idols, they saw beauty in them, found pleasure in letting out their hearts unto them, Ezek. 18.6. They lifted up their eyes to their Idols, they took as much pleasure in beholding them, as a man in beholding the beauty of a woman, their Idolatry was delightful to them, Isa. 44.9. Images are called their delectable things, or  as the Hebrew is, but however, they were delightful to them, they were not so to God, I●a. 65.12. They did choose that wherein I delighted not, God was so fare from delighting in them that he abhorred them, and therefore calls them defiling abominations, Jer. 32.34. Devils, Deut. 32.17. Confusion, Isai. 41.29. Detestable things, Ezek. 5.11.  
4. Whoredom darkens men's understandings, infatuates the Spirits of men, and steals away their hearts, Hos. 4.11. whoredom, wine, and new wine, take away the heart, Solomon that was exceeding wise, had his Spirit so besotted with women, that he was not able to see the sinfulness of idolatry, but had his heart turned after other gods, 1 Kings 11. such is Idolatry, it blinds men's understanding, and clouds their judgements, Rom. 1.21. They became vain in their imaginations, and their foolish heart was darkened, and they professing themselves wise, became fools, in making images of God, verse 22.23. see their folly, They worshipped the works of their own hands, Jer. 1.16. They trusted in that could neither hear, see, speak, smell, nor go, Psal. 115.5, 6, 7, 8. They asked counsel of stocks; Hos. 4.12. They said to a stock, thou art my Father, and to a stone, thou hast brought me forth, Jer. 2.27.  
5. Whoredom is a reproaching sin, Prov. 6.33. speaking of a man committing adultery, he tells you, A wound and dishonour shall he get, and his reproach shall not be wiped away: so Idolatry brings reproach upon men, 2 Pet. 4.3. they are called Abominable Idolatries, they make the names of men abominable, as well as their persons and actions: they are termed Haters of God, Exod. 20.5. Blasphemers, Isa. 65.7. Adulterers, Jer. 3.9. Worshippers of Devils, Rev. 9.20.  
6. It's an inflaming sin, Job 31.12. it's called, A fire, and kindles such a flame in the House, as often times consumes it, Idolatry is of the same nature, Isai. 57.5. Inflaming themselves with Idols, there was a Spirit of whoredoms in them, which kindled strong burning, inflaming lusts after their Idols, Jer. 50.38. They are mad upon their Idols. Where there is madness, there is a great inflammation of the blood and spirits.  
7. Uuncleanesse is a sin destructive to body and soul, Prov. 5.11. it Consumes the body, it Destroys the soul, Chap. 6.32. and The Harlot's house is the way to Hell, going down to the Chambers of death, Chap. 7.27. So idolatry is a dangerous sin, it threatens destruction of body and soul, Baal's Prophets lost their lives for their idolatry, 1 Kings 18. Gideons Ephod was a ruin to him and to his household, Judg. 8. and in 1 Cor. 6.9, 10. there is a dreadful place against Fornicators and Idolaters. Kow ye not that the unrighteous shall not inherit the Kingdom of God, be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, etc. shall inherit the Kingdom of God.  
8. Whoredom is a costly sin, much is wasted in vestments, much in ornaments, much in meats, drinks, junketting and perfumes, Pou. 7.16, 17. I have decked my bed with cover of Tapestry, with carved works, with fine linen of Egypt, I have perfumed my bed with myrrh, aloes and cinnamon. The dress, deckings, banquet, perfumings which attend that vice are very costly, idolatry likewise is a chargeable thing, Isa. 46.6. They lavish gold out of the bag. When nothing else could fetch the gold out of it, Idolatry could, and that in abundance, They lavish it out, to maintain and adorn an Idol-god: see Isa. 40.19. Jer. 10.4.9. so here they decked their high places with broidered garments, with jewels of gold and silver, they bestowed upon them oil and incense, fine flower and honey.  
9 It is an impudent sin, it makes bold and brazen faced, Pou. 7.13. The Harlot had an impudent face, and spoke impudent things. Idolatry begets impudency also, Ezek. 3.7. All the House of Israel are impudent, and how impudently did they speak when they offered incense in the Chambers of their imagery, to creeping things, and abominable beasts, portrayed upon the walls? They said, the Lord seethe us not, the Lord hath forsaken the earth, Chap. 8.10, 11, 12.   

Because of thy renown.  
Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propter nomen tuum, Thou hadst a great name, wast become famous abroad, and this invited the Nations to come and visit thee, and brought in the gods of their Countries which thou receivedst, & playedst the Harlot with, or thus you may read the words, contra nomen tuum, Thou hast played the Harlot against thy name, whereas before thou hadst an honourable and precious name, now by thy sinful and base practices, thou hast polluted it, and made thy name to stink.  
The Vulgar reads it, in nomine tuo, in thy name, and I found Interpreters carry the sense to be this, That this woman having left her Husband, under whose authority and power she formerly was, did all now in her own name, she pretended now she was, sui juris, and would live as she lift, and converse with whom she pleased, Hos. 4.12. They have gone a whoring from under their God, they would not be under the authority and command of God as a chaste Spouse should be, but left him as a whore doth her Husband, and so did all in their own name, Jer. 2.31. We are Lords, we will come not more unto thee; we are at liberty, are Lords over ourselves, and our own actions, we will have what Gods we please.   

And powredst out thy fornications.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudisti, Septu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. is, exposuisti, like a whore that prostitutes her self to all comers, so did this Jewish state, prostitute itself to the idolatrous practices of all Nations that came to her: its sinful for a woman to be taken with the desire of another man, worse to commit folly with him, though one of the same house, but it's fare worse to be taken with strangers, and to prostitute herself to all comers, and to be a common strumpet, this Israelitish woman was so: if any had any new gods, or new devises in worship, she entertained them, the word pouring out sets forth, The vehement and insatiable desire she had to sin, or thus, powredst out thy fornication, Thou didst communicate and impart thy Idolatrous and false ways of worship to all that passed by, thou infectedst them therewith, thou wast not content alone to be naught thyself, but drewest in many others to partake of thy sins; she was full of spiritual whoredoms, and taught all Nations to be more idolatrous.   

His it was  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him it was; in the 8 verse, saith God, Thou becamest mine, and in the 14. Thy beauty was perfect through my comeliness which I put upon thee, but here it was another's, her comeliness, her beauty, her desire, her body, her estate, were all another's. Vulg. is, ut ejus fieres, that thou shouldest become his, thou wast weary of my love, and hast sought out other lovers, that thou mightest mingle with them, and satisfy thy lust, and not only hast thou left, cast of me, but thou hast embraced others Vxorio affectu, who ever passed by thee, had thy heart and affection as much as ever I had, for him thou wast, and his was all thou hadst.   

Obser. 1.  
Where God bestows choice mercies upon a people, he looks for answerable returns from them, he gave life to the Israelitish estate, verse 6. he Multiplied it as the bud of the Field, verse 7. he loved this people, entered into Covenant with them, married them unto himself, verse 8. He Washed away their blood, and anointed them with Oil, Verse 9 He gave them Costly apparel, precious ointments, fine flower, honey and Oil, royal dignity, special beauty and comeliness, great fame and glory, verse 10, 11, 12, 13, 14. and now expected that they shoulded have lived to him, loved, feared, obeyed, served him, and improved all for the honour of his name but thou didst trust in thine own beauty, and playedst the Harlot, etc. I looked not for this at thy hands, of all the people in the world, I looked that thou shouldest have been faithful and fruitful in all good works, and been as exemplary for holiness and justice to other Nations, as I was exemplary in my mercies towards thee above other Nations, Isa. 5.2. there God fenced his Vine-yard, gathered out the stones thereof, planted it with the choicest Vine, built a Tower in the midst of it, made a wine Press in it, digged it, caused the clouds to rain upon it, and did all that was doeable for the good of it, and what than? I looked that it should bring forth grapes, verse 4. I looked for judgement and righteousness, vers. 7. where God multiplies mercies, he expects suitable returns. See one place more, Deut. 32. from the 6. verse to the 16. he shows there, that God was their Father, had bought them, made them a great people from low beginnings, set them their bounds, chosen them to be his portion and inheritance, how he had led, instructed and kept them as the Apple of his eye, and what variety of other mercies he had bestowed upon them, But Jesurum waxed fat and kicked, this people that should have been righteous and upright, obeying the Laws of their God and Father, rebelled and kicked like a fatted Ox, which made Moses say, verse. 6. Do you thus requited the Lord? do you corrupt and spot yourselves with the courses of the world? the Lord looked for other things at their hands.   

Obser. 2.  
Ingratitude in God's people, is a provoking sin, and causes God to upbraid them for it: I gave thee life, increase, took thee to be mine, cleansed thee from thy filth and blood, anointed thee with oil, I clothed, decked, covered thee, fed thee, I made thee exceeding beautiful, and comely, gave thee great renown, set a Crown upon thy head, prospered thee into a Kingdom, But thou didst trust in thy beauty, and play the Harlot, from the beginning of the 6. vers. to the end of the 14. which are but 9 verses, there is, I, 17. times, and every mention of it is matter of upbraiding unto them, there is hardly the like in all the book of God, when men will not mind God's mercies to be thankful, he will remember them to upbraid their unthankfulness for them.  
When God had made Adam after his image, planted him in Paradise, given him dominion over all the creatures, for him not to obey one little command, this was great ingratitude provoked the Lord to come down from Heaven, to upbraid him, and punish him for it, Gen. 3. Adam where art thou? what hast thou forgotten me, and all the mercies so lately heaped upon thee? and eaten the forbidden fruit, Cursed is the ground for thy sake, and in sorrow shalt thou eat of it all the days of thy life, Verse 17. In the 37. of Isaiah, you read of Senacheribs great Army, before Jerusalem, which filled them with fears, and caused sadnesses in many Families, God destroyed this Army by an Angel in a night. In the next Chapter, you find Hezekiah was sick unto death, Jerome delivers it to be the judgement of the learned Jews, that therefore he was strucken with sickness, because he was not thankful to God for this great deliverance, and this was a real upbraiding of him for his ingratitude, Isai. 1.2, 3. God was so troubled at the ingratitude of this people, that he could hold not longer, but must call forth a Prophet, and 'cause him to begin his Prophecy in this manner, Hear O Heaven, and give ear O earth, for the Lord hath spoken, I have nourished, and brought up Children, and they have rebelled against me, the Ox knows his owner, and the Ass his Master's crib, they give them a little hay, straw, grass, water, and the bruit creatures are thankful for them: But Israel doth not know, my people do not consider. I give them their Ox's, and Asses, all belongs to them, and greater thing than so, yet they know not me.  
Matth. 11. Christ upbraids Corazin, Bethsaida, and Capernaum, where his mighty works were done, because they brought not forth fruits answerable, but were impenitent & ingrateful, he tells Capernaum, It shall be more easy for Sodom, than for her in the day of judgement.  
Judg. 8.34.35. The Children of Israel remembered not the Lord their God, who had delivered them out of the hands of all their enemies on every side, neither shown they kindness to the House of Gideon, according to the goodness he had showed unto Israel. Socrat. saith the Athenians, ingratum nullum admittebant ad Rempublicam  
What ingratitude was it in the men of Keilah? when the Philistines fought against them, robbed them, endangered their liberties and lives, and David with his men smote the Phililstins with a great slaughter, and saved the Inhabitants of Keilah, 1 Sam. 23.15. and quickly afterwards they would have delivered David who had saved them into the hands of Saul his enemy, verse 12.   

Obser. 3.  
We are very apt to trust in, and be proud of the mercy's God bestows upon us, Thou didst trust in thine own beauty, those things I gave to make thee beautiful, those thou hast abused been proud of, put too much confidence in: such is the heart of man, that it is ready to Idolise every mercy God gives.  
There be several mercies we are apt to trust in.  
1. In Richeses, Prov. 10.15. The rich man's wealth is his strong City, he confides as much in it as Citizens do in a walled, well fortified, & well built City, Psal. 52.7. This is the man that made not God his strength, but trusted in the abundance of his richeses, 1 Tim. 6.17. Charge them that are rich in this world, that they be not high minded, nor trust in uncertain richeses, he that doth it shall fall, Prov. 11.28.  
2. In Princes and great ones, Psal. 146.3. Put not your trust in Princes, nor in the son of man, in whom there is no help, no salvation, Isa. 2.22. Cease from man whose breath is in his nostrils, for wherein is he to be accounted of, Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, The Jews put confidence in Egypt, and the King of it, Isa. 30.2. Therefore shall the strength of Pharaoh be your shame, and your trust in the shadow of Egypt your confusion.  
3. In your own natural excellencies, Jer. 9.23. Let not the wise man glory in his wisdom, nor the mighty man in his might: it shows there is a great propensity in the hearts of men to do it, Prov. 28.26. He that trusteth in his own heart is a fool: the heart is the excellentest part of man, Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thy own understanding.  
4. In the Ordinances and means of grace, Jer. 9.4. Trust ye not in lying words, saying the Temple of Lord, etc. 14. Therefore I will do unto this house, which is called by my name, wherein ye trust, as I have done to Shiloh, and I will cast out of my sight, as I have cast out all your Brethrens, even the whole seed of Ephraim   

Obser. 4.  
Great renown through man's corruption often proves a snare, occasions great sins, Thou playedst the Harlot because of thy renown, thou wast grown great, famous abroad, exceededst other Nations, who coming to see thy beauty, and behold thy glory, which they heard of, thou dotedst upon them, and drewest them to fornication; her renown was the bait to allure them, and to induce them being alured to spiritual whoredoms; renown is a great mercy of the Lord, and should be a special motive to make us honour God, and to improve it for his glory, and others good, but usually estates and persons abuse that renown and esteem they have in the world, making advantage thereof, only to serve their own turns and lust. God made this people above all Nations, in praise, in name, in honour, that they might be, An holy people unto him, Deut. 26 19 their renown should have encouraged them to holiness, and it was an incentive unto looseness. Solomon had Great renown abroad in the Nations, 1 Kings 4.31. that drew the Princes to bestow their Daughters upon him, Chap. 11 3. he had 700. wives Princesses, his name made way for unlawful marriages, and they made way for unlawful gods, you read of rooting up Israel, 1 Kings 14.15. of blotting out their name, from under heaven, Deu●. 9.14, of cutting it of, Isa. 48. ●9. the reason was they abused that name God had given them to Idolatry and other sinful practices. Many of great credit take up money and break.   

Obser. 5.  
Going out from God to false gods, and ways of worship, is a grievous sin, Thou playedst the Harlot, that is, thou lefts me thy God, and Husband, and wentest after others, thy body, thy beauty, thy heart and affections were theirs, and with them thou didst commit whoredoms, Psal. 106.28. They joined themselves to Baal-Peor. This was Apostasy in this people, to forsake God, break covenant, all engagements, to go out to others, as if there were more good, content, sweetness to be had in them, than in the Lord, Mich. 6.3. O my people, what have I done unto thee, and wherein have I wearied thee? testify against me. They made their Nations think their gods better than the God of Israel, and their way of worship better than his, which was a great reproach to the Lord, and made him to complain. The Hebrew call the winter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is a reproach to the earth, and such is an Apostate people, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reproach to God and his Ordinances, they bring up an ill report upon Canaan, the grapes and God thereof. When the Samaritans worshipped strange gods, the Jews counted and called them bastards for it, but when they practised it themselves, they were blind, and discerned not the evil of it, Josh. 8.41. We be not borne of fornication, they meant they were not the Children of Idolaters, and such as had Apostatised from God, whereas their Predecessors had been the greatest Apostates and Idolaters of the world. This sin kindles the jealousy of God, Exod. 20.5. Prov. 6.34. and made the Lord say, Heb. 10.38. If any man draw back, my soul shall have no pleasure in him, not, his soul should be exceedingly against them, hence saith God of the Levites that fell to Idolatry, that they should Bear their iniqutie, and they shall not come near unto me, to do the office of a Priest unto me, Ezek. 44.10.13.  
Some of the Ancients have thought that a man falling away from the truth once or twice especially, there is no mercy for him.   

Obser. 6.  
6. The most beautiful and renowned Church may degenerate, Apostatise and become so corrupt, that it may be questionable, whither there be the face of a true visible Church in all the world, this Israelitish woman was the only spouse of God, he entered into a Covenant with her, she became his, verse 8. he did great things for her, he put more spiritual beauty and comeliness upon her, than upon all the Nations, and made her renowned throughout the world, yet she forsook God, played the Harlot, multiplied fornications, prostituted herself to every Idol and Idolater, and now where was the Church of God? she played the Harlot with many lovers, Jer. 3.1. Here was visible Apostasy, visible idolatry, but no true visible Church, in joining communion with God in his own way, neither was God without a true Church at this time. There were some godly ones in secret, which kept themselves from those idolatrous pollutions, who mourned in secret for the abominations done in the Temple, City, and every where Ezek. 9.4. but these lay hid and durst not appear in the ways of worship than amongst them: So in Elijah's days Ahab, Jezabel, the false Prophets, and Priests of Baal, had so corrupted the worship of God, and the people so Apostatised, that there was no visible face of a Church left in the view of Elijah himself, for he saith, The Children of Israel have forsaken thy Covenant, thrown down thine Altars, slain thy Prophets, and I even I only am left, and they seek my life to take it away, 1 Kings 19.10. but God had than seven thousand in secret, verse 18.  
The true Church may be brought to such a paucity, such a lownes, as that there may be no public meetings, or view thereof, whilst this Church harkened to her Husband, obeyed his voice, followed the rules of the word, she was chaste, and free from errors, but when she grew proud of her fame, and trusted in her beauty, than she fell into errors, defiled herself with Idols and sinned shamefully.  
The Papists say, their Church cannot err, especially in things necessary to salvation, and why? because it is sponsa Christi: was not this Israelitish Church sponsa Dei? and did it not err in the great and weighty things of salvation? did it not leave God, and fall to Idolatry? such practices as exclude the Kingdom of Heaven? what privilege hath the Roman Church more than this had? whatever Papists say or writ; There Church hath trusted in her beauty, been proud of her renown, and played the Harlot, as notoriously as ever Jerusalem did.   

Verse 16. And deckedst thy high places with divers colours.  
The Hebrew is, And hast made to thyself spotted high places, Bamoth telvoth excelsa maculosa, Sept: is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols sown and made up of  of divers colours, Symmach: Excelsa multicoloria. Jun. Excelsa latis maculis interstincta, Oecol. Diversicoloria. Castal. Fecisti tibi varia sacella divers Chapels, Cal. maculis conspersa. Telvoth saith Pradus signifies, Hang or Curtains of divers colours. In their High places were Altars made, for the honour of their Idols, those they decked with Tapestry, and  bespotted with divers colours, that so they might affect and allure more strongly the worshippers, and those that came to see them worshipping.   

Verse 17. Thou hast also taken the fair jewels.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vasa gloriae tuae, The vessels or instruments of thy glory. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vessel of thy rejoicing or glorying. Vulg. Vasa decoris tui. Cast. Decoris instrumentum. Pisc. Vasa ornatus tui. Others, Instrumenta ornatus tui. Some refer these instruments of glory, to the golden or silver Vessels of the Temple, which were glorious Vessels, and Vessels of their glory, It's said that Ahaz, 2 Chron. 28.24. Gathered together the Vessels of the House of God, Cut them in pieces, and made him Altars in every corner in Jerusalem, its like he might convert the gold and silver of the Temple to Idolatrous uses, or you may interpret it of their plate, those Vessels of glory they had for their domestic use, not excluding the golden and silver ornaments they had for their own adorning.   

And madest to thyself images of men.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images of man. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masculine images: so the Vulgar, Others, Imagines masculi. French Des images d' hommes not images of God, who was her Husband and beloved, but images of man. The Nations had their gods and goddesses, he gods and she gods, Baal, Milchom, Chamos, Molech, were masculine gods, Ashtoreth, Isis, Derceto, were feminine Gods. The Jewish estate being here compared unto a woman, a whorish woman, who loves and affects the presence, beauty and embrace of men, that is, fitly said to make unto herself images of men, with which she might adulterize and idolise, and satiate her lusts both fleshly and spiritual: the Hebrew word for masculine or of a man is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remember these images, were memorials and remembrancers of their Idol gods, or pleasures they had in accompanying with, or worshipping of them.   

Vers. 19 My meat also which I gave thee.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my bread, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signify Bread, yet here it must be taken comprehensively for any thing edible, the enumeration following shows it, as Fine flower, oil and honey, & the word is so to be understood in Luke 14.1. Christ went into one of the Pharisees houses to eat bread, by bread is meant what ever should be set before him: so Gen. 39.6. Potiphar left all in Josephs hand, he knew not aught he had, save the bread which he did eat, Bread, that is, all things he did eat: so Matthew 6.11. Daily bread comprehends all edible things, and more too.   

Thou hast set it before them for sweet a savour  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in odrem quietis. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in odorem suavitatis: so the Vulg. Pol. Pisc. Jun. in odorem gratum. Cast. Ad suavem odorem. Cal. Lavat. In odorem quietis. French, En odeur soeuf flairant. That is sweet and pleasing to the smell, we rest in as delightful to us, she set these things before the Images of men, and the false gods, to practise them if they were offended, and to endear them more unto herself hereby, as if she had merited their favours and embraces; the offering of incense and sweet odours was a part of divine worship, and when sacrifice was made to him by Noah, he smelled a sweet savour, the Hebrew is the same with what was here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 odorem quietis, he was well pleased therewith, it's taken from the practice of men, who used sweat smeels, Isa. 3.24.   

Obser. 1.  
The making of high places, Altars, Images for religious uses, the adorning of them, and offering unto them is idolatrous, and provoking; here God upbraids and condemns this woman in the 16. verse in the 17. for making of Images, in the 18. for covering of them with broidered garments, and in this verse and the 19 for offering oil, incense, flower, honey unto them, God calls these things playing the Harlot, committing whoredom.  
This practice of theirs hath many aggravations in it,  
1. That they made high places, the places of their idolatry which were open to view, they would worship false gods in the sight of Heaven and earth.  
That they made masculine images, which showed their filthy lust, and filthy idolatry, and set them up in the stead of God.  
3. That they covered them with divers colours, and broidered garments; those of one colour, of worse materials might have sufficed them, but these pleased their eyes, and inveigled others.  
4. That they offered the Lords oil, incense, and meat unto them.  
6. That they thought these made them acceptable to the Idols, and the Idols propitious unto them, and put some divinenes in them.   

Obser. 2.  
Idolaters, and false worshippers, think no expenses, no charges too much, to accomplish their devices, and mainetain their way, if they want a God or an image, to mind them of the true God, they will take their vessels of glory, the gold and silver of the Temple, their Plate, their fair jewels and ornaments of their body, and have gods and images made with them; if these Gods and images seem naked, they will bestow their own , their broidered and best garments, their coloured hang, yea they will spare their meat out of their own bellies, and set it before them. When Moses was in the Mount, the people were set upon it to have a new visible God to go before them, and they call upon Aaron to make them such a God; he thought they would not have been at any great cost for an Idol-god, and therefore saith, if you will have a God, you must break the golden earings out of the ears of your wives, sons, and daughters, if you will part with them which are your glory and ornament, which will put you to much pain before you get them out, for you must break them; if you will do so, you shall have a golden god, Exod. 32.1.2. did they stick at this? no, not, verse 3. All the people break of the golden earings which were in their ears, and brought them unto Aaron: here was no compulsion, no delay, they break, and brought, Hos. 2.8. God multiplied her silver and gold, and they prepared it for Baal, or therewith made Baal, they freely bestowed it upon Idols, and idolatrous worship. Should we come to people now and say, you would gladly have the true God to be your God, his ways and Ordinances to walk in, and serve him by, but it must cost you your Vessels of glory, your plate, jewels, ornaments, imbroiderie. What could they think of it?   

Obser. 3.  
It's a detestable sin to abuse the mercy's God gives us, for our necessities, ornaments or delights, to the dishonour of his name, I gave thee gold and silver, and thou madest Images of them, I clothed thee with broidered work, and thou coveredst thine Images with them, I gave thee Oil, incense, honey, and fine flower, and thou hast set them before thine Images: here was abominable ingratitude, as if God should say here, consider and commiserate my case, all ye my friends and faithful Servants, Men and Angels, I have showed great kindness, and dealt bountifully with this people, honoured them above others, given them the choicest blessings the world hath, and they turn all against me, and bestow my blessings upon false gods, they take their vestments and ornaments, cloth, adorn, and beautify their abominable Idols with them. Suppose a Prince most amiable and virtuous, should take a poor beggarly Maid, having nothing, sick unto death, be at great cost to cure her, cloth, adorn her, and make her his wife, and she should bestow her embroideries and jewels upon whoremasters and prostitute her body unto common rogues, leaving the Prince who had done so much for her, were it not horrible ingatitude? would not every one heard of it commiserate the Prince and condemn her. Absolom turned all against his Father, and it was intolerable ingratitude  
If a man should set up his Child with a great stock, give him House and Land, and he should spend it in sueing and vexing of his Father, who would not cry out of such a Child? many men take the blessings God bestows upon them, and spend them wholly in the service of their lusts: their bellies are their gods, their honours, their pleasures are so, and all is wasted about them, to the grief and dishonour of that God who gave them all.  
It was never the intent or end of God, that we should pervert his blessings, and bestow them upon Idols, or any of our base lusts; he aimed at our good, and his own glory and we cross both, when we abuse his mercies, we wound his honour, darken his glory, and destroy ourselves.    

VERSE 20, 21.  
Moreover, thou hast taken thy Sons, and thy Daughters whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured: is this of thy whoredoms a small matter?  
That thou hast slain my Chilrden, and delivered them, to 'cause them to pass through the fire for them.  
THese words do set out the ingratitude of this woman, yet more fully, viz. from her unnaturalness, God gave her Children, and she slew and sacrificed them unto false gods.  

Whom thou hast borne unto me.  
Not brought forth, that they should be the Lords, but they were his, for in the 21 verse he calls them his Children: though this Israelitish woman had forsaken God, and was become a notorious Idolatress, yet the Children she brought forth were the Lords.  
1. Jure Domini, he is the God of nature, having sovereign authority over all creatures, and so both the Parents and Children were the Lords, as well as other creatures, he calls it his gold, his silver, his Oil, his incense, etc.  
2. Jure faederis, God had made a Covenant with them, and promised to be their God, and the God of their seed, Gen. 17.7. he speaks of his being in covenant with his people, verse 8. of this Chapter, he took this Israelitish woman to be his, and though she playded the whore, yet the Children she bore were the Lords, because God had not given her a Bill of Divorce, but her Children had circumcision, which was a token of the Covenant between God and them, Gen. 17.11. and it is called the Covenant of circumcision, Acts 7.8. in themselves considered, they were worthy rather the name of Bastards, than to be honoured with the title of sons.   

These hast thou sacrificed.  
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to kill, slay, as you do Beasts, either for eating or sacrificing. Septu: is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vulg. Immolasti. Pisc. Pol. etc. mactasti, thou hast slain, so you have it in the next verse, Thou hast slain my Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to kill or extend, because when the beast was killed, they extended the parts of it: here they killed their Children, either before they put them into the fire and sacrificed them to Idols, or by casting them alive into the fire, Jer. 7.31. there is motion made of Topheth in the Valley of the Son of Hinnom, and it was to burn their Sons and Daughters in the fire: Expositors say, this Tophet was a Chapel or Altar where Molech was, and here they offered their Chidrens to that Idol. This Idol Molech, the Hebrews tell us, was made of brass, hollow and capacious in the concave of it, they put their Children either in it, or under it, there being a great fire, they burned them in honour to the Idol. Others think they were put in the arms of the Idol, being read hot and so roasted to death, and because the lamentable shrieks and cries of the Children in the fire should not be heard, they played upon Tabrets, beat on drums or pans, whence it was called Tophet for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Tympanum, A Tabret, Drum, or Pann.  
This inhuman practice was frequent among the Jews, as you may observe from 2 Kings 16.3: Chap. 17.17: & 21.6. Jer. 19.5: 32.35. Ahaz walked in the way of the Kings of Israel; and made his Sons to pass through the fire (that was their ordinary practice) according to the abominations of the Heathen, and Chap. 17.31. The Sepharvites burnt their Children in the fire to Adrammelech, and Ammelech the gods of Sepharvaim.  
This custom of sacrificing their Children, is judged by the learned, that the Heathens took up from the example of Abraham, who would have offered his Son in sacrifice to God, they thought (though this was not done) surely such sacrifices were acceptable to God; if God took it well at Abraham's hands, who did but attempt it, he would much more take it well at their hands, who should do it, their Children were dear to them, and when they should thus part with them for the honour of their God, as they conceived, how could it be but he should take it well at their hands, they considered not that Abraham did it upon special command. Besides its probable that the Heathens had learned the meaning of their sacrifices, which typed out Christ, who should take man's nature upon them, and be a sacrifice to pacify the wrath of God: they thought hereupon, that the sacrificing of Children and men, would do the like with their gods, and make them acceptable to them, Mich. 6.7. Shall I give my first borne for my transgression, the fruit of my body, for the sin of my soul. These words import, that both the Heathens and idolatrous Jews did imagine, that the sacrificing of their Children, did make atonement for their sins, which the Prophet confutes and condemns.   

To be devoured  
Hebrew is, ad comedendum to eat or to be eaten, they put their Children into the fire, which did eat them up, and consume them, in Isai. 5.24. you have the same word, As the fire devoureth. Orig. is, eateth the stubble, and the word fire in the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tongue of the fire, the Tongue licks in the meat and eats it: so the flame catches hold of combustible matter, and consumes it.   

To pass through the fire.  
Hebrew is, in causing them to pass through: some Children they burned wholly in the fire, others as its usually conceived, they caused to pass through the fire, which was a purging of them from the filth and defilements, as also a consecrating of them to the Idol, and his Service: they placed much efficacy in fire, for the hallowing of those passed through it.  
The Tartars, saith Abutensiis, think all strangers, such as are not of their own race, unclean, and before they can see or speak with their King, they must pass between two fires, by which being purged, they are deemed worthy of his presence, we must pass through the fire of the Law and Gospel, before we come to the sight of the Lord.  
Wither Authors have not mistaken in this, thinking that some Children only were drawn through the fire, and not burnt, I desire one thing may be taken into consideration, and that is what the Scripture calls passing through the fire, in one place it calls burning, in another 2 Kings 16.3. it is said, Ahaz made his Sons to pass through the fire. 2 Chron. 28.3. it's said, He burned his Children in the fire: so here in our Prophet that is called devouring in the 20. verse is termed Passing through the fire; in the 21. not under correction, that they passed through the fire and so lived, but passed through it to the honour of the Idol.   

Obser. 1.  
When men leave God and his word, they fall into wicked practices, and proceed further and further daily, this Jewish estate left God and his word, fell to Idolatry, the Idolatry of all the Nations, yea more than that, to the sacrificing of her Children, Moreover thou hast taken thy sons, etc. Jehoram slew his Brethrens, divers Princes of Israel wrought evil in the eyes of the Lord 2 Chron. 21.4. Chap. 6. Verse 11. Moreover he made high places in the mountains of Judah, and caused the Inhabitants of Jerusalem, to commit fornication, and compelled Judah thereto; so Ahaz besides his walking in the ways of the Kings of Israel, and making molten Images for Baalim, it is said, Moreover he burned incense in the valley of the Son of Hinnom, see Chap. 36.14. this 16. of Ezek. 29. sinners have their moreovers, they add sin to sin. Herod had done much evil, yet he added more to it, Luke. 3.19, 20. he shut up John in prison: As sinners have their moreovers, so God hath his moreovers, Deut. 28.4. after the Lord had threatened them with judgements and curses from 15. verse to the 45. there he saith, Moreover all these curses shall come upon thee, and shall pursue thee, and over●ake thee, till thou be destroyed, so Ezek. 5.14. Moreover, I will make thee waste, and a reproach among the Nations that are round about thee.   

Obser 2  
Sinners may come to such a height of sinning, as to violate all bonds and bounds of restraint, Thou hast taken thy sons, and thy Daughters which thou hast born unto me, and these thou hast sacrificed unto them to be devoured: is this of thy whoredoms a small matter?  
There were many bonds and considerations to have kept them of from this bloody work.  
1. It was against the light of nature, which is, quaedam impressio divini luminis in anima rationali, the light which is in the souls of men, naturally tells them they should not murder, especially innocents', such as Children, they should do as they would be done by, it was an unreasonable act.  
2. It was against the Law of nature, which Ulpian thus defines. Jus naturale est quod natura omnia animalia docuit, It is that which nature hath taught all creatures living; you know nature hath put a law or instinct into all creatures to preserve their young, and if they be endangered by any, they will contend and venture much for them, even timorous creatures, as birds for their young, hens for their chicken, and all creatures more or less. The law and impulse of nature is strong in them, but here the Law of nature had no force, Thou hast taken thy sons, etc. they came out of their loins, were parts and pieces of themselves, and nature should have moved, wrought strongly in ●hem, for the preservation of their little ones, but they were unnatural, beneath the bruit creatures in this act, they are so fare from destroying their young, that they hazard themselves to preserve them.  
3. Those were Children consecrated unto the Lord, yet being circumcised, and having the token of the Covenant, were the Lords, therefore it is said, Which thou hast borne unto me, this should have restrained them from so sacrilegious an act, as to take them from God, and sacrifice them unto Devils, for Psal. 106.37. They sacrificed their sons and daughters unto Devils; to take them from an infinite, gracious, blessed, holy God, and give them unto Idols and Devils, what an accursed and horrible thing was this? As if a Mother should take the Child out of the Father's arms, who is loving, tender over it, and throw it to Lions, Bears, or any other ravenous creatures.  
4. They had a full command to the contrary, Levit. 18.21. Thou shalt not let any of thy seed pass through the fire to Molech, yea this was backed with no less penalty than death, Levit. 20.2. Whosoever he be of the Children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed to Molech, he shall surely be put to death: the people of the Land shall stone him with stones. I will set my face against that man, and against his family, and will cut him of. v. 3. and 5.  
5. The manner of the death should have prevailed with them, not to have yielded to it, it was the most terrible death of all deaths, to be burnt in the fire, O the shrieks cries, and lamentations of poor innocents'! but see the hand of God upon them for it, Lamen. 4.10. They sod their own Children.   

Obser. 3.  
A whorish idolatrous Church may bring forth Children unto God; this Jewish Church was fallen to as gross Idolatry and practices, as were to be found among heathen, and yet the Children she brought forth are termed to be the Lords, in what sense, I showed you in opening of the words, a Church may have Ordinances which may entitle its Children to be the Lords, and yet not prove itself to be a true Church, the Jews had circumcision, which the Chidrens partaking of, were counted the Lords, but themselves were so corrupt, whorish, idolatrous, bloody in offering their Children to Idols, that the Lord did not own them for a lawful Spouse, and true Church, as you may see, verse 38. I will judge thee as women that break wedlock, and shed blood are judged: so the Tribes brought forth Children unto God, but the Lord said of them, Loammi, Hos. 1.9. Ye are not my people. The Romish Church may bring forth some Children unto God, because she hath baptism, and other Ordinances in her, yet she is so corrupt, idolatrous, bloody in persecuting the Saints, that she is rather the whore of Antichrist, the Synogogue of Satan, than the true Spouse of Christ.   

Obser. 4.  
In matters of worship, it is not men's zeal and good intentions, will justify their actions, they sacrifice their Children with zeal as hot as fire, they thought to pacify and please their Idol-gods, that they did acceptable Service in parting with their dearest comforts, their tender babes for the honour of their God, but this was so far from acceptation, that it fearfully provoked God, Is this of thy whoredoms a small matter? the more zealous thou art in this, the worse; thy good intentions are abominations, who required this at thy hands? Gideon in making an Ephod; Jeroboam in setting up the golden Calves; the Galathians in observing of days; the Colossians in subjecting to Ordinances, had their zeal and good intentions, but not one of them were justifiable by the word of God, will-worship hath no acceptance in divine worship, men's inventions are nothing the better for their good intentions; the Papists pretend good intentions for all their additions to baptism, and other parts of the worship of God, but notwithstanding their intentions, they are not better than superstitious.   

Obser. 5.  
In pretended ways of worship, men grow cruel and bloody, Thou hast slain my Children, and delivered them to 'cause them to pass through the fire for them, they pretended this was a right and good way of worship, and in honour of their false gods and ways, they become cruel and murder their own Children: false ways of worship, have this grand evil intrinsical unto them, they have cruelty and bloodiness attending them, whereas true Religion only, and the ways of it, hath this honour to be mild and merciful, bearing and forbearing, James 3.17. The Pharisees pretended they knew the Law, were only in the right way; but they were deceived, and how bitter, bloody, and persecuting were they against Christ's Apostles, and those embraced the truths they delivered, John 16.2, & 3. Christ tells them what would be the practice of men in false ways, they would kill them, and think they did God good service in it, and why? they knew not the Father nor Christ, they were strangers unto their ways, which were full of love, meekness, kindness, and had ways of their own which made them zealous, bitter, plot, and to break out into open violence, see Rev. 16.5.6. the Babylonish whore slew the Children of the Lord, and was drunk with the blood of Saints and Martyrs, in her was found the blood of all the slain upon the earth, all that suffered for the truth; she succeeded the former, justified their ways, filled up what was wanting in them.    

VERS. 22.  
And in all thine abominations and thy whoredoms, thou hast not remembered the days of thy youth, when thou wast naked and bore and waste polluted in thy blood.  
THis verse contains the ground and cause of this woman's sinful departure from God, of her idolatry and cruelty, viz. the forgot in what a poor forlorn and miserable condition she had been in, and what God had done for her, she neither remembered her own misery, nor God's mercies, she was naked, bore, and he clothed her, she was polluted in her blood, and he washed her, she was very deformed, and he put beauty upon her, she was base, contemptible, and he made her renowned in the world, but these things were not thought on, had she kept in her heart, what a low estate she once was in, and how the Lord dealt by her in that estate, she would never have left him broken out into and proceeded on in such wicked ways as she did.  

Obser. 1.  
When God's people are raised, they are apt to forget God and themselves, and to break out into sinful courses, this Israelitish woman being exalted by God, thought not upon her former low estate, nor what God had been unto her, in that estate, Psal. 106.21. They forgot God their Saviour, he saved them from the plagues in Egypt, from the Aegytians, from the read Sea, the fiery Serpents, and other evils, and what, did they forget him? Yea they soon forgot him, verse 13. they Soon forgot his works, the Hebrew is, They made haste, they forgot; man at first was called Adam, earth or read earth, but after the fall Enosh, which some tender obliviosus, forgetful, because through sin he was so cracked, that he could not hold or remember any thing. God had done great and many wonderful things for this people, Deut. 4.32, 33, 34. and charged them they should not forget them or him, Deut. 4.9.23.12.8 Chap. 11.14. yet look into the 32. Chapter 18. Verse, where it is said, Of the rock that begat thee, thou art unmindful, and hast forgotten God that form thee: God begat them, and formed them into a people, Kingdom, did all for them, yet they forgot him; and is it not so among us, whom he hath begotten into families, and form into Cities, Counties, and a Kingdom? May not we say with David, Psal. 8. Lord what is man that thou art mindful of him? What is Enosh? he is a sorry, miserable, wretched, forgetful creature, do what thou wilt for him, be what thou wilt to him, he will soon forget thee, and all thou hast done.   

Obser. 2.  
Consideration of men's misery, and God's mercy to them in that misery, it is a special help to prevent sin, In all thy whoredoms, thou hast not remembered the days of thy youth, when thou wast naked and polluted in thy blood, their forgetfulness of them opened the door unto sin, the remembance of them, would have shut it against, and kept them from sin. When the heart is seriously exercised about a low, miserable, lost, perishing condition, and what undeserved kindness God showed in it, ingatitude, pride, carnal confidence, bud not out, grow not up, bring not forth: and as it is a curb to keep us from sin, so it is a strong trace to draw us out of sin, In all thine abominations and whoredoms thou hast not remembered, etc. intimating that if this woman had laid to heart her former condition, and the great kindnesses of God to her, she would have repent her of her ways, and turned to the Lord, thoughts thereof would have begot such thoughts, workings of Spirit as these, What did God pity me, when none would pity? Did he take me in when I was cast out? Did he bestow life upon me, make me grow and increase? hath he washed, anointed me, covered, adorned, beautified me? and have I gone out from him, left him, sinned against him, requited him ill for all his kindness, I am ashamed of it, I will turn to him and ask him forgiveness. When David had sinned, and lay in it, the Prophet minds him of his former condition, and what God had done for him, 2 Sam. 12.7. I anointed thee King over Israel, thee who wast at the Sheepfold, low, mean, despised, I delivered thee out of the hand of Saul, he sought thy life, I gave thee thy Master's house, wives, the houses of Judah and Israel: these he sets before him, that upon the due minding of them he might be affected, and led to repentance for his sinful practices. If you would think what low estates you were lately in, what God did for you than, it would be a special means to keep you from sin.    
VERS. 23, 24, 25, 26, 27, 28, 29. 
And it came to pass after all thy wickedness (woe, woe, unto thee saith the Lord God)  
That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.  
Thou hast built thy high places, at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.  
Thou hast committed fornication with the Egyptians, thy Neighbours, great of flesh, and hast increased thy whoredoms to provoke me to anger.  
Behold therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines which were ashamed of thy lewd ways.  
Thou hast played the whore also with the Assyrians, because thou wast insatiable, yea thou hast played the Harlot with them, and yet couldst not be satisfied.  
Thou hast moreover multiplied thy fornications in the Land of Canaan, unto Chaldea, and yet thou wast not satisfied herewith.  
IN these verses the Lord doth further accuse and charge this woman, that she made no stop nor stand in her wickedness, but proceeded further and further, After all thy wickedness thou hast also built unto thee an eminent place, and hast made thee an high place in every street.  
This is set out unto us,  
1. By the eminency of the place, she built not some little low place, obscure, unnoted, but one eminent, great, gloroious, high.  
2. From the multitude of high places and Altars, she made not here and there one, but in every street, at every heads of the way, where was the most concourse of people, ibid.  
4. From her impudency, Thou hast opened thy feet to every one that passed by, thou didst not through frailty of nature, violence of temptation, transgress with one two or a few, but like an arrant whore passed shame, Thou hast opened thy feet to every one.  
5. From the several Nations she committed folly with, she was not content to be idolatrous herself, but made Covenants and Leagues with others, and drew them in; as,  
1. The Egyptians, who are described to be, 

1. Her Neighbours.  
2. Great of flesh, verse 26.    
2. The Assyrians, verse 28.  
6. From the extent of her whoredoms, which was from Canaan to Chaldea, verse 29. not only in Canaan but in Chaldea she was Idolatrous.  
7. From her insatiablnesse, verse 28, 29.  
8. From the effects which are,  
1. Threatening from God, verse 23. Woe, woe unto thee.  
2. abhorrency of her beauty, verse 25. And hast made thy beauty to be abhorred.  
3. Punishment, verse 27.  
1. Set down in general, under this expression, I have stretched out my hand over thee.  
2. In particular, and that in two things.  
1. In diminution of their comforts, I have diminished thine ordinary food.  
2. In puttting them into the power of their enemies, I delivered thee unto the will of them that hate thee.  
4. Shame, so lewd, and vile were her ways, that even her enemies were ashamed of her, verse 27.  
In the 23. verse, there is nothing to open.  
You may observe,  
1. That when Gods own people go on in sinful ways, its grievous unto him, it affects, yea afflicts his heart, here God taking notice, and speaking of this Israelitish woman's sinful practices, and proceeding on in them, breaks out in the midst of a sentence saying, Woe, woe unto thee, he was so full with thoughts of her ingratitude, unkindness, rebellion, idolatry, etc. that he opens, empties, and eases himself in these expressions, Gen. 6.5.6. When God saw the wickedness of man to be great, it repent him that he had made man on the earth, and grieved him at the heart, Psal. 78.40. They did often grieve him in the Desert, Psal. 95.10. God saith, Forty years long was I grieved with this generation, Isa. 63.10. They vexed his holy Spirit, therefore Isa. 1.24. Ah, I will ease me of mine Adversaries, and avenge me of mine enemies. Christ wept over Jerusalem.  
2. The end of wickedness is woe, she had been notoriously wicked, and what followed upon it? woe, woe, its double, and notes intenseness, she had been intense in sinning, and God was intense in threatening; woe to thee thou hast left me, woe to thee thou hast embraced other gods, woe to thy estate and body, Assryrians shall come and destroy them, and woe to thy soul, I will destroy that: God was greatly exasperated, and therefore pours out a double woe against her, one temporal, another eternal, let who will be wicked, be it Judah and Jerusalem, woe and woe must be their portion, let it be the Lords own people, he will not spare, if they repent not, if they turn not from their evil ways, he will denounce woes against them, and bring woes upon them, The wages of sin is death, a temporal death, there is one woe, an eternal death there is another woe.  

Verse 25. Thou hast made thy beauty to be abhorred.  
This woman was very lovely, through her state and Church beauty, she was renowned among the Nations for it, but when she became Idolatrous, she spotted her beauty, so as it became abominable. Take the fairest woman that is most , and prized, if once she come to be common, and open her feet to all comers, as the phrase here is, she grows loathsome, abominable, such was the jewish state of our Prophets metaphorical woman, who multiplied Altars, Idolatries, and committed fornication with the Nations far and near, the Lord had said long before, when they fell to Idolatry, that their spot was not the spot of his children, Deut. 32.5. when they were free from this sin they were beautiful and glorious, Numb. 24.5. How goodly are thy Tents O Jacob, and thy Tabernacles O Israel, Chap. 23.21. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel. The Vulg. reads it thus, Non est idolum in Jacob, neque videtur simulachrum in Israele, idolatry makes the most glorious Nation abominable, Prov. 14.34. sin is a reproach to any people, and especially this sin, 1. Pet. 4.3. they are called, Abominable Idolatries; they are so in themselves, and they make so. What ever a woman's beauty is, if she be mad and frantic, you despise her and her beauty, you will not have to do with her. Idolatry is a madness; Jere. 50.38. They are mad upon their idols; and such madness makes the beauty of a State or Church loathsome.   

Verse 27. And have diminished thine ordinary food.  
The Hebr. for ordinary food is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 statutum tuum: Septu: is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitima tua, I will take away thy lawful things. Vulg. is, justificationem tuam; Which Mariana saith, was God's Covenant whereby she was justified: Sanct: Some outward sign of inward holiness: Oecol: Succidi constitutum tuum, I have cut down thy constitution: Calv: demensum tuum: so Pisc: and Jun: Cast: institutum tuum: Lav: statutum cibum tibi: Fr: tun estate; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Prad: is a Statute, Constitution, an Ordinance, a Law, form of living, Worship, ceremony, atque id omne quod manat a legislatore. Jerom interprets it of their Ceremonies, Sabbaths, and Solemnities: Theod: of the Law itself: others of their holy things. But God dealing here with this Jewish estate as a husband with an expensive and adulterous wife, saith; I have cut thee short of thy allowance, I have diminished thy portion. Proverb. 31.15. She ariseth while it is yet night, and giveth meat to her household, and a portion to her maidens: its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it's taken for a portion of meat and drink, and it's not amiss to take it so here; thou hast abused thy fine flower, honey and oil, but I will lessen them, thou shalt have little of these hereafter, thy portion shall be smaller. The confining it to things edible I like not; let us extend it to other things also, and the sense will be more full, viz. to her garments, ornaments, silver, gold, incense, etc. Hos. 2.9. I will take away my corn, my wine, recover my wool and my flax; and so it suits with the Chaldie interpretation, auferam bonum tuum; It's our sin that causes God to diminish our comforts.   

Deliver thee to the will of them that hate thee.  
The Hebrew for will is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in animam, Septu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in animas; so the Vulgar, in animas. Cal. desiderio ceu libidini; so others; Fr. en la volonté, it's an Hebraisme, the soul put for the will, lust or desire in it, and so it's frequently used; Exod. 5.19. My lust shall be satisfied upon them. Psal. 78.18. They asked meat for their lust; the Heb. is, soul, Psal. 105.22. To bind his Princes at his pleasure, benaphsho, according to the lust and pleasure of his soul. Psal. 41.3. Give him not to the will of his enemies; Heb. soul of his enemies. Luk. 23.25. He delivered Jesus to their william.   

The daughters of the Philistims.  
In Scripture sense, Villages and Towns are counted daughters, as chief Cities were called Mothers; 2 Sam. 20.19. Thou seekest to destroy a City and a Mother in Israel, that was Abel where they asked counsel; and because Cities had Towns and Villages belonging to them, as you may read 1 Chron. 7.28. Bethel and the Towns thereof, Gezer with the Towns thereof, Shechem Gaza and the Towns thereof; so ver. 29. Bethsheon and her Towns, Taanach and her Towns, etc. These Towns were accounted the daughters of those Cities, because they were either made, governed by, or some ways belonging to those Cities, and the Citizens thereof. And so divers Expositors do take the daughters of the Philistims hear to be the Towns and Villages of Palestina. And so the daughters of Jerusalem often mentioned in the Canticles, to be the Villages adjacent. But it's better to interpret the words of the persons, than of the places; and to understand by daughters of Philistims the Philistims themselves. 2 Sam. 1.20. Tell it not in Gath, lest the daughters of the Philistims rejoice; that is, not the villages but the Philistims themselves: so Psal. 48.11. Let the daughters of Judah be glad, that is, the people of Judah: in ver. 26. that which is Egyptians, in the original is sons of Egypt; and ver. 28. with the Assyrians, in the Heb. is the sons of Ashur: and here by daughters of Philistims is meant the Philistims; and daughters are mentioned rather than sons, because the Lord had spoken of the Jewish estate as a woman, and so continues the allegory in the same sex. The Philistims hated the Jews much, often warred against them, and brought them under, as you may observe in the book of Judges, Chap. 10. & 13. they were glad when mischief befell them, therefore when Saul and Jonathan were slain, David would not have it told in Gath or Askelon, lest the Philistims should triumph, 2 Sam. 1.20.   

Obser.  
To be delivered up to the wills of men that hate us is a sad judgement, to be given up to the wills and lusts of men is sad, but especially to the wills and lusts of those that hate us; David when God propounded the three sad things to him, 2 Sam. 24. one whereof was to flee before his enemies, he chose rather famine or plague, than to fall into the hands of man, ver. 14. He knew that the hands and hearts of men were merciless. Psal. 27.12. Deliver me not over unto the will of mine enemies; why, they bear false witness, they breathe out cruelty. Levit. 26.17. They that hate you shall reign over you: the Philistims and Babylonians hated them, and they were Lords over them, and very sad was their bondage under them, 2 Chron. 28.18. the Philistims invaded the Cities of the low Country, and of the South of Judah, and had taken Bethshemesh, Ajalon, Gederoth, Shocho, Timnah, Gimzo, with the Villages thereof; for the Lord brought Judah low, because of Ahaz King of Israel who made Judah naked, and transgressed sore against the Lord.  
2. Those are counted God's people may so exceed in sin as that God's enemies may be ashamed of them; the Philistims which hated God and the Jews, were ashamed of their lewd ways, they blushed at the sins the Jews gloried in; they gloried in their idolatry, they made high places every where; they committed spiritual whoredom with greediness; other Nations kept their Gods, but they changed their God and glory for that did not profit, Jer. 2.11. This levity and idolatry of theirs made the heavens astonished, and the Philistims ashamed: they saw more filth and loathsomeness in this sin, than the Jews; such abominable idolatry affected their hearts. The word in Hebrew for lewd is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scelus wickedness, yea some notable and emphatical wickedness. The abusing and forcing the Levites Concubine unto death, Judg. 19 is called Judg. 20.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lewdness, wickedness, abomination; and Hierom upon the 24 of Ezek. interprets it immunditia execrabilis & scelesta, an execrable and villainous filthiness. The impudence of this Jewish woman was such in her accursed idolatry, that the daughters of the Philistims were ashamed at it, durst not do the like, and were chaste in comparison of Jerusalem and her daughters, who lusted after the Gods, and worship of the Nations on every side. The Egyptians deified Onions, Leeks, Cats, Beetles or Dor, Oxen, Sheep, Dogs, Apes, Hawks, Crocodiles, Serpents, Bats, Moules, & quaedam pudenda dictu, and with Egyptian idolatry did the Jews entangle themselves, as also with the Assyrian and Chaldean; if they had any new gods, the Jewish hearts were on fire for them, and unquiet till they enjoyed them, the Nations were content with their own gods, but Jerusalem must have all.  
3. Wicked and wanton lusts are unsatiable, this metaphorical woman had vile lusts in her, she lusted after the Egyptians, Assyrians, Chaldeans, committed fornication with them, opened her feet to all passengers, yet was she not satisfied therewith, ver. 29. And in the 28. its said, She was unsatiable, and could not be satisfied. Eccles. 1.8. The eye is not satisfied with seeing, ●or the ear filled with hearing, th'one would see more, th'other hear more; and so it is with the lusts of men and women, they would see, hear, and have more. There be four things that are never satisfied, that say not it is enough, the grave, the barren womb, the earth, the fire, Prov. 30.15, 16. And I may add there be four evils or lusts that will never be satisfied.  
First is the covetous lust, it would have more when it hath most. Eccles. 4.8. The covetous man's eye is not satisfied with richeses. Chap. 5.10. He that loveth silver shall not be satisfied with silver.  
2. Is revenge, he is haunted with this lust, be he great or small, will not be satisfied, Prov. 6.34, 35. He will not spare in the day of vengeance, he will not regard any ransom, neither will he rest content though thou givest many gifts.  
3. Frowardness of spirit: Prov. 17.20. A froward heart findeth no good; do what you will to him or for him hath it, he finds no satisfying good in it.  
4. Is the lust of the flesh, which is the most insatiable, Eph. 4.19. They gave themselves over unto lasciviousness, to work all uncleanness with greediness. Rom. 1.26, 27. They burned in their lust one towards another, not in a natural way, but in that which was against nature, men with men and women with women. History tells of that notorious Strumpet Messalina, who gloried she had exceeded another Harlot, and said, Se inter diem & noctem viginti quinque passam concubitus, that in 24. hours she had entertained 25. men. To this lust idolatry is compared, and called fornication, whoredom, because idolaters are as insatiable in their way, as men and women in the lusts of the flesh. Hos. 2.5. I will go after my lovers, I will have more idols and more idolatrous practices, Ephraim was not satisfied with what she had: so Jerusalem had the Egyptian, Assyrian, and Chaldean Gods, and they did not quench but increase her thirst after more still. Thus it is with any lust whatsoever if you give way to it, it grows strong, insatiable, like water breaking over the banks, and will not be stopped, like fire getting strength, and cannot be quenched; its wisdom therefore to deal with our lusts betimes, to keep them in, under, yea to crucify and mortify them.  
Some Interpreters understand the fornication and whoredom committed with the Egyptians, Assyrians, and Chaldeans in the 26. 28, 29. ver. to be meant of those sinful Leagues the Jews made with them, Isa. 20.5, 6. Isa. 30.1, 2, 3. 2 King. 18.21.24. Isa. 31.1. 2 King. 16.7, 8. 2 Chron. 28.16. They had little cause to confederate with any of the Nations, especially the Egyptians, who had kept them under hard bondage many years, drowned their children, were the grossest idolaters under heaven, and pursued them to the read Sea, to bring them back to their tasks of brick, clay, and straw, or to destroy them; and God had forbidden them to seek help from the Nations, and therefore Jer. 2.18. What hast thou to do in the way of Egypt, to drink the water of Sihor, or what hast thou to do in the way of Assyria, to drink the waters of the river? What hast thou to do to treat and Covenant with, or to fetch help from them, to drink of Nilus and Euphrates, those muddy rivers and forsake the fountain of living waters, the Lord God of Israel? Ver. 19 Thy own wickedness shall correct thee, etc. thou shalt fall by them, and suffer, it was a wicked thing and evil, and bitter thing, a forsaking of God, and casting him of, who had taken the protection of that land and people to himself in a peculiar manner.  
It's questioned whether a Nation or Prince may Covenant and confederate with them that are of a false Religion; it should seem to be negative, because here the Jews confederating with the Egyptians and Assyrians is called fornication, whoredom; and God was twice wroth with Jehoshaphat for entering into League with the Kings of Israel, who had set up false worship, once for joining with Ahab, 2 Chron. 19.2. and after for joining with Ahaziah, 2 Chron. 20.36, 37. But notwithstanding these instances, it's not unlawful for those of the true Religion to make Leagues and Covenants with foreigners that are of another Religion. Abraham was in confederacy with Aeshcol and Aner, who were Amorites, Gen. 14.13. with Abimelech, Chap. 21.27. Jacob with Laban, Gen. 31.44, 45. Solomon with Hiram, 1 King. 5.12. Joshua with the Gibeonites, Josh. 9.15. If they were unlawful, these men must all lie under censure. These Leagues are for defence against violence of wicked men, for preservation of peace, without prejudice to the true Religion, tending to the propagation of it, they are warrantable. But when distrust of divine assistance, covetousness, compliance with idolaters, unjust war with, and oppression of others, and hazard of corrupting the worship of God, are the grounds and ends of making Leagues with them, they are unlawful. The Jews disinherited God, and sought to Egypt and Assyria for help, complied with idolaters, corrupted the pure worship of God thereby; therefore their Leagues were unlawful. As for that of Jehoshaphat with Ahab and Ahaziah, besides his compliance and covetousness, there was a special consideration in it, viz. that they being revolters from God (for the ten Tribes fell from the true God, and set up the Calves) he should join in Covenant with them; he helped Ahab in his war against Ramoth Gilead, which the Prophet Micaiah had told them they should not prospero in. There being a law against revolters, Deut. 13.13, 14, 15.  
Howbeit Leagues be lawful with others, yet they are d●ngerous, and should cautiously be made.    
Vers. 30. How weak is thine heart, saith the Lord God, seeing thou dost all these things, the work of an imperious whorish woman. 
THis ver. is another effect of this Woman's wickedness, and that is weakness of heart; set out  
1. By way of admiration; How weak, etc.  
2. By way of Comparison, viz. of an imperious whorish Woman, she doth those things which enfeeble her heart, enervate her spirits, and thou dost the like, thy heart must therefore be weak.  

Weak.  
Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word amal signifies a thing hath no virtue, power, efficacy in it. Jer. 15.9. She that hath borne seven languisheth, she hath given up the ghost; it's the same word she was so without strength that her soul was ready to leave her; it notes not any weakness, but extreme weakness, and therefore sometime it's put for a thing withered or dried up, Isa. 24.7. The vine languisheth, it was withered and dried up; so Joel 1. 1●.12. Na●. 1.4. Lam. 2.8. Pr●dus saith, the word signifieth, excisum, dissipatum, perditum, corruptum, perversum, and makes the sense thus; How perverse, depraved, and corrupt is thy heart, when thou dost such things as declare that thou hast not only banished the fear of God from thy heart, but also all modesty from thy face. Jerom, what shall I do to thy heart?  
Vulg: In quo mundabo cor tuum, they derive the word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to circumcise, and so to cleanse, intimating her heart was so fowl, that it was uncleanseable, it was cor putridum. Calv. Quam molle & dissolutum. Castal: O te perditae mentis. French Comment. Tun caeur est ' il ainsi lasche. Others tender it, Languidum. Vatabl: O impotens cor tuum. She was instable, desired society with the gods of other Nations; she could not contain, but use all means to accomplish her wicked desires.   

Imperious.  
Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dominatrix, a woman that hath a domineering spirit; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to domineer and exercise lordliness over others, to usurp authority.  
Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one that is at liberty, that hath no husband, but runs up and down according to her own lust and will; Dominium sui habentis, saith Lav: Dominantis, Cal: 
Procax idem quod petax.  French, d'vne paillarde robuste. Vulg: is Procax, saucy, wanton, impudent, which in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when the mask of modesty and bridle of continency are laid aside, and a bold forwardness to filthiness is manifested, when a woman doth not only expect and wait for her lovers, but desires, invites, and constrains them to satisfy her lusts, and will have no nay; such a shameless, saucy imperious whore was she in the 7. of the Prov. who ver. 21. caused the young man to yield; so here Jerusalem was like a Queen of whores, daring and doing any thing.   

The work.  
What is that work; 1. To slight and leave her husband, or parents, friends, if she have no husband; so did this woman. Jer. 2.13. Ezek. 6.9.  
2. To seek out, invite, follow, fetch in others, and to communicate herself to them; so did this woman, Ezek. 23.16, 17. she sent to the Chaldeans and Babylonians, and they came to her into the bed of love.  
3. To waste her husband's estate; so here, thou hast taken my gold and silver, made images, set mine oil, etc.  
4. To neglect, deal harshly with the children of her husband; so here, Thou hast taken the sons and daughters thou didst bore unto me, and hast sacrificed them unto idols.  
5. To excuse, clear, and justify herself; Prov. 30.20. The adulterous woman eateth, wipeth her mouth and saith, I have done no evil; so this Jewish woman, Jer. 2.33. How canst thou say, I am not polluted, I have not gone after Baalim? Ver. 29. Wherhfore will you pled with me? ye all have transgressed against me.  
6. To be excessive in feasting and filthiness, Prov. 7.18. Come let us take our fill of love. 2 Pet. 2.13, 14. They feast and have eyes full of adultery; so here, ver. 15. thou powredst out thy fornications on every one that passed by. Ver. 29. She multiplied her fornications in Canaan and Chaldea.   

Obser. 1.  
That sin, especially whoredom and idolatry do effeminate and enfeeble the hearts of people; Hos. 4.11. Whoredom is one of the things takes away the heart, that is, the reason, understanding, judgement, so that a man becomes instable, weak and foolish. Corporal whoredom subjects men to the wild and insatiable lusts of the flesh, spiritual to an idol, which is the work of man's hands; and what folly is this? Such sins weaken men's credit, consciences, hearts, and spirits; adultery is the destruction of the soul, it wounds, Prov. 7.26. She hath cast down many wounded; and the more wounds the more weakness. Dalilah weakened Sampsons' hands and heart, and wounded him deeply. Gen. 49.4. Reuben unstable as water, he went up to his father's bed. Prov. 10.29. The way of the Lord is strength.   

Obser. 2.  
Adulterers and idolaters are imperious; the Jewish State was guilty of those sins, and is compared here to an imperious whorish woman. All lusts are masterly and domineering, James 4.1. Whence come wars and fightings among you? Come they not hence, even of your lusts that war in your members? The word for justs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasures, they are pleasing things, and must be pleased, they must have the heads, hearts and hands of men to do them service, else they will make war in you, if they cannot win consent, they will force it, they are imperious things; Ver. 12. There is one Lawgiver, who is able to save and to destroy, who art thou that judgest another? Here he shows the imperiousness of men's lusts when they are rigid and censorious; they fit in judgement upon others, they thrust themselves into the throne of God, they take his prerogative upon them, and will be Judges of the Law, save and destroy at their pleasure. Psal. 12.4. With our tongue will we prevail, our lips are our own, who is Lord over us? Their lusts were so imperious, they lorded it in their hearts and tongues. Exod. 15.9. What said Pharaoh? I will pursue, I will overtake, I will divide the spoil, my lust shall be satisfied upon them, I will draw my sword, mine hand shall destroy them. Pharaoh was a great King, yet his lusts were above him. 2 Pet. 2.14. Having eyes full of adultery, and that cannot cease from sin; their fleshly lusts commanded their hearts and eyes, and carried them with greediness to uncleanness. So for idolaters, Jer. 44.16, 17. As for the word which thou hast spoken unto us in the Name of the Lord, we will not harken unto thee, but we will certainly do whatsoever thing goeth out of our own mouth, to burn incense to the Queen of Heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our Kings and our Princes in the Cities of Judah, and in the streets of Jerusalem.   

Obser. 3.  
Imperiousness argues weakness; how weak is thy heart, seeing thou dost the work of an imperious whorish wom●n Th● more weak the more imperious, and the more imperious the more evidence of weakness. Pro. 29.8. Scornful 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of derision and scorn, Septuag: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men without law, that are imperious and make their wills and lusts their laws, they bring a City into a snare, or set it on fire, which shows their weakness; but wise men turn away wrath, which shows their strength. When men are hasty, violent and imperious, they exalt folly, Prov. 14.29. and proclaim their weakness. The Apostle saith, that women are the weaker vessels, 1 Pet. 3.7. and being weak they are prove to be imperious; which Paul observing gave out that rule, 1 Tim. 2.12. I suffer not a woman to teach, nor to usurp authority over the man. Many think that greatness and strength of spirit consists in imperiousness and stoutness, but it's otherwise, they are the weakest are most imperious.    

VERS. 31, 32, 33, 34:  
In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street, and hast not been as a harlot in that thou scornest hire.  
But as a wife that committeth adultery, which taketh strangers in stead of her husband.  
They give gifts to all whores, but thou givest thy gifts to all thy lovers, and hirest them that they may come unto thee on every side for thy whoredom.  
And the contrary is in thee from other women in thy whoredoms: whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.  
THese verses contain a repetition of what this whorish woman did, and also a further amplification and aggravation of her lewd and abominable practices.  
The repetition is in the 31. verse, which falls in with what you have in the 24. and beginning of the 25.  
The amplification and aggravation of her lewd ways is set out.  
1. From a dissimilitude in the end of the 31. verse; And hast not been as an harlot, in that thou scornest hire; other harlots took hire, but thou wouldst none.  
2. From a similitude in the 32. verse; As a wife, etc. for a wife that hath an husband, to take in strangers, that is great lewdness.  
3. From the contrariety of her practice to other whores, verse 33, 34. They had those followed them, gave gifts unto them which they received; but Jerusalem had no followers, no gifts, but she gave gifts, and hired men to come unto her.  

Eminent place.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies whatsoever excels or appears above another; here it's an eminent place (a place raised above others) its so rendered in the 24. verse. Septuag. translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there and here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a stews or house of fornication. Aquil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foveam, a ditch or pit, whoredom and idolatry are both deep ditches and pits; these eminent places were for commission of those sins which drowned them in perdition: from this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's more than probable that that word Gabbatha in Joh. 19.13. doth proceed; the words are thus; Pilate sat down in the Judgement seat in the place that is called the pavement; but in the Hebrew Gabbatha, which signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locum excelsum, 
Grote in loc.  such a place as Judges sit in to pronounce sentence against malefactors; it's called the pavement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was covered or paved with stones.   

Thine high place.  
Heb: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a place higher than others, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lift up; they made Altars and places for false worship higher than all the rest. Septu: renders it by two words in the 24. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prostibulum, a place where they did prostitute themselves to whoredom, or to idolatry, or both; in this verse they tender it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being the foundation of the false worship offered up there.   

In that thou scornest hire.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath a double, yea, contrary signification; sometimes it signifies to praise, and so the Jews used it in their prayers. Psalm 68.5. 
Pagn. in Thes. auro.  what there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extol. The Targum hath it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise him rides upon the heavens. Hence Shindler renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad laudandum: and so the meaning must be, that Jerusalem was not like other whores, who did praise and magnify the gifts and hire they had from their lovers, that so they might draw more, not, she did not value or praise them. Sometimes, and most frequently, the word signifies to mock, despise, dispraise and vilify. In this ver. it's generally taken by Interpreters; 
Meretrices a mercendo.  so the meaning than is, that Jerusalem was so far from praising, that she● scorned hire; not in policy to increase the hire as common Harlots do, who make advantage of their sin; but in way of opposition, to manifest that she was not for profit, but for pleasure; not for the purses of her lovers, but for their persons. The Sept. hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thou wast as an harlot gathering or seeking reward; directly opposite to the Original. Vulg. Quasi meretrix fastidio augens praetiam. Fr, Pour me spriser le salaire.   

Hire.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merces meretricia; hire that belongs to a whore, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hire, 
Pagn. in Thes.  and properly it is to give a reward; pro opere turpi & in honesto, Deut. 23.18. Ethnan zonah, the hire of a whore: So Hos. 9.1. Mich. 1.7. Thamar, when Judah came into her, would have hire. What wilt thou give me, Gen. 38.16. and Hos. 2.12. These are my rewards that my lovers have given me. 
Steph. in Thes.  Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes frequently among the Greeks, that hire, reward is given to whores. Lais the Corinthian Harlot asked great sums of Demosthenes, Decem drachmarum millia, which was 150 whence rises that adage: Non cuivis datum adire Corinthum.   

Vers. 32. As a wife that commits adultery.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman an adulteress. A single woman that plays the harlot doth very ill; but a woman that hath a Husband, to leave him, and receive others in his stead, that is exceeding grievous, especially when she wants nothing, hath abundance, and her Husband is most loving, meek, delightful, wise, and faithful; this was the case of Jerusalem, yet she plays the Adulteress, takes in strangers in the room of her Husband.   

Vers. 33. They give gifts, and thou givest gifts.  
The word for gift is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is merces meretricia, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to separate, and remove a thing as unclean. The hire of a Whore was not to be brought into the Temple, because gotten, ex opere immundo, and therefore was to be kept, and separated from the Temple, Deut. ●3. 18.   

Vers. 34. The contrary is in thee.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oppositum, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to invert, change, altar; this Jewish woman did invert, change, and altar the way that other women went in, for satisfaction of their lusts, in the abuse of their bodies; they had gifts given them, but this woman gave gifts; they were hired, this woman did hire. Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perversum quid. Vulg. Contra consu etudinem mulierum. Calv. Inversio a mulieribus. Lau. Contrarium mulierum. Whereas none followeth thee to commit whoredoms: the Hebr. runs thus, after thee it hath not been whored. So the Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have not gone a whoring after thee. The meaning is, Jerusalem sought after the Idol gods of other Nations, was at expenses, gave gifts to them to get, and fetch in their idolatry; but no Nation did so by them. Hos. 8.9. Ephraim hath hired lovers. 2 K. 16.8.10. Ahaz sent the silver & gold of the Temple to the K. of Assyria, & was at no small charges for the Altar of Damascus. Isa. 57.7. Upon a lofty and high mountain hast thou set thy bed; that is, Altars, Chapels, Temples, which he calls beds; because there they committed spiritual adultery: and they were upon the eminent and high places, because the more might see them turn in and worship their Idol gods, and so commit folly with them; for it follows, even thither goest thou up to offer sacrifice. And in vers. 8. Thou hast discovered thyself to another than me, 
2 King 21.4. Jer. 32.34.  and art gone up; thou hast enlarged thy bed, made a Covenant with them, thou love hast their bed when thou sawest it. The sense is this, the Jewish estate was not content with God alone to be her husband, but like a whorish wife left her husband, and went up to the bed of others: and not only so, but enlarged her own bed, made more room, built more Altars, high places, and Temples for the gods of other Nations to be taken in to her, and made covenant with them to worship and honour them: and what ever bed, that is, Altar, Temple, Idol she saw among the Nations, she fell in love with it, and must have it, cost it never so dear.   

Obser. 1.  
That the worship of God is not to be modelled according to the wisdom of States or Churches. This Jewish State and Church built high places, Altars, fetched in the worship and ways of it, which other Nations had, were at much cost and charges to accomplish the same, and thought herein they did acceptable service; but God was provoked sorely: and the more expensive any State or Church is that way, the more they exasperated the Lord against them; as a husband, the more prodigal his wife is to entertain others, the more offended is he. God is a jealous God, and it's dangerous to altar in, or add any thing to his worship, especially to corrupt it with idolatrous inventions. Ahaz did so; but what saith the Text, 2 Chron. 28.22. This is that King Ahaz, that spent the gold and silver found in the house of the Lord, that was affected with, and brought into the Temple the Altar of Damascus, that sacrificed to the gods of Damascus, that shut up the doors of the Temple, that made Altars in every corner of Jerusalem, that  incense to other gods, and provoked the Lord to anger, v. 25.  
2. A pure virgin-Church may in process of time become whorish, adulterous, idolatrous, and worse than others: This Church of Jerusalem was at first chaste, holy, glorious; but when she had left the Lord, and those ways and rules of worship which he had given her, than she became a Strumpet, a common whore, did worse, yea contrary to all whores; she sought for, and hired lovers to come into her. If Churches would therefore not degenerate, let them hold fast the form of wholesome words, 2 Tim. 1.13. Let them be content with the way of worship which God hath prescribed them, and lead such lives as may not blemish the Religion they profess, and than they shall never provoke God to complain of them.    

VERS. 35, 36, 37, 38.  
Wherhfore O Harlot, hear the word of the Lord.  
Thus saith the Lord God, because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children which thou didst give unto them.  
Behold therefore I will gather all thy lovers with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated, I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.  
And I will judge thee as women that break wedlock, and shed blood are judged, and I will give thee blood in fury and jealousy, etc. to 44.  
HEre gins the fifth general part of the chapter, viz. a Commination of grievous judgements, together with the aggravation of their sins, the cause of those judgements, and this extends to the 60. verse.  
In the words from the 35. to the 44. you shall found, 

1. An introduction to the judgements threatened, vers. 35.  
2. A specification of the causes moving God to bring such judgements upon this woman, namely, her Idolatry, murdering of her children, and forgetfulness of her low condition, and Gods dealing with her in it, v. 36.43.  
3. The enumeration of the judgements threatened, which are, 

1. The gathering together of her lovers and enemies, and setting them against her, v. 37.  
2. Publication of her nakedness and shame, ibid.  
3. Condemnation to dye, v. 38.  
4. Rendition into the hands of her Enemies, vers. 39  
5. Plundering, spoiling, and laying all waist, ibid.  
6. Death itself by stones and swords, v. 40.  
7. Burning their houses, v. 41.    
4. The consequents hereupon, which are two. 

1. The cessation of this woman from her idolatries, v. 41. last part of it.  
2. Cessation of God's anger, v. 42.      

Vers. 35. O harlot.  
The Lord calls her not wife, but harlot, he would not vouchsafe her that name, it carries honour in it; but gives her a disgraceful name, Harlot, the Jewish Nation he calls a harlot.   

Obser.  
Sin brings reproachful names and terms upon people and persons. Isa. 1.10. Rulers of Sodom, and people of Gomorrah: It causes God to fasten disgracing titles and Epithets upon them. Deut. 32.5. A perverse and crooked generation. Isa. 57.4. Children of transgression, a seed of falsehood. Jerem. 6.28. Grievous revolters, corrupters. Jer. 2.21. Degenerate plants. Isa. 10.6. An hypocritical nation. Isa. 65.2. A rebellious people. Isa. 16.4. Outcasts. Chap. 1.4. A people laden with iniquities. Jer. 6.30. Reprobate silver. Isa. 57.3. Sons of the Sorceress, the seed of the adulterer, and the whore. Isa. 21.2. Treacherous dealers.  
Formerly this people were very dear to God, and he gave them honourable Titles.  
Exod. 4.22. Israel my son, my first borne. 19.6. A kingdom of Priests, an holy nation. Deut 32.9. The Lord's portion, and inheritance. Psalm 135.4. His peculiar treasure. Isa. 5.7. The Lord's vineyard. Jer. 2.21. A noble vine. Isa. 4.5. The glory. 6.13. The holy seed. Jer. 18.13. The Virgin of Israel.  
It's true you see what Solomon gave out long since; Righteousness exalts a nation, but sin is a reproach to any people.   

Obser. 2.  
From these words, hear the word of the LORD; They will not hear the word of the Lord for their consolation, shall hear it for their condemnation. God had often spoken to this metaphorical woman, this Jewish estate by his Prophets, and she would not hear. Isa. 65.2. I have spread out my hands all the day unto a rebellious people. God had sent Prophets at the 3. 6. 9 hour, and yet she would not hear: he had dealt like a loving Husband by her, invited her to repent and turn, as you may read, Jer. 3. and 4. and in divers other places promised mercy and forgiveness, and nothing would prevail; here therefore the Lord speaks like a just Judge, giving out a sentence of death. Hear the word of the Lord O harlot: seeing thou wouldst not harken to my l●ving entreaties, gracious invitations, wholesome counsels, the word of grace and mercy; now thou must hear & harken to my threats, my words of wrath, of condemnation, and destruction.   

Vers. 36. Thy filthiness.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders, aes tuum, thy money; showing how lavish and profuse she was in spending her estate to hire lovers to come in unto her. Sept. hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as thy brass, or money. Vulg. aes tuum: but others interpret the word otherwise. 
Calv. in finum.  Pagn. turpitudo tua. Shindl. saith, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies inferiorem portem faeminae pudendum. Buxtorf. virus seu virulentae sordes ex assidua scortatione profluentes; 
Aecol. inferiora tuavas.  ut aerugo ex aere. Jun. virus tuum: so Polan. Pisc. Fr. Tes basses parties. Prado nomine aeris non vei fed semen potius significatum fuisse videtur.   

Thy lovers.  
These lovers were the Assyrians, Babylonians, Chaldeans, Ezek. 23.12. She doted upon the Assyrians, vers. 16. She sent messengers unto them into Chaldaea. Verse. 17. The Babylonians came to her into the bed of love: And in the 19, 20, 21. you shall found that the Egyptians were her lovers. So Jer. 2.36. and Jer. 3.1. Thou hast played the harlot with many lovers. She had lovers out of most Nations.   

Vers. 37. Thou hast taken pleasure.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dulcuisti, or jocundataes; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the largest signification amongst the Heb. words, the primitive and chief signification of it is to mingle: and so here notes that pleasure, delight, comes upon mixture; this woman mingled herself with strangers, all comers, especially Assyrians, Babylonians, Egyptians, in bodily and spiritual whoredoms. 
Vulg. quibus commista es.  Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cast. oblectasti. Jun. with whom thou hast sweetly been conversant. Pisc. suaviter affecta fuisti.  
God would gather together her lovers, and those she hated, having fallen of from her loves, and they should be against her, and besiege her:   

Obser. 1.  
When God threatens, or brings judgements upon a people, it is upon considerable and just grounds: because thy filthiness was poured out, etc. behold, therefore I will, etc.  
2. That when God by the sin of man is provoked, he will set his friends and lovers against him. The Assyrians and Chaldaeans had been Jerusalem's lovers; but because she sinned against God, he turns them to be her enemies. Lam. 1.2. All her friends have dealt treacherously with her, they are become her enemies. Ahitophel was a choice friend and Councillor to David: and because he offended the Lord in the matter of Vriah, and Bathsheba, therefore he turned the heart and head of Ahitophel against David, which went very near to him, and troubled his heart sorely: he speaks of it twice in the Psalms; once in the 41. vers. 9 Mine own familiar friend in whom I trusted, who did eat of my bread, hath lift up his heel against me, i e. hath dealt injuriously with me, and like a bruit creature, kicked at his Master who feeds him; or thus, he hath looked at me as one down, and lift up his heel to tread me under. Again, he mentions it in the 55. Psalm. 12, 13, 14. Vasthi refused to come at the Kings call, and God set Ahasuerus and all the Princes against her, Esth. 1. So Obad. 7. The men that were at peace with thee, have deceived thee; th●y that eat thy bread have laid a wound under thee. See Math. 10.36.  
3. God in his infinite wisdom and justice doth often times make them instruments of his wrath, to punish us, with whom we have sinned. The Jews had pleased themselves in making Covenants with the Assyrians, Chaldaeans, and Egyptians, in fetching in their gods, forms of worship, in following their manners, and practices: and what saith the Lord here? I will even gather them round about against thee, they shall besiege thee, and lay thee waste. Rev. 17.16. The ten horns which thou sawest upon the Beast, and so did sin by the counsel and power of the beast: those horns being so many Kings, shall hate the whore with whom they had committed fornication. Vers. 2. And shall make her desolate and naked, and shall eat her flesh, and burn her with fire. As they had sinned with her, so God would use them to execute his wrath upon her.  
Martia the Concubine of Commodus the Emperor, having espied her own name in a Catalogue of chief persons, intended to be made away by him, consulting with others, she poisoned him in a cup of wine.  
4. In what kind people sin, in that kind sometimes God doth punish them. Jerusalem sinned in discovering her nakedness to others, v. 36. and God doth punish her by discovering her nakedness to others, v. 37. I will discover thy nakedness unto them, that they may see all thy nakedness. Lam. 1.8. All that honoured her despise her, because they have seen her nakedness. She committed sin in a shameful manner, and God would punish her shamefully. Adonibezech cut of thumbs and toes of 70. Kings, and his thumbs & toes were cut of, Judg. 1.6, 7. Agag he had slain many by the sword, and himself suffers by it. 1 Sam. 15.33. As thy sword hath made women childless, so shall thy mother be childless among women. Obad. 15. As thou hast done, it shall be done unto thee. Rev. 13.10. He that leadeth into captivity, shall go into captivity; he that killeth with the sword, must be killed with the sword. Isa. 33.1. When thou shalt cease to spoil, thou shalt be spoiled: and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.  
This discovering of nakedness which was the punishment here threatened, was a grievous judgement, and should have caused this woman to have given over her whoredom and filthiness, as once it did the Milesian Virgins, their murders; for they being troubled and perplexed in their minds, were set upon it to make away themselves, no tears or entreaties of friends could prevail with them; many did make away themselves, notwithstanding all means used to prevent the same: At the last, one amongst them, wiser than the rest, made a law; that if they did make away themselves, they should be drawn naked through the Market; this so prevailed with them, that they gave over that wretched practice; the thought of the shame of having their nakedness discovered, kept them from that bloody sin of self-murder.   

Vers. 38. I will judge thee as women that break wedlock.  
The Heb. is, I will judge thee with the judgements of adulteresses. What the judgements of whores and adulteresses were, we shall found in Levit. 20.10. Deut. 22.22. The Adulterer and Adulteress were both to be put to death, but what death, is not specified. The Jews had four capital punishments or deaths.  
1. Chenek, strangling: and this was the death they affirm that the Adulterer and the Adulteress were to suffer; for where the kind of Death is not expressed, their rule is, it's strangling, because that is the easiest.  
2. Is Hereg, beheading.  
3. Sheriphah, burning: so Judah judged Tamar, when she had played the whore, to be burnt, Gen. 28.24. The Priest's daughter, if she played the whore was to be burnt with fire, Levit. 21.9.  
4. Sekilah, stoning; so the Pharisees tell Christ, John 8.5. Adulteresses should be stoned by the law of Moses, yet there is no express law in him for it, only those committed sins of like nature were to be stoned, as Deut. 22.24. And its evident from our Prophet, who in the 40. vers. tells this adulteress woman she shall be stoned with stones.  
The manner of stoning was to lead the offender bound to a place without the gates, where one of the witnesses struck him behind upon the loins; than they took a very great and heavy stone and threw upon him: and if that did not kill him, than all the people threw stones upon him, according to Deutr. 17.7. This death was counted the most grievous.  
Among the Romans, Adulterers were beheaded by the Julian law.  
Tacitus relates, that among the old Germane, that the Adulteress being found out by her Husband, she was stripped, and set naked in the sight of her kindred: and afterwards her hair being cut of, her husband with rods drove her through the street so.  
Diodorus Siculus tells that the Egyptians did cut of and maim the nostrils of the Adulteress, that so they might deform the face which had pleased: and the adulterer had 1000 stripes, with which he was almost beaten to death. Vid. Pet. Mart. upon 2 Sam. 12.   

And shed blood.  
Their judgement was to have their blood shed, Gen. 1.6. Exod. 21.12. No satisfaction was to be taken for the life of a Murderer, but he was absolutely to be put to death, Num. 35.31, 32. What ever friends he could make, what ever ransom he could give, what ever quality he were of, these were not to be respected, but die he must. So here, Jerusalem had shed blood, even the blood of her infants, vers. 20, 21. and now her blood should be shed, she should be thrust through with swords, vers. 40.   

In fury and jealousy.  
Heb. runs thus: I will give thee the blood of wrath and jealousy. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will put thee in the blood of wrath and zeal. Junius, reponam tibi sanguinem excandescentiae & zeloipiae. The words show how severely the Lord will deal with her, even like a Husband, whose rage and jealousy is up, and nothing will pacify it but the blood of the adulterer and adulteress, Prov. 6.34. Jealousy is the rage of a man; nothing exasperates him more than the falsehood of his wife; and something exasperates God more than the falsehood and whoredom of his Spouse. Psalm 79.5. Shall thy jealousy burn like fire? yea it burns like the hottest fire, and cannot be quenched. His fury and jealousy consumed Jerusalem before they ceased. These words agreed with those in Chap. 5.11. Mine eye shall not spare, neither will I have any pity. God would give her blood without any mercy; no sacrifices, no tears, no prayers, no means should prevail with him.   

Observ. 1.  
Adultery and Bloodshed are sins which the Lord punisheth severely, he propounds the punishment of these sins to be the pattern for Jerusalem's punishment: I will judge thee with the judgements of adulteresses, and of those that shed blood. Their punishments are exemplary. Jer. 29.22. Zedekiah & Ahab are said to be roasted in the fire, which was a terrible judgement, a grievous torture: and what was the reason of it? because they have committed villainy in Israel, & have committed adultery with their neighbour's wives. Mal. 3.5. I will be a swift witness against the adulterers: That's so provoking a sin, and deserves such heavy judgement, that God will make haste to punish them. Heb. 13.4. Whoremongers & adulterers God will judge; that is, punish with emphatical punishments. Sodoms' great sin was uncleanness, and God judged and punished them with fire and brimstone from heaven. The forcing of the Levites Concubine cost the blood of 60000. men, Judg. 20. there uncleanness and murder were punished with severity. Psalm 9.12. God makes inquisition for blood. He is so stirred at this sin, that he will up, search out the authors, contrivers, and Commissioners of this scarlet sin: he will avenge for blood. Hos. 1.4. I will avenge the blood of Jezreel upon the house of Jehu. Ezek. 35.5, 6. Because Mount-Seir had shed blood, therefore as I live saith the Lord God, I will prepare thee unto blood, and blood shall pursue thee. See how the spirit of the Lord is up, he swears to it, that he would prepare them unto blood, and that blood should pursue them. Chap. 36.18. I poured my fury upon them for the blood that they had shed upon the land, and for their Idols wherewith they had polluted it.  
2. Note, there is difference of sins and punishments; women that break wedlock and shed blood, they sin more grievously than others do, and their punishments are greater than others; their sins are scarlet, and crying sins, abominations; and their punishments are answerable; they are judged otherwise than liars, slanderers, drunkards, thiefs, etc. God punisheth some sins without blood; but these sins, Adultery, Murder, Idolatry, with blood, and not only with blood, but with blood in fury and jealousy.    

VERS. 39, 40, 41, 42, 43.  
And I will also give thee into their hands, and they shall throw down thine eminent place, and shall break down thy high places, they shall strip thee also of thy , and shall take thy fine jewels, and leave thee naked and bore.  
They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.  
And they shall burn thine houses with fire, and execute judgements upon thee in the sight of many women: and I will 'cause thee to cease from playing the harlot, and thou also shalt give no hire any more.  
So will I make my fury towards thee to rest, and my jealousy shall departed from thee, and I will be quiet, and will be not more angry.  
Because thou hast not remembered the days of thy youth, but hast fretted me in all these things: Behold therefore I also will recompense thy way upon thy head saith the Lord God, and thou shalt not commit this lewdness above all thine abominations.  
THe Analysis of these words is before, I shall open some things in them, and than give you the observation.  

Vers. 39 Give thee into their hand.  
This phrase is sometimes expressed, by delivering into the hand, 2 Chron. 25.20. Sometimes by leaving in the hand, Neh. 9.28. Sometimes by giving up, 1 King. 14.16. States, Churches, Cities, Families, Persons, come not into the hands of wicked men without the providence of God. They may all say as Christ did to Pilate, John 19.11. Thou couldst have no power at all against me, except it were given thee from above. So neither Chaldeans, Babylonians, nor any other could have had power against Jerusalem, and the Jews, unless it had been given them from above. Psalm. 106.41. He gave them into the hand of the heathen: He brought the Heathens upon them, and delivered them up into their hands, vid. Jer. 20.5.21.7. Till God puts a people out of his own hands, and into the hands of others, they cannot hurt them.   

They shall throw down.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull down, subvert, demolish. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall destroy. Suffodiendo evertent, they shall underdigge, undermine, and utterly lay them waste, Fr. is, ilz ruineront, they shall ruin.   

Eminent place.  
Not the Temple, or City, but some eminent place they had built, as it's in the 24. and 31. ver. and with it all other high places where they had been idolatrous.   

Obser.  
God's hatred is so great against idolatry, and idolaters, that he will not endure the places where they have used idolatrous worship; the places where they sinned must be destroyed, broken, utterly razed and ruin'd, 2 King. 18 4. Hezekiah is commended for 4. things: and the first is, for removing the high places; than for breaking the Images, cutting down the groves, and breaking the brazen Serpent. Amos 5.5. Bethel shall come to naught. What was the matter that that place should come to naught? 1 King. 12.28, 29. Jeroboam had set up a golden Calf there, made an Altar, and brought the people to worship God in a false way, and in a false place: God's anger was so kindled against this, that presently he sent a Prophet to cry against that Altar in that place, and to threaten the ruin of it, Chap. 13.2, 3. And in 2 King. 23.15. it's made good: Josias breaks down the Altar, the high place, stamps it to powder, and burns them and the grove to ashes: and after God laid waste both City and Temple, because they had filled them with Altars and Idols; they would not hear the Prophets crying out against those things; God raised up means, etc. and so here against Altars, Crosses, etc.   

They shall strip thee also of thy , and take thy fair Jewels.  
Heb. for fair jewels is, thy instruments of ornament, or vessels of glory: those things that did adorn, make thee glorious, as in the 17. verse.   

Obser.  
When we abuse the mercies of God, we give him cause to take them away: They decked their high places with their garments, vers. 16. They made Images of their Jewels, v. 17, etc. Here God threatens to take away both the one and the other; he would give them into their hands should rob them of their fair Jewels, and strip them of all their . Isa. 42.22. This is a people rob and spoiled, 24. Who gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law, therefore he hath poured out upon him the fury of his anger, etc. Often times you are robbed of your  & goods, becaveses you have abused them to the dishonour of God.   

And leave thee naked and bore.  
Before in the 8. vers. it's said, that God covered her nakedness; he found her naked, and now he would leave her naked and bore.   

Obser.  
When God hath showed much kindness to a people, and they have been ingrateful, he will reduce them to their former condition; he found this woman naked, and he would leave her naked. God did much for Ephraim, yet Ephraim was ingrateful, forgot God, went out to other lovers; and what saith the Lord, Hos. 2.2, 3. Pled with your mother, let her put away her whoredoms and adulteries, jest I strip her naked, and set her as in the day when she was borne. God was upon the doing of it, and therefore put her upon a course of preventing it; but because she took not his counsel, in vers. 9 he saith, I will return, and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness, and than her condition would be as at the first. God had spread his skirt over this Jewish woman, clothed her with embroidered silk, and fine linen, decked her with choice ornaments and Jewels, put his comeliness upon her: but she abused all his bounty, and love, proved ingrateful and whorish, and therefore he would put her into her first condition, strip her of all, and leave her naked: she came out of captivity, she should go into captivity: she was cast out, and now she should be cast out again: she was poor, beggarly, and had nothing, & should be made so again.   

Vers. 40. Vers. 41. From the 40. vers. and beginning of the 41.  
Note, when God intends the ruin of a people, he will bring sore judgements upon them one after another, till they be consumed. I will bring up a company against thee? what company this was you may see, Hab. 1.6. The Chaldeans, that hasty and bitter Nation: and what should they do?  
1. They should stone her like a harlot, with stones; great stones should they sling in, which should brain many of her children.  
2. They should thrust her through with swords, they should slash and cut in pieces her sons and daughters.  
3. They should burn her houses with fire. Each of these judgements were very dreadful; what sad apprehensions had the Jews, when they saw the Chaldeans before the walls and gates of Jerusalem, and called to mind what the Prophets had foretold they should do to Jerusalem. In 2 King. 25.8, 9, 10. 2 Chron. 36.17, 18.19, 20. Jer. 52.12, 13, 14, etc. you may find these judgements executed when the Army came up, and that in Micah made good, where it's said, That for the Judges, Priests, and Prophet's sins, Zion should be ploughed as a field, Jerusalem become as heaps, and the mountain of the house as the high places of the forest.   

In the sight of many women.  

Vatab. Prad. Sanct. Pol. Pisc. Lavat.  By women I found Expositors understand other Nations, Cities & Towns, and it suits well with the matter in hand; for here the Jewish State and Nation is treated of under the notion of a woman: and therefore other Nations & Cities may be meant by the name of women, and so some interpret the word women in Isa. 32.9.11. The Jews say, these women were regna & provinciae: 
R. David. chald poraphr.  yet some think by women here are to be understood the women in the Chaldean Army, which were of divers Nations. Maldonate thinks here is an allusision to the punishment of adulteresses, who were to be stoned or burnt in the sight of other women; for the greater shaming of the sufferers, and for admonition of the spectators; that they beholding adulteresses brought to so shameful and dreadful an end, might learn to be faithful both to God and man: and such was the case here with Jerusalem, she was punished as a whore in the sight of the nations, for the learning of the Nations. When the Lord punisheth a Nation with sharp and heavy judgements, other Nations should take notice thereof, and be instructed thereby, to take heed of those sins that nation is judged for, else God is provoked more, and the judgement will be heavier. Jer. 3.8. I put Israel away, and gave her a bill of divorce; yet her treacherous sister Judah feared not, but went & played the harlot also. God looked that Judah should have learned by Israel's judgements to have taken heed of such sins she was guilty of: but she did not, and that exasperated him the more. So Edom, Obad. 11, 12, 13, 14. Because she made no good use of Jerusalem's sufferings, but was glad at it; therefore the Lord threatens her, that shame should cover her, and that she should be cut of for ever.   

Vers. 10. And I will 'cause thee to cease from playing the harlot, and thou also shalt give no hire any more.  
These words afford us this Observation.   

Obser.  
That by great judgements God causeth a people to give over their great sins to cease and rest from them. God would take away Jerusalem's wealth, her jewels, her gold and silver, her change of raiment; diminish her portion, cast her into captivity, and than she should not have to give to lovers, or spend upon Idols, than she should not have leisure nor opportunity to seek or serve them. Isa. 27.9. The fruit of God's judgements is to take away sin; by these soar judgements God cured them of their Idolatry for ever.  
Thus God hath dealt of late with Germany, Ireland, England; by his sore judgements, he hath taken away the matter and occasion of sinning from thousands, they have not wherewithal to sinne as formerly.  
Poverty, Sickness, Imprisonment, loss of places, make men cease from sin, though their hearts be still the same.   

Vers. 42.  
In this verse is mentioned God's Fury, Jealousy, Anger. Fury is the excess of Anger. Isa. 22.45. He hath poured upon him the fury of his anger. When anger is boiled up to the height, that is the fury of it: Jealousy is hot displeasure, vehemens ira, Psalm. 79.5. 1 Cor. 10.22. Anger is a desire of punishing that which hath wronged us; now these are given to God as becomes God; he is not as man, to become furious, jealous, angry, with perturbation, distemper, and imperfection; but he doth such acts as do entitle him to fury, jealousy, anger, yet without any change or weakness.   

So will I make my fury towards thee to rest.  
Some read it, I will make my fury to rest upon thee: so the French, je feray re poser ma feureur sur coy, and so it may refer to the whole time of their being in Babylon. Chap. 5.13. The Lord said, he would 'cause his fury to rest upon them. It's very dreadful when God's fury is out against a people, but it's most dreadful when his fury rests upon them. Heb is thus, I will make to rest my fury towards thee; that is, I will be furious not longer: when I have judged thee as adulteresses and murderers are judged; when I have stoned thee with stones, thrust thee through with swords, and burned thee with fire; there will be no more materials for my fury to feed upon, it shall rest and end. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will dismiss mine anger upon thee, there shall be an end of it; this sense the words following do evince: and my jealousy shall departed from thee, etc.   

Obser. 1.  
When God's people sin against him, especially in ways of false worship and idolatry, they disquiet and trouble him, they 'cause his anger to kindle, his jealousy to burn, and provoke him to fury: a man, when his wife goes to other men, is enraged, so divided, and perplexed, that he knows not what to do. The Sept. reads it, for I will be not more angry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not be solicitous any longer; I will not be divided and distracted with cares and thoughts about thee? The heart and spirit of God was much troubled about his people when they left him, and went out to sinful practices. Hos. 6.4. O Ephraim what shall I do unto thee? O judah what shall I do unto thee? God was even at a stand with them. Hos. 11.8. How shall I give thee up Ephraim? How shall I deliver thee Israel? He was divided in himself; he considered this people were his wife, and so his mercy led him to spare them; yet a whorish wife, and so his anger, jealousy, and fury provoked him to punish them. Hence saith he, Ezek. 6.9. I am broken with the whorish heart which hath departed from me. Jer. 5.7. How shall I pardon thee, for this thy children have forsaken me. God had a fire and strife within himself; feign he would have pardoned Jerusalem, but he knew not how to accomplish it without prejudice to his justice, truth, and glory.  
2. When judgements are throughly executed upon a whorish and backsliding people, than God is at rest, and satisfied: When this woman, this Jewish estate fell into the hands of enemies, was plundered and spoiled, had her children stoned and thrust through, her City burnt to ashes, and all her glory laid in the dust; than God caused his fury to rest, his jealousy to departed, than he was quiet, and angry not more. Before judgement be throughly executed, God is troubled, and restless; but when it's done, he is pacified, comforted, as it is Ezek. 5.13. Before Ionas had judgement passed upon him, there was a great wind, and a mighty tempest in the Sea, the Lords anger, jealousy & fury were up, and let out: but when Ionas was sent, and cast into the sea, justice done, it's said the Sea ceased from her raging, it was so presently: and what was the reason of it; the Lord first ceased from his fury, he was pacified, and manifested it by stilling of the Seas; the mariners did it not so much out of love to justice, as love to save themselves: they saw all like to perish, a common shipwreck at hand, Ionas was detected to be the Delinquent: and so to secure themselves, they threw him over, and had their desire. When justice was executed upon Sauls bloody house for slaying the Gibeonites, the 3. years 'samine ceased; till that was done, there was nothing but fury, jealousy, and anger from God: but being done, the Lord caused his displeasure to cease, and was at rest, 2 Sam. 21. God would bring the Assyrians upon the Jews, and what than? the indignation shall cease, and mine anger in their destruction, Isa. 10.25. When I have laid all waist, and destroyed them, than shall I be angry, jealous, furious not more. Esth. 7.10. They hanged Haman upon the Gallows, and than was the King's wrath pacified.    

VERS. 43.  
Because thou hast not remembered the days of thy youth, but hast fretted me in all these things.  
THis verse contains two of the principal causes moving God to bring such dreadful judgements upon Jerusalem, 

1. Her forgetfulness of her youth.  
2. Her fretting of God by her lewd courses.    
Of her not remembering the days of her youth was spoken in the 22. verse.  

Hast fretted me.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move, stir up, provoke. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast grieved me. Calv: tumultuata es contra me. Polan. Commovisti te contra me.   

This lewdness.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something I said of zimmah in the 27. vers. it signifies properly a premeditated evil or villainy, which is shameful and abominable, as Levit. 18.17. The uncovering a woman's nakedness and her daughters, it is zimmah, a wickedness, Chap. 19.29. whoredom is zimmah; now what is this lewdness here spoken of: Piscat. saith, it was the murdering of her children, vers. 20, 21. upon which act God sets an emphasis: Is this of thy whoredoms a small matter? Some read the words otherwise, thus; neither haste thou made a thought upon all thine abominations, taking Zimmah in a good sense, viz. thou hast never thought of thy wicked ways and abominations to repent thee of them, but gone on securely.   

Obser. 1.  
The Lord expects we should be mindful of our primitive condition and estate he began with us in: thou hast not remembered the days of thy youth: so in vers. 22. Psalm. 78.42. They remembered not his hand, nor the day when he delivered them from the enemy. Their poverty and bondage in Egypt they thought not of, and what God did for them in bringing them out of that Land, and drowning their enemies in the Read Sea. Vers. 11. They forgot his works, and the wonders he had showed them. It's often put upon them to mind their former estate. Deut. 15.15. Thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy God redeemed thee. So Chap. 16.12.24.18.22. And that they might not forget their first condition, the Lord appointed the offering of the first fruits, all which they were to profess before the Lord: That a Syrian ready to perish was their Father, who went down into Egypt, sojourned there with a few, and became a Nation, great, mighty, and populous; it's the way to keep us humble, make us thankful, and to walk answerably.  
2. When man is advanced, he is apt to forget the low, poor, and miserable condition he was in: Thou hast not remembered the days of thy youth. There was a time saith God, wherein thou wast inconsiderable: when Jacob served Laban, was in Egypt with 70. souls, how mean? how low was thy condition? but this thou hast forgotten. When Pharaoh's Butler was brought out of prison, he forgot the prison, and Joseph who had been his companion there. Gen. 40. Saul was taken from seeking his Father's asses, & set upon the Throne of Israel, where he quickly forgot God and himself. When men or States are become great Oaks and Mountains, they forget what little acorns and hillocks once they were; when arrived to the height of Cedars, they are loath to look what rushes once they were, growing in the mire. Deut. 8.12, 13, 14. Beware jest when thou art full, hast built goodly houses, and art multiplied with herds, flocks, silver, gold, etc. thine heart be lifted up, and thou forget the Lord, and the condition he brought thee out of, viz. Egypt, the house of bondage: and notwithstanding this caution, Israel did forget her first condition, and Gods first and great kindness unto her, Deut. 31.15. Hos. 13.6.  
3. When men forget the low, poor, and miserable estate they were once in, and God's loving kindness & bounty in exalting them to a rich, high, or honourable condition; they exasperated the Lord greatly: Because thou hast not remembered the days of thy youth, but hast fretted me. This sin frets and provokes God, that he should pity a Nation when it's low, at the door of death, brink of despair, do great things for it, and than prove ingrateful and forgetful? Thus was it with the Jewish estate. God did much for Jeroboam, preserved his life, called him out of Egypt, bestowed ten Tribes upon him: and he forgot what he had been, what he was at the present through God's mercy, and therefore see what a message the Lord sent him, 1 King. 14.7, 8, 9, 10. Go, tell Jeroboam, forasmuch as I exalted thee from among the people (he was as low as others) and made thee Prince over my people Israel, and rend the Kingdom away from the house of David, and gave it to thee: and yet thou hast not been as David, but hast done evil above all before thee, etc. therefore will I bring evil upon the house of Jeroboam, etc. God would utterly destroy it. So Chap. 16, 2. concerning Baasha: Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel, and thou hast walked in the ways of Jeroboam, and made the people sin to provoke me to anger. Behold I will take away thy posterity, and make thy house like Jeroboams, dogs and fowls shall devour those that die thereof. This was the sin made the Lord to be a Lion, a Leopard, and as a Bear bereaved of whelps unto Ephraim, Hos. 13.6, 7, 8.  
4. God will deal with sinners according to their ways. I will recompense thy way upon thy head. If thy ways be sinful, thou shalt have the fruit and reward of them upon thy head. Prov. 10.6. Blessings are upon the head of the just. God recompenseth to the just according to their way, and to the wicked according to their way: if men shed blood, God will return that blood upon their heads. Joab he slew Abner and Amasa, and see what is recorded, 1 Kings 2.31, 32, 33, 34. Benaiah falls upon him, and slays him at the horns of the Altar: so their blood which is called his blood returned upon his own head; this blood rested upon Joabs' head all David's reign, 2 Sam. 3.29. and was recompensed upon his head in Solomon's days: what ever a man's ways be, God will return them upon his head. Hence saith Solomon to Shimei, Thou knowest all the wickedness which thine heart is privy unto, that thou didst to David my Father, therefore the Lord shall return thy wickedness upon thine own head, 1 King. 2.44. Solomon knew God was so just and exact in this point, that he prays God would distinguish between the wicked and the just, by recompensing their ways upon their heads. 2 Chron. 6.23. and so Nehem. Turn their reproach upon their own head, Chap. 4.4. 
Canald. Rem. p 252.  Edria had slain Edmund the King for the sake of Chu●e, who after put him to death, saying, his blood be upon thy head.  
5. Some sin's God eyes, and brands, and beats of from above others: thou shalt not commit this lewdness above all thine abominations. The slaying of her children, God took special notice of that wickedness, set a mark upon it, this lewdness, and tells her that he would so punish her, as that she should not commit it any more. Deut. 17.4. The serving other gods is called there the committing that wicked thing. When the Jews married the daughters of the Nations, God was much displeased at it, and brands it with This trespass, Ezra 9.2. This thing, vers. 3. So their sin in Jerem 44.4. is called an abominable thing: Do not this abominable thing that I hate, Jerem. 2.10. Consider diligently, and see if there be such a thing: hath a Nation changed their gods, & c? so Judg. 20.30. There was no such deed done nor se●●, Deut. 13.11. They should stone the seducer, and than all Israel should fear    

VERS. 44, 45, 46.  
Behold, every one that useth proverbs, shall use this proverb against thee, saying, as is the mother, so is her daughter.  
Thou art thy mother's daughter, that loatheth her husband and her children: and thou art the sister of thy sisters which loathed their husbands and their children, your mother was an Hittite, and your father an Amorite.  
And thine elder sister is Samaria, she and her daughters that devil at thy left hand: and thy younger sister that dwelleth at thy rig●● hand is Sodom and her daughters.  
IN these words you have, 

1. Another judgement threatened, which is common reproach, vers. 44.  
2. A comparison of her for wickedness with her parents and sisters: her parents were the Hittites and Amorites, vers. 45. her sisters Samaria and Sodom, vers. 46.    

That useth proverbs.  
Upon the 12. Chap. vers. 22. I opened the word proverb, and shown you the nature and meaning of it: all Nations have their proverbs, which they much account of; every one that can jeer and scoff shall disgrace thee.   

As is the mother, so is her daughter.  
The mother is lewd, idolatrous, bloody, rebellious, & the daughter is such; look therefore what befell the mother for her sins, what punishment was inflicted upon her, the like shall befall, and be inflicted upon thee. Proverbs suitable unto this are these: Ill birds lay ill eggs. Roses grow not out of shrimps; from the wicked proceeds wickedness; ill seed, ill corn; by the children you may know the parents. Now these are not alway true; but sometimes it falls out, that wicked parents have good children, and good parents wicked ones. Noah had a Cham, Isaak an Esau, David an Absolom, Hezekiah Manasses: and so contrary, Ahaz that wicked King had good Hezekiah for his son, Amon, Josiah; Lamech, Noah.   

Vers. 45. Thou art thy mother's daughter, etc.  
We must inquire who was her mother, and wherein the likeness beeween them lieth.  
Her mother is said here to be an Hittite, and her father an Amorite, vid. supra in vers. 3. She was so unlike to Sarah and Abraham, out of whose loins by nature she came, and so like to the Amorites and Hittites, as that the Lord calls her the daughter of them.  
Her Sisters were,  
1. Samaria, that was the chief City of the ten Tribes; the royal City, it was upon an hill, built by Omri King of Israel, who bought the hill of one Shomer, so from him called it Samaria, 1 Kin. 16.24. afterwards called Sebaste. Bonfrerius in Onomast.  
2. Sodom: This was the City where Lot dwelled, 
Cognatio hic est communio impietatis non carnis, Theod.  given so to filthiness and uncleanness, that one sin of that kind hath its name from hence, and is called peccatum Sodomiticum, and was one of the five Cities, yea the chief, that God consumed with fire and brimstone from heaven.  
The daughters of these were the lesser Cities, Towns and Villages which depended on them for protection, counsel, maintenance, and were under the government of their Kings.  
The likeness between them is set out in these words; which loathed their husbands and their children. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to spew, and cast out, to loathe with contempt, and spitting at. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expellentes. The Lat. expos: fastidientes abominantes. These nations forsook Jehovah the true God who was their Creator, Lawgiver, and Benefactor, and served idols, 
They were rebellious to God & man.  murdered their children, and walked in all lewd ways, not regarding the light or laws of nature: see Deut. 18.9, 10. They made their children pass through the fire. They were so unclean, idolatrous, and profane, that the Land vomited them out, Levit. 18.25. spewed out those nations, vers. 28.  
Jerusalem was come to that pass, that she rejected God, her husband, and loathed his worship, violated all bonds of Religion and humanity, sacrificing her children unto Devils: she was exceeding like the Sodomites. Deut. 32.32. Their vine is the vine of Sodom. Isa. 1.10. Rulers of Sodom, and people of Gomorrah. The Jews were transformed into their natures, dipositions, customs. Samaria was at her left hand, that was the north part, and Sodom at her right hand, which was the south part.  
It seems strange that Samaria here is called the elder sister, when as Sodom was many years before her, and destroyed ere she had her birth. The original therefore consulted, and rightly interpreted will help us in this; for the word for Elder is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 magna, thy sister, the great Samaria. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parva, or minor, thy sister, the little one in comparison of thee; or Samaria had more power, Cities, and Citizens belonging to her than Sodom had.   

Obser. 1.  
When States, Churches, Cities, Persons dishonour God by sinful and lewd ways, God will dishonour them, and set men a-work that are skilful at, and exercised in jeering, scoffing, and reviling, to disgrace them. This woman had brought up an ill report upon the land of Canaan, and God of Israel: and therefore saith God, those are used to proverbs, yea, every one that is skilled and traded that way, shall use this proverb against thee, as is the mother, so is the daughter. Thy mother was a whore, an idolotress, a murtheress, & so art thou. Jer. 24.9. I will deliver them to be removed into all Kingdoms of the earth for their hurt, to be a reproach and a proverb, a taunt and a curse in all places whether I shall drive them. 2 Chron. 7.20. If they dishonoured God, he tells them he would pull them up by the roots out of the land, make them and their Temple a proverb, and byword among all Nations. Jer. 23.40. I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten. Ezek. 22.5. Those are near, and those are far shall mock thee which art infamous. Lam. 5.1. Consider and behold our reproach. Their Princes, Prophets, people, City, Temple, Land, were all reproached. Job 12.21. He poureth contempt upon Princes.  
2. Children usually tread in the steps of their Parents; as is the mother, so is the daughter, of the same disposition, spirit, practice; drunken parents have drunken children; unclean, covetous, proud, froward, contentious parents have had such children, they have learned of them to be and do, as they were and did. 1 King. 22.52. Ahaziah did evil in the sight of the Lord, and walked in the way of his Father who was Ahab, and of his mother who was Jezabel. Jehoram the son of Jehoshaphat, it's said, he walked in the way of the Kings of Israel, 1 King. 21.25. for the daughter of Ahab was his wife, 2 King. 8.18. Take heed who you marry; for partus sequitur ventrem, and take heed what you do before your children, for your examples have great influence into them; they are strong traces to draw your children into your ways, especially if bad.  
3. Cities, States, Churches, people are their children in the account of the Scripture, whose manners, ways, and examples they follow. Jerusalem took up the ways, worship, manners, and customs of the Nations and Cities near to her: hence her mother is said to be an Hittite, her father an Amorite, her sisters Sodom and Samaria, according to their ways she fashioned herself. Those that follow the faith and steps of Abraham, are the children of Abraham, Gal. 3.7. Rom. 4.16. Those are peaceable, and labour to make peace, they are children of God, Matth. 5.9. Men that mind the world are provident, frugal, and saving; they following courses of the world, are called children of the world, Luke 16.8. So those that do wickedly, they are the children of the Devil, 1 Joh. 3.8.10.12. Matth. 13.38. Ye are of your Father the Devil, and the lusts of your Father you will do, John 8.44. they did imitate him: and here Jerusalem declared her sin as Sodom, Isa 3.9. and as the nations, and therefore is styled the daughter and sister of them.  
4. Those are in near relation to God, and think well of themselves, may be hateful to him, and as bad as any. Jerusalem was in covenant with God, his Spouse, the Jews his peculiar people, and thought themselves more holy, righteous, in a better condition than any of all the Nations; and thought the Prophets wronged them when they compared them to the nations, to Sodom and Samaria; but what saith the Lord here, thy mother is an Hittite, and thy father an Amorite: what ever thou thinkest of thyself, that thou art of the stock of Abraham and Sarah, Isaak and Jacob, a true Israelite; yet it's otherwise, thou art of the seed of the nations, and worst of the nations, viz. the Hittites and Amorites: thou thinkest thou art holy, but art profane; that thou art dear to me above them, but thou art as odious and hateful as any.  
The Priests were near the Lord, stood before him, offered sacrifice, thought themselves to be somebodies. Mal. 2.1, 2. They thought they did glorify God, and should be glorified by God: but vers. 8, 9 Ye are departed out of the way, ye have caused many to stumble at the law, ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible and base before all the people, according as you have not kept my ways, but have been partial in the law. Matth. 7.22, 23. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name cast out Devils? and in thy name done many wonderful works? You see they stood in near relation to God, pretend they did all in his name, thought themselves in a good condition, looked for some good and great reward; but what follows? than will I profess I never knew you, departed from me ye that work iniquity. There is vast difference between man's and God's judgement.    
VERS. 47, 48, 49, 50. 
Yet hast thou not walked after their ways, nor done after their abominations: but as if that were a little thing, thou wast corrupted more than they in all thy ways.  
As I live saith the Lord God, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.  
Behold, this was the iniquity of thy sister Sodom, pride, fullness of ●ead, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.  
And they were haughty, and committed abomination before me, therefore I took them away as I saw good.  
IN these verses, and the two next, the comparison is still carried on between Jerusalem, the nations, Sodom and Samaria, wherein the sins of Jerusalem are declared to exceed their sins.  

1. This is laid down in general, v. 47.  
2. In special, in the 48. vers. where the sin of Jerusalem is not only asserted to exceed the sin of Sodom, but ratified with an oath, as I live, etc.   
Now concerning Sodom you have, 

1. The catalogue of her sins, vers. 49. and beginning of the 50.  
2. God's dealing with the Sodomites for their sins, vers. 50. therefore I took them away, etc.    

Vers. 47. Yet hast thou not walked after their ways, etc.  
Before he had said, as is the mother so is the daughter, & thou art thy mother's daughter that loatheth her husband, etc. and here yet hast thou not walked after their ways, nor done after their abominations, how do these cohere?  
The Prophet doth not quit Jerusalem from imitation of the Hittites, Amorites, Sodomites, and Samaritans, he grants she had done that: but by a figure called epanorthosis, correcting himself; he carries it on further, thou hast not walked after their ways, nor done, etc. but thou hast gone beyond them all in thy wickedness. Thou thoughtst to be like unto them, a small matter, a very little thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a little, a very little thing. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cal. quasi parvum pauxillum & exiguum Lau. paululum pauxillumque This contented not thee, but thou hast done more abominably than they, and corrupted thyself more deeply.  
Some take the words thus; Thou hast not walked after their ways, nor done after their abominations for a little & a little time, and so refer the time to the reign of Hezekiah, wherein Jerusalem having fined greatly in Ahaz days, after Samaria was taken by Senacherib, repent, and abstained from idolatry: but presently after, in Manasses days, returned more fully to it, and exceeded Samaria, Sodom, and the nations, which hints this unto us; That state-repentance and reformation are seldom sound or long lived; its fear of authority, not hatred of sin, conscience of duty, love of truth, virtue, justice, holiness, that set them on work: and when the bridle of fear is lax or removed, they return to their old ways, which cannot be otherwise, having their old natures.   

Obser. 1.  
The Lord takes notice of the ways of a people even from their beginning to their end; this Observation rises from the 45, 46. and this verse laid together; there the Lord said their mother is an Hittite, their father an Amorite, their sisters, Samaria and Sodom: and here thou hast corrupted more than they in all thy ways. I have observed thee from the first to the last; from thy birth to thy end. God eyes the infancy, youth, growth, and age of a State, and what the ways of it are; whose tenets, manners, customs and ways it follows. 2 Chron. 28.26. of Ahaz a wicked King it's said, The rest of his acts, and of all his ways, first and last, behold they are written, etc. There was nothing escaped the eye of heaven. Jer. 32.19. Thine eyes are open upon all the ways of the sons of men, even from the beginning to the end it is so. God doth not chop in like man, and observe here a passage & there a passage: but he is a constant observer of every thing, of every way. Prov. 5.21. The ways of man are before the eyes of the Lord, and he pondereth all his go.  
2. Sinful Republics and States think it no great matter to be like their neighbour nations and Cities in wickedness and villainies; the Lord told this Commonwealth of Israel that she was like the Canaanites, Hittites, Amorites, Sodomites, Samaritanites in idolatry, uncleanness, and other sins: and she thought this no great matter, a little, yea a very little thing. Vers. 20. Is this thy whoredom a small matter? she thought it so. 1 Kings 16.31. Ahabs walking in the sins of Jeroboam was reputed but a light thing, and Jehu saith of him, that he served Baal a little, 2 King. 10.18. yet 1 King. 21.25, 26. There was none like unto Ahab which did cell himself to work wickedness in the sight of the Lord: and he did very abominable in following idols according to all things, as did the Amorites. Though he equalised the Amorites, yet this was a little thing. Ezek. 8.17. Is it a light thing to the house of Judah that they commit the abominations which they commit here? they thought it so. Take any nation, even this nation, is it not like other nations for injustice, oppression, drunkenness, whoredom, swearing, falsehood, excess, phantasticalness, etc. yet we say it's no great matter: sin the greatest evil is made nothing.  
3. Those God hath done much for, taken very near to himself, may degenerate so far, as to prove worse than others, than any. Thou whom I exalted from so low an estate, and took into my special favour, even thou hast corrupted thyself more than they in all thy ways. So notorious was Jerusalem in her abominable practices, that v. 27. the Philistims were ashamed of her lewd ways. Chap. 5.7. She multiplied sin more than the nations round about her. How desperately did this State sin in the days of Ahaz and Manasses; is not Jerusalem called the filthy, polluted, oppressing City, Zeph. 3.1. and is it not thus at this day? are not many Christian Estates which God hath done great things for, and blessed with choice means and mercies, are they not worse than Heathenish nations? those sins found amongst us which are unknown to them. I fear Rome, Madrid, Paris, etc. with Italy, Spain, France, England, will be found to exceed the heathens.   

Vers. 48. As I live.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I living, or I live. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I do live: so Vatablus, Vulg. Calv. Lavat. Polan. the French: but Junius and Piscat. more suitable to the matter in hand: Jun. hath it thus, ne vivam ego, let me not live, if Sodom have not sinned less than Jerusalem. Pisc. ut vivo ego, as sure as I live Sodom hath not done as thou hast done; and if she have, I am a dead dumb God. 
Philologia sacra, l. 5. Tractat. 2. p. 540.  When God swears, most usually it is by his life: and Glassius tells us, that by the life of God is meant his eternal glory, majesty, power and truth, so that all these are impawned in God's oath, and he had rather not be, than be found false and unfaithful. Of this oath of God was spoken in the 5 Chap. vers. 1. The Lord swears thus,  
1. To let them know he did not hyperbolise; he had been in an Allegory before, and spoken allegorically of this Jewish estate: and that they might not think he did now allegorise or hyperbolise; he swears plainly that their sins were greater than Sodoms; this assertion was both odious and incredible: to take away both the odiousness and incredibility thereof, he binds it with an oath, and the greatest oath of all, by his life, by himself, as sure as he was God, as he lived it was so.  
2. To affect them as with the greatness of their sins, so with the heinousness of their punishments; if they exceeded Sodom in sinning, surely they deserved more dreadful punishments and judgements than Sodom.   

Obser. 1.  
That those profess God, and are in common account, God's people, may come to such an height of sinning, as exceeds belief; who would, who could have thought that any City or nation should have been worse than Sodom, especially that Jerusalem the holy City, the habitation of the Lord: and that the Jews who were the Lords firstborn, his treasure and peculiar people, that these should outgo Sodom and the Sodomites in wickedness? it's matter of wonder, what! a Jew worse than a Sodomite? who can believe it; Jerusalem and her daughters worse than Sodom and her daughters?  
2. What great Cities are, usually such are the lesser Cities, the bordering Towns and Villages which are called daughters, they imitate their mothers, learn their ways, receive their opinions, follow their Counsels, practices, manners. Samaria and her daughters were alike, Sodom and her daughters, ver. 45, 46. And so Jerusalem and her daughters. Great Cities have great influence into the adjacent Towns and Villages; if they be idolatrous, unjust, bitter, contentious, proud, excessive in diet and apparel, so will all about them be. Rev. 17.3. Babylon the great is the mother of harlots, and abominations of the earth.  
3. To assure us of the truth of things, God is pleased to take an oath. The Lord knew this would not easily be entertained that Jerusalem and her daughters were greater sinners than Sodom and her daughters; to put it out of doubt, therefore the Lord swears a great oath, as I live it is so, as sure as I am the living God it is truth: so God swears, Ezek. 33.11. to assure man. O beatos nos quorum causa jurat deus, O miserrimos si nec deo juranti credimus.    
VERS. 49. 
Behold this was the iniquity of thy sister Sodom: Pride, fullness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.  
IN this 49. vers. he tells us the sins of Sodom, and the first was,  

Pride.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pride, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is supergressio regulae rationis, or lifting up of the mind against a precept, or an inordinate desire of excellency in any thing. Augustine saith it is perversae celsitudinis appetitus; it is a tumour and swelling of the mind, and lieth principally in contemning and slighting of God himself, his word, promises, threats, ordinances, worship, works: in selfe-esteeme and admiration, in a swelling for gifts and graces, succesfulnes of endeavours; for birth, breeding, wealth, honour, place, relation, and in despising of others.  
It is either inward in the heart, Hab. 2.4. Prov. 16.5. Or outward, and that  
1. In the speech, Dan. 4.30. Is not this great Babylon that I have built for the house of the Kingdom? So Chap. 3.15. Who is that God shall deliver you out of my hands. Here was a tongue that spoke proud things, Psal. 12.3. 1 Sam. 2.3.  
2. In the looks, Prov. 6.17. A proud look. Psal. 131 1. My heart is not haughty, nor mine eyes lofty.  
3. In the habit of the body, so Herod's pride appeared, Acts 12.21. So the rich man's, Luke 16.19.  
4. In the gesture and carriage of the body, Isa. 3.16. The daughters of Zion were haughty, and walk with stretched forth necks, wanton eyes, mincing and tinkling with their feet.  
5. In actions, Isa. 3.5. The child shall behave himself proudly against the ancient. Nehem. 9.16.29. They and our fathers dealt proudly, harkened not to thy commandments. So in feasting and furniture, and in tenacity of opinions.  
The evil and sinfulness of this sin will appear in several particulars.  
1. It blinds and hardens the mind and heart of man. Dan. 5.20. Nebuchadnezars mind was hardened in pride: and reason so blinded, that he became brutish.  
2. Pride sets a man in opposition to God: other sins are aversions from God, this sin is coming against God; in other sins they fly from God; in this sin they fly upon God. Jam. 4.6. God resisteth the proud. Men do not resist till they are set upon: when thiefs set upon Travellers, if able they make resistance: when the Devil sets upon a Christian with his temptations, than he resist so here, proud men set upon God, his Truths, his Church, and than he resists them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ps. 73.9. They set their mouth against the heavens.  
3. It's the root of other sins; Absoloms' pride carried him on to rebellion and other vile practices: it was Athaliahs' pride which put her upon slaying the seed royal, that so she might reign, 2 King. 11. Prov. 13.10. Only by pride cometh contention. All the contention in families, in suits of law, in trading, in the pulpits, in the wars, have sprung from pride. Ezek. 7.10. Pride hath budded. It's the nurse of covetousness: it was Hamans' pride put him upon seeking and plotting the death of all the Jews in Babylon.  
4. It's that makes us like the Devil, it is morbus satanicus, and worse than the French, or any other disease. 1 Tim. 3.6. Not a novice, jest being lifted up with pride, he fall into the condemnation of the Devil. God therefore sets Satan upon his sometimes to prevent this evil. 2 Cor. 12.7. God had rather see him buffeted by Satan, than swell with pride.  
5. It's that sin which makes God abhor man. Pro. 16.5. Everyone that is proud in heart is an abomination to the Lord: A proud look is one of the things God hates, Prov. 6.16, 17. His hatred is great against proud men. Psal. 119.21. Proud men are cursed: God delights in nothing more than his glory, and he hates nothing more than pride, which would rob him of his glory. Domitian would be called dominus deus.  
6. It's a grand enemy to the spiritual good and salvation of man: the Gospel saith, He that thinks he knows any thing, knows nothing as he aught to know: a proud man thinks he knows something, if not all things; the Gospel saith, a man must become a fool, that he may be wise, deny himself, and go to Christ for wisdom, righteousness, redemption, grace, salvation: but a proud heart will not, he will be his own α and ω the efficient and end of his own actions. Ye will not come to me that you may have life, Joh. 5.40. therefore it's twice upon record, jam. 4.6. 1 Pet. 5.5. God resisteth the proud, and giveth grace to the humble: full stomaches loathe the honeycomb. Matth. 11. Christ thanketh his Father that he had hid the things of the Gospel from the wise and prudent, from the proud men of the world.  
7. It brings sad calamities and sore judgements upon men and places: pride hath blasted many a man's parts. Prov. 15.25. The Lord will destroy the house of the proud. Haman, Ahitophel were proud persons, and God destroyed them and their houses. Herod was presently smitten, and eaten of worms, Acts 12. Isa. 2.12, 13, 14, 15, 16, 17. The day of the Lord of hosts shall be upon every one that is proud, and he shall be brought low. Upon all the cedars of Lebanon, all the oaks of Bashan, high mountains and hills. Upon every high tower and fenced wall. Upon all the ships of Tarshish, and all pleasant pictures: and the loftiness of man shall be bowed down, and the haughtiness of men shall be made low.  
The Jews would not have Christ to reign over them and they were quickly after scattered and destroyed, and Jerusalem laid waste: so Moab, Ammon, Assyria and Nineveh are threatened for their pride, Zeph. 2. Tyre, Ezek. 28. And here pride was the prima fax, the first firebrand that set Sodom on fire.  
Pride must down, as Christ said of the buildings of the Temple; not a stone shall be left upon a stone. 2 Sam. 22.28. God's eyes are upon the haughty that he may bring them down: he watches his opportunities to do it.  
He commands us not to be proud, Prov. 3.7. Be not wise in thine own eyes.  
Godly men have prayed against it. Ps. 36.11. Let not the foot of pride come against me. Psal. 19.12, 13. Cleanse me from secret faults, and keep bacl thy servant from presumptuous sins.  
Paul beat down his body jest he should be a reprobate, let us beat down our spirits, jest etc.  
We have spoken of the first sin, viz. Pride, now we are come to the second.   

Fullness of bread.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders saturitas panis. Sep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pride in fullness of bread: but the reading is distinct in the Original; pride one sin, and fullness of bread another. Aecol. abundantia panis.   

Bread.  
Is sometimes used in holy language for all things needful for the support and comfort of this life, as Lu. 11.3. Give us this day our daily bread; sometimes only for what is edible and potable, and tends to the nourishment of man. 2 Sam. 9.7. saith David to Mephibosheth, thou shalt eat bread at my table continually. In this sense we are to take it here, for whatsoever men eat or drink, so Vatab. copia ciborum.   

Fullness.  
Sodom was seated in a most fertile place, in the Plain of Jordane which was well watered every where, even as the Garden of the Lord, like the land of Egypt, Gen. 13.10. It was like Paradise and Egypt for fruitfulness; one was watered with Euphrates, the other with Nilus, and this plain with Jordan, so that it abounded with grass, corn, cattles, fruit, and other pleasant things. It was so fertile, that Luther thinks it was the place where Paradise was, that's disputable: but we are sure it was the place Let chose for its fruitfulness when he left his brother Abraham: and it yielded such abundance, that the Sodomites had great plenty. You may demand whether a plentiful estate in corn, cattles, oil, wine, fowl, fish, fruit, etc. be sinful, because fullness of bread, which imports these things, is reckoned up among Sodoms iniquities. The answer is, that plentifulness of such things is not evil, but a great blessing, and men thereby have occasion to do much good. The sin lieth not in having of much meat and drink, but in their excessive eating and drinking; they were intemperate, feeding and drinking so fully, that instead of satisfying, they surfeited nature: and here by fullness of bread is meant both gluttony and drunkenness; of both which, something is to be spoken.  
Gluttony may seem to be no sin upon a double ground.  
1. From Matth. 15.11. Not that which goeth into the mouth defileth the man: saith Christ, that goeth into the belly, and is cast out into the draught, vers. 17. That is a sin doth defile, but nothing eaten doth so. It's true, that the meat eaten in its own nature doth not defile; the meats forbidden to the Jews, if any did eat of them at any time, the defilement lay not simply in the meat, but in the breach of the command, viz. eating forbidden meat; for if any meat did defile, ratione sui of its own substance and nature, it were never lawful to eat that meat; but so doth no meat, it's therefore not the meat, but the inordinate desire of meat which makes the sin, and causeth the defilement.  
2. In whatsoever is sinful, the first motion thereunto is so; the first motion to anger, to idolatry, to uncleanness is so: but now the principle or first motion to eating is hunger, and its most certain that is not sinful; for than the more hungry any should be, the greater sinner he is.  
For clearing this doubt you must know there is a double desire of meat: one natural, simply tending to the nourishment of the creature, and subservient to the vegetative power of the soul: and this rises not from any apprehension of this or that in the meat, but a naturae indigentia, only from want in nature: and this is truly called hunger, and so fare from being sinful, that the greater it is, the more it excuseth liberal eating.  
2. There is another desire of meat which is sensitive, and tendeth to the pleasing of the sensual part in man, and falls under the power of reason; which the other did not, being merely natural: and here the first motion or desire of meat beyond what sound reason approves, is inordinate in the sensitive appetite, and so sinful.  
Gluttony, the nature of it lies in an inordinate desire of eating, and men are said to gluttonize several ways.  
1. When they desire delicacies, not being content with those meats providence hath given in. Numb. 11.4. The children of Israel being discontented with their Manna, fell a lusting, and said, who shall give us flesh to eat? Manna, heavenly and Angelical food was loathed by them, and now they must have some dainties to satisfy their lusts.  
2. When they are too solicitous about the cooking and dressing of their meats, 1 Sam. 2.15. The Priest's servant came & said to the man that sacrificed, Give flesh to roast for the Priest, for he will not have sodden flesh of thee, but raw. Why would he have raw flesh? that he might prepare and cook it more curiously.  
3. When men eat unseasonablie, and prevent the due time. Eccles. 10.16, 17. there's a woe threatened when Princes eat in the morning, and the land is blessed when they eat in due season; the morning is the time for them to do justice. Jer. 21.12. Execute judgement in the morning. And now for them to eat, drink, feast, jovalize, when neither nature requires it, nor the time is seasonable for it, this argues an in ordinate desire of the creature. Isa. 5.11. Woe to them rise up early in the morning to follow strong drink. That's not a time to have the heart and thoughts taken up about pots and dishes: So when men are set upon eating, before there be an half or full concoction of what they took in before.  
4. When men are greedy of meat, not observing such a decorum as becomes men; dogs, hawks, swine are greedy and hasty of their meat, & ravenous in eating. The Schoolmen say this was Esau's sin, who slighting his birthright, sold it for pottage, and nimis avide sumpsit cibum, greedily devoured them.  
5. When men eat too much, exceeding in the quantity, and this is most properly gluttony: and this was Sodoms' sin, fullness of bread and drink, now too much is eaten and drunken.  
1. When the health or strength of the party eating and drinking is impaired thereby; some overcharge nature with surfeiting and drunkenness, Luke 21.34. and so bring sickness and weakness upon themselves. Hence Eccles. 10.17. Blessed is the land when Princes eat for strength, and not for drunkenness.  
2. When made heavy and dull, so that the operations of body and mind are hindered thereby, and men unfit for the duties of their callings in public or private. Prov. 23.21. speaking of the drunkard and glutton, he presently mentions drowsiness; because too much eating and drinking makes drowsy and unfits for all action.  
3. When men sit much at meat and drink, and through custom or strength can bear away much, though no prejudice come to their health, though they be not retarded and dulled in the operations of body or mind; yet if men are given to eating and drinking, this falls within the compass of sin, and under the notion of gluttony and drunkenness. When a man is given to covetousness, as Jer. 6.13. he is a covetous man; when one is given to pleasures, as Isa. 47.8. he is a man of pleasure: so when one is given to eat and drink, he is a man of eating, a man of drinking, a man given to the appetite. Prov. 23.2. A man that lives to eat, and doth not eat to live,  
I shall next come to show you the evil of intemperate eating and drinking.  

1. As it respects God.  
2. Others.  
3. Themselves.   
1. In respect of God, and so  
1. It makes men forget God and his laws, Hos. 13.6. According to their pastures so were they filled; they were filled, and their heart was exalted, therefore have they forgotten me. Prov. 31.4, 5. Drinking wine and strong drink will make men forget the law of God and man.  
2. It is setting up another God which is a notorious sin, Phil. 3.19. Whose God is their belly. The Babylonians had Bel for their God, a god of brass: but these men make their bellies their god, a god of flesh; their thoughts, care, endeavours are more to please their bellies, their idol god, than the true God; they do all things ventris causa. Their end is delight in edibles, and potables. They are ventricolae, belli-gods, which love good liquor and good cheer. They serve their bellies, Rom. 16.18. The Rabbis say, he is a glutton or belly-god that eats a pound of flesh, and drinks a quart of wine: we have many such. And do not those drink healths upon their knees, sacrifice it to those they drink unto, and make gods of them?  
3. They abuse the good creatures of God, which they should use for the honour and glory of his Name, them they abuse to the maintenance, pleasing and pampering of their lusts, which are bitter enemies to God and his truths, and aught to be mortified. 1 Cor. 10.31. Whether ye eat or drink or what ever ye do, do all to the glory of God. Wh●t glory hath the Lord, when men make their bellies barrels and pantries; so victual the Camp, that they are unfit for motion, and must sleep.  
4. It's sacrilegious, robbing God of his worship: you know we must honour God with all our hearts, mights, strength; for he is an infinite excellency, worthy of all: but when a man hath crammed himself with meats, is much liquored, how unfit is he to do any acts of worship; his head is heavy, his spirits dull, and God may have his carcase, but as for heart or spirit he hath none for him. Hos. 4.11. Wine and new wine take away the heart. Excess in meat and drink causeth defects in the worship of God; he may have bodily worship, lip-labour, sleepy performances; but as for spiritual worship, that is not to be had, though the Lord be a spirit most holy, great and glorious, and aught to be worshipped in spirit and truth.  
2. As it respects others.  
1. Those are given to their bellies, they mind not the condition of the Church or State, at lest not so much as they should do; so they may have fullness of bread, they care not how it goes with others. Amos 6.4.6. They eat the lambs out of the flock, and the Calves out of the midst of the stall: They drink wine in bowls, and anoint themselves with the chief ointments, but they are not grieved for the affliction of Joseph. By Joseph is meant the ten Tribes, which were greatly infested and afflicted by the Assyrians: but these men laid it not to heart, did not condole and sympathise with them; they poured not out prayers or tears for them; they minded their own bellies, not their miseries: so Isa. 22.12, 13. When God's hand was upon them, and he called to weeping & mourning, what did their gluttonous men? Slay oxen, kill sheep, eat flesh, drink wine, Chap. 5. 12. They regard not the work of the LORD, neither consider the operation of his hands.  
2. They wrong the poorer sort: Gluttons and Drunkards are like Caterpillars, Locusts, Canker, Palmer-worms, which devour that should maintain others. Did not men exceed so much in eating & drinking, there would be more plenty, more cheapness, more relief for the poor; who had they what is superfluously and sinfully spent in eating and drinking, I believe we should see no beggars in our streets, nor hear any cry at our doors. Pro. 30.14. There is a generation, whose teeth are as swords, and their jaw-teeths as knives to devour the poor from of the earth, and the needy from among men. Such are the teeth and jaw-teeths of Gluttons; they make bread, malt, and grapes dear.  
3. They wrong the chastity of others. Who make more attempts, or commit fouler acts than they that feed and drink most liberally? Fullness of bread breeds fullness of lusts. 2 Pet. 2.13, 14. They rioted, feasted, and had eyes full of adultery, which could not cease from sinning: High diet is the mark of high lusts, and they the parents of heinous actions. Jer. 5.7.8. When I had fed them to the full. God gave them abundance, and thereupon they pampered the flesh, and than committed adultery and assembled themselves by troops in the harlot's houses: they were as fed horses in the morning, every one neighed after his neighbour's wife. Stallions and horses fed high, are mad after the Mares: and so were these Jews, they neighed and lusted after the women insatiably. When persons burn in their lusts towards others, they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be furious and mad like horses. Intemperancy begets incontenency; after rioting and drunkenness, follows chambering and wantonness. Rom. 13.13. When Lot was filled with wine, than was he fit for incest, and gate his own daughters with child, Gen. 19.31, 32, 33, 34, 35, 36. And the Sodomites, of whom our Text speaks, were guilty of horrible uncleanness, as appears in that Chap. v. 5. Where are the men that came into thee this night? bring them out unto us that we may know them.  Venture mero aestuans cito despumat in libidinem, Hyeron: 
Not Aetna or Vesuvius burn with greater heat than young men filled with wine and dainties.  
4. They give ill example, and draw others to their own practice, to intemperate eating and drinking, which is a great evil. 1 Pet. 4.4. They think it strange that you run not with them to the same excess of riot. There is a great propensity in men to follow others in eating and drinking excessively; they not only go, but run to it, a little encouragement that way doth much. Prov. 28.7. He that is a companion of riotous men shames his father; therefore Solomon counselleth his son, Chap. 23.20. thus; be not amongst wine-bibberss, amongst riotous eaters of flesh: he knew that their example, company, and cheer, were strong attractives: Hab 2.15. Woe unto him that giveth his neighbour drink; the Heb. is, woe to him that drinketh to his neighbour. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vae propinanti socio suo; it's not unlawful to drink to another, but when it's done with an ill intent to draw him to excess: and therefore it follows, that puttest thy bottle unto him, and makest him drunk also. The word for bottle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders, venenum tuum, thy poison. It's spoken of Nabuchadnezzar and the Babylonians, who drew in neighbour Princes and others to eating and drinking, and so poisoned them with gluttony and drunkenness, and sported themselves with their sin and nakenesse; men are poisoned in ill company.  
5. This sin, fullness of bread, brings down heavy judgements upon places. Eccles. 10.16. Woe to thee O land, when thy King is a child, and thy Princes eat in the morning: the surfeiting of great ones brings woes and great judgements to Kingdoms. Isa. 5.11, 12. there their intemperance is set down, feasting, drinking, and merri-making: and vers. 13. Behold the judgements, therefore my people are gone into captivity because they have no knowledge. Their gluttony ad drunkenness made them sensual: and their honourable men are famished, and their multitude dried up with thirst. So Belshazar, he feasts and revels with a thousand of his Lords, and that night was he slain, and the Kingdom was taken by Darius and the Medes, Dan. 5.  
3. As it respects themselves.  

1. The soul  
2. The body.  
3. The whole man.  
4. Their estate.  
5. Their name.   
1. The soul, and evils which intemperancy causeth, are,  
1. It clouds the understanding; such fumes and vapours possess the brain from immoderate eating and drinking, as that ipsa ratio impeditur, and men are altogether inept to discourse or judge of things. Pro. 27.7. The full soul loatheth the honeycomb: it judgeth amiss of it. Fullness of bread infatuates the understanding, blinds the mind, and dams up the spirits with mud. Isa. 28.7. The Priests and Prophets were given to their appetites: and what than? they err in vision, and stumble in judgement.  
2. Disorders the affections; for when through overmuch eating and drinking the government of reason is laid aside, or asleep; the affections take their opportunity, and grow disorderly, than wanton lusts, thoughts, desires and pleasures travail up and down the region of the soul, and peep out at the windows of the house, 2 Pet. 2.13, 14.  
3. It hinders the activity of gifts and graces in the soul; when a man is loaded with any burden, he cannot move nimbly: so when one is loaded with meat and drink, his soul cannot act lively, there is so much earth and mud about it, that the operations of it are greatly impeded. Gal. 5.21. the word there for Revellings, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commessationes, eating together, and notes such eating as is a fruit of the flesh, an eating so much as the flesh craves, or can well bear, such eating as strengthens the flesh, the corrupt part in man, which opposes and hinders the spirit and activity of it; how poorly doth grace act in those are full, and have pampered their bellies. Paul knew this, and therefore was very abstemious, temperate, and much in fasting, 2 Cor. 6.5.  
2. The body: Excess causeth sickness, and is destructive of health; the most diseases men have, do come from the abundance of humours which are in their bodies: and whence come these but from intemperancy in eating and drinking? Take men that are moderate, and sparing in diet, and they are seldom troubled with any diseases. Sobriety is the best nurse to health, and a greater enemy it finds not, than intemperancey, 1 Cor. 11.21.30. The Corinthithians were faulty in their feast and drinking: and what saith Paul? For this cause many are sick and weak. Hos. 7.5. The Princes made the King sick with bottles of wine. It weakens the body: Concoction being hindered by nimietie, crude humours are gendered, and nourishment of the spirits by pure blood is letted.  
3. The whole man.  
1. By intemperancy a man is brought into bondage unto the creatures, he is a slave to his appetite, and what ever pleases that: and this is a great evil, for man that hath dominion given him by God over all sublunaries, to become a servant to any of them: Paul was more heroic, 1 Cor. 6.12, 13. All things are lawful for me, but I will not be brought under the power of any. Meats for the belly, and the belly for meats: Let the belly crave what meats it will, let meats be never so pleasant or , yet I will not be brought under the power of either of them: but few are so noble spirited as Paul. The most men are apprentices to their o●ne appetites: the rich man, Luke 16.19. fared sumptuously every day; no cost must be spared to please his palate.  
2. Hereby a man is put beneath a bruit creature; for those creatures eat and drink only to satisfy nature: and wh●n they have taken so much, you cannot persuade, or force them to take more; they observe the law of nature, and follow the instinct thereof: but many men do eat and drink not only to satisfy nature, but to the surfeiting thereof, and without any persuasion or force overcharge nature with variety of meats and drinks. Yea sometimes they are so excessive herein, that they become voided of sense. Prov. 23.35. when the drunkard was beaten, he felt it not: so voided are intemperate persons often times of common sense, as that they neither foresee future danger, to prevent it, nor feel present smart to profit by it; horse and ass may teach men.  
3. It hastens death; many might have lived longer; had they been more sober, more sparing at their Tables. Many diseases breed in the womb of intemperancy, and one or other of them shortens a man's days. Many die by the sword, but more by surfeits. In licitis perimus omnes, because it's lawful to eat and drink: and what we eat and drink is pleasing, therefore we exceed the due bounds, and so increase humours, quench our natural heat, and precipitate death. The Corinthians excess sent them to their long sleep: this sin abbreviates or takes away life: Fowlers make a shrop, hid the net by it, or under it birds come to feed, & through feeding loose their lives.  
4. It makes men very secure & fearless. Isa. 56.12. Come we will fill ourselves with strong drink, and to morrow shall be as this day, and much more abundant. A ship loaden much, sinks deep into the water, if overladen, drowns: so man that's loaden with the creatures, sinks deep into the sea of security; if he be overladen, he drowns himself. Luke 21.34, 35. If men's hearts be overcharged, that day will come unawares as a snare suddenly.  
5. Intemperancy is such a sin as endangers your eternal estate, yea & excludes you from coming into heaven; the rich glutton you know was cast into hell, that was his portion, Luk. 16. Gal. 5.21. Those that do such things shall not inherit the Kingdom of God: what things? that eat and drink intemperately: drunkenness and revelling are fruits of the flesh, and suffer not men to enter into the Kingdom of Heaven.  
4. Their estates; It brings a Consumption upon them. Prov. 23.21. The drunkard and the glutton shall come to poverty, and drowsiness shall  a man with rags. Many who have gluttonized in their youth, have wanted bread in their old age, and in stead of feasting, have fasted more than once or twice in a week. The Prodigals excess among the Harlots brought him to want among the swine. Prov. 21.17. He that loveth wine and oil shall not be rich.  
Diogenes seeing the house of an intemperate person set to sale, said, I knew the house was so overcharged with meat and wine that it would quickly vomit out the Cormorant.  
He seeing another brought to beggary, and eating Olives for his supper, said, If you had so dined, you should not have needed to have so supped.  
5. Their names and professions suffer by it; Intemperancy brings an ill report upon men. Noah's intemperancy was a great disgrace to him. Prov. 28.7. He that is a companion of riotous men shameth his father. If being only a companion of them be so ill, what is it than to be a riotous person, intemperate in meats and drinks, that doth much more shame the son and the father too, such an one will men say is a belly-god, a tosspot. Isa. 28.8. All tables are full of vomit and filthiness, so that there is no place clean. What a disgrace was this to the Priests and Prophets in those days, and to their profession. Rom. 13.13. Let us walk honestly as in the day, not in rioting and drunkenness: Let us not be intemperate; intemperancy is a nightwork, and hath no honesty in it: if it be therefore a work of darkness and dishonesty, as the Apostle makes it, it must needs disgrace a man. Tiberius Nero was called B●berius Mero. Fabius who had spent his patrimony, a great estate, was called Gurges; among us such men are called Heluones.  
Let us take heed of this sin: why should we pamper our bodies which must see corruption, and be worms meat. The Apostles rule is, make no provision for the flesh, to fulfil the lusts thereof. He doth not forbidden to eat or provide meat, but to make provision for the flesh, their inordinates' desires to satisfy them. Luke 6.25. Woe unto you that are full, for you shall hunger.  
Christ bids us deny ourselves: and If we will not do it in a little meat and drink, how shall we forsake all, Wife's, Children, Friends, Lands, Life? It was a notable saying of Seneca, Mayor sum, & ad majora genitus, quam ut corporis mei mancipium fiam: I am greater, and borne to greater things, than to be servant or slave to my body. He was a Heathen, we are Christians: let us say, we are greater, and born to greater things, better born, and better taught, than to be slaves to our appetites.  
Let us say, as it is, Tit. 2.11, 12. The grace of God that brings salvation, hath appeared to all: Teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, & godly in this present world.   

And abundance of idleness was in her, and in her daughters.  
Having spoken of two of the sins of Sodom, we come now to the third, which is abundance of idleness.   

Idleness.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to rest, to live in peace, quietly, idly. When people are in peace, they grow secure and idle. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affluens lasciviens vino.   

Abundance.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be quiet, to rest, to live at ease, and notes tranquillity: so that both words signify the same thing, and may be rendered tranquilitas tranquilitatis, rest of rest. Calv. securitas otij vel pax quieta. Pisc. & Jun. tranquilitas quieta, quiet rest; or according to the Heb. quietness of rest, the sense whereof is well expressed by our translation: abundance of idleness, or deep idleness.  
I shall show you two things touching idleness.  

1. When a man is said to be idle.  
2. The evil of idleness.   
For the first, a man is said to be idle 3. ways.  
1. When he doth nothing, is unemployed, Math. 20.3. Christ saw some standing idle in the Market. The word for idle is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man without work: so in vers. 6. Why stand ye here all the day idle. Many are idle all the day of their life, nothing is done by them: of this sort are many Gentlemen and others, that have no calling nor employment for the good of the public: such was Solomon's sluggard, that would not plough by reason of the cold, Pro. 20.4. but had rather sleep and slumber in his bed, than dig in his Vineyard. Chap. 24.33. Yet a little sleep, a little slumber, a little folding of the hands to sleep.  
2. When they do not what they should do; some of the Learned say, he is otio sus qui opus dei non operatur: Rainer: Alexand: Angl: When men do not the work of God, opus dei is opus diei. There is work of God's appointment for the day, which you aught to take notice of, and do. 2 Thes. 3.11. There are some among you which work not at all, but are busybodies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doing no work yet working about every where: when persons are busy, and do much of that doth not belong to them to do, it's doing of nothing; therefore Paul in the first Epist. Chap. 4.11. exhorts them to do their own business.  
3. When they do not so much as they aught to do, but are lazy in doing little. Rom. 12.11. Not slothful in business. Eccl. 9.10. Whatsoever thy hand findeth to do, do it with all thy might. When men put not forth themselves to do what they aught to do in conscience, and according to right reason, they are justly said to be idle, Prov. 18.9.  
2. The evil of this sin you may discern in sundry particulars,  
1. It's against the end of man's creation: God made man for labour when he was in the state of Innocency, he was to dress and keep the garden, Gen. 2.15. be must not be idle there, taking his pleasure in a Paradise, but work he must, though not for a living: so after the fall, Gen. 3.19. In the sweat of his face he was to eat his bread; he was now to work for bread, and to work hard, not only ad ruborem, but ad si dorem, if he will have food, he must sweated for it.  
It's the end of man's creation and birth to be doing. Job 5.7. Man is borne unto trouble, labour, saith the margin; and Montanus, as the sparks fly upward.  
2. It is a ●n against the light of nature, which puts every thing upon motion; the heavens, with the glorious lights thereof move, and are constant in their motions. Psal. 19.5. The sin rejoiceth as a strong man to run a race: The wind and air fly up and down, the waters run, the earth brings forth, plants and trees grow up; the fishes in the sea, fowls in the air, beasts in the field, have their motions and operations, which is a loud dictate to man that he should not be idle. Prov. 6.6. Go to the ant thou sluggard, consider her ways and be wise. The Ant is a very little creature, but exceeding laborious; nature hath put an instinct into her to be active and working all the summer; she is early and late at it, and will not loose an hour, unless the weather hinder: so the Bee is little in bulk, but great in employment, and wonderful busy, and Solomon might have added, go to the Bee, and consider her ways; she flies fare, examines the fields, hedges, trees, orchards, gardens, loads herself with honey and wax, and than presently makes return. These creatures, with many others, confute the sluggard daily, preach down idleness, and call for action. Yea, the sluggards own soul is always in motion and action, and thereby tells him he should not be idle.  
3. It puts God's family out of order: The world is God's family, and he hath appointed men unto, and fitted them for some employment, as a wise Artist makes no wheel in a Clock or Watch, but to move & h●lp on the general work: and if one wheel stand, it's out of order, and hinders all the rest: so here, when men are idle, they stand still, are out of order, and hinder the motion of others. Idle persons are disorderly persons, 1 Thes. 5.14. Warn them that are unruly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men out of rank, such are idle ones; when others march, they stand still; when others are up, they are down. 2 Thes. 3.11. We hear that there are some among you which walk disorderly, working not at all. By walking is meant living, and their disorderly living was not working.  
4. It sets a man among the dead; an idle man is both unsavoury, and unactive as a dead man is, and therefore may well be counted a guest of the grave. 1 Tim. 5.6. The widow that liveth in pleasure, idly, disorderly, neglecting, or out of a calling, is dead while she lives. Eccles. 9.4. A living dog is better than a dead lion. The dead Lion saith Paris. is the great man in wealth and honour, but idle and lose: The liv●ng dog is the poor man, but diligent and active: now the poorest and meanest man in the world, that follows a calling, and is laborious in it, is better than the greatest, richest, and most eminent man in the world who lives out of a calling, and doth nothing; one is a living, and the other a d ad man: and what the odds is between life and death, such is the difference between idleness and action, sloth and labour.  
5. Idleness exposes a man to variety of temptations, lays him open to Satan: a man unemployed, is like a City without walls and gates, whither any Enemy may ea●●ly have entrance. Ezek. 38.11. I will go up to the land of unwalled Villages, I will go to them that are at rest, that devil safely, all of them dwelling without walls, and having neither bars nor gates. What God saith here, that Satan saith of idle persons, they are unwalled Villages, they have neither bars nor gates, no defensive or offensive weapons, and therefore the Devil doth boldly invade, and easily conquer them with his temptations. Paul knew this, and therefore counselled the Ephesians to make provision against Satan, Chap. 6.11. Put on the whole armour of God, that ye may be able to stand against all the wiles of the Devil. An idle man either hath no armour; or if he have, will not take the pains to put it on. It will require more than ordinary pains to put on the whole armour of God, to be armed Cap a pea, and than to stand armed, and withstand all the onsets of Principalities and powers; this the sluggard will not do, he must needs therefore become a prey to Satan. A man out of employment, and idle, is like a vessel which is empty, any one that comes to it may put in what he will: so Satan pours into idle persons which are empty vessels, what liquor he pleases. Seneca spoke truth, when he said, res perfecte occupata alterius rei non est capax: when men are throughly employed, they are incapable of the Devils temptations; you see it daily, that those are out of God's work, are most exercised with the Devils.  
6. Idleness is the mother, fostress and nurse of our most dangerous enemies, viz. lusts: standing waters corrupt soon, and more mud, filth, and vermin are to be found in them than in the running waters. To the sink in the ship is the confluence of all filth: Idleness is the sink in the ship, and comprehends all noisome lusts in it: silver, gold, iron, out of use, canker and rust. Eccles. 13.26. Idleness bringeth much evil, and breeds many evils. Idle, lazy, sluggsh persons have the foulest bodies, and breed most diseases: and such have the foulest souls, and abound with most noisome lusts. Among the Sodomites was abundance of idleness, and abundance of lusts, which fight and war against the soul, and what madness is it for a man to harbour, feed his enemies that seek his life? Idleness like dung upon the earth, fattens the soil, makes all rank, especially the weeds, so that the flesh and lusts thereof, even in godly people, they grow headstrong, violent and furious against the spirit: and in others, they break out into drunkenness, theft, and uncleanness. Nihil agendo homines discunt male agere. If ever occasion should put as much power into their hands, as idleness hath put villainy into their hearts and heads, they will be ready to fire your houses, ravish your daughters, and cut your throats.  
7. It's against common equity and justice to live upon others, who get their living by the sweat of their brows, and to eat their bread from them. Drones that eat up the honey of the laborious Bee, we condemn; they beat them out, and sting to death, a just punishment for so unjust an act.  
Thiefs that rob particular persons suffer death, because they do acts of injustice against common equity: and what are idle ones but Thiefs, robbing the public of its maintenance? This made Paul to command the Thessalonians to work and eat their own bread, 2 Thes. 3.12.  
8. It deprives a man of that privilege which a beast hath; you know a beast may eat, work or work not: but it's not so with man, except he work he may not eat. 2 Thes. 3.10. This we commanded you, that if any would not work, nei-should he eat. If sickness or weakness hinder not, let man be great or small, rich or poor, what he will, the rule is, if he will not work, he must not eat, neither the State nor the Church must maintain such an one.  
The Jews say, qui non laboraverit in prosabbato, ne edat in sabbato: the Sabbath was a day of rest, and if any had not so laboured on the day before as to get wherewithal to maintain him on that day, he must fast.  
Matth. 10.10. Christ tells you, the workman is worthy of his meat, others not: you sinne therefore when you relieve such beggars, or persons as are able to work, but will not, they are neither worthy of meat, nor should you let them eat. And what if they should perish for want of meat? 
They are felones de seipses.  their destruction is of themselves. The ease of the simple slayeth them, Prov. 1.32. He that will not have a part in daily labour, should not have a part of daily bread. 
The Hollanders put idle persons that will not work into a little place where is a pump, the water coming in, and if he will not pump, he must drown.   
9 Poverty and beggary are the issues of idleness. Prov. 6.11. Solomon tells the sludggard, that his poverty shall come as one that travaileth, and his want as an armed man: He lieth still, but poverty is up, and marching towards him; he is without defence, but that comes armed: the meaning is, poverty will come upon an idle and slothful person suddenly and irresistably. Prov. 23.21. Drowsiness shall  a man with rags. By drowsiness understand sloth and when men go about things as if they were half asleep, lazily, they shall certainly come to a poor condition, which is intimated by rags; the coat that sloth gives is rags. Pro. 18.9. A man slothful in his work, is brother to him that is a great waster. The Heb. is, a man remiss in his work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is brother to a great waster, a much waster, lebaal maschith; a man that spends profusely must needs come to beggary, he hastens swiftly to it: so doth a sluggard, who is remiss in his work, and so an idle person. Other things may bring some to beggary; sickness, suretyship, fire, robbery, plundering wars: but put them altogether, they beget not so many beggars, so much poverty, as idleness doth. This fills Towns and Cities with swarms of them.  
10. Idleness is such a sin as exemps a man from the protection of the Angels: A man that hath no calling to walk in, that lives unemployed, he is a vagabond upon the face of the earth. Psal. 91.11. He shall give his Angels charge over thee to keep thee in all thy ways: what ways? those which are according to his will, which his providence leads unto; not in ways of sin. A man that's idle, is in the Devil's way, not in God's way, he hath appointed Callings for men. 1 Cor. 7.20. Let every man abide in the same calling wherein he was called. Vers. 24. Let every man wherein he is called therein abide with God. Some refer the words called in both verses, to the spiritual call, viz. to grace and communion with Christ; be that so, yet there is an outward condition of life, a calling that God would have men to be in, and abide in, because it's an abiding with God, God approves it, blesses them in it; if they honour him in a calling according to the rules he hath given in his word, and vouchsafes them a guard of Angels to defend them therein: but idle persons that have no calling, go out from God and the guard of his Angels: and it's questionable whether those that may work and will not, have any true fear of God, or faith in them; did they fear God, they would walk in a calling, and the Angels of God would be about them, Psal. 34.7. and faith is a working grace, witness Heb. 11. 1 Tim. 5.8  
11. Idle persons are burdensome creatures; the Figtree that bear no fruit was a burden to the ground where it stood. Luke 13.7. why cumbreth it the ground? It was a burden to the garden, to the Gardener, to the other trees, to the Lord and Master of all. Matth. 26. Why stand ye here all the day idle? You do no good to yourselves, none to your neighbours, none to the public, none to posterity, nor bring any glory to God.  
An idle and fruitless person is good for nothing, Ezek. 15. The vine tree that bore no fruit was not fit to make a pin of, nor for any use but only for the fire.  
12. It's a wasting of precious time, an hiding of our Talon, and so a great provocation of divine Majesty. An idle man trifles away time, which when men are in streights, they value, and would give thousands for a few days or hours, as it's like the Sodomites would when their City was on fire: but such persons make no account of time, how precious soever it be, but pass it away in doing nothing, which is a dreadful evil. Time that is given us to get grace, to work out our salvation in, to glorify God, and do good in, even that doth the idle person squander away, though eternity be in the bowels of it, not minding the Apostolical rule. Ephes. 5.15, 16. See that ye walk circumspectly, not as fools but as wise, redeeming the time. He sits still and will not walk, he is a fool, and the greatest of fools that will not redeem time for the good of his soul, but loiter it away, and loose it daily. Though God have given him a Talon, yet he will not use it. Matth, 25.25, 26. The man had one Talon would not use it, but hide it in the earth, and what followed hereupon; he provoked God greatly, who said, thou wicked and slothful servant (wickedness and sloth go together) thou oughtest to have improved my talon or money well; seeing it's not done, take it from, and cast the unprofitable servant into utter darkness, vers. 27.30.  
Having now heard the evil of idleness, let us gird up the loins of our minds, stir up ourselves, and be more diligent in our Callings. Sloth brings judgements; the men of Laish were quiet, secure, and had no business with any man, and the Danites came upon them, smote them with the edge of the sword, and burned the City with fire, Judg. 18.7.27. Though all idle people meet not with such judgements; yet there is a woe pronounced to them that are at ease in Zion, Amos 6.1. Some woe or other will be the portion of those that live idly: we have a multitude of such amongst us, and it were well some course were taken by those in authority to set idle persons on work.  
The Athenians did sue idle persons at law, idleness among them did bear an action, and it was called actio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they made enquiry after each man and woman, qua arie se alerent, what trade or course of life they had to live upon. Rivet. in Gen. 3.  
When Josephs brethrens came into Egypt, and were before Pharaoh, the first question he asked them, was, what is your occupation? Gen. 47.3. This was a good question of a King when strangers were to come & devil in his Land, to know whether they had any calling, could get their live, and not be burdensome to his Kingdom and subjects. The Massilianss forbade any to come into their City, who had no trade or art to live by: And there was a law among the Persians', that every subject at the years end should come to the Magistrate and give account of his years work; it were happy we had some such laws amongst us.  
They were great enemies to idleness, and so was Alexander, who discovering two idle persons in his Dominions, made one to fly out of them, and the other to drive him.  
In Marcus Aurelius days, the Romans followed their Callings so earnestly, that having occasion to sand a Letter two or three day's journey from the Town, he could not found one idle body in all the City of Rome to carry it; when will it be so with this City? Idleness abounds in the streets, and I fear within doors too: but however it be with others, let us hate this sin, be diligent in those places and callings God hath set us; for the hand of the diligent makes rich, Prov. 10.4. Shall bear rule, Chap. 12.24. And will 'cause to stand before Princes, Chap. 22.29.   

Neither did she strengthen the hands of the poor and needy.  
This is the fourth sin of Sodom and her daughters, unmercifulness, inhumanity.   

Did she strengthen.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non firmavit, or tenuit, she hath not taken them by the hand, and held them up, but let them sink. Jer. 31.32. In the day that I took them by the hand to bring them out of the land of Egypt. Being there, they were in a low, poor, needy, sinking condition, and God reached out his hand from heaven, took hold of them, and upheld them; he gave them consilium & auxilium, counsel and help, it's the same word there which you have here; these Sodomites did not reach out a hand to support & strengthen their poor & needy. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they did not secure and help them: Vulg. they reached not out a hand to them. Va●a. non firmavit manus, she did not make firm and strong the hands of the needy; she did not give them counsel and aid that they might not despair.   

The poor.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to afflict, humble; because poor men are afflicted and humbled under the burden of their poverty; the Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both affliction and poverty, Exod. 3.7. I ●ve seen the affliction of my people which are in Egypt. 1 Chron. 22.14. Behold, in my poverty I have prepared for the house of the Lord: it's the same word in both places, and poor men found their poverty an affliction; the Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be stricken with fear, to be terrified, dejected. Poverty causeth much fear, care, sadness, dejection of spirit, and hath many temptations accompanying it. Montanus reads the word for poor, egeni, of the needy, or wanting, which seems to be the true sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Gospel; for as the word is used there, it notes not absolutely a beggar, but one needy. 2 Cor. 8.9. it's said of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he became poor, he had not an house to hid his head in, yet he did not go up and down and beg lodging, bread, and other things, and Mar. 12.42. There came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a poor widow, yet she had two mites to throw into the treasury. Rom. 15.26. Those of Macedonia and Achaiah made a contribution for the poor Saints at Jerusalem; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Church did not suffer the poor Saints in it to go from house to house a begging, this had been a great reproach to the Church and way of the Gospel: That hath made men to think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, notes such poor as go from door to door, hath been, that they might distinguish it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a poor man also 2 Cor. 9.9. He hath given to the poor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a difference between these words, and so the poor meant by them; but not that difference which by some learned is made. Aristophanes in pluto, saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is a beggar, or poor man who hath nothing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who lives sparingly, following his work, that spends all, he gets and hath much ado to live: so Pasor makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a man who by his labour gets his living, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to labour, and he is right in this, but out in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom he saith to be one; qui ostiatim petit, who begs an alms at men's doors; its true, Lazarus was such, Luke 16.20. But usually in the Gospel it notes such poor as have something, though not enough to live upon, be they aged, sick, weak, lame, or compassed about with any other infirmities.   

Needy.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to will, desire, & notes a man not simply poor and needy, but very poor, so poor saith Pagnine, quod omnibus carens, omnia concupiscat; that wanting all things, he desires all things; rich in desires, but having nothing else, a man of desires. Amos 2.6. They sold the poor for a pair of shoes: The word for poor is the same we have here: and certainly they were very poor that were worth not more than a pair of shoes, and likely old ones too. Montanus interprets the word in our Prophet, mendicus, a beggar, which notes the extreme poverty that some were in, yet had no help from the rich and full Sodomites. Aecol: hath it humilis, of one so needy, that he is humbled to purpose, and lies on the earth, desiring relief. Servius upon Virg: saith, pejorem esse egestatem paupertate, that need is worse than poverty. The vulgar accords with our English, and hath it egeno, they reached not out a hand to the poor and needy, which sorts best with the Original words.  
The sum and scope of the words is this; that the Sodomites were unmerciful, and hard-hearted: they were not affected with the necessities of the poor: neither their wants, prayers, tears, nor their sad countenance, mournful complaints, nor stretched-out hands prevailed at all with them.  
Men are backward too, if not averse from giving. 1 Tim. 6.17, 18. Charge them that are rich in this world that they be not highminded, nor trust in uncertain richeses: That they do good, that they be rich in good works, ready to distribute.  
Dives would not give the crumms and scraps of his Table to poor Lazarus, Luke 16. So the young man, Matth. 19.21, 22.  
I shall show you what an evil, unmercifulness is,  
1. It's an argument and evidence of covetousness; when Christ, Luke 16.9. bids them make to themselves friends of the mammon of unrighteousness (which he so calls, because men usually sin in the getting, keeping, or using of them) and said, they could not serve God and Mammon, vers. 13. The Pharisees who were covetous, derided him; they thought Christ spoke like an ignorant man; they could serve God, keep their wealth, and not cast it away upon poor people, This shown their covetousness: and what an evil that is, let Paul tell you. 1 Tim. 6.10. The love of money is the root of all evil; inward and outward evils do spring from it. A covetous man is an idolater, Eph. 5.5. he hath no inheritance in the Kingdom of heaven, 1 Cor. 6.10. he is abhorred of God, Psal. 10.3. Chrysost. saith, he had rather dwell with a thousand possessed, than with one covetous man; for they hurt their garments and themselves, but a covetous man hurts his neighbours. Chrys. Math. 10. as cited by Stella on Luke 16.  
2. It's argument of unbelief: men think if they give to the poor, and strengthen the hands of the needy; that themselves shall want and come to poverty. Prov. 28.27. He that giveth unto the poor shall never lack. Here is the voice of God, who is truth itself, and hath power enough to make good what he hath said, for the earth and fullness of it is his, Psal. 24.1. And yet man's heart distrusts God, and thinks of other ways to provide for itself: I will keep what I have; if this be gone I know not what I shall have; it's a hard world, and one bird in the hand is worth two in the bush. Thus unbelief discovers itself, and had rather trust in uncertain richeses, than in the all-sufficient and omnipotent God: saith God, give to the poor and thou shalt not lack: saith the hard-hearted man, give to the poor, and thou shalt lack. Thus doth he cross the will of God, and put the lie upon him. Eccles. 11.1. Cast thy bread upon the waters, for thou shalt found it after many days: Not saith the unmerciful man, I will never cast my bread upon them, for I shall never see it again. And so makes God a liar, and declares himself an unbeliever.  
3. It's argument there is no love of God in that man; it's a sad charge to tell any man he doth not love God. John is peremptory in it, 1 John 3.17. Who so hath this world's good, and seethe his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? he may think he loves God, and others may think and say so, but there is not any dram of God's love in that man, how dwells it in him? this Interrogation imports a full negation; for if a man loved God, he would love man who is the image of God. Christ's command is, that we love one another as he hath loved us, John 15.12. He testified his love, by giving his blood, his flesh, his life: and we will not give a little bread, an old garment, a little silver, it's a clear demonstration there is no love of God in us.  
The primitive Christians were distinguished from others by their love, and that made them cell all, bring it and lay it down at the Apostles feet for the relief of the poor Christians, Acts 4.34, 35.  
4. It's a sin hath much cruelty and unnaturalness in it. Isa. 58.7. Deal thy bread to the hungry, cover the naked, and hid not thyself from thine own flesh; the poor are our own flesh. Mal. 2.10. Have we not all one father? hath not one God created us? Prov. 22.2. The rich and the poor meet together, the Lord is the maker of them all. Hence he hath commanded that we should love our neighbours as ourselves, Matth. 22.39. Now if we hid away our eyes from them, if we will not consider their necessities, wants, and relieve them, we are cruel and unnatural: if a man be naked or hungry, a man will seek to  and feed himself, he will not hate his own flesh. Ephes. 5.29. No man ever yet hated his own flesh, but nourisheth and cherisheth it. When men therefore refuse to strengthen the hands of the poor and needy, they despise, they hate their own flesh, they are unnatural: and to prevent this, God hath laid a command to be merciful, where the strongest reason and plea might be against it. Prov. 25.21. If thine enemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink.  
5. It brings a curse, yea many curses upon men and their estates. Prov. 28.27. He that hideth his eyes from the poor shall have many a curse. The poor will curse them, but who bids them curse? when Shimei cursed David wrongfully, saith he, the Lord bid him do it. So, when poor do curse hard-hearted men that will not pity them, there is something of God ●n it; this Scripture must be fulfilled, though it be their sin, yet it's a just judgement of God upon a merciless man: and not only doth man, but even God himself curseth them. Psalm 41.1. Blessed is he that considereth the poor: If a man do it not, shall he have a blessing? Matth. 25.41, 42. Departed ye cursed, for I was hungry, etc. The curse of God was upon them before, according to what you found in Prov. 3.33. The curse of the Lord is in the house of the wicked. Sometimes they have not a heart to eat, and take the comfort of their estates themselves: sometimes they are perplexed with fears, cares, sorrows about their estates; sometimes they are wasted at law, sometimes by fire, plundering; sometimes in a secret way, that none can give any rational account of, but know the curse of God was there.  
6. It makes men altogether unlike God; he is the father of mercies, and God of all comfort, 2 Cor. 1.3. He makes his sun to rise on the evil and on the good, and sendeth rain on the just and unjust, Matth. 5.45. He giveth food to all flesh, Psal. 136.25. He hears the desires of the humble and poor, Psal. 10.17. He is kind to the unthankful and to the evil, be ye therefore merciful as your father is merciful, Luke 6.36. But now a man that is near, pinching, miserable, and regards not the condition of the poor, to comfort their hearts, and strengthen their hands, he is unlike, & contrary to God, who is love, bowels, pity, compassion, mercy, and very mindful of the poor. He made a law, Deut. 15.7, 8. If there be a poor man in thy land, thou shalt not harden thy heart, nor shut thy hand from thy poor brother, but thou shalt open thy hand wide unto him. So Leu. 25.35.  
Lu. 14.13. When thou makest a feast, call the poor, the maimed, the lame, the blind, and thou shalt be blessed.  
Lu. 4.18. God anointed Christ to preach the Gospel to the poor: and hath not God chosen the poor to be rich in faith? Jam. 2.5.  
Judas was a hard-hearted wretch that cared not for the poor, Joh. 12.6.  
7. It puts in a caveat and bar in the Court of heaven against their prayers, they must have no entertainment there. Prov. 21.13. Who so stoppeth his ears at the cry of the poor, he also shall cry himself, but shall not be heard. This man before he dies shall come to some great straight or other, so as to cry either to man or God, and when he cries, he shall not be heard; he would not hear the poor crying, nor God who sent those poor, and cried to him in those poor; therefore when he cries unto man for help, God will stop their ears, turn their hearts from him; yea, stop his own ear, and turn away his own heart. Luke 6.38. With the same measure that ye meet withal, shall it be measured to you again: you stop your ears, God will stop his ear: you shut up your bowels. God will shut up his: you withhold your pence, God will withhold his talents; the rich man cried for a drop of water being in torment, but neither Abraham nor God would harken to his request; he that would not give one crumb, must not receive one drop. Matth. 5.7. The merciful shall obtain mercy.  
8. It's a shrewd badge of a reprobate condition; a merciless man's name will hardly be found in the book of life. Coloss. 3.11. Put on as elect of God, bowels of mercy, kindness. Those are elect of God have had mercy, and being called, they found and feel that mercy, and cannot but put on bowels of mercy, which declares their election: before, as Paul saith, Tit. 3.3. Men live in malice and envy, hateful and hating one another; but when God hath once called them, and manifested their Election, than they put on bowels of mercy, and they are as natural to them now, as their lusts were before, as bowels are to a parent, they pity others, as God pitied them: but where there be no bowels of mercy, but churlishness, hardness, unmercifulness, there is the black badge of reprobation rather than of election.  
9 It's a degree of murder; some men hate and curse the poor, and the Scripture blusheth not to call them murderers. 1 John 3.15. Who so hateth his brother is a murderer. Job 24.14. The murderer rising with the light, killeth the poor and needy. He devices ways how to oppress, suck, and squeeze them, and this is killing of them, and he is a murderer for it as well as the other: so, when a man sees his brother or neighbour poor, sinking, and like to be ruin'd, and will not relieve him, being able to do it, he falls into a degree of murder. The heathen, Publius Mimus could see this, who said, qui succurrere perituro potest, cum non succurrit, occidit: he that hath power to secure a man being ready to perish, and succours him not, he kills him. Suppose a man in the water or fire, you pass by, and lend him not your hand, which if you had done, his life had been saved, are not you now guilty of his death? When the Priest and Levite passed by the man that going from Jerusalem to Jericho fell among Thiefs, and relieved him not, it was their sin; and had he died in that condtion, they had been accessaries to his death. If the poor be our flesh, than our goods are theirs as well as ours: and if we let them perish, we murder them and ourselves too.  
10. The end of that man will be very sad who hath been merciless to others, he must have the end of a fruitless, or dead tree, he must be hewn down and cast into the fire. Jam. 2.13. He shall have judgement without mercy, that hath showed no mercy: all judgement, mere severity, pure wrath shall be his portion. Matth. 25.41, 42, etc. it's the chief, if not the only sin which Christ mentions at the day of judgement. I was hungry, and ye gave me no meat, I was thirsty, and ye gave me no drink: You shown me in my poor members no mercy; therefore departed from me ye cursed into everlasting fire prepared for the Devil and his Angels.  
Seeing than uncharitableness is so great an evil, let us put on bowels of mercy, and strengthen the hands of the poor and needy. It's a hard time, things are dear, trading little, poor abound, and therefore now its seasonable for the rich to open the bowels of their compassion, and to secure those that are in want. Job was a father to the poor, Chap. 29.16. he did not eat his morsels alone, the fatherless eat thereof, Chap. 31.17. The bellies and loins of the poor blessed him, being filled and warmed with the flesh and fleece of his sheep, v. 20 Dorcas, Acts 9 39 It were well if Jobs and Dorcas spirit & compassions were in all rich men, that so the hungry might be fed, the naked clothed, and necessities of the poor supplied: spare something out of your superfluities for them. Can you adorn your houses with pictures and hang? your tables with Carpets, your shelves with Pewter and Brass, your Closets and Cupboards with Plate, and have you nothing for the poor who are the temples of God? Can you feed your dogs, parrots, monkeys, pamper your horses, and not mind poor Christians which lie at your doors? If it be so, how will the Lord take it at your hands? Remember Dives, he had been better to have given all to Lazurus, than to have met with such an end for his unmercifulness. The Lord Christ hath told you it's a blessed thing to give, Acts 20.35. You would count it a blessed thing to show kindness to Christ; the paps that gave Christ suck were counted blessed, Luke 11.27. When you give to the poor, you give to Christ: Matth. 25.40. In as much as you have done it unto one of the lest of these my brethrens, you have done it unto me. The are Christ's brethrens thou dost it unto, and he accounts it done to himself, yea the lest or meanest it's done unto.  
Again, is it not a blessed thing to have the Lord of heaven and earth to be indebted to one. Prov. 19.17. He that hath pity on the poor, dareth unto the Lord, and that which he hath given will he pay him again.  
1. God is the poor man's surety.  
2. He takes the debt upon himself.  
3. Gives thee his word for security; his faithfulness and his honour are engaged for performance: had you the City's bond, the Parliaments security, the public faith for repayment of what you expend upon the poor, it were nothing to this: O give, give unto the poor, and make God as much as you can indebted to you, he is a good paymaster. Luke 6.38. Give and it shall be given unto you, good measure, pressed down, shaken together, and running over. If you will not make God your debtor by giving, he will be your Judge for not giving.  
We live in dangerous times, and richeses are uncertain things; the way to make them safe, is to bestow them upon the poor. Eccles. 11.1. Cast thy bread upon the waters, for thou shalt found it after many days: If you keep it, you loose; if you cast it away, you shall found it again.  
One had this Epitaph upon his tomb: Habeo quod dedi perdidi quod servavi:  
If you would keep wine or meal you put them into empty vessels. Isa. 58.10, 11. If thou draw out thy soul to the hungry, and satisfy the afflicted soul, than shall thy light rise in obscurity, and thy darkness be as the noonday, and the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones, and thou shalt be like a watered garden, and like a spring of water whose waters fail not.  
Quest. Seeing we are to strengthen the hands of the poor and needy, whether are we to give to all in such case?  
Answ. It's the judgement of some, that no beggars should be relieved that go from door to door, they think it an unwarrantable practice for people to do so, and to be relieved upon so doing, it's the nursery of many vagabonds, and vile persons; such live in no calling, are under no government, are the shame of the Magistrate, a disorder in a Commonwealth, and reproach of the laws are made for relief of the poor in their several respective places. Certainly those that beg up and down, being able to work, and will not, you aught not to relieve, you sin in doing of it; the Apostles rule is, if any will not work he must not eat, 2 Thes. 3.10. And further, when Begging is made a trade, I see not how it's justifiable before God, or can be countenanced by man; there are few but can do something towards their living; and if they cannot, they aught to be relieved otherwise than by begging.  
Yet to conclude it unlawful to give to any that beg, I dare not: Christ healed two blind beggars, Luke 18.35.42. John 9.7, 8. and did not reprove them for their begging.  
Besides, he hath given out a rule, Luke 6.30. Give to every man that asketh of thee, which would be voided and useless if I might give to no beggars.  
1. Than, if you be able, you aught to give to all that are truly poor and needy, justly necessitated to ask, even those that are able to work, and willingly would work; but through the ill disposition of the times cannot get any, or not sufficient to maintain them.  
2. If men be not able to relieve all that shall ask, than caution and Christian wisdom are to be used: you are to observe the rule of nature which leads you to give.  
1. To your kindred according to the degrees thereof.  
2. To your affinity.  
3. Your friends.  
4. Cohabitators of the same Village, Parish, City, County, Kingdom.  
5. To strangers whom providence shall offer unto you.  
But more specially,  
1. You are to consider whether they be godly poor or not: and if godly, there to place your charity. Gal. 6.10. As we have opportunity, etc.  
2. Their necessity, and so 

1. It may be extreme, they may be in danger of life, ready to starve, as Lazarus did at Dives door; or in danger of sinning, as Captives to turn Turks, and poor amongst us of turning to Popery, to steal; now such are to have help before others.  
2. It may be great, attended with some grivevous inconvenience, as loss of liberty, sinking of a family, scandal to religion; now these are to have a hand reached out to them, when others may not.  
3. There is a common necessity, when poor want, live not so comfortably as they would: and these as we have ability and occasion we may, the other we must relieve.    
3. Their impotency; they may be sick, infirm, lame, blind, aged, so that they are not able to do aught for a livelihood.  
4. You are to consider their serviceableness formerly; the more useful any have been in Church or State, the more good they have done to either or both, the rather should they in case of want feel your charity than others, as many now that have ventured their lives in the wars.  
5. The cause of their poverty and want; if men have been brought to it by sickness, by special acts of providence, fire, losses at Sea, plundering, robbery, unfaithfulness of men and their deal; these are to be pitied, supported before others that have brought themselves to beggary by ill courses.    

VERS. 50.  
And they were haughty, and committed abomination before me, therefore I took them away as I saw good.  
HEre he goeth on in numbering Sodoms sins, and shew●ng Sodoms end; they sinned against God, and he took them away for their sins.  

They were haughty.  
The Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they gloryed; sin they did grievously, and gloryed in their sins. Mont: they are lifted up. Some Expositors read it participially thus; exalting themselves, they committed abominations.  
In the former verse was spoken of pride, and therefore I shall say nothing of haughtiness, it being so near of kin to pride, if not the same.   

Committed abomination.  
By abomination we may understand that sin which is denominated from that place, viz. Sodomy, unnatural lusts, filthy uncleanness; for they being proud and haughty, excessive in eating and drinking, abounding in idleness, neglective of the poor and needy, how could it be that they should be chaste? no, they were unclean, and abominable unclean, according to that you read, Rom. 2.27. The men leaving the natural use of the woman, burned in their lust one towards another, men with men, working that which is unseemly. When the Angels came to Lot, Gen. 19 the Sodomites thinking they were men, both old and young: And all the people from every quarter compassed his house, and said, bring out the men that came unto thee, that we may know them, vers. 4, 5.  
This lying with the Male an unnatural sin, we first find practised by these Sodomites, who as Judas saith, gave themselves over to fornication, and went after strange, or other flesh: the women did not content them, but they burned in their lust's men towards men, and committed abomination one with another; it was other flesh than God appointed for generation: Man and Wife are one flesh; but man and man, woman and woman can never be so.   

Before me.  
That is, publicly, at noon-tide, in the sight of all, suitable to what you found in Isa. 3.9. They declare their sin as Sodom, they hid it not. Lawful acts of this nature should be in secret; but they did unlawful acts against the light of nature, and that openly. Zeph. 3.5. The unjust knoweth no shame. Such were these Sodomites.  
Their sin is set out emphatically, in Gen. 13.13. The men of Sodom were wicked, and sinners before the Lord exceedingly.  
1. They were wicked, and intensively wicked, which the words wicked and sinners import; for the spirit saith not only they are wicked, but wicked and sinners.  
2. Sinners before the Lord; they sinned impudently, openly, and as in the presence of God, himself looking on: and they were sinners against the Lord, as some do read the words; that is, they sinned with a high hand. 1 Sam. 2.25. If a man sin against the Lord, who shall entreat for him? They are heinous sins, and these Sodomites sinned against conscience, common equity, and light of nature.  
3. Exceedingly; they were not seldom or little in sinning, but frequent, and much, and their sins of a transcendent nature: As Nimrod was a mighty hunter before God, so these were mighty sinners before him, none equal to them than on the earth.   

I took them away.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 removere feci, I caused them to be removed: what this removing or taking away was, you may see, Gen. 19.24, 25. The Lord reigned upon Sodom and upon Gomorrah brimstone and fire from the Lord out of heaven: And he overthrew those Cities, and all the Plain, and all the inhabitants of the Cities, and that which grew upon the ground.  
Here is one of the most dreadful judgements, if not the dreadfullest of all that we found in the book of God, executed upon sinners. The Lord from himself immediately, miraculously, suddenly sends a rain from heaven, of fire and brimstone, which was dreadful to the fight, to the smell, but worst of all to feel: and they having been hellish in sinning, are made hellish in suffering; for fire and brimstone is the punishment of hell. Rev. 19.20.20.10. Judas tells us, they suffered the vengeance of eternal fire, vers. 7. They passed through a temporal, or temporary fire, to an eternal fire: and Peter saith, They were condemned, 2 Epist. 2.6. God turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, he condemned them here, and to eternity. And the Prophet Jeremiah, when he was in a cursing vein, curses the man brought tidings of his birth, thus; Let that man be in the Cities which the Lord overthrew, & repent not, Jer. 20.16. The Prophet judged them accursed, and so separate from God for ever, they repent not of their sin, for Sodom was overthrown in a moment. Lam. 4.6. Neither did God repent of what he had done, and therefore no reconciliation could be between them, but they perished utterly. Not only were the men consumed in this judgement, their houses and buildings turned to ashes, their Cattles, Corn, and what ever grew upon the ground: but even the ground itself is under a curse still, being lacus asphaltites, or mare mortuum, nourishing no living creature, and so extremely salt, that it bears up whatever is thrown thereinto, and bird● that fly over fall down into it, being suffocated wiith the poisonous vapours which rise from it: so that now this Plain which was a fruitful valley, and as Paradise, is become through the people's sins, and just judgement of God, a filthy and sulphurous and poisonous Lake.   

As I saw good.  
Some read it, as thou hast seen. The men of Jerusalem from the Turrets of the Temple, their prospects in Zion and Jerusalem, could see this lake, and the hand of God upon the Sodomites therein, and therefore saith, as thou hast seen: and so Jerome, sicut vidisti. But the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I have seen. Gen. 18.21. The Lord went down to see whether Sodom had done according to the cry of it. The cry of her sins was great and grievous, and the Lord finding it so, he did as he saw good, and cause, he dealt with it as you have heard.   

Obser. 1.  
The Lord remembers the iniquities of people long after they are committed, yea after they are dead and gone. Sodom's sins were not forgotten, though they had sinned them many hundreds of years before; no vestigiaes left of them or their Cities.   

Behold, this was the iniquity of thy sister Sodom, pride, etc.  
God remembered the provocation of him by the Jews at the Read Sea, in David's days, which was long before. Psalm. 106.7. The Calf they made at Horeb, vers. 19 Their idolatry, fornication and murmuring were fresh in God's thoughts, in Paul's days, 1 Cor. 10.7, 8, 10. Balaam's, Sodoms, the old worlds, the Angels were minded by God, and mentioned by his spirit in Peter's days, 2 Pet. 2.15.6.5.4. The Angels had sinned 4000 years before, and above, yet was not their sin forgotten. 1 Sam. 15.2. I remember saith the Lord of hosts, what Amalecke did to Israel, how he laid wait for him in the way when he came up from Egypt. This was 400. years before: It was twice 14. generations from David to CHRIST, and yet there is a gentle touch upon David's sins, Matth. 1.6.17. God hath a firm and tenacious memory, it lets nothing slip which once it receives: you see sinful acts of men in States are kept upon the file, and on record, and many hundreds of years after are brought forth. God keeps the sins of Cities, Kingdoms, Princes and people in his book of remembrance, which should lesson us to take heed what we do. Men do not more easily sin, than forget their sins, but God doth not so easily or quickly forget them. Job 13.26. Thou makest me possess the iniquities of my youth. Psalm. 25.7. Remember not the sins of my youth.  
2. Plenty is the Parent of sin, yea many sins. Sodom as hath been shown, was situate in a Plain very fruitful and delightful, as appears, Gen. 13.10. It had abundance, and what was the effect thereof, pride, fullness of bread, idleness, unmercifulness, haughtiness and uncleanness. Deut 32.15. Jesurun waxed fat, and kicked: thou art waxed fat, grown thick, thou art covered with fatness; than he forsook God which made him, and lightly esteemed the rock of his salvation.  
When Israel grew rich, had plenty of all things about her, than she became like a fatted Ox that kicks at the owner, and cares for none. 1 Sam. 2.29. Wherhfore kick ye at my sacrifice, and at mine offering. They slighted the sacrifices and offerings of God, and in so doing, they slighted, they kicked at God. Nehem. 9.25, 26. When God had brought them into Canaan, they took strong Cities, a fat land, possessed houses full of all goods, wells digged, vineyards and olive-yards, and fruit-trees in abundance: so they did eat and were filled, and became fat, and delighted themselves in thy goodness. Nevertheless they rebelled, and were disobedient against thee, and cast thy law behind their backs, and slew thy Prophets which testified against them, to turn them to thee, and they wrought great provocation.  
Solomon when he abounded most with God's blessings, than he loved strange women, multipyed Wives and Concubines, and fell to idolatrrie, as you may see from 1 King. 10. & 11. Chap. Jer. 5.27, 28. They are become great, waxed rich, they are waxen fat, they shine, they overpasse the deeds of the wicked: They went beyond the very heathen in wickedness, Ezek. 5.6, 7. Jerusalem here in this Chapter, the metaphorical woman, for whom God had done so much, and upon whom he had bestowed broidered work, skins of Tachasch, finelinnen, silk, ornaments, bracelets, chains, jewels, rings, a Crown, gold, silver, fine flower, honey, oil, she plays the harlot, abuses those choice blessings and abundance she had, to idolatry: she sacrificed her children to Idols, and walked in such lewd ways, that the daughters of the Philistims were ashamed of her, vers. 27. Dives was wealth, and as wicked as wealth. Jam. 5. the rich men that had plenty of all things, withheld the labourer's hire that reaped down their fields: they lived in pleasure, were wanton, condemned the just.  
Plenty is dangerous, yet all men labour to be rich, and have much about them: men's tables & estates prove snares. The bag catched Judas; and many in prosperity have fallen who stood in the days of adversity.  
3. The Lord gives outward blessings, not only to Saints but to sinners, yea to great and notorious sinners; even the Sodomites that were wicked, and sinners before God exceedingly, had bread, and abundance thereof; that is, of all outward blessings, edible and potable; they had variety and likewise other things plentifully.  
Matth. 5.45. He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and the unjust. Not only Abraham and Lot had the sun and rain, who were righteous persons: but Sodomites, who exceeded all sinners than in the world, had the sun shining upon them, Gen. 19.23.  
Other Nations had the dews of heaven, and fatness of the earth as well as the Jews, God's own people. The Canaanites & others had that pleasant land which flowed wi●h milk and honey before they had it: and they were so wicked that the Land could bear them not longer, but even spewed them out, Levit. 18.28.  
Antiochus a vile person had the Kingdom, Daniel 11.21. So Ahab that sold himself to work wickedness in the sight of the Lord, 1 King. 21.25. he was a King in Israel.  
The whore of Babylon was arrayed in purple, decked with gold, precious stones, and pearls: and when Jerusalem here was grown worse than the Nations round about her, yet than she had the blessings of God in great store: so that all things come alike to all, and no man knoweth love or hatred by all that is before them, Eccles. 9.1, 2.  
If any man should conclude himself a good man, beloved of God, because he gives him many blessings, much of the creature; than may it be said, the Sodomites were good men, for they had plenty: If any should say he is an evil man because he wants these, than Lazarus, the Apostles, Christ himself should be so, because they had little or nothing. God gives his outward blessings promiscuously to good and bad, that men may see he is impartial in his outward dispensations, that good men using them well, and honouring him therewith, might increase their comforts and rewards; that evil men abusing them to the service of their lusts, and dishonour of their giver, might have the deeper condemnation.  
4. Cities commonly are guilty of great sins; Sodom was a City, 2 Pet. 2.6. the Cities of Sodom and Gomorrha: and there were two more which you have specified in Deut. 29.23. together with the other, Sodom and Gomorrha, Adma and Zeboim, which the Lord overthrew in his anger and wrath; these four Cities perished together, and they were full of crying sins, pride, gluttony, idleness, inhumanity, uncleanness, and the like, these sins run through them all. Judas 7. Sodom and Gomorrah, and the Cities about them, they gave themselves to fornication, and went after strange flesh.  
There were high places and Idols in the Cities of Samaria, 1 Kings 13.32. Isa. 10.10. Hos. 8.5. The woman of one of the Cities of Samaria that talked with Christ, John 4. was very bitter, lived in uncleanness, and worshipped she knew not what.  
Babylon was full of cruelty and pride, Jer. 50. the bloody City, Ezek. 20.6. Niniveh so abounded with sin in Jona's days, that had they not repent, destruction had been upon them, see Nahum 3.13. Jerusalem had violence and strife in it, Psal. 55.9, 10, 11. Mischief, sorrow, and wickedness are in the midst thereof, deceit and guile departed not from her streets. Zeph. 3.1, 2, 3, 4. she is called the filthy, polluted, oppressing City: her Princes were roaring Lions, her Judge's evening Wolves, her Prophet's light and treacherous persons, her Priests polluted the Sanctuary, and did violence to the Lord. Ezek. 8. you may read what horrible abominations were in the Temple and City. Lam. 4.13. her Prophets and her Priests shed the blood of the just in the midst of her.  
5. Sinners in time come to a height and impudence of sinning, they committed abominations before me. Nothing restrained them, not conscience, light of nature shame amongst men, fear of punishment, spectacles of death, but they go on and sin in the sight and presence of God. Isa. 66.4. They did evil before mine eyes, even in the Temple. Where God dwelled, they sinned, set up Idols, and worshipped them: to what a height of sinning did Manasses come, and the Jews in his days, they did that was evil in God's fight, and provoked him to anger, 2 King. 21.15. in tract of time sinners become stout, and will contest, Mal. 3.13. Your words have been stout against me, yet ye say what have we spoken so much against thee? ye have said it's in vain to serve God, etc.  
6. When God brings terrible judgements upon Kingdoms, persons, he seethe cause for it, therefore I took them away as I saw good.  
I saw what sinners they were, I came down from heaven, examined the cry of their sins, and saw sufficient cause to make me stretch out my hand, and rain down fire and brimstone upon them. When God drowned the old world, confounded their language, made the earth to swallow up Corah, Dathan, and Abiram, when he sent fiery Serpents amongst them, famines, plagues, wars, captivity, he saw cause for all these.  
There is never any public or private judgement befalls States, Cities, or persons, but the Lord hath great and just cause to do so: if there were no sin, there would be no punishment. Lam. 3.39. Wherhfore doth a living man complain, a man for the punishment of his sins.  
7. We aught to take notice of God's judgements upon sinful places, and to beware of their sins; God doth therefore tell us in his holy word what he hath done to Sodom & other places for that end. This judgement upon Sodom is often mentioned, Gen. 13.10. Isa. 1.9. Lam. 4.6. Luke 17.29. Rom. 9.29. 2 Pet. 2.6. Judas 7. And here also when God threatens to Punish sinful persons and places severely, he tells them they shall be made like Sodom, as in Deut. 29.23. Isa. 13.19. Jer. 49.18.50.40. Zeph. 2.9. and in Amos 4.11. he saith, he had overthrown some of them as he overthrew Sodom. In 13. places this sore judgement is mentioned, that so we might frequently meet with it, mind it, and abhor the sins brought it upon them: If the sins of Sodom be found in Cities, pride, fullness of bread, abundance of idleness, unmercifulness to the poor, uncleanness, they shall have Sodoms' judgement, or some equivalent. It may be we are free from Sodoms' sins, and I would we were: but are we not guilty of worse? I fear we are: If we receive not the Gospel in the power of it, as Capernaum did not, Christ tells you it shall be easier for Sodom and Gomorrha in the day, etc. Matth. 11.    
VERS. 51, 52. 
Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.  
Thou also which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea be thou confounded also, and bear thy shame in that thou hast justified thy sisters.  
THe scope of these two verses is to convince Jerusalem, that she was more wicked than others, than Samaria, or Sodom her sisters, and therefore aught proportionably to be confounded and shamed for her abominations,  

Samaria.  
This was the chief City of the ten Tribes, and is here put for the Kingdom of Israel, as it's distinct from the Kingdom of Judah, and is often called Israel and Ephraim, and the sins of the Israelites or Ephramites were exceeding great. Their Kingdom was begun in rebellion and idolatry, 1 Kings 12.19.28, 29. They rebelled against the house of David, chose Jeroboam to be their King, who set up the golden Calves at Dan and Bethel, and drew the people to worship them; he made priests of the lowest of the people, set up high places, devised feasts and worship of his own, vers. 31, 32, 33. And all the Kings of Israel were wicked, Ahab so abominably wicked, that none was like unto him. 1 King. 21.25. Jezabel filled the land with wickedness: She caused Naboth to be unjustly accused and stoned to death, Chap. 21.10. the true Prophets were persecuted, 850. false Prophets countenanced, Chap. 18.  
There was no truth, mercy, or knowledge of God left in the land; swearing, lying, kill, stealing, adultery abounded, Hos. 4.1, 2. They were profound in slaughtering, Chap. 5.2. The Priests of Israel were murderers, Chap. 6.9. The pride of Israel was great, Chap. 7.10. They had the pely corrupted themselves, Chap. 9.9. Confederated with the Assyrians and Egyptians, Chap. 12.1. Provoked God to anger most bitterly, Vers. 14. They walked in the statutes of the heathen, and of the Kings of Israel, they sinned secretly and openly: they set up images and groves on every high hill, under every green tree,  incense in all the high places as did the heathen: They rejected the statutes and covenant of God, they left all his commandments, caused their sons and daughters to pass through the fire; they used divination and enchantments, and sold themselves to do evil, 1 Kings 17.8, 9, 10, 11.15, 16, 17. Now although the ten Tribes comprised in the word Samaria were guilty of these and many other sins, yet they were not the half of Jerusalem's sins. Samaria hath not committed the half of thy sins: which we are not to accounted of by Arithmetical proportion, as if Jerusalem's sins for number were more than so many more: but the quality and nature thereof were such, so dreadful, so grievous, clothed with such circumstances and aggravations, that compared together, and all things considered, those of Sodom and Samaria were not half so bad. The Sodomites had only the light of nature to direct them: the Samaritans had a devised worship forced upon them by Jeroboam, and were held to it by succeeding idolatrous Kings. They had not the Law, the Temple, the Ark, the Prophets, the true Priests, sacrifices, solemn feasts, and good Kings, as Jerusalem had, therefore Jerusalem's sins were the greater: Samaria had heard and read of God's heavy judgement upon Sodom, for her wickedness: Jerusalem besides that had seen Gods dealing with Samaria, that the ten Tribes were ruin'd and carried away into captivity; that she alone was preserved and reserved as God's peculiar: and now for Jerusalem to be ingrateful, to fall into, and to continued in those sins, for which the Israelites suffered so much, notwithstanding the threats of the Prophets; yea to set up the Image of Jealousy at the gate of the Altar, to picture the forms of all creeping things and abominable beasts, and to portray all the idols of the house of Israel upon the walls of the Court, and for the Elders to offer incense, before them; to place Tammuz in the Temple, women to weep for that abominable Idol, men therein to worship the sun towards the East, and put the branch to their nose, and fill the land with violence, Ezek. 8. These things make the Lord to say, that Samaria committed not half of thy sins, but thou hast multiplied thine abominations more than they: And as it is, Jer. 3.5. Behold thou hast done and spoken evil things as thou couldst. She was become so wicked, had sinned with to high a hand. that she could not do worse, she exceeded all. Ezek. 5.6, 7. She hath changed my judgements into wickedness more than the nations, and my statutes more than the Countries that are round about her: and multiplied more than the nations, more sins, more aggravations.   

And hast justified thy sisters.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justificati, not haste made them holy, just, righteous, as the papists do intrpret the word, when they treat of justification; but by the greatness of thy sins hast declared them to be less sinners than thyself: so Sanct. saith, that justificare in this place is the same with justum ostendere: and Vatab. justiores to esse ostenderis, thou dost manifest that they are more righteous than thyself; for set their sins with thine, and the disproportion is so great, that they are not half such sinners as thou art, they seem just in comparison of thee, thy sins are heavy, and theirs are light; this doth not lessen the sins of the Sodommites or Samaritans, or suppose them to be innocent; but only showeth that their sins had not such heinous aggravations as theirs of Jerusalem had.   

Vers. 52 Hast judged thy sisters.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hast pronounced judgement saith Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to pray, to appeal, and it's likely the Latin word, appello, and English, appeal, do come from it; but frequently to judge. Avenarius saith, its verbum juridicum, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is judges, Exod. 21.22. Deut. 32.31. Job 31.11. Vatab. ●aith, that pilalti signifies in alios decernere sententiam tanquam merito punitos. Thus Jerusalem, when she heard of God's severe proceed with Sodom, she said their sins were great, and those judgements deserved: When she saw Samaria besieged, taken, and the ten Tribes carried away by Salmanezer into captivity, she did not pity, but censure them, looking at them as Rebels, Idolaters, Apostates, and Persecuters, and so adjudged all those punishments due unto them which they under went, thinking herself more righteous than they of Sodom or Samaria.   

Bear thine own shame.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word for shame notes more than ordinary shame, ignominy, reproach, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be calumniated, to have such words and usage as if one were a dog, or esteemed no better than a dog: hence the word calumnia, calumny, and it is always used in contemptuous, or in an ill sense, as some Critics observe; whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not, neither notes so deep a shame, reproach as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth. Jer. 14.3. They were ashamed and confounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are both words; one imports shame, the other confounding shame, exceeding great shame. Isa. 50.6. I hide not my face from shame and spitting. When Christ was put to death, you know how ignominiously they used him, scoffing at him, and spitting upon him, they slighted and reproached him to the utmost. The Sept. renders the word shame in our Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torment, because such shame is a torment, a burden. Vulg. thy confusion. Castal. thy obscenity or filthiness. Others, thy ignomine. Calv. probrum tuum.   

Bear thine one shame.  
The meaning of the phrase is this; seeing thou hast done shameful things, yea so shameful, as the sins of Samaria & Sodom seem little in respect thereof; now look for, and submit unto shameful judgements which I shall bring upon thee. I will bring the Assyrians, they shall discover thy wickedness, strip thee of all thy Jewels and Ornaments, stone thy Children, burn thy Habitations, carry thee away Captive: I will make thee a reproach and hissing in the open view of all the world, as I did the Sodomites and ten Tribes, when I punished them for their abominations: I know it will be very heavy for thee, but however bear thine own shame.  
This expression of bearing shame you have it not elsewhere than in this Prophet, its peculiar to him, and frequent. It follows here in this verse again, be thou confounded, and bear thy shame.  
The word for confounded is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Expositors generally, tu erubesce, or pudefias, be thou ashamed. Only Aecol. & the Vulg. confundere, be thou confounded, and so our Interpreters of the Bible have put it: and if we take it for granted, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth confounding shame, yet not such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth.  
The words being opened, and sense given, we should come to the Observations; but before we do that, one quere is to be made and answered.  
The quere is, seeing that Jerusalem's sins were greater than Sodoms and Samaria's, and they righteous in comparison thereof; why had she not greater punishments than they? Sodom was consumed with fire from heaven; the 10. Tribes so extirpated and captivated, as that they never returned, or became the Lords people to this day: God is just, and the greatest sinners should have the greatest punishments.  
To this I answer,  
1. That as God would have wholly spared Sodom had there been ten righteous in it, Gen. 18.32. So there being many righteous in Jerusalem, who cried for mercy, and bewailed the abominations thereof, the Lord lessened the judgement. That there were many righteous in it, who sighed and cried to the Lord, you may see, Ezek. 9.6. And if God will divert judgements for their sakes, he may also lessen them.  
2. God's judgements upon Jerusalem, all laid together, were greater than the fiery hand of God upon Sodom: the Famine, which made the pitiful women to eat their children, Lam. 4.10. The fathers to eat their sons, and the sons their fathers openly, Ezek. 5.10. The Pestilence, the Sword, and Captivity were, all things considered, soarer strokes of God upon Jerusalem, than the fire from Heaven upon Sodom, and you have divine testimony for it, Lam. 4.6. The punishment of the iniquity of the daughter of my people, is greater than the punishment of the sin of Sodom that was overthrown in a moment, and no hand stayed on her.  
Sodom's punishment was sharp, but short: Jerusalem's was sharp and long; to kill a man by degrees, by cutting of fingers, toes, ears, arms, legs, is fare worse than cutting of the head at once; such was God's deal with Jerusalem.  
3. If the punishment of the ten Tribes were greater; for they endured three year's siege, 2 Kings 17.5. and were carried away into Assyria, and never returned?  
I answ. God hath his prerogative to punish sinners with what degree of punishment he please here in this life; he may punish lesser sinners with greater punishments, and greater sinners with lesser punishments, & yet be free from partiality or injustice, because he hath a day to reckon with sinners hereafter, and than will tender to them fully according to the merit of their sins. Ezra 9.13. God punished them less than their iniquities deserved. And if Jerusalem's punishment came short of the ten Tribes, the more remained behind without repentance, & God rendered it in due time; but upon search into the word, it may appear that Jerusasalems' punishment was not short, but beyond the ten Tribes. Ezek. 5.9, 10, 11, 12. God saith there, he will do that in her which he had not done, & whereunto he would not do any more the like. The meaning is, he would punish Jerusalem more, and otherwise than he had done Sodom, Samaria, or any other before. God swears there, that he would not spare them, nor have any pity. Samaria was not burnt, when taken, and the Tribes carried away; but Jerusalem, the Temple, and all the holy things in it were burnt, and taken away, the people divided into 3 thirds, and each third pursued with judgement.  
4. God may show mercy to the greatest sinners, & bring them to a condition of enjoying the greatest privileges, to show the richeses of his free grace and mercy: and so he did here those that sinned more than Sodomites or Samaritans; after great sufferings and 70. years' captivity, he brings back to Jerusalem, bestows a new City and Temple upon them, with the privileges and ordinances thereof: and besides we may remember that the promise of return from Babylon was not made to Samaria or the 10. Tribes after 70. years, but unto Jerusalem, and the two Tribes that were left. Jer. 29.10. The 10. Tribes were gone into captivity before Jeremiah's days; about the sixth year of Hezekiah they were carried away, and Jeremiah prophesied not till the 13th year of Josiah, Jer. 1.2. and he was than come to the days and reign of Zedekiah, as appears, Chap. 21.1. And it was above 120. years that the Tribes had been than carried away, as is evident upon compute of the years, from the 6. of Hezekiah, to the times of Zedekiah: therefore it's said, Ezra 1.5. When the time of return came, that the fathers of Judah and Benjamine risen up to come and build the house of the Lord at Jerusalem. God's promise was given out to show mercy to them, and bring them back, which he did, notwithstanding their great sins, to show his faithfulness and fullness of mercy.   

Obser. 1.  
The sins of one people may be greater than the sins of another; all sins are not equal, nor all sinners equally guilty. Jerusalem's sins exceeded Samariahs and Sodoms, they were not half so great sinners as she was.  
The more mercies any people enjoy, the greater are their sins if they answer not those mercies.  
Jerusalem was taken from a low, bloody, beggarly, perishing condition: God blessed and multiplied her exceedingly, entered into covenant with her, and took her to be his; he bestowed upon her beauty, honour, renown, wealth, all things ; he set her in the midst of the Nations, Ezek. 5.5. that all might see what he had done for her. She was thy holy City, Matth. 4.5. and had those privileges, ordinances, and advantages which no City in the world had; he had often delivered her out of the hands of enemies, especially in the days of Hezekiah, when Senacherib lay before her by with 185000. men, 2 K. 19.35. Yea God had wooed her by his Prophets, made many gracious promises to her, water●d her and watched her night and day, Isa. 27.3. done what he could for her, Chap. 5.4. and yet she sinned notoriously, excessively against God more than the Nations. Those had not half her mercies, did not commit half her sins; such abominations, lewdness, villainies, were not to be found elsewhere. She fined wilfully, Jer. 44.16, 17. She continued in sin, notwithstanding great means used to reclaim her, Neh. 9.26. She provoked God to his face, Isa. 65.3. She was insatiable in wickedness, vers. 28, 29. of this Chap. She caused other Nations to sin with her, Ezek. 23.16, 17.  
These and many other aggravations were in her sins: and as the Jews than sinned greater sins than the Sodomites and Samaritans, so Christians now sin greater sins than the Jews did than. Gospel-sins are the greatest sins: In the Gospel is held out the greatest grace, mercy and love to sinners, and if these be refused or abused by them, their sins will be exceeding sinful, and it will be more tolerable for Sodomites, Samaritans, Hiero solymites, Ninivites, or any, than for such. Christian's sins will be found the scarlet and unparalellable sins.  
2. That comparing of sins and sinners together, makes great sins seem little, and great sinners seem righteous.  
Sodoms and Samariah's sins were great and grievous; yet compared with Jerusalem's, they seemed little, not half so great or grievous: thou hast justified thy sisters, and they are more righteous than thou. Neither of them were little sinners, or had any righteousness; but being laid together, sins and sinners, Jerusalem was transcendently sinful, and unrighteous, and they less sinful, less unrighteous. Great things when they are exceeded by greater in view, they seem little: a great house is nothing to a great rock, a great mountain or City; a great River is nothing to the Ocean, so a great heap of sins is as nothing to a greater; what's a cart-full of dung to a great dunghill, and as it is in quantities, so in qualities: some poisons are so poisonous, so strong, that they kill immediately, others, though more in quantity, yet are longer in producing such an effect, and in comparison they are no poisons: so some sins and sinners compared with others, are as none. Luke 18.14. The Publican went down to his house justified rather than the Pharisee: This Pharisee compared himself with the Publican, and thought himself righteous; but the Publican in comparison of him was righteous. There is a righteousness which doth condemn, and there is a sinfulness which doth justify, and both are naught: A Pharisaical righteousness damns a man, when a Jerusalem's sinfulness justifies a man: take heed therefore of comparing yourselves with others who are worse, and greater sinners than you, and from thence of framing a righteousness to yourselves notwithstanding. Sodom & Samaria were less sinners, more righteous than Jerusalem, yet you know how God dealt with them, and destruction will be the end of all those who trust to such righteousness.  
3. Great sinners see not, or forget their own sins, and are apt to censure, judge, and condemn others who are less sinful than themselves, and especially when they are under the hand of God.  
Jerusalem, whose iniquities and abominations were incomparable, beyond Sodoms & Samariah's, sees not her own sins, remembers not how she had dealt with her God, her Lord, and Husband, but forgets him, Jer. 2.32. and here judges her sister Samaria, and thought her sins and courses so grievous, so foul, and provoking, that when she was besieged three years, carried into captivity, and suffered sad things; it was well done of the Lord to deal so by her, that she was more wicked than herself or any others. Luke 13.1, 2, 3, 4, 5. When some out of Galilee were sacrificing, Pilate gave command they should be slain, and so made sacrifices of them: they that saw them brought to such an end, presetnly judged them to be the greatest sinners of all the Galileans: So those were slain by the fall of the Tower in Siloe, they thought Jerusalem had not greater sins in it; but it was otherwise, Christ told them that they were as great, or greater sinners; Except ye repent, ye shall all likewise perish. It's not warrantable to conclude them to be the greatest sinners who are smitten with some heavy hand of God; than Job and Josiah might have been censured to be the greatest sinners of their times. You may observe in human politics, that often accessaries and instruments in plots, treasons, rebellions and murders, do suffer, when principals escape; and so God sometimes executes judgements upon lesser sinners, and lets others who are greater, supervive. Let us in stead therefore of judging others, judge ourselves, and fear we are reserved for the like, or worse judgements, if we repent not.  
Jerusalem who judged her sister to be the greatest of sinners, and justified her by the greatness of her own sins, was reserved for greater judgements, and a worse end, because she repent not.  
4. It is a shame for those who are guilty of the same, or greater sins, to judge others. Jerusalem committed the same sins, and did worse, yet she judged Samaria; and this was her sin and shame; in the Heb. the words run thus, Thou also bear thy shame, who hast judged thy sisters in thy sins, in which thou hast done abominations more than they. It's a shameful thing to reprove, censure, or judge those are less sinful than ourselves, and especially being under the hand of God for their sins.  
1. We justify ourselves in so doing, and step into God's throne.  
2. We give occasion to the censured to say, Thou hypocrite, pull the beam out of thine own eye, before thou meddle with the woate in mine.  
3. We condemn ourselves in so doing. Rom. 2.1. He that doth the same thing, or worse, and judges another, he condemns himself.  
4. We insult over them, and add affliction to affliction if they be judged by the Lord.  
And all these are matters of shame, he that reproves or judges others, should be innocent himself.  
When the Scribes and Pharisees brought, and complained unto Christ of the woman taken in adultery, he said unto them, he that is without sin among you, let him first cast a stone at her. Christ did not mean simply, he that is without sin, for he knew there were none such living except himself; but he that is without that sin or sins equivalent (as they were not, who came to tempt Christ, and get advantage against him, being malicious, and bloodily minded) let him first throw a stone at her, hereupon being convicted by their own consciences, that they were sinners, and very faulty, they were ashamed, hung down their heads, and went sneaking away, John 8.9.   

Obser.  
5. Sin brings shame; bear thy shame for thine iniquities: thou hast sinned and sinned more than others; thy sins are thy shame, and will bring shame upon thee: What a shame was it to Jerusalem, that she was a greater sinner than Samaria, than Sodom; that she did such things as made the daughters of the Philistims ashamed of her, vers. 27. of this Ch. When Moses was in the Mount, this people would have God to go before them; and the Calf being made, what saith the Text, Exo. 32.25. Aaron had made them naked unto their shame amongst their enemies: They were made naked of their Ornaments, of God's protection by this Calf, and changed their glory into the similitude of an ox that eateth grass, Psal. 106.20. And this was their shame: When Ammon would have his will upon Tamar, she opposed him with an argument taken from the shame of sin, 2 Sam. 13.13. Wither shall I 'cause my shame to go? and as for thee thou shalt be as one of the fools in Israel, it will be a great reproach unto us both.  
The Corinthians lawing it before the unjust, and not taking up the matter among themselves, was their shame, 1 Cor. 6.1.5. and Chap. 15.34. Some have not the knowledge of God, I speak this to their shame. Ignorance is a shame to people, and so is all sin, Rom. 6.21. The Romans were ashamed of their fal●e worship, and sinful lives. Shame is the lackey that waits upon sin, and causeth the conscience to blush as well as the face. Prov. 14, 34. Sin is a reproach to Nations.  
6. Shame in itself, or as it accompanies the judgements of God upon sinners, is a burdensome thing; bear thine own shame, reproach, disgrace. Women that are common ●hores, yet cannot endure to be called so; much less to be used, as sometimes they are, carted, pumped, or sent to Bridewell. Barrenness in women, because it was a reproach unto them, how burdensome was it of old to them. Rachel was pinched upon this consideration as much as any other, when she said give me children, or else I die, Gen. 30.1. For so soon as she had a child, she acknowledged God had taken away her reproach, vers. 23. that was the burden upon he●. Psal. 69.20. Reproach hath broken my heart, and I am full of heaviness. His adversaries did unjustly accuse, slander, and disgrace him, and this lay so heavy, like a mountain or millstone upon him, that it broke his heart, and filled him with heaviness: what did the reproach than, and shame which came upon his defiling Bathsheba, and murdering Vriah do? they broke and ground his heart to powder: when men are touched in their reputations, it goeth near them; the burden of dishonour and disgrace is so heavy, that sometimes they will venture their lives in duels and quarrels, and rather dye, than bear the burden of reproach: shame and reproach have caused many to make away themselves. Saul fearing the Philistims would abuse and disgrace him, fell upon his own sword, and slew himself. When this City Jerusalem was laid waist, the inhabitants thereof made a curse, reproach, and hissing among all Nations, was it not a torment, a burden, and vexation to them? Ezek 5.14.15. Jer. 23.40. I will bring an everlasting reproach upon you, and a perpetual shame which shall not be forgotten.  
7. Sinners must bear the judgements of God, and the shame that is due unto them whoever they be. Thou also, even thou Jerusalem bear thine own shame.  
Jerusalem had been the faithful City, Isa. 1.21. but was become an Harlot: Judgement and Righteousness did lodge in her, but now murderers.  
She had sinned, shamed herself before God and man, and she must bear her burden, bear God's judgements, bear shame before heaven and earth.    
VERS. 53, 54, 55, 56. 
When I shall bring again your captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughterss, than will I bring again the captivity of thy captives in the midst of them.  
That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.  
When thy sisters, Sodom and her daughters shall return to their former estate, and Samaria and her daughters shall return to their former estate, than thou and thy daughters shall return to their former estate.  
For thy sister Sodom was not mentioned by thy mouth in the day of thy pride.  
THese verses contain more judgement, and the cause thereof, in them you have,  
1. Jerusalem's irrecoverableness of her former estate, in the 53. and 55. verses, laid down under a double comparison, viz. God's deal with Sodom and Samaria, and their daughters.  
2. The scope and end of God in it, vers. 54. that she might bear her own shame, etc.  
3. The causes of this judgement, which are, 

1. Her being a comfort to them, vers. 54.  
2. Her pride and forgetfulness, vers. 56.    

Vers. 53. When I shall bring again their captivity, etc.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & convertam captivitatem eorum▪ Some make this vers. and so the 55. to be promissory, not minatory, affirming that the Lord here promiseth to show mercy to the captives of Sodom, Samaria, and Jerusalem, and to bring them all back again. But because Sodom and her daughters were utterly destroyed, and they saw not how they could be returned; therefore they labour much to prove, that by Sodom is meant the two Tribes and half on the other side Jordan; Reuben, Gad, and half Manasses; but these are comprehended in Samaria, which was the head City of the ten Tribes: and if that should be yielded, the difference between Sodom and her daughters, and Samaria and her daughters would be great, yet taken away.  
Others therefore by Sodom here understand the Moabites and Ammonites that came from the loins of Lot, who dwelled in Sodom, as appears, Gen. 19.37, 38.  
But the Scripture gives no warrant to accounted these among the Sodomites, rather they should have been called Lothites, or Lottites, seeing they descended from his loins.  
Besides, the word Sodom is to be taken in its proper and native sense here as well as Samaria and Jerusalem, and that Sodom to be meant, of which he spoke in the 49. & 50. vers. which was destroyed with her daughters by fire from heaven, and so destroyed that no man can or shall devil or abide there, Jer. 49.18.  
Again, if the words do hold out a promise of mercy, it's first to Sodom and her daughters; next to Samaria and hers; and last to Jerusalem and her daughters: so that they must be restored to their former estate before Jerusalem; but neither Sodom nor Samaria were restored before the captivity ended in Babylon. It's clear enough that the words are not a promise of mercy, but a threatening of severity, and it lies thus: When I shall bring again the captivity of Sodom and Samaria, which I will never do, than will I bring again thy captivity. I have destroyed them utterly, and intent not to replant them, but to let them lie in the dark, and abide in captivity, and thy condition shall be like unto theirs.  
Some read the words with an interrogation, thus; Shall I bring again their captivity? the captivity of Sodom and her daughters? the captivity of Samaria and her daughters? and shall I bring again the captives? Not, I will neither do the one nor the other; thou hast sinned above them, and hast no cause but to expect more rigorous deal from me than they have had. Pisc. Junius, Polan. read the words conditionally thus; If I shall return the captivity of Sodom and Samaria, than I will return thine: but it's not in my thoughts, counsels, or purposes, to return and restore them, who never provoked me as thou hast done; therefore much less do I intent to do so by thee.  
Some take the words ironically: when I restore Sodom and Samaria, than will I restore thee. But they are so destroyed that they are past recovery; I intent never to bring the Sodomites out or the fire and seat them in Sodom; nor the ten Tribes out or captivity, and settle them in Samaria, and no more do I mean to restore thee and thy Captives.  
Quest. Did not the Lord return the captivity of Jerusalem after 70. years? how is it than true which is said here if this be the sense?  
Answ. 1. When God threatens them with utter desolation, it's to be meant of the body of people in general who had apostatised from God as the ten Tribes had done, and there was no hope left for them; they were destroyed the most of them in the war, famine, plague, captivity: and so not they, but some of their posterity were restored, and brought back again. God had promised the Jews came out of Egypt, that they should enter into Canaan: but observe, Numb. 14. The people murmured, and God told them, v. 29, 30, 31. Their carcases should fall in this wilderness, and all from 20. years old, and upward, that none of them but Caleb and Joshuah should come into the Land: Only their little ones, which they said should be a prey, he would bring into it. So here it was not the body of the people that returned, but some of their posterity.  
Those Jews were at Jerusalem when Ezekiel thus prophesied, it's probable were utterly destroyed, and never had their captivity returned.  
2. We may understand it of a full return, which never was; though some Jews came back again, yet multitudes stayed behind, and continued in Babylon, as may be gathered from Ezra 1.5.  
3. Though the Jews were brought back from Babylon, yet never was Jerusalem in that glory as before; neither was her Temple, State, or Kingly dignity such as formerly. Ezra 3.12. Many wept when they saw the difference between the latter Temple and the former.   

Vers. 54. Of bearing shame, and being confounded, was spoken in the 52. verse.   

In that thou art a comfort to them.  
Sept. reads it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that thou hast provoked me to anger.  
Jerusalem's sins exceeding the sins of Sodom and Samaria, this justified them: Some refer it to the punishments and judgements of God upon Jerusalem, which was some ease and comfort to Sodom and Samaria, when they saw her in a suffering condition with themselves.   

Vers. 55. When thy sister Sodom, and her daughters, etc.  
This verse is the same for substance with the 53.   

Vers. 56. Thy sister Sodom was not mentioned, etc.  
Hebr. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in auditu in ore tuo; there was no hearing of Sodom in thy mouth. Thou didst neither think nor speak of her and my deal with her for her sins, that so thou mightst have feared, and not fallen into her sins, or greater.   

In the day of thy pride.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the day of thy prides or prosperities.  
When thou hadst honour, wealth, renown, greatness, and abundance of all things, thy heart was lifted up; thou thought'st thyself happy and innocent, disdaining to mind or mention Sodom whom thou contemnedst & slightedst: but thy wickedness is come to such an height that Sodoms sin is little in comparison of thine.   

Obser. 1.  
The sins of people may come to such an height, admit of such dreadful aggravations, as to cause God to cut of all hopes of mercy, and cast them into irrecoverable misery; Jerusalem had so sinned here, provoked God so heinously, that he saith he would sooner bring bacl the captivity of Sodom and Samaria, than hers; they were cut of and cast into such conditions as were irrecoverable, for lesser sins, and therefore what could she look for, God would not show her any pity, Ezek. 5.11.7.4. read Jer. 15.1, 2.3, 4, 5, 6. where you shall found God was so provoked by the sins of this people, that though Moses and Samuel should pled for them, his mind could not be towards them; he would cast them out of his sight, and death, sword, famine, captivity should devour them.  
Jer. 51.25, 26. I am against thee O destroying mountain, I will stretch out my hand upon thee, and roll thee down from the rocks, and will make thee a  mountain. And they shall not take of thee a stone for a corner, nor a stone for foundations, but thou shalt be desolate for ever.  
It's spoken of Babylon, whose sins had gotten up to such an height, that the Lord threatened her with irrecoverable ruin; he would deal with this Babylonish state as with a thing burnt to ashes, which is unserviceable, irrecoverable; he would so break the power and state of the Babylonish Empire, that it should never recover itself more.  
2. One great end of Gods denying hope of mercy, and casting into irrecoverable misery, is to bring sinners to shame and confusion: God saith he will never return her captivity, that she might bear her own shame, and be confounded in all she had done. You have disgraced the holy Temple with your Idols; the holy City and Land with your violence and bloody crimes; my holy name with your inventions and abominations; therefore when once I have sent you into captivity, you shall not return thence at all, but live in disgrace, perish in what you have done, your estate is hopeless and helpless; you have made me to bear shame, but in your captivity you shall bear shame and reproach enough, even to confusion. Jer. 22.22. Thy lovers shall go into captivity, surely than shall thou be ashamed and confounded for all thy wickedness.  
3. Great sinners and great sufferers afford comfort, such as it is, to other sinners and sufferers.  
Jerusalem was a greater sinner, and all things considered, a greater sufferer than Sodom or Samaria: and it's here said, in that thou art a comfort unto them. Her sins justified their sins, her sufferings justified their sufferings: When Cities, Republics, or Persons do see others to exceed them in sins or punishments, they conceive theirs are the less, and so frame a kind of comfort. Consolatio miserorum est habere socios pares aut transcendentes. Those are miserable, through sin or punishment do think it some relief to have companions, equals, or those go beyond them, especially in the same kind. Mar. 6.11. It shall be more tolerable for Sodom and Gomorrha in the day of judgement than for that City. This will be a comfort when that day comes, that any have been worse than they in sinning, and suffer more grievously for their sins When the Jews in Babylon saw those of Jerusalem brought into the same condition with themselves, to be captives, it eased their hearts. When men suffer alone, it stings. In a storm at Sea, if one man be shipwrecked that afflicts more deeply; but if there be fellows, and those suffering more hard things, it eases in some measure.  
It will be an ease to thousands at the last day, when they shall see the children of the Kingdom cast out into utter darkness, that their sins and punishments exceeded theirs.  
4. God's blessings, and abundance of creature-comforts, through the corruption that is in man, swells them with pride.  
Jerusalem had variety of mercies, peace and plenty, and she was puffed up. In the day of thy pride.  
Prosperity makes proud, and fills with windy conceits of happiness, and continuance in that happiness. Prov. 18.11. The rich man's wealth is his strong City, and as an high wall in his own conceit. He thinks himself fenced and guarded so strongly, that he is secure, and despises dangers. Ezek. 28.5. Speaking of the Prince of Tyrus, the Prophet saith, By thy great wisdom and thy traffic hast thou increased thy richeses, and thy heart is lifted up because of thy richeses.  
It's a hard matter for men of high estates, not to have high minds; therefore Paul counsels Timothy to charge those that be rich in this world, that they be not highminded, 1 Tim. 6.17. I have lately spoken of this subject; it was Sodoms sin, Jerusalem's sin, and I shall not insist upon it.  
5. Proud persons mind not Gods deal with others, though like themselves. Sodom's sin was pride, haughtiness, and for these sins she and her daughters were destroyed with fire from heaven; but Jerusalem in her pride forgets Sodom, and never once names her; thy sister Sodom was not mentioned by thy mouth. She should have considered God's severity against Sodom for her sins, and seen to it that they had not been found in herself: but plenty bred pride, pride blinded, and made her forgetful of that example of divine vengeance. It was near unto them; the place where Sodom stood was a sulphurous lake, a lively monument of heaven's displeasure against pride & other sins: Lot's wife turned into a pillar of salt to season them with fear, yet they took no notice of these things, Isa. 5.12. They regarded not the work of the Lord, neither considered the operation of his hands.  
6. The Lord expects that we should take notice of, and improve his judgements upon others: he blames Jerusalem here for not minding Sodoms' condition; thy sister Sodom was not mentioned. God dealt so severely with Sodom, Gomorrha, and the other Cities, that all should hear thereof, might be instructed, and fear to offend that God which can at his pleasure rain fire and brimstone. Though judgements were executed long before, yet the Lord would not have men forget them, but keep them fresh in memory and advantage themselves by them. Jer. 7.12. Go to my place which was in Shilo, where I set my name at the first, and see what I did to it for the wickedness of my people. They had forgotten the judgement of Hophny and Phinehas, and the Ark, and therefore he minds them of it. In 1 Sam. 4.11. Psalm. 78.60. Jer. 26.6. he mentions it unto them.  
There are no judgements of God in the world or Scripture, but men aught to mind them, & make use of them. The drowning of the old world, confusion of Babel, 7 years' famine in Canaan and Egypt, the ten plagues of Egypt, the fiery Serpents in the Wilderness, Earth opening her mouth, and swallowing up Corah, Dathan, and Abiram: the men of Bethshemesh, Senacheribs Army, Jezabel, Ahab and his sons, Baal's Priests, Athaliah, Ananias and Saphirah, etc. These and many others aught to be thought upon to awake our secure Spirits to breed and maintain fear in us, to provoke us to repentance for what is past, and more exact walking for time to come. Luke 17.32. Remember Lot's wife. And 2 Pet. 2.6. God hath made Sodom and Gomorrha ensamples to those that after should live ungodly. There is much in the words that after should live: what, hath God turned those Cities into ashes? set them up as burning Beacons, to warn all in the world that they live not ungodly? and shall their very sins be found in Cities and families? will any dare to do such things as draw down such judgements? surely none will? if they do, they must suffer such things for their sins, and hotter fire, yea more scalding brimstone, b●cause they took not warning by these examples.    

VERS. 57, 58.  
Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistims which despise thee round about.  
Thou hast borne thy lewdness, and thine abominations saith the Lord.  
THe Prophets had told Jerusalem of her wickedness, but she would take no notice of it; much like Strumpets, who though they be the common talk of the world for wickedness; yet because they enjoy their lovers, have pleasure and prosperity, mind not their sin or shame: but when some stroke of God is upon them, than their wickedness appears wickedness indeed, however they think of themselves. The 57 vers. sets out Jerusalem's pertinacy and stubbornness.  

Of thy reproach of the daughters of Syria.  
Heb. is, of the reproach of the daughters of Aram. Aram was one of the sons of Sem, Gen. 10.22. from whom the Aramites descended, who peopled many places, which therefore are mentioned with distinction. Gen. 28.2. Padan-Aram, 2 Sam. 10.6. The Syrians of Bethrehob, and the Syrians of Zobah: the Original is, the Aramites of Bethrehob, & the Aramites of Zobah. Aram Naharaim, Psal. 60. Title, that is Aram which was between two Rivers called Mesopotamia, Gen. 24. 10. So Aram-Maachah, 1 Chron. 19.6. Syria-Maachah; the Original is, Aram-maachah: and 2 Sam. 8.5. Aram-Dammesecke, which in our translation is the Syrians of Damascus. The Septuagint renders the word Aram Syria constantly, as Mizraim, Egypt, and Cush, Aethiopia: and under the name of Syrians were included also the Mesopotamians, Chaldeans, and Assyrians, as Pliny testifies in the fifth book of his natural History.  
Some refer this time to the days of Ahaz, who was exceedingly wicked. In his reign Rezin King of Syria, 2 K. 16.6. the Edomites & Philistims invaded the land, & brought Judah low, and Tiglath Pilezer, King of Assyria, whom he sent for to help him, distressed him, 2 Chr. 28.17, 18, 19, 20, 21. and helped him not, though he gave him the gold and silver of the Temple, a portion of his own, and of the Princes. This was a great reproach that they were impoverished, disappointed, and spoilt: And in the time of this distress did Ahaz trespass yet more against the Lord.  
This did Jerusalem no good, but she sinned more, and so her wickedness was discovered, both former and present.  
Or thus you may take the sense; before thy wickedness was discovered by my sending the Syrians & Philistims upon thee, thou didst never take notice of my proceed with Sodom and her daughters.   

Which despise thee.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chaldie word which signifies to despise, contemn, disgrace, as also to spoil, or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spinam immittere, as Kerker interprets it, to prick as with a thorn, and so are either spoilings or despisings, they are as thorns in the sides of those that are spoiled or despised.   

Vers. 58. Thou hast born thy lewdness.  
By lewdness here is meant, the punishment of lewdness. In vers. 52. he saith, bear thy shame: here, thou hast born thy lewdness. She had had a part of her punishment, not all, more was behind than she had received. The Hebrew word for thou hast born is rendered diversely: by some in the future, thou shalt bear: by some in the imperative, bear thou. The context seems to me to call for one of these, either bear thou thy lewdness; or, thou shalt bear it. The learned do observe, and say, that in the Hebrew tongue often the preter tense is put for the future, and so it's most suitable here; God was bringing of judgements upon her, and saith in the next verse. I will deal with thee as thou hast done.   

Obser. 1.  
That wickedness is a close and covert thing, it walks masked, and in the dark: before thy wickedness was discovered. Jerusalem's wickedness lay hid. Chap. 8.12. Son of man hast thou seen what the Ancients of the house of Israel do in the dark, every man in the chambers of his imagery? Sin loves corners and chambers: they that were the chief men in public, were the chief sinners in secret. Isa. 29.15. They seek deep to hid their counsel from the Lord, and their works are in the dark; they would neither be seen of men or God. Job 24.15, 16, 17. The eye of the adulterer waiteth for the twilight, saying, no eye shall see me, and disguiseth his face. In the dark they dig through houses which they had marked for themselves in the daytime; they know not the light. For the morning is to them as the shadow of death, they are afraid of being discovered.  
Men whose deeds are evil hate the light, John 3.20. Wickedness is a night-bird, and loves darkness, veiling, muffling, secrecy. Wicked ones take secret counsel, Psal. 64.2. and privily lay snares, vers. 5. and secretly murder the innocent, Psal. 10.8. and slander their neighbours, Psal. 101.5. Paul tells you it is a shame to speak of those things are done in secret, Ephes. 5.12. The greatest mischiefs, treasons, rebellions, murders are hatched in the dark, and covered over with the fairest pretences. Wickedness hath a black and ugly face, which if seen, would affrighten men; she therefore appears covered and disguised.  
2. Wickedness shall not always be veiled and hid; God will reveal and make known the wickedness of men, Cities, States, and Kingdoms; he will pluck the vizard from their faces, and discover them to the world, how closely soever their sin was contrived and acted. David sinned closely and cunningly, 2 Sam. ●2. 12. but God discovered it. The Israelites did secretly those things that were not right against the Lord their God, 2 K. 17.9. and God made them known. Sinful thoughts, counsels, affections, words, actions, gestures have been discovered, Psalm. 50.21. Nahum 1.11. James 4.4. Mal 3.13, 14, 15. 1 King. 21.19. Prov. 6.13. Christ told you long s●nce, there is nothing cov●red which shall not be revealed, or hide which shall not be made known, Matth. 10.26. And before Chr●sts time Solomon left i● upon record, Eccles. 12.14. That God shall bring every wor●e into judgement with every secret thing, whether it be good, or whether it be evil.  
Let us judge ourselves throughly for wickedness committed, that so it may be hid, and take heed for the future that we do evil not more, least it be discovered to our shame and confusion. You may remember what discoveries God hath made of Treasons, Murders, Plots, and Mischiefs in our days. Things have b●en brought to light that lay in deep darkness, and men have wondered at the discoveries. Job. 12.22. He discovereth deep things out of darkness.  
3. Times of trouble are times of discovery; when great afflictions are upon sinners, than their wickedness is made known.  
When the Syrians and Philistims came against Jerusalem and her Territories, spoiled and plundered them sorely, than her wickedness appeared. Before thy wickedness was discovered, as at the time of thy reproach, etc.  
Somewhat her wickedness was seen before, but not so fully, so greatly as than. When Cities and States have peace, prosperity, they dissemble and clo●k their wickedness, and many that know things, are afraid to speak out: but when God's hand is heavy, by war, plague, or other sad judgements, than men will speak freely, and judge of the sins by the punishments; what grievous punishments; there were grievous sins. When Sodoms judgement was so dreadful, it was a proclamation to the world that her sins were answerable. When winter comes, the birds nests are seen that were hid before: And so, when the winter of affliction comes, the nests of wickedness do appear. When the leprosy clavae to Gehezi, it discovered his covetousness, 2 K. 5.26, 27 Have not the troubles of England discovered the wickedness of England? I believe England never appeared abroad or at home more ulcerous, black and loathsome than now.  
4. Times of warring, plundering, spoiling, are times of reproach. When the Syrians and Philistims warred against the Jews, took Elath, 2 King. 16.6. Beth-shemesh, Aialon, Gederoth, Shocho, Timnah, Gimzo, with the Villages thereof, 2 Chron. 28.18. This was a time of reproach, as at the time of thy reproach.  
It was a reproach to have Strangers come armed and invade their land, to beat their men of war, to carry away their wealth, to conquer and keep their Towns and Cities.  
5. When people are unfaithful with God, and fall to base ways, and unwarrantable courses, it's just with God to leave them to be contemned & despised of all about them.  
Jerusalem was not faithful to her God and Husband, but fell to foul courses, dealt unjusty with God and man: and what than? the daughters of the Philistims despised her round about. Those that honour God he will honour, but those despise him shall be lightly esteemed, 1 Sam. 2.30.  
Jerusalem despised the holy things of God, Ezek. 22.8. Thou hast despised mine holy things; therefore the Lord caused her to be despised, and so he will any that turn from him after lying vanities. Job. 12.21. He poureth ontempt upon Princes. Psalm. 107.40. And causeth them to wander in the wilderness where there is no way.    

VERS. 59  
For thus saith the Lord God, I will even deal with thee as thou hast done, which hast despised the oath in breaking the Covenant.  
THis vers. is the conclusion of the fifth part of the Chapter, which was a commination of threatening, and contains the sum of all those judgements . The parts of it are these: 

1. A judicial sentence, I will deal, etc.  
2. The cause of Gods so dealing, which is, despising the oath, and breaking the covenant.  
3. The ratification of this judicial sentence; Thus saith the Lord.    

I will deal with thee as thou hast done.  
Sept. is, I will do in thee as thou hast done: the Heb. is, with thee. Thou hast broken the Covenant thou mad'st with me, promising to worship, honour, and obey me: and I will not keep it, who promised to counsel, comfort, and protect thee. Because I entered into Covenant with Abraham and your Fathers at Mount-Sinai; you think that whatsoever you do, howsoever you provoke me by your ingratitude, disobedience, idolatries and apostasies, yet that I am bound by Covenant and promise to you, and that there must be performance on my part, however things are on your part. But you are deceived, seeing you have first broken with me, I am free, and shall tender to you according to your merits; you have sinned excessively, and I will punish you answerably. 〈◊〉 h●ve you cause to blame or cen●ure me as being 〈◊〉 and fa●●●, when as you yourselves are perfidious and Cov●nant-breakers.   

Which hast despised the Oath.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to contemn, despise, di d●●e: ex ●●sta quo●am; and Avenarius makes it to hav● aff●inty with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conculcare, to tread under foot, because we tread upon ●●ings despised. The Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as thou hast dishonoured, disgraced the oath. Fr: tu as me sprise. Lavat. contempsisti.   

The oath.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply an oath, but an oath with execration, or cursing: it is such an oath as ties a man to keep promise or Covenant, cum imprecatione mali, if he do not, and di ers from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an oath without imprecation of evil, as you have it, Nehem. 6.18. Deut. 7.8. Psal. 105.9. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes swearing with a wishing of evil, as that a man perish, be annihilated, suffer some grievous thing if he do not perform what he swears. Numb. 5.21. it's called an oath of cursing: And Jer. 44.12. They shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an execration or a curse. So the verb is used, Judg. 17.2. Hos. 10.4. 2 Chron. 6.22. And when they did ●weare, it's said, Nehem. 10.29. they entered into a curse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes the curse was expressed, as 1 Sam 14.44. Saith Saul, when Jonathan had tasted the honey, God do so, and more also. His meaning is this; I have cursed the man that shall eat any food this day before evening: and seeing thou hast transgressed, God do so to me and more, let me be accursed, let me dye the death, if thou die not. The like to this is that of Jezabel, 1 King, 19.2. So let the gods do to me, and more also, if I make not thy life as the life of on● of them by to morrow this time. So Ch. 20.10. sometimes it was employed, as Gen. 14.22, 23. I have lift up my hand to the Lord that I will not take from a thread to a shooe-latchet, and that I will not take any thing that is thine. Now it's employed here, i● I do, let the Lord do so and so by me. Psalm 95.11. Unto whom I swore in my wrath if they enter into my rest. ●o it runs in the Hebrew; here is a part of the oath concealed, employed, and not expressed, as thus; if they enter into my rest let not me live, or let not me be God any longer.  
The Sept. tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malediction and execration. They wished themselves accursed and execrable, if they did not perform what they had sworn. It's the judgement of some, that the curses mentioned in Deut. 27. by which the law was established, and unto which they said Amen, are here meant, and doubtless they are; for there curses are pronounced against idolatry, bribery, murder, and other sins; yea against every man that should not confirm all the words of the law to do them. Now they did not observe them, but violate them all in a grievous manner, and so despised the oath, that is the execrations and curses which are called the curses of the Covenant, Deut. 29.21.   

In breaking the Covenant.  
God entered into a Covenant with his people, vers. 8. and they joined in Covenant with him. Exod. 24.7. Moses took the book of the covenant and read in the audience of the people: and they said, all that the Lord hath said we will do, and be obedient. Here was a solemn engagement. Deut. 26.17, 18. Thou hast avouched the Lord this day to be thy God, and to walk in his ways, and the Lord hath avouched thee this day to be his peculiar people. Here was a mutual avouching and owning one another; and Deut. 29.12. the people are said to enter into covenant with the Lord, and into his oath which he made with them. This covenant they broke.  
The H brew word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to break; which in Hiphil is to weaken, make voided, abrogate. Psal. 33.10. The Lord bringeth the counsel of the heathen to naught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes them frustrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. He scattered and dashed in pieces their counsels. Here in Ezek. the Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to violate, or transgress. When any thing material is done contrary to agreement, that is a breaking of Covenant.  
There be some things set down in the word more particularly, which are violations of the Covenant, as not circumcising their males, Gen. 17.14. Idolatry, Deut. 17.2, 3. Josh. 23.16. Making a league with the inhabitants of Canaan, Judg. 2.2.20. Bringing the uncircumcised into the Sanctuary, who polluted the worship and Ordinances, Ezek. 44.7. And the general was, the not observing all things which God had commanded them in the Law, Leu. 26.15, 16. If they did not all his commandments they broke covenant.  
This breaking of covenant is set out in the word by several expressions; sometimes it's called not continuing in the Covenant, as Heb. 8.9. They continued not in my covenant. Sometimes unstedfastness in it, Psalm. 78.37. They were not steadfast in his covenant. Sometimes forgetting of it, Deut. 4.23. Take heed jest ye forget the covenant. Sometimes, yea often forsaking of it, as Deut. 29.25. Jer. 22.9. 1 King. 19.10.44. and transgressing it, Hos. 6.7. Judg. 2.20. 2 Kings 18.12.  
Quest. The Scripture saith that God is a God which keeps covenant, Nehem. 9.32. yea faithful in keeping covenant, Deut. 7.9. And God saith, he will not suffer his faithfulness to fail, nor break his covenant, nor altar the thing gone out of his lips, Psal. 89.33, 34. How doth the Lord than say here, I will deal with thee as thou hast done? Is not he bound up by his faithfulness and promise to do them good though they fail? according to that in 1 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself.  
Answ. If the Covenant were made upon conditions, and those not observed, no imputation could be laid upon the Lord if he perform not what was his part. The Covenant you may see how it runs in several places, Deut. 7.9. The Lord thy God he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his commandments, to a thousand generations, and repayeth them that hate him to their face to destroy them. All the blessings and curse, Deut. 28. depend upon obedience and disobedience, keeping and breaking Covenant, so that the Lord is free to punish if man perform not. Levit. 26.15, 16, 17. If ye will not do all my commandments, but break my covenant: I also will do this unto you, appoint over you terror, consumption, the burning ague. I will set my face against you, and ye shall be slain before your enemies. They that hate you shall reign over you, and ye shall flee when none pursueth. So Deut. 31.16, 17. They will forsake me, and break my covenant, than my anger shall be kindled against them. In that day I will forsake them, hid my face from them; they shall be devoured, and many evils and troubles shall befall them.  
2. Though God afflicted them very sorely, and cut of the body of this people by severe judgements, yet he reserved some, continued his faithfulness, kept covenant with them, and manifested his loving kindness unto them, according to that written, Psal. 89.28, 29, 30, 31, 32, 33, 34. God owned them in Babylon for his people, and dealt like a God in covenant with them there. Ezek. 37.12. O my people, I will open your graves, and 'cause you to come up out of your graves, and bring you into the land of Israel.   

Obser. 1.  
The tye of a Covenant between God and man is a strong tye, it hath the nature of an Oath, and an oath is the strongest tie of all. Thou hast despised the oath in breaking the covenant, that strong tie of an oath wherewith thou wast bound to me thou hast broken.  
God promised unto Abraham to give him and his seed the land of Canaan, Gen. 12.7.13.15. Chap. 15.18 it's said, God made a covenant with Abraham, saying, unto thy seed have I given this land.  
Now this promise and covenant is ca●'d an oath, Gen. 26.3. I will perform the oath which I swore unto Abraham thy father. Deut. 34.4. This is the land which I swore unto Abraham, unto Isaac, and unto Jacob.  
The covenant also which God made with them at mount-Sinai is is called an oath, Dan. 9.11. It's to called because of the bindingnesse of it: A man that enters into covenant with God is bound as much as it he had taken the most solemn oath. Acts ●3. 1. They bond themselves under a curse, or wi●h an oath of execration. As was at the giving out of the Law, and making the Covenant, Deut. 11.26, 27, 28. They agree d to it, that if they did not do what God commanded, what they covenanted, that the curse should come upon them, Deut. 27. when they said Amen to the curses: so that there was a strong obligation upon them. Hence you have that expression, Ezek. 20.37 The bond of the covenant. A Wife is not tied more strongly to her Husband by the bond of marriage, than a people is unto God by the bond of that covenant they make with him.  
God would bring th' m under the bond of the Covenant by those judgements a●d curses he wou●d pour out upon them, and make them, acknowledge him for their God and King, as they did. Dan. 9.10, 11 We obeyed not the voice of the Lord our God, to wal●e in the laws which he set before us by his servants the Prophets. Yea, all Israel have transgressed thy law, therefore the curse is poured upon us, and the oath that is written in the law of Moses.  
2. Such is the corruption of man, that it violates, frustrate ss, and makes voided the strongest obligations. They broke the Covenant, which was a sacred bond, and had the strength of an oath, and bound them under penalty of being cursed. God had set life and death before them, good and evil, Deut. 30.15. blessing and cursing, Deut. 11.26. He had hedged them about with promises, with threats, bound them in a covenant and oath; yet all would not do, such strong bands held them not in, they broke all: God had broken the bands of captivity, Levit. 26.13. and bound them with cords of love, and looked they should have kept close to him: but Jer. 3.20. Of old time I broke thy yoke, burst thy bands: and thou saidst I will not transgress, when upon every high hill, and under every green tree thou wanderest, playing the harlot.  
God broke the Egyptian yoke and bonds by a mighty power, and freed them: and they broke his yoke, his bonds by the mighty power of their corruption, and would rather be in bondage to sin, than in covenant with him; neither was it here and there a man that did so, but it was the body of the people; therefore Jer. 11.10. The house of Israel and the house of Judah have broken my covenant which I made with their fathers: All Israel and all Judah have done it: Jest God should mistake, he would make trial of those he thought were most likely to have kept his Covenant. Jer. 5.5. I will get me to the great men, and will speak unto them, for they have known the way of the Lord, and the judgements of their God. They are in places of authority and honour, and resemble me, they have understanding, knowledge, and time to consider of the covenant, the engagements they are in, the benefits of keeping, and evils of breaking it: but these have altogether broken the yoke, and burst the bonds, notwithstanding their breeding, the means of knowledge, and many mercies they had above others, and such strong ties to have kept them in bounds, yet they have not regarded me, my commands, threaten, covenant or curses. Man's corruption is violent, and will violate all engagements and relations.  
3. Breaking of the covenant by sinning against God, is a slighting and despising of the threats and curses of God: Thou hast despised the oath in breaking the covenant.  
God hath threatened all sin with woes and curses, see Levit. 26. & Deut. 28. Cursed is every one continues not in all things written in the book of the law to do them, Gal. 3.10. And the wrath of God it revealed from heaven against all ungodliness and unrighteousness of men, Rom. 1.18.  
Now if men did not slight and despise threatening, wrath, curses, they would not dare to sin, and break covenant with God; they think words are but wind, that threaten are but scarecrows, having no great matter in them; or if they have, they will not suddenly come, as Ezek. 12. When the Lord threatened destruction to the Prince, people, Cities, and the whole land, they flighted all, and said, The days are prolonged, and every vision faileth, vers. 22. Yea, the vision is for many days to come, 27. and so went on in their sinful ways, and despised the truths of God.  
When a man reproacheth and slanders another privily, he despiseth that branch of the oath, cursed be he that smiteth his neighbour secretly.  
When children set light by their parents, they despise that part of it, cursed be he setteth light by his Father or his Mother.  
When men take bribes or reward to pervert justice, they despise that clause of the oath, cursed is he that taketh reward so slay an innocent person: and so of the rest, Deut. 27.  
Now what presumption and boldness is it in men to despise the Oath, break the Covenant of God, presume they shall do well enough though they sin, and continued in sinful ways. Leu. 26.15. If ye shall despise my statutes, or if your soul abhor my judgements, so that you will not do all my commandments, but that ye break my covenant, I will do so and so by you.  
Despising of the law is a despising of God, judging both to be little worth: Shall the infinite, wise, great and glorious God magnify his law, and make it honourable, Isa. 42.1. yea magnify it above all his name, Psal. 138.2. And shall sorry, sinful, foolish man slight, contemn the same? Shall he despise the Oath, and break the Covenant?  
5. See here the admirable justice of God, I will deal with thee as thou hast done: Thou shalt be judge thyself; is it not equal to do like for like? Thou hast despised the oath, I will despise thee: Thou hast broken the Covenant unjustly to sin against me; I will break it justly to punish thee. Marvel not at that expression of Gods breaking the Covenant, you have in the word that is equivalent to it, Numb. 14.34. Ye shall know my breach of promise. God had promised them, sworn to them that they should enter into Canaan; but they brought up an ill report concerning that Land, murmured against God, who thereupon told them they should not come into that Land, but wander forty years in the Wilderness till their carcases were wasted, and so they should know his breach of promise: had they made good their promise, he would have made good his promise; but because they broke with him in sinning, he broke with them in punishing, and so here was exact justice, lex talionis, as in our Prophet's words also: they broke Covenant, and despised the Oath, and so made God and his ways contemptible: whereupon God breaks with them, and makes them and their ways despicable. Jer. 22.28. Coniah a despised broken Idol. Lam. 1.8. speaking of Jerusalem, he saith, all that honoured her despise her. She was a derision, Chap. 3.14. a reproach, Ezek. 5.14. They said, sing us one of the songs of Zion, Psal. 137.3. An hissing, Jer. 19.8. All that passed by clapped their hands at her, hissed and wagged their heads, Lam. 2.15. A Curse, Jer. 44.12. They despised the Curse God made them.  
6. Breach of Covenant is so provoking a sin as God will certainly punish. Thus saith the Lord God I will deal with thee; Thou hast broken the Covenant, and I will not put it up at thy hands. The Lord appeared in a judiciary way, and gave out a judicial sentence, ratifying it with thus saith the Lord God: He is a God of truth and power, and will undoubtedly punish the breach of Covenant. God is infinitely byond all creatures: The nations to him are as the drop of a bucket, the small dust of the balance, Isa. 40.15. Yea all nations before him are as nothing, less than nothing, vanity, v. 17. What was this Nation of the Jews than for the great God to mind, and so far to mind, affect, as to take to be his people, to enter into Covenant withal; to counsel, comfort, protect, prospero, and exalt with privileges above all the Nations in the world? It was no better nor bigger than other Nations: but it pleased God to bestow himself and his love upon this People, and to join in Covenant with them, the highest favour a people could have; but what did they? they broke Covenant with God, left him the fountain of life, love, mercy, and of all good, fell to other gods, other worship, and went a whoring after the sight of their eyes, the inventions of the Nations and imaginations of their own hearts: this provoked God greatly, and made him say, Be astonished O heavens at this, and be horribly afraid, be ye very desolate: For my people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken cisterns that can hold no water, Jer. 2.12, 13. They violated the Covenant, and God would visit for it. Josh. 23.16. When ye have transgressed the covenant of the Lord your God which he commanded you, etc. Than shall the anger of the Lord be kindled against you, and ye shall perish quickly from of the good land which he hath given you. God will make quick work with them. Hos. 8.1. He shall come as an Eagle against the house of the Lord because they have transgressed my covenant. Eagles fly swiftly; the Eagle was the King of Assyria, who hastened to their destruction. Needs must breach of Covenant provoke sorely, when it causeth God to pronounce a curse upon the man shall do it. Jer. 11.3. Thus saith the Lord God of Israel, cursed be the man that obeyeth not the words of this covenant.  
A curse is a consuming thing: Persons, Towns, Cities, Nations consume away, because the curse of God is upon them for breaking Covenant with him. Isa. 24.5, 6. The earth is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that devil therein are desolate.  
One place more, Levit. 26.25. I will bring a sword upon you that shall avenge the quarrel of my covenant: and when ye are gathered together within your Cities, I will sand the pestilence among you, and ye shall be delivered into the hand of the enemy.  
When the Covenant is broken, it hath a quarrel with man, pleads against him, calls for vengeance: the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vindictam faederis, the vengeance of the Covenant. As there is much mercy in the Covenant if it be kept: so there is much vengeance if it be broken: all the woes and curses mentioned in the book of the law, are the vengeance of the Covenant; therefore when the Lord told them by Huldad what he would do for the breach of Covenant, he said, Behold I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the King of Judah, 2 Chron. 34.24.    

VERS. 60, 61, 62, 63.  
Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.  
Than thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger, and I will give them unto thee for daughters, but not by thy covenant.  
And I will establish my covenant with thee, and thou shalt know that I am the Lord.  
That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done saith the Lord.  
We are now come to the sixth and last part of the Chapter, which is Evangelicall, and contains promises of mercy and comfort. Formerly the Prophets had thundered out the threats of God against the multitude and wicked ones; here he brings forth cordials to refresh the sad hearts, and drooping spirits of the Saints who were amongst them.  
In the words are held out, 

1. Mention of a covenant made, and the time of it; My covenant with thee in the days of thy youth.  
2. A double promise. 

1. Of remembering that Covenant.  
2. Of establishing an everlasting covenant, vers. 60.62.    
3. The benefits of the Covenant, or effects thereof, which are, 

1. Evangelicall repentance, vers. 61. Than shalt thou remember thy ways, and be ashamed. 63. That thou mayst remember, etc.  
2. Reception of her sisters to mercy, the incorporation of Jews and Gentiles into one body, which is done by way of gift and free grace; I will give them unto thee, but not by thy covenant.  
3. Acknowledgement of the Lord, vers. 62. And thou shalt know that I am the Lord.  
4. Patiented submission unto the hand of God, vers. 63. And never open thy mouth any more.  
5. Propitiation or pacification; When I am pacified towards thee.      

Vers. 60. Nevertheless I will remember my covenant with thee.  
God properly doth neither remember nor forget; they are human acts; remembrance is an act of the understanding, recollecting the species of things forgotten: and forgetfulness is a separation between the understanding & the species of things, not always an abolition, in these senses neither the one nor the other doth befall God: He is said to remember, when he doth that which demonstrates he hath regard to us, and so to remember his Covenant, when he deals with us according to the grace and mercy comprehended in it. Psal. 115.12. The Lord hath been mindful of us, he will bless us. His blessing is evidence of his mindfulness. 136.23. who remembered us in our low estate. God did that convinced them that he was mindful of them. So Psal. 98.23. The Lord hath made known his salvation, his righteousness hath he openly shown, he hath remembered his mercy and truth.  
God is said to remember in regard of us, not of himself. Chrys. Hom. 27. in Gen. because he makes us to know and remember. When he doth such things as are documenta & indicia, that he is mindful of his Covenant. As when God punisheth, lays his hand heavy upon people, he remembers them and their iniquities: and thus Maldonate carries it here, I will remember my Covenant; that is saith he, I will punish you; for punishments are part of the Covenant as well as promises: but although he be right in this, that when God punishes, he remembers men, and makes men remember him; yet he is alone with all Interpreters I meet with, in putting that sense here upon the words. They all take them to be meant of a gracious remembrance of his Covenant; I will remember my covenant. I shown thee much kindness than, and I will again show thee kindness,   

My Covenant.  
I spoke largely of the word beareth, whence it was derived, and of the nature of a Covenant in the 8. verse. He saith here not the covenant, but my covenant: he was principal in it, he swore and entered into Covenant with them.   

In the days of thy youth.  
When thou wast in Abraham's family and loins, or when thou wast brought out of Egypt, and wandredst in the Wilderness at mount-Sinai, I made a Covenant with thee, being newly come out of the house of bondage.   

I will establish.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will confirm. You have the same word, Isa. 29.3. and it's translated, I will raise forts against thee. ●●pt. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suscitabo, constituam, you have broken, nuled the Covenant what lies in you; but I will raise it up again, and put life and power into it, make it firm and stable: so Vatab. and Vulg. suscitabo.   

An everlasting Covenant.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pactum seculi. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal testament. Vatab. Vulg. Lavat. pactum sempiternum. Calv. Aecolampad. Jun. Pol. faedus perpetuum. Fr: une alliance eternelle.  
What covenant this was is to be opened. When this people had so grievously sinned, as to be in a great part ruin'd, and the rest sent into captivity to outward view, God seemed to have no people; the promise' made to Abraham, Isaac, & Jacob, that in their seed all the Nations of the earth should be blessed, seemed to be voided, and the Covenant made between God and them at Mount- Sinai wholly dissolved; but however things appeared, it was otherwise: God minded his Covenant, and would establish it with the remnant of them; and make additions of more grace and mercy to it, before he gave them the Law in Tables of stone, now he would writ it in their hearts, and give them power to keep it. In Jer. 31.31, 32, 33, 34. you have the Covenant set down which our prophet here means, and it's called a new Covenant, because of the new addition and new administrations, not that the substance of it is altered: It's the same law is written in the hearts of those God makes his Covenant with, as was writ in the tables of stone. It's again mentioned in Heb. 8.10, 11, 12. That covenant at Mount-Sinai some make to be mixed partly of works, and partly of grace; some looked for life and justification by it, but therein it was faulty and weak, Rom. 9.31, 32. Gal. 3.21. Rom. 3.20. Chap. 8.3. And so fare as it comprehended aught of the Covenant of works, it was antiquated, and more grace added, Christ and the Gospel brought in more clearly and fully.   

Observ. 1.  
Although God's people sin greatly, break covenant with him, meet with sad judgements, yet he will spare some of them, and show mercy to them. Jerusalem had grievously sinned, despised the oath, broken covenant, deserved as ill at God's hands as could be; but what saith God; Nevertheless I will, etc. However the people of God sin, however he deal with them for a season, yet he will not altogether take mercy from them. Judg. 2.13. They forsook the Lord, and served Baal and Ashtorath; whereupon God sold them into the hands of their enemies round about: God was against them for evil, and they were greatly distressed. Vers. 16. Nevertheless the Lord raised them up Judges, which delivered them out of the hand of their spoilers. Psal. 106.78. They understood not the works of God in Egypt, nor remembered the multitude of his mercies, but provoked him at the Sea, even at the Read Sea. Nevertheless he saved them for his name sake. Psal. 89.31, 32, 33. If they break my statutes, and keep not my commandments, I will visit their transgressions with the rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from you. Isa. 57.17, 18. For the iniquity of his covetousness I was wrath, and smote him, and hide me, and was wrath, he went on frowardly in the way of his heart. This was bad enough: and though God hide himself, yet he saw what he did. I have seen his ways, cross, perverse, provoking. Nevertheless I will heal him also, and restore comforts unto him.  
This sets out the glory and greatness of divine mercy: Are a people rich in sinning? God is rich in mercy; are their sins great? his mercies are greater; are their sins old? his mercies are from everlasting. Let not sour, hard, sinking thoughts lodge in our breasts,  our sins have been. Psalm 147.11. The Lord hath pleasure in those hope in his mercy.  
2: However men forget their promises, covenants, yea break them; yet God will not forget his promises, his covenant, I will remember my covenant. Though man had a strict charge not to forget the covenant: Deut. 4.23. Take heed to yourselves jest ye forget the covenant of the Lord your God. Yet he forgot it; yet God doth not so, he is a God forgets not covenant, vers. 31. He is mindful of it, Psal. 111.5. He keeps covenant, 2 Chron. 26.14. He remembers it for ever, Psal. 105.8. Men are deceitful, lying, vain things. Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lie: but God is real, faithful and true; hence it's said, Deut. 7.9. The faithful God which keepeth covenant. Tit. 1.2. God which cannot lie, promised. And 2 Tim. 2.13. If we believe not, yet he abideth faithful, he cannot deny himself. However the creature prove, God doth things upon the acount of his faithfulness. 1 Thes. 5.24. Faithful is he who hath called you, who also will do it.  
Solomon justifies God in this point of his faithfulness observably. 1 King. 8.56. Blessed be the Lord which hath given rest unto his people Israel, according to all that he promised, there hath not failed one word of all his good promise which he promised by the hand of Moses his servant. So in Josh. 23.14. saith he, I am going the way of all the earth, and ye know, in all your hearts, and in all your souls, that not one thing hath failed of all the good things which the Lord your God spoke concerning you, all are come to pass unto you.  
Therefore doubting of God's performance is a great sin; to distrust him cannot fail us or deceive us is intolerable; we apprehended it so through weakness of grace and strength of corruption. Psal. 89.39. Thou hast made voided the covenant of thy servant. Because things went ill, the Church was sorely afflicted, and many suffered hard things, he thought so. God had told David a little before, that he would not suffer his faithfulness to fail. Psal. 77.8. saith Asaph, is his mercy clean gone? doth his promise fail for evermore?  
Let us trust in the Lord for ever, and trust perfectly, he is a God of truth, remembers his covenant. Psal. 146.5. Happy is he whose hope is in the Lord, etc.  
It should be encouragement to prayer, Psal. 89.49. Lord where are thy former loving kindnesses which thou swarest unto David in thy truth. Psal. 74.20. Have respect unto the covenant: for the dark places of the earth are full of the habitations of cruelty. The covenant with Abraham, Isaac, etc. Abraham father of all the faithful now, and we may press God with the Covenant, as David, For the dark places of the earth are full of the habitations of cruelty.  
3. Mercies come from God to a people through the Covenant, or for the Covenants sake: had not the Lord been in Covenant with this people, he would have minded them no more than other Nations: but because he had made a covenant with them in the days of their youth, therefore he would show mercy, do for them. 2 King. 13.23. The Lord was gracious unto them, and had respect unto them, and compassion on them because of his covenant with Abraham, Isaac, and Jacob. Though they were very wicked, murmuring, provoked God many ways, yet for his Covenant-sake he did show them kindness. Psal. 105.42. He gave them quails, water out of the rock: and why? did they deserve it: not, for he remembered his holy promise, and Abraham his servant. Moses knew this, and therefore when the people had sinned, so as that God was resolved to destroy them, Exod. 32. Calf, etc. Vers. 13. he sets upon God with this argument; Remember Abraham, Isaac, and Israel thy servant, unto whom thou swarest by thine own self. As it's a great condescension in God to make Covenant with any, so it's unspeakable mercy to those that are in Covenant with him.  
4. When a Covenant is shaken, broken, fallen to the earth, and nulled on man's part, God can raise it up again; I will establish. Jerusalem had sinned, suffered grievous things, was carried into Babylon, abode there 70. years, and lay buried as in a grave, the Jews were even out of hope, Ezek. 37.11. Our bones are dried, our hope is lost, and we are cut of for our parts. But in the next verse saith God, O my people I will open your graves, 'cause you to come up out of them, and bring you into the land of Israel.  
5. When God doth renew the covenant with his people, he makes some comfortable, or gracious additions; as when an house, Town, or City are repaired or new built, some enlargements or beautifyings there are, which were not before. So here, I will establish to thee an everlasting covenant. The Covenant before, they broke; but this was a Covenant they should not break, Jer. 31.32. Therefore this Covenant is said, Heb. 8.6. to be a better covenant, and established upon better promises. The promises are; That he will writ his law in their hearts: That all shall know him from, etc. That he will forgive their iniquity, and remember their sin not more. These promises are better.  
1. Moore spiritual.  
2. Moore free without conditions.  
3. Moore extensive.  
Second editions have additions. Adam had the promise. Abraham more fully, etc. with an oath.  
6. God doth all here upon the account of his own good pleasure; I will remember, I will establish.  
What saw God now in Jerusalem to cause or incline him to renew the Covenant: She had despised the Oath, broken the Covenant, run out to excessive idolatry; yet saith God, I will, etc. Isa. 43.25. I am he that blotteth out thy transgressions for my own sake, not their sakes. 1 John 2.12. I writ unto you little children, because your sins are forgiven you for his names' sake.  
A new heart will I give you, a new spirit will I put within you.  
I will put my spirit within you, etc. Ezek. 36.26, 27.    
VERS. 61. 
Than thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger, and I will give them unto thee for daughters, but not by thy covenant.  
GOd having renewed and established the Covenant with Jerusalem, yea an everlasting Covenant; here begin the benefits and fruits thereof, which are, 

1. Remembrance of her ways, and shame upon it.  
2. Reception of her sisters, 

Elder  
Younger   amplified. 

1. From the true ground and cause thereof, God's free grace. I will give, etc.  
2. By removal of a supposed and false ground; not by thy covenant.      

Thou shalt remember thy ways.  
It imports more than a bore remembrance; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Avenarius observes, signifies reservare & revolvere in cord, to keep and roll a thing up and down in the mind, so as thereby to be stirred up to the avoiding of evil, or doing good. Psal. 119.55. I have remembered thy name O Lord in the night, and have kept thy law. Exod. 20.8. Remember the Sabbath-day to keep it holy: that is, so muse, meditate on it, as to be stirred up thereby to do those holy duties belonging to it. So here, thou shalt remember thy ways. So think of, consider and mind them, as to be stirred up thereby to renounce them, and turn from them, suitable to that of David, Psalm 119.59. I thought on my ways, and turned my feet unto thy testimonies. It was an efficacious thinking on them.   

Thy ways.  
The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a path which leads from place to place which men do walk in, and metaphorically it's applied to the customs, manners, actions, religions, and lives of men. Jer. 10.2. Learn not the ways of the heathen: That is, their customs and manners. Prov. 1.19. So are the ways of every one is greedy of gain: That is, their actions. 2 Chron. 28.2. Ahaz walked in the ways of the Kings of Israel, and made molten images for Baalim: That is, he did idolatrously, his religion and worship was as theirs were. Prov. 4.19. The way of the wicked is as darkness: That is, their lives and conversations are as darkness; the ways of sinners in the word are said to be crooked, Ps. 125.5. Stubborn, Judg. 2.19. False, Psal. 119.104. Grievous, Psal. 105. Pernicious, 2 Pet. 2.2. Jerusalem's ways had been crooked, stubborn, false, grievous, pernicious, and these she should remember.   

Be ashamed.  
The Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erubesces, shalt blush; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I opened in the 52. vers. when I spoke of those words, bear thine own shame. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Kircker renders despicies, thou shalt despise thy ways; but Steph. in Thesaur. saith, it's prorsus & penitus infamia notare, utterly and throughly to brand and infamize: Yea, infami & ignominiosa damnatione plectere, to sentence and punish in an infamous and reproachful way. So should Jerusalem upon serious remembrance of her ways, she should utterly renounce them, brand them, yea shame and condemn herself for them, as not worthy to live.   

When thou shalt receive thy sisters.  
Heb. is, in thy receiving, there is no when. Here the calling and incorporation of the Gentiles into the Church is presented to consideration, of which much had been said and promised of old: That is Gen. 9.27. falls in here; God shall enlarge Japhet, and he shall devil in the tents of Shem. The posterity of Japhet spread over many parts, and became heathenish; but God in his time did bring them into the tents of Shem, that was the Church, by the sweet voice of the Gospel they were wrought upon, and brought in. The promise was to Abraham, that is him and his seed all the Families and Nations of the earth should be blessed, Gen. 12.3.18.18.22.18. The heathen were promised Christ for his inheritance, Psal. 2.8. Isaiah makes frequent mention of the calling and coming in of the Gentiles, Chap. 54. throughout. Isa. 42.4.60.3.4, 5. etc. The Gentiles shall come to thy light, and Kings to the brightness of thy rising: Thy sons shall come from far, and thy daughters shall be nursed at thy side; the abundance of Sea shall be converted unto thee, the forces of the Gentiles shall come unto thee, etc.  
This was made good in Christ's time, and after; when the Apostles who were Jew's preached the Gospel, converted some out of several Nations, and received them into the Christian Church.   

Thy Sisters.  
The Nations were sisters to the Jews, coming from the posterity of Noah, as the Jews did; or here they may be called sisters, for their likeness in qualities and conditions. Jerusalem was very wicked, and so were the Nations. Upon this account you may take that expression, Jer 3.7, 8. Her treacherous sister Judah. Judah was like Israel in treachery and apostasy from God.   

Thine elder and thy younger.  
Not Sodom and Samaria, unless taken synechdochically for all the rest. Sodom was not, and Samaria, by which is meant the 10. Tribes to this day is not come in to the Christian Jerusalem; we must therefore include the Nations. The words elder and younger in the Original are the greater and lesser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Nations are greater in extent, in people, in honour, in wealth, or lesser than thyself, that were before thee, or since thee, when thou shalt receive them.   

I will give them unto thee for daughters.  
Thou shalt by the preaching of the Gospel beget them unto thee. In Jerusalem was the first Christian Church, which consisted most of Jews: and when any were converted in Jerusalem, they were added to that Church, Acts 2.41.47. Hence Jerusalem had the honour to be called the primitive Church. Yea the Christian Church is called Jerusalem, and said to be the mother of us all, Gal. 4.26. All converted Nations or persons are the daughters of the Christian Jerusalem.   

But not by thy Covenant.  
Jest thou shouldest think it is for thy faithfulness, holiness, obedience that I do this; I tell thee I will do it, but not by thy covenant; which as thou didst carry it, gendered unto bondage, and made the very sons servants, Gal. 4.1, 2, 3.24. Thou shalt have daughters, but not ex vi testamenti veteris, but ex vi pacti mei, by virtue of my Covenant made with Abraham; not by the law of works, but by the law of faith. Faith in Christ the promised seed, who is called a Father, Isa. 9.6. and acknowledges the children which God had given him, Heb. 2.13. Behold I and the children which God hath given me. So that thy covenant doth nothing herein, but all this shall be done by the Covenant of grace.   

Obser. 1.  
The love, kindness, and mercy of God is that which causeth a sinful, guilty, unfaithful people to remember their ways, and turn from them: saith God in the words immediately before, I will establish with thee an everlasting covenant, show thee much kindness and mercy: and than thou shalt remember thy ways. Than thy heart shall melt, break within thee, and renounce the ways thou hast walked in, Ezek. 36.24, 25, 26, 27, 28, 29, 30, 31. God would gather them from the Heathen, plant them in their own land, cleanse them from their filthiness and idols, give them new hearts, new spirits, be their God, own them for his people, multiply their corn and fruit: and what upon all this? Than shall ye remember your own evil ways, and your do, that were not good, and shall loathe yourselves in your own sight for your iniquities and for your abominations.  
When God did let out love, show kindness, and multiply mercy, than did they remember to purpose their evil ways, how they had profaned his Name, his Sanctuary, rejected his Counsel, his Ordinances, his Prophets; despised his threatnins, broken Covenant, apostatised from him, turned idolaters, became heath'nish, yea worse than heath'nish, and loathed themselves for such things.  
Undeserved, or unexpected kindnesses do work upon the hearts of men have any ingenuity in them; they are coals of fire, and will warm, yea thaw a frozen icy heart. Pro. 25.21, 22. If thine enemy be hungry, give him bread to eat, and if he be thirsty, give him water to drink, for in so doing thou shalt heap coals of fire on his head. Thy kindnesses will work in his head and heart, make him reason thus: why should I think, speak or do evil to this man who is so loving? who relieves me in my necessities, and preserves my life? ah! what a wretch was I that had such hard thoughts, spoke such bitter words, and did so ill by him, I will never think, speak, or do so more: Here are coals upon his head and heart, that have warmed and melted him to good purpose. If man's kindness prove such coals, how much more will the Lords? When he heaps kindness upon a people unexpectedly, undeservedly, they will be coals of Juniper, causing a flame in their bosoms, making them to say, ah what have we done, how have we sinned against a God of love, against mercy, against grace? we'll do it not more. Ezek. 6.9. They that escape of you shall remember me among the nations, whether they shall be carried captives, and they shall loathe themselves for the evils which they have committed.  
When God did give them their lives for a prey, which was a great mercy; this affected them, caused them to remember how they had sinned against God, and to loathe themselves for what they had done: If common mercies will do this, much more covenant-mercies, which was the case here.  
So when Christ looked upon Peter, how did it affect and break his heart, make him go out and weep bitterly for what he had done, Luke 22.61, 62. It was a covenant-look, such a look as had influence into his heart, and made him to think with himself; what, will the Lord Christ vouchsafe to look upon me, who denied him to be my Lord and Master? who denied that I knew him? who forswear him? will he yet mind me? Ah wretch, that, etc.  
2. Former ways are matter of shame to true Converts and Penitents: Thou shalt remember thy ways, and be ashamed; not only because she had wounded her honour, her conscience, but especially because she had broken Covenant with her God, violated his law, defiled his worship, and stained his glory. That which causeth shame is something evil and naught properly, things forbidden, dishonest, dishonourable. Rom. 6.21. What fruit have you than in those things whereof you are now ashamed?  
When the Romans were converted to the faith, they were ashamed of their former ways, those sins mentioned, Chap. 1.29, 30, 31. When grace hath got possession of the heart, such a deformity is seen in men's former ways, that their blood appears in their cheeks, and they are greatly ashamed of them. Jer. 31.19. After that I was turned, I repent: and after that I was instructed, I smote upon my thigh: I was ashamed, yea even confounded, because I did bear the reproach of my youth.  
After Ephraim was converted, became truly penitent, than Ephraim's sins were burdensome, shameful, and confounding: When men are changed by grace, than they loathe their sins and themselves. Ezek. 20.42, 43. They should know God, and remember their ways, and loathe themselves in their own sight for all the evils that they had committed; every sin would be matter of shame and selfe-abhorency. They should loathe themselves, not for evil to come upon them, but for evil done by them for the evil of sin.  
3. The Church under Christ, and the Gospel, they are extent than that under Moses and the Law: the Ch●●r carnal than shut up under the narrow bounds of Judea, or th● sense, lie land, but since it's enlarged to other Nations; In thy receiving thy sisters, the greater and the lesser.  
The Gentiles were a long time aliens from the Commonwealth of Israel, and strangers from the Covenant of promise: They were sisters, but not espoused or married till Christ's time. Jerusalem was taken in to be the Lords, but not the Gentiles. Cant. 8.8. We have a little sister, and she hath no breasts, what shall we do with our sister when she shall be spoken for. Here the Church by a prophetical eye seeing what should befall the Gentiles, that they should be spoken for, and taken in by Christ, or spoken against, when taken in, (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will bear both) calls her sister, and a sister without breasts; she had no means of grace, which are breasts, and breasts of consolation, Isa. 66.11. But however a sister she was, and what shall we do for her? The Jewish Church minded the Gentiles, and had it in her thoughts to do for her; why; she was a sister? yet not a daughter: when it pleased God actually to bring in the Nations to Christ, than they were Jerusalem's daughters. Some were formerly received in from the Gentiles, who were neither called daughters nor brethrens, but strangers, Exod. 12.48. and these were few; but in Christ's time the partition wall was broken down, and they came flocking in as doves to the windows, Isa. 60.8. And they were not longer strangers and foreigners, but fellow-citizens with the Saints, and of the household of God, Eph. 2.19. And Jerusalem was the mother of them all: So that was made good, Isa. 66.18. It shall come that I will gather all nations and tongues, and they shall come and see my glory, my glory in Christ, my glory in the Gospel, read Isa. 54.23.  
4. The coming in of the Gentiles, as it was of special grace and favour, so most certain, infallible; it notes a powerful giving, John 6.37. I will give them to thee: He saith not they will come to thee, others will bring them: not, but 〈…〉 ●●ve them. God would work upon them by his 〈…〉 spirit, and 'cause them being given, to come in. 〈…〉 had given the Gentiles to Christ long before, Psal. 2.8. And though they minded not prophecies, promises, Christ, Gospel, Jerusalem, themselves, or their own good; yet God minded them; and as he had freely given them, so freely brought them in, and powerfully. Hence these expressions, Psal. 72.11. All Kings shall fall down before him, all nations shall serve him. Psal. 86.9. All nations whom thou hast made shall come and worship before thee O Lord, and shall glorify thy name. Isa. 11.10. In that day there shall be a root of Jesse which shall stand for an ensign of the people; to it shall the Gentiles seek, and his rest shall be glorious.  
While Christ lay in the Sacrifices and Ceremonies, in the Prophecies and Promises, he was a dark hidden thing, like a root under ground: but when God sent him into the world, than he was as an Ensign lifted up; than he caused the Gentiles to see him, and seek to him, and Jerusalem the place of his rest was glorious. Isa. 49.20, 21. Zion should have so many children come in from the Nations, that she should say, who hath begotten me these? It was the Lord begat them by the power of his spirit, he made them to run unto Christ. Isa. 55.5. read the 60. of Isa. consider and observe the conclusion, I the Lord will hasten it in his time. And he did so, pouring out his spirit upon the Apostles, whom he sent abroad into the Nations to preach Christ and the Gospel, to bring all their brethrens for an offering unto the Lord out of all Nations unto his holy mountain Jerusalem (that was the Christian Church) Isa. 66.20. So the Kingdom was given to the Gentiles, Matth. 21.43, etc. They made subjects of Christ, and that fulfilled which you have in Psal. 22.30, 31. A seed shall serve him, it shall be accounted to the Lord for a generation; they shall come and shall declare his righteousness unto a people that shall he borne. That he hath done this, the Lord did it, and that powerfully, nothing could hinder, neither ignorance, profaneness, nor unbelief.  
5. When Nations or any People receive the Gospel of Christ, they have a new relation put upon them, they are daughters of Jerusalem: not Jerusalem in a literal or carnal notion, but of Jerusalem in a spiritual and mystical sense, as it notes out the Church, which is the Spouse of Christ and God. Hos. 2.19, 20. 2 Cor. 11.2. Ephes. 5.32. Christ and the Church are a great mystery. Rev. 19.7. The church is called the Lamb's wife. So Chap. 21.9. and she is the mother of the faithful, as Abraham was the Father of them; for she brings forth, and with difficulty. Rev. 12.2. The woman clothed with the Sun, viz. the Christian Church, was with child, fell into labour, and was pained to be delivered: and when any are born of the Spirit, and immortal seed of the word, they are her children, and their privileges are great, I will name two.  
1. God will be their Teacher, Isa. 54.13. All thy children shall be taught of the Lord: And, who teacheth like him, Job 36.22.  
2. They shall have peace, yea great peace: Great shall be the peace of thy children, Isa. 54.13. Psal. 119.165. Great peace have they which love thy law, and nothing shall offend them. They are taught of God, and cannot but love the law of God: Therefore let us walk as children of God, 1 Pet. 1.14, 15. As obedient children, not fashioning ourselves according to our former lusts, in our ignorance: but as he which hath called us is holy, so let us be holy in all manner of conversation. It's an honour to be a son or daughter of Zion. Psal. 87.5. Of Zion it shall be said, this and that man was born in her.  
6. When holy things are abused, many times, God owns them not, but calls them theirs that have abused them, as here; thy Covenant. Jerusalem had broken the oath, and despised the Covenant, and God calls it her Covenant. Isa. 1.11. To what purpose is the multitude of your sacrifices. 14. Your new moons and your appointed feasts my soul hateth.  
7. People are apt to think, who are in relation to God, that for their sakes God doth much. Jerusalem was near unto God, he had taken her to be his: and she thought when the Gentiles should be given into her for daughters, it was for her sake; but the Lord tell's not, it's not for thy sake, thou hast not kept covenant with me, nor pleased me; thou couldst not challenge any such thing at my hands, hadst thou walked never so exactly, much less now, having walked contrary unto me; It's not for thy covenant. When God shown mercy to the Jews, Ezek. 36.32. Not for their sakes do I this saith the Lord God, be it known unto you. You may think it's so, but it's otherwise.  
8. Not legal, but Evangelical dispensations, tenders of free grace and mercy by Jesus Christ wrought upon the Gentiles. It was Christ, not Moses prevailed with them. The commission was, Mar. 16.15. Go ye into all the world, and preach the Gospel to every creature: The Gospel is semen fidei. Vehiculum spiritus, 2 Cor. 3.8. Word of grace. Acts 20.32. Grace of God. Titus 2.11. Word of life. Phil. 2.16. Power of God to salvation, Rom. 1.16.    

VERS. 62, 63.  
And I will establish my covenant with thee, and thou shalt know that I am the Lord.  
That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee for all that thou hast done saith the Lord.  
THe former vers. contained two benefits of the Covenant established with Jerusalem after her breach of Covenant. These verses tell you of more, which we shall open to you, and finish the Chapter.  

I will establish my covenant with thee.  
Of establishing or raising up the Covenant was spoken in the 60. vers. and therefore I shall not insist upon that; only note, the repetition of it argues our backwardness to believe it, and God's readiness to assure us of it: Men once sensible of breach with God, are not easily induced to believe that God will bestow great mercies upon them to make a Covenant with them, and to bestow covenant-mercies: The Lord therefore out of his abundant goodness doubles the promise of making and establishing his Covenant with Jerusalem, that so her fears, doubts, and disputes may cease, and she be ascertained thereof.   

Thou shalt know that I am the Lord.  
The Heb word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to know, to acknowledge, to understand, to be certain, and properly refers to the mind and understanding. Gen. 48.19. I know it, I know it: that is, I certainly know it. The Sept. for the word here saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt acknowledge that I am the Lord.  
The knowledge here meant is not common knowledge, but a saying knowledge; not a legal, but an Evangelical knowledge; for he speaks not of that knowledge which rises from afflictions and judgements, of which he had often spoken before. Chap. 6, 7.13: 7.4.9: 11.10.12: 12.20: 13.9.14.21.23: 14.8: 15.7: Thirteen times the Lord saith, they should know that he was the Lord, that it was by his judgements; but here he speaks of such knowledge as springs from a fountain and foundation of mercy. I will establish my covenant with thee, and thou shalt know me: That is, in another manner than thou didst before; thou shalt know me spiritually, with a knowledge of faith and salvation: so much the word know imports in John 7.17. Ch. 10.4. Now this knowledge differs from vulgar, legal, and literal knowledge; for  
1. It's a more distinct knowledge of God, human is more mixed, dark, and confused. Job 10.22. The light is is darkness: Every ungodly man's light is darkness; but he hath light from God in Covenant, his light is clear. Prov. 13.9. The light of the righteous rejoiceth. If it were confused and obscure, it would not rejoice. Jam. 3.17. The wisdom from above is pure: and the more pure, the more clear, the more distinct.  
2. It's a savoury, relishing knowledge, the soul is affected with it: Taste and see that the Lord is good. No meat, no wine, no spice tastes more pleasant to the palate of a man, than the goodness of God doth to a man hath the spiritual knowledge thereof. Experientia & examen mentis dicitur gustus, R. David, tasting notes knowledge and experience, Prov. 31.18. She perceiveth that her merchandise is good: The Heb. word is, she tasteth. The gain of her labour is pleasant and delightful, Exod. 16.31. Manna had a taste like wafers, made of honey. The true knowledge and taste of God is as sweet as any gain, as ever Manna was. Cant. 2.3. His fruit was sweet to my taste, and his knowledge hath a savour in it, 2 Cor. 2.14.  
3. It's a deep-rooted and wel-setled knowledge. Job 38.36. Who hath put wisdom in the inward parts? or who hath given understanding to the heart? the Lord doth it to those he strikes his Covenant with: thou shalt know me. Thou shalt have a deeper and more rooted and settled knowledge than others. 2 Cor. 4.6. God who commanded light to shine out of darkness, hath shined in our hearts: Not in our heads only, not on our hearts only, but in our hearts. God seats the knowledge of himself in the hearts of his; he puts and writes his law in their hearts, Jer. 31.33. Wicked men have knowledge & light in their heads, but darkness in their hearts.  
4. It's a knowledge distinguishable from other knowledge by the effects.  
1. It's peaceable, and causeth men to live peaceably, Jam. 3.17. The wisdom from above it pure and peaceable. Isa. 11.9. They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord.  
When men know God savingly, they love peace, and pursue peace: but when knowledge is literal, they are contentious and bitter.  
2. It humbleth much; the more men know God in his holiness, glory, and goodness, the more humble they will be. Ezek. 20.42, 43. Ye shall know that I am the Lord, and remember your ways and do: And ye shall loathe yourselves in your own sight for all your evils that you have done. When Job had a clear and spiritual sight of God, he abhorred himself in dust and ashes, Chap. 42.5. So Isa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips, and I devil in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of Hosts, 1 Cor. 15.9.  
3. It's working and powerful; like fire it consumes the lusts of men's hearts, and separates the dross of their spirits, 1 Pet. 1.22. The truth purified their souls. Psal. 119.34. Give me understanding and I shall keep thy law, yea I shall observe it with my whole heart. Divine knowledge keeps under what hinders practise, and leads out the soul to action. 1 Joh. 2.4. He that saith he knows God, and keeps not his commandments, is a liar, and the truth is not in him. Men have not the true knowledge of God when their lusts overpower them, and make them disobedient.  
4. Trust and confidence in the Lord; the knowledge we speak of hath certainty in it, and causeth venturing. Psal. 9.10. They that know thy name will put their trust in thee. They that know God spiritually, his truths, promises, covenant, faithfulness, will resign up themselves to him, and lean upon him. What is the bottom and ground of the Prophet's exhortation, Isa. 26.4. Trust in the Lord for ever, for in the Lord Jehovah is everlasting strength. When a man hath the true, real, and clear knowledge of this, he will trust in God. David had the right knowledge of God, he said of him, He is my refuge and my fortress, my God, in him will I trust, Psal. 91.2.   

Obser.  
The true knowledge of God is a covenant-mercy; those are in covenant with God, they have the saving and spiritual knowledge of him. I will establish my covenant with thee, & thou shalt know that I am the Lord Jer. 31.33, 34. Speaking there of the covenant of grace, saith the Lord; I will put my law in their inward parts, and writ it in their hearts, and will be their God, and they shall be my people. And they shall all know me from the lest of them to the greatest of them. So Heb. 8.10, 11. The knowledge here spoken of is not a common, but a choice knowledge, and it's given to those are in covenant, it's a covenant-mercy; none have such knowledge are out of covenant. They may by their industry get a general, unsavoury, and powerlesse knowledge of God, but they have not this knowledge we speak of, it's given, 1 Joh. 5.20. and is called seeing of God, Job 42.5. Isa. 6.5. Mic. 6.9. The true light, 1 Joh. 2.8. The truth which is after godliness, Tit. 1.1. The mystery manifest to Saints, Col. 1.26. Sound wisdom, Prov. 2.7. Marvellous light, 1 Pet. 2.9. The light of life, Joh. 8.12. Excellent knowledge, Phil. 3.8. The teaching of God, Psal. 32.8. and his spirit, Joh. 14.26. according to that in Isa. 54.13. All thy children shall be taught of the Lord. He speaks of Jerusalem in covenant: God would give her spiritual children, and they should have spiritual instruction, whereby they should know God to be their God, a father of mercies, and God of consolations; they should know the richeses of his grace, and things freely given them of their God, all the good of the Covenant.   

Vers. 63. That thou mayst remember, and be confounded.  
Of remembering and being ashamed was spoken in the 61. verse. And of being confounded in the 52. and 54. v.   

And never open thy mouth more.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the words run thus; and there may not be to thee further opening of thy mouth; that is, that thou mayest be silent, and not open thy mouth any more. In the book of Divine things you read of several openings; the opening of the hand, Deut. 15.11. Of the eyes, 2 King. 6.17. Of the womb, Gen. 30.22. Of the ear, Job 36.10. Of the lips and mouth, Psal. 51.15.78.2. And likewise of answerable shutting, as the shutting of the hand, Deut. 15.7. Of the eyes, Isa. 6.10. Of the womb, 1 Sam. 1.6. Of the ears, Prov. 21.13. Of the mouth, Isa 52.15. King's shall shut their mouths at him: that is, they shall be silent, and submit to Christ. So here the not opening of the mouth imports silence, patience, quiet, submission. Thou shalt have nothing justly to complain of me, or excuse thyself; thou shalt justify me in all my proceed with thee, give me glory, and take shame to thyself.   

When I am pacified towards thee.  
Hebr. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propitiando me, in my being propitious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth to cover a thing, materia tenaci, with that which cleaveth and sticks to the thing covered; not with dust, grass, earth, wood, for such things may easily be removed; but with pitch, glue, cement, so that the thing covered cannot easily be brought to sight again. Gen. 6.14. Pitch it within and without with pitch. It's the same word; when a thing is pitched over, you cannot suddenly come at the sight of it, and by way of metaphor it's applied to the covering of sin, and wrath caused by sin. Isa. 22.14. This iniquity shall not be purged till ye die: Heb. is covered. So Ps. 78.38. He forgave their iniquity: Heb. he covered it. When sin is so covered as not to be seen again, it's purged away, it's forgiven: So for wrath and anger stirred up by sin. Gen. 32.20. Jacob had offended Esau by getting the blessing, and he saith, I will appease his face: Heb. is, cover his face, or anger that appears in the face. To come to our purpose; Jerusalem had sinned grievously, and God's anger was greatly up, and something there must be to cover her sins, and appease his wrath, and that was the sacrifice, death, and blood of Christ, who is the only coverer of sin, and appeaser of anger: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true propitiation for man's sin, and only pacifier of God's anger, 1 Joh. 2.2. He is the peacemaker, Ephes. 2.14. The purger of sin, Heb. 1.3. The mediator, Heb. 9.15. Reconciliation, Eph. 2.16.  
Some read the words thus; when I shall expiate thee from all that thou hast done. Others, when I shall pardon thee, or blot out all thou hast done. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in propitiating myself to thee.   

Obser. 1.  
Godly sorrow & shame for sin rises from the right knowledge of God in the covenant of grace. I will establish my covenant with thee, and thou shalt know that I am the Lord: gracious, faithful, merciful, and what than? That thou mayst remember, and be confounded and ashamed. men's sorrow is according to their knowledge; a vulgar knowledge, and a vulgar repentance; a legal knowledge, and a legal repentance: but if the knowledge be spiritual and Evangelical, the fruit of the covenant, men's repentance will be suitable; sanctified knowledge will produce sanctified shame, sorrow and tears. Zach. 12.10. I will pour upon the house of David, and upon the inhabitants of Jerusalem the spirit of grace and of supplication: and they shall look upon him whom they have pierced, and they shall mourn for him as one mourneth for his only son.  
When men are in covenant with God, and have the spiritual knowledge of his love and bounty, in giving Christ to take away sin, and look upon him in his piercings and sufferings by, and for their sins, than will they mourn with a great, but a spiritual mourning, which is the most kindly and acceptable. When we apprehended God to have taken us into Covenant with him, to be our God, to have done great things for us, to have promised great things to us, and to have been very good to us, than the remembrance of our wretched ways causeth a holy shame, and a holy sorrow.  
2. Those who rightly know God in the covenant of grace will not murmur against, or accuse God for any of his deal with them, but be silent and submissive before him: They know God is infinitely wise, just, and holy, that all their afflictions, chastisements, troubles, temptations, sufferings are exceeding short of what they deserve; that nothing comes to pass without his providence; that he can wrong none; that he doth use unholy instruments holily, and hath holy ends in all his ways. Till men know the Lord spiritually, in a covenant and Gospel-manner, they are apt to open their mouths, to accuse and blame God; yea often they utter unsavoury speeches, but when it's known, it's otherwise. Job 1.22. In all this Job sinned not, nor charged God foolishly. He met with very hard things; but knowing God the right way, he opened not his mouth against him, but for him, vers. 21. So David, Psal. 39.9. I was dumb, I opened not my mouth, because thou didst it. He was silent, and patiently submitted unto the hand of God; he neither accused him, nor excused himself: If I be reproached, persecuted, afflicted any way, I know it's thy do, and I will be dumb.  
When Absolom that rebellious and unnatural son had driven David out of all, and sought his life; what said he to it? If God have no delight in me, behold here am I, let him do to me as seemeth good to him. If he will have me cut of, and cut down by the hand of mine own wicked son, I am content: if he will have me driven out from the holy City and Land, and live in a profane land amongst his enemies, I leave it to him, let him do what he pleases, I know what I have deserved. 2 Sam. 15.26. When God sent out a fire which consumed Nadab and Abihu for offering strange fire, it was a sad affliction even for a godly parent, and might have made Aaron open his mouth; but saith the Text, he held his peace, Leu. 10.3. It's fit all flesh should be silent before the Lord, as it's Zach. 2.13. And that every mouth should be stopped, Rom. 3.19. But most mouths are open against God, more or less; only those have spiritual knowledge of him, and spiritual sorrow for their sins, are most silent, what condition soever they be cast into; they will say with the Church, Mic. 7.9. We will bear the indignation of the Lord, because we have sinned against him.  
3. Sin is such an evil as provokes God: when I am pacified towards thee, There can be no pacification where there is no provocation. Esth. 7.10. Than was the King's wrath pacified. Haman had offended Ahassuerus before, and being hanged for it, his wrath was pacified. Eccl. 10.4. Yielding pacifieth great offences. If there were not offence, no place would be found for pacification: where this is to be made, provocation hath gone before. Sin is that provokes a God of patience & long suffering, it makes him angry and wrathful. Jer. 44.8. Ye provoke me to wrath. Sin provokes him bitterly, Hos. 12.13. and makes him angry every day, Psal. 7.11. Yea it provokes him to jealousy, 1 K. 14.22. Let us take heed of sin, and offending God any way; to kindle his anger but a little is a dangerous thing, Psal. 2.12. Paul knew it when he said, Do we provoke the Lord to jealousy, are we stronger than he? 1 Cor. 10.22. We would not provoke a Lion, a man of War, such an one as Smapson was: and shall we provoke God, who puts all strength into beasts and men, who is a roaring Lion and the Lord of hosts?  
4. Though sin do provoke God greatly & bitterly, yet he is to be pacified: when I am pacified towards you, he is not unpacifyable. Jer. 3.12. He saith, I will not keep anger for ever. His mercy endures for ever, but not his anger; his wrath is momentany, but his kindness is everlasting, Isa. 54.8. Aaron made an atonement for the people, Num. 16.46. Phinehas turned away his wrath, Numb. 25.11. Moses prevailed with God, and pacified him when he was very angry, Exod. 32.14. The Lord is a God ready to pardon, Neh. 9.17. Though men have sinned much, long, provoked exceedingly; yet if they sue unto him, he is facile and ready to forgive. When the man aught 10000 talents came to the Lord for patience, have patience with me, and I will pay thee all; He hide not only forbear him, but forgave him, Mat. 18.26, 27. With men it falls out often, that they will never forgive: but the Lord is forward to it: And when the people were full of sin, had greatly trespassed; He being full of compassion, forgave their iniquity, and destroyed them not; yea many a time turned he his anger away, and did not stir up all his wrath, Psal. 78.38.  
When man persists in sin, God ceaseth from his wrath, and reacheth out mercy. Isa. 57.17, 18. I have seen his ways, and will heal him.  
5. God's being pacified towards a people is a great mercy, which appears herein two things.  
1. All that hath offended is passed by and forgiven: When I am pacified towards thee for all that thou hast done: Not for one, two, or three, or an hundred things done, but for all done; thy Idolatry, Oppression, Pride, Fullness of bread, Idleness, Neglect of the poor, Injustice, profaneness, &c When God is once pacified, he is fully pacified for all sins. And here is magnitudo gratiae divinae, be sins never so great, old, many, they are all done away.  
2. He is so pacified, as that he will not be angry again with them for those evil deeds. I told you in the opening the words, that Caphar notes such covering of them, as they cannot easily be seen again; expiation, blotting out. Isa. 43.25. I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. God so blots out when he is pacified, as not to remember them. Heb. 8.12. God being in Covenant, and so pacified towards his people, he is merciful to their unrighteousness, and their iniquity will he remember not more.  
Jer. 50.20. The iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found.     

Ezekiel, CHAP. 17.  

VERS. 1, 2, 3, 4, 5, 6.  
And the word of the Lord came unto me, saying:  
Son of man, put forth a riddle, and speak a parable unto the house of Israel.  
And say: Thus saith the Lord God, A great Eagle with great wings, long winged, full of feathers, which had divers colours, came unto Lebanon, and took the highest branch of the Cedar.  
He cropped of the top of his young twiggs, and carried it into a land of traffic, he set it in a City of Merchants.  
He took also of the seed of the land, and planted it in a fruitful field, he placed it by great waters, and set it as a willow-tree.  
And it grew and became a spreading vine of low stature, whose branches turned towards him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth sprigs.  
THis 17. Chapter contains, 

1. A preface in the two first verses.  
2. A riddle or parable, from the beginning of the 3. unto the end of the 8. verse.  
3. The application of this parable, from the 11. vers. to the 22.  
4. A promise of mercy, from the 22. to the end.    
In the Preface you have, 

1. The author of what is prophesied in this Chapter, which is the Lord, The word of the Lord.  
2. The instrument by which it was conveyed, Ezekiel, it came to him.  
3. His appellation or title, Son of man.  
4. A command laid upon him, Put forth, speak.  
5. What, a riddle, a parable.  
6. Unto whom, to the house of Israel.    
I shall pass over all in the Preface but these words; Put forth a riddle, and speak a parable, which I shall open.  

Put forth a riddle.  
Hebrew is chud chidah, riddle a riddle, or sharpen a sharpening, whet a whetting. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies acute dicere, to propound hard questions, difficult and obscure THESES, to sharpen and whet the understanding. Judg. 14.12. I will put forth a riddle. 
Magis animi quodam acumine quam certa indagine explorantur secreta.  Samson put it forth to try and exercise their wit. Vers. 14. They could not in three days expound the riddle; for saith Avenarius, it's acuteness rather than search which discovers such secrets.  
A riddle is a dark and subtle sentence or allegory containing a sense different from the sound of the words: as that Jud. 14. Out of the eater came forth meat, 
It's called a dark saying, Psal. 49.4.  and out of the strong came forth sweetness. The sense and meaning of the riddle is another thing than the words import. The Sept. here put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for riddle, which is a narration; but in other places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a problem or hard question, as Psal. 78.2. 
The Greeks were want to propound riddles at feasts, which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feast-riddles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 questiones aenigmaticae in convivijs propositae. Phavor.  Dan. 8.23. The Vulg. and others have it aenigma from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak obscurely and perplexedly. French is, propose une doute.   

Speak a parable.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paraboliza parabolam: of this word was spoken, Ezek. 12.22. where we insisted largely upon it. There it's called proverb, here parable. Mashal is a sentence, a speech, axiom, metaphor, allegory, which hath choiseness in it, and is worthy memory. Solomon's wise and excellent say are called Proverbs; quasi probata verba, tried, proved words. Parables are similitudes; qubus res dissimiles conferuntur: much like unto riddles, comprehending the same in them, 
Vid. Bonfrerium in Jud. 14.  as Psal. 78.2. compared with Matth. 13.35. Mashal and Chidosh are called parables or similitudes. Heb. 11.19. Abraham received Isaac from the dead. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a figure, figuratively, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parabola est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explicatio rerum per similitudinem quandam. So das. Commentaria in Concord: & historiam, Evang. l. 2. c. 2. Si quid in uno loco videatur obscurius dictum id in alijs dici planissime. Aug. de doct. Christ. l. 2. c. 26.  or representatively; he was dead, and rose. The Rabbis say it was in the hand of a parable. Here was a lively parable or representation of his death and resurrection. The words are used promiscuously here: and whether riddles or parables, they present one thing in words, another in sense, and require interpretation.  
The Papists assert the Scriptures are obscure. Barradius the Jesuit saith they are enigmatical, and brings this place for it. Son of man, put forth a riddle, speak a parable unto the house of Israel: but he forgot the explication of the riddle and parable afterwards in the Chap. And the Father saith, if a thing be spoken obscurely in one place it's cleared up in another.  
We grant there are riddles, parables, hard and deep things in the Scriptures, 1 Cor. 15.29. Heb. 6.4. and many places in the Revelations and other Books, are difficult, obscure, and the wisdom of God is seen in it: For hereby man's pride is stained and beaten down, his abilities what ever, moral or spiritual exercised, and the dignity of Scripture kept up; but in things necessary to salvation it's plain and easy. Timothy knew the Scriptures when he was a child, 2 Tim. 3.15. And they are compared unto a light, 2 Pet. 1.19 shining in a dark place: And Christ gives thanks, that the Father hide the things of the Gospel from the wise and prudent, and revealed them unto babes, Matth. 11.25. And chrysostom saith the Scriptures are so divinely written, 
Homil. 3. de Laza. & hom. 10. ad Philip.  that all may read them profitably, both idiots and Artists.  
The holy Scriptures are frequent in parables; some say they are as many as the weeks in the year, 52. our Prophet and Christ do much parabolize. The use of parables is,  
1. To veil divine things, and keep them secret from the knowledge of profane and wicked spirits, as Matth. 13.13, 14, 15.  
2. To help the memory: Parables are taken from things obvious to the senses, and so make a stronger impression upon the memory; as similes are better remembered than naked truths, they take stronger hold of a man's memory: so parables.  
3. To stir and quicken the affections and spirits of men. There is a sweetness in truths conveyed by parables, so that they please & provoke to a further inquisition after knowledge. When Christ had spoken in parables, the Disciples came to him and said, declare unto us these parables, Matth. 13.36. Ch. 15.15.  
4. To convince, and that strongly. When David sinned greatly in slaying Vriah, and defiling Bathsheba. Nathan came with a Parable unto him of a rich man having Flocks and Herds, and a poor man having one Lamb, which the rich man took from the poor man, and slew for his friend. David hearing this, giveth sentence: As the Lord liveth, the man hath done this thing shall surely dye. Saith Nathan, Thou art the man. Now David's mouth was stopped, the conviction strong, he had sentenced himself, 2 Sam. 12.1, 2, 3, 4, 5, 6, 7. So the parable of the householder letting out his Vineyard to Husbandmen, who beaten his servants, and slew his son: when the Lord comes what will he do to those men: They being convinced of this great injustice, pass sentence against themselves, and say, he will miserably destroy those wicked men, Mat. 21.41.  
It's the third use our Prophet intends here, viz. to quicken their attention, affections, and spirits to those things he was to commend unto them; which had they been in a common and familiar style, they would not have listened unto: but being in a parabolizing way, they caused the greater attention, and made the stronger impression.   

Observe.  
The wisdom of God in giving out Scripture; he ordered it so that all should not be given out in one way, but in several ways, fitting it to the capacities, conditions, and necessities of people: some parts are given out in higher strains, others in lower; some in a plain manner, others in parables and riddles. Isaiah is lofty, Amos is low: sometimes Christ spoke plainly, sometimes parabolically: and Ezekiel sometimes is in visions and hieroglyphicals, sometimes in riddles and parables: and sometimes he passes at a lower rate. The manifold wisdom of God shines in it; hereby he invites men to mind his word, to be affected with it so, that whether great or small, we might repent of our sins, and prevent his judgements.  
We come now to the riddle and parable itself.    

VERS. 3.  
A great Eagle with great wings, long winged, full of feathers which had divers colours, came unto Lebanon, and took the highest branch of the Cedar, etc.  
THis parable leads us to the consideration of Nebuchadnezar King of Babylon, who is likened unto an Eagle. This Eagle is discovered, 

1. From its greatness; A great Eagle, etc.  
2. From the extent of its wings; long winged.  
3. From its featherinesse; full of feathers.  
4. From the variety of these feathers, which had divers colours.  
5. From its actions, two whereof are set down in this verse. 

1. He came to Lebanon.  
2. He took the highest branch of the Cedar.      

A great Eagle.  
This Eagle is called the King of Babylon, vers. 12. who was Nebuchadnezar, and now it concerns us to see the correspondency between him and an Eagle, and upon what grounds it is that he is so called. Some have told us an Eagle was the Babylonian Ensign: but that is denied by those who affirm a Dove to be their Ensign, which they gather from Jer. 25.38. where the words, because of the fierceness of the oppressor, in the Original are, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because of the fierceness of the Dove: And in Jer. 46.16.50.16. where the words are the oppressing sword; in the Original they are the sword of the Dove; that is the sword of Nebuchadnezar, who bore in his Ensign a Dove: but the root whence jonah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pagn. Shindl. Avenar. Bux●. Critic. Sac.  a dove comes is janah, which signifies to oppress, and therefore is not amiss rendered by our Translators in the places mentioned: and so hath not sufficient strength to prove that the Ensign of Chaldeans or Babylonians was a Dove. It might be an Eagle notwithstanding this conjecture: but because both these opinions are uncertain, we shall inquire after truth.  
1. Eagles' mind high and great things; 
Aquila non captat muscas.  flies and petty things they look not after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eagles soar aloft, and are in the clouds. Job 39.27, The eagle mounts up, and makes her nest on high. So Nebuchadnezar had a high spirit, 
Dan. 3.15. Who is that God shall deliver you out of my hands.  and minded high, great things, as Monarches and Princes do: He made an Image of gold, sixty cubits in height, and six in breadth, Dan 3.1. He minded Kingdoms and Nations, Jer. 27.8. His heart was lifted up high when he said, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, vnd for the honour of my Majesty? Dan. 4.30. He set his nest on high above others.  
2. Eagles are swift in their flight and motions. Job 39.30. Where the slain are, there is she. She flies swiftly to the prey, and upon all occasions. Deut. 28.49. God threatened if they sinned, to bring a nation as swift as the Eagle flies, Jer. 4. ●●. speaking of Nebuchadnezar; He shall come up as clouds, and his chariots as a whirlwind; his horses are swifter than eagles: They found it so, Lam. 4.19. Our persecutors are swifter than the Eagles of heaven. Alexander was quick in his undertake. Julius Caesar expeditious, and Nebuchadnezar had his excellency, that he was celer in conficiendis rebus, Jer. 48.40. He shall fly as an eagle, and spread his wings over Moab.  
3. S●rong and cruel; they are the chief of all hath wings, they are stronger than other fowls. Isa. 40.31. They shall mount up with wings like eagles. They have much strength in them, and being strong, do gripe and tear their prey cruelly. Job 39.30. Her young ones do suck up blood. It's natural to the eagle to be bloody: so Nebuchadnezar was strong and cruel. Nations served him, Jer. 27.7. He is called an oppressor. Isa. 14.4. He smote the people in wrath with a continual stroke, he ruled the nations in anger. Persecuted, and none hindered, vers. 6. This Nebuchadnezar broke the bones of Israel, Jer 50.17. He heated the fiery furnace seven times hotter than ever, and caused the three children to be thrown in.  
4. Eagles are quicksighted. Job 39.29. She sits upon the rock, and her eyes behold a fare of. And we use to say of men sagacious and discerning, that they are Eagle-eyed. Nebuchadnezar sat on high in a Throne, and so other Princes, and they see afar of; they see where prey is to be had; they are greedy of honour, greatness, and wealth, and look every way, fare and near to found out what may satisfy; they have eyes and spies in all parts of their Kingdoms, to search and sift out things, and make them known unto them.   

Great.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Eagle, the great, he was a great K. and had many Ks. under him, as appears by Jer. 52.32.  This Eagle was no ordinary eagle: Nebuchadnezar was a great King. Dan. 2.37. Thou o King art a King of Kings, for the God of heaven hath given thee a kingdom, power, strength, and glory. He was great in titles, great in attendants, great in possessions, great in power, and great in name.   

With great wings.  
This notes his power: wings are for motion and flight. Nebuchadnezar had power to move, and move speedily, 
Sep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as you heard before, for his power was great. By wings we may understand his military forces. Jer. 49.22. Behold he shall come up and fly as the eagle, and spread his wings over Bozra.   

Long winged.  
Hebrew is, long in feather or wing. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sep. Longo membrorum ductu. Vulg. Alatissima. Jun. Piscat.  If you will refer this to the long spears the Babylonians used, you may; but I rather judge it's meant of the vast and extensive greatness of this King; for Dan. 33. There were many Provinces under him, all the rulers of the provinces were gathered unto him. Chap. 4.1. Nebuchadnezar the King, unto all people, nations, and languages, that devil in all the earth. His wings were long that reached to all people: and more than this; Vers. 22. O King thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. He had the largest dominions of any Prince than living.   

Full of feathers.  
Hebr. full of feather, the singular put for the plural. The Sept. is, full of nails or talons. Others read the words as we do; what is meant by feathers must be seen. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Some do understand thereby the great richeses and wealth this King had, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  they were his feathers: and it's a common speech among us that when men are grown rich, we say they have feathered their nests: And the Germane when they will punish a man's purse, say, his feathers must be lessened. 
Plumas alicujus minuendas. Lavater.  This Eagle had store of these feathers; his Empire was oriental, and had exceeding great richeses in it: so full of gold, that the King made such an Image thereof, as the world never saw before or since, Dan. 3.1.  
But without prejudice to this opinion, I conceive principally by feathers people are understood, they are the feathers of Kings. Prov. 14.28. In the multitude of people is the King's honour: but in the want of people is the destruction of the Prince. A King may want wealth, and yet be in honour, if the hearts of the people cleave to him, like feathers to the body of an Eagle, 
He is like an Eagle without feathers.  there is his honour: but though he have treasures of gold and silver, and no people, he is without honour, he is at the border of destruction. That which invites me thus to interpret feathers, is the next words.   

Which had divers colours.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hebrew is, variegation; or variety; we had the word in the 16. Chap. vers. 10. where I penned it at large, and therefore shall not critizize upon it at all. Sept. turns it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacitly implying the people by feathers: For, not his wealth, 
Voluntatem ingrediendi.  but his people had a will and desire to come to Lebanon, and spoil the Jews.  
Besides, as the feathers of the Eagle is of divers colours, and carry a kind of embroidery upon them which adorn her much: so these people were of divers colours, being of divers Provinces, and of divers customs, manners, habits, ranks and orders, which served Nebuchadnezar in his wars with the Jews, and this variety was an embroydering of the Army, and a glory to the King.  
The next thing is the action of this Eagle, which is twofold.   

1. He comes to Lebanon.  
Lebanon is a mountain in Canaan, rising from the back of Sidon, & running out 1500. furlongs towards Symira, as Masius observes out of Pliny. It's a hill very high, delightful and fruitful: It's so called from the whiteness of it; for the height is such, that the snow continues upon it. Jer. 18.14. Can a man leave the snow of Lebanon? Or from the abundance of Frankincense there, which is white: It's very delightful by reason of the sweet Frankincense trees which grow there, as also the sweet Cedars. Cant. 4.11. Thy garments are as the smell of Lebanon: whereof it's very fruitful, as appears, 1 King. 5.6. and thrived greatly, Psal. 92.12. and excelled, Cant. 5.15. Of the Cedars grew upon this mountain Solomon built the Temple, which therefore metonimically is called Lebanon, Zech. 11.1. Open thy doors O Lebanon. That is, O Temple which art built of the goodly Cedars grew upon that mountain, open thy doors. This Eagle Nebuchadnezar came to Lebanon; that is, invaded the holy land which lay contiguous to Lebanon.   

And took the highest branch of the Cedar.  
Heb. the top. Sept. the choice things. Vulg. is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  medullam Cedri, the marrow of the Cedar. The Hebrew is plural, and notes not one, but many branches, the highest branches: but most Interpreters tender it singularly, and understand by it Johoiachin King of Judah. There is much written by Pliny of the Cedar, which rather hath a show of truth, than reality. 
L. 13. Natur. hist. c. 5. l. 16. c. 18.  It's a tree of goodly stature, and therefore they are called Cedars of God, Psalm 80.11. Like the goodly Cedars. Hebrew is Cedars of God. And the wood of it is very durable; therefore the Temple was built of it, and Solomon made himself a Chariot of it, Cant. 3.9.  
The Cedar is in Scripture used to set forth a thriving, growing, flourishing condition. Psal. 92.12. The righteous shall grow like a Cedar in Lebanon. Numb. 24.5, 6. Jacobs tents and Tabernacles were goodly as Cedar-trees beside the waters. Here the Kingdom of Judah is represented by the Cedar, which was very high and flourishing, so you may see the state of the Amorites, Amos 2.9. whose height was like the height of Cedars. And as Cedars have some branches higher than other, so had this State a toppe-branch, Jechoniah.  
The taking away the highest branch, was the removal of the King from his throne, 2 Kings 24.    
VERS. 4. 
He cropped of the top of his young twiggs, and carried it into a land of Traffic, he set it in a City of Merchants.  
THe Prophet here proceeds in setting down the actions of the great Eagle he had spoken of before, and here are three actions.  

1. Cropping.  
2. Carrying.  
3. Setting.   
He cropped the top of the Cedars young twigs.  
He carried it, whether? into a land of Traffic.  
He set it, where? in a City of Merchants.  

He cropped of the top of his young twigs.  
Hebr. is, he pulled away the head of his tender branches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to suck, because those tender shoots or branches do suck the juice of the tree. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath cut of, or taken away the top of his tenderness. French, le bont de ses jeunes plants.  
These twigs or plants were the Nobility of Judah, the Princes and Potentates that were highest in the Kingdom, and next unto the King. These did Nebuchadnezar deprive of their power and greatness, and so spoiled the glory of the Land, those were most eminent he took away. Being young himself, he had such about him.   

And carried it into a land of Traffic.  
Heb. is, into the land of Canaan: and so the Sept. But the word Canaan is not to be taken properly, but appellatively, and notes Chaldea, which is so called, because it's a land of trading and merchandizing; for Canaan in Hebrew is a Merchant. Prov. 31.24. She delivereth girdles unto the Merchant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it's used Isa. 23.8. Hos. 12.7. And some tender that in Zach. 14.21. In that day there shall be not more THE CANAANITE in the house of the Lord, a Merchant in the house of the Lord. Chaldaea was a land of traffic, as appears by Rev. 18.11. The merchants of the earth shall weep over Babylon, for no man buyeth their merchandise any more. And it follows in our Prophet.   

He set it in a City of Merchants.  
The word here for Merchant is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noteth especially merchandizing in sweet things, grocery, spicery, perfumes, powders, and therefore in Can●. 3.6. With all powders of the merchant. It's the same word, and imports they dealt in Myrrh, Frankincense, and all powders. 
Junius reads it in the City of Aromatists, those that sold sweet things, which he thinks was so called because they were so luxurious, as that they seemed rather molles Aromatarij quam viri fortes.   
The meaning of this verse is, that Nebuchadnezar took away the chief men, Princes, Nobles, Counsellors, Judges, Warriors, and carried them to Babylon, and set them amongst those were Merchants, trading for the chief things the world had. This you may see in the 12. verse, and also in 2 Kings 24.12.14, 15, 16.    

VERS. 5.  
He took also of the seed of the land, and planted it in a fruitful field, he placed it by great waters, and set it as a willow-tree.  

The seed of the land.  
IEhoiachin, the Princes and Nobles being Captives in Babylon, he took Mattaniah who was of the seed of the land of Judah, not of Babylon, of the seed of the Cedars; for he was of the blood-royal, Uncle unto Jehoiachin, 2 King. 24. 17. Him did Nebuchadnezar set up for King, and changed his name, 
Sanct. in 4. Reg. 24.  calling him Zedekiah. His first name was Mattaniah, signifying the gift of God, and according to the Syriack, the expectation of God; 
In the 13. v. of this chap. it's expressed more fully: and hath taken of the Ks. seed, & made a covenant with him, and hath taken an oath of him.  this he had from Josiah that godly King, whose son he was. His second name was Zedekiah, given him by N●buchadnezar an heathen King, which signifies the justice of God, whereby he minded him, being set up King by him, and sworn to be subject unto him, 2 Chron. 36.13. Of the justice of God if he should break with him.   

Planted it in a fruitful field.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. in a field of seed, in a field fit to receive, and fertile to bring forth; he did not plant it in Babylon, or any other Province of his, but in Judaea, which was a fruitful place. Isa. 5.1. It was a land flowed with milk and honey, and abounded with good things exceeding all lands, Ezek. 20.6.   

He placed it by great waters.  
Husbandmen when they plant trees are observant of the soil, whether dry or moist. So here, Nebuchadnezar placed this seed and young plant Zedekiah (for he was but 21 years old when he began to Reign, 2 Chron. 36.11.) near unto, or among the waters, that so he might root, grow, and bring forth fruit.  
Jehoiachin was planted before, but he took no rooting; he reigned but three months and ten days, 2 Chron. 36.9. and than was plucked up; 
 firmaretradices supermul●s● aquas.  but Nebuchadnezar aimed at the rooting and settling of Zedekiah; the Vulg. reads it, that he might strengthen his roots upon, or amongst the great waters. Some by waters understand people: so Rev. 17.1. The whore sat upon many waters: which vers. 15. are interpreted people.  
They are inconstant, movable, this way or that way as waters are. By waters are to be understood the poor.   

And set it as a willow-tree.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. he put it a willow, or as a willow, so Interpreters have rendered it, but upon what ground I cannot found; for the word safsaphah is either from a word which is to peep, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is stridor & mussitatio aquilae.  make a noise like birds; as it's in Isa. 8.19: 10.14. And so Avenarius deriving the word from hence, interprets our Prophet thus, Stridore & sibilo emisso posuit semen quod ore sustulerat aquila, he set it with noise and muttering. It's like Nebuchadnezar was troubled at the do of former Kings, both Jehoiakim and Jehoiachin, and therefore might murmur at the setting up of Zedekiah.  
Or else it's from a word that signifies to spy, watch, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  observe, and so signies circumspection, and here is used adverbially, and may thus be rendered; he set it most circumspectly, or with great circumspection, and so both Junius, Piscator, and Polanus do tender it,. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he looked into the thing: and Castal. composite collocavit; fearing jest he should fall of, he took an oath of fidelity of him, and he became tributary to him.    

VERS. 6.  
And it grew and became a spreading vine, of low stature, whose branches turned toward him, and the roots thereof were under him: so it became a vine, and brought forth branches, and shot forth twigs.  
HEre you have the effects of the seed planted, the meaning is this: That Zedekiah being advanced to the Throne, he reigned: and while grateful and faithful to Nebuchadnezar who raised him, he prospered.  

It grew.  
This plant or seed budded presently, he let the people of Judah see and know that he had power.   

Became a spreading vine.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a luxuriaut vine. The vine abounds with leaves and sprigs, and runs out far. Zedekiah increased in richeses, friends, power, strength, but never came to any considerable greatness: He was not like the tall Cedar, but as a low vine; for it follows,   

Of low stature.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heb. is, low in stature; the vine is a plant that creeps upon the earth, and grows not high, unless helped by others. Sept. saith, he became a weak vine, and little in greatness.  
There was as much difference between his Reign and Jehoiachins, as between a tall Cedar, and a low shrub: he was under Nebuchadnezar.   

Whose branches turned towards him.  

By branches, Nobles, Counsellors, Officers and chief attendants that depended on him.  Some doubt there is, whither this him be Nebuchadnezar the Eagle, or Zedekiah the Vine, to me it is apparent, Nebuchadnezar is pointed at; for both Zedekiah and his branches did depend upon the King of Babylon: and whilst they looked to him, and kept Covenant, they flourished; both root and branches grew and spread: but when they failed to perform engagements, the branches were plucked of, and the vine rooted up.   

The roots thereof were under him.  
Nebuchadnezar gave rooting to this vine; what power soever Zedekiah had, it was under him; he planted it in Judaea, his own country, tied him to conditions, would have defended him from any other invasive power, and had it in his hand to hold him under, or to make him a free Prince again at his pleasure. The root hath life, communicates virtue, and bears up the body and branches. But whence hath it all? is it not from the earth, in and under which it is? So Zedekiah had his political or Kingly life, all his power and strength from Nebuchadnezar under whom he was.   

Obser. 1.  
That Heathen Princes may come to much greatness. Nebuchadnezar who was an Heathen, is called an Eagle, who is the chief of all birds, and not simply an Eagle, but a great Eagle, with great and long wings, full of feathers. He had great power, great territories, multitudes of people, yea Kings and Princes under him. Dan. 2.37. Thou O King art a King of Kings; for the God of heaven hath given thee a kingdom, power, strength, and glory. And where ever the children of men devil, the beast of the field and the fowls of heaven hath he given into thy hand, and hath made thee ruler over them all, vers. 38. He had vast power over men, fowls, and beasts; he was the greatest Eagle of those times.  
Profane Authors make an Eagle an emblem of majesty and greatness. King Pyrrhus would be called an Eagle, as Plutarch observes in his life. Alexander the great that day he was born, two Eagles were seen to sit upon the top of the house, which presaged his greatness; for he conquered Europe and Asia, two great parts of the world; he was an Eagle had great and long wings, which extended from East to West. Ahasbuerus was such an Eagle, he reigned from India even unto Ethiopia over 127. Provinces, Esth. 1.1.  
2. Princes, Potentates, who are the Eagles of the world, have an ill eye at the Church and people of God. This great Eagle came to Lebanon, his eye was upon the Jews that dwelled in the holy Land, that were the only people of God, and them he made a prey of. Eagles have piercing eyes, strong beaks, terrible talons: and let the Doves look to it, if any be in danger, it's they; not Puttocks, Kites, Buzzards do Eagles' mind, but Doves. The Church is in holy writ called a Dove, Cant. 6.9. Psal. 74.19. and it's subject to spoil and prey. The Eagles have their eyes upon it, and watch their opportunity to tear and devour it. Did not Senacherib that great Eagle, who had strong and long wings come to Judah and take the defenced Cities thereof? came he not up to the gates and walls of Jerusalem with full purpose to spoil and devour? Isa. 36.1, 2. Did he not say, I am come to the side of Lebanon, and I will cut down the tall Cedars thereof, and the choice Fir-trees thereof, Ch. 37.24. 'Tis Zion, Lebanon, Jerusalem, that the Monarches and great ones of the earth have spite at. Did not the great ones of Edom, Ishmael, Moab, Hagaren, Gebal, Ammon, Amalek of the Philistims, Tyrians and Assyrians conspire togther against God's people, consult against his hidden ones, and say, Come, let us cut them of from being a nation, that the name of Israel may be no more in remembrance 
* Mount-Seir had a perpetual hatred against the children of Israel, Ezek. 35.5. Ammon, Moab, & Mount-Se●r, though spared by the Israelites when they came out of Egypt; yet they came against jehoshaphat & Judah to cast them out of their possessions, 2 Chr. 20.10, 11. , Psal. 83. They would not only plunder them, but root them out; they would utterly extirpate them, and the memory of them. Such was the intention and attempt of Haman. Do not the Eagles and great ones of the earth seek to lay waist Zion, and root out the generation of the righteous?  
3. State's may rise to a great height, even the height of Cedars; the Jewish state is called a Cedar, yea, a Cedar upon Lebanon, an hill; Cedars are very high. 2 King. 19.23. The tall Cedars: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. is, the tallness of Cedars. Amos 2.9. whose height is as the height of Cedars, and they were higher than fir-trees. Zach. 11.2. Howle firtree, for the Cedar is fallen. Inferiors howl, mourn, when higher than themselves do fall.  

It's said of the men of this State, they are become great, waxed rich, they are waxed fat, they shine, Jer. 5.27, 28. But so evil that they over-passed the deeds of the wicked.  The Jewish State being likened to a Cedar, was great, high, glorious, powerful, God prospered it so that it flourished greatly; it was like the Cedar for tallness, but not for sweetness; for Jehoiachin who was the top of this Cedar, did evil in the sight of the Lord, 2 King. 24.9.  
4. Not Kings or Kingdoms are so high or great, but the Lord can bring them down, and abase them. A great Eagle comes and crops the highest branch of the Cedar, and the top of his young twigs: Jehoiachin, the Princes and Nobles a●e taken away by him, and deprived of all their greatness and glory. The top of this tall Cedar was broken of, and thrown to the ground, and it was done by the counsel, appointment, and providence of God. Thus saith the Lord, a great Eagle came to Lebanon. God sent this Eagle to do it: He hath means, ways, times, to un-power Kingdoms, to un-king Kings, to un-noble Nobles: He can at his pleasure remove Kings, and take them and others from all rule and government. Dan. 2.20, 21. Wisdom and might are his, he changeth times and seasons. The times of all States, Empires, governments are in his hand, and he removes the Kings and Governors of them at his pleasure: Job tells us, he looseth the bond of Kings, Chap. 12.18. The bond of Kings is their authority, the laws & covenants by which people are bound unto them, the Lord takes away the one, and makes people regardless of the other. He leads Princes away spoiled, and overthrows the mighty, vers. 19 He poureth contempt upon Princes. Thus did he deal by Jehoiachin, he loosed his bond, led him away, spoiled and made him contemptible.  
Sometimes God takes them of from the throne by a stroke in War: so Ahab was removed, 1 Kings 22. 
The Roman Emperors were 63. and only 6. died a natural and peaceable death, as Fitzherbert observeth in his Treatise concerning policy & religion p. 2. c. 13. they were bloody, tyrannical, & God took them of by unnatural deaths.  Sometimes by the act of their own hand: so Saul, 1 Sam. 31.4. Sometimes by stirring up their own Subjects against them: so Nebuchadnezar this great Eagle, that cropped the Cedars of Lebanon, was driven from his nest by the inferior birds. Dan. 4.32. They shall drive thee from men, and thy dwelling shall be amongst the beasts of the field. And vers. 33. he was driven from men. Christian, King of Denmark was put from the Throne by his Nobles for his great cruelty, himself, Wife, and three children banished, as Sleid. l. 4.  
Other Kingdoms, and this also can tell you of Cedars whose top-branches have been cropped: how it fared with Edward the 2. is not unknown unto you.  
If Kings would not have God to lose their bonds, let them take heed how they break his bonds, and go beyond the bounds of Religion and justice which he sets them.  
5. Though God do deprive great ones of great mercies, yet not always of all mercies. The highest branch of the Cedar, and the top of his young twigs are cropped, but they are not thrown away, or thrown into the fire; but they are carried into a land of traffic, and set in a City of Merchants. Jehoiachin, the Princes, and glory of the Land are deprived of their power and greatness, that was a sad affliction; but they were provided for in a strange land, suffered to trade and live. God mingles mercy with judgements; yea when they are great, sharp, proclaim the severity of God; yet even than there is some matter of comfort twisted together with them; if there be severity on the one hand, there is goodness in the other.  
It seemed to be the height of rigour to pull Jehoiachin a young King from the Throne, and to deprive him and the Nobles of all the comforts that Canaan, Jerusalem, and the Temple could afford, but it was not: their limbs might have been pulled from them, their eyes put out, their lives taken away; but these are spared, and they are seated, not in a Country-village, but in a City, and a City of Merchants, that so they might have commerce with men of quality, be taken up with merchandizing affairs, and not mind their losses too much.  
6. God prevents men's expectations, and raises up to that honour and greatness they looked not for. God ordered the spirit of Nebuchadnezar, so that he took of the seed of the land and planted it: that is, he made Zedekiah King, who looked not for it; he was Jehoiachins fathers brother, 2 Kings 24.17. And seeing the Cedar of Lebanon now cropped, had little cause to think himself or any of the Jewish race should be advanced, he might have concluded warrantably, that himself should have been carried into Babylon, set in the City of Merchants, and not have abode in Canaan, be planted in the fruitful field and City of God: but God's thoughts are not the thoughts of men, he exalts whom he pleases, Psal. 75.6. Promotion is neither from the East, nor the West, nor from the South; but God is the Judge, he putteth down one, and setteth up another, and doth it unexpectedly many times. Saul when looking for Asses had a Kingdom, and Kingly honour bestowed on him, 1 Sam. 9 and 10. Chap. When David's thoughts wereupon the Sheep and Sheepfolds, Gods thoughts were upon him for higher purposes; he took him from his sheep, and sheepfolds, to feed Jacob his people, and Israel, etc. Psalm. 78.70, 71. How unexpe&edly were Hazael and Jehu raised to Kingly dignity, 2 King. 8.13. Chap 9.5, 6. Joseph in Egypt, Daniel, Mordecai, and Esther in Babylon; did not God prevent their thoughts, and set them higher than their expectations advanced. Hannah saw, and confessed it long since, that the Lord raiseth up the poroe out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the throne of glory. Poor and mean men look not for such high things, but the Lord freely bestows it on them. Psal. 113.8. He sets them with Princes.  
7. The disposing of subdued Kingdoms is a difficult work, and requires wisdom, care, and caution. Nebuchadnezar had subdued the land of Canaan, and what doth he? he wisely takes of the seed of the land, not of the seed of Babylon, not a stranger, which would have bred divisions, contentions, wars, and blood, but one of themselves, and places amongst them, and that with circumspection: He made things sure as he could for himself, and sure for Zedekiah whom he planted amongst, and set over the people; he was very circumspect in this weighty business: so the word saph-saphah signifies: men of this world are wise in their generations. This K. when he took away Jehoiachin, carried away all Jerusalem, and all the Princes, and all the mighty men of valour, ten thousand captives: and all the Craftsmen and Smiths, the King's wives and his officers, and all that were apt for war, and none remained save the poorest sort of the land, 2 King. 24.14, 15, 16. He took away all that might be of use to the new King, he would leave him none to give him ill counsel, or assist him in ill erterprises; he planted him by great waters, among multitudes of poor people, that had little for themselves, and less for their King.  
8. Tributary Princes and Kingdoms at first are respective and grateful to those that they depend upon. Zedekiah was planted by Nebuchadnezar in Judea, and his branches turned towards him, and his roots were under him: Himself, and those belonged to him acknowledged their dependence on Nebuchadnezar. Kindness, favour, is to be owned and confessed, though from Strangers and Heathens. He sent to Nebuchadnezar, Jer. 29.3. yea he went to him, Jer. 51.59. So that he was very observable of him: and while he was content with this condition of being under that potent King, and faithful in keeping Covenant, and performing Articles agreed upon, he and the Kingdom thrived; it's said of him, he grew and became a spreading vine, which brought forth branches, and shot forth twigs. He grew in estate, in children, in Nobles, in Offices and Officers; he came to the condition of a vine, yea a spreading Vine that hath leaves and branches.  
9 When the glory and strength of a Kingdom is marred and broken by wars, it doth not easily recover it's pristine condition, if ever. The Kingdom of Judah, after Nebuchadnezars' plundering and spoiling of it, in time became a vine, but of low stature, in all Zedekiah's days it did not recover itself. When a tree is cropped, it requires time to grow up again, and it may be never attains its former height and glory. This Kingdom was a tall Cedar before, now it was a low shrub; it had not that wealth, power, dignity, greatness it had before. If a Family or Town be ruined by wars, it may be 7. years before they get up again, and 7. to that, much more when Kingdoms are shaken, battered, wounded.  
10. See hence the instability of all earthly greatness. Kings and Kingdoms that were high and most flourishing, are soon brought low: The Kingdom of Judah was glorious, powerful, like the highest Cedar upon the hill of Lebanon: but it continued not, it suffered many changes. Ten Tribes were rend from it in Rehoboam's days. Senacherib infested it in Hezekia's days. Pharaoh Necho in Jehoiakims, and put it under tax. Nebuchadnezar he cropped, Cropped the Cedar, took of the highest branch, and lordship of the young twigs, etc. So that the kingdoms of this world cannot be holden long by any. Let us fear that God who batters and shakes Kingdoms in pieces, look after, and labour for that Kingdom which cannot be moved, Heb. 12.28.  
Let us not mind the richeses of the world, but labour to be poor in spirit, for theirs is the Kingdom of heaven.    

VERS. 7, 8.  
There was also another great Eagle with great wings, and many feathers, and behold this vine did bend her roots towards him, and shot forth her branches towards him, that he might water it by the furrows of her plantation.  
It was planted in a good soil, by great waters, that it might bring forth branches, and that it might bear fruit, that it might be a goodly vine.  
HEre you have the second part of the parable wherein the King of Egypt and Zedekiah's revolting come into consideration.  

Another great Eagle.  
This Eagle was the King of Egypt, as the 15. & 17. vers. do certify. King's are called Eagles, and upon what account was opened unto you out of the third verse.  
This Eagle was great in power and dominion, but not so great as the other; for though this Eagle had great wings, yet it's not said, he had long wings as the other had.   

Many feathers.  
Much wealth, many people and Soldiers.  
This vine did bend her roots towards him, and shot forth her branches towards him.  
Zedekiah looked at the power and greatness of the King of Egypt, 
Contrary to his oath he entered into league with the Egyptians and hoped by their help to recover the former liberty of the jewish state.  and sent Ambassadors to him that they might join Forces. The roots of trees do incline that way there is moisture and succour for them: so Zedekiah apprehending that Pharaoh King of Egypt would secure and relieve him; he falls of from Nebuchadn●zar, and seeks to him; he sent his Ambassadors, which were as the branches of this Vine, into Egypt for horses & people, vers. 15. Jer. 2.18. What hast thou to do in the way of Egypt, to drink 
* The vulgar reads for waters of Sihor, aquam turbidam, troublesome water, the waters of Nilus were thick and slimy, troublesome to drink. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 11.10. it's said they watered Egypt with their feet, by digging decks, furrows lines, or passages for the water to run in, they had no rain there, as appears, Zach. 14.18. but they watered the country by letting out the waters of Nilus.  the waters of Sihor? Sihor was a little River before Egypt, Josh. 13.3. and is put for Nilus or Egypt, and waters for the people and forces. Zedekiah sent thither to draw the forces thereof unto his assistance.   

That he might water it with the furrows of her Plantation.  
Heb. From or by the lines of her plantation, the Hebrew word signifies a bed: so it's used, Cant. 5.13. And a furrow which is a line drawn: and Avenarius saith its sulcus aquarius, a water line or furrow through which the waters ran. In Egypt they made furrows and lines through which the waters of Nilus ran and watered the Country: so here Zedekiah endeavoured by his Ambassadors and presents to join interest with Pharaoh, and so to gain the help of men and horse from him, whereby he might defend himself against Nebuchadnezar, whom deserting he provoked against him. Pharaoh entertaining this motion, sends Forces, as you may see, Jer. 37.5.7. And this was the watering of the Jewish vine in the furrows of her Plantation. Sept. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is, with the turf of its plantation. Vulg. in areolis germinis sui, in the beds of its bud or budding.   

Vers. 8. It was planted in a good soil, etc.  
This verse sets out the ingratitude of Zedekiah, who might not only have kept his kingdom, but have prospered in it, and come to greatness, for Nebuchadnezar had planted him in a good soil, etc.  
If a Vine be planted in a good and rich soil, it roots, grows, flourishes with branches, leaves, clusters, and becomes useful, delightful unto many: so might this metaphorical Vine Zedekiah, for the soil he was planted in was the land of promise, a fruitful field, as it's expressed in the 5. Vers. a good field, as the Hebrew hath it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here a good field is a fruitful field, and a fruitful field is a good field.   

By great waters.  
What was meant by waters was shown in the fifth verse. When trees are planted by waters, there is no fear of wanting moisture and withering thereupon. Vines do need much moisture, and draw abundantly from the soil: Zedekiah was among the waters, viz. the poor people, who contributed their endeavours to make him great.   

That it might be a goodly vine.  
The Heb. word for goodly is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies comely, magnificent, strong, Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be a great vine. Vatab. vitis egregia, an excellent vine. Calv. a beautiful comely vine. French, Pour estre une vigne excellent.  
Nebuchadnezar dealt honourably and Princelike by Zedekiah, who being a private man before, and liable to captivity with the rest carried away when Jechonias was, was not only spared, but advanced to Kingly dignity, and set in such a condition that he needed not the help of any, he needed not the waters of Egypt and Nilus; he had Nebuchadnezar that great Eagle to be his Protector: and had he been faithful in his engagements to him, he might have become a goodly, great, strong, beautiful, excellent and fruitful vine.   

Obser. 1.  
That the Lord takes special notice of the Monarches and Kings of the earth, of their greatness, power, honour, wealth and glory. In the third verse. ke speaks of Nebuchadnezar King of Babylon; A great Eagle with great wings, long winged, full of feathers, and of divers colours. In this 7. vers. of Pharaoh King of Egypt, A great Eagle, with great wings, & many feathers. God's eye is much upon Princes and Potentates of the earth. Psal. 89.27. I will make David higher than the Kings of the Earth. He observed them and their height, he sees and notes their rising. Hos. 8 4. They have set up Kings, but not by me: Their greatness, Dan. 4.22. Thy greatness O King is grown, and reacheth unto heaven. Their do, Luk. 22.25. The Kings of the earth exercise Lordship over them. How they set themselves against God, Psal. 2.2. Against him and his people, him and his Army. Rev. 19.19. I saw the Kings of the earth and their Armies gathered together to make war against him that sat on the horse, and against his Army. They are Gods upon earth, Psal. 82.6. They bear his image, have his authority: and if they step aside, and turn their greatness against God, his cause and people, the Lord will strike through them in the day of his wrath, Psal. 110.5. He will cut of the spirit of Princes, and be terrible to the Kings of the earth, Psal. 76.12. Let Kings therefore be wise, kiss the son, Psal. 2.10.12. and improve all for the interest of Christ.  
2. The Kings and Monarches of the earth are not all alike, they are divers, and admit of disparity. Nebuchadnezar and Pharaoh both were Eagles, but the Egyptian eagle was not so great and potent as the Babylonian; this was full of feathers, that had many feathers; this had great and long wings, that only great. Pharaoh's power extended not so far as Nebuchadnezar's. Some Princes are little Eagles, some are great, and others very great. Those 31. Kings whom Joshuah smote, were Kings of Cities, Josh. 12.9. to the end They were little Eagles, and had little nests. Hamor was Prince of a Country, Gen. 34.2. he was a greater Eagle: so Tidal King of Nations, Gen. 14.1. he went beyond Hamor, but others exceeded him. Ahashuerus was an Eagle with great and long wings, his nest was large, 127. Provinces over which he spread his wings, Esth. 1.1. So Senacherib the King of Assyria, is called the great King, the King Assyria, Isa. 36.4. And Nebuchadnezar for his greatness is titled a King of Kings. The Babylonian, Assyrian, Graecian, and Roman Emperors were great Eagles: God gives power, honour, greatness, to whom he pleases, and in what proportion he pleases; some are Eagles with greater, longer wings, and more feathers than others.  
3. men's natures are such as that they are seldom content with any condition they are set in. Zedekiah was set in the Throne, exalted to Kingly honour, but this satisfied him not: this vine did bend her roots towards the Egyptian Eagle, and shot forth her branches towards him. Adam and Eve at first were not content with their condition they were set in, but must have and know more than God allowed them, Gen. 3.6. Man being in honour, abideth not, Ps. 49.12. He abides not satisfied, his brutish desires carry him after forbidden fruit. Habakuk speaking of a Chaldean Prince, saith, He keeps not at home, he enlarges his desire as hell, and is as death, and cannot be satisfied, but gathereth unto him all Nations, and heaps unto him all People, Hab. 2.6. Isaiah tells you the King of Babylon was so unsatisfied with his present condition, that he said he would ascend into heaven, and exalt his Throne above the Stars of God, be like the most high. He had made the world a wilderness, and destroyed the Cities thereof, and now he would up to heaven, Isa. 14.4.13, 14.17.  
Pyrrhus' King of Epirus, 
Plutarch in Pyrrho.  having enlarged his Dominions by the conquest of Macedonia, thirsted after Italy: and demanding the advice of Cineas his great Counsellor, he asked him what he meant to do when he had conquered Italy, next I mean to get Sicily, which is near, rich, & powerful; when you have gotten Sicily said Cineas, what than? afric saith the King is not fare of, and there be many goodly Kingdoms, which through my fame and valour of my Soldiers I may subdue. Be it so, said Cineas, when you have Africa and all in it, what will you do than? said the King, Than thou and I will be merry, and make good cheer. Cineas replied, Sir, if this be the end you aim at, what need you venture your Kingdoms, person, life, honour, and all you have to purchase that you have already; Epirus and Macedonia are sufficient to make you and me merry: had you all the world you could not be more merry, nor have better cheer.  
4. discontentedness with the present condition puts men upon unwarrantable practices to relieve & free themselves from what they apprehended burdensome.  
Zedekiah was discontented that he was tributary to, and dependant upon the King of Babylon, he apprehended this a grievous burden; his Predecessors most of them free and absolute Kings, and he to be under the power of another, and he a Heathen? This kindled an ill, fiery, malignant spirit in his breast, and made him sue to Egypt for help to shake of the Babylonish yoke, which was unwarrantable and unlawful for him to do: This is like an ill wife, that finding the yoke of her Husband a little pinching, deserts him, and betakes herself to another. Zedekiah should have applied himself to Nebuch. for relief if any thing were grievous to him, and not to Pharaoh on whom he had no dependence, from whom he had received no favour; but discontent, and hope of liberty puts him upon perfidious practices. The Israelites being discontented with the taxes laid upon them by Solomon, sued to Rehoboam for relief, he unwisely gives them a rough answer, and exasperates their spirits; presently they fall of from him, stone Adoram the Tribute-gatherer, make Jeroboam King, and submit to him, 1 King. 12.14.16.18.20.  
The Jews hearing the ill report of the land of Canaan, murmur and say, Would God we had died in the land of Egypt, or in this wilderness: wherefore hath the Lord brought us to this land to fall by the sword, that our wives and children should be aprey? were it not better for us to return to Egypt? And see what their discontent put them upon: They said one to another, let us make a Captain, and let us return into Egypt, Num. 14.2, 3, 4. They were weary of Moses and Aaron, and their government, and now they would make them a Captain, a King say the Rabbis, and return to Egypt to the Onions and Garlic, to their old ways; such hath been the condion of the people here. Jeroboam thought by setting up the Calves, to secure himself and the Kingdom, but that very thing was his ruin.  
5. The condition divine providence sets any in is good, and therein they may prospero if wise and contented. This vine was planted in a good soil, and to what end? that it might bring forth branches, bear fruit, and be a goodly vine.  
Zedekiah being made King in Israel, was set in a good condition: and had he wisely managed the affairs of the kingdom, and been content with what God gave him in by the hand of Nebuchadnezar, he might have prospered greatly, had a glorious Kingdom, been a renowned King.  
The Kingly office is honourable, and when God sets up Kings over people, they might be happy, and grow potent. Solomon who was a wise King, he prospered exceedingly in that soil he was planted in, and lived happily; but Rehoboam his son through his folly and discontentedness with his people, lost 10. parts of his kingdom, and made his reign troublesome afterwards, 1 Kings 12. Zedekiah by his folly and discontent undid himself, being impatient of the yoke God had put upon him, he foolishly sends to, and relies upon Egypt, and thinks by Egyptian hands to re-lift himself into a better condition than God had put him in, but this was his ruin. Isa. 31.1. Woe to them that go down to Egypt for help, and stay on horses, and trust in chariots, because they are many, and in horsemen, because they are very strong; but they look not unto the holy one of Israel, neither seek the Lord. Had Zedekiah sought to the Lord, he could have watered the furrows of his plantation better than Egypt. It is a common sickness among men, and especially great ones, Kings and Princes, that they make the good condition God hath set them in unhappy to themselves: would they keep within bounds, be content with what God hath allowed them, and use that wisely, they might do well, and live happily.  
The God of Israel and his worship would not content Ahaz, but he must set up the Damascene Altar, sacrifice to the gods of Damascus, hoping for help from them, but they proved his ruin, and the ruin of all Israel, 2 Chron. 28.23.    

VERS. 9, 10.  
Say thou, thus saith the Lord God, shall it prospero, shall he not pull up the roots thereof, and cut of the fruit thereof that it whither? it shall whither in all the leaves of her spring, even without great power or many people to pluck it up by the roots thereof.  
Yea behold being planted shall it prospero? shall it not utterly whither? when the East wind toucheth it? it shall whither in the furowes where it grew.  
THese verses do enigmatically proclaim the event of Zedekiah's revolt; he thought to have mended and made himself by it, but it was his ruin. Being formerly compared to a Vine, here the Vine is sentenced.  

1. Not to prospero; shall it prospero?  
2. To be rooted up, so that it shall whither, and neither have fruit nor leaves.  
3. How; not by any great power, vers. 9 but by an East-wind, vers. 10.   

Shall it prospero?  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to divide, cut, pass through, and metaphorically to pass, break through happily, to prospero. Sept. If it shall invade. Cast. Shall it hap well to it. Others, shall it do or speed well? Shall the counsels, designs, plots it hath on foot take? This vine was planted under the wings of the great Eagle, who did preserve and protect it while it looked & leaned towards him, and than it prospered, vers. 6. But seeing the roots and branches of this Vine bend and move another way, viz. towards Egypt, shall it prospero? Not, perfidiousness is not the way to prospero, it will bring the axe to lordship and cut it down. This interrogation is a vehement negation; shall it prospero? It's so fare from prospering, that it's utter ruin is at hand.   

Shall he not pull up the roots thereof? etc.  
This metaphorical vine Zedekiah should be deprived of kingly power: yea, his Children, Nobles, Counsellors, Officers, People, which were the branches and leaves of this Vine, should whither & come to nothing; yea the place it grew in, Jerusalem itself should be laid waist. The destruction of Zedekiah and his Kingdom is likened to the cutting down and casting up of a flourishing vine: The fulfilling of this you may see in 2 King. 25.7.18, 19, 20, 21. it's said at Riblah they gave judgement upon Zedekiah, there Nebuchadnezar called a Council of War, told him what he had done for him, in what engagements he stood bound to him, which he expected should have been made good: how he had perfidiously revolted from him, betaken himself for help to the King of Egypt against him, and therefore now he should suffer for it: whereupon he slew his sons before his eyes, put all the Nobles of Judah to death; and when he had seen these sad spectacles, than he also outed Zedekiah's eyes, Jer. 39.6, 7.   

Without great power, or many people to pluck it up.  
Heb. is, and not in or with a great arm; that is, without great power, arm noting power. The French renders it; There shall not be need of great power, or many people to pull up the roots of it. Some read the words by way of interrogation, thus, shall he not with great power? Insinuating that Nebuchadnezar should come with great power and many people, as he did to cut down and pluck up this vine; but this is rather forced than natural. Without great power, or many people. Nebuchadnezar will bring multitudes and great strength, but half or a third part will do the business; for Zedekiah hath sinned by his perfidious deal, provoked me against him saith God, and therefore I will give him up to the hand of Nebuchadnezar without much ado; I will be so far from helping him with counsel or protection, that I will facilitate the way for his utter extirpation and ruin.   

10. When the East-wind toucheth it.  
Eastern winds are prejudicial, as to other things, so especially to Plants, Vines, Trees. See Hos. 13.15. Ezek. 19.12. An east wind dried up the fruit. It was an East-wind made Ionas to faint, Chap. 4.8. An east-wind that blasted the ears of corn, Gen. 41.6.  
By east-wind here is meant the King of Babylon and his Army, who is so called, either because he should be as an eastern wind unto this Vine, dry up all the moisture and sap of it, that it should whither in the branches and roots: or else from the situation, Babylon being North-east from Jerusalem.  
Hence is it that Nebuchadnezar and his Forces sometimes are called a wind out of the North. Chap. 1.4. A whirlwind came out of the North: And here a wind of the East, which should not sooner touch this Vine but it should languish. East-winds are violent, sudden, and destructive: so should this be to this Vine, even a scorching wind.   

Obser. 1.  
When men are perfidious and false in their trust and obligations, though Princes, they shall not speed well, they shall not prospero. Shall it prospero? Shall Zedekiah, his sons, Nobles, Counsellors, People, that have had a hand in his perfidious doing prospero? Not, they shall not prospero, I am resolved upon it. Let them take council together, it shall come to naught, as Isa. 8.10. Not counsels, no erterprises, no wars shall succeed well, I will blow upon, and blast all; let them get all their power, their soldiery and strong men together, go out to War, and see what shall be the issue. Jer. 32.5. Though you fight with the Chaldeans you shall not prospero.  
When men are false to God and man, they cannot thrive and prospero in their ways. See what is upon record in 2 Chron. 24.20. Why transgress ye the commandments of the Lord that ye cannot prospero? These words were spoken to a King, and to Princes. Joash, his Princes & People had covenanted through Jehoiadah's means to be for the Lord, Chap. 23.16. But Jehoiada being dead, the Princes violated the covenant, and drew the King to Idolatry; hereupon saith Zachariah unto them, why transgress ye the commandments of the Lord that ye cannot prospero? God is not with you, and you cannot prospero in any thing: have any prospered in the late Wars amongst us who were perfidious? Let Wales, Kent, Essex, and Sea itself speak.  
2. Perfidiousness, treachery in Kings, Nobles, or any, is so provoking a sin, as often it moves God to bring severe judgements upon them are guilty thereof, yea utter destruction upon them and thei●s. Saith God of this metaphorical Vine, Shall he not pull up the roots thereof, and cut of the fruit thereof, & c? Zedekiah thought by his perfidious ways to advance himself; but his perfidiousness so provoked God, that for it he rooted him and his Family up, and ruin'd the whole kingdom: Zedekiah loses his Crown, Kingdom, Sons, Nobles, People, Eyes at once, and afterwards his life. What sad things did that perfidious act bring upon them, vid. Turkish Histor. page 287. battle of Varna between Vladislaus and Amurath, etc.  
3. It's no difficult thing; for God being provoked to pluck up, root out, destroy Kings & Kingdoms, how strong and well accommodated soever they be. Here was a Vine planted in a good soil, by many waters, was likely to prospero, grow, and continued long; but shall he not pull up the roots thereof without great power or many people? A Gardiner can easily, quickly pluck up a Vine, and God did as easily pluck up Zedekiah who was planted in Jerusalem, compassed about with mountains, assisted with the strength and power of Egypt; it's but sending of a wind, when the east-wind toucheth it. I will but call for a wind saith God, it shall be an east-wind, and as soon as that toucheth this Vine, it shall whither: A wind seems an unlikely thing to do any great matter, yet it's such as none can prevent, withstand, trees, ships, mountains, etc. have suffered greatly by it.  
2 Chron. 24.23, 24. The Syrians came with a small company of men, and the Lord delivered a very great Army into their hand; because they had forsaken the Lord God of their Fathers, they destroyed all the Princes of the people.  
Let the power, policy of Princes be what it will, if they sin with a high hand against God, he can without a high hand punish them; he hath an East-wind, or a Northwind, etc.  
4. God magnifies his justice in punishing wicked men even in the place where they sin, and turning that to their ruin which they thought would have been their raising: It shall whither in the furrows where it grew. It grew at Jerusalem; there it fined in bending its roots towards Egypt, and fetching help from thence, and there it shall whither.  
Nebuchadnezar, Dan. 4.30, 31. where he lifted up himself there it was said, the kingdom is departed from thee. Those built Babel, smitten, etc. Gen. 11. Sodomites, Gen. 19 Two Captains with their fifties, 2 King. 1. If you sin where God hath planted you, even there he can punish you, he can make you whither in the furrows of your Plantation.    
VERS. 11, 12, 13, 14, 15. 
Moreover the word of the Lord came unto me, saying,  
Say now to the rebellious house, know ye not what these things mean? tell them, behold the king of Babylon is come to Jerusalem, and hath taken the King thereof, and the Princes thereof, and led them with him to Babylon.  
And hath taken of the King's seed, and made a covenant with him, and hath taken an oath of him: he hath also taken the mighty of the land.  
That the Kingdom might be base,, that it might not lift itself up, but that by keeping his covenant it might stand.  
But he rebelled against him, in sending his Ambassadors into Egypt, that they might give him horses and much people: shall he prospero? shall he escape that doth such things? or shall he break the covenant, and be delivered?  
HEre gins the explication and application of the former parable concerning the Eagle, the Cedar, and Vine, and it extends unto the 22. verse.  

1. You have a transition in the 11. vers. from the parable itself to the explication of it.  
2. An introduction to the explication by way of quere in the first part of the 12. verse.  
3. The explication itself: Tell them, behold the King of Babylon it come, etc.   
There is nothing in the transition and introduction needful to open, but these words,  

The rebellious house.  
Hebr. is, the house of rebellion or bitterness. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the house of Israel that is contentious, so Kircker renders it. Stephan. in Thesaur. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is amaram iram concitare, to stir up to bitter anger: and so did this house, which was not the house of Israel strictly taken, but the Tribe of Judah; but in a large sense it was called the house of Israel,, vers. 3. Castal. hath it, nationi contumaci, to the contumacious or stubborn nation.   

Obser. 1.  
The Messengers of God must deliver the mind of God, be it pleasing or provoking, be it matter of comfort or terror. Ezekiel must go and tell this rebellious house sad things; that it should not prospero, that it should be rooted up and utterly ruin'd; they must denounce judgements to the wicked, as well as pardon to the penitent; threats to the stubborn, as well as promises to the fainting, they must not give out what pleases themselves, but what the Lord hints and commands them: The word of the Lord came to me, saying, say now to the rebellious house, etc. It's grievous to the servants of God to be Heralds, Trumpeters of War, judgements and death; but they must not decline the service, if they do, it may cost them dear. Ionas when sent of God to proclaim war against Nineveh; yet forty days, and Nineveh, etc. He fled another way, but God pursued him with a Tempest, and set the winds and waters in battle against him, and his life was almost gone.  
The Ambassadors of God and Christ must neither flatter the persons, nor fear the faces of the greatest among the sons of men.  
Jeremiah dealt roundly with Jehoiakim and Jehoiachin, and thundered out God's judgements against them, though great Kings, Chap. 22.17, 18, 19.21, 22.24, etc. So Paul against Elymas, Act. 13.10, 11. Neither favour nor fear must strike a Prophet dumb; when God hath given in commission, he must give out, let the event be what it william.  
2. Truth's disaffective, found cold entertainment; judgements threatened are little minded. Know you not what these things mean? Do you not understand what is pointed out in this parable and riddle? You may easily attain thereunto, but that you have no heart to it, the things delivered please you not, are cross to your wills, desires, humours, and therefore care not to know the meaning of them: quae nol●mus facile & libenter ignoramus, men shut their eyes against those things dislike them, and care not for the knowledge of them. Jeremiah counselled Zedekiah to yield himself to the Babylonians, told him it would be the means to save his life and the City from fire, Jer. 38.17. but it suited not with his spirit, and he minded it not. Micaiah prophesied truths distasteful unto Ahab; what followed upon it? he did not only disaffect those truths, but the person also for the truth's sake. 1 King. 22.8. I hate him saith Ahab, for he doth not prophesy good concerning me, but evil. And when he told him that if he went up to Ramoth-Gilead he should not prospero, but his men be scattered, and himself not return in peace; he believed it not, but commanded the Prophet to prison for declaring the mind of God. So Luke. 16.13, 14.   

Vers. 12. Tell them, behold the King of Babylon is come to Jerusalem, etc.  
Do you not know what the parable means? the meaning is this: The great Eagle, with great and long wings, full of feathers, and of divers colours, is the King of Babylon, Lebanon is Jerusalem, the top of the Cedar and twigs thereof are Jehoiachin, his Princes and Nobles; the land of traffic is Babylon, them hath he taken away, brought thither, and seated there. The seed of the Land is Zedekiah, 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Excidit, percussit cum eo faedus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Lavat. Inij● cum eo faedus. Fr. A traitte alliance avec luy.   whom he set up to be King in Jerusalem, invested with power, that he might flourish and spread as a vine, etc.   

Vers. 13. And made a covenant with him.  
The Hebrew is, cut out, or struck a covenant with him. Sept. he ordered or disposed a covenant to him. Lau. he entered into a covenant with him. French, he made alliance with him. As for the word Covenant, I spoke of it largely in the 16. Chap. vers. 8. The manner of making a covenant among the Jews you may read of in Jer. 34.18. But whither the Babylonian King made this covenant with Zedekiah in such a manner is not evident; a covenant he made with him that he should be tributary to him, and bound it with an Oath, as followeth.   

And hath taken an oath of him.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & induxit eum in jusjurandun. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fr. a convenu avec luy en juremont adduxit eum in exsecrationem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentes, fortes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Heb. hath brought him into an oath. Sept. into a curse. French, hath agreed with him in an oath. Pisc. hath brought him into an execration. The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies an oath with cursing or execration: a man ties himself with imprecation of mischief if he perform not his promise, or things agreed upon.   

He hath also taken the mighty of the land.  
Heb. is, the rams of the land. Sep. the leaders. Others, the potentates; mighty and great men are called rams.  
1. They are strong creatures, and have their name from a word signifies fortitude, strength, virtue: so great men are strong, they are strengthened with richeses, honours, friends, counsel, strong holds, arms, and what the creature can afford, yea with strong lusts. Dan. 8.20. The ram which thou sawest having two horns, are the Kings of Media and Persia.  
2. Rams go before the flock, they have the precedency. Great men they are the leaders, and go before the people, they carry multitudes after them: People follow the great men, as flocks of sheep do the Rams, Ezek. 31.11. Nebuchadnezer is called the mighty one of the heathen; the Hebrew is, the ram of the heathen, he went before them and led them.  
3. Rams are pushing things. Dan. 8.4. I saw the ram pushing Eastward, Westward, , no beast could stand before him; they often do fiercely assault one another. So great men are pushing and butting with their power, and who of the people can stand before them. Eccles. 4.1. On the oppressors side was power. Ezek. 46.18. Princes and great men use to take of the people's inheritance by oppression, and to thrust them out of their possessions.  
Many times great ones push and butt at one another till they break each in pieces.   

Vers. 14. That the kingdom might be base, or low.  
This was Nebuchadnezar's design to take away the mighty men who were the strength of the Kingdom, and held it up in greatness and glory, that so it might be base, low, weak, and so the Sept. renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it might be a weak kingdom of low stature, as it's vers. 6. regnum humile. Nebuchadnezar left none but poor people, 2 King. 24.14. None remained save the poorest sort of the people of the land.   

That it might not lift itself up.  
Nebuchadnezar conceived this People having been free, would hardly submit to his yoke and depend upon him; he dealt politicly, as Princes in such cases use to do, when they fear rising and rebellion, they carry away the wise, skilful, strong, and honourable men, disarm them, break down their strong holds, and plant Garrisons among them: so he took that course, he thought should prevent this kingdoms lifting up itself any more. It's like, the great ones were of turbulent, stirring, and active spirits, and he ordered it so as might secure the Kingdom to himself, and keep all quiet under Zedekiah.   

That by keeping of his covenant it might stand.  
Had it kept the Covenant Nebuchadnezar made with it, the Kingdom might have continued; but breach of covenant was the breaking of the Kingdom: they did lift up themselves, and God threw them down.   

Vers. 15. But he rebelled against him.  
Zedekiah growing impatient under the Babylonish yoke, shook it of: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the Hebrew word for to rebel signifies abjicere dominationem superioris, to cast away the authority of him hath power over one. Sept. saith, he receded from him: and so he did, and went or sent to Egypt.   

In sending his Ambassadors into Egypt.  
Here was the bending of his roots towards the second Eagle, vers. 7. He sent his Angels, as the Sept. hath it, into Egypt, and made a league with Pharaoh, which he had little cause to do, having no such hard conditions put upon him by Nebuchadnezar as might have been: and besides, the Egyptians had oppressed the Jews of old with bitter and sore bondage, and not long before had put down Jehoahaz, carried him into Egypt, condemned the land in 100 talents of silver, and one of gold, 2 Chron. 36.2, 3, 4.   

That they might give him horses.  
Egypt had plenty of horses; Solomon had horses from thence, 1 K. 10.28. And when Shisack King of Egypt came up against Jerusalem, he came with 1200. Char●ts, and 60000. horsemen, which clearly evidences, they abounded in horses, and were notable horsemen. The Jews were apt to look unto the Egyptians and their horse, and placed too much confidence in them, as being mighty and strong, Isa. 31.1. which occasioned the spirit of God to say, The Egyptians are men and not god, and their horses are flesh and not spirit. You think they are strong, swift, serviceable, as if they were all spirit, but I tell you they are all flesh.   

Shall he break the covenant?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ambrose. Isidorus.  Heb. shall he make voided the covenant? transgress, violate the covenant? It was no unlawful oath or covenant that Zedekiah took or made: such oaths or covenants bind not, juramentum non debet esse vinculum iniquitatis: impia est promissio quae scelere impletur. Herod sinned in performing his oath made to Herodias, Mat. 14.7, 8.  
Quest. What if Zedekiah were forced to this? it may seem it was so; for the Heb. is, he brought him to an oath, vers. 13. If so was it binding, are extorted oaths and covenants to be observed?  
Answ. If there be nothing simply evil in them, they do bind, and are to be performed. Men when they make covenants, take oaths; though they do them not with full consent of will, yet they never do them against their wills; for there is something expressed or employed that begets a willingness, if not a complete william. As suppose a Thief sets upon a man, robs him, and threatens to kill him, if he will not vow, covenant, swear, never to discover or pursue him: now rather than loose his life, let the Thief spill his blood, add sin to sin, he doth it: So Zedekiah might fear captivity and his life, and upon those considerations enter into covenant: and had it been so, he had been bound in conscience to have made good his engagements. But there were other inducements to bring him into covenant; as advancement to Kingly power, enjoyment of the Kingdom upon conditions, preservation and protection by Nebuchadnezar.  
Object. It was to his great loss, the prejudice of him and his posterity to become tributary to a foreign King.  
Answ. It's a rule, that in injuria nullum jus fundatur, in injustice no right is, or can be bottomed; but volenti non fit injuria; if a man will take a Kingdom upon such and such terms, it's no injury to him, though abridged of Privileges and Prerogatives his Predcessors had, it's mercy he hath the Kingdom, no injury he wants what others had: If he take the Kingdom willingly, he takes the terms, conditions of it willingly. Conquerors may put their own terms upon those they do promote. This case of loss and prejudice is resolved by David, Psalm 15.4. If a man have sworn to his own hurt, he must not change, break covenant, falsify his oath, if he will be a child of God, or a Citizen of Heaven.   

Obser. 1.  
God would have people understand his mind and meaning in Scripture, even riddles, parables, dark say, Know ye not what these things mean? Tell them, behold the King of Babylon is come to Jerusalem, etc. He will have Ezekiel to interpret the whole business unto them, what is given out darkly at one time, in one place, at another time in some other place is cleared up, opened, and made more intelligible. The types and sacrifices were expounded and opened in Christ; he often spoke Parables, and often opened them, see Math. 13. The service of the Passeover God would have made known to the children should come after, Exod. 12.26, 27. It would have been a dark business to them, God therefore provided they should understand it: so for the heaps of stones set in Jordan, and out of it God took care that they and their Posterity might know the meaning thereof, Josh. 4.8, 9, 21, 22, 23.  
The vision that Peter saw was afterwards opened unto him, and he knew the meaning of it, Acts 10. Truths, Scriptures that are difficult, God causes us to know the meaning of by some other Scripture, or by his spirit, revealing his mind to us in them.  
An Angel was sent to Daniel to make him understand those dark visions he had, Ch. 8.9, 10.  
2. No rank or sort of men are exempt from common and grievous calamities, not Kings, not Princes, not mighty men. The King of Babylon is come to Jerusalem, and hath taken the King, the Princes, and the mighty men of the land, and led them with him into Babylon, they were conquered, plundered, taken, and carried into captivity. Such is the condition of human things, that even kings loose their kingdoms, their glory, greatness, and excellencies. Nebuchadnezar whose greatness did reach to heaven, and dominion to the ends of the earth, Dan. 4.22. even he was driven from men, and did eat grass like oxen, vers. 33.  
Dyonisius the King, or rather Tyrant, was driven out from Syracuse, and glad to teach a School at Corinth. Great men do prey upon, and seek the ruin of one another. Caesar ruin'd Pompey: Cassius and Brutus ruin'd him. Berengarius the Emperor, and Albertus his son being overcome by Otho, were banished. Bajazet K. of the Turks was brought to that misery as to be a stirrup for Tamberlane to get up upon his horse.  
Nimrod was a mighty hunter, he hunted men, and after a Kingdom, and by ruining of others he raised himself. No sort of men, especially if wicked, can promise' any security to themselves long.  
Roderick King of Spain to assure himself against the children & friends of K. Vitiza whom he had deposed, dismantled all the strong holds in Spain, and disarmed the people; whereby, though he strengthened his state in regard of Domestic dangers, yet he weakened it in respect of foreign attempts. For the Moors invading him shortly after, and overthrowing him, found so little resistance, that in 7. or 8. months they conquered almost all Spain. Look abroad, and you may see the Kings & mighty men of the earth brought low, if not wholly broken; let China, Turkey, Muscovia and nearer parts speak what they feel and found.  
3. That Covenants and Oaths are securing and binding things. Nebuchadnezar makes Zedekiah King, but he will not take his word for dependence on him, and being tributary to him: But he makes a covenant with him, takes an oath of him, and hereupon he thought all was safe.  
Oaths are arguments of man's weakness; all human credit is so feeble, that it had need be strengthened with something more firm than itself. Psal. 62.9. Surely men of low degree are vanity, and men of high degree are a lie: There is no truth, fidelity in them, or their words. men's hearts and tongues are so deceitful and false, even Kings and Princes as well as others, as that they deserve little or no trust to be given unto them, especially in matters of weight, as Government and Rule. Oaths therefore being by the great God, who knows the heart, and hears what the tongue utters, came in to strengthen human credit; for had not man sinned, there would have been no need or use of oaths, 
Chrysost. in Act Apostol.  man's corruption made way for them: Juramentum est fidei jussio, ubi mores fidem non habent. An oath therefore is to further man's credit, and it hath been of great authority and weight in all ages, 
Nullum vinculum ad astringendam fidem majores nostri jure jurando aretius esse voluerunt. Offic. 1. Aqui. 22. q. 89. art. primo. Plat. de legib. dial. 12. Ferdinand brother to Henery the third, King of Castille, being left Tutor to his son who was but 8. months old, and pressed by the 3. Estates of Castille to take the Crown to himself, said, I will never be false either to my brother dead, or to my Nephew living, to whom I have promised fidelity.  and amongst all people: and Tully saith, antiquity knew no bond stronger than an oath to strengthen men's credit and fidelity: juramentum saith Aquinas, a jure dicitur, an oath was as a law, and some used no other law to decide controversies but an oath, and it were well that according to the Apostle, an Oath did end our strifes.  
4. God knows how to embase Kingdoms and keep them under; 
When wisdom, wealth, justice & power are taken from a Kingdom, it's base.  he caused Nebuchadnezar to take away the mighty men of the land, that the Kingdom might be base, and not lift up itself. Men mighty in power, in wisdom, in justice, in wealth, they are the glory and strength of a land, they uphold it; but when a land becomes guilty by sinning grievously, God can bring it low, by foreign Forces, as its in the Text, or by civil Wars, as it's with us at this day: and not only doth God bring down kingdoms, but keep them so that they cannot get up.  
5. Faithfulness and justice uphold kingdoms, that by keeping of covenant it might stand. Had Zedekiah been faithful in the Covenant, just in performing the Oath made to Nebuchadnezar, the Kingdom had stood, himself continued reigning, his Princes and mighty men abode in honour, and all things flourished.  
Fidelity in observing and performing men's words, promises, 
Tull. l. 1 de Offic.  covenants, oaths, is fundamentum justiciae, the foundation of justice, and justice is nervus & salus reipublicae; If people be not faithful in their covenants and promises, how can a Prince confided in them, that they will be loyal: and if a Prince be false in his word, violate protestations, covenants, oaths, what protection, safety, or justice can they expect from him: where is no faithfulness, there can be no justice, and where that is wanting, can be no security to any State. It's justice establisheth a land, but he receiveth gifts overthroweth it, Prov. 29.4.  
Should not a King receive gifts? no, not to pervert justice: if he be covetous, he will be injust, false, and so overthrew all; but if righteous, he will preserve, uphold all, for righteousness exalts a nation, Prov. 14.34.  
6. Violating of Covenants, Oaths, & perfidious do, falsifying of trust is very ill in any, especially in Princes, who resemble God, and so ill that God will not suffer it to go unpunished. Zedekiah rebels, falls of from Nebuchadnezar, breaks all bonds and engagements made unto him, and sues to Egypt for help. This was a sin of that nature, as made the Lord to say, Shall he prospero? shall he escape that doth such things? shall he break covenant, and be delivered? Not, he shall not prospero, nor escape, nor be delivered: I appeal to thee Ezek. to all men, whither such a man should found any favour, whither such a man doth such things should not be made exemplary to all the world? yes he doth, and God made him so: when men are perfidious, & violate oaths, they are in credit neither with God or good men, their very names stink, and they live under perpetual infamy. men's credits are like glasses, which if broken, can never be mended again, especially if stained with perfidiousness, breach of Oath and Covenant. Other sins may be imputed to frailty and error, and so be more pardonable: but this sin argues a base, vile and treacherous nature, and is not excusable in any, lest of all in Princes, who should be noble and ingenuous, and stand more upon their word, Covenants, and oaths than others, because they are public persons, and their actions have great influence into all sorts of persons, they greatly dishonour God whom they represent, abuse his Commission, and shamefully profane his Name, God is therefore greatly set against such. Psal. 55.23. Bloody and deceitful men shall not live out half their days.  
Usually men of treacherous spirits are bloody, and God by one judgement or other cuts them of, or their posterity, or both. It fell out so with Zedekiah and with Saul who was false and bloody towards David, and towards the Priests whom he caused to be slain: he broke the Covenant with the Gibeonites, himself fell by the Philistims and his own sword, and 7. of his sons hanged for it, 2 Sam. 21.  
The Duke of Bourbon being made Governor of Milan by Charles the fifth, did so exact of, and oppress the people that they risen up against him; he to pacify them bound himself by oath to certain conditions, wishing if he did not faithfully perform them, he might be killed with a bullet in the first occasion of war should be offered. Notwithstanding his oath and his imprecation, he tyrannised over the people, and shortly after at the siege of Rome by a Soldier of his own negligently discharging a piece of Artillery, he was slain.  
Henry the third, King of France, after great differences between him, the Cardinal, and Duke of Guise, was reconciled unto them, confirmed the reconciliation with many oaths, took the Sacrament upon it, and gave himself to the Devil, body and soul, in case he meant or should attempt any thing against them. Yet saith the story, he caused the Duke to be killed in his own presence, and the Cardinal his brother the next day after. Here was breach of Covenant: but did he prospero, escape, do such things, and have deliverance? Not, within 8. months after he was slain by a Friar in the midst of his Army.  
The Ancient Romans were very religious and conscientious in observing their Leagues, Covenants, and Oaths made publicly: and if any violated them, they were held for cursed and damned creatures, and counted unworty to live in human society.    
VERS. 16, 17, 18, 19, 20, 21. 
As I live saith the Lord God, surely in the place where the King dwelleth that made him King, whose oath he despised, and whose covenant he broke, even with him in the midst of Babylon he shall dye.  
Neither shall Pharaoh with his mighty army and great company make for him in the war, by casting up mounts, and building forts to cut of many persons.  
Seeing he despised the oath by breaking the covenant, (when lo, he had given his hand) and hath done all these things, he shall not escape.  
Therefore thus saith the Lord God, as I live, surely mine oath that he hath despised, and my covenant that he hath broken, even it will I recompense upon his own head.  
And I will spread my net upon him, and he shall be taken in my snare, and I will bring him to Babylon, and will pled with him there for his trespass that he hath trespassed against me.  
And all his fugitives with all his bands shall fall by the sword, and they that remain shall be scattered towards all winds, and ye shall know that I the Lord have spoken it.  
THese verses comprehend Zedekiah's sin, with some aggravation thereof, and the punishments threatened for the same, and these ratify them.  
His sin is despising the Oath, and breaking the Covenant of Nebuchadnezar, vers. 16.18. which God calls his Oath & Covenant, v. 19 and the trespass trespassed against him, vers. 20.  
The aggravations are two,  
1. Is from Nebuchadnezar's kindness and bounty towards him, vers. 16. that made him King, whose oath he despised.  
2. Is from his own act, vers. 18. when lo, he had given his own hand.  
The punishments threatened are, 

1. Death, vers. 16. he shall dye, and that in Babylon.  
2. Disappointment by the Egyptian Army, vers. 17. Neither shall Pharaoh, etc.  
3. Obstructing all ways of escaping, vers. 18. he shall not escape. Vers. 19 I will recompense it, viz. his perjury upon his own head. Vers. 20. I will spread my net upon him, and he shall be taken in my snare.  
4. The execution of his fugitives; they shall fall by the sword, vers. 21.  
5. The dispersion of those should be left: they shall be scattered into all winds, ibid.    
The ratification of them is by an oath, vers. 16. & 19 As I live saith the Lord.  
For the words they need not much opening.  

Vers. 16. As I live.  
As sure as I am God, and live, it shall so come to pass, he shall dye in Babylon. Of this oath was spoken, Chap. 5.11.14.16. and 16.48.   

Whose oath he despised.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  The word in Hebrew for despised, notes despising, ex fastu quodam, out of pride and disdain. Zedekiah thought, what should I that am an Israelite keep an oath made to an Heathen? Should I that am of Zion, be subject to Babylon? Not, not, I will be in bondage not longer. It's true, I have made an oath, but that's no great matter, it will be more advantage for me to break with that Heathenish King, than to keep the oath; thus did he despise the oath.   

In the midst of Babylon he shall dye.  
Zedekiah had his eyes put out that he never saw Babylon, and yet he was carried captive thither, and kept in prison there till his death, Jer. 52.11. Ezek. 12.13. He shall not see it, though he shall dye there.   

17. Neither shall Pharaoh, etc.  
The first Pharaoh the Scripture mentions was in Abraham's days, Gen. 12.15. And the last was this here mentioned, who is called Pharaoh Hophra, King of Egypt, and was delivered into the hands of Nebuchadnezar King of Babylon, Jer. 44.30. From the first to the last was 1336. years, all which time this name was common to all the Kings of Egypt, 
Rivet in Genfin.  but afterwards ceased. Some have thought this word Pharaoh to be taken from an Island so called. Others fetch it from the Hebr. word Pharah, which signifies to be free from bondage, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whence A lapide derives the word baro, a Baron. Kings, saith he, are called Pharaones quasi barones, free Princes. 
In Genes.  But it's most probable that Pharaoh was an Egyptian name or title, noting Sovereignty. Gen. 41.44. Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. Josephus saith, 
Libr. Oct. Antiq.  Pharaoh was a name of honour and Principality.   

Make for him.  
Hebr. with him: let Pharaoh come with never so great an Army, it will not make with him, he shall never accomplish what he intends thereby. Pharaoh with all his power shall not be able to free him from the King of Babylon, and make him great. The vulgar and French read it against him, and than it's to be understood of the King of Babylon, all the Egyptian forces shall do nothing to hinder him from taking Jerusalem, and carrying away Zedekiah into Babylon. Pharaoh came forth with his Army, but was forced to return, Jer. 37.7.   

Building Forts.  
The word for Forts signifies a wooden tower. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  In those times they made great Engines of wood like Towers, out of which they threw stones or darts into the Towns or Cities they warred against, and so weakened them. Whether the casting up Mounts, and building of Forts were the work of the Babylonish, or Egyptian King, is questioned among Expositors, but to me it seems evident by the words that it was the Egyptian King.   

18. When lo, he had given his hand.  
To give the hand imports,  
1. Society, equality, as Gal. 2.9. Cephas and John gave Paul and Barnabas the right hand of fellowship.  
2. Subjection, as 2 Chron. 30.8. Be not stiffnecked as your fathers were, but yield yourselves unto the Lord: the Heb. is, give the hand unto the Lord, and serve him. So 1 Chron. 29.24. They submitted themselves to Solomon the King. Heb. is, They gave the hand under him, or to him.  
3. Confirmation of a Promise, Covenant, or Oath, Ezra. 10.19. They gave their hands that they would put away their wives. They promised it, and they confirmed it, by giving their hands to Ezra. Lam. 5.6. We have given the hand to the Assyrians and Egyptians to be satisfied with bread. We have covenanted to be theirs for bread, and have impawned our fidelity and honesty by giving our hands. So here Zedekiah had made a Covenant with Nebuchadnezar, and confirmed it, not only with an oath, but also with his hand, that he would be subject unto him. If he forgot his oath, yet how could he look upon his own hand and not remember how it was engaged.   

19 It will I recompense upon his own head.  
The Lord would bring his perjury upon him. Of recompensing upon the head hath been spoken, Chap. 9.10: 11.21: 16.43.   

Vers. 20. And I will spread my net upon him, and he shall be taken in my snare, and I will b●ing him to Babylon.  
These very words you have had opened in the 12. Chap. Verse. 13. 
Wild beasts to be taken.  The net and snare were the Babylonish Army; the Jews the fishes, etc.   

And I will pled with him there.  
Heb. is, I will be judged with him; so Montanus reads it. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judicaber cum eo.  That I may be judged with him; so Vatablus: and the sense is this; I will so clear my justice in punishing this perfidious King, that I will be judged even by Heathens, whither he hath not deserved what I shall inflict, and whither I be not righteous in inflicting the same, I know they will justify me, and condemn him: But others tender the word actively, I will judge, or pled with; as here, that is, I will punish him. After the City was taken, his Sons, Princes, and Nobles slain, his eyes put out, he was carried into Babylon, where he was put into prison, and imprisoned till his death, Jer. 52.11.   

21. All his fugitives.  
When Jerusalem was besieged, and began to be broken up, Zedekiah and many with him fled, who are threatened here all to fall by the sword; yet presently it's added, they that remain shall be scattered. How are these words to be taken, so as to make truth out of them?  
Answ. Universal notes are not always to be taken universally. All, that is the greatest part, so it's to be taken, Jer. 13.19: 44.12. Math. 2.3: 3.5.   

Observ. 1.  
Judgements threatened are not readily and easily believed; if so, there need no swearing to confirm the certainty of them; but man as he is backward to believe what should do him good; so what is threatened and tends unto his ruin, therefore God swears, as I live Zedekiah shall dye. Jeremiah had often told Zedekiah that he should be taken and carried to Babylon, Chap. 32.45: 34.23. but he believed it not, 2 Chron. 36.12. He humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord, vers. 16. he and others mocked the Messengers of God, despised his word, and misused his Prophets, until the wrath of the Lord arose against his people, till there was no remedy. Much was given out by the Prophets anent the destruction of Jerusalem, but none would believe that the enemy should ever have entered into the gates of it, Lam. 4.12. What, God destroy his own City? his own people? how can this be? Judgements are sour things to the spirits of men, very , and therefore they shifted them of with some pretence or other. God is a merciful God, and will not do such severe things; or if he do, it will not be in our days, as they in Ezek. 12.22. The days are prolonged: or if not, yet we shall escape.  
2. Ingratitude to those instruments God hath used to do us good by, he takes special notice of, and will punish. Nebuchadnezar was the man whom God used to make Zedekiah King: and he being exalted by him, and having tied himself by the strongest bonds to be grateful and serviceable to him, forgets his Benefactors kindness, and breaks with him; here was hellish ingratitude: hereupon the Lord saith, In the place where he dwelleth that made him King, even in Babylon, he shall dye. His ingratitude so provoked God, that he would punish him exemplarily in that place, where the King of Babylon and all the Babylonians might see how greatly the God of Israel abhorred ingratitude.  
Jehoiadah was the hand of God to set Joash in the Throne, 2 Chron. 23. And after the death of Jehoiadah, Joash slew his son because he dealt faithfully with him and the Princes in reproving them for falling to idolatry. This the Lord took special notice of, for it's said, Thus Joash the King remembered not the kindness which Jehoiadah his father had done unto him, but slew his son, who dying, said, the Lord look upon it, and require it, 2 Chron. 24.20, 21, 22. And it was not long ere God did require it; for shortly after an Army of the Syrians spoilt him, and his own servants slew him for his ingratitude towards Jehoiadah in slaying his sons, vers. 25.  
Ahitophel was advanced by David to be his Counsellor, he fell in with Absalom's conspiracy against David, the Lord was offended at this wretched ingratitude, and left him to lay hands upon himself, and become a monument and warning-piece to posterity to take heed of the like sin: so Judas. Gideon was a man God used to do Israel much good by: and though the people soon forgot it, yet God did not forget their ingratitude. Judg. 8.35. They shown not kindness to the house of Gideon, according to all the goodness which he had showed unto Israel. God expects men should be thankful unto those men he hath employed to do them good; if they be not thankful to men whom they see, they will not be thankful unto God whom they see not.  
3. God is so resolved upon the punishing of perfidiousness, that he swears unto it: As I live saith the Lord, seeing he hath despised the oath, and broken the covenant, he shall dye. And again, As I live I will recompense it upon his own head. Himself, his Princes, false Prophets, may think, hope, say, swear it will be otherwise; but as sure as I live, as I am God, he & they shall feel the weight of my displeasure for their perfidiousness & perjury. Kings on the Earth take oaths & little regard them, but the K. of heaven doth not so. If the Lord once swear, he will perform, and there is no possibility of escaping. Perjury is a sin which violates the name of God exceedingly, and evidences that men have no fear of God in them, that they make an Idol of him to serve their own turns; That such men are neither for God nor man to trust; not only Religion, but even common honesty suffers by them. No marvel than that the Lord swears, and swears again, that he will recompense such sins upon men's heads.  
4. Such is the condition of human affairs, that even Kings and great men may fall into the hands, and dye in the hands of foreign enemies. Zedekiah fell into the hands of Nebuchadnezar, and even with him in the midst of Babylon he shall dye. He made no account of meeting with such a condition, and dying in that place, but his sins brought those evils upon him. Jehoahaz fell into the hands of Pharaoh Necho, and was carried to Egypt, 2 Chron. 36.4. Jehoiachin with his Princes, Officers, and mighty men was a captive in Babylon, 2 King. 24.15, 16. God had told them by Moses, that if they did provoke him by their sins, they should be removed into their enemy's land, Levit. 26.34.41. And Solomon was jealous of it, 1 K. 8.46. As it's a mercy to live and dye in ones own Land, so it's a judgement to be driven or carried out of it, and to dye in a strange Land.   

From the 17. verse.  
1. Men look for help from an arm of flesh when in streights. Zedekiah expected that Pharaoh's mighty Army, and great company, his Chariots and Horses should make for him. It's very incident to us to look unto second causes and creature-help more than Gods. Asa being in distress did so: he relied saith the Text on the King of Syria, and not on the Lord his God, 2 Chron. 16.7. And in his disease he sought not to the Lord, but to the Physicians, vers. 12. Confidence in man is a common practice of the sons of men. Ahaz he sent to the King of Assyria to help him, 2 Chron. 28.16. So Ephraim when he saw his sickness, he went to the Assyrian, and sent to Jareb, Hos. 5.13. men's spirits look any way, ton any whither for relief rather than unto God; the arm of flesh is more to them than the arm of God. Psal. 20.7. Some trust in chariots, some in horses, some in richeses, Psal. 52.7. Some in falsehood, Jer. 23.25. Some in strong holds, Zech. 9.3. Some in men, Isa. 2.22. But it argues Atheism, Ignorance, Pride, Unbelief, that men look not unto God at such times; yea, it proclaims the baseness of our spirits, that we fall upon what is visible, weak, unfaithful, at distance, and neglect God who is strong, all-sufficient, near; and all because invisible, not seen of us.  
2. Divine providence overrules and orders things so, that wicked men are frustrated and disappointed of their hopes and expectations. Zedekiah hoped and expected that Pharaoh with his great Forces should make much for him; but neither shall Pharaoh with his mighty Army and great company make for him: It is not Kings, Armies, Counselors, and Counsels will do it. Pharaoh's Army came forth of Egypt, raised the siege when Nebuchadnezar was before Jerusalem, Jer. 37.11. Yet it did not make for him; the Chaldeans returned again, sat down before the City, took it, Zedekiah, the Princes, and others. Ahaz expected help from the King of Assyria; Tilgath-Pilneser comes, and what than? he distressed him, but strengthened him not, 2 Chron. 28.20. Absolom expected much from the counsel and advice of Ahitophel, but God turned it into foolishness, 2 Sam. 17.14. and all the strength he had, made not for him, Chap. 18. Job 5.12. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. Haman could not perform his enterprise. Herod could not accomplish his design to murder Christ when he slew the Infants, Matth. 2. Kings and People imagine vain things, and the Lord laughs them to scorn, Psal. 2.1.4. The Lord sees what fools they are to project, plot, expect help from arms of flesh, and makes them to see, found and feel it in time. He brings the counsel of the heathen to naught, and makes the devices of people, Princes, Armies of none effect, and establisheth his own thoughts and counsels, Psal. 33.10, 11. and that to all generations. God served his own will upon Pharaoh and his Army. Zedekiah was frustrated, he looked for light, and met with darkness: He leaned upon Pharaoh a broken reed, that ran into his hand, and pierced him, 2 King. 18.21. The Armies and Forces raised in this Land have not made for the King, nor had the Scots that assistance they looked for, 
1648.  when they so lately came in. God's providence works in all by all, and overrules all, and he brings to pass his own sacred purposes by King's Armies, by men's wits, wills, policies and powers.   

Obser. from vers. 18.  
The Lord takes notice of the Circumstances and aggravations are in men's sins, especially Kings. He despised the oath in breaking the covenant (when lo, he had given his hand.) I saw him saith God reach out his hand, give it as a pawn and pledge of his fidelity to Nebuchadnezar, he engaged himself thereby to be subject and tributary unto him. This aggravated his sin much; it was against light of nature, special mercy; for he had made it a royal hand, the strongest engagement, done upon deliberation: It was against his Superior Nebuchadnezar, the greatest King than on earth, it was against the good of the whole Jewish State, for it brought War, Famine, Plague, Captivity upon them all: Yea, more than all these, it was an high offence against God and his Attributes, and therefore the Lord saith, vers. 20. It was a trespass, he trespassed against him. God minds with what circumstances men's sins are clothed; he noted not only Ahaz sin, but the time when he sinned. In the time of his distress, when he should have considered his sins, and repent of them, even than did he sin more, 2 Chron. 28.22. So Solomon's sin hath the aggravation nailed to it, 1 King. 11.9. His heart was turned from the Lord God, which had appeared to him twice.   

Obser. from vers. 19  
Oaths and Covenants made with men are divine things, and not to be slighted. Mine oath that he hath despised, and my covenant that he hath broken. It was made with Nebuchadnezar an Heathen king, an Idolater, yet God owns it as made with himself, because his sacred and dreadful name was used therein, and judges the breach and violation thereof as bad as if it had been formally made with himself. If Zedekiah had sworn to God, and covenanted with him, and given him his hand that he would have been faithful to him, obedient to any thing propounded by his Divine Majesty, it had not been worse.  
Oaths made between man and man are called in Scripture the oaths of God, Eccles. 8.2. And the Covenant made between Jonathan and David is called the Lords Oath, 2 Sam. 21.7. Let not men therefore slight Covenants and Oaths they have made with men, but remember they have to do with God, who is faithful; performing what he swears, and keeping Covenant for ever. It's good to be like unto God, as in other things, so in this. When Joshuah had made a league with the Gibeonites, and the Princes had sworn unto them; though they were fallaciously brought thereunto by the Gibeonites craft, yet they durst not violate the league made and sworn, and so put them to the sword as they did others; but said, We will let them live, jest wrath be upon us because of the oath, Josh. 9.15.20. You know what great wrath of God hath fallen upon those invaded us, breaking the Covenant, and despising the Oath.   

Obser. from the 20. verse.  
The Lord hath nets and snares to catch and take perfidious Princes and people in. I will spread my net upon him, and he shall be taken in my snare. There is no evasion when God fishes for, and hunts after sinners; if he throw the net it shall encompass the greatest Leviathan; if he set the snare, it shall take the stoutest Lyon.  
God had a net for Pharaoh, and caught that great Leviathan in the Sea. An Oak was the net he caught Absalon in, 2 Sam. 18.9. The earth was his net to take Corah, Dathan, and Abiram. A heap of stones was his net thrown upon Achan. A cave was the snare he took five kings in, Josh. 10.16, 17, 18. The kings of Sodom & Gomorrha were snared in slime-pits, Gen. 14.10. Herod could not escape the worms, they were God's net and snare to catch him. The Babylonish Armies were his nets and snares to take Hosheah, 2 King. 17. Manasses, 2 Chron. 33. Jehoiakim, Jehoiachin, and Zedekiah who were all Kings, 2 Chron. 36. Zedekiah had thoughts he should escape, but he did not escape besieging, taking, carrying into Babylon. When the City was taken, he fled by night, Jer. 39.4. But God spread his net so, that it fell upon him, and all with him.  
Let men take heed of offending the great God of Heaven and Earth, he hath nets and snares to take them withal; if once he throw his net, and set his snare, he will take them, and being taken, you may struggle, but shall never get out. Nets and snares are hidden things, they catch suddenly, and hold certainly.   

Obser. from vers. 22.  
Not only Princes, but Counsellors and Copartners in wickedness shall be punished. All his fugitives with all his bands shall fall by the sword. The King was not alone in this defection from Nebuchadnezar; his Princes, Nobles, Counsellors joined with him in sending to Egypt, they and the Militia in opposing Nebuchadnezar who had given them their lives and power, but they all fell by the sword, or were scattered.  
2. Events declare the truth of threatening, and cause men to see their follies. Zedekiah and others would not believe what was threatened against them and Jerusalem; but when things came to pass, they were convinced, and made to see their errors: They shall know that I the Lord have spoken it.    

VERS. 22, 23, 24.  
Thus saith the Lord God, I will also take of the highest branch of the high Cedar, and will set it: I will crop of from the top of his young twig, a tender one, and will plant it upon an high mountain, and eminent.  
In the mountain of the height of Israel will I plant it, and it shall bring forth boughs, and bear fruit, and be a goodly Cedar: and under it shall devil all fowl of every wing, in the shadow of the branches thereof shall they devil.  
And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and made the dry tree to flourish: I the Lord have spoken and have done it.  
THese verses contain a promise of mercy, which is the last general part of the Chapter: and it is no mean promise, but an exceeding great and precious promise, namely of Christ and his Kingdom.  
The Lord having resolved and sworn in the former part of the Chapter, the rooting up the Jewish vine, namely the destruction of Zedekiah, his Princes, Nobles, City, People, and laying all waist. Some among them might say, what will now become of his promise to Abraham, to David, and others, that out of their loins and seed should come a blessing to all Nations, that the Messiah should spring out of their root? if all Judah be rooted up, and carried out into Babylon, what truth in the promise of God? how will this be made good hath proceeded out of his sacred lips? What, will the God of truth be unfaithful, and fail now? Not saith the Lord, I am mindful of what I have promised: and though you see not how it shall be accomplished, I do; I have ways not thought of by you. I will take of the highest branch of the high Cedar, I will set and plant it, etc.  
In the words you have these things considerable, 

1. The high Cedar, vers. 22.  
2. What God will do to it; take of the highest branch, etc. ibid.  
3. What he will do with that branch, set it, plant it, ibid. & 23.  
4. Where; upon an high mountain and eminent, vers. 22. which is specified to be the mountain of the height of Israel, vers. 23.  
5. The effects of this plantation. 

1. Growth; It shall bring forth boughs, vers. 23.  
2. Fruitfulness; and bear fruit, ibid.  
3. Greatness, or goodliness; and be a goodly Cedar, ibid.  
4. Security to all fowls: Under it shall devil all fowl of every wing.    
6. The product of the whole, vers. 24.    
I shall open the words, and than give you the Observations.  

Vers. 22. I will take of.  
The pronown, I, seems to be mentioned in opposition to the great Eagle Nebuchadnezar, who took the highest branch of the Cedar, vers. 3. which he did, to weaken, make tributary, and destroy the kingdom of Israel; though he planted it, yet it prospered not any considerable time: And seeing he did so, saith God, I will also, who am a greater Eagle, and more mighty Monarch than he, take of the highest branch of the high Cedar, and plant it, so as it shall grow, prospero, and thereby the Kingdom of Israel be raised to a greater height and glory than ever.   

The highest branch of the high Cedar.  
The high Cedar was the Tribe of Judah, which had the pre-eminence above the rest, the head whereof was the family of David, out of which came the Kingly race. The highest branch of it was Jehoiachin, who though in Babylon, God looked at, and minded not Zedekiah who was perfidious, his sons were slain, himself laid by, and God would take of Jehoiachins seed, and from thence raise up the kingdom of Judah. Jehoiachin who also was called Jeconiah, 1 Chron. 3.16. In his captivity was said to beget Salathiel, and Salathiel, Zorobabel, Matth. 1.12. who was the tender one cropped of from the young twig, as the Jews expound the place, and make all spoken here to be meant of him and his Successors, for he was the chief man that brought them out of Babylon unto Jerusalem again, and reared up the Tabernacle of David and Jewish polity.  
Be it granted that he is included in this allegorical promise, yet it cannot be principally understood of him; for something is here spoken that was never verified in him or his Successors according to the Jewish account. In the 23. vers. it's said, under it shall devil all fowl of every wing. This is of larger extent than the power of Zorobabel or the Jewish estate reached unto. It clearly points at the kingdom of Christ, and all sorts of people coming under his wing and protection: The evidence whereof hath caused some absolutely to interpret all of Christ. But we may look at Zorobabel in it as a Type, out of whose root and stock Christ came, as appears, Matth. 1. and safely conclude it had its real fulfilling in him, whom our Prophet chief aims at in this place, and upon him we shall fasten what is to be said.   

A tender one.  
The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a tenderness as is opposed to hardness; when a branch of a tree is grown up, it's hard, firm; but when it first shoots forth, it's soft and tender, such an one was Christ. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the heart, which is the tenderest part in man. Others a little twig.   

I will plant it upon an high mountain, and eminent.  
This tender one he would not plant in the Wilderness in some obscure place, but upon a mountain, and not any ordinary mountain, but an high and eminent one, which was Mount-Sion. Psal. 2.6. I have set my King upon my holy hill of Zion.  
Mount-Sion was the place he loved, Psal. 78.68. and where he resolved to dwell, Ps. 132.14. It's put often for the Church and people of God, Isa. 60.14. 1 Pet. 2.6. Heb. 12.22. And so the high and eminent mountain here is put for the Church, in and over which Christ was to be planted King. God would raise up this tender one, and make him King. Zion was a little hill in it; but because the law and glory of God was to go out from thence, therefore it was eminent.   

Vers. 23. In the mountain of the height of Israel will I plant it.  
That is, in the Church which is the height of Israel, Mica 4.1. In the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, & it shall be exalted above the hills. Christ's Kingdom shall be above all kingdoms. Luk. 1.29. He shall be called the son of the highest, and the Lord God shall give unto him the throne of David his father. Vers. 33. He shall reign over the house of Jacob for ever, and of his Kingdom, etc.   

It shall bring forth boughs, and bear fruit.  
Their tender ones being planted in the mountain of God did not whither, but rooted, grew, had boughs and fruit. The boughs you may call Christ's Apostles, seventy Disciples, his fruit was judgement and justice. Jer. 23.5. I will raise unto David a righteous branch, a King shall reign and prospero, and shall execute judgement and justice. David long before prophesied what his fruit should be. Ps. 17.12.13, 14. He shall deliver the needy when he cryeth, & him that hath no helper. He shall spare the poor and needy, and shall save the souls of the needy. He shall redeem their soul from deceit and violence, and precious shall their blood be in his sight.  
The fruit of this Plant is specified by Isa. Ch. 61.1, 2, 3. Preaching good tidings, binding up the , proclaiming liberty to captives, opening prison to those are bound; comforting mourners, and making trees of righteousness. He went up and down, doing good, healing all that were oppressed of the Devil, Act. 10.38. The Gospel with all the Ordinances, promises, miracles, and benefits of it are the fruit of this tree.   

And be a goodly Cedar.  
A great Cedar saith the Sept. A stately one say others. An excellent one saith the French. A noble Cedar, Castal. The Cedar excels other trees in height, in sweetness, in duration, and hereby the excellency of Christ's kingdom is set out in the spiritualness, fragrancy, and lastingness of it. His kingdom is not of this world, Joh. 18.36. He rules in righteousness, Isa. 11.4. So that his name is an ointment poured forth, Cant. 1.3. And of his kingdom there is no end, Isa. 9.7. This Cedar is the most excellent, goodly, odoriferous, and durable, that ever grew in Lebanon. The top of this Cedar doth not only reach up to heaven, but is in heaven, Phil. 2.9, 10, 11.   

Under it shall devil all fowl of every wing.  
Heb. all fowl, all of wing. Sept. every beast, and every flying thing: Omnes aves & omnes alites, Cast. all little and great birds: That is, the Tribes and the Gentiles, all the Elect out of both, they should come flying like birds unto a tree for shelter. All Nations should come unto the Church for relief. Not all Kings nor Angels, but all Nations should come under this Cedar, as in Dan. 4.12. The fowls of the heaven dwelled in the great tree there mentioned. So here, all fowl should come under this goodly Cedar. In and under the trees the birds were safe sheltered from the violence of weather, heat of sun, and vermin on the earth; there they bred, there they sung, and there they quietly rested themselves; such benefit should the faithful found by coming under Christ the goodly Cedar in Zion. That which is called all fowl of every wing here, is called all nations & tongues, Isa. 66.18. and all flesh, vers. 23.   

24. All the trees of the field.  
By trees of the field some understand all the Kings, Princes, and Potentates of the world, who are so called, because,  
1. They are deeeply rooted and fastened in the world, as trees are in the earth: you may easily pluck up a flower, a little plant, but not a tree, and so great ones are not easily moved, or plucked up.  
2. They are eminent above others, as trees are above bushes, shrubs, little plants, under-wood, whose growth they hinder by over-shadowing and over-dripping them.  
3. They are trees in respect of their spreading and extension; the arms, boughs, and branches of trees extend every way, and far; so great men, their power reaches far, and often too far.  
4. In that they succour and harbour others; many shelter themselves under their shadow, as trees do the birds: Often great men shelter the beasts and vermin of the earth, not the birds of heaven.  
5. Trees in regard of fruitfulness. Great men are very fruitful one way or other, but mostly in wickedness. Zedekiah had his fruit, falseness and perjury. Every tree that bears not good fruit, etc.  
However great ones be trees, yet I conceive not only they but the people of the Nations are here meant by trees, for he calls them Trees of the field. The Jews were the trees of the Orchard and Garden of God; but the Gentiles were the trees of the field or world, and they should see and know what the Lords ways were with this Jewish estate and people.   

Have brought down the high tree.  
This high tree was Zedekiah, who would not hear Jeremiah, nor keep Covenant with Nebuch. but being stubborn and haughty of spirit, would go his own ways, 2 Chron. 36.12, 13. Some would have it understood of the Kingdom of Zedekiah, but that is not congruous with what is in the 6. vers. where that is likened to a vine of low stature. It's better therefore to expound it of the person of Zedekiah; for though the Kingdom was low, yet he was haughty and high. Others make this high tree to be the Kingdom of Babylon, which was overthrown by the hand of Cyrus, and so way made for the low tree, the Jews in captivity to return by the hand of Zorobabel. They, Christ and his kingdom in them were very low during the captivity; but the Lord brought them forth, exalted them, Christ and his Kingdom in due time.   

Have dried up the green tree.  
Zedekiah and his kingdom were like a green vine with branches & sprigs, vers. 6. but the Lord rooted up this vine, threw it into Babylon, where it died. Green with apprehension, they only were the people of God. Green with conceits of their own righteousness. Green with hopes of liveliness.   

Have made the dry tree to flourish.  
By the dry tree Lavater understands the Gentiles, who were without promises, covenant. Others Jechoniah, who was a Captive in Babylon, and after 37. years' imprisonment exalted by Evilmerodach, and his Throne set above the Throne of other Kings with him: and so the kingdom of David that had been long like a dry tree, began in him, Salathiel, Zorobabel, and afterwards in Christ to flourish.  
Obser. After grievous judgements threatened to come upon a State or Church, God propounds matter of comfort to his Elect and faithful therein, that so when the execution is, their hearts may be supported & comforted. When God should root out Zedekiah and his, the Kingdom would be laid waist, the faithful should suffer much, loose estates, friends, liberty, Country, Temple, Ordinances, and worship of God. Now for comfort against all these evils, he tells them of the Messiah, whom he would take care should come into the world. I will take of the highest branch of the high Cedar, and will set it. However things went, God would take care that the line of which Christ was to come should be preserved, and that his promise should be made good. So Isa. 11.1. There shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. Now the stem of Jesse seemed to be cut down, & the root of Jesse to be pulled up; but the Lord preserved the root and stem, out of which he brought a rod and a branch for the comfort of the faithful suffering Jews. This promise of the Branch is often mentioned in holy writ for the comfort of the Jews, Jer. 23.5, 6. Chap. 33.15, 16. Zach. 3.8. Chap. 6.12, 13.  
2. The Lord Christ descended from the highest: I will take of the highest branch of the high Cedar. He came from the Ioins of Jechoniah, who was King of Judah, and from 14. Kings before him, as appears Matth. 1. he was the son of Nobles, and born a King, therefore when the wise men came from the East to Jerusalem, they said, where is he that is born King of the Jews, Math. 2.2. He was the firstborn of the Kings of Judah, the right heir to, and should have succeeded them in the Kingdom, which Herod at that time usurped. Such an hint being given out by the Wise men, it's strange that neither the Sanedrim, the high Priests, Scribes nor Pharisees should search out the truth of it. They were wise and learned in their generation, but blind in all the things of Christ. However they failed, let us take notice of it, that Jesus Christ was the son of Nobles, and came of Royal blood.  
3. The beginnings of Christ were mean and low. I will crop of from the top of his young twig a tender one. Christ at first was as a little tender shoot of a tree set in the earth, & how weak, mean, low, and inconsiderable is such a thing? If one should take a little twig of a Cedar, or an Oak, and prick it in the earth in some obscure place, men would not regard it. Christ's beginnings were such, he took flesh of a poor mean Virgin, the wife of a Carpenter, Math. 1. He was born in a poor Village, Mic. 5.2. In a stable, laid in a manger, Luke 2.7. He was subject to his Parents, being poor and low, v. 51. He lay in the dark till 30. years of age, Luke 3.23. and than he began with 2 or 3 poor Fishermen, Matth. 3.18, 19, 20, 21, 22. than some others to the number of 12. and even now when he seemed to be some body, he had not an house or bed for himself or them. Luk. 9.58. Foxes have holes, and the birds of the air have nests, but the son of man hath not where to lay his head. And for his maintenance, is was the good will of others. Luk. 8.3. Joanna, Susanna, and many others ministered unto him of their substacne.  
4. The Lord Christ is planted in the Church, & become a fruitful and goodly Cedar therein. I will plant it upon an high mountain & eminent, the mountain of the height of Israel, & it shall bring forth boughs, bear fruit, & be a goodly Cedar. Christ was planted in Zion, there he grew, there he brought forth fruit; with the Timber of this Cedar was the Church built, with the fruit of this Cedar it's maintained. Isa. 4.2. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth be excellent. The branch was Christ, and he should be for beauty and glory to the Church, and the fruit that should come from him should be excellent, never tree bore such fruit: the Church saith, His fruit was sweet to my taste. Wisdom, righteousness, redemption, and sactification, are the fruits of this Cedar, 1 Cor: 1.30. the life of the world, Joh. 6.33. the ordinances of the Gospel, Math. 28.19. 1 Cor. 1.23. Exceeding great and precious promises, 2 Pet. 1.4. Reconciliation, Col. 1.20. The gift of the Spirit or Comforter, Joh. 16.7. Revelation of the Counsels of God, Joh. 15.15. Fellowship with the Father and the Son, Joh. 14.9. 1 Joh. 1.3. Eternal life, Joh. 10.28. Such was the fruit this Cedar bear. In the midst of the Church he was planted, fruitful, and sang praise to God, Heb. 2.12. And so high is this Cedar grown, that it's now in heaven at the right hand of God, fare above all principalities and powers, might, dominion, and every name that is named, not only in this world, but also in that which is to come, Ephes. 1.20, 21. So that the mountain of the Lord is on the top of all mountains, and this Cedar on the top of that mountain.  
5. Unto Christ and his Kingdom shall come in all that are elect both Jews & Gentiles, Under it shall devil all fowl of every wing; they shall come, and come flying; let them be in what Kingdom they will, in what condition soever, learned, ignorant, rich, poor, weak, strong, sound, sick, young or old, they shall come to Christ. Isa. 60.3. The Gentiles shall come to thy light, and Kings to the brightness of thy rising. Ver. 4. Thy sons shall come from fare, and thy daughters shall be nursed at thy side. He speaks of the Church under Christ: vers. 8. They should come flying as Doves to their windows. Chap. 66.23. It shall come to pass, that from one new Moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord: both Jews and Gentiles, nothing shall let or hinder, he will bring them, Isa. 56.7. And Christ saith, Joh. 6.37. All that the Father hath given me, shall come unto me. Nothing in Satan, in themselves, in the world shall keep or let them from coming under this Cedar.  
6. There is safety under Christ, he will protect and defend his from all harms; Under it shall they devil. Men will not devil where is no safety; fowls and birds when they get into a great tree, they are secure from any pursue them, from all harms, from above or from beneath: so those come under Christ's shadow, Christ's power and government, they shall devil there safely. Ezek. 34.24, 25. God will set up his servant David a Prince among them, that is, Christ; and what than; I will 'cause the evil beasts to cease out of the land; that is, by the power of Christ. Isa. 11.4. And they shall devil safely, there shall be no hurting, nor destroying in the mountain of God, ver. 9 And Chap. 25.10. In this Mountain shall the hand of the Lord rest, and Moah shall be trodden down under him as straw is trodden down for the dunghill. Christ will protect his Church, and tread down the enemies thereof, what ever their power, policies, and pretences are; he is a Cedar in Wisdom, Col. 2.3. a Cedar in Power, Math. 28.18. a Cedar in his providence and vigilancy, Isa. 27.3. Hence saith the Church; I sat down under his shadow with great delight, Cant. 2.3. It's Christ secures from sin, from the wisdom of the flesh, the storms of the world, temptations of hell, and what ever is dangerous. Isa. 25.4. Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat when the blast of the terrible ones is as a storm against the Wall; if you be under the shadow of this Cedar, though the winds blow hard, the floods beaten sore, and rain fall with strength, yet you shall be as safe as the house built upon the Rock, Math 7.24, 25.  
Under other Cedars there is no safety; Kings of the earth are Cedars, but they prey upon their Subjects rather than protect them: they think that all men are made to serve their lusts, and therefore mind themselves, and care not what becomes of the people, so they may grow great and fat on earth; it's otherwise with Christ, he seeks the good, the comfort, the safety, the greatness and glory of his Subjects.  
7. Princes that are haughty and proud, God will bring them down though they be in flourishing conditions; I have brought down the high tree, and dried up the green tree. Zedekiah was an high tree; the King of Judah and his spirit was high, he would not stoop to God or man, he hearkend not to the God of Israel, nor to his Prophets; he would not keep Covenant and promise with the King of Babylon, but his will was his law; but God laid the axe to the root of this tree, and hewed it down, and great was the fall thereof. Not trees are so high, but the Lord who is higher than they, can lay them low, let them be green with boughs, branches, leaves, let them have many children, many Nobles, many Soldiers, many Counsellors, many Kingdoms, all cannot preserve them from ruin. Nabuchadnezzar was a high tree, his top reached to Heaven, Dan. 4.11. he was proud and bloody, and what fell out; A watcher, an holy One came down from Heaven, cried aloud, and said; Hue down the tree, cut of his branches, shake of his leaves, scatter his fruit; let the beasts get away from under it, and the fowls from his branches, ver. 13, 14. There is a watcher observes the spirits, plots, practices of Kings, and hews them down at his pleasure, and when they fall let the beasts and fowls have harboured under them and been instruments to accomplish their wicked wills, take heed lest they be crushed in their fall.  
Pharaoh was an high tree, the highest in all Egypt, he said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, mine hand shall destroy them: Here was pride and cruelty, which usually go together; and what followed hereupon; Thou didst blow with thy wind, the Sea covered them, they sank as lead in the mighty waters, Exod. 15.9, 10. Amaziah King of Judah grew proud upon a victory, and provoked Joash to battle, by him God broke him in pieces, brought him low, and afterwards he was slain by his own Subjects, 2 Chron. 25. Saul was a goodly man, a high tree in Israel, he was proud, cruel, false, disobedient to God, and he rejected him, and cut him down by the Philistims, and his own sword, 1 Sam. 31. So Ahab, 1 Kings 22. Herod. Act. 12.23. Belshazzar lifted up himself against the Lord of heaven, and would not see the hand of God upon his father Nebuchadnezar, & humble himself, and presently a hand was seen, writing his doom, and that night was he slain, Dan. 5.21.23.30. Haughty spirits, who ever they be, God will humble and lay low, he beholds them a far of, he resists them, and will scatter them. Isa. 10.33. Behold the Lord, the Lord of hosts shall lordship the bough with terror: and the high ones of nature shall be hewn down, and the haughty shall be humbled. 34. He shall cut down the thickets of the forests with iron, and Lebanon shall fall by a mighty one. It's spoken of Senacherib, and his Army, this God hewed down by a mighty Angel, and himself by his own sons, Isa. 37.36.38. The Lord hath days and times to reckon with the high and haughty ones. Isa. 2.12, 13, 14, 15, 16, 17. The day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up, and he shall be brought low, upon all the Cedars of Lebanon, upon all the Oaks of Bashan, upon all the high mountains, and upon all the hills that are lifted up, etc. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the Lord alone shall be exalted in that day; and than men shall run into holes and caves for fear of the Lord, and for the glory of his Majesty, when he ariseth to shake terribly the earth, ver. 19  
8. How low so ever the conditions of Kingdoms, Families, or persons are, God can, and it is his way to raise them. I have exalted the low tree, and made the dry tree to flourish. The Kingdom of Judah, the house of David, the person of Jechoniah, were very low in Babylon, like low shrubs, dry trees, but God's eye was upon them, he wrought for them, he exalted them, and brought a glorious Kingdom and Church out of those low beginnings. Was not Christ like a low and dry tree, when he lay in the loins of Jechoniah, a prisoner, a captive, when he lay in the womb of the Virgin, hewed timber, made houses for his living; especially when he was cut down and laid in the heart of the earth; was he not as a dry tree than? but God exalted him, set him at his right hand, Act. 2.33. and Peter proclaimed it; Let all the house of Israel know assuredly, that God has made that same Jesus whom ye crucified, both Lord and Christ, ver. 36. Thus did he grow up before the Lord as a tender plant, and as a root out of a dry ground, Isa. 53.2. Luk. 1.52. He hath put down the mighty from their seats, and exalted them of low degree.  
9 God will do these things so eminently, that the world shall take notice, and be filled with the glory thereof; and all the trees of the field shall know, that I the Lord, etc. not only the orchard trees, but the field trees, not domestic alone, but wild ones. Isa. 2.19. Men shall fear and hid themselves for the glory of his Majesty, when he arises to shake the earth terribly.     

Ezekiel, CHAP. 18.  

1. And the Word of the Lord came unto me again, saying,  
2. What mean ye that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the childrens teeth are set on edge.  
3. As I live, saith the Lord God, ye shall not have occasion any more to use this proverb in Israel.  
4. Behold, all souls are mine, as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.  
THe Jews in Babylon meeting with much hardship in their captivity, in stead of being humbled for their sins, which brought sad miseries upon them, took up an unjust complaint against God, and charged him to deal unjustly by them; viz. That their fathers had sinned, and they who were their children suffered for their sins: We being innocent are grievously afflicted for their iniquities. This false charge God clears himself of in this Chapter, and shows them that he is most just in punishing and rewarding, that every one shall bear his own sins, and not another's, be rewarded according to what he is, and hath done, be he just or unjust. If the unjust repent of his evil ways, he shall have mercy; if the just turn from his righteousness, he shall have judgement. And this is the sum and main argument of this Chapter.  
In the Chapter, you have two general parts.  

1. God's expostulation with the Jews by the Prophet from the 1. ver. to the 30.  
2. An exhortation to repentance and newness of life, from the 30. ver. to the end.   
Concerning the expostulation, you have 

1. The ground of it, ver. 2. What mean ye that, etc.  
2. A threatening to take away that evil proverb, v. 3.  
3. God's vindication of himself. 

1. In general in the 4. v. Behold, all souls are mine, etc.  
2. Moore particularly from the beginning of the 5. ver. to the 19    
4. The Jews replication in the 9 v. and Gods further vindication of himself against their unjust accusation from the middle of the 19 v. to the 25. v. where  
5. They triple their charge upon God, and tell him his ways are not equal; from which God retorting the accusation upon themselves, doth as formerly vindicate himself to the 30. ver.    

1. Verse. And the Word of the Lord came unto me, saying.  
Thus began the 6. 7. 12. 13. 15. 16. 17. Chapters, the holy Spirit inspired him, as that moved him he spoke, and not of his own head, as the false Prophets did. Though he were in Babylon, he wanted not divine inspiration, which he often tells them of, that his Prophecy might be weighty and authoritative.   

2. Verse. What mean ye that, etc.  
Here is the matter of the Expostulation, propounded by way of reprehension; you do use a strange proverb that tends to my dishonour, and represents me to the world to be an unjust God, but what cause have I given you to speak in this manner? surely I know no cause given you why you should utter such a proverb, if there be, bring it forth, and let me hear it.   

That ye use this Proverb.  
Heb: is, Proverbizing a proverb; as Chap. 17.2. and it notes the frequent use they made of it, tossing that proverb up and down amongst them; they did not now and than speak it, but it was frequenly and constantly in their mouths. Of the nature of a Proverb was spoken Chap. 12.22. & 17.2.   

Of the land of Israel.  
That is, of the people of Israel, not the ten Tribes, for they were gone into captivity long before, but those of Judea.   

The fathers have eaten sour grapes, and the childrens teeth are set on edge.  
The word for sour grapes is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies an unripe or wild grape, Fructus immaturus & acerbus, Shindl: green and bitter fruit. Septu: is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latin Expositors tender, Wam immaturam & acerbam, an unripe and bitter grape. French is, L'aigrett.   

Are set on edge.  
Heb: is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to make blunt and dull, as iron without an edge; therefore Avenarius renders it, Hebescent in this place, and in Jer. 31.30. Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obstupescent, shall be stupefied; which agrees with what Shindler saith of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's such fruit as dentibus comedentium stuporem inducit, which unedges, dulls, and makes the teeth unuseful. Whether the English words, are set on edge, are so proper, and hold out the sense, I leave to judgement of the learned, they seem to me to hint a sharpening rather than a dulling. All Expositors I meet with make the word to signify obstupescency and hebetation.  
Sour grapes, and many other sour things, do dis-affect the teeth; sometimes they 'cause the toothache, sometimes they dull and stupefie the teeth, so that those which stand by and see the parties eating them, have their teeth ill affected also; as Aristotle observes in his Problems, and experience teacheth us.  
Two things are to be considered concerning this Proverb.  

1. The meaning of it.  
2. The occasion.   
1. For the meaning, by sour grapes, 
Per labruscam & vuam acerbam intelligitur peccatum, qualis est idolatria, fiducia humana, subversio judicij & immisericordia. Oecolam.  the Jews understand sin, not sin simply, but such sins as do bring heavy judgements of God upon a land or people, as idolatry, murder, oppression, trusting in an arm of flesh, unnatural pollutions, illegal mixtures, drunkenness, profaneness, etc. The Prophet Isaiah warrants this sense of sour grapes, Chap. 5.2.4. where he calls the sins of Judah, wild grapes; God looked his Vineyard should bring forth grapes, good fruit, justice, righteousness, truth, and it brought forth wild grapes, oppression, a cry, covetousness, lasciviousness, drunkenness, pride, of which he speaks in the Chapter.  
Such sins are called sour or wild grapes, because they wound conscience, are burdensome unto others, are as distasteful and disaffective unto God, as such grapes are to us, they grieve his Spirit, and exasperated him to lay waste the Vine bears such fruit.  
By this Proverb thus much is signified, 

Majores nostri deum peccatis suis offenderunt & nos a deo propter illo peccata punimur bellis.  
Patres peccaverunt & filij vapulant Chaldeus.   that the fathers had sinned, and the children suffered for their sin; the fathers did that was very offensive unto God, and the children were punished for it: They did eat the sour grapes, brought forth the bitter fruit, and these smarted for it, the childrens teeth were set on edge, or stupefied, that is, they were punished for what their fathers had done, they thought and said that their fathers were the cause of all the evils befell them, like unto this proverb are these, King's sin, and the people suffer: the child offends, and the servant is beaten.  
2. The occasion. The Princes and people going on in the idolatrous, oppressing, profane, bloody and wicked ways of their fathers, the Prophets did threaten them with destruction of their Temple, City, and Estate: Hereupon they said, our fathers did as we do, and they were spared, why should we suffer? And when the Prophets pressed the sins of Manasseh, as Jer. 15.4, 5. I will appoint over them four kinds, saith the Lord, the sword to slay, the dogs to tear, the fowls of heaven, the beasts of the earth to devour and destroy, and I will 'cause them to be removed into all Kingdoms of the earth, because of Manasseh the son of Hezekiah King of Judah for that which he did in Jerusalem. Manasses sin stuck much upon the heart of God, he made them do more evil than the Nations which God destroyed, he filled Jerusalem with innocent blood, 2 Kings 21.9.16. He made Judah and the Inhabitants of Jerusalem to err, and do worse than Heathen, 2 Chron. 33.9. When God stirred the Prophets to tell them that for his sins he would lay Jerusalem waste, as he had the ten Tribes for Jeroboams sins; they than took up this proverb, and said; The fathers have eaten sour grapes, and the childrens teeth are set on edge. Ahaz, Manasses, Amon, and others of our forefathers have sinned, and we must suffer, or thus; Zedekiah and his Counsellors had perfidiously broken Covenant with Nebuchadnezar, for which the Prophets threatened utter ruin to all; hereupon the people said, Our fathers have eaten sour grapes, and the childrens teeth are set on edge; the Kings and Nobles have transgressed, and we shall be ruin'd for it; but the former occasion is the better, because Zedekiah and the Nobles did suffer with them, and were punished for their own sins.  
This proverb was grown common amongst them, both in Babylon and in Zion it was tossed up and down and spread; Ezekiel tells them of it in Babylon, and Jeremy in Zion, Chap. 31.29. They shall say not more, the fathers have eaten sour grapes, etc. The evil of this proverb was great, for besides their charging of God with injustice and partiality, hereby they discovered their father's sins and nakedness, and that without sorrow or repentance for them.  
2. Made light of any thing the Prophets threatened against them.  
3. Obstructed the way against future repentance, or profiting by the judgements of God should come upon them; for being persuaded and possessed with this opinion, that they suffered unjustly for their father's sins, not their own, they would never submit, mourn, condemn, but justify themselves.   

Vers. 3. As I live, saith the Lord God.  
This oath of the Lord hath several times been spoken of, and therefore I shall now say nothing of it.  
Ye shall not have occasion any more to use this Proverb. 
Si erit vobis ultra.   
Heb. is, If there shall be to you any more to proverbize this proverb. Septu: If this parable shall be said any more in Israel; I will take a course that this wicked proverb shall cease. The words may be taken either as a commination, thus; If any of you shall use this proverb any more, as I live, I will punish you; let me be as a dead dumb idol God, and not as the living God, if I do it not; or they may be taken by way of asseveration, I swear that this proverb shall be not more used, I will clear my proceed with them, so that themselves shall acknowledge, and all the world see & say, they suffer justly; or I will destroy them for this blasphemous proverb of theirs, and so it shall be heard no more in the land of Israel.   

Vers. 4. Behold, all souls are mine.  
Here the Lord doth vindicate himself from that unjust crime they laid to his charge, viz. that he punished one for another, the child for the sin of the parent; you mistake, saith God, all souls are mine, I am the common father of all, I observe the ways of all, and tender unto them all according to their works, I do not accept the persons of any in judgement, I neither pronounce nor execute any unjust judgement, but being essentially just, am righteous in all my ways, and holy in all my works, Psal. 145.17. None in heaven or earth hath any sufficient warrant to accuse me, and if I should punish the son for the father's sin, I could give you satisfactory grounds for it. 
Hehraeis in more est partem pro toto, animam pro animante usurpare, denominantes totum a parte nobiliori, Pradus.   
By souls, we are to understand persons, a part being put for the whole; and the Scripture doth frequently put animam pro animante, the soul, for that is endued with the soul. Levit. 7.18.20, 21. The soul that eateth, the soul that toucheth any unclean thing, that soul shall be cut of. Josh. 20.3. The slayer that killeth any person; the Heb. is, any soul. And so here soul is put for the person. Some think that where 'tis said, the soul of the father, and the soul of the son, it's to be taken properly: but without prejudice to others, I conceive in those expressions the person is meant; the soul of the father is mine, that is, the father is mine; and the soul of the son is mine, that is, the son is mine; the principal part being put for the whole by a Synecdoche. Soul, Father, Son, Man, are Synonymaes here. Ver. 20. It's said, The son shall not bear the iniquity of the father. There it's expressed in the person; and Jer. 31.30. Every one shall die for his own iniquity, every man that eateth the sour grape, etc. He speaks of the same thing our prophet doth, and puts it upon the person. Hence is no warrant for the death of the soul, though it be said; The soul that sinneth, it shall die; that is, the person, whatsoever he be that sins, he shall die for it, he shall be punished for his sins.  
There is an opinion among some, that the soul sleeps and dies with the body, and so is mortal for the present, though afterwards both body and it put on immortality; but this opinion is repugnant to divine truth. Eccles. 12.7. Speaking of man's death, saith Solomon, Than shall the dust return unto the earth, and the spirit shall return unto God who gave it; the body goes one way, the spirit another; if the spirit or soul were mortal, 
1 Thes. 4.14. If the soul sleep, it's in Jesus, not in the dust, it's with Christ, not the body, how will he else bring it with him?  it should have gone with the body. Math. 10.28. Fear not them which can kill the body, but are not able to kill the soul; that is such a transcendent and precious thing, as that it's beyond the reach of all mortal power; Death the King of fears cannot approach it, but if it were of the same constitution or condition the body is, it might fall by the same hand and stroke the body doth. Joh. 8.51.11.26. Christ saith, He that keeps his say, and believes in him, he shall never see death, he shall never die. The greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to eternity, not as if he should see death for a time or times, but he shall eve● live; this must be verified of the soul, which sees not the second death, as the souls of the wicked do, nor the first death, as the bodies of all do.   

The soul that sinneth, it shall die.  
These words seem easy, but they are very difficult, and have greatly perplexed Interpreters, and others. The words import only thus much, that the man which sinneth, what ever he be, he shall suffer, and be cut of for his sin, himself not any other shall bear the burden thereof.  
The difficulties concerning these words are three.  
1. That many sin, and that notoriously, who die not for their sins, but live, ruffle it out in the world, adding drunkenness to thirst, and at last go of the stage of the world with as much ease and quiet as other men, and die dry deaths.  
Answ. 1. It's granted that many do not suffer for their sins, though such as deserve suffering, and that  
1. To convince men there is a judgement to come; some suffer here to show there is a providence that takes notice of men's ways in the world, and some pass away without any observable judgement upon them, to assure men there is a day of reckoning to come, 2 Pet. 2.9.  
2. That the world might not be unpeopled, for if all should be cut of deserve death, if every soul sins should die, how few would be left. In the destruction of the old world you know how few were spared.  
3. That Gods long suffering towards sinners might appear, according to that you have, 2 Pet. 3.9. The Lord is long suffering to us word.  
2. Sometimes, yea often it is so, those are notoriously wicked, they die for it. Pro. 10.27. The years of the wicked they shall be shortened. And Psal. 55.23. Bloody and deceitful men shall not live out half their days; not that all bloody and deceitful men do fall by the stroke of justice, but it is so many times, that by the Judge, by their enemies, by themselves, or some hand of God they perish therefore the words in the Psalmist are not to be taken, Mathematice, too subtly, but note out abbreviation of sinners lives, which is frequently made good. As in Shime●, Joab, Amnon, Ahab, Jezabel, Judas, etc.  
3. They die before they can bring to pass fully what they aim at, they break bounds, pervert justice, change times and seasons, think to subject all to their wills, and now while they are in the pursuit of such things, they die, which is a just and heavy judgement of God upon them.  
4. By death we may understand a metaphorical death, viz. afflictions, judgements, war, plague, famine, captivity, loss of comforts formerly enjoyed; so it's taken, Exod. 10.17. 2 Cor. 11.23. And in this sense there is scarce any man who sins beyond the ordinary rule of men's common infirmities, but dies for it, that is, suffers sad afflictions. When David sinned his great sins, the sword was drawn against him, and never departed his house, 2 Sam. 12.10. Much more is it so with wicked men, some hand of God or other is upon them.  
5. They may humble themselves for their sins, and so they may be spared; Ahab humbled himself, 1 Kings. 21.29. If they do not suffer themselves for their sins, the judgement follows and falls upon their posterity for their sins, which makes the next difficulty.  
2. Difficulty. If the soul that sins shall die, how is it th●n that the children suffer for their father's sins? Where it's laid, 1 Kings 21.29. I will not bring the evil in his days, that was Ahabs, but in his son's days I will bring the evil upon his house. And 2 Kings 24.2, 3. for the sins of Manasseh after he was dead, came sad things upon Judah, 2 Sam. 12.14. For David's sin the child was stricken with death. Sauls sons were punished for his bloody deal with the Gibeonites, 2 Sam. 21.  
Answ. 1. We must make an exception here in the point of original sin, for that sin of our first parents, death com●s upon all their posterity, Rom. 5.12.  
2. For the sin of the father, the child suffers, not eternal death, no man is eternally damned for another's sin simply considered; it's a man's own sin which is his everlasting ruin.  
3. Temporal and bodily punishments do often befall the children for the father's iniquities, and that justly; for they are parts of them, they come out of their loins, too often inherit their corruptions, imitate and live in their sins; they are part of the family, they make the house: therefore God said he would bring the evil upon Ahabs' house, and so he suffered in the suffering of his. When subjects rebel, fall into treasonable practices, Princes deal so with them, that not only they, but their posterity, to divers generations, do suffer; yea Princes themselves have done such acts, as have excluded their posterity from sitting in that throne; and that without imputation of injustice. Besides what is said, children are under the same Covenant with their parents; and when Magistrates who are metaphorical parents, or those are natural parents, do transgress, God may strike the children upon that account, and that to prevent the like evil in them. When fathers are troubled with the gout or stone, Physicians prescribe their children to forbear such meats as are dispositive that way.  
Whether may the sins of parents being under one Covenant, be visited upon the children being under another. As, suppose the parent under the Covenant of works, and his children under the Covenant of Grace, doth it fall out ever that such children suffer for their parents sins? Yes, they do, as in the case here, Manasses sinned, and for his sins not only the wicked ones, but Ezekiel and other precious ones suffered in Babylon: Zedekiah sins, and those that did mourn and sigh, Ezek 9.4. for his and others abominations, suffered greatly: so on the contrary, for the sins of godly parents who are in one Covenant, may their children suffer, that are under an other, as in David and Absalon, 2 Sam. 12.11. I will raise up evil against thee out of thine own house. Absoloms' rebellion & death, David's sin had the greatest influence into. So Solomon's sin fell heavy upon Rhehoboam, 1 Kings 11.11, 12. and Chap. 12.15, 16.20. But there is an observable difference in the suffering of the children for the sins of the parents. When the children are gracious, their sufferings upon the account of their parents sins are chastisements, mercies, and from love, but where they are ungodly, their sufferings are real and true punishments coming from divine justice and wrath.  
3. Difficulty is, the Lord tells them here that for the time to come, it should not be so, if the children have suffered for their father's sins heretofore, and you have had cause to complain, yet henceforward you shall have no occasion, the soul that sins, it shall die, and no other. Yet short●y after those at Jerusalem suffered; and Lam. 5.7. took up the complaint here spoken of, Our fathers have sinned, say they, and are not, and we have borne their iniquities. Moreover, its evident to the whole world, that the Jews now do suffer for their father's sins. They put the Lord Christ to death, wished his blood to be upon them and their children, and it is upon them in a dreadful manner to this day.  
Answ. This is a riddle which I believe will not be fully expounded till the great day of the Lord; only thus much may be said beforehand: Men have extended the sense of those words further than God intended, if we exceed not our limits, but keep to the persons, time, & matter in hand, we may make out the difficulty; as thus; the Prophet speaks of the Jews that were already in Babylon, and the other that should suddenly be brought from Jerusalem into the same captivity with them, and principally he hath reference to the sin of Manasses, as may appear by 2 King. 21.11, 12, 13, 14. Chap. 23.26, 27. Chap. 24.3, 4. Jer. 15.4. For which they suffered, and made them so complain. Now the Lord intimates, yea assures them that after their suffering in the Babylonish captivity, he would be satisfied, and they should never suffer more for the sins of Manasseh, but should return again, and if they suffered afterwards, it should be for their own sins, not his. In this sense you see the difficulty cleared, but if you enlarge the words to all times and persons, it's beyond the reach of men to answer the difficulty; for we see it daily, that one sins, and others suffer for it; parents sin, and their children suffer; Magistrates sin, and Cities suffer; Princes sin, and people suffer. The Lord did not divest himself here of that power and privilege of visiting the iniquities of parents upon the heads of their children, but takes away that accusation they laid against him for suffering so long and grievous a captivity for the sins of Manasse. That this is the meaning of the words, and their not using the proverb any more, I am confirmed out of Jeremy, Chap. 31.27, 28, 29, 30. Behold, the days come, saith the Lord, that I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seed of beast, and it shall come to pass, that like as I have watched over them, to pluck up, and to break down, and to throw down, and to destroy, and to afflict; so will I watch over them to build, & to plant, saith the Lord. This is meant of their return from Babylon; and what than; In those days they shall say not more the fathers have eaten a sour grape, and the childrens teeth are set on edge, but every one shall die for his own iniquity. So than after the return this proverb ceased, and to those Jews that suffered upon the account of Manasses sins; but it's still of force to other Jews, and among us Gentiles.   

The soul that sins shall die.  
Quest. May not God spare a soul that sins? he saith peremptorily here; The soul that sins shall die; and if so, it obstructs, bars up mercy, and leaves us all without hope, and ties God's hand, etc.  
Answ. 1. I will answer this quaere by clearing another Scripture like unto it; Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die. This threatening or law was not purely or simply legal, nor from absolute justice, because if we look at the Elect, it included the good pleasure of God in the death of Christ for them, and so it had somewhat Evangelicall in it; but in respect of the reprobate it was merely legal, and from pure justice, whereby God determined to punish sinners: so here; This threatening hath mercy in it, the soul that sins must either die itself, or in Christ; so that in some its fulfilled Evangelically, in others legally.  
2. Sin is not against the essence and nature of God, for sin is transgression of a law, Et lex est liberrimum dei statutum, had not God made such a law, there had been no sin; Where no law is, there is no transgression, Rom. 4.15. Therefore sin not being against the nature of God, he might have left all free to man, as well as to beasts, fowls, and fishes: had sin been against his nature, he had been necessitated to punish it, but being against his will, he doth freely punish it, and therefore may not punish it, but spare the sinner. Those rules and laws of justice in the Word, are to tie us, and not God, he hath his prerogative above all those laws, and saith; I will have mercy on whom I will, Rom. 9 And if this do not satisfy, cast your thoughts upon the death of Christ: That Christ died is justice, & so respects the Covenant of works; that he died for us is mercy, and so respects the Covenant of grace.   

Obser. 1.  
Men are apt to quarrel against God's Word, Ministrations and proceed in the world, they think and say, he deals hardly, if not tyrannically with them; if he 'cause wars, sand famines, plagues, cast into captivity, and lay his hand heavy upon a nation or family; how apt are the sons of men to murmur and charge God foolishly? But what is flesh and blood unto God? Shall clay dispute with the potter, dust with the balance, the drop with the Bucket? He is the Maker of the whole world, let us be silent before him.  
2. God is just and righteous in his government of the world, and in all his dispensations therein; however things appear, and are accounted of by men. Sometimes the ways of God with the world, Kingdoms, families, persons, seem strange, crooked, dark, unequal, not because they are so, but because men are weak, purblind, and cannot penetrate into the depths of them. God's drowning the whole world, shutting up the knowledge of himself so many hundred years in Judea, from the rest of the world, his consuming Sodom and Gomorrha with fire and brimstone, slaying so many thousand for looking into the Ark, his casting of the Jews from being his people, and letting them go under the curse now 1600. years, his blessing of the wicked, and afflicting of the godly, Jer. 12.1, 2. His casting of Saul for lesser sins, and sparing David, Solomon, who were guilty of greater. His sending unseasonable weather, to blast, corrupt, and make both Corn and Cattles unwholesome, unuseful, or less serviceable; his setting Tyrants over his people, to impoverish, persecute, and destroy them, without any mercy; his ordering it so, that the young of all bruit creatures can shifted for themselves presently, and Infants, the births of more noble creatures should be shiftles so long. That so many thousand innocent creatures are cut of, even infants in public calamities. That the Baptists head must of, when a Barrabas goes free: that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor richeses to men of understanding, nor favour to men of skill, etc. Eccl. 9.11. These and such emergents in the world, prompt occasions unto shallow silly man, to think that there is no Providence, or that the Government of the world is not righteous and just. But as there is a God, so in his wise Providence he orders and rules all things, and that righteously. Psal. 145.17. The Lord is righteous in all his ways; no ways of his general or special Providence, have any crookedness in them; when ever thoughts rise in any to that purpose, let them remember what Jeremy said when his heart was troubled in the same case; Righteous art thou, O Lord, when I pled with thee; though I cannot see the ground, cause, reason of thy ways, yet thou art righteous, and that shall suffice me: God is most righteous, he will punish none unjustly, nor neglect to reward any have done well, Rom. 2.6, 7, 8, 9, 10, 11.  
3. God may give and impose what laws he pleases: Isa. 33.22. The Lord is our Lawgiver; Heb. is, Our Statute-maker; all legislative power is fundamentally in God: James 4.12. There is one Lawgiver: He hath given all creatures, as limits for their essence, so laws for their operation. Psal. 119.91. They continued this day according to thine Ordinances: for all are thy servants, they all do the work God appoints, and observe the laws he prescribes. He may command what he pleases; he licenced Adam to eat of some trees, and not of others; he bade Abraham go out of his Country, sacrifice his son; the Israelites to rob the Egyptians; He forbade the Jews to eat of several fowls and beasts; He appointed Ezekiel to eat his bread baked in dung, Chap. 4. Saul to slay Amaleck, and not to spare man, woman, nor child, 1 Sam. 15. He bad Hosea take a wife of whoredoms, Chap. 1.2. He laid Circumcision, Sacrifices, and all the ceremonials upon the Jews, easier things upon the Gentiles; all souls are his, and what Laws, Statutes, Ordinances seem good to him, he may put upon them. The Gospel, not the Law, faith, not works he hath made the way to glory; He may prescribe what he list, his will is Law unto the creature; He may give us easy, or harsh Laws, such as tend to our ruin as well as our good. Ezek. 20.25. I gave them Statutes were not good, and judgements whereby they should not live. Men may not do so, their Laws must be for good, else they are sinful, and not binding.  
4. Than may the Lord choose whom he will; Rom. 9.13.15.18. Jacob have I loved, but Esau have I hated. I will have mercy on whom I will have mercy, and whom he will he hardens. May Kings choose from among their Subjects whom they please to serve them in their Courts, and shall not the Lord, whose are all souls, take whom he pleases to serve him in his Court of glory? hath every Potter power over the clay to make one vessel to honour, another to dishonour, and shall not the Lord, who is the greatest Potter of all, have that prerogative? ver. 21. Shall the servant have more than the Master? In this great house of the world, there are vessels to honour and dishonour, 2 Tim. 2.20. There be some appointed unto disobedience and stumbling, 1 Pet. 2.8. Yea unto wrath, 1 Thes. 5.9. and who shall question God for so doing? he is not to give account to any man of his actions; he may absolutely do with his own what he list; he made of the same earth man and beast, and shall the beast say to God, Why madest thou me a beast, and not a man? it may as well as man dispute it with God, and say, Why didst thou make me a vessel of dishonour, and not of honour? Should Adam have reasoned it with God, and said; Why didst thou make me the first Adam a natural man, and Christ the second Adam a spiritual man? There is no reasoning with God. Psal. 135.6. Whatsoever the Lord pleased, that did he in heaven and in earth; and whatsoever pleaseth the Lord, that doth he now in heaven and in earth.  
5. Than may the Lord bestow what gifts he will upon the children of men, excellent or mean, greater or lesser; he may give one five talents, another two, a third one. A father gives to his children several portions, to one more, to another less, he is not bound to give all alike, but as seems good to himself: men furnish some rooms with richer hang and materials than others, and that without blame; they plant and beautify some grounds with choice plants and flowers; so deals the Lord with men, some have admirable gifts, others very mean, if you observe God's distributions that way in the world. God hath given the earth to the children of men, Psal. 115.16. yet one hath more, another less, one a fat, another a lean portion; so for reason, wisdom, judgement, understanding, memory, utterance, etc. God hath given these to the sons of men; but some have them in a lower, some in a higher degree. David, Solomon, Daniel, were very wise, Samson very strong, Absolom very beautiful. The Corinthians were enriched with all utterance, and all knowledge, 1 Cor. 1.7. Bezaleel and Aholiab excelled others in skill, Exod. 31. And as it's in gifts, so in graces, one hath a little, another a greater portion, one a single, another a double portion; Ionas but little patience, Job much, the Disciples of Christ had little faith, the woman of Canaan a great faith; God doth of his own give to his own, what and how much he pleases. By variety of gifts and graces, his manifold wisdom, bounty, and goodness are seen, the world and Church are beautified, and each made useful unto other.  
6. All being the Lords, he will take care and provide for them; Nature dictates, yea provokes every creature to provide for its own. There is no good or wise man, who will not do it, much more the Lord. If husbands must provide for their families, 1 Tim. 5.8. God will provide for his. The whole world is God's family, all the living wait upon him, and he feeds them, Psal. 104.27. Especially man is his, and for him he takes care. 1 Tim. 4.10. He is the Saviour of all men, specially of those that believe; it's not meant of eternal salvation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports a temporal Saviour: Math. 8.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They were in danger of drowning. Psal. 36.6. Thou preservest man and beast. The word for preserving is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the name Joshua and Jesus comes, it notes a common external temporal salvation. God is good to all souls, his Sun shines, and rain falls upon good and bad, Math. 5.45. Acts 14.17: 17.28. In him we live, in his Providence, power, goodness, blessing, as worms in the earth, fishes in the Sea, and birds in the air. And this should be a foundation of comfort, as unto all, so especially unto those are poor, and mean, and cast upon hard times, and why, because be you never so poor, weak, sickly, destitute; all souls are the Lords, and he looks after them. Math. 6.31. etc. Christ assures you of it, Take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed? for your heavenly father knoweth that you have need of all these things; but seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you; not some, but all shall be given unto you.  
7. He may set up or throw down whom he william. Isa. 3.4. I will give children to be their Princes, and babes shall rule over them; children in years, and children in understanding, God sets over people. God set up Solomon, and set by Adonijah, though the elder, 1 King. 1. He took David the lest and unlikeliest of all the sons of Jesse, even from the Sheepfold, and set him upon the throne, 1 Sam. 16. Gideon was of a poor family, and the lest in his father's house, as himself confesses, Judges 6.15. yet him did God exalt: so that its true which Hannah said; He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes, and to make them inherit the throne of glory, 1 Sam. 2.8. And contrary, as God sets up so he pulls down whom he pleases. Isa. 42.15. I will make waste mountains and hills, and dry up all their herbs; be the mountains never so great, the hills never so high, God will lay them waste, and level them with the earth, and whatever their issue, wealth, power, wisdom, relations be, God will dry them all up, and they shall be hearbles. Dan. 2.20, 21. Wisdom and might are his, He changeth the times and seasons; He removeth Kings, and setteth up Kings. Did not the Lord lay by Saul and his family? did he not drown Pharaoh in the bottom of the Sea like lead, Herod, Nabuchadnezzar, Belshazzar, and others? did not the Lord lay them low? They were high and green trees, yet the Lord cut them down, and dried them up. You may remember what the Lord said to Ahab; Hast thou killed? In the place where the dogs licked the blood of Naboth, shall dogs lick thy blood, even thine, 1 King. 21.19. And likewise what he saith in Jer. 22.24. As I live, though Coniah the son of Jehoiakim King of Judah were the signet upon my right hand, yet would I pluck him thence: and Ezek. 17.15. of Zedekiah its said; Shall he prospero? no, by the roots shall he be pulled up. God plants and pulls up whom he pleases.  
8. Than are they in safe custody, and no evil can befall them without the Lords good pleasure. Men stand for those are theirs against all opposition, but cannot hinder evil from coming: God stands for his, and he can hinder any mischief. None can have any power over or against his without leave. If God give not Commission, nothing can be done by men or Devils. Joh. 19.11. Christ told Pilate, he could have no power against him, unless it were given him from above; I am in the hand of my Father, he can defend, deliver me from thine and all adversary power; and if he do not, it is by his hand and determinate counsel that thou dost aught against me, and I am content with it: so Luk. 22.53. This is the hour and power of darkness; before you could do nothing, now through divine dispensation you have leave to cease upon me, to judge me, and take away my life, and I submit thereunto. The Devil could do nothing against Job, his sons, camels, sheep, or asses, till he had leave from the Lord, Job 1. He is the God of the world, Prince of the air, and hath bitter envy, great enmity against man, but is not able by all his power or policy to take an hair from the head of any man, till the Lord say do it, Math. 10.30. All souls are the Lords, they are in his hands: It was comfort to David to think his times were in God's hand, Psal. 31.15. My times are in thy hand; and so nothing could befall him unseasonably; yea his person also was in God's hand, and who could touch or harm it without the Lord. Isa. 45.7. The good or evil that befalls us, is from the Lord.  
9 Than it belongs to God to hear the plead, determine the controversies that are between those are his, and to right their wrongs. If all souls be his, he is Judge, and so to hear their suits, decide their differences, and see that one wrong not another. The people Moses was over, are called his people, Exod. 32.7. and he heard their plead, ended their controversies, and righted their wrongs, Exod. 18.13. All souls being the Lords, he hath an ear open to hear their suits, Psal. 125. and he sits in Judgement to do them right that suffer. Hence is it that David appeals to God, Psal. 43, 1. Judge me, O God, and pled my cause against an ungodly Nation. Others judge unrighteously, but I come to thee, do thou judge me, that art the great Judge, all souls are thine, do thou pled my cause, it belongs to thee to do it, and I wait upon thee for it. So the Church in Micah 7.9. I will bear the indignation of the Lord, because I have sinned against him, until he pled my cause. The Babylonians oppressed the Jews, Jerem. 50.33, 34. and the Prophet saith, The Lord of Hosts shall throughly pled their cause, that he may give rest to the Land, and disquiet the Inhabitants of Babylon. Let Babylonians, others, any molest, oppress, God hears, sees, knows what is done, he will pled and maintain the cause of his. Psal. 9.4. Thou hast maintained my right, and my cause; thou sattest in the throne judging right. If the cause be a cause of blood, as it was Rev. 6.10. where the souls cried, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that devil on the earth; the Lord will not neglect it, for the answer was, ver. 11. that they should rest yet for a little season, and than God would avenge their blood; God hath his times to make inquisition for blood, Psal. 9.12. And the earth shall disclose her blood, Isa. 26.20.  
10. God may employ whom he will, and in what ways and works he thinks good; he is neither tied to any sort of men, nor to the laws or Customs of any Kingdoms. Nathan thinks David must build the Temple, but God employs Solomon not David in that work, 2 Sam. 7. He took Amos, who was no Prophet, nor son of a Prophet, but an Herdsman, 
Meminit artificij abjecti, ut discamus deum personas non respicere & infirma eligere, ut fortia confundat, Vatablus.  a poor mean man, and would have him to Prophesy unto Israel, Amos 7.14, 15. He took Cyrus an heathen King, to perform all his pleasure about Jerusalem's rebuilding; He held up and used his right hand to subdue Nations, to lose the loins of Kings, to break in pieces the gates of brass, and cut in sunder the bars of iron, Isa. 44.28.45.1, 2. God employed David a stripling, despised by his brethrens and others, to slay Goliath, and free Israel from the Philistims, 1 Sam. 17. He took a Woman to kill a great Prince, even Jael to slay Sisera, Judg. 4.21. As the Lord may take whom he will, so he may lead them in what ways, and put them upon what designs himself judges fit and meet, however they seem unwarrantable to us. Isa. 42.16. I will bring the blind by a way that they know not, I will lead them in paths that they have not known; I will make darkness light before them, and crooked things straight. The blind, that is, men perplexed, in streights and difficulties, not seeing what to do, which way to turn them. Now God as he is not tied to go in one and the same way, to proceed by the Laws, Statutes, Privileges, Customs, Usances of Kingdoms, Cities, or Corporations, but hath unknown ways and unwonted paths to tread in himself: so he hath unknown and unwonted paths to lead his servants in upon any occasion. It was not trodden path that Phinehas went in when he a Priest or a Priest's son, no Magistrate, thrust a Prince and a Princess through their bellies with a javelin, and that in the presence of Moses the chief Magistrate, Numb. 25. So Esters going into the King, was not according to Law, Chap. 4.16. She ventured her life upon it; and David's eating the Show bread, was an unlawful act if judged by Exod. 29.32, 33. Levit. 8.31.24.5. yet justified by Christ, Math. 12.3. Samson takes a wife of the daughters of the Philistims, and that against the will of his father and mother, and it was against Law for him to marry among the uncircumcised, but he seethe a Woman at Timnah, falls in love with her, and must have her, Judge 14.4. This was of the Lord, his burning the Philistims corn, his slaying a thousand of them with the jawbone of an Ass, pulling down the house upon his own and others heads, were irregular ways, yet such ways as God led him in, and he is in the Catalogue of believers, Heb. 11. The Eunuches throw Jezabell out at the window upon the command of Jehu, and he trod her to death with his Horses, 2 King. 9.33. Jehoiadah the Priest calls forth the Soldiers, sets them in ranges, and makes a Martial Law, that whosoever enters those ranges should be put to death. Athaliah the Queen (who had reigned six years) enters, and at his appointment she is put to death, 2 King. 11. These and many other (as Solomons sacrificing in Gibeon, 1 King. 3.5. Paul's shaving of himself, circumcising Timothy) were irregular and unwonted ways, yet were approved of God, and brought forth unwonted mercies; let us not be too hasty to condemn persons doing extraordinary things, lest we justle against God, and entrench upon his providence and prerogative; if Peter walk upon the waters, there is somewhat of Christ and God in it, Math. 14.28, 29.  
11. Let all be faithful in their places, all souls are his, he hath his eye upon all, and upon every one, and there is none but must give account unto him. What ever talents we have, he will reckon with us for the use or abuse of them. Math. 25.19. The Lord called and reckoned with his servants he had given the talents unto, those had talents of grace, and used them well, were advanced to heaven to their Master's joy; he had a talon of nature, for the abuse was thrown into hell. O let us be faithful in our places, and use our talents to the honour of that God whose we and our talents are. Belshazzer was set on high, had a talon in his hand, but the charge was heavy upon him when he that is Lord of all souls called him to an account, Dan. 5.23. The God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified; and thereupon he was doomed to death, he did not lay out his power and greatness for the honour of God and good of his people, and better he had been a poor beggar than so great a King. Paul had this consideration in him when he said; Woe to me if I preach not the Gospel, 1 Cor. 9.16, 17. And if I yet please men, I should not be the servant of Christ, Gal. 1.10. And when he wrote to the Corinthians: We labour that we may be accepted of him; for we must all appear before the Judgement-seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether good or bad, 2 Cor. 5.9, 10. Men must give account of all they have received, and if they be found false and unfaithful, they shall smart for it. Seeing than every one of us shall give account of himself to God, Rom. 14.12. Let us all be faithful in the lest, in the greatest things committed to us, and so shall we have peace within, praise of God, if not of men, and a sure reward.  
12. He may take away or continued men here as long or little while as he will, all souls are his, and he may cut of the thread of life, or lengthen it out at his pleasure. Moses speaking to the Jews as one man saith; He is thy life, and the length of thy days, Deut. 30.20. That is, the shortening or prolonging of thy life and days are in his hand. God therefore told Solomon, that if he would keep his commands, he would lengthen his days, 1 King. 3.14. The keys of life and death are in the hand of the Lord, and in a moment he can let out our souls, bring down to and back from the gates of death: Hence is it that some are taken away at the first hour, some at the third, some the sixth, some the ninth, and some lengthend out unto the twelfth, and live more years than others do days or hours: Methushelah lived 969. years, and many children attain not to so many days or hours; from the birth, the womb, and conception, God takes them away, Hos. 9.11. He cut of all flesh by the flood young and old; and long since that he hath threatened to cut of evil doers, Psal. 37.9. and man from of the Land, Zeph. 1.3. and when he pleases he doth it.   

The soul that sins shall die.  
Hence obs: 1. God may lay what punishment he pleases upon the soul that sins, all souls are mine, and the soul that sins shall die, it shall suffer what ever I see good, according to the nature of its sin. How ever the words seem to import an equal punishment for all sins, yet it's otherwise according to the intrinsical nature, circumstances, and demerit of the sin shall be the death. God will proportion the one unto the other, secundum ordinem justitiae, as he rewards men according to their works, so he will punish them according to their sins. God hath variety of deaths, and various degrees of those deaths, variety of afflictions, and various degrees of the same, he lays on which, and in what measure he pleases; how are sinners tortured with collicks, stranguries, gouts, stone, plague, and other diseases. If States think good to inflict upon Delinquents several punishments, and in a high degree as they find men guilty, how much more may God? he smote Jehoram with incurable and sore diseases, so that his bowels fell out, 2 Chron. 21.18, 19 He sent fire and brimstone upon Sodom and Gomorrha, Gen. 19 He did that in Jerusalem which he never did before, nor ever would do the like, he punished them so with famine, that fathers did eat their sons, and sons their fathers, Ezek. 5.9, 10. Neither these nor any that suffer in what kind soever, do suffer unjustly; men may pretend innocency, but if they suffer, and that severely, God is not cruel, they are not guiltless; for the soul that sins shall die.  
2. Sin is a deadly thing, the soul that sins shall die, sin is the great murderer, it let death into the world, and keeps death alive, if there were no sin, there would be no death, no punishment, but if men sin, they must suffer; the old world sinned, and died for it; Sodomites sinned, and died for it; the Bethshemites sinned by looking into the Ark, & 50000 of them died for it; Jerusalem sins, and is burnt for it, and her children buried in a Babylonish grave; Ananias and Sapphira die for their dissimulation; the wages of sin is death, Rom. 6.23. Let us than take heed of sin, whereby we offend that God who hath said, The soul that sins shall die; he is a dreadful Majesty, and aught ●●●●y to be feared. Jerem. 10.7. Who would not fear thee, O King of Nations? for unto thee doth it appertain; fear is God's due, and your duty; Stand in awe than and sin not, Psal. 4.4. If you sin, you must die; death is the King of fears, and God is the King of death, he can command it to cease upon you in a moment.    

VERS. 5, 6.  
But if a man be just, and do that which is lawful and right.  
And hath not eaten upon the Mountains, neither hath lift up his eyes to the Idols of the house of Israel, neither hath defiled his neighbour's wife, neither hath come near to a menstruous woman, etc.  
THe Lord having vindicated himself in general, v. 4. from that unjust accusation, that their fathers sinned and they who were the children suffered, he comes here in a more particular manner to quit himself from that false imputation. I have told you that the soul which sins shall die, but  
1. If a man be just, he shall not die, but live, as appears from the 5. ver. to the end of the 9  
2. If his son be unjust and wicked, he shall not live but die, as appears from the 10. ver. to the end of the 13.  
3. If this unjust man beget a son, who lives not in his father's sins, but is just and deals justly, notwithstanding all his father's sins, he shall live, he shall not die, as is evident from the beginning of the 14. ver. to the end of the 17.  
The words in the 5, 6, 7, 8, 9, verses, contain and specify.  
1. A subject, which is a man just, or a just man.  
2. The description of this subject, which is set out.  
1. In general, ver. 5. And do that which is lawful and right.  
2. In particular, and that 

1. In duties respecting God, ver. 6. which are set down negatively, and they are two. 

1. Not eating upon the Mountains.  
2. Not lifting up the eyes to the idols of the house of Israel.    
2. In duties respecting man, and they are divers. 

1. Continency, Neither hath defiled his neighbour's wife.  
2. Chastity, Neither hath come near to a menstruous woman. These two be in the 6. ver.  
3. Innocency in four things. 

1. Not oppressing any.  
2. Restoring the pledge.  
3. Not spoiling by violence.  
4. Withdrawing his hand from iniquity.    
4. Charity, which is held out in 

1. His feeding the hungry, ver. 7.  
2. Clothing the naked, ibid.  
3. In lending freely, ver. 8. He that hath not given forth upon usury, nor taken any increase.    
5. In righteous judgement, between man and man, ver. 8.      
Lastly, a general comprehending of these and all other duties, ver. 9 Hath walked in my statutes, and hath kept my judgements, to deal truly.  
3. The thing predicated on this subject so described, He shall live.  
I shall open the words, and after come to the observations.  

Vers. 5. If a man be just.  

Qui culpa vacat aut reatu cujus factus approbatur.  Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man free from fault, doing things approvabie, such an one was Noah who is called, Gen. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an one was Zachary, Luke 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septua●renders it in this place, and the word for just is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a wicked man. Psal. 37.16. A little that the righteous man hath, is better than the richeses of many wicked. So Ps. 1.6. there is an opposition between the righteous and ungodly, the just and wicked.   

Do that which is lawful and right.  
Hebrew for lawful and right, is judgement and justice. To do judgement, is not only to do things judiciously and rationally, but here it notes one part of the office of a Judge, which is reos condemnare, to sentence and condemn the guilty, and so to do justice, is not only to judge without respect of persons, but innocentes absolvere & vindicare, to absolve and vindicate the innocent. Thus Pradus interprets the words, who thinks these words coming together, not to be exegetical, but signifying distinct things, in a more narrowed sense, than when they are taken absolutely and in their latitude. So Isa. 5.7. he looked for judgement, that the guilty should be condemned, but behold oppression, iniquity, a scab, as the word signifies, the Delinquents being spared, there was iniquity in the Judges, a scab upon the State. I looked for righteousness or justice, that the innocent should be vindicated and freed from the accusations, aspersions, oppressions of the wicked, and behold a cry, they suffered, were condemned, and this was a crying sin. When men in place do act according to the laws of God, suppressing the wicked, defending and countenancing the good, than they do judgement and justice. Some by these words understand the fulfilling of the Law, when a man gives to God and man what is required, than he is a just man, he doth judgement and justice.   

Vers. 6. And hath not eaten upon the Mountains.  
Upon mountains and hills both the Jews and Nations used to build high places, Images, and Altars, 1 King. 11.7: 2 King. 17.10: Jer. 17.2: Ezek. 6.13. And there they did sacrifice to their idoll-gods, Hos: 4.13. They sacrifice upon the tops of the Mountains, and burn incense upon the high hills: see Ezek. ●0. 28: 2 Chron. 28.4: Isa. 57.7. And of those things were sacrificed to the idols they were want to eat, Psal. 106.28. They eaten the sacrifices of the dead, of those beasts, fowls, or whatsoever things they sacrificed to the dead idols, of those they did eat. Such was the eating, Exod. 32.6: Judg. 9.27: 16.23.25. This eating of idolothites noted their communion with idols, that they were in near relation, even as near as those that live, sit, feed and feast together. 1 Cor. 10.20, 21. By their eating and drinking those things were offered to idols, they had communion with idols and devils.  
This eating of such things was a grievous sin, they left God the holy One of Israel, and joined themselves to dumb and dead idols, which could do nothing for them but procure the wrath of the true and living God against them.  
Not to eat upon the mountains than is to keep one's self free from false worship. 
Super montem comedunt omnes qui cultu alio, quam juxtaverbum dei, religionem habent, Oecolamp.  They eat upon the mountains, who worship God any other way than he hath prescribed in his Word.   

Neither hath lift up his eyes to the idols.  
The lifting up the eye in sacred Writ notes.  
1. A serious and affective consideration of a thing, as, Isa. 40.26. Lift up your eyes on high, and behold who hath created these things; that is, seriously and affectively consider, contemplate the heavens, and host of them; so here, to lift up the eyes to idols, signifies to affect, mind much, to think upon them, as if they had some special beauty, excellency, or deity in them.  
2. To countenance; Psal. 4.6. Lift thou up the light of thy face upon us; the eye is the light of the face, when that is let down, it notes disfavour, discountenancing; but when that is lift up, it imports the contrary; so here, lifting up the eyes to idols, imports a favouring, gracing, countenancing of them.  
3. Adoration, Lifting up the eyes is an adoring gesture, Eze. 8.16. 
Levatio oculorum est gestus adorantis.  The 25 men there stood with their faces towards the East, their eyes were lift up to the Sun, and the Sun they worshipped. Job 31.26. If I beheld the Sun when it shined; Did not he see the Sun when it shined? Yes; but he did not lift up his eyes to adore it, though it were a beautiful and glorious creature, a great benefactor unto the whole world.  
4. Invocation and expectation of something the party would have. Joh. 17.1. Christ lift up his eyes to heaven, and said, father glorify thy son; he looked up to heaven, prayed and expected glory. Psal. 123.1. Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Here was invocation and expectation of mercy, ver. 2. So lifting up the eyes to idols, argues invoking of, and expecting help from them, and the not lifting up the eyes unto them, implies a dis-affecting, discountenancing, and detesting them as lies, vanity, abomination.   

Idols.  
Hebr: word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dung which is trodden down in the streets. They are stinking, loathsome, 
Stercus quod in platea convolutatum est, Avenarius.  defiling things, a man cannot be more annoyed with the dung of man, or any other creature, so as he is with idols, they defile the whole man; James 3.6. An ill tongue defiles the whole body, and an idol defiles the whole soul and body; Septu: renders the word for idol's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thoughts, devices; because they are the mere inventions of men's brains, the imaginations of their hearts. God said thou shalt not make to thyself any graven image, or any likeness of any thing, Exod. 20.4. Yet vain, silly, weak, wretched man, will be making to himself likenesses of every thing; and fancy a deity in that which is most unlike, yea most opposite to the true deity.   

Of the house of Israel.  
These words are added,  
1. To prevent an evasion and excuse of theirs; had the Prophet said. Neither hath lift up his eyes to idols, and no more, they would have said, we hate the idols of the Nations, and have nothing to do with them, we know such idols are forbidden; to cut of this plea therefore, the words run thus, Idols of the house of Israel.  
2. To mind them of Gods dealing with the ten Tribes for their idolatry, who properly are called the house of Israel, and were carried into captivity, 2 King. 17.  
3. If by house of Israel be meant those of Judah and Benjamin, which I conceive to be the Prophet's mind, it is to take away a false conceit they had of their gods above others: be it that others have worshipped their idols, given more honour to them than was due, yet we worship the true God, use these idols and images in worship to further our honouring and worshipping God by them, we do not terminate our worship in them, but transmit it by them unto God; what ever conceits you have of your idols, they are idols, not better than those of the ten Tribes and Nations, by which they provoked God against them, so do you by these.   

Neither hath defiled his neighbour's wife.  
From duties respecting God, he comes to duties respecting man, and gins with that concerns the married estate.  
By neighbour, understand not only him that dwells next you, but any man whatsoever: so neighbour is taken, Luke 10.36. The meaning of the words is not that a man may lie with a strangers, foreigners, or an enemy's wife, but not with his neighbours; not, the meaning is, a man must not lie with any man's wife whatsoever, be he single or married, he may not defile the wife of another man, he may not commit adultery with her, which is meant by the word defiling.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Which Montanus renders, Non violaverit: Septu: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath not contaminated: others, Non polluerit, non stupraverit, hath not defiled: I shall insist a little upon the evil of this sin.  
1. It breaks the order which God in his great wisdom hath set, he hath appointed that two should be one flesh, not three, or more, Gen. 2.24. and it's often set down by the Spirit of God, as Math. 19.5, 6: Mark 10.7, 8: 1 Cor. 6.16: Eph. 5.31. that this divine institution may take the deeper impression upon men, and so be kept inviolable; but when adultery is committed, it's against the institution of an infinite wise God, and dreadful breach of his order, and however it be done in secret, yet the Lord seethe it, Prov. 5.21.  
2. It stains the ordinance of God, marriage is honourable, both in itself, and as its a resemblance of Christ and his Church, Heb. 13.4: Eph. 5.31, 32. Now if adultery be committed, the bed is defiled, the honour of the married estate laid in the dust, and the members of Christ made the members of an harlot, 1 Cor. 6.15. Adulterers therefore sin against Christ, they take away that resemblance is in marriage between Christ and his Church, and prostitute their bodies, what lies in them, to dishonourable acts.  
3. It brutifies a man, besots and makes him is a rational creature, the chief of God's works here in the world, to be like unto the bruit creatures, and to do irrational things; Hos. 4.11. Whoredom is one of the things take away the heart, that is, rectum judicium, a right understanding; Jer. 5.7, 8. Like horses they neighed after their neighbour's wives; they were more like horses than men, and acted like those brutish unruly creatures. Whereupon the Lord saith, Chap. 13.27. I have seen thine adulteries, and thy neighings. Adultery makes men so sensual, that they forget reason, it blinds and infatuates them exceedingly. Solomon who had the greatest portion of wisdom, by his pleasing himself with women, doted and did strange things, he became as blockish as the idols he set up. Men that live in such pollutions of the world, as adultery and other uncleannesses are; the Apostle likens them to dooges and swine, 2 Pet. 2.22.  
4. In this sin, man sins against  
1. His own body, 1 Cor. 6.18. Fornication and adultery are sins in a special manner against a man's own body.  
1. In that he subjects it to another, it's called a bowing down, Job 31.10. To bow down to an adultress, to bow down to an adulterer, is a subjecting themselves to be one with each other: the thief is not one with the thing he steals, nor the murderer one with him he murders, but the adulterer is one with the adulteress.  
2. Weakens it, brings diseases, and hastens death, the more prodigal men are in pouring out themselves in filthy practices, the faster they wear out. A King of Navarr weakened himself so by lascivious courses, that his body grew very cold, and no heat could be kept in it. The Physicians after consultation wrapped him in a feare-cloath dipped in aqua vitae, and burning of the thread they fastened it with, the fire caught hold of the cloth, and immediately burnt him.  
3. He defiles it; Matth. 15.19, 20. Adulteries, fornications, are among the things that do defile a man; they are unclean persons, who fall into those sins: Ceremonial defilements, as touching a leprous person, a dead body, were evil, but this is a moral defilement.  
2. It's a sin against their names and credit, Prov. 6.33. Dishonour shall he get, and his reproach shall not be wiped away; it sticks fast like a Blackamoors skin and Leopard's spots, nothing makes more infamous. Eccles. 23 26. A shameful report shall she leave, and her reproach shall not be put out, speaking of the whorish woman.  
3. It's against the peace and comfort of a man, it wounds them sorely; Prov. 6.33. A wound shall he get, a wound in his conscience, which is the worst of all wounds. There be some sins that do vastare conscientiam, and adultery is one of the chief of them, it devours all the peace, quiet, content, comfort, the soul had; and wounds it so greatly, that sundry times it proves uncurable, yea so fiery, stinging and tormenting it is, that men make away themselves; some have hanged, some pistoled, some drowned themselves. Prov. 7.26. She hath cast down many wounded.  
4. It's against a man's own soul; Prov. 6.32. He commits adultery, destroyeth his own soul; the soul is a precious thing, yea most precious, it's better than all the world; what an evil is it than to destroy that is so excellent. Adultery is the destruction of a soul, Incidit in gehennam qui incidit in mulierem peregrinam, therefore it's said, Pro. 7.27. Her house is the way to hell, going down to the chambers of Death, Prov. 23.27. An whore is a deep ditch.  
5. It's a great offence to the innocent parties; to the wife of the man commits it, to the husband of the woman falls into it. Mal. 2.14. If a man leave his wife, who is his companion, and the wife of his Covenant, he deals treacherously and perfidiously with her; he promised before the Lord to be for her and none else; so the woman when she doth so, forsakes the guide of her youth, and forgets the Covenant of her God: what greater wrong can a man do to his wife, or a wife to an husband, than to be treacherous the one to the other; they rend themselves each from others, and bestow themselves upon strangers; strangers have their hearts, affections, and company; strangers have power over them, & not their wives or husbands, which they aught to have, 1 Cor. 7.4.  
6. It's a sin that prejudiceth the family, and may bring ruin upon it; bastards, those are misbegotten, are brought into the family, bitter jarrings, contentions and jealousies raised therein. Prov. 6.34. Jealousy is the rage of a man, and so of a woman: and Job tells you that this sin is a fire that consumeth to destruction, it consumes the body, the estate, the family. Chap. 31.12. And if I were guilty of it, it would root out all my increase; not one or two, but all his increase. This is a sin that hath ruin'd many families, and is against not only the good of families, but of mankind. Hos. 4.10. They shall commit whoredom, and shall not increase. And what if an adulteress should bring forth, Ecclesiasticus 23.25. Her children shall not take root, and her branches shall bring forth no fruit.  
7. It occasioneth, if not causeth, many other sins; sometimes the adulteress pilfreth from her husband, and wastes his estate, neglects him and her family; sometimes it hath idolatry following it: Solomon's Wives, Concubines, and Whores brought him to idolatry. Jer. 13.27. I have seen thine adulteries, and thy neighings, the lewdness of thine whoredoms, and thine abominations on the hills Corporal and spiritual adultery go together very often. And not only these, but it hath been the cause of untimely deaths and murders; David defiles the wife of Vriah, and he must first be made drunk, and after be murdered, that the fact might be concealed, 2 Sam. 11. Edgar once King of this Nation, falling into adulterous practices with Alfreda a Noble man's wife, one Ethelwolfe, they got him dispatched out of the way, 
Chrysost. in Ps. 51. Hom. 1. Fructum adulterij dicit esse homicidium & veneficium & Hom. 42. in Math. Dicit mulieres adulteras frequentissime homicidium moliri.  that so they might marry. The father saith, that the fruit of adultery is murder and witchery, and that adulteresses do frequently practise murders. Prov. 6.26. The adulteress will hunt for the precious life. It's also accompanied with much lying and perjury.  
Lastly, The evil of this sin is seen in that it sets Christ and God against a man, and shuts him out of heaven. Mal. 2.5. I will be a swift witness against adulterers; Men are backward to meddle in that case, but Christ will be forward to witness against them. It's spoken of him, Heb. 13.4. Whoremongers and adulterers God will judge; he reserves such to be punished at the day of Judgement, 2 Pet. 2.9, 10. and than he will shut them out of heaven, 1 Cor. 6.9, 10: Rev. 22.15. and they shall have their portion in the lake that burneth with fire and brimstone, Rev. 21.8. And so shall be punished with an everlasting destruction, from the presence of the Lord, and the glory of his power, 2 Thes. 2.9.  
The punishment appointed by God for this sin here in this world, was no less than death, as you may see, Levit. 20.10: Deut. 22.22. Both the adulterer and the adulteress were to be put to death. Job intimates so much, who lived b●fore the Law was given, Chap. 31.11. This is an heinous crime, yea it is an iniquity to be punished by the Judges; he means its capital, 
Fitzherb: out of Baronius Anno 745. in his first part of policy and relig. Chap. 1.20.  and deserves death. Boniface, Bishop of Mentz, in a Letter of his to Theobald King of the Mercians here in England, dissuading him from unclean practices, tells him of the Paynims in old Saxony, who knew not the true God, lived chastely with their wives, and if maid or wife were taken in fornication or adultery, they first strangled them and than burned them, and he that corrupted either, was hanged over her he had corrupted, or else the woman offending in this kind, was stripped naked to the middle, whipped by chaste Matrons from Town to Town, and pricked with sharp knives till she died therewith. And if the Gentiles who knew not God, had such a zeal and love to chastity, what should you do that are a Christian King? if Paynims did so hate this sin, how should we Christians much more do it? Some would have it punished with death, because the sin is the same it was than, and God the same, hating it as much as ever; be it so, yet the change of punishment maketh the sin neither less hateful or grievous, nor God changeable. Under the Law he that gathered sticks on the Sabbath was stoned to death, Num. 30. But Christ excused his Disciples when they pulled and rubbed the ears of Corn on that day, Matth. 12. The thief was than to restore ; but under the Gospel, Let him that stole steal not more, only make restitution of the thing stolen, or recompense for it; neither doth it argue change in God, to change or mitigate the punishment; for than he should be charged with change for changing the Ceremonial Law and Judicials belonging to it. The Law came by Moses, but grace and mercy by Christ, and the times of the Gospel abate the rigorous punishments of the Law rather than intent them: neither do I conceive there should be no punishment for this sin, as some gather from Joh. 8. where Christ did not condemn the woman taken in adultery; he did not thereby abrogate that Law, but by his silence shown, that it is not always necessary for States to punish that sin with death, but with punishments of a lower nature; 
Willet upon Exod. 20.  and some of note observe that it was not single but double adultery when they were put to death for it under Moses Law. Let every one know how to possess his vessel in sanctification and honour, and not in the lust of concupiscence, 1 Thes. 4.4, 5.   

Neither hath come near to a menstruous woman.  
Heb: is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman separate or put apart for her monthly courses or terms; for niddah is from nadad or nadah, to remove, separate, put away: divine providence hath so ordered it, that in that sex there is naturalis fluxus sanguinis every month, both for purgation of their bodies, and preparation of them for conception, so that it's not a disease, as some ignorantly conceiting, have had great prejudice against their wives, and been too rigid towards them, but it's a benefit unto them, and great advantage to nature; but when this flux came upon them, they were by the Law of God, during that time, accounted unclean, that is, unfit for matrimonial acts and use, Levit. 12.2. and so separate a loco & sanctuario, from companying with their husbands, and coming to the Sanctuary, Levit. 15.31.  
This practice also was among the Heathens, which its probable they learned from Moses. The Zabians had a law, that such women should devil apart for a time, and they purged with fire the places where they were.  
Orpheus gave charge, that women in that condition should not come to the sacred rites of Bacchus.  

Willet on Levit. 15. Euripid. Iphig: in Tauris.  And Diana suffered not a man had touched a slain person, or a woman in childbed, or a dead corpse, to come unto her Altars, but counted him as unclean.   

Come near.  
That is, hath not only not lain with her, known, enjoyed her, but not had any thing to do with her. Levit. 15.19. Whosoever toucheth her shall be unclean till evening. If an Husband or any other man touched the woman in time of her separation, they were unclean for it.   

Why men should not come near their wives at such times?  
1. It's against the light and law of nature, which never puts men upon things uncomely and horrible, but startles at them: and surely if any should be so vile and vicious, to do such a thing, he would find a reluctancy even in nature itself, unless he be become unnatural: The Heathens have detested it, and the Mahometans have decreed against it in their Alcoran.  
2. in regard of posterity and good of mankind; for children begotten than at such times are either unhealthy, weak, or deformed, as Aristole observeth, de gen. animal. And Jerome upon this place; If men be careful of having good breed and seed of all other things, as Cattles, Fowl, Corn, Plants, Flowers; how much more should they be careful of their own seed & posterity, that it may be sound, strong, comely and useful to the public.  
3. It's that which the wisdom of God hath forbidden, and if there were nothing else in it, that is sufficient. Levit. 18.19. Thou shalt not approach unto a woman to uncover her nakedness as long as she is put apart for her uncleanness. In this Chapter, unlawful marriages and unlawful lusts are forbidden, and it is as unlawful for men to meddle in that case as to marry their Mothers, Sisters, Aunts, or Daughters in Laws; the same authority that hath forbidden one, hath also forbidden the other.  
4. The punishment of this sin is great, Levit. 20.18. The man and woman are both to be cut of from among their people; the meaning is, not to be separated from the Congregation as defiled, but they were to dye for their unseasonable lusts, and approaching near to each other. This may seem very severe; but know, if the man did it ignorantly, he was judged unclean seven days, and was to wash and cleanse himself, Levit. 15.24.27. But if wittingly and knowingly it were done, they were both to dye for it. Answerable to this is what our Prophet saith here: If he have not come near to a menstruous woman he shall live. Solomon understood this, when he said, Eccles. 3.5. There is a time to embrace, and a time to refrain from embracing; or as the Heb. hath it, to be far from embracing: and no time hath the Lord so punctually and severely forbidden it as at that time. Though there be not the same punishment in practice amongst us, yet God hates this sin nevertheless, and questionless visits with sharp sickness, yea strange and sudden death for it.  
Let men and women moderate their affections, 
Adulter est uxoris propriae, amater audentior Corystus pythag●ricus.  mortify their lusts, live soberly, and take heed of provoking God by unseasonable embrace, who would have his people to be chaste both in body and soul.   

Vers. 7. And hath not oppressed any.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath not afflicted, molested, sadded, oppressed; for so the word janah signifies, and it's mostly applied to rich and great men who usually molest and oppress the poor, 
Contristare affligere opprimerem, vin facere significat, id quod clam & pulam verbis & factis fiere potest.  the fatherless, widows and strangers. Levit. 19.33. If a stranger sojourn with thee in the land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not vex him or oppress him. Jer. 22.3. Do no violence to the stranger, the fatherless, nor the widow. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not afflict, molest, oppress either of them. Ezek. 22.29. They have vexed the poor and needy. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you have all these together. Zach. 7.10. Oppress not the widow, nor the fatherless, the stranger, nor the poor.  
Besides these, there were servants also whom they might not oppress. Deut. 24.14. Thou shalt not oppress an hired servant. These chief are subject to oppression, but great and small may vex and oppress one the other. Leu. 25 17. They shall not oppress one the other. Sometimes it falls out so, but more frequently the great, rich, men in place and power do oppress those are inferior to them, & under them. The Sept. renders the words we are upon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath not by his power, greatness, or strength, oppressed a man: where these are, it's hard but to oppress others. James attributes oppression to rich men, Ch. 2.6.   

Wherein this oppression consists.  
1. In out-reaching men in buying or selling. Levit. 25.14. If thou cell aught unto thy neighbour, or buyest aught of thy neighbours hand, ye shall not oppress one the other. Men must neither cell too dear, nor buy too cheap, which is contrary to the practice of the world; for most men, if not all men, will buy as cheap, and cell as dear as they can.  
1. It's oppression when the buyer will wring a Commodity out of his neighbours or brother's hand, which he is unwilling to part withal: Ahab will have Naboth's Vineyard, 1 King. 21.  
2. When he makes advantage of the cellar's necessity, and so many moneyed men will furnish sellers and needy men with money, upon condition they may have such wares, such an house, such land at an easier and under rate; such advantage they made of them. Neh. 5.3. Who were necessitated to mortgage their lands, vine-yards and houses for money to buy corn: So those cell to the shops, you will have their commodities at, etc.  
3. When he disparageth the Commodities of the seller, who being not so well insighted into the thing to be sold, as the subtle buyer, is overreached and defrauded. Prov. 20.14. It is naught, it is naught saith the buyer. He brings up an ill report upon it, casts a mist before the cellar's eyes, that so he may get it at a cheap rate: So in the Seller.  
1. When you cell that for good which is not so. Amos 8.6. They sold the refuse of the wheat for good wheat. And so for meats, wares, fruits, wines, many help of ill commodities with lies, oaths, false glosses, lights, and pretences that it cost so much; that such would have given them so much, etc.  
2. When you deceive them in weight and measure. Prov. 20.10. Divers weights and divers measures are both of them alike abomination to the Lord.  
3. When you take advantage of the buyers weakness or necessities; some, when an ignorant party comes to their shops, they set the Dice upon him, and make him pay double, or more than a knowing man should; but this is against the rule, 1 Thes. 4.6. Let no man go beyond, or defraud his brother in any matter. So for his necessity, many sellers seeing men in streights, and that they must have their Commodities, they set them such prizes as undoeth them, dealing with them: so that according to Amos 8.4. They swallow up the needy, and make the poor of the land to fail.  
2. In withholding that is right and due to others, Jam. 5.4. Behold the hire of the labourers which have reaped down the fields, which is of you kept back by fraud, cryeth. The labourer is worthy of his hire, saith Christ, Luk. 10.7. and it was quickly to be paid, Levit. 19.13. Now to deny it, withhold it, to detract from it, or to pay it in money not currant, is oppression. Mal. 3.5. I will be a swift witness against those that oppress the hireling in his wages, the widows and the fatherless, and turn aside the stranger from his right. If any withhold the portion of Orphans, Legacies given to the poor, the estates and rights of Widows, they will lie under the censure of being Oppressors.  
3. In laying too heavy burdens and tasks upon others. The Egyptians oppressed the Israelites, Exod. 3.7. They must make their tale of brick, 
Gratius est nomen pietatis quam potestatis: etiam familiae magis patre quam domini vocantur. Tertul.  and gather straw too; which made them cry more than they did before, Exod. 5. And so many lay more upon their servants and Apprentices than they can well perform: they must be up early, down late, far hard, lie hard, work hard, and be worn out before their time, if they had not been under such rigid Masters, and Taskmasters; and if not so, to break away and run into dissolute and desperate courses, and what is this but oppression in a high degree; whereas the rule is, Col. 4.1. 
Operae cum modo exigendae sunt & valetudinis servorum humane haheuda ratio. Grot. de jure belli, l. 3. c. 14.  Master's give unto your servants that which is just and equal, knowing that ye also have a Master in heaven.  
Likewise the taxing and rating the poorer sort of people beyond their proportion, for the easing of the richer sort, is great oppression. Isa. 10.1. Woe unto them that decree unrighteous decrees, and that writ grievousness which they have prescribed to turn aside the needy from judgement. Great and rich men usually make the rates and taxes, and what they decree, prescribe, though never so grievous to the poorer sort, must stand; but let them look to it, there is a dreadful woe pronounced against them: and Amos 4.2. Hear this word ye Kine of Bashan, which oppress the poor, which crush the needy: The Lord God hath sworn by his holiness, that the days shall come upon you that he will take you away with hooks, and your posterity with fishhooks.  
4. In perverting and delaying of justice and judgement, so that the Petitions and causes of Widows, Orphans, and Poor people cannot be heard. Isa. 1.23. Every one loveth gifts, and followeth after rewards, they judge not the fatherless, neither doth the cause of the widow come unto them. The fatherless and Widows had no gifts, no bribes to give them, the rich had, & by that means justice was perverted, and judgement delayed. Yea judgement was turned into gall, and the fruit of righteousness into hemlock, Amos 6.12. And this sin is reckoned amongst the mighty ones. Am. 5.12. I know the mighty sins, they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. Let the poor man and his cause be never so good and just, rich and great men by their purses and their friends have in all ages, and still, do oppress them in judgement, Jam. 2.6. When the wolf and sheep were in contention together, the wolf confessed the sheep had a better cause than he, but he had stronger teeth than they: so poor men, widows, orphans, may have a better cause than rich and great men, but they have stronger teeth than they, & therefore Zephaniah is not afraid to call such evening, yea ravening wolves, Zeph. 3.3.  
5. In imposing upon men's consciences those things are doubtful & disputable, whither warrantable or not, yea of unlawful things, this is the greatest oppression of all. When Doctrines, Worship, Disciplines are imposed upon men's consciences, which cannot clearly be made out to them, it's height of oppression, and the ground work of persecution. The Scribe and Pharisees taught for Doctrines the commandments of men, Matth. 15.9. They laid grievous burdens on men's shoulders and hearts, Matth. 23.4. So did Prelacy of late, and oppressed men in their Courts for not observing their Ceremonies and Will-worship: add not only so, but persecuted men, and drove them out of the land; and this is an evil in many Families, where Husbands, Parents, Masters, put & press those things upon their Wives, Children, and Servants, which in conscience they cannot yield unto; or if they do, it's with doubting and scrupulosity: and what is not of faith is sin, Rom. 14.23. And the rule is, 1 Cor. 7.23. Ye are bought with a price, be not ye servants of men.   

The evil of oppressing.  
1. It's an unnatural evil; no creatures do oppress those of their own kind; take birds of prey, Eagles, Vultures, Hawks, do not pray upon those of their own, but another kind. So Lions, Tigers, Wolves, Bears are favourable to those of their own kind, and prey upon Foreigners, those of another kind; but men most unnaturally pray upon one another: homo homini lupus, one man is a Wolf to another. Ezek. 22.27. Her Princes are wolves, ravening the prey. And who were the prey? widow's and fatherless ones, Isa. 10.2. Lion's have spared men, Dan. 6. Ravens fed men, 1 K. 17. and yet one man seeks to eat up, and devour another.  
2. It's argument there is little or no fear of God in their hearts that do oppress others. Levit. 25.17. Ye shall not oppress one another, but thou shalt fear thy God: Whereby is fully intimated, that if they oppress, they do not fear God; if they fear God, they will not oppress; for by the fear of the Lord men departed from evil, Prov. 16.6. When Amaleck fell upon the Jews, and smote some of them passing through his Country, it's said, he feared not God, Deut. 25.18. The Jewe's oppressing one another, is attributed to their not fearing of God. Nehem. 5.9. Job's eschewing of evil was, because he feared God, Job 1.1.  
3. It's against that great and common rule of equity, Matth. 7.12. All things whatsoever ye would that men should do unto you, do ye even so to them. The like is in Luk. 6.31. Now no man that is in his right mind, that hath use of reason, would have another to wrong and oppress himself in estate, name, conscience; he should not do it unto others. Lactantius saith, 
Radix & omne fundamentum aequitatis est illud: vide ut ne facias ulli quod pati nolis; sed alterius animum de tuo metieris. in Epitome: institut.  That is the root and whole foundation of equity, not to do to any, what he would not suffer himself; and measure another's spirit or mind by thine own. Hierom calls this sentence of Christ's, all things whatsoever ye would, etc. totius justiciae breviarium, and should always be written upon men's hearts. Ad Celantiam.  
4. It's a sin greatly provokes God, hath dreadful woes denounced against it, and brings dreadful judgements upon those are guilty of it; see Mica, 2.12. Heb. 2.12. Zeph. 3.1. Jer. 22.13. Isa. 10.1, 2, 3. In those places such woes are thundered out against oppressors, as would make even stony hearts to tremble: what will ye do in the day of visitation? to whom will ye flee for help? God will visit for this sin. Prov. 22.22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the gate: For the Lord will pled their cause, and spoil the soul of those that spoilt them. The Egyptians oppressed the Israelites, and did not God spoil the Egyptians? Exod. 12.36. Rhehoboam would oppress his Subjects by laying heavy burdens upon them; and God spoilt him of ten Tribes, 1 King. 12. And he threatens to be a swift witness against those oppress the hireling in his ways, the widow and the fathelesse, and turn aside the stranger from his right, Mal. 3.5. The meaning is, God will punish them severely, and you may see what God will do, Exod. 22.21, 22, 23, 24. If thou afflict, vex, oppress the stranger, the widow, the fatherless in any wise, and they cry at all unto me, I will surely hear their cry, and my wrath shall wax hot, and I will kill you with the sword: and your wives shall be widows, and your children fatherless. Of all people, strangers, widows, fatherless ones should be pitied, countenanced, counselled, comforted, relieved; for therein lies the fruit and power of true Religion, Jam 1.27. If those therefore be afflicteed in any wise, and do cry at all, God will hear; his wrath will wax hot, consume you, and bring your wives and children into their condition; therefore 1 Thes. 4.6. But hath restored to the debtor his pledges, etc.  
Poor men being in streights, were want to pawn their garmen, their tools, and householdstuff, unto their Creditors, for what they borrowed of them. Men that had money and means were hard-hearted, and would not lend freely: and when they had the poor & needies pledges, they would keep them. The Lord therefore gave them laws thereabout, as Exod. 22.26. If thou at all take thy neighbour's raiment to pledge, thou shalt deliver it unto him by that the sun goeth down. So Deut. 24.6.10, 11, 12, 13.17. They might not take the upper millstone nor a widow's garment for pledges: and what they did take, they were faithfully and speedily to return. Job complains of the wicked, that they took the widow's Ox for a pledge, and the garments of the poor, Job 24.3.9. It's not unlawful to take a pledge, so it be not of present and necessary use: but to make advantage of the poor, to have pledges double or triple the worth of that men lend, and than to take forfeitures, or withhold the pledges, is cruelty towards man, and iniquity before God, who would have men to be merciful as himself is merciful; to be helps, and not hinderers to those are in affliction.   

Hath spoiled none by violence.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 raptum non rapuerit; hath not taken away by force that which hath been so gotten by others. 
Nupere spoliare avellere.  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth a violent taking away, and so it's expressed, Prov. 22.22. Rob not the poor. Robbing is a violent taking from any: and so Levit. 19.13. and Amos 3.10. violence and robbery are joined together. Wicked men are said to drink the wine of violence, Prov. 4.13. that is, they spoil others, as ver. 16. They sleep not, except they 'cause some to fall: and what they get that way, they live upon, they make merry therewith, drink wine in bowls, and that is the wine of violence: so those phrases of eating violence, Prov. 13.2. Storing up violence, Amos 3.10. are to be understood, they feed upon, and furnish themselves with what they get by violence.  
I spoke of violence in Chap. 7.11. Chap. 8.17. and therefore shall not insist much on it, but tell you what David saith, Psal. 140.11. Evil shall hunt the violent man to overthrew him. Certain ruin abides the violent man, one judgement of God or other will hunt him like a wild beast, till he be overthrown; yea his own violent deal shall come upon him and overwhelm him, Psal. 7.16.  
Samuel could say, whose ox have I taken? or whose ass have I taken? whom have I defrauded? or whom have I oppressed? 1 Sam. 12.3. It were well such innocency could be found in men; but we have been full of plundering and spoiling one another, yea many precious ones have been spoiled of all they had, but the LORD will spoil the spoilers, Proverbs. 22.23.   

Hath given his bread to the hungry.  
The word for hungry is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exardere fame, and notes such as are pineht with hunger, and have real need of relief: and by bread is here meant not only what in a strict sense we call bread, but what ever is fit for man to eat; as in Ch. 16.49. Giving bread to the hungry, imports not one or two acts, but a constant and free relieving of them, as thou art able, and there is occasion. Isa. 58.7. It's to deal the bread to the hungry, to bring the poor are cast out to thine house, and when thou seest the naked to cover him.   

Hath covered the naked with a garment.  
That is, those have ragged, thin, poor clothing, so that their nakedness is not hid, a man is to mind such, cover their nakedness; as Job saith, Chap. 31.19. If I have seen any perish for want of clothing, or any poor without covering, if his loins have not blessed me, and if he were not warmed with the fleece of my sheep. It's not enough to give food, but there must be clothing too, if need be, James 2.15, 16.  
We should be charitable, feed the hungry, and  the naked; they are our own flesh. Isa. 58.7. Hid not thyself from thine own flesh.  
It was the sin of Sodom, not to strengthen the hand of the poor and needy.  
It was a damned Dives that would not relieve a poor Lazarus.  
God feeds you with the finest of the wheat-flowre, cloaths you with the choicest , silks, etc. yea, feeds you with Manna, flesh of his son, cloaths you with garments of salvation, with the righteousness of Christ.  
It is the exercise of faith, Eccles. 11.1. Cast thy bread upon the waters, for thou shalt found it after many days.  
It makes a man to be of good report, Psal. 112.9. He hath given to the poor, his righteousness endures for ever. Mark. 12.42. And there came a certain poor widow, and she threw in two mites, which were remembered and recorded.  
It's Argument of a good man, Ps. 112.19. Blessed is the man fears God, he hath dispersed, etc.  
It is feeding of Christ, Matth. 25.35.40. In that ye have done it unto one of the lest of these my brethrens, ye have done it unto me.  
It is an honour to Religion, Jam. 1.27. Pure religion, and undefiled, before God and the father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.  
It procures many a prayer and blessing, 2 Cor. 9.10. Now he that ministereth seed to the sour, both minister bread for your food, and multiply your seed sown, and increase the fruits of your unrighteousness.  
Job 29.13. The blessing of him was ready to perish came upon me: and I caused the widow's heart to sing for joy.  
2 Tim. 1.16. The Lord show mercy unto the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain.  
It's maintaining and saving of life, Job 29.13.  
It makes like unto God, Luk. 6.36. Be ye therefore merciful, as your Father also is merciful.  
There is Carentia mali, potentia sublevandi, actualis compassio in miseros: all which are in God. Psalm. 146.7. he giveth food to the hungry. It makes like Christ, he fed the multitude, Matth. 14.  
It's lending to the Lord, Prov. 19.17. He hath pity on the poor, dareth to the Lord, and that which he hath given, will he repay him again.  
It's pleasing and acceptable to God, Acts 10.  
Heb. 13.16. To do good, and to communicate, forget not; for with such sacrifices God is well pleased.    
VERS. 8. 
He that hath not given forth upon usury, neither hath taken any increase, that hath with-drawn his hand from iniquity, hath executed true judgement between man and man.  
OUr Prophet is upon declaring who is a righteous man, sundry characters of such an one he hath laid down before, and here proceeds to add more: and the first is, he meddles not with usury, he increases not his estate that way. It's much in practice among the sons of men, as if Scripture did rather authorise, than prohibit it.  

Upon usury.  
Nesheck is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to by't; yea to by't like a Serpent; it's a kin to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Serpent saith Avenar. A Serpent's biting is little felt at first; but after it inflames and ruins the man: so Usury is not much felt at the beginning, but in time, eats up, and devours a man's whole substance; or for that it makes a man restless, sleepless, who is bitten with it, as the biting of a Serpent doth, or biting in that like a hungry Dog or Wolf, by biting and devouring others, it feeds itself. Chrys. super illud, Math. 5. volenti mutuare, saith, the Usurer's money is like the biting of the Asp. A man bitten by the Asp hath a delightful sleepiness upon him, and dies sleeping, because poison sweetly diffuseth itself through his whole body: so the man that takes money of the Usurer, pleases himself, thinking it a kindness, & benefit unto him; but it quickly eats up a great part, if not his whole estate. Vsura est venenum, Polan. This kind of usury many are against, but other sorts of usury they allow and practise. I shall therefore consider what Usury is, and than show you whether the Scripture will warrant any usury.   

What usury is.  
It's the taking of any thing above the principal, saith Tostat.  
A receiving more than was lent, Cajet.  

Si plus quam dedisti expectas accipere faenerator es. Aug. in Psal. 36.  These are too strict, excluding what ever any return freely by way of thankfulness.  
In usury 3. things are considerable: Lending, Gaining, Covenanting.  
To lend money for gain, interposita pactione, that is usury.  
When men put out their money to receive more than the principal by virtue of a Covenant, Contract or Compact, that makes them Usurers.  

Visin saith. Vsura 〈◊〉 qu●●●●●●●ur solius mutuationis causa.  It is gain taken merely for the lending of a thing: Herein it's conceived lies the formality of it, viz. the covenanting, agreeing, and contracting to have so much for what is lent. This the word points at, Exod. 22.25. lo tesimun alau nesbeck, thou shalt not put usury upon him. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Castal. and Piscator, 
Vsuram ei ne imponito.  and our Translation is, thou shalt not lay upon him usury.  

Lucrum ex mutuo quaesitum vi ipsius mutui.  Amesius saith its gain sought after, aimed at from what is lent, because it's lent, and he includes in the word quaesitum, not only real usury which is contracted for, but mental usury which is intended.  
Usury thus described I found no warrant for from the word of God, but much against it: Look into these places, Exod. 22.35. Levit. 25.35, 36, 37. Deut. 23.19, 20. The great God of Heaven and Earth commands them not to be Usurers, not to lend upon, or take usury.  
The answer and evasion that some have and make here, is this; true, we must not lend upon usury to the poor, who are mentioned in the two first places, and employed in the 3d. but to the rich we may.  
To take away this evasion,  
1. Consider there be other places, where no mention of the poor is made, Psal. 15.5. He that putteth not out his money to usury. It's spoken indefinitely; they might not put it out to the poor, and who than were there to put it out to, but the rich? so in Jer. 15.10. Ezek. 22.12. Usury is censured, and yet there's no mention of the poor. Usury seemed a cursed thing.  
2. Rich men were there brethrens as well as the poor: and Deut. 23.20. Unto thy brother thou shalt not lend upon usury. He might not lend to a rich foe, only to a stranger.  
3. What countenance, warrant, or encouragement do you found in holy writ for lending moneys to rich and wealth men, especially with expectation of gain, Luke 6.34. If ye lend to them of whom ye hope to receive, what thank have you; for sinners also lend to sinners, to receive as much again. Wicked men, the worst of all, who have no fear of God in them will do that; therefore saith Christ, lend, hoping for nothing again. Here is shown who should lend, and to whom. Rich men are to lend, not to borrow; and to those the lend should be, who are not able to maintain their charge, drive on their callings without help; to these rich men should lend freely, and to others that are Beggars, truly poor, they should give. Matth. 5.42. Give to him that asketh thee, and from him that would borrow of thee, turn thou not away. It's a duty for rich men to lend, not to borrow: and because they let many Families sink these hard times, which would do well enough, had they a little support from the rich, it will stand upon their account one day.  
This is the evil of rich men, because they see such a man decaying, therefore they will not lend him: but because he is upon decaying, therefore they should lend him that he may not utterly decay, Deut. 15.7, 8.  
2d. Evasion men have is this: Usury when it's biting, hath the Serpent's sting & teeth in it; prejudiceth, and doth not profit, advantage a man, than it's unlawful; but if a man be a gainer by it, it's not unwarrantable; and so they distinguish between biting usury, and profiting usury.  
Answ. Distinctions and arguments from Etymologies are insufficient and weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a deceitful witness. Abshalom signifies a father of peace, or the father's peace; but he was a father of War, and his father's trouble; lucus quia minime lucet. As for Usury, the Scripture knows no such distinction, as biting, and profiting usury; it's an human invention to make way for the satisfaction of men's covetous and greedy desires. Men think they are safe if they take usury of the rich, not of the poor; but see how the Lord strangles & cuts of this distinction by the next words in the Verse.   

Neither hath taken any increase.  
He must not be a biting Usurer, which they grant, neither must he be an increasing Usurer: this is forbidden by the same Authority that the other is: The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to multiply and increase, and is rendered by Montan: Amplius, so Vatablus and Jerom; he is a just man that takes no more than he lends. Some would have this word to be exegetical, and so think to avoid the force of it. But though the wisdom of man be inventive to promote its own interests, yet it must not null the wisdom of God. Let us grant it exegetical, it is of more force against them; for the latter word must expound the former, and so any increase is the meaning of usury; upon this account than, he is an Usurer takes any increase.  
But this likes not those pled for it: by increase they would have such increase, as burdens, bites, oppresses, and consumes him that gives it.  
This is forcing of the word Tarbith, which notes simply any increase or multiplication; not biting, oppressing, undoing increase. As they therefore stick to the word Nesheck, to make one sort of usury unlawful: so may we stick to the word Tarbith, to make that other sort of usury unlawful, because it's said, he that hath not given forth to usury, neither hath taken any increase. The word notes increase of victuals as well as of money. Levit. 25.37. Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase.  
There must not be increase of money or victuals; it's not meant a burdensome increase of victuals, but no increase at all.  
Some pled the lawfulness of it, from Deut. 23.20. Unto a stranger thou mayest lend upon usury, but unto thy brother thou mayest not lend upon usury. Hence they conclude, that usury is not simply unlawful but to a brother.  
Answ. God is above the law, and may authorise men to do such things as the letter of the law is against: He bade Abraham sacrifice his son, the Jews to rob the Egyptians. The law in Levit. 20.21. is against a man marrying his brother's wife; yet in Deut. 25.5. The brother must raise up seed to the brother; and 7. brethrens had one woman, Matth. 22.24, 25, 26. And so here, the Lord might give way to the Jews to take usury, he is above the law.  
2. Some answer it thus, and say, God permitted it unto them for the hardness of their hearts, who would have taken of their brethrens, if they had not had liberty thus to have done: As they were permitted to give a bill of divorce to their Wives, and sand them away, so it was here. It was a permission, thou mayest, etc. and permission is of evil, not, of good.  
3. It was to 
* By the word stranger, it is clear no other could be meant but only those 7. nations of the Hittites, Amorites, Jebusites, etc. from whom God commanded them to take their lives also— & without all doubt, none of those nations among whom they are at this present dispersed, & suffered to inhabit, & do likewise receive all courteous usage from the Princes of the several nations, especially among the Christians; seeing that to take usury would be a crime, not only against the written law, but against that of nature also. Leo Modeno his Hist. of the rites of the Jews. To take usury of strangers was not, saith Aquinas: secundum intentionem logis, sed ex quadam permissione, propter pravitatem judaeorum, ad avaritiam; & ut magis pacifice se haberent ad extraneos a quibus lucrabantur 1● 2ae q. 105. Artic. 3 ad 3. 'em.  strangers they might do it, and not to all strangers, but Canaanites only, who were designed of God to destruction: so that these they might destroy with the sword, they might devour with usury; so than, where men are not appointed to death, and to be cut of by War, they may not exercise usury. Vbi jus belli ibi jus usurae.  
4. The distinction of strangers is now taken away, the partition wall is broken down, and we are all brethrens; a stranger that was become a Proselyte, and embraced the jewish Religion, they might not take usury of, he was a brother, Levit. 25, 35, 36. They had all one father, Mal. 2.10. and so have we, and are brethrens: This made 
‖ In principio legis a fratribus tantum foenus tollitur; in propheta ab omnibus usura prohibetur; in Evangelio, virtutis augmentum est praecipiente domino faeneramini his a quibus non speratis accipere.  Jerome upon this place say, in the law, usury was taken of from brethrens; In the Prophets it's forbidden to all; in the Gospel is yet more virtue and favour; the Lord saith, lend to them from whom ye may expect nothing.  
It is the blindness of the Jews to think they may take usury of Christians, when Christ hath made of both, one, Ephes. 2.14. And it is our sinful covetousness to take usury one of another when we are brethrens: and therefore some affirm that in this place of Deut. that usury towards strangers is neither commanded nor permitted; but the Scripture would have us acknowledge all our neighbours and brethrens; and that if we do exercise usury towards any, we entreat them not as brethrens or neighbours, but as enemies.  
Some ground the lawfulness, and so their practice of it upon Matth. 25. the parable of the Talents, vers. 27. Oughtest thou not to have put my money to the exchangers, and than at my coming I should have received mine own with usury. Hence they conclude, that Christ doth not only allow, but justify usury.  
Answ. 1. This is a parable, and solid arguments are seldom drawn from parables. Theologia symbolica, non est argumentativa.  
2. Christ here speaks not the justicia rei, as if he approved usurious practices, whereby men of covetous minds do increase their estates; sed de modo rei, the increase that came by such practices which he propounds to be imitated in spiritual things: You see men of this world improve their moneys, and so should you improve those gifts and graces which are concredited and committed unto you: Christ here justifies usury not more than he justifies the unjust Steward, Luke 16.8. where it is said, he commended the unjust Steward, because he had done wisely. Why, what had he done? In one account he had defrauded his Mr. of 50 measures of oil; in another account he cut him short of 20. measures of wheat; yet Christ saith he had done wisely; that is, wisely for himself, though wickedly for his Mr. Christ's commendation of him did not legitimate the action; if men's Stewards or Servants should do so now, and allege this instance, they would not hold them excusable, but have the law against them. Christ saith, that he will come as a Thief, Rev. 16.15. and that the day of the Lord comes as a thief in the night, 1 Thes. 5.2. Doth this therefore countenance or justify the every?  
You see than no footing for usury in the word of God; it seems to me to make voided 3. great rules which our Lord and Saviour hath given us in the Gospel.  
The 1. is that, Matth. 7.12. All things whatsoever you would that men should do unto you, do ye even the same to them, for this is the law & the Prophets. Now is there any man in streights, in necessities, that would not borrow freely, rather than be tied to pay so much, not knowing whether he shall gain any thing, or preserve the principal: and if any should deny it, I fear their own consciences would condemn them for it. It's true; through the custom and practice of the times, men are willing to borrow upon such rates and terms, because they cannot have moneys otherwise; but if men will lay aside all respects of that kind, and look at the simple nature of the thing, they cannot but confess they had rather have money freely than upon terms: and if so, than they aught to do so to others, and not lay the burden of usury upon them.  
2. It's against that great rule and command, Luke 6.35. Lend, hoping for nothing again. The Greek is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men should so lend as not to hope for, much less covenant for any thing again. Any thing for the lending their principal they may; for it's not said, give, but lend, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and if you should not have the principal again, it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a lend, but a giving; lend, hoping for the principal, but nothing for the loan of it. Such lend is attributed to righteous and good men. Psalm 37.26. He is ever merciful, and dareth. And Psal. 112.5. A good man showeth favour, and dareth. But the usurer beneficentiam in maleficentiam pervertit, as Muscul. in Psalm. 15.  
3. It's against that great rule and command, Heb. 13.5. Let your conversation be without covetousness. Should poor men be without covetousness who have little, and should not rich men who have much? they usually are the Usurers, and ●o most covetous. Usury is the invention and practice of covetousness, and serves only to feed the appetite thereof. Covetousness is a grievous sin, it's idolatry, as you may see, Coloss. 3.5. It makes the times perilous, 2 Tim. 3.1, 2. It's the root of all evil, 1 Tim. 6.10. It makes a man unworthy of Christian society, 1 Cor. 5.11. To be abhorred of God, Psal. 10.3. and so to be shut out of the Kingdom of heaven, 1 Cor. 6.9, 10. Ephes. 5.5. And surely such as the Mother is, such is the daughter. Psal. 15.1. Lord, who shall abide in thy Tabernacle, who shall devil in thy holy hill? Vers. 5. That putteth not out his money to usury. Of which words Luther in his Commentary upon that Psalm saith, iste locus non indiget explication● sed impletione. Many Counsels have condemned it as unlawful. In the 1. Nicene it was condemned for a mortal sin, Can. 17. The first Carthaginian determined it to be turpe lucum, cap 13. The Lateran saith, usury is not allowed to redeem Captives; and this reason is given of it, si prohibetur pro alterius vita mentiri, multo magis usuras accipere; so that it makes usury worse than lying. Concil: Viennense decrees him to be punished as an Heretic who says usury is no sin. The Eliberine Council degraded Clergy men, and cast the people out of the Church who were Usurers, Cap. 20. Not only Counsels, but Fathers have been against it. Aug. upon the 36. Psalm says, si plus quam dedisti expectas accipere, faenerator es. And Bern. calls it, venenum patrimonij: inter praecepta famil: The very heathen have censured and condemned it. Arist. in 1 Polit. c. 7. saith, usuraria acquisitio est maxime contra naturam, because it's barren, and not apt to bring forth: And Cato makes usury equal to murder; illi faenerari idem fuit quod hominem occidere; Tul. 2. Offic. cited by Aret. in problem. Lycurgus, e tota Sparta usurarios expulit, Phocil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Moll. in Psal. 15.  
Agis burned all the Usurer's tables at Athens; which made Agesilaus to say he never saw a better or brighter light than that fire made, Alexan. ab Alexand: lib. 1. Gen. Dier. c. 7. Plato would have usurers banished out of the Commonwealth, l. 5. the legib.  
Let men therefore take heed how they meddle with usury, seeing there is such a cloud of Witnesses against it, and not trust to a distinction of man's brain, making biting usury unlawful, and other usury lawful, left by this distinction they get money in their coffers, and loose their souls at last. For, as Alphonsus saith, faenus est animae funus, such gain is the sepulchre of the soul; and he must not sojourn in the Tabernacle of the Lord, that puts his money to usury; and surely it's an ill trade that excludes a man from heaven.  
Money at first was invented for exchange of things uneasy to be transported, not to beget money or a trade without labour; for the usurers trade is most easy and gainful. The ancient Grecians and Romans forbade all usury above one penny for 100 in the year; and if any took above that rate, he was condemned to restore , and judged more vile than a Thief, who was condemned but in double as much; afterwards it was brought to a halfpenny a year among the Romans, and not long after wholly taken away by the Gemut●●ian law; and if it were brought to lower rates amongst us, or rather wholly taken away, it were an honour to the Gospel, and to our Nation.   

That hath withdrawn his hand from iniquity.  
Hebrew is, hath turned away his hand: so the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Piscat. retraxerit. The sense of the phrase is, that hath abstained from do●ng evil, from unjust and sinful acts; not only that keeps his hand from taking bribes, as Polan: But from wronging any when it is in his power, and occasions are presented. If men be so minded, they shall have variety of occasions to revenge themselves upon their enemies, to crush the poor, to get the wealth and honour of the world, yea strong temptations to things that are evil; but now when a man will not give way to such temptations and occasions; he is said to withdraw, or turn his hand from iniquity. When Judah said of Joseph, what profit is it if we slay our brother and conceal his blood, let not our hand be upon him. Here he kept his own, and his brother's hands from iniquity, Gen. 37.26, 27. Saul commands his Footmen to kill the Priests, 1 Sam. 22.17. But they would not put forth their hand to fall upon the Priests of the Lord, they withdrew their hands from iniquity. Job professes his innocence in this kind, Chap. 31.21. If I have lift up my hand against the fatherless when I saw my help in the gate, than let mine arm fall from my shoulders. He had opportunities and encouragement from others in place, to have wronged the fatherless; but he would not do it, he withdrew his hand from iniquity. Joseph would not harken unto his Mistress: Daniel would not defile himself with the King's portion, Chap. 1.8. The 3. children would not bow to the Image, Chap. 3. They withdrew their hands and hearts from iniquity: and so David, he kept himself from his iniquity, Psal. 18.23. from that was most stirring in him. Wicked men withdraw not their hands from iniquity, but as Mic. 7.3. They do evil with both hands, and that earnestly. Evil is their element, and doing evil is their trade; but a righteous man withdraws his hand from iniquity, yea all iniquity; From all unwarrantable actions, prescriptions, subscriptions.   

Hath executed true judgement between man and man.  
Heb. is, the judgement of truth. Whether these words be referred to public Magistrates, or private men chosen to end controversies between men at variance, it matters not, both may be included; for whosoever do judge, or execute judgement between man and man, they are to judge truly, and execute the judgement of truth. Zach. 8.16. It's written thus; execute the judgement of peace and truth in the gates: there is a judgement of truth, or as the Hebrew is, judge truth, see your judgement have nothing in it but truth; see it be according to the word of truth, approved by the God of truth, and than it will be judicium pacis, a judgement of peace, else it will breed more contention and heartburnings. The Scripture speaks of perverting judgement, Pro. 17.23. Of turning aside judgement, Isa. 10.2. But those are called to that work, should neither for fear or favour, hatred or love, warp from the rule set of God: Not greatness, no relation, no gifts, no respects whatsoever should draw a man to wrist, pervert, or turn aside judgement of truth or true judgement Deut. 16.18, 19 They shall judge the people with just judgement, thou shalt not wrist judgement; thou shalt not respect persons, neither take a gift; for it blinds the eyes of the wise, and perverts the words of the righteous; that which is altogether just thou shalt follow. God loves true, righteous, and just judgement, and hates what is thereunto contrary. Deut. 27.19. Cursed be he that perverteth the judgement of the stranger, fatherless, and widow. His hatred is so great, that he hath laid a curse upon the perverters thereof.    

VERS. 9  
Hath walked in my statutes, and hath kept my judgements, to deal truly; he is just, he shall surely live, saith the Lord God.  
We are coming towards an end of the description of a righteous man, one thing or two remainss.  

Hath walked in my statutes.  
There be several expressions in the good word of God consonant unto this: As walking with God, Gen. 6.9. Walking before God, Gen. 17.1. Walking after the Lord, 2 Kings 23.3. Walking in the spirit, Gal. 5.25. After the spirit, Rom. 8.1. Walking in the fear of the Lord, Acts 9.31. Nehem. 5.9.  
Several equivalent unto it, as walking in the truth, Psal. 86.11. Walking in his ways, Deut. 28.9. Walking in the light of the Lord, Isa. 1.5. Walking honestly as in the day, Rom. 13. 13. Walking worthy of the Lord, 1 Thes. 2.12. Walking after his commandments, 2 John v. 6. In the good way, Jer. 6.16. Respecting all his commandments, Psal. 119.6. Sticking to his testimonies, vers. 3.  
It's opposed to other walkings and ways: as walking in the statutes of the heathen, 2 K. 17.8. In the statutes of Israel, Ver. 19 Keeping the statutes of Omri, Mic. 6.16. Walking in the ways of the Kings of Israel, 2 K. 8.18. In the statutes of their father, Ezek. 20.18. In their own counsels, Psal. 81.12. The counsels of their evil hearts, Jer. 7.24. Walking after Baalim, Jer. 9.14. After other gods, Chap. 16.11. Walking according to the flesh, 2 Cor. 10.2. According to the course of this world, Ephes. 2.2. Walking after their own lusts, 2 Pet. 3.3. In the imaginations of their own hearts, Jer. 13.10. After our own devices, Chap. 18.12. Walking in pride, Dan. 4.37. Walking in lies, Jer. 23.14. Walking in the ways of darkness, Pro. 2.13. John 11.10. Walking in the vanity of mind, Ephes. 4.17. In the ways of a man's heart, Eccles. 11.9. Walking after vanity, Jer. 2.5. After things do not profit, vers. 8. Walking with slander, Jer. 6.28. Walking after customs, Acts 21.21. Walking with vanity, Job 31.5.  
Walking in God's statutes implies several things.  

1. Life.  
2. Light.  
3. Action, motion.  
4. Progresse.  
5. Perseverance.   
1. Life: a dead man cannot walk, he lies ; walking is from life, Rom. 6.4. Spiritual walking is from spiritual life, as natural walking is from natural life. Hos. 14.9. The ways of the Lord are right, and the just shall walk in them, but the transgressors shall fall therein. Men justified by faith, they live, and they walk in God's ways; not others, transgressor's fall in them; they cannot stand, much less walk in them: If men be not good themselves, they cannot do good.  
2. Light: men must know God's statutes, else how can they walk in them; unknown things are neither desired nor practised. Matth. 22.29. Ye do err, not knowing the Scriptures. They wandered from God's ways through ignorance, being in the dark, they stumbled. Jer. 4.22. To do good they have no knowledge. An ignorant man cannot walk in God's ways; a servant can n●ver do the will of his Master, if he knows it not; nor a son the will of his Father, if he understand it not. Prov. 14.8. The wisdom of the prudent is to understand his way. A prudent man will examine his way, whether it be the way of God he walks in, or the way of the world, flesh, corruption; if it be this last, he will not walk in it, but walk out of it: he will walk into God's way, and walk in his statutes; when he discerns them once to be his, he dares not keep out of them.  
3. Action, motion. A man that walks, neither stands nor sits still; he stands not in contemplation, nor sits still in meditation; contents not himself with reading or hearing, but is doing the will of God; walking and doing are the same. 1 K. 11.38. If thou wilt walk in my ways, and do that is right in my sight, to do my statutes and commandments: those that do and keep them, they walk in them. This walking is observing his commandments, Neh. 1.5. Obeying the voice of the Lord, Deut. 13.4. It's harkening unto God. Psalm 81.13. Fulfilling the statutes and judgements of the Lord, 1 Chr. 22.13. Performing his statutes, Psal. 119.112.  
4. Progresse. A man that walks, goes on step by step, and presses on towards that which is before him. He walks in the statutes of the Lord, goes forward, his obedience is more and more. It's said of wicked men, they proceed from evil to evil, Jerem. 9.3. They walk on in their evil ways: and so do good and just men, they go on from statute to statute, from truth to truth, from grace to grace, Psal. 84.7. They go from strength to strength, and from light to light. Phil. 3.13. Paul forgot those things were behind, and reached forth towards those things were before him; he took long strides towards heaven, and walked fast that way, he forgot how much ground he had walked over, and hastened to his journey's end. In Rom. 4.12. they are said to walk in the steps of Abraham's faith. Abraham walked in faith, and all believers since have trodden in his steps.  
5. Perseverance; that is employed here by walking, as appears by vers. 24. When the righteous turneth away from his righteousness, etc. Psal. 119.112. I have inclined my heart to perform thy statutes always, even unto the end. A man that walks in God's statutes must never stand still, nor turn back; God hath no pleasure in such, Heb. 10.38. However times prove, what ever troubles arise, how ever men or divine providence acts, those are in God's ways should proceed and persevere. Psal. 44.18, 19 Our heart is not turned bacl, neither have our steps declined from thy way: though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. The word for dragon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies both sea and landdragons, and refers to the Gentiles saith Kimhi, who were as cruel to them as Dragons; now notwithstanding they met with Dragons, were stung with them, and brought unto the point of death, yet they held on in God's ways, neither hand nor foot declined or withdrew at all, they knew its the end crowns all antecedent acts. Mar. 24.13. He that shall endure to the end, the same shall be saved. It's continuance in well doing which arrives at eternal life, Rom. 2.7.   

Hath kept my judgements.  
These words express the meaning of the former. Walking in God's statutes, is keeping of his judgements, Judg. 2.22. Of these words Statutes and Judgements was spoken, Chap. 5.6. A word or two of keeping.  
To keep here, is not meant of keeping Gods judgements, or laws from perverting, having corrupt glosses and senses put upon them; as you would keep  from moths, which do mar them; neither is it meant of keeping them in memory, as the word is used, Luk. 2.51. But to keep them, is to do and perform them throughly, Psal. 119.48.69. Deut. 23.23. Keeping and performing is the same: so observing and keeping, Ps. 105.45. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to keep, as Pagnine saith, with care and diligence: And Prov. 4.23. it's rendered so; Keep thy heart with all diligence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all care and diligence, and so must the judgements, commands, and ways of God be kept. Deut. 6.17. You shall diligently keep the commandments of the Lord your God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   

To deal truly.  
Hebrew is, to do truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Pradus saith signifies not only veritatem dictorum, quae mendacio opponitur, sed potissimum veritatem factorum, quae repugnat vanitati & hypocrisi, quae sunt mendacia in factis: There be lies in men's actions as well as in their words.  
This expression of our Prophet to deal truly is consonant to that of Christ, John 3.21. He that doth truth. 
Veritas in factis est adaequatio operi, ad id quod dictat spiritus domini, fides vel ratio.  Men do truth, when their actions are adequate or conformable to the word of God. The Sept. have it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do the same things, referring to judgements and statutes. The doing of them is doing of truth. Psal. 119.142. Thy law is truth. All things in the law of God; all his Statutes, Judgements, Commands, Ways, are truth, and the doing of them is doing truth: and when a man deals truly, without fraud, guile, deceit, hypocrisy, which is the thing here intended, he doth truth: You read in holy writ of dealing treacherously, Lam. 1.2. Subtly, Act. 7.19. Perversely, Psal. 119.78. Unfaithfully, Psal. 78.57. Corruptly, Neh. 1.7. Deceitfully, Job 6.15. Falsely, Jer. 6.13. And unto all these is dealing truly opposite: He doth so, deals neither treacherously, subtly, perversely, nor unfaithfully, corruptly, deceitfully or falsely.  
Dealing truly is hard to found among the sons of men, great or small, Prophet or Priest, Jer. 8.10. But where it is to be found, it's a jewel, I say a jewel enriching the man with peace invaluable, and making him delightful unto God, Prov. 12.22. They that deal truly are his delight. Hebrew is, those that do truth, not those that speak truth only, but those whose lives and actions hold out the truth, they are his delight, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntas, favour, acceptatio. Men have their delights: one delights in a witty man, another in a learned man, a third in a beautiful man, a fourth in a bountiful man; but God delights in a man doth truth, or deals truly.   

He is just.  
Heb. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Something I spoke of a just man in the 5. verse. I shall add something here.  
There is a just man in appearance, Matth. 23.28. the Pharisees did outwardly appear righteous; there is a just man in opinion and conceit, Luke 18.9. There were those trusted in themselves that they were righteous: There is a just man in truth, and that either evangelically or legally.  
1. Evangelically just, Heb. 12.23. Luke 14.14. Heb. 10.38. They are such as are justified by faith in Christ.  
2. Legally just, and such are they who do that is lawful and right, who live honestly and harmlessly, walking in the ways of God, dealing justly with all men; such an one was Paul before his conversion, Phil. 3.6. Touching the righteousness in the law blameless. Such were Abner and Amasa, 1 K. 2.32. who are said to be just or righteous: Of such Solomon speaks, Eccl. 7.15. There is a just man that perisheth in his justice or righteousness, and there is a wicked man prolongs his life in his wickedness. Some are lose, and they are spared in states: others are too strict, and are crushed by states.  
Now here is meant by a just man, not one in appearance or opinion, but one in truth; yet not evangelically, but legally: For,  
1. Here is no mention of Christ, or any reference unto him by faith, both which are requisite unto Evangelicall justice and righteousness.  
2. A just man here is put in opposition to the soul that sinneth, vers. 4. The soul that sinneth shall dye: that is, the soul that sinneth and doth contrary to the duties here mentioned, as appears from the beginning of the 10. vers. to the end of the 13. He sinneth such sins shall dye, either a metaphorical or violent death, be cast into captivity, or cut of by the sword or some stroke of God; but he is free from those sins, he is just, he shall not dye but live.  
3. It's meant of such a just man as may cease to be just, vers. 24. When the righteous turneth away from his righteousness, and commits iniquity, and doth according to all the abominations that the wicked man doth, shall he live? etc. This must be the man is legally just, not Evangelically; for the man Evangelically just cannot cease to be just, Ezek. 36.27. 1 John 3.9. Heb. 10.14. Ch. 8 12.   

He shall surely live.  
Heb. is, vivendo vivet, the Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall live by living. Piscat. Junius, omnino vivet, he shall altogether live, he shall have no deaths in his life, no metaphorical or violent deaths. This phrase vita vivere, saith Pradus, est ad voluntatem, & cum jocunditate aevum traducere, to live pleasantly and prosperously, his Fathers and Predecessors sins shall bring no woe, not evils upon him: Non morietur propter peccata Manassis. Maldonate, he shall reap the fruit of his righteousness. David giveth us some light unto this life, Psal 34.12, 13, 14. What man is he that desireth life and loveth days, that he may see good. By life and days, he means such a life and days as have good in them, prosperity, peace, pleasure, comfort, and he shows how to obtain them: Keep thy tongue from evil, and thy lips from speaking guile. Departed from evil, and do good: This falls in with our Prophet, he doth so shall live a desirable life, and see good days: But if men sin, and their sins be upon them, they pine away in them, they do not live, Ezek. 33.10. They live not a comfortable life, they see no good days.   

Obser. 1.  
The Lord doth not only in general approve of doing good and avoiding evil, but particularly shows them what evils they should not do, and what good things they should do. If a man be just, and do that which is lawful and right: Here is the general; and than he descends to particulars: And hath not eaten upon the mountains, lift up his eyes to Idols: Neither defiled his neighbour's wife, nor oppressed or spoiled any by violence, nor given forth upon usury, nor taken any increase; but hath restored the pledge, given his bread to the hungry, covered the naked with a garment, executed true judgement, and dealt truly.  
Here be negative and affirmative particulars; God would have his mind so fully known, all pleas and objections so taken away, that none may have excuse, or say, had we known what were acceptable to God, we would have done it: Generals we have, but for Particulars we are at a loss. God takes away this plea bo●h here and elsewhere, and shows men in special, what he approves, and what they should do. See Deut. 27.15. to the end of the Chap. There be 11. particulars reckoned up together; and likewise as many in the 15. Psal. in Mic. 6.8. Zech. 7.9, 10. Rom. 12.9, 10, 11, 12, etc. You have sundry particulars enumerated, and above 20. in the last place. The duties of Magistrates, Subjects, Ministers, People, Husbands, Wives, Parents, Children, Masters, Servants; of all relations, ages, sexes, conditions, are particularly laid down in the word, and all are inexcusable, if they be ignorant or disobedient.  
2. See here the way to have a good name, esteem with God, & a good report from him; the man doth the particulars mentioned, he is just, saith God.  
If a man do the duties of the first Table, which are employed in not eating upon the mountains, nor lifting up eyes to idols, he is approved of God; and if he do the duties of the second Table, which are employed in the other particulars, he is approved of man, and so hath a good report from heaven and earth. God pronounces him just, and man must subscribe unto it: A good name is a great mercy, Solomon tells you its better than precious ointment, Eccles. 7.1. which pleases the senses, and profits the limbs; yea that it's to be chosen rather than great richeses, Prov. 22.1. Make a mountain of silver and gold, a good name is more eligible than that; it's better to fill the world with a good name, than to fill coffers and chambers with rich treasure. The Grecians say it's better to hear well, than to heap up wealth. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Many by carking and caring to grow rich, have wasted their bodies, and drowned their souls in perdition: whereas a good report makes the bones fat, Pro. 15.30.  
Take than the right way to get a good name; do what is here required, and so shall you be counted just, & have a good report.  
Agesilaus being asked how a man should come to have a good name, his answer was, si loquatur quae sunt optima, & faciat quae sunt honestissima: to speak the best things, and do the most honest.  
Aristides by the light of nature did those things which caused him to be called Aristides the just, an honourable and good name: And shall not we Christians, who have beside the light of nature, divine light, do those things that may cause God to honour us with this Title, he is just? If we do not this, heathens and others will be witnesses against us at the last day; while we are here, an ill savour will be round about us, and when we are gone, our names will rot, but the memory of the just shall be blessed.  
3. Hence note how to come unto it, as to live comfortably, he shall live, that is, comfortably, sweetly; but who shall do so? the just man, he that doth that is lawful and right that walks in God's statutes, that keeps his judgements, and deals truly, he shall surely live; that is, prosperously and pleasantly: so the word life signifieth, Prov. 16.15. In the light of the King's countenance there is life; what life? felicity and prosperity. A man that is morally just shall have much comfort, content, and sweetness in his life, Prov. 12.21. There shall no evil hap to the just, but the wicked shall be filled with mischief. Not evil with a sting in it; no evil as shall suck or pluck away the sweet of his life; but a wicked man shall have evils enough, he shall be filled with fears, cares, sorrows, impatience, discontent, and with the guilt of his sins, so as his life will be no life unto him. Deut. 28.66. Thy life shall hung in doubt before thee, and thou shalt fear day and night, and shalt have none assurance of thy life.  
This is spoken of those do not walk in God's statutes, keep his judgements, and do that is lawful and right, their lives are continual deaths, they have no assurance of life which is the most  thing, and what comfort or peace can they have in life. But as for the just who walk in his ways, they live, and live comfortably, no evil befalls them; and no marvel they are compassed about with favour as with a shield, Psal. 5.12. The Lord upholds them, Psal. 37.17. They shall not be moved, Psal. 55.22. They shall flourish as a branch, Prov. 11.28. Their desire shall be granted, Prov. 10.24. The wicked shall bow before them, Prov. 14.19. And the righteous shall see their fall, Prov. 29.16. Enjoy their wealth, Prov. 13.22. The wealth of the sinner is laid up for the just. If the just man fall into trouble he shall come out of it, Prov. 12.13. Blessings are upon his head, Prov. 10.6. In his habitation, Pro. 3.33. His house shall stand, Prov. 12.7. Thus is he blessed in his life, and hath hope in his death, Prov. 14.32. If these blessings be to the just, labour not only to be morally just, but evangelically also, for to such they do especially belong.    

VERS. 10, 11, 12, 13.  
If he beget a son that is a robber, a shedder of blood, and that doth the like to any one of these things.  
And doth not any of these duties, but even hath eaten upon the mountains, and defiled his neighbour's wife.  
Hath oppressed the poor and needy, hath spoiled by violence, hath not restored the pledge, and hath lift up his eyes to the idols, hath commmtied abomination.  
Hath given forth upon usury, and hath taken increase: shall he than live? he shall not live: he hath done all these abominations, he shall surely dye, his blood shall be upon him.  
THe Prophet having freed the Lord from that aspersion laid upon him that the fathers did eat sour grapes, and the childrens teeth were set on edge; they sinned, and the children suffered for it, and that both in general, vers. 4. and by particular instance of his dealing with a just man, v. 9 He comes in these verses to another instance, which is the son of this just man. What if he should have a lewd son, will the son's lewdness prejudice the father's righteousness, or the father's righteousness advantage the son's lewdness? Neither the one nor the other; the father shall not be damnified by the son, nor the son benefited by the Father, but the one shall live in his righteousness, and the other shall dye in his wickedness, and my justice shall appear to all men.  
Of the Father's righteousness, and his living in it hath been spoken in the former verses: now we are to come unto his son's wickedness.  

Vers. 10. If he beget a son that is a Robber.  
The Hebr. word for robber is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from paratz to break, and to break by violence; to break through, or over, as water doth in a flood, through and over the banks: transire terminum, Pagnin. Montanus renders the word Robber effractorem, a breaker: Robbers do break walls, windows, doors, laws, and all bounds of justice to accomplish their sinful desires. The word is translated Robber, Ezek. 7.22. (where something was spoken of it) Dan. 11.14. Jer. 7.11. But in Psal. 17.4. it's rendered destroyer. I have kept me from the paths of the destroyer, or robber. Because, where robberies are committed, there is great destroying, yea even of men's lives sometimes. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pestilent son, one that is a plague to his Parents and Country; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aquila. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Symmachus, a sinner, a transgressor in a transcendent manner. Vul. latronem, a Thief. Castal. perditum, a lost, forlorn o●●. Chald. impium, a wicked one. Qui ferro facit viam.   

A shedder of blood.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effudentem sanguinem, a man that spills the blood of another; not that only draws blood, but draws and sheds blood, that death follows upon it. So the phrase imports, Deut. 21.7. When a man's was found slain, the Elders of the City next to him must wash their hands, and say, our hands have not shed this blood, we have not murdered this man. So it signifies in Gen. 9.6. Psal. 79.10. 1 Sam. 25.32. Prov. 1.16. Gen. 37.22. This shedder of blood is a murderer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 35.16, 17. And murder is a crying sin, Gen. 4.10. it defaces God's image, Gen. 9.6. it makes a land mourn, Hos. 4.2.3. It takes away the life of a man, for which no recompense can be made, Job 2.4. A man's life is better than all that ever the blood-shedder or all his friends can return, it's a sin for which he must dye. Num. 35.31. They shall take no satisfaction for the life of a murderer which is guilty of death, but he shall be surely put to death.  
The Jewish Doctors say; though the murderer could give all the richeses in the world, and though the avenger of blood were willing to free him, yet he must be put to death, because the soul or life of the party murdered is not the possession of the Avenger of blood, 
Vid. Ainsw. Gen. 6.9.  but the possession of the most holy God. It's a sin that excludes men from the Kingdom of heaven, Gal. 5.21. Revel. 22.15. Such God abhors, Ps. 5.6. If men be bloody, God who is love, abhors them, and will cut short their days, Psal. 55.23. They shall not live out half their days.  
Of the 11, 12. and former part of the 13. vers. was spoken in the 6, 7, and 8. verses; the words poor and needy were opened in the 16. Ch. the 49. vers. so that there remains nothing to open but a little in the 13.   

Vers. 13. Shall he than live? he shall not live.  
He thinks to live, thrive, prospero in the world; but shall he live? what, such a man live? no, he shall not live. The words are a question and an answer, and connote or indigitate a vehemency of spirit in the speaker. The son may flatter himself because his father is just, doth that is lawful and right, that it shall be well with him notwithstanding all his lewd and villainous practices, that he shall live as happily as ever he did; what, live saith the Lord? shall he live? he shall not live.  
This interrogation and answer is like that in Ch. 17.10. Shall it prospero? shall it not utterly whither when the East-wind toucheth it? it shall whither.   

He shall surely dye.  
Hebrew is, moriendo morietur, he shall dye in or by dying. This manner of speaking is frequent in the books of God, Gen. 20.7: 26.11. Exod. 21.12.15, 16, 17. Four times in that Chap. and as many in Numb. 35.16, 17, 18 21. Sept. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall dye by death. Pisc. Jun. Omnino afficietur morte, he shall certainly dye, he shall not escape the jaws, teeth, and sting of death; the famine, plague, sword, or some special hand of God shall be upon him, cut him of: it's opposed to what we had in the 9 verse. he is just, he shall surely live: and this man is unjust, and he shall surely dye; his comforts, hopes shall cease, his ruin and destruction hastens.   

His blood shall be upon him.  
Heb. is, his bloods shall be in him: a substantive plural with a verb singular: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause of his death shall be in himself, he shall answer for all the blood he hath shed, with his own blood; he hath shed the blood of others, and his blood shall be shed for it; the Chaldie is, reatus mortis ejus in ipso erit, he shall be found guilty of his own death, just matter and ground for his death shall be found in himself. Or thus, his blood shall be against him, his bloody and cruel deal shall come against hi●: the Hebrew preposition ב or Beth signifies against, and upon: against, Gen. 16.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his hand will be against every man, and every man's hand against him. Here Beth is against, and so it may be rendered here, his blood shall be against him: it signifies also upon, Ezek. 33.4. His blood shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon his own head; & so it is in this place, his blood shall be upon him; he is the cause of his own death, his sinful acts have brought death upon himself.   

Observation 1.  
That a just man may have a wicked son; if he beget a son that is a robber, a shedder of blood, etc. he speaks of the just man who may have such a son. If we search into the bowels of the Word, we shall found frequent examples hereof; Jacob, had Simeon and Levi, who slew the Shechemites, troubled him and made him to stink among the inhabitants of the land, Gen. 34.25, 26.30. and therefore he called them instruments of cruelty, and laid a curse upon them at his death, Gen. 49.5.7. Abraham had a scoffing Ishmael, Gen. 21.9. Isaac a profane Esau, Gen. 25.32.34. Old Eli had sons who were sons of Belial, 1 Sam. 2.12. David had his Abshalom, who shed the blood of his brother Ammon, 2 Sam. 13.28. Solomon had his Rhehaboam, who proved tyrannical, 1 King. 12. Hezekiah, Manasses, who filled Jerusalem with innocent blood, 2 King. 20.21: 21.16. Josiah his Jehoahaz who did evil in the sight of the Lord, 2 K. 23.30.32. It is a great affliction when a good man hath a wicked son. Prov. 17.25. A foolish son is a grief to his father, and bitterness to her that bore him. If a foolish son be so, what is that son that is a robber, a bloud-shedder, an idolater, an oppressor? Just men have had such sons, and you must not think it strange, if any of yours be such.  
2. The righteousness of the Father neither privilegeth, patronizeth, nor protects a wicked child from the stroke of justice. If he, viz. the just man, beget a son that is a robber, a shedder of blood, etc. shall he live? he shall not live. Though his Father be just, his righteousness great, yet it doth not reach to his son being guilty of such things; the Lord had said, vers. 4. The soul that sins it shall dye. The father's righteousness cannot expiate the son's sin: As the life of the child cannot answer for the sins of the father, nor profit him at all upon that account, Mic. 6.7. So neither can the righteousness of the father answer for the sin of the child, or advantage it at all in that respect: What Solomon saith of a wise man, Prov. 9.12. If thou be wise, thou shalt be wise for thyself; that I may say of a righteous man, if thou be righteous, thou art righteous for thyself, and not for another, not not for thy own child. David's righteousness did not privilege Absolom; he sinned, and he suffered.  
Qu. Is it not said, Prov. 11.21. The seed of the righteous shall be delivered?  
Answ. 1. Not for the righteousness of the Father, that deserves nothing at God's hands, Job 22.3. Is it any pleasure to the Almighty that thou art righteous? or is it gain to him that thou makest thy ways perfect?  
2. It is for the promise and Covenant-sake which God hath made, Gen. 17.7. Psal. 112.1, 2: 89.28, 29, 30, 31, 32, 33, 34.  
3. It supposes continuance in the steps of their Fathers, else not; for mark the whole vers. Though hand join in hand, the wicked shall not be unpunished; let them plot, act, use all means and ways themselves, their friends or parties can make, yet they shall be punished, the just God will bring it about one way or other; now if the seed of the righteous prove wicked, they must be punished.  
4. Outward calamities and affliction ●●l ●●●ke unto all; but God will deliver the righteous and their seed out of the evil of them, Psal. 34.19. but wicked men are left to sink in them.  
Let not children than presume upon the righteousness of their Parents, and live loosely; if they fall into vicious and lewd courses, they may perish notwithstanding their righteousness.  
3. The sins here specified, howsoever they may seem to men, they are abomination unto God: robbery, bloodshedding, idolatry, adultery, oppression, violence, withholding the pledge, going in to a menstruous woman, which is meant by committing abomination in the 12. verse. Usury and taking increase, he hath done all these abominations. The Lord calls them all abominations, things to be abhorred, loathed, rejected, offensive to all the senses. One sin here among the rest I desire may be taken notice of, and that is usury and increase; he distinguisheth them here from oppressing the needy and the poor in the 12. verse. If it were therefore meant of biting usury, as many would have it, that is comprehended in those words of oppressing the poor and needy, which is abomination. Now besides that, he adds giving forth upon usury, and taking increase, and this he calls an abomination.  
Let men take heed how they meddle and please themselves with that which so fare displeases, yea provokes the Lord, that he brands it with the title of an abomination: If in the judgement of the infinite and only wise God, it be abominable, let not the groundless distinctions and vain pretences of men prevail with thee to judge it warranable or lawful.  
4. Great and notorious sinners bring, hasten woes, judgements, deaths upon themselves; shall he than live? he shall not live; he hath done all these abominations, he shall surely dye, either metaphorically, or some violent death: God will turn such sinner's prosperity into adversity, their light into darkness, their comforts into crosses and curses. Jer. 9.13, 14, 15, 16. They have forsaken my law, walked after the imaginations of their own hearts: Therefore saith the Lord of Hosts, the God of Israel, Behold, I will feed them, even this people with wormwood, and give them water of gall to drink. They should have sad and bitter afflictions: and what than? I will scatter them also among the heathen, whom neither they nor their fathers have known: and I will sand a sword after them till I have consumed them. To be fed with wormwood, and drink gall, is a death; to be scattered among strangers is a death; to have a sword pursuing is a death. Wicked ones have many deaths, they are dying and pining away under threats, fears, strokes, or guilt continually: they may say as it is, Ezek. 33.10. Our transgressions and our sins are upon us, we pine away in them, how should we than live. The thought of their sins and ways banished all sound comfort from their lives, and often such sinners are snatched away, cut of by some sudden hand of God: and when it is so, it's most just, their blood is upon their heads, nothing befalls them but what is due and deserved; their sins call for death, and bring the evil upon them, see Levit. 20.9.11, 12, 13, 16.27. 2 Sam. 1.16. where you may found that it was their own sin brought death upon them.    

VERS. 14, 15, 16, 17, 18.  
Now lo if he beget a son that seethe all his father's sins which he hath done, and considereth, and doth not such like.  
That hath not eaten upon the mountains, neither hath lift up his eyes to the idols of the house of Israel, hath not defiled his neighbowrs wife.  
Neither hath oppressed any, hath not withheld the pledge, neither hath spoiled by violence; but hath given his bread to the hungry, and hath covered the the naked with a garment.  
That hath taken of his hand from the poor, that hath not received usury nor increase, hath executed my judgements, hath walked in my statutes, he shall not dye for the iniquity of his father, he shall surely live.  
As for his father, because he cruelly oppressed, spoiled his brother by violence, and did that which is not good among his people, lo even he shall dye in his iniquity.  
THe Prophet, in these words, presents a third instance to free the Lord from imputation of injustice; you stick not to affirm that he punisheth the children for the sins of the fathers; but behold here the error and wickedness of your assertion: If a wicked Father, a Robber, a Bloud-shedder beget a son that doth not as he hath done, God is so far from punishing him for those sins of his Father, that he shall be spared and blessed, he shall not dye but live.  
Three things are here commended unto us concerning this son of a wicked father.  

1. His full observation of his Father's evil ways, in these words, That seethe all his father's sins that he hath done.  
2. His effectual consideration of them: And considereth and doth not such like.  
3. His doing of the contrary, which is employed in the several particulars mentioned in the 25, 16, 17. verses.   

That seethe all his father's sins.  
Sin is not properly visible, it's not the object of the eye; we may see sinful actions, but not the sin of those actions with the eye of the body: the sight of the sinfulness refers to the eye of the mind, Jun. therefore renders the words thus, qui animadvertat, he who marks, observes the sins of his father, 1 Sam. 12.17. That ye may see your wickedness is great; that you may take notice, observe it is so: in this sense it's used, Eccl. 5.8.13.18: 6.1: 10.5 Jer. 13.27: 23.13. Job 11.11. Many children do as their Fathers do, and never observe of what nature it is they do, whither good or evil; yea, often Parents possess their children with arguments to justify their ways, which are altogether unlawful.   

All his father's sins.  
It's impossible any son should see or observe all the sins of his father, many are acted in secret, many abroad: our Prophet intends not that every particular sin should be observed by him, but those are more obvious and expose to judgements and death, such as he had mentioned before.   

And considereth.  
The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not simply to see, but curiously to look into, to consider and intent a thing. The Sept. Vulgar, and some other read it, and feareth, and so derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fear; but Montanus saith, it's from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so our Translation hath it. I shall speak to it therefore as it imports consideration, not fearing.  
Consideration is a serious exercise of the understanding about things to be done, or not to be done, furthering or impeding the execution of them as it sees cause.  
1. It's an exercise of the understanding, mind, heart, these are at work in consideration, Psal. 119.59. I thought on my ways, or considered them. I turned them over and over, as Sempsters do their needlework: I look upon all the circumstances and aggravations of them; it's called a speaking or saying, Hos. 7.2. They consider not in their hearts. Hebrew is, they say not to their hearts. It's called a communing with a man's own heart, Psal. 77.6.  
2. Serious; it's not a slight general thinking of a thing but a serious settled minding of a thing, Heb. 10.24. Let us consider one another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it notes the sinking down of a thing into our minds: it's the intention of the mind upon a thing, magno study, with great earnestness, Eccles. 9.1. I considered in mine heart. Heb. is, I set to my heart. Consideration is a setting the heart to a thing, or upon a thing, as a Bee sits upon a flower, and sets her strength to it to draw out the sweet in it.  
3. It's about things to be done, or not to be done. Contemplatio looks upon things as the eye upon the object. Judicium, discerneth things whether good or bad, right or wrong, and there leaves them, having pronounced them so. Meditation is a further inquisition into truth, or minding of truth, and comes up nearest to consideration, which is in order to doing or not doing. Men intent this & that, and often fall upon things rashly to their prejudice, because they consider not; now consideration reflects upon things intended. The two sons in the Gospel, one said, I will go, and went not; the other said, I will not go, and went. The one's purpose was to go, the other's not to go: but this last considering of his sinful purpose, intention, and resolution, repent, and went, Matth. 21. It's taken up about doing, or not doing, as you may see, Prov. 23.1, 2. 1 Sam. 25.17. Judg. 18.14.  
4. Furthering or impeding the execution of them, as it's seas cause. Ps. 119.59. I thought on my ways, and turned my feet unto thy testimonies. David considered his ways, and not finding them good, he ceased from walking any longer in them: and seeing Gods ways the only good ways, he turned about, stepped into, and walked in them. If upon consideration things be found good, the heart affects them, and so proceeds to the doing of them. The virtuous wife considered a field, and bought it, Prov. 31.16. But if things upon consideration be found sinful, the heart disaffects them, and so keeps of, see vers. 18. of this Chap. He considers, and turns away from all his transgressions.  
2. Wherein the strength of it lieth.  
1. In searching out the causes, effects, rising, progress, continuance, and issue of a thing, Judg. 19.30. The Levites Concubine being cut in 12. pieces, & sent into all the coasts of Israel; they saw it, & said, consider of it, take advice, and speak: let us search out the cause and original of this evil, what damage it hath brought to the Jewish Religion, and may bring; what the Levite can say, what will be the issue of this horrible fact.  
2. In comparing things together, and so drawing up and out that which may be most useful: when all things are laid together, weighed, scanned over again and again; a man takes that is most necessary, seasonable, suitable and useful, Eccl. 12.10. The preacher sought to found out acceptable words. He compared one word with another, one truth with another; and than in the 13. v. Let us hear the conclusion of the whole matter, fear God, etc. He had tried books, creatures, all things: and than considering them, sums up, and draws out what was most material.  
3. In pressing to, and assisting the soul in acting: when consideration hath drawn up what is to be done, or not to be done, than it puts it upon the conscience as sinful, if not followed, and directs in the execution. Many things well contrived have miscarried through want of consideration, which looks to the congruency of particulars to the whole, Psal. 64.9. All men shall fear, and declare the work of God, for they shall wisely consider of his do.  
Consideration lays an injunction upon men's wills and consciences to be doing; did men in these days wisely consider the Lords do, they would fear and declare the work of God.  
3. The excellency of it.  
1. It's that God himself doth, Prov. 24.12. Doth not he that pondereth the heart consider? When God intended to make man, he called a Council, Come, let us make man after our Image, Gen. 1.26. The Lord considers, ponders, and weighs things according to the language of Scripture, Exod. 33.13. Prov. 5.21. Deut. 32.26, 27. Hos. 11.8, 9  
2. It differenceth a man from bruits; they are led by sense, and cannot distinguish whether an action aught to be done or not, this is man's privilege and power. Reason doth distinguish men from beasts, but the generality of men do not use reason, they have souls for salt, their eyes, ears, tastes, their senses are their guides. Jer. 10.14. Every man is brutish in his knowledge. Men do not reflect upon their actions, and consider them; if they did, they would not be so sensual, so sinful. Isa. 1.3. The Ox knoweth his owner, and the Ass his Masters Cribb: but Israel doth not know, my people doth not consider.  
3. It inables the understanding, completes a man, makes him wise and prudential. Prov. 17.27. He that hath knowledge spareth his words, and a man of understanding is of an excellent spirit. He considers what advantage may be made of words, and therefore is sparing in speaking, shows the more understanding and excellency of spirit. Pro. 6.6. Consider her ways and be wise.  
If the considering of an Aunt's ways will make us wise, much more the consideration of our own ways. Direct acts may enable and perfect others, but reflect acts do enable and perfect a man's self. Consideration looks inward, looks over the same thing again and again, it defecates the understanding of man from those raw and imperfect notions and conceptions which arise at first, & those impertinent ones interpose afterwards. We say, second thoughts are best, which implies that consideration, ripens and perfects the man and his actions; as meat in the Pot, if suddenly pulled out, is raw, but if well boiled, is freed from crude hamors, and so more wholesome.  
4. It puts life into those principles and talents God hath given a man; like a Drum in an Army, when that beats, all stir and march; like a spring in a watch, when that goes all the wheels go. Did men consider what graces and gifts God hath given them, they would not let them lie still and fallow, but improve them. Isa. 64.7. None stirreth up himself to take hold on thee. They had talents, but did not employ them. Heb 10.24. Let us consider one another, to provoke unto love, and to good works. Consideration will set others graces on work, and much more a man's own.  
A third thing here commended about this son of a wicked father, is his doing the contrary: he worships God in his own way, he eats not upon the mountains, he lifts not up his eyes to Idols; but he comes to Mount-Sion, and lifts up his eyes to the God of heaven whom he serves; he is chaste & charitable, he wrongs none, but doth good to all according to his ability: he executes judgement, and walks in God's ways; and what ever his father's sins have been, though crimson and scarlet abominations, he shall not die for them, but he shall surely live.   

Vers. 16. Hath not with holden the pledge.  
Hebr. is, hath not pledged the pledge. Hath not taken a pledge saith Calvin, Lavat. Jun. Montan. But Piscator saith, the word for pledging doth not signify here to take or receive a pledge, but to detain it being pledged, as appears from the 7. vers. where the words are, hath restored to the debtor his pledge, and here it must be, not who hath taken, but who hath not withheld being taken: so Vatab. pignus non retinet: and Weems, the repetition of the same word signifies to take away the pledge, and to keep it. Now he who doth not take away, or withhold, but restore the pledge, is just.   

Observ. 1.  
A good son may descend from a wicked Parent; a Father that is a robber, a bloud-shedder, a son of Belial, a plague to City and Country, may have a son that is free from his vices, a son that is just: as good parents may have ill children, so ill parents may have good children. God may and doth honour his free grace, when, where, and upon whom he pleases. Manasses was transcendently wicked, and his son Amon: so 2 Chron. 33.9.22, 23. yet out of their loins came Josiah, vers. 25. who hath this testimony; that he did that was right in the sight of the Lord, and walked in the ways of David his father, and declined neither to the right hand nor to the left, Chap. 34.2.  
Hezekiah was very godly, did much in Reformation, restored the Passover, walked in the steps of David, and did that was right in the sight of the Lord, yet he came from as wicked a parent as the world than had, even from Ahaz, 2 Chron. 28.27. Ahaz came from Abijam, who walked in the sins of his Father, 1 K. 15.3. Abraham descended from Idolatrous parents, Josh. 24.2. Some good thing towards the God of Israel was found in a son of Jeroboam's, who made Israel to sin, 1 K. 14.13.  
Some untoward parents in our days have had good children, and such as have much honoured God. Now this is not from nature, or because they are born under such and such planets, but because they are born of God, and made partakers of the divine nature. If parents have gracious children, let them give the glory thereof to God, whose grace hath made them such: If they have ungracious ones, let them beg hard of God for mercy and grace for them, who hath abundance of the spirit to bestow on whom he please, and hath promised to those in Covenant with him, to power out his spirit upon their seed, and his blessing upon their offspring, Isa. 44.3.  
2. It's not always safe, warrantable, to imitate Parents, Ancestors, Predecessors, and to tread in their steps; it may be dangerous, deadly, yea damnable. If the son of the unjust man should follow his father in his ways, he must dye for it; but if he see his ways, and doth not such like, he shall live. When the ways of Parents are idolatrous, superstitious, profane, oppressive, contrary to, or not grounded upon the word of God, children are not to conform unto them. There is one greater than they, and wiser than they, who is the father of spirits, and hath more authority over them than their Parents after the flesh, him must they harken unto, his counsels must they embrace, his commands must they obey, his will must they do. The Lord commends the son here that doth contrary to his wicked father, 1 Pet. 1.18, Men are redeemed from the vain conversation by tradition from their fathers. Father's are vain, have vain conversations, deliver those to their children, but children should not receive their traditions, nor imitate their conversations; they are redeemed from them, but they are apt to do it, Jer. 9.14: 44.17. And it's often complained of, and spoken against in Scripture, 2 King. 15.9: 23. Ch. 32. Neh. 13.18. Psal. 78.57. Ezek. 20.24. and in other places. There is a full prohibition against it, 2 Chron. 30.7. Be not ye like your fathers, and like your brethrens which trespassed against the Lord God of your fathers, who therefore gave them up to desolation.  
3. Consideration is a special means to keep men from sinning; if a son see his father's sins, and considereth, and doth not such like. There is a strong inclination in men to sin, Example is powerful to draw out that inclination, and especially the example of a Father; yet consideration hath virtue in it to stop that inclination, to take of from evil example, and to carry another way: The Prodigal when he came to himself, that is, considered what he had done, in what case he was, what might be had in his father's house, he comes of from his wicked ways, and returns to his Father, Luk. 15.17. It is want of consideration that men sinne so as they do: had Noah, Lot, David, Peter, others well considered, they would not have fallen into such sins as they did; it's rashness, inconsiderateness that occasions and causeth many sins. Matth. 7.3. Why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Want of consideration makes men censorious and hypocritical, it leads men into a multitude of sinful ways, and keeps them there, Isa. 44.19. Hos. 7.1, 2. Ecces. 5.1. Whereas if men would seriously consider, they would neither sin so frequently, nor continued in sin, if overtaken with it. Ezek. 12.3. It may be they will consider though they be a rebellious house. Here the Lord intimates, that if they would consider, they would give over their sinful practices, and not persist in ways to provoke God: They would see so much evil in their own ways, so much equity in God's ways, that they would leave the one, and embrace the other.  
In the 28. vers. of this Chap. you may see the virtue and efficacy of Consideration: Because he considereth, and turneth away from all his transgressions. Nothing more advantages Satan's kingdom than incogitancy and inconsiderateness; & nothing doth prejudice it more than the contrary. Consideration puts a stop to men's sinful ways, and causeth them to turn to God, Psal. 119.59. Therefore the Lord calls earnestly for it, Psal. 50.22. Now consider this ye that forget God. And Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end.  
4. Good children descending from wicked parents, are not to be branded with their vices. If he beget a son doth not such like: if the son do not tread in the steps of his Father; he is just, he shall not suffer for his father's sin, I will not charge the guilt or shame of them upon him, he shall live comfortably, and without imfamy. Children choose not their Parents, neither could prevent their sin: if they cleave not to their ways, they shall not be spotted with their vices.  
The world deals otherwise, it's forward to pick up any thing, yea to seek out matter from Parents and Predecessors to disgrace their posterity, though they walk not in their sinful paths; this is not to be like unto God, but unto the world, to lay the burden of the guilt upon the innocent.  
From the 18. vers. observe, that covetous men are oppressors, yea oppressors of those are near unto them: because he cruelly oppressed, spoiled his brother by violence. The Heb. is, he oppressed by oppression, and spoiled by spoiling, and that his brother. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a brother of the same womb, a kinsman, a brother in friendship, one near and dear to a man. He that is covetous will contend fraudulently, oppress, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, yea spoil, and wrist out of his hand by violence what he hath, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports. Covetousness is ounning and cruel, Nehem. 5 7. You exact usury every one of his brother. Micah 7.2. They hunt every man his brother with a net. Amos 5.11. They take burdens of wheat from the poor, they oppress and crush them. Chap. 4.1. They robbed the fatherless, and made widows their prey, Isa. 10.2. If you would see the cunning and cruelty of covetous men, consult with these Texts, Jer. 6.13. Jam. 5.4. Luk. 19.8. Isa. 3.14, 15. Mica. 3.2, 3. Ezek. 22.7. 1 K. 21.15.  
Covetous men little care from whom they pull, so they may get and feed their covetous desires: many have undone their brethrens, kindred, friends, fathers, sons, by their cunning, cruel, covetous practices.    
VERS. 19, 20. 
Yet say ye, why? doth not the son bear the iniquity of the sather? when the son hath done that is lawful & right, and hath kept all my statutes, & hath done them, he shall surely live.  
The soul that sinneth, it shall dye: the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him, etc.  
HEre gins the Jews replication, and Gods further vindication of himself from what they accused him of, which extends to the end of the 24. verse.  
The replication is in these words; why? doth not the son bear the iniquity of the father? Why dost thou deny it? bring arguments against it? attempt to persuade us otherwise? have we not experience of it in ourselves? do not we bear the iniquity of our fathers? The Heb. word for why is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used when we desire to know the reason or cause of a thing, as Gen. 26.27. Whereupon, or WHY come ye to me, seeing you hate me, said Isaac to Abimilech and his men, let me know the cause of your coming: so here they would have a reason, know the cause why the Lord spoke so, and justified his proceed with men and government in the world, that he wronged none, but rendered to all according to their ways and works. It's otherwise, we found and feel the contrary; the iniquity of our forefathers is upon us their children, and therefore we wonder how either thyself or Ezekiel, who pretends to be thy Prophet, can assert such things; either that is not true which is said, or our condition is worse than others; if thou dealest justly with others, yet unjustly with us, we suffer for the ●●nnes of our Parents.  

Bear the iniquity.  
Iniquity here is put for the punishment due unto it, and so it's frequently used in Scripture, Gen. 19.15. Jest thou be consumed in the iniquity of the City; that is, in the punishment which iniquity hath brought upon it. So Psal. 40.12: 31.11. Exod. 28.43. Numb. 14.34: 18.23. Isa. 53.11. Ezek. 44.10. Bearing of iniquity in these places is put for bearing of punishment by a metonymy of the efficient.  
To this reply and charge God answers,  
1. In general, in the rest of this 19 vers. and in the 20. If a son do that is lawful and right, if he keep my statutes he shall live, he shall not suffer (as you reproachfully and blasphemously object against me) for the sins of his father, not, the soul that sins shall dye. If the father sin he shall dye, if the son sin he shall dye, if neither of them sin, neither shall dye. He is righteous, his righteousness shall be upon him; he is wicked, his wickedness shall be upon him.  
2. Moore particularly in the 21, 22, 23, and 24, verses.  
There is nothing more to be opened in the 19 verse. Of doing that is lawful and right, of keeping statutes, and living hath been spoken.   

Vers. 20. The soul that sins shall dye.  
Of these words you heard largely out of the 4. verse. By soul is meant person; by dying suffering of punishment, putting to death: so the words to dye do signify, Deut. 17.12: 18.20: 24.7: 2 Sam. 12.5. 1 Sam. 14.39. The sense of the words than is this; that person who commits sins worthy of death shall dye for them, and not another.   

The son shall not bear the iniquity of the Father.  
If he persist not in his father's steps he shall not suffer for his father's sins, that were against the law. Deut. 24.16. The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers, every man shall be put to death for his own sin. Amaziah remembered this law, & kept it, 2 Chr. 25.4. When he slew the fathers, he slew not the children for the father's sin. It was otherwise, when Joshuah put Achan's sons to death for Achan's sins, Josh. 7.24. And when David delivered Saul's son's to be put to death by the Gibeonites for the sin of their father, 1 Sam. 21.9. The law than ties not God, he hath a prerogative above his own laws given out to us, they do and must tie us, and without special warrant, hint, & instinct, we may not do contrary unto them; both Joshuah and David had special direction for what they did, or else it was evident to them that they approved and justified their father's facts, and so became guilty of the same, and suffered according to law.   

The righteousness of the righteous shall be upon him.  
Look what the righteous hath done, accordingly shall he have; as iniquity before did note punishment, so righteousness here notes reward, he shall have the fruit of his righteous acts. Isa. 48.18. Thy righteousness had been as the waves of the Sea: That is, the fruit or reward of thy righteousness had been great, and coming in daily: so the word righteousness is to be taken, Gen. 30.33. Jam. 3.18. Gal. 5.5.  
Some from these words, and those in the 19 verse. Hath kept all my statutes, and done them, he shall surely live; do conclude that a man may keep the law, and so by his own righteousness attain unto, if not merit life eternal.  
But where is that man that ever yet did keep the law exactly, since Adam's fall there is none: If Adam in innocency could not do it, how shall we think men subject to sin and many infirmities can do it. Eccles. 7.20. There is not a just man upon earth that doth good, and sins not. Solomon had observed men, and the best of men, the most just sinned and broke the law: Jam. 3.2. In many things we offend all. 1 Joh. 3.8. Paul durst not stick to his legal righteousness, Phil. 3.9. he knew it was impossible for himself or any other to keep the law. Rom. 8.3. What the law could not do in that it was weak through the flesh, God, etc. Gal. 3.21. If there had been a law which could have given life, verily righteousness should have been by the law. The law was weak and unprofitable, it made nothing perfect. Hebr. 7.18, 19 The law neither justifies nor sanctifies, it neither quickens nor comforts. If men think by legal righteousness to attain life eternal, they will fall short of it as the Jews did, Rom. 9.31, 32: 10.3, 4. They think to earn eternal life, but that is not earned, it's given, Rom. 6.23. Ephes. 2.8, 9 The just live by faith, and look for eternal life, not by Moses, but by Christ, Tit. 3.5, 6, 7.   

Obser. 1.  
Erroneous and corrupt opinions being entertained, are not easily got out of the heads and hearts of men; these Jews had drunk in an hard opinion of God, that he dealt unjustly with them, punishing them for their father's sins; the Lord by many arguments and instances clears up the justice and equity of his proceed with the sons of men, that he punished none without just cause, and that it is for their own sin when he doth it; he spends 18. verses to convince them of the falsehood and evil of their tenet, to remove it out of them; but they, notwithstanding all this, hold their opinion fast, and dispute it with God: Yet say ye, why? doth not the son bear the iniquity of the father? We are of this mind and judgement, and so shall continued for aught thou hast said. Errors quickly root deep, take strong hold, and cannot easily be pulled up.  
The Pharisees held corrupt opinions about workings, Matth. 15.2. dispencing with childrens obedience to parents, Mar. 7.11. about swearing, Matth. 23.16.18. fasting and tithing, Luk. 18.12. They held many corrupt opinions touching the law, as in Matth. 5. appears, and could Christ prevail with them to get those opinions out of them? he brought the clearest light that ever was, yet they loved their own darkness more than his light; yea they gate him out of the world, before he could get these errors out of them.  
The Sadduces denied the Resurrection, Matth. 22.23. And notwithstanding Christ took pains to convince them, and spoke to the astonishment of others, vers. 33. yet their opinion abode with them, and they were of that mind after Christ was gone to glory, even in Paul's days, Acts 23.8. Hymenaeus, Alexander, Philetus, had rather be delivered up to Satan, than deliver up their corrupt and damnable opinion, of saying the resurrection is passed already, 2 Tim. 2.18. with 1 Tim. 1.20. The Apostles had taken up an opinion that Christ would be great in the world, and advance them, from which opinion Christ had often been beating them of, yet it abode with them till his ascension, Acts 1.6. There were those in the Church of Pergamos who held corrupt doctrines, and the Angel of it could not get them out, Rev. 2.14, 15. Take heed therefore what opinions you receive. If in John's time there was need to try the spirits, because many false Prophets were gone out into the world, 1 John 4.1. much more had men now need to try the spirits, because the world is full of false Prophets and false spirits; and men are grown so artificial to deceive, that if it were possible the very Elect should be deceived, and that finally. Let the Apostles counsel take place, 1 Thes. 5.21. Prove all things: Take nothing upon trust for the learning, holiness, worth of, or respect you have to any man; but prove all by the word, see it have a sound bottoming there, and than it's good; hold it fast, than it will do you good, let it not go.  
2. That what punishments soever befall men, they have no just cause to complain of God, though it be punishment unto death; for he hath said, the soul that sins shall dye, not another for it, not it for another's sins; if it were so, there were just cause of complaint; if the son should dye for the father, or the father for the child, this were injustice, therefore the Lord saith here, The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son, etc. God is most just, and cannot do an act of injustice to any man; and if it be just what he doth, why should man mutter, think, or speak hardly of God, Lam. 3.39. Wherhfore saith Jerem. doth a living man complain, a man for the punishment of his sins? who wrongs him? doth God? he hath wronged God, and God doth but right himself: If a man strike a Lion, and the Lion by't him, hath he cause to complain of the Lion or his own folly in striking the Lyon. Prov. 19.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord: But what cause hath he to fret against God, correcting and punishing him for his folly? men should accept of the punishment of their iniquity, as it's Levit. 26.41. rather than complain, when it's their own fault that they suffer; yea men have cause to be thankful to God that he doth punish them less than their iniquities deserve.  
3. Than God hath authority over souls to set them what laws he please, and prescribe what punishments he thinks good; the soul that sins shall dye: be persons great or small, honourable or base, wise or foolish, the Lord is above them, hath command over them, hath set them their bounds; which if they transgress, they shall suffer according as his wisdom shall appoint. Have States that power to give laws to the people, and set what punishment they judge fit for the breach of them, as confiscation of estate, imprisonment, mutilation, wracking, pressing, decollation? and shall not God much more? vers. 4. he saith, All souls are mine, the soul that sins shall dye. I have given them all laws, and ordained punishments for the breach of those laws.  
4. Not man's sin shall go unpunished, men shall not sin, and go away without suffering for it: the soul that sins shall dye, either a metaphorical death, it shall meet with grievous afflictions or a violent death, be cut of by some stroke of God, or an eternal death, which is worst of all. Prov. 11.21. Though hand join in hand, the wicked shall not be unpunished. What ever they think or attempt, God will meet with them whoever they be. Job 9.4. Who hath hardened himself against him, and hath prospered? Did ever any man sin and enjoy peace, offend God, and have his blessing? Not, God hath made men know it's a sad and dreadful thing to sin against him. Adam sinned, and God visited him for it; his posterities sin, and they smart for it. In vain do men flatter themselves that they may sin, & not suffer, they may do wickedly & escape: It cannot be, God who is truth hath said it, the soul that sins shall dye. God may defer the stroke, but without repentance it must come. Rom. 2.9. Tribulation and anguish shall be upon every soul of man that doth evil, of the Jew first, and also of the Gentle. The wickedness of the wicked shall be upon him.  
5. Righteous men shall not lose the fruit of their righteous do. The righteousness of the righteous shall be upon him. Psal. 97.11. Light is sown for the righteous. And Psalm. 58.11. Verily there is a reward for the righteous. Prov. 11.18. The wicked worketh a deceitful work, but to him that soweth righteousness shall be a sure reward. Isa. 48.18. O that thou hadst harkened to my commandments, than had thy peace been as a river, and thy righteousness as the waves of the sea.    

VERS. 21, 22, 23.  
But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not dye.  
All his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done, he shall live.  
Have I any pleasure at all that the wicked should dye saith the Lord God? and not that he should turn from his ways and live?  
IN these verses and the next, you have a more full and particular answer of the Lords to the unjust replication of the Jews, and charge laid upon him in the 19 verse. why? doth not the son bear the iniquity of the father? Not saith God, he that doth right he shall live, and he that sins he shall dye. There's the general answer, and here comes the particular.  
1. Concerning a wicked man, in the 21, 22, 23, verses.  
2. Concerning a righteous man in the 24. verse.  
Concerning the wicked man, here are two things required, and two things promised; the things required are, 

1. Turning from all his sins.  
2. Keeping all God's statutes.    
The things promised are, 

1. Life.  
2. Non-mentioning of his sins.    
If the wicked will turn from his evil ways, repent him of what he hath done, and walk in the ways of God for the future, he is so far from suffering or dying for his fathes' sin, that he shall not suffer or dye for his own; he shall live, and his sin not once be mentioned unto him: I am so far from punishing him for another's sin, that upon repentance I punish not a man for his own.  

If the wicked will turn from.  
The Vulg. is, si egerit paenitentiam, if he shall repent: the Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes turning from ill, and turning to God, which is repentance: so it's used, Ezek. 14.6. Repent, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn ye, or repent; in repentance there is turning: The French is, si le meschant se repent; if the wicked repent.  
This turning from evil is set out by sundry expressions: Isaiah calls it washing, making clean, putting away the evil of men's do, ceasing to do evil, Chap. 1.16. Solomon styles it confessing and forsaking of sin, Pro. 28.13. David terms it departing from evil, Psal. 34.14. Peter, eschewing of evil, 1 Pet. 3.11. Daniels phrase is, breaking of from sin, Ch. 4.27. and Christ's is, sinne not more, Joh. 5.14.  
These words, if the wicked will turn from all his sins, seem to import power and freedom in man to repent and turn himself: This difficulty was spoken unto Ezek. 14.6. upon those words, repent and turn yourselves. Men may use means, but those means will not produce repentance and turning without God: the Jews used means, Jer. 7.10. yet could not turn themselves, Chap. 13.23. Natural instruments have power to work of themselves, there is virtue in them to bring forth such and such effects; but moral instruments of which sort the word is, do not work so. The word is, 
In praecepto cognosce quid debeas habere; in correptione cognosce tuo te vitio non habere in oratione cognosce unde pojsis habere. August.  mighty through God, 2 Cor. 10.4, 5. Nothing is done towards the conversion of a sinner; therefore repentance is the gift and work of God, Acts 11.18: 5.31. 2 Tim. 2.25. Yet when we are called upon to repent, to turn, there is somewhat to be considered, in God's commands know what you aught to have, in his reproofs consider it's through your own fault you have it not, in prayer see where and whence you have it.   

Vers. 22. They shall not be mentioned unto him.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non memorabuntur, they shall not be remembered, in ejus damnum, saith Vatab. adversus eum, saith Junius, contra eum, Calvin. His sins shall not prejudice him, he shall not suffer or be punished for them: To remember sin according to the Scripture sense is to punish. Psal. 137.7. Remember O Lord the children of Edom in the day of Jerusalem, who said race it, race it; that is, punish them; in the like sense you have it, Hos. 8.13. Now will he remember their iniquity, & visit their sins: so Ch. 9.9. and not to remember, is to pass by, forget, & not to punish. Isa. 64.9. Ps. 25.7. Remember not the sins of my youth; let them not move thee to punish or be avenged on me for them; as men when they remember injuries, seek to be avenged on those have done them.   

In his righteousness that he hath done he shall live.  
His righteousness shall preserve him from metaphorical and violent death. The Papists from these words pretend that a man is justified before God; propter justiciam suam, for his own righteousness; but we know the Scripture runs otherwise, Gal. 2.16. A man is not justified by the works of the law. And all our righteousness is as a menstruous cloth, Isa. 64.6. see Rom. 3.24.28. 1 Cor. 4.9. Rom. 5.19. 2 Cor. 5.21. Which places show that we are justified not by our own works, our own righteousness, but by the righteousness of another. Besides, it's not said here, for his righteousness, but in his righteousness. Good works do not precede justification, and so merit it; but follow the person justified, and declare his justification, they are the pathway to life and glory.  
Again, could a man forsake all sins, keep all God's statutes, yet could he not hereby be justified before God, because there must satisfaction be made to the law, and to God for those sins now left, and that is not in man's power, Mic. 6.7. Psal. 49.7.   

Vers. 23. Have I any pleasure at all that the wicked should dye.  
Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the radical word signifies to have pleasure in, to affect, delight, to desire and will; therefore some tender it, do I desire or will the death of a sinner?  

Nunquid volendo volam. Montan. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept. Nunquid voluntatis meae est. Vulg. An ullo pacto delector Jun. Piscat. Pol.  Others, have I pleasure, or any pleasure? you charge me to punish the children for the father's sins, & think I take pleasure in the death of sinners, but I neither do the one nor the other, I punish not you for your father's sins, but for your own: and when I do punish you for your own, I had rather you should repent and live, than be cut of for them.  
This seems contradictory to what is written, Prov. 1.26. I will laugh at your calamity, I will mock when your fear cometh. And Ezek. 5.13. Thus shall mine anger be accomplished, and I will 'cause my fury to rest upon them, and I will be comforted. If God have no pleasure in the death of sinners, how can these Texts be verified? To clear this difficulty, know that it's not absolutely to be taken, that God hath no pleasure in the death of the wicked, unless you mean it of the wicked who do repent; but respectively, thus, if they could turn from their wicked ways, and keep his statutes, he should have more pleasure in this, than in their death; but when they do not repent, he hath pleasure in their punishment, and death, as its an act of justice, and work of God, for God hath pleasure in all his works, the destruction, and ruin of Babylon is called his pleasure. Isa. 48.14. He will do his pleasure on Babylon, and his Arm shall be on the Chaldeans.  
Some refer this to the antecedent will of God, and say so, He hath no pleasure in the death of a sinner. He wills it not, delights not in it, 
Si hoc intelliga; de paena culpae vult eam, divina ita exigente justitia, sed non directe nec per se sed iniquitate nostra supposita. Pintus in Locum. Voluntas dei consequens semper impletur antecedent autem non semper Id. Deus antecedenter vult omnes homines salvari, said consequenter vuldt quossam damnari secundum exigentiam suae justitiae. Neque tamen id quod antecedemer volumus, simpliciter volumus sed sécundum quid. Thomas Parte. i a. q. 19 Art. 6.  but in regard of his consequent will he doth.   

Obser. 1.  
Repentance is a turning, and a turning from sin; Vers. 30. Repent and turn. Act. 3.19. Chap. 26.20. repenting, and turning to God, are put together. Sin turns men from God, Jer. 32.33. They have turned unto me the back, and not the face. Repentance is a turning of them again unto God, it turns them from their sinful and wicked ways, 2 Chron. 7.14. Jer. 26.3. from all sin, and sinful ways, not some few, if the wicked will turn from all his sins; so Vers. 30. Turn from all your transgressions; it turns men from their secret sins, Psal. 19.12. Isa. 55.7. If a man turns not from all, he turns from none in truth, because that is the same reason why a man should turn from all, as well as one; viz. the will and Command of God. This turning must be with the whole heart, and therefore it's from all sin. Deut. 30.10. Joel 2.12.  
2. It's not enough to turn from all sin, but we must turn to all good. If the wicked will turn from all his sins that he hath committed, and keep all my Statutes, and do, etc. Negative righteousness is no righteousness, negative holiness is insufficient holiness, 2 Kings 17.13. We must turn from the Commands of sin, Satan, and the World, unto the Commands of God. We must turn from Worldliness, unto Heavenly mindedness, from pride unto humility; from censuring, to loving. It suffices not that the Tree bears no ill fruit, but it must bring forth good fruit, else it's a barren Tree, and must down. The Question will be hereafter, What good have you done? 1 Tim. 5.10, If she have diligently followed every good work. David fulfilled all the wills of God, Psal. 119.6. he had respect unto all his Commandments, and Christians must observe all things Christ hath commanded, Mat. 28.20.  
3. The way to live comfortably, and prosperously is to be godly, He turns from all his sins, and keeps all my Statutes, and doth that is lawful and right, he shall surely live. He shall live in living, others are dead in living, they have no comfort in their lives. Pro. 4.4. Keep my Commandments, and live, Isa. 55.3. Amos 5.4.6. Psal. 34.12.14. It is man's sin which maketh times evil. 2 Tim. 3.1, 2.  
4. Note, that to penitent, obedient sinners, mercy is promised, All his transgressions that he hath committed shall not be mentioned unto him. Those that turn from their wicked ways unto the Lord shall found mercy with him, their sins shall be forgiven; let the sins be what they will for nature, never so many for number, they shall all be blotted out, and not be mentioned. Mat. 12.31. Isa. 55.7. Jer. 31.12. It was made good in the Prodigal. Remission of sins is promised to repentance. Acts 3.19. when a sinner hath once repent, God will mention his sins not more, and why should we remember or mention them?  
5. If the sins of the penitent shall not be mentioned, than there is no purgatory to punish them for the same hereafter. How is it true that God remembreth not, mentioneth not the sins of his Friends, of penitent, if he punish them so sharply in Purgatory.  
6. God hath no delight in the death of sinners, if they suffer and perish, it is of, and from themselves. Have I any pleasure at all that the wicked should die? Vers. 31. Why will ye dye O House of Israel? I like it not that men will ruin themselves, I had rather they would consider their ways, turn their Feet into my testimonies, and live. Hos. 13.9. O Israel thou hast destroyed thyself, but in me is thy help. Destruction is of man, Salvation is of the Lord.    

VERS. 24.  
But when the righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the Abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he dye.  
HAving laid down the case of a wicked man, repenting him of, and turning him from his sins, and so cleared the proceed of God, that such an one finds mercy, and suffers not for his own sin, much less for his Fathers, he comes here to the use of a righteous man, who if he turn from his righteousness, and fall to wicked courses, his former righteousness shall not advantage him, but he shall be dealt with according to his present sin. The sin of the wicked repenting shall not hinder him from mercy, and eternal life; and the righteousness of the righteous sinning, shall not keep him from justice, and eternal death. Old sins shall not burden a returning sinner, and old righteousness will not help a revolting Saint.  
Of a righteous man, his turning from his righteousness, and commiting iniquity, hath been largely spoken of, Chap. 3.20. where the first part of this Verse is word for word; yet because this Verse is much controverted, and insisted upon by the Patrons of Apostasy and falling away; I shall touch upon it.  
Who the righteous or just man here spoken of is, may be gathered from the opposition to the wicked man, the one is really wicked, and the other is really righteous; that is, with a legal, or moral righteousness. He hath not eaten upon the Mountains, lift up his eyes to Idols, defiled his Neighbour's wife, oppressed the poor and needy, but given his bread to the hungry, cloatqed the naked, taken no Usury nor increase, that hath executed judgement, and walked in God's Statutes, such a one is righteous, and the righteous man in the Text.  
That here is meant a moral, legal righteousness, appears from those words in the 4. and 20. Verses, where it's said, The soul that sinneth it sh●ll die, if this did refer to the Gospel, and righteousness thereof, and not to the Law, and legal righteousness, no man could be saved, because all men sin, but notwithstanding their sinning, those are righteous with the righteousness of the Gospel, they shall not dye, but be saved: it must therefore be understood of a legal, civil, moral righteousness.  
Gerhard brings this Verse to prove, that a man by his sins may, Excutere fidem & spiritum sanctum. loco. Theol: T. 4. De bonis operibus. Bellarmin brings it, Tom. 4. l. 5. the great: & lib. arb. c. 29. to prove that a man may, Exuere cor novum: And Lib. 3. the justif: c. 14. he makes use of this Verse to show that faith may be lost. Quid clarius? quomodo quaeso avertitur justus a justitia si fide sola justificatur, & fides semel concepta extingui non potest.  
The Arminians also say, hence it's so evident that every one may see it, Hominem justum posse totaliter & finaliter deficere, Ames: in antisynod. de pursue. Sanct. c. 2.  
For Answer unto these, know,  
1. It's said when the righteous man doth turn away, he shall be so dealt with, as if he had never been righteous. It's a caution to prevent a righteous man's falling, rather than an implication that he will, or shall turn from his righteousness.  
2. The Prophet speaks here of a righteous man considered in himself, not in relation to God, or Christ, and so he may turn from his righteousness, as Angels, and Adam did.  
3. The scope of the Chapter is, not to prove falling away from grace, but to clear the Lords justice, and that in two things.  
1. That he doth not punish one man for the sin of another, if he be unguilty thereof: A guiltless Son shall not suffer for the sins of a guilty Father, Vers. 4.20.  
2. That he is not partial in his deal, either with the wicked, or righteous, he punishes wicked men if they sin, he spares them if they repent: and as for righteous men, he blesses, prospers them, because they walk in his Statutes, keep his judgements, and deal truly; but if they forsake their righteousness, and fall to sinful courses, he will punish them as he doth wicked men: so that here is not any thing spoken of grace, or faith, whereby men are united to Christ, justified, sanctified, and evidenced to be in Covenant with God, through Christ; but what is here said, is spoken in a legal way, namely to vindicate God from what unjustly they cast upon him, Viz. That they suffered for the sins of others. Jer. 31.29, 30, 31. In those days they shall say not more, the Fathers have eaten a sour grape, etc. but every one shall die for his own iniquity. Behold, the days come, saith the Lord, that I will make a new Covenant with the house of Israel. God is now put upon better terms with the house of Israel, than he was at that time. If they sinned, they should die, if they did well, they should live, this was the Covenant of works; but God promised to make a Covenant of grace with them, which they should not break as they had done the former, Ver. 32. for he will put his fear into their hearts, that they should not departed from him. Jer. 31.40. and his Spirit, which should 'cause them to walk in his Statutes, to keep his judgements, and to do them, Ezek. 36.27. And Christ tells his Disciples, that he would sand the Comforter that he might abide with them for ever, that he might devil with them, and be in them. John 14.16, 17. And John saith, He that is borne of God doth not commit sin, for his seed remaineth in him, and he cannot sin because he is borne of God. 1 Epist. 3.9. If he cannot sin, than surely not so sin as to shake of faith, thrust out the Spirit, totally and finally to fall away. This last place troubleth all those who hold that opinion of falling away. Bellarmin saith, 
Variae sune hujus loci, qui etiam est difficillimus, expositiones.  that this place is the hardest of all to answer. Ambrose refers it to the State of glory, in his Commentary upon Isaiah. Bernard, by seed understands Gratiam praedestinationis, and saith, the predestinate cannot sin so as to harm them, seeing their sins are forgiven, and to work for their good. Others expound it, cannot sin, aught not to sin, Those are borne of God aught not to sin. But that is nothing to purpose, those are borne of God aught not to sin. If sin aught to be, it were not sin. Aug. Tract. 5. in Epist. Johannis expounds it of deadly sins; and Bellarm. likes this Exposition, and acknowledgeth that he is borne of God, Non peccat, nec peccare potest lethaliter dum perseverat filius dei; the Text saith, He neither doth sin, nor can sin, because he is borne of God. Therefore he shall continued to be the Son of God, and so never fall into those sins will unchild him, uninherit him, unjustifie, and unsave him. Some that say, saving faith may be lost, do make three degrees of saving faith.  
The first, and highest degree is, the attainment of the life, and Divine nature of Christ into our souls, after which attainment we live still by faith carrying us out after the nourishment of this new life, and nature begotten in us, which are the Heavenly satisfactions of God, and Christ; from this faith it's acknowledged impossible to fall away.  
A second, or middle degree of saving faith, is such a belief of Christ's fullness, life, and Divine communications, as bring us not only to fall in love with Christ, and those communications in him, of life, and Divine things, but also causeth us to leave all things in our desires, and affections, wholly to depend on God, and to wait with earnestness, longing, and patience, for the giving in of Christ, his life, and Divine communications; and though such a degree of faith, doth not likely fall away, yet it's possible it may, Heb. 10.35. Cast not away your confidence, which intitates they might do it.  
A third, and the lowest degree of true saving faith, is that which believes the satisfaction, and fullness of Christ to be for us, and so affects us therewith, that it carries us out after Christ, for himself, & for the things believed to be in him, causing us to do, and forsake much for him, yet brings us not to willing, and actual forsaking of all we have, for him. Luke 14.33. This is true faith, and will make us partakers of Christ if continued. In Heb. 3.14. from this faith it's affirmed, that we may fall for ever. John 8.31.32. Collos. 1.23. there is mention of true, saving faith, for it would save them if continued in, and this manner of Speech shows, they might not continued, and so lose what they had.  
Answ. 1. I found not Salvation put upon the strength, but truth of faith, not upon the highest degrees, but any degree of faith. John 3.16. Mark 16.16. 1 Pet. 2.6. 1 John 5.1. Acts 10.43.13.39.16.31. It's not said in these or other places, if you have such a degree of faith, you shall be justified, saved; but simply, believing is required, the lowest degree of true faith will do it, Rom. 10.9. If thou shalt confess with thy mouth, the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. The Thief upon the Cross had not attained to such high degrees of faith, he by one act, and that of a weak faith was justified, and saved. Luke 23.42, 43.  
2. The power of God is in the weakest faith, as well as in the strongest. 1 Pet. 1.5. Who are kept by the power of God through faith, unto Salvation. It's not through strong faith, or such a degree of faith, but only, through faith; the power of God begets faith in the soul, Ephes. 1.19. It keeps it alive there, how weak soever it be, and it keeps it unto Salvation; that we may be saved by faith, he saves faith in us, he will not let faith perish, that we may not perish: God's power must fail, if true faith in the lowest degree fail. But, John 10.29.  
3. If men may fall from true, saving faith, being in its infancy, what hinders but they may fall from it, being grown up, and come to man's estate? Gradus non variat naturam, death which seizeth upon infants, seizeth also upon men; water which extinguisheth a spark, will extinguish also a great fire. The sense, and operations of faith men may be without, but the substance of it abides; all the fiery darts of the Devil, cannot pierce the shield of faith. Ephes. 6.18. All the strength, malice, and opposition of the World, cannot overcome a little true faith. 1 John 5.4. One borne of God, though but new borne, a very babe, he overcomes the World, he is borne, not of corruptible, but incorruptible seed. 1 Pet. 1.23. He hath an anointing abides in him. 1 John 2.27. His faith hath made him a Son of God. Gal 3.26. And Sons abide in the House for ever. John 8.35. Yea, he that believes hath everlasting life, and shall not come into condemnation. John 5.24. God puts his fear into his heart, and he shall not departed from him. Jer. 32.40. His Spirit being in the heart of a true beleiver, causes him to Walk in God's Statutes, to keep his judgements, and do them, he shall be confirmed to the end. 1 Cor. 1.8. So that by these Texts it appears, that where true, saving faith, is, it will abide, not be extinct, but will live for ever.  
Be it granted therefore, that in the places mentioned, John 8.31, 32. Collos. 1.23. A true saving faith is meant, than the words, if ye continued, do not, import they should not continued. If, is not Vox dubitationis, but Cautionis, not a word of doubting, and disparagement, but of caution, and encouragement, so it's taken, 2 Pet. 1.10. If you do these things you shall never fall away. This and the like places are encouragements to stir them up unto perseverance, and do show, that none have true saving faith, are intrinsically, and really in Christ, but those do continued in the word and faith, to the end.  
Suppose they do continued and not fall from their faith, yet doth not this word, If, note a possibility, that they may fall from their faith? Conditional suppositions are of things impossible, as well as of possibles. Gal. 1.8. If we, or an Angel from Heaven, etc. Matth. 24.24. If it were possible they should seduce the very Elect. But they cannot be seduced, and those that have true faith cannot fall away finally. Job 17.9. The righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger. John 2. Epist. Vers. 2. The truth dwells in us, and shall be with us for ever. And Psal. 125.1. They that trust in the Lord are, or shall be as Mount Zion, which cannot be removed, but abideth for ever, Mount Zion was a great, and firm Mountain, which could neither move itself, nor be removed by others, whatever reins, floods, winds, Earthquakes there were, yet Mount Zion stood immovable; and those trust in God, are, and shall be, like Mount Zion for ever. They are not like a ship floating up on the Water, a Tent pitched upon the Earth, an house built upon the Sand, which may be sunk, pulled up, or blown down, but like a mighty Mountain that stands fast, and is immovable for ever, it is not the freedom of their wills can do it, Psal. 48.14. For God will be their guide unto death; it's not the strength of corruption can do it, for their Faith purifieth their hearts. Act. 15.9. 1 Pet. 1.22. It's not the World can do it, 1 John 5.4. nor all the power and policy of Satan. Matth. 16.18.  

And committeth iniquity.  
These words were opened in Chap. 3. Vers. 20. where they were somewhat largely insisted upon, something is now to be given in about them. This phrase to commit iniquity is equivalent to & the same with that in the Gospel. viz. To Commit sin, 1 John 3.8. John 8.34. All men sin, but all do not commit sin. 1 John 3.9. Whosoever is borne of God doth not commit sin. Sins of infirmity they have, they sin, Contra animi sententiam & propositum, against the inclination, and tendency of the Divine nature in them. Ex improviso & occasionaliter, but they do not commit iniquity. They that do● so, Study peccandi tenentur, there is study, counsel, meditation, purpose, resolution in their sinning. John 8.34. Whosoever committeth sin is the Servant of sin. And what it is to commit sin, he shows, Vers. 40. Ye seek to kill me. Your studies, counsels, meditations, purposes, resolutions, endeavours, are upon that: So Jer. 9.5. They weary themselves to commit iniquity. When the bent of the heart, and head is that way, studying, plotting, and endeavouring to accomplish some evil thing, than iniquity is committed, as here in our Prophet, The man is turned from righteousness, and turned to iniquity. The bent and operations of his heart, and head are that way. Such men by the voice of the Spirit, are said to be given to sinning; as Isa. 47.8. Thou that art given to pleasures. Jer. 6.13. Every one is given to covetousness. Their Counsels, thoughts, desires, spirits, are taken up about, and work after their pleasures, and covetousness. The Lord Christ calls these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 7.23. And Luk. 13.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, workers of iniquity; that is the trade they profess, and are skilful in. Samuel calls them, Doers of evil. 2 Sam. 3.39. Isaiah, Evil doers, Chap. 9.17. Solomon, Wicked doers. Pro. 17.4. They do what the wicked man doth, and as he doth.   

According to all the abominations that the wicked man doth.  
Of Abominations hath been spoken formerly; I pass therefore to the following words.   

All his righteousness that he hath done shall not be mentioned.  
The Hebrew is, All his righteousnesses, it's Plural. Whatever good works, or righteous acts he hath done, they shall not be mentioned, or remembered.  
From these words some gather, that a man pardoned, and justified, may fall into those sins, which do cancel his pardon, and reduce him to an unjustified condition, and revive the guilt of his former sins.  
This place doth not speak of a man pardoned, and justified by faith in Christ, for such a man, though he may, and sometimes doth fall into foul sins: yet they never prevail so far as to reverse pardon, and reduce to a state of non-justification. Psal. 37.24. Though he fall, he shall not utterly be cast down, for the Lord upholdeth with his hand. He speaks of a good man pardoned, justified, he may fall, but how far? from pardon, from justification? Not, than he should utterly fall, be cast down beneath God's hand, but the Text saith, He shall not utterly be cast down, for the Lord upholdeth with his hand. Or as Montanus renders the words, The Lord upholdeth his hands, and he will not let him sink into such a condition, if it were so, than sin should have dominion over him, but Rom. 6.14. Sin shall not have dominion over you: And Chap. 8.2. Justified ones are freed from the Law of sin, and death; and Vers. 30. the predestinated, called, justified, and glorified ones, are so linked together, that there is no breaking that chain; if they do sin, they have an Advocate with the Father, Jesus Christ the righteous, and he is a propitiation for our sins. 1 John 2.1, 2.  
Further, know that grace and great sins may stand together, though grace consist not with the dominion, strength, and power of sin, yet flesh and Spirit will be together while we live. David's great sins did not destroy, and annihilate his grace, Psal. 51.11. Take not thy holy Spirit from me: This Psalm was made when Nathan came to him, told him of his sins; and than, even than he had the Spirit of God abiding in him, else he could not have made that Psalm, nor would have prayed in that manner; so those places in 1 Kings 11.4.6. Acts 13.22. do testify as much. Peter sinned greatly, yet did not he sin away his faith; his sin, and aggravations of it, you have Matth. 26.70, 72, 74. he denied that he knew Christ, did it with an Oath, with swearing and cursing; this was dreadful, yet notwithstanding such sins, his faith abode with him. Luke 22.32. I have prayed for thee that thy faith fail not. Christ's Prayer was heard, therefore his faith could not fail; if it failed totally, as men affirm that hold falling away, than Christ's Prayer was not heard, which is contrary to John 11.42. I know thou hearest me always, and he deceived Peter, telling him his faith should not fail. That faith is in thee shall not fail, not totally, for that which fails totally, fails finallly, there is an end of that, and it must be a new faith, not the same, if there be faith given in after a total failing: Peter faith therefore did neither fail totally nor finally, but did consist with those great sins, and shake of his. Whatever than the sins of the justified, pardoned one's be, though in their own nature such as are Devoratoria salutis & vastantia conscientiam; 
Aug. Tertull.  yet they do not bring them to an unpardoned and unjustified condition; nor do they revive the guilt of former sins with God; with us they may, but not with him; for whom God pardons, he pardons absolutely, not conditionally: he so pardons sin as he will not remember it again. Isa. 43.25. I, even I am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins: See Jer. 31.34. Mic. 7.18, 19 Heb. 8.12.   

In his trespass.  
Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In his prevarication. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a transgression voluntary and against Conscience, with contempt, & contumacy, saith Kirker. And it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to Err, to miss of the mark, to turn aside, and chief notes, those sins come from ignorance, and infirmity of the flesh, which are more easily cured: but the trespass here, is, of a man turned from his righteousness unto wickedness, and so, Moribus Commutatis insanabiliter Peccat, sins irremediably; for it follows.   

In them shall he die.  
That is, In the guilt of them he shall die; as Christ told the Jews, John 8.21.24. in the guilt of their unbelief they should die, or, for them he shall die: so divers Expositors read the words; and by death, is not meant only a temporal, but an eternal death also.   

Observ. 1.  
There is a righteousness which men may turn from; when a righteous man turneth from his righteousness. There is an opinionative righteousness, Luke 18.9, & Matth. 23.28. Many think themselves righteous, and appear so to others; there is also a duty, a moral or legal righteousness, such as Paul had, Phil. 3.6. and from these righteousnesses men may, and do turn daily: Many attain to a duty-righteousnesse under the Gospel, but yet fall of again, as you may see, Matth. 13.20, 21, 22. 1 Tim. 5.15. John 6.66. 2 Pet. 2.2. 1 Tim. 4.1. Take heed therefore of trusting in, or to any righteousness of your own. Matth. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven. It's Christ's righteousness only which will let you in thither: lay aside your own righteousness, and labour for that, as Paul did, Phil. 3.8, 9 and if any fall away, let it not offend, and stumble you, knowing it's from their own righteousness not Christ's. 1 John 2.19. They went out from us, but they were not of us, for if they had been of us they would no doubt have continued with us: but they went out that they might be made manifest that they were not all of us. Aust. in John 10. saith, Multos esse lupos intus & multas oves foras.  
2. It's not sufficient to begin well unless we proceed: fair beginnings without progress come to nothing. If a righteous man turn from his righteousness. If he do not go on with perseverance it will not advantage him, it's not acceptable with God or men, Paulisper bonos nos esse & postea improbos fieri. Joash while Jehoiadah lived, did well, that was his glory; But when he was dead, he fell to commit iniquity, that was his shame. Paul blames the Galathians, Chap. 3.3, 4. who were near the Tropickes. Are ye so foolish? having begun in the Spirit, are ye made perfect by the flesh. Have ye suffered so many things in vain, if it be yet in vain? it argues great foolishness, and will be accompanied with great loss, if you do go of from your hopeful beginnings; when men withdraw, fall of, it's argument they were never sound. 2. Epist. John. 9 Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God; he that abideth in the Doctrine of Christ, he hath both the Father and the Son. If men forsake the Ordinances and Gospel, whatever they think of themselves, they have neither Father, nor Son. Peter thunders against such as fall of from their former Professions. 2 Epist. 2.20, 21, 22. Let it not be said of any here, They did run well, as it is, Gal. 5.7. But let us go on, run with patience, the race is set before us. Heb. 12.1. And so run that we may obtain. 1 Cor. 9.24. Consider the arguments lie here in the Text, to keep you from falling of, and encourage you to persevere in God.  
1. If you do turn back you will fall into iniquity; you will commit iniquity, the frame, bend, and set of the heart, will be that way; the thoughts, studies, counsels, motions, endeavours, will be towards, and in iniquity, you will be an evil doer, a worker of iniquity.  
2. He lies obvious to all manner of sin; what will not the man do that turns from his holy Profession? He is liable to do according to all the abominations that the wicked man doth: if there be any man more wicked than other, that doth abominable things, such will that man do; and it may be, not some one, or two abominations, but all the abominations of the wicked.  
3. What ever good he hath formerly done, shall be all forgotten; if he have done good to the Church and Saints, to the State in a military, consultatory, navigatory, or contributory way, if he have done much good to his Family, or friends, it shall be all laid aside, buried in the dark, and not once be mentioned unto him; what if he have built an Hospital, Free-school, redeemed Captives, maintained many Lectures, releived thousands of Poor, done more good than 100 of others? yet if he turn from his good, he was doing; God turns also, and will never mind it more.  
4. He shall die, and that eternally, in his Apostasy, and the guilt, not of one sin, but all his sins shall be upon him.    

VERS. 24, 25, 26, 27, 28.  
Yet ye say the way of the Lord is not equal. Hear now o house of Israel, is not my way equal? are not your ways unequal?  
When a righteous man turneth away from his righteousness, and committeth iniquity, and dyeth in them; for his iniquity that he hath done shall he dye.  
Again, when the wicked man turneth away from his wickedness that he hath committed, and doth that which is lawful & right, he shall save his soul alive.  
Because he considereth and turneth away from all his transgressions that he hath committed, he shall surely live, he shall not die.  
Yet saith the house of Israel, the way of the Lord is not equal. O house of Israel are not my ways equal? are not your ways unequal?  
THe Jews had complained of the Lords hard dealing with them in the 2. verse. To which unjust complaint he makes a large answer to the 19 vers. where they reply upon God the same thing still; to which reply he returns a sufficient defence throughly satisfactory to any unprejudiced, and that is in the 6. verses last opened: but they not taking satisfaction from what the Lord gave in by the Prophet here, they come again to charge him.  
In these verses you have,  
1. Their charge. The way of the Lord is not equal.  
2. God's answer to this charge, where 

1. Attention is called for, hear now O house of Israel.  
2. An interrogation made; is not my way, etc.  
3. A retortion of the accusation upon themselves.  
4. The probation of the equity of his ways in the 26, 27, 28.  
5. A repetition of the charge, interrogation and recrimination, vers. 29.    
For the words, something to the opening of them must be spoken.  

The way of the Lord is not equal.  
The Heb. word for not equal is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montan. renders non dirigetur. The Sept. puts it actively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non dirigit; The way of the Lord shall not be direct; we look not upon it as so, but as crooked: or it doth not direct us, but lead us to think hardly of him; his way is such as would make any sort of men judge that he deals unjustly. Aecolampad turns it thus, non est parata via domini, the way of the Lord is not prepared, there is no art or industry in it; non rectificata, it is not rectified, it's a wrong way that he goeth in. Castal. hath it, negatis constare rationem domini, they deny that the way of the Lord consists, hath any reason or equity in it. There is no good coherency between him and what he doth. The French is, la voye du seigneur n'est point o' droit; that is, the way of the Lord hath no right in it: but the most Expositors have it as 'tis here, the way of the Lord is not equal. The Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to ponder, weigh, frame artificially; secundum numerum & mensuram certam, 1 Sam. 2.3. By him actions are weighed. Avenar. interprets the words thus; artificiose fabricata sunt opera, his works have much artificiousnesse in them, they are curiously wrought: so the word is to be taken in Job 28.25. & in Psal. 75.4. where it's said, I bear up the pillars thereof. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders thus, direxi aequilibrio columnas ejus; I have evenly ordered, framed, and set the pillars thereof, one is not higher, lesser, or lower than the other: and Avenar. Ego fabricavi columnas ejus, I have numero & pondere, framed the pillars thereof. And he expounds the word in this Chap. artificiose parare, and makes the sense this, that the way of the Lord is artificiously prepared.  
The charge here that God's way is not equal, amounts to this; that his way is not well weighed, artificially framed, and exactly done, but irregular, crooked, and sinful: so M●nster hath the words, non eque libratur, it's not equally carried.   

way.  
Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The work, action, dealing, judgements and proceed of God with them: not ratio, as Castalio puts it, unless it be taken thus; there is no reason in that God doth, or he hath no reason for what he doth.   

Is not my way equal?  
It's an interrogation which is more than a plain or naked affirmation: had the Lord said my way is equal, what ever you think or say, however you carry yourselves, it had not had such weight, efficacy and strength in it, as now the words contain; is not my way equal? what not my ways? do you doubt or question the same? If there be not equity in my way, there is none in any way; all ways are rough, crooked, perverse to my ways, they are weighed exactly, wrought artificially, and done upon such mature, rational, wise, and strong grounds, that neither you nor any have cause to quarrel, and say my ways are not equal, they are equal, yea equity itself.  
There be some things which men catch at to make the ways of God seem unequal, especially these.  

1. His punishments.  
2. His choices.  
3. His distribution of things to men.  
4. Disappointments.  
5. His rewards.   
1. For his punishments; great was the complaint and charge here in this Chap. that God did punish them for their father's sins, to which calumny sufficient hath been spoken: That of Adam's sin, and all his posterity to suffer for it, sticks much with some; that millions should perish upon that account, makes the way of God seem unequal. But upon due consideration it will appear otherwise; for Adam being a public person, represented all mankind: and God covenanted with him, that if he stood and kept that image of God in which he was created, that than his posterity should be like him, and happy with himself: but if he fell that they should suffer in him, and with him, and what unequalness was here? Adam was the root of all men, had all in his loins, and as all lost the image of God in him falling, Rom. 5.12.16, 17, 18, 19 So all should have had the image of God in him standing.  
2. For his choises; God seems to respect persons, because he dealeth unequally with men that are equal, all men are fallen in Adam, equally guilty; yet some of these God chooseth to life, others he leaves and passes by, all are his creatures, and he deals not alike with them. Besides, he chooseth the foolish, the weak, the base and despised, and sets by the wise, mighty and noble, 1 Cor. 1.26, 27, 28. what equity therefore in his ways? Yea often times he takes great notorious sinners, and those are less sinful are rejected.  
To set all strait here, consider what it is to accept or respect persons. It is to look at men upon external grounds, some outward qualities, and thereupon to do for them, as richeses, honour, birth, breeding, power, kindred, family, beauty, strength, condition of life, learning, wisdom, parts, policy, etc.  
Now the Lord doth not look at any external adjuncts or ornaments in his Elections and Choices of men: nothing in the creature or from the creature moves him, it is his own good pleasure and will sets him a work to choose any, 2 Tim. 1.9. Eph. 1.5.11. Rom. 9.18.  
Besides this, know God is not bound to deal equally with men, being equally miserable, for than he must destroy all, or save all, and so have the glory of justice alone, or mercy, alone, and not the glory of both, than he should not have made Christ sin for us, 2 Cor. 5.21. But have punished Adam and all those sinned in him; and what than had become of the world? hell had been full, and heaven empty. And for his choice of any out of those are equal in sin, or of greater sinners, what doth this show but the freedom of his grace, and his sovereignty over the creatures, to do with them as he pleases, Rom. 9.21. Shall that privilege be denied to God which is given to the Potter, and God's way seem more unequal in his dealing with men, than the potters is with the clay? And whereas God doth take the weak, base, foolish and despised things of the world, it's argument that he doth not respect persons; he takes those have nothing in them to move him: Should he take the wise, mighty, noble, rich & learned, than there would be some bottom for charging God with acceptation of persons; but examine the Scriptures, and they quit the Lord abundantly from it, Deut. 10.17. 2 Chron. 19.7. Job 34.19. 2 Sam. 14.14. Acts 10.34. Rom. 2.11. Gal. 2.6. Ephes. 6.9. Coloss. 3.25. 1 Pet. 1.17. In all these places the Lord is freed from regarding, respecting, or accepting of persons.  
3. For his distribution of things, the Lord, is accounted to deal unequally; why, say men of this humour, have many so much, and others so little, or nothing at all? some have Manors, Lordships, Counties, Kingdoms, when others have neither house nor land; some have five Talents, others one; some are wise, and others idiots; yea that which shows the way of the Lord to be unequal, is, wicked men have great estates, high places, they ride, and the righteous go on foot being poor and low.  
For answ. to this, know, that the Lord is a free agent, and may give what he pleases, when, where, and in what proportion seems good to himself, and to his infinite wisdom. Men blame not providence, that some trees are stronger, taller, bigger than others: If the Vine, Olive, and Figtree be lower than Cedars and Oaks, they are more fruitful, and yield pleasanter fruit. Is the Merchant  if he fraught one ship with Coals, another with Corn, one with skins, another with silks, one with boards, another with the richest wines? Surely no; and may not the Lord put into these earthen Vessels of men what he will, and as much as he will? If he make women the weaker vessels, deny beards to them, which he hath given to men, is he unequal in such dispensations? what if wicked men have much? it's but thick clay, Hab. 2.6. Meat that perisheth, John 6.27. Unrighteous Mammon, Luk. 16.9. The lust of the flesh, eyes, and pride of life, 1 Joh. 2.16. Vanity and vexation of spirit, Eccles. 1.14. And that which will not profit in an evil day, Prov. 11.4. Better things than these are given to the righteous, Peace of Chr●st and God, which passeth understanding, John 14.27. Phil. 4.7. Joy unspeakable and glorious. 1 Pet. 1.8. Precious faith, 2 Pet. 1.1. The Spirit of power, love, and of a sound mind. 2 Tim. 1.7. The great and precious Promises, yea all things pertaining to life and godliness. 2 Pet. 1.3, 4. Therefore though they be low in a Worldly sense, yet they are lifted up in a spiritual sense, and so highly exalted, that the world is not worthy of them. Heb. 11.38.  
4. His disappointing of men and means which are likeliest to attain unto those ends are aimed at. Eccles. 9.11. The race is not to the swift, nor the battle to the strong, neither bread to the wise, nor richeses to men of understanding, nor favour to men of skill. To whom should these be, if not to such? when men use honest means, and with all their might, they are disappointed and discouraged. If the race be to the slow, the battle to the weak, bread to the foolish, richeses and favour to the ignorant and unskilful; what equity is there in God's ways, and why should we having talents use them, or using them be disappointed?  
This Object. seems to strike deep, yet wounds not the honour of the Lord, and equity of his ways. For,  
1. God's ways are not unequal, because we cannot see the reason of them, we are poor purblind creatures, and know little: The Lord's understanding is infinite, Psal. 147.5. There is no searching of it, Isa. 40.28. His judgements are a great deep, Psal. 36.6. There is no fathoming of them, his ways are passed finding out, Rom. 11.33. It's not safe therefore, because we see not the equity of them, to conclude they are unequal.  
2. God disappoints men of abilities using lawful and direct means to attain their ends propounded, because they trust in the means, idolise them, looking at God in the second place, or not at all; acquaint yourselves with these places, and you will found the reality of it, that men are apt to confided in their own abilities, to trust in an arm of flesh, to applaud their own preparations, and expect much from them. Isa. 31.1, 2, 3. Jer. 9.23. Psal. 20.7.49.6. Jer. 7.4. Ezek. 16.15. Amos 6.1. Hos. 10.13. If God disappoint them for their own sin, of their expectation, what inequality is therein Gods ways? the wages of sin is death, death of designs and undertake, as well as of men the undertakers.  
3. Let it be granted, that men use their abilities & means conducing to their ends propounded, the right way, without confidence in the same, in subordination unto God, yet may the Lord disappoint men's purposes, contrivances, aims and ends, and that without sin; for the Lord is above all second causes, his providence rules and runs through all, and doth give check when, where, and how it pleases to all creature motions; and God will have men to fee, that without concurrence of his providence & assistance nothing can be done; it's not human dispositions, counsels, preparations, operations, use of any medicines that can produce any effect without God. Lam. 3.37. Who is he that saith, and it cometh to pass when the Lord commandeth it not? Let Princes, Potentates, and Powers, consult of, attempt what they will, if the Lord have not commanded the thing, if he do not cooperate with them in doing the thing, it proves abortive. 1 K. 12.21, 22, 23. 2 Chron. 25.6, 7. Isa. 37.33, 34 36. 2 K. 7.5, 6, 7. Isa. 19.3. Job 5.12. Isa. 8.9, 10. The sum of all which is that in Psal. 33.10. He makes the devices of the people of none effect. If men have that power to stop and frustrate great undertake at Sea and Land, shall it be denied to the great God of Heaven and Earth? God should not be omnipotent, nor reign in the Kingdoms of the Earth, if men could carry on their designs, and attain their ends without him.  
4. Events and successes of things are hidden in the hand of God, men must therefore improve their talents, use all lawful means for accomplishing those things are good in the sight of God, and wait upon the Lord for discovery of his mind and good pleasure therein. It argues an ill spirit to say we shall be disappointed, and therefore we will sit still; how know we what shall be the issue of any undertaking? If one enterprise fail, another may take; if one arrow hit not the mark, a 2d or 3d may: If we hid our talents in napkins, we shall be found ill servants, and the command is, what ever thy hand findeth to do, do it with thy might, Eccl. 9.10. Men must not be idle, but active, and active to they utmost.: For, there is a season to every thing, and a time to every purpose, Chap. 3.1. What that season and time will prove, no man knows, you must venture therefore. Eccles. 11.6. In the morning sow thy seed, and in the evening withhold not thy hand, for thou knowest not whither shall prospero either this or that, or whether they both shall be alike good.  
5. If there be disappointments, God may make them as advantageous to thee as enjoyments, or recompense it in another undertaking. Amaziah hired 100000. mighty men of valour out of Israel for 100 talents of silver, God sends a Prophet, who bids him dismiss them all; this disappointment troubled him, what shall we do for the 100 talents? the Prophet answered him, the Lord is able to give thee much more than this, 2 Chron. 25.9. So God is able to make up any disappointment, and more too: what unequity or iniquity than is in his way?  
5. The last thing propounded making Gods ways to seem unequal, is his rewarding men unproportionably to what they do or suffer. Matth. 20.12. These last have wrought but one hour, and thou hast made them equal unto us who have borne the burden and heat of the day. We have been eleven or twelve hours in thy Vineyard, we have wrought hard, the work hath lain heavy upon our hands, we have endured the heat and scorching of the sun, done ten times as much as those came in but an hour since; and what justice, what equity is it that they should be equal with us in the pay, that were so unequal in the labour?  
To quit the Lord, let us consider only what the parable affords us, and therein is plentiful matter to justify him from wronging those that here did murmur and complain, For  
1. Those were hired earliest in the morning, and so were longest in the Vineyard, and at the work, the Lord agreed with them for a penny a day, vers. 2. which he paid them, vers. 10. and therefore did them no wrong, vers. 13.  
2. Those were hired at the 3.6. and 9th hours, vers. 3. and 5. the Lord promised them what ever was right and equal, vers. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What ever they had than, it was just; and where justice is, there is no ground of complaint: so for the eleventh hour, men they had the same promise, Vers. 8. Go ye into the Vineyard, and whatsoever is right, that shall ye receive. How is Gods dealing with them unequal and wrong, when he gave them that which was equal and right?  
3. If the last did not deserve the penny, yet God might give them the penny, and so he did, Vers. 14. I will give unto this last, even as unto thee. God may give what reward he pleases unto those do him the lest and latest service, equalise them with the first, and those do most, and that without partiality; for it's lawful for him to do what he will with his own, v. 15.   

Are not your ways unequal?  
You observe, complain of my ways, charge them to be unequal; but your ways, if examined, will be found the unequal and unjust ways, the charge you lay upon me will light upon yourselves: The Vulg. reads it, non magis viae vestrae pravae sunt? you say my ways are not right, but rather are not your ways wicked and corrupt? Surely they are, you are blind, prejudiced, and cannot judge aright of me and my ways; but I am God, light and no darkness, I know you and your ways, and do assert them to be unequal. You have forsaken me, Isa. 1.4. even me the fountain of living waters, and hewed you out Cisterns, even broken Cisterns that can hold no water. Jer. 2.13. You have filled the Temple with Idols, and the Land with violence. Ezek. 8. You have devised mischief, and given wicked counsel. Ezek. 11.2. Driven out the brethrens, Vers. 15. You have scoffed at my Prophets & prophecies, Chap. 12.22. You have harkened to lying Prophets and Prophetesses who have daubed with untempered mortar. Sadded the hearts of the righteous, and strengthened the hands of the wicked. Chap. 13.10.22. You have set up Idols in your hearts. Ch. 14.3. You have justified Sodom and Samaria in all their wickedness, and done more abominably than they, Chap. 16.46, 47. You have broken Covenant with Nebuchadnezar, King of Babylon, and revolted from him, & sent to Egypt for help, Chap. 17.15. And now consider, are not your ways unequal? yea most unequal: had you any cause to charge me? have not I just cause to charge you?  
Of the 26, 27, 28. verses hath been spoken before in the 24.21. and 14. verses of this Chap. Only those words in the 27. we shall speak a little unto, namely   

He shall save his soul alive.  
The Heb. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse animam suam vivificabit, he shall quicken his own soul: the Sept. have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he hath preserved, or shall preserve his own soul: Vatabl. ipse animam suam vivam servabit, he shall keep his soul alive. French is, iceluy viûifiera son ame, he shall make alive his own soul.  
This expression appears contradictory to what is recorded in Psal. 22.29. where it's said, none can keep alive his own soul; the Hebr. is venaphsho lo chijah, he shall not quicken or make alive his own soul.  
1. We must search out the meaning of the Hebrew word, and  
2. See how to reconcile the places.  
1. For the word vivificare, or vivificare animam, doth not note always bringing to, or begetting life in the soul being dead; for how can that is dead act and produce life in itself; quickening from death either natural or spiritual, is from the Lord, John 5.21. Ephes. 2.5. Sometimes it notes sparing of a man's life, 1 K. 20.31. Peradventure he will save thy life, it's spoken of Benhadad, being in the hands of Ahab; the Hebr. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peradventure he will quicken thy soul. Benhadad was alive, but in danger of death; the meaning therefore is, that if they tried the King of Israel, he might free him from death, spare his life, and that was the quickening of his soul; in this sense it's used, Gen. 19.19. Sometimes preserving of life. 2 Kings 7.4. Say the lepers, Let us go to the Syrians, if they save us alive we shall live: The Heb. is, if they quicken us. If they will give us to eat and drink our lives will be preserved, and so the word signifies, Gen. 6.19. Chap. 47.25. Sometimes it notes putting into a former condition, as Neh. 4.2. Will they revive the stones out of the heaps of the rubbish which are burnt? That is, will they restore the Stones burnt to ashes, and set them in the wall as formerly. Sometimes to comfort, Ezek. 13.18, 19 So the false Prophets are said to quicken, or save souls that came unto them, they by their feigned, and fair words, did beget hopes in them of good things, and good days. The sense we are to take it in here, is the first and second, He shall quicken his soul, and make it alive: that is, save it from death, and destruction, which wicked men are subject unto, they do that wickedness which shortens their days, Job 36.6. He preserveth not the life of the wicked. The Original is, he shall not quicken the wicked, Lo jechaieh rashang, He shall not deliver him from the death and judgement he hath brought upon himself; he shall die for his sin, but when a man ceases from wickedness, he shall free his soul from death, and that this is the meaning, is clear from the words in the 26. Verse. Viz. For his iniquity that he hath done shall he die. A righteous man, turning from his righteousness, and sinning, shall die; shall be cut of, a wicked man turning from his wickedness, he shall save his life, and preserve it in a comfortable condition, he shall surely live. For the place in the Psalmist you may understand it of a natural death; so no man can keep alive his own soul, that is, himself; or thus, he speaks of Christ in the Verse, the rich shall worship him, and the poor shall bow before him, and as it follows, None can keep alive his own soul, that is, without him, without Christ, John 15.5. Without him none can free his soul from wrath, and eternal death; and if any will stretch Ezekiells' words so far, that he shall save his soul alive from wrath to come, and the second death, he must take in Christ, it's not man's own acting will do it.  
The 29. Verse is a repetition of the 25.; which is not in vain, but, 

1. Sets out the impiety, and impudence of those charged Gods ways to be unequal.  
2. How ill God took it at their hands.  
3. It tends to a further clearing of God. And,  
4. A fuller conviction of the Chargers that they were guilty; all which I shall pass by, and come unto some few Observations.     

Obser. 1.  
Men are apt to question, quarrel, and carp at God, and the ways of God. They say the way of the Lord is not equdll. Sometimes men charge his ways to be grievous, and burdensome. John 6.60. This is a hard saying, who can bear it. Amos 7.10. The Land is not able to bear all his words. Sometimes to be dangerous. Prov. 26.13. The slothful man saith there is a Lion in the streets. If I walk in God's ways, I shall meet with reproaches, persecutions, temptations, and tempters, and these be all Lions. Sometimes to be unprofitable. Mal. 3.14. Ye have said, it is in vain to serve God, and what profit is it that we have kept his Ordinances, and that we have walked mournfully before the Lord of Hosts: So, Isa. 58.3. Wherhfore have we fasted and thou seest not? wherefore have we afflicted our soul and thou takest no knowledge? all our labour is in vain, there is no benefit in his ways. Sometimes to be lying, and false, Ezek. 12.22. The days are prolonged, and every Vision faileth, 2 Pet. 13.4. Where is the promise of his coming? Sometimes to be heretical, Acts 24.13. and here they are said to be unequal, and not only do men charge Gods ways, but himself also; they blush not to speak it out, that, God seethe not, that he hath forsaken the Earth, Ezek. 8.12: 9.9. Some in these days affirm, that God is the Author of sin, that its injustice in him to punish the souls of the wicked in Hell, while their bodies lie at rest in the Grave: That God doth as much hurt as good, take one time with another. O the corruption, pride, impudence, arrogancy of men, that dare sit in judgement upon God and his ways, charge and sentence him and them so unjustly? And that which is to be lamented, good men sometimes have gone too far this way. See, Psal. 77.7, 8, 9.73.13, 14. Jer. 20.12. Job. 10.3. Let us take heed of this wretched disposition, humble yourselves for failings this way, and learn not to judge of God and his ways, by our Fancies, and shallow Capacities; though we cannot see the reason of his proceed let us adore him, and justify them, for,  
2. God's ways are just and strait whatever men's thoughts are of them, Are not my ways equal? His ways are full of equity; those seem grievous are pleasant, Prov. 3.17. those are thought dangerous are safe, Prov. 1.33. Who so hearkeneth unto me shall devil safely, and shall be quiet from fear of evil. Those said to be unprofitable are very profitable, Psal. 119.56. This I had because I kept thy precepts. Psal. 19.11, In keeping of them is great reward. Those are reckoned falls, and heretical, are most true, Psal. 119.160. Thy word is true from the beginning, Ezek. 12.23. The days are at hand, and the effect of every Vision. Rev. 15.3. Just and true are thy ways, O thou King of Saints. God is a God that cannot lie, Tit. 1.2. That cannot deal unjustly, that cannot pervert his ways; and therefore he makes challenge to the Sons of men to prove it if they can; to produce one instance of that kind, if they can. Mic. 6.3. What have I done unto thee? And wherein have I wronged thee? testify against me. Let your Kings, Nobles, Princes, Prophets, Priests, People, their wise men and ancient ones come forth, and testify against me if they can. I have been amongst you ever since I brought you out of Egypt, now almost a thousand years, and if there be any unjust Act done by me, if I have walked in any unequal way, let me hear of it, spare me not? So Jer. 2.5. What iniquity have your Fathers found in me? God put them to it, to make it out if there were any, but none could be found out. It did stand for a truth in David's days, it doth stand now, and must stand for ever. The Lord is righteous in all his ways, and holy in all his works. Psal. 145.17.  
3. When we have a controversy with any, we should not reproach them, be in passion, give them hard language, but gentle, sweet, loving compellations, Hear now O house of Israel, what a loving term was this, what entreaty was here from the great wronged, and provoked God? Mic. 6.2.3. The Lord hath a controversy with his people, and he will pled with Israel. But how doth he pled? Not in fury, in an upbraiding, reviling way, but in a loving manner, O my people, what have I done, etc. Men when they are charged unjustly, and have controversies with others, they forget God, and themselves: they are full of passion, bitterness, reproaching, exasperating, and dangerous expressions; they think they may take liberty to speak and vindicate themselves; true, but not in an unjust way, you must not speak evil of any man. Tit. 3.2. you must not brawl, you must be gentle, showing all meekness to all men. Thus did Christ to a Reprobate, Matth. 22.12. thus did Michael to the Devil, Judas 4.  
4. When men are once prejudiced against God and his ways, it's hard to unprejudice them. When corrupt opinions are once gotten into the head or heart, they root, take such hold, as it's a great difficulty to get them out again. These Jews said they suffered greatly for the sin of their fathers; that his ways therefore were not equal, the Lord spends this Chapter upon them to free them from that prejudice, to extirpate that misconceit they had of him and his ways, and to set himself right in their thoughts; but yet ye say, vers. 19 Yet ye say, vers. 25. Yet saith the house of Israel, the way of the Lord it not equal, vers. 29. The strong arguments the Lord brought did not prevail with them.  
No marvel than that Ministers cannot prevail; people hold fast errors, lies, delusions, and will not let them go. Many wonder that Learned men should not convince those are un-learned, and weak, and take them of from their Opinions: But see here, they stood it out against God. Men are very tenacious of erroneous, and false tenets, and being by them prejudiced against God, his truth, and ways, they will not let them go, they will rather die in, than departed from them. Ahab is prejudiced against Micaiah, and in him against God. He Prophecies no good, but evil concerning me. he's a man I hate, 1 Kings 22.8. Jehoshaphat, though a good man, and great King, he could not take him, of from this prejudice he had against God, and the Prophet, but he persisted therein to his death.  
One Rabbi Akibba being imprisoned amongst the Gentiles, another Rabbi brought him as much water as served to quench his thirst, and wash his hands; the keeper of the Prison one day poured out half of it. Akibba seeing not enough water, said to the other Rabbi, give me that to wash my hands, to which he replied, there is not enough to quench your thirst. Akibba answers, Quisquis manibus illotis cibum capit, is mortis reus est, it will be better for me to die for thirst, than to despise the tradition of my Elders. Buxdorf. Synag. Ind.  
The Jews are so strongly possessed with untoward Opinions, that no reason, no time will keep them of from them; they still think that neither Elias, nor Messiah are come, but look for them daily, and that God deals unkindly with them that he doth not sand them; they hold that their Messiah shall not come in such a clandestine way as the Christians Messiah did. He shall have a glorious Kingdom here on Earth, many Wives, and leave Children to reign after he is dead and gone. The Papists retain their Opinions about images, transubstantiation, Christ's descent to Hell, Purgatory, etc. notwithstanding all the Protestants Disqutes, and writings to the contrary, they will die in their Errors rather than leave them to embrace truth.  
5. Men faulty themselves, are forward to fault others, even those are most innocent; these Jews whose ways were most unequal, they spy faults in God, as they conceive, and say his ways are unequal. Ionas who run away from God, yet he was wroth with God for sparing Niniveh, and destroying the Gourd, he thought the Lord did ill in both, Jon. 4. and so with men, those are most guilty, and obnoxious, they are usually censuring, accusing, disgracing, condemning. Ahab who had sold himself to do wickedly, set up Idols, and done more abominably than others, yet he sets upon Elijah and accuss him to be the troubler of Israel, 1 K. 18.17. The Scribes and Pharisees who were very wicked and notorious Hopocrites, were most forward to charge Christ.    
VERS. 30, 31, 32. 
Therefore I will judge you O House of Israel, every one according to his ways, saith the Lord God; repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin.  
Cast away from you all your transgressions whereby you have transgressed, and make you a new heart and a new Spirit, for why will ye dye O House of Israel?  
For I have no pleasure in the death of him that dyeth, saith the Lord God, wherefore turn yourselves and live ye.  
IN these three Verses we have the second general part of the Chapter; which is an Exhortation to Repentance.  
The Particulars contained in the words; are,  
1. A conclusion drawn up from the former Expostulation. Vers. 30. Therefore I will judge you, etc.  
2. The Exhortation itself; which is variously set down, and under divers expressions.  

1. Repent and turn yourselves from all your, etc.  
2. Castaway from you all your transgressions.  
3. Make you a new Heart, and a new Spirit.  
4. Turn yourselves.   
3. The Reasons hereof, which are three. The 

1. Is from the benefit of so doing. So iniquity shall not be your ruin. Vers. 30. Ye shall live. Vers. 32.  
2. Is from the danger if they do it not. Vers. 31. Why will ye die.  
3. Is from the Disposition of the lord He hath no pleasure in the death of a sinner.    

Vers. 30. Therefore will I judge you O House of Israel, every one according to his ways.  
You have charged my ways not to be equal, that I have wronged you, and herein you have condemned me, and justified yourselves, but I found mine own ways equal, and strait, your ways unequal, and crooked. Therefore will I judge you, even every one of you according to his ways. I will recompense upon you your deserts, and make you experimentally to see and say, that my ways are equal, that you suffer for your own sins and not the sins of others. The Hebrew is, Therefore every one according to his ways I will judge you, That is, I will to judge you, as I will judge every one of you, not in general, but man by man. Of judging men according to their ways hath formerly been spoken, Ch. 7.3.8.27. Only take this, that whatever thoughts men have of God's ways and their own, the Lord will judge righteously, and make it appear to the World, and to the Consciences of those that mis-judged him, that his ways are equal, and himself just in his proceed with them, and in the Government of the World; he will stop the mouth of iniquity itself, and overcome in judgement.   

Repent and turn yourselves.  
The Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Convert and make to be converted. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Return you, & turn from. The Vulg. is, Convertimini & agite paenitentiam, Convert and repent. Calv. Convertimini & redire vos facite, Turn, and make yourselves to turn. Piscat. Revertimini & avertite. Revertite & avertite Castal. Redite & vos revocate, Return and call back yourselves. Fre. Return and repent. Of these words was spoken, Chap. 14.6. where the same words are, repent and turn yourselves.   

Yourselves.  
Is not in the Original, some instead thereof have Others; repent and turn others: so the word Hashivu is, Make to convert, whither themselves or others. When men are once returned from their wicked ways, they will labour to bring others out of them, they will use what means they can to make others partake of their grace and mercy, especially those they have been instruments to draw to sin.  
This turning themselves is called in 1 K. 8.47. & 2 Chr. 6.37. Bethinking themselves. Veheshivu el libbam, If they shall return to their heart, or, bring back to their heart. When men go from God and his ways, they are inconsiderate, without heart and understanding. Prov. 11.12. He is desolate of heart. but when they repent and turn to him they come to themselves. Luke 15.17. than they have hearts, than they understand.  
Sometimes repenting and turning is given to man, as here, and in sundry other places: sometimes unto God, as Acts 3.26. 2 Tim. 2.25. Jer. 31.18. sometimes to the instrument, or Medium God useth, as Acts 26.18.19.26. Luke 1.17. which is done to provoke man to use those Talents and abilities God hath given him to further his own good, as also to beget a due esteem of, and respect to those God employs in such a work, and especially to 'cause men to look unto God, who works both the will and the deed. Phil. 2.13.   

So iniquity shall not be your ruin.  
The Hebrew for Ruin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a scandal, an offence, that which causeth a man to stumble, to fall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an Axe, or Hatchet, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to weaken and 'cause to fall. Scandals are Axes, Hatchets, which do weaken men, and 'cause them to fall. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a torment. Calv. In laqueum, For a Gin, Snare, Haltar, Cast. hath it, Detrimento, so your sin shall be to you for loss. Of this word was spoken, Chap. 3.20.14.3.   

Vers. 31. Cast away from you all your Transgressions.  
You hug, and hold them fast, but cast them away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proijcite, cast of, cast out, cast away. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abijcite, Fling away, rid yourselves of them. The Fr. Jetterz arriere de vous. Throw behind you all your prevarications, that they may never be in view more. This casting away of sin doth import more than cessation from sin, or caution of sin, men may cease from sin, take heed of sin, and yet keep much sin in their Bosoms; you may mind such expressions as these in the Book of God, as hideing, and keeping of sin, Job 20.12, 13. Cleaving unto sin, 2 Kings 3.3. Taking hold of sin, 1 Kings 9.9. Holding it fast. Jer. 8.5. Setting up sin in the heart. Ezek. 14.3. Gathering iniquity to itself, Psal. 41.6. Regarding of it, Psal. 66.18. Setting the heart upon it, Hos. 4.8. or lifting up the soul unto it, as the Hebrew sounds. Now casting away of transgressions is contrary to all these, he doth so, lifts not up his heart to, sets it not upon sin, regards it not, gathers it not, nor sets it up, he holds it not fast, cleaves not to it, keeps it not, nor takes any hold of it, but to throw it out, to cast it away. Answerable unto which is what you have in Heb. 12.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay aside every burden, all filthiness, and superfluity of naughtiness, James 1.21. And that in 2 Tim. 2.21. Purging a man's self: Likewise what ye have, Ephes. 4.22. Put of the old man, and Matth. 7.5. Cast out the beam out of thine own eye. It is to lay aside, purge out, and put of, and cast forth all sin. There be three things employed in casting away sin.  
1. Solutio continui, a dissolving of that union is between sin and the soul. Men and their sins are strongly united together, they love to oppress, Hos. 12.7. They love Flagons of wine. Chap. 3.1. And it is hard to divide between the Drunkard and his drunkenness. Prov. 23.35. They love pleasures more than God. 2 Tim. 3.4. You may sooner pluck men from God, than from their sins: Christ tells you that men's lusts are their Eyes, Hands, Feet, Matth. 18.8, 9 Paul calls them Members. Col. 3.5. as members have union with the body, so men's lust and sins have union with them. Now when sin comes to be cast away, there must be a breach of this union, until that be, there can be no separation of sin from us: Therefore the Lord calls upon men to Rend their hearts, Joel 2.13 To break up their fallow ground, and not to sow among thorns. Jer. 4.3. there must be a breach and separation between the Earth, and thorns, before thorns can be cast away.  
2. Detestatio soluti, when the League is broken between a man and his Whores, he loathes her, and so when the union between sin and a man's heart is broken, he loathes, and abhors his sins, and himself for them, Ezek. 36.31. They loathed themselves for their iniquities, much more than did they loathe their iniquities, Psal. 119.163. I hate and abhor lying. He saw matter of detestation, and abhorrency in it.  
3. Ejectio detestati, casting out, and away that is loathed and detested, Isa. 30.21, 22, When their ears heard the word, This is the way walk in it, And so were taken of from false ways, than they should cast away the cover, and Ornaments of their Idols, as a menstruous cloth, and say, get thee hence; they should look upon them as loathsome things, and cast them away: Men castaway things that are either, 

1. Unprofitable and useless.  
2. Hurtful and dangerous.  
3. Loathsome and grievous.    
Sin is all these.  
1. It's unprofitable and useless: See Jer. 12.13.16.19. Prov. 5.10: 10.2. Wickedness hath its treasures, but they are unprofitable. Eph. 5.11. Works of darkness are unfruitful; the forbidden Tree yields no good fruit. Rom. 6.21. What fruit had ye in those things whereof ye are now ashamed. It is not of God, it hath no good in it. Rom. 7.18.  
2. Hurtful, and dangerous,; Idolatry hurts, Jer. 7.6. Murder hurts, Gen. 4.23. Wantonness and uncleanness wounds, Prov. 7.26: 5.7. covetousness hurts, Eccles. 5.13. 1 Tim. 6.9, 10. It pierces men through, it drowns them in destruction, and perdition; lying, fearfulness, unbelief hurt. Rev. 21.8. Nothing harms like unto sin, no poison, no Weapon can pain, torment the body, as sin doth the, Conscience. A wounded Spirit who can bear, Pro. 18.14. It's more bitter than death. Eccles. 7.26.  
3. It's loathsome and grievous, it's likened to mire, and dirt. Isa. 57.20. to Vomit, 2 Pet. 2.22. is filth, and filthiness. Isa. 4.4. 2 Cor. 7.1. it's corruption, pollution, 2 Pet. 1.4. Ch. 2.20. It's abomination. Pro. 15.26. it's rebellion, and grievous revolting, Prov. 17.11. Jer. 6.28. it's a detestable thing. Ezek. 11.21. men's righteousnesses are as filthy rags, Isa. 64.6. What than are their sins, they are the quintessence of filthiness, exceeding filthinesses.   

Make you a new heart and a new Spirit.  
These words are made use of by the Remonstrants to prove that the Lord in conversion of a sinner, doth not use such efficacy of grace, Qua posita homo non potest non converti: as also to show, 
Ames. in Anti. Synodal: de great: c. 2. Lib, 6. c. 10. de gratia & libero Arb  that men not converted have Internam gratiam absolute sufficientem ad conversionem; vel parem illi qua alij convertuntur. Bellarmin brings these words to prove the freedom of will in man.  
These words do not favour or countenance such Opinions so far as is thought, if rightly understood. It's a rule in Theology, that active Verbs are given to those things which do not properly and by immediate influx, do that which the Verbs do signify: 
Glassius in Philologia. 3. p. 290.  Sed certa tantum ratione concurrunt: And this is frequent in the business of man's Salvation, where that is attributed to man, which is peculiar to God, and he instanceth in this place, Make you a new heart, and a new Spirit. This, saith he, is the work of God alone, who by his saving word creates a new heart and a new Spirit in men, and in other Scriptures you shall found it given to the Lord. Psal. 51.10. Jer. 31.33. Chap. 32.39. Ezek. 36.26. Chap. 11.19. Where was spoken of a new Spirit, and somewhat about man's liberty and power. God said to Moses, Exod. 14.16. Lift up thy rod, stretch out thy hand over the Sea, and divide it. Had Moses power to divide the Sea? Not, but because there was a certain concurrence of Moses using the Rod according to direction, therefore it's attributed to Moses, which was the work of God alone. Vers. 21. it's given to God, for when Moses stretched out his hand, it's said, The Lord caused the Sea to go back. So making a new heart and a new Spirit is given to man because of that concurrence of man in using the means appointed of the Lord, but when the new heart and spirit are wrought, they are the work of the Lord, as appears, Phil. 2.13. Ephes. 2.10. Thus we are to understand all those places which put so much upon a man, as to believe, 1 John 3.2. to repent, Acts 2.38. to put of the old man, to be renewed in the Spirit of your minds, to put on the new men. Ephes. 4.22, 23, 24. to cleanse ourselves from all pollution of flesh and Spirit, 2 Cor. 7.1. to lay hold upon eternal life. 1 Tim. 6.12. to be filled with the Spirit. Ephes. 5.18. In these and the like places is n thing given to the power of man, if rightly understood, but man is commanded to apply himself to those means by which God works faith, repentance, holiness, Salvation, and conveys the Spirit.  
These words than do not hinder, but that the Lord may, and doth work efficaciously in the conversion of a Sinner. God bids men use means, wait upon him, and he will work powerfully in them by his grace, and spirit, and that the Lord doth work powerfully, see Ephes. 1.19. Col. 2.12, 13. Deut. 30.6. John 6.37.  
For man's having internal sufficient grace to conversion, it's strange divinity, it argues a man is converted, and yet unconverted; if a man have grace he is converted, but you must know that Arminians make reason, understanding, to be grace, and the first grace, but, John 3.6. That is borne of the flesh is flesh. And take the excellency of the flesh, even the wisdom of it. Rom. 8.7. It's enmity to God, it's not subject to the Law of God, neither can be. If men have power and grace sufficient to convert themselves, to make them new hearts, and new Spirits, why should it be as impossible for men accustomed to do evil, to do good, as for an Egyptian to change his skin, or a Leopard his spots, Jer. 13.23. why is it not easy? What is hard to him hath power and will? Why cannot he subject to the Law of God? why cannot he add a Cubite to his stature, Luke 12.25. surely reason is not grace. The Athenians who had reason mocked at Christ, and the Resurrection. Acts 17.18.32. which if gracious they would not have done. All men have reason but all have not grace. Many wise men after the flesh are called or chosen, 1 Cor. 1.26. Had men power in themselves they would boast, 
Quisquid n●bis precipitur adeo ad illud faciendum sufficientem potentiam habemus.  that men may not boast; it is of God. Vers. 29, 30. It is of grace, not of ourselves, our strength, reason, abilities, Ephes. 2.8, 9  
The ground that Papists, Arminians, and others, go upon, is, that Commands suppose power in men to do what is Commanded.  
This ground is too weak to build their structure upon. For what man ever since Adam's fall had power to keep the Law exactly, yet the Law consists of Commands, had men been able to have done it, the Law would have saved them. Rom. 8.3. What the Law could not do in that it was weak through the flesh, God sending, etc. Gal. 3.21. If there had been a Law given which could have given life, verily righteousness should have been by the Law. Why could not the Law give life because man had not power, strength to keep it; God may Command that which men have not power to do.  
1. To break the strength of man's confidence; Men through apprehension of their abilities stand much upon doing, and think they can perform much: What shall I do to be saved? God may Command that now which is beyond man's strength, that so he may know his own weakness.  
2. To 'cause us to sue to him for help to do what is commanded. When Nabuchadnezzar Commanded the wise men to tell him his Dream, which was impossible, Daniel sought to God for the discovery of the thing, and obtained it. Dan. 2.17, 18, 19 God Commands what we cannot do, that we may know what to ask; if any thing be hard, impossible, let us not stick in ourselves, but run to God, saith Leo, Qui ideo dat praeceptum ut excitet desiderium & praestet auxilium. Aug. Ep. 24. Da quod ibes & jube quod velis.  
3. The Lord may do it because he can give what he Commands, Ezek. 11.4. God bids Ezekiel Prophecy, he could not do it unless God gave him the Spirit of Prophecy, therefore in the next Verse it's said, The Spirit of the Lord fell upon him. Christ saith to Lazarus; Come forth, John 11.43. he had no power to do it, but he Commanded, accompanied his word with power: And John 5.25. The hour is coming, and now is, that the dead shall hear the voice of the Son of God, and they that hear shall live.  
The meaning than of these words, Make you a new heart, and a new Spirit, is, be not negligent and wanting to yourselves, but use the means appointed of God, give diligence to obtain a change of your hearts and Spirits, to get Repentance, and bring forth fruit worthy thereof. Castal. hath it, Comparate vobis, Get ye a new heart and a new Spirit.   

For why will ye die.  
Heb. is, And why will ye die. In the former, these and the subsequent words, God speaks after the manner of men, as a Father doth to his untoward Children, or as a Minister to a perishing people.   

Vers. 32. For I have no pleasure in the death of him that dyeth.  
The Hebrew here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Montanus renders Mortui; so divers Expositors have it, Non delector morte morientis. Of these words was spoken, Vers. 23. I shall give you some few Observations, and so end this Chapter.   

Obser. 1.  
That repentance is profitable to man, and pleasing to God, repent and turn, so iniquity shall not be your ruin, why will you die? I have no pleasure in your death, but I have pleasure in your repentance and life. When man hath undone himself, repentance is his setting up again; it's safe landing after Shipwreck: the Prodigal repenting and turning, did advantage himself, and please his Father, Luke 15.18, 19, 20, 21. Except ye repent ye shall all perish. saith Christ, Luke 13.3.5. Repentance preserves from destruction, and hath that good in it. See Acts 2.38. Ch. 3.19. Rev. 2.5.16. 2 Cor. 7.9, 10. Acts 11.18. And that it greatly pleases God. The Parable of the lost sheep showeth, Luke 15.7. There is more joy in Heaven for the repentance of one sinner, than for the righteousness of 99 just persons. Sacrifices under the Law were pleasing to God; a repentant broken heart is instead of all Sacrifices, Psal. 51.17. God will not, he cannot despise it, he will look to it, Isa. 66.2. he will devil in it, Isa. 57.15.  
2. Sin is of a ruining nature, so iniquity shall not be your ruin. Sin in itself is destructive, what is said of time, it's Edax rerum, a consumer of all things, is verified of sin, nay, more than time could do, sin hath done: time could never have ruin'd Angels, sin did it, sin threw them out of Heaven, Adam out of Paradise, sin ruined the Old World, Gen. 6.5.7. it ruin'd Sodom, and Gomorrah, Gen. 19.13. The cry of their sins was great, and therefore the Angels destroyed it. Wars are ruining and desolating things, so is the plague, and famine; but sin brings them all, Ezek. 14.13.17.19. and is more ruinating than they all. Sin ruins the name, Prov. 6.33. it ruins the Conscience and comforts of it, Psal. 32.3.51.8. It ruins the Soul, 1 Pet. 2.11. 1 Tim. 5.6. These things, the name, Conscience, comforts, soul, sword, famine, plague, cannot reach; they may, and do often ruin our outward comforts, our flesh, our lives, but further they go not, sin ruins both these and the other. Sin is wonderful Malignant, and proves destructive to them that deal with it. Gideons Ephod was a snare to him and to his House, Lemokesh, it ruin'd him, and his, Judg. 8.27. it was their sin which laid waste the Commonwealth of Israel, which brought the slaughtering Angels, Ezek. 9 and kindled the fire in the Temple, and City, and laid all waist.  
3. That man who in truth comes unto God, must come of from all sin, he must not stick in any. Repent and turn from all your transgressions. Cast away all your transgressions, you must not like any, but loathe all, not keep any, but cast out all; if you cast out a thousand, and retain but one, it's no sound coming to God, no true repentance, or turning. Herod turned from many evils, but would not turn from his Herodias, Mark 6.18, 19, 20. and all his turning was nothing. Judas his life was fair as the other Apostles, no visible sin appeared, only he had a covetous heart within, and because that golden Devil was not cast out, he was cast into Hell; his Apostleship, Preaching, working of Miracles, hearing of Christ conversing with him did him no good. Let men go as far as they will in repentance, turning from, and casting of of sin, if it be not from all, it's from none; for if any one sin be kept and lived in, the Union between sin and the soul is not dissolved, and so there is no true hatred, no real ejection of sin. If a man did hate sin, and cast it out because its sin, he would do so by all sin, because there is the same reason for all as for one, and for one, as for all. Let us look narrowly to it, that we do not harbour, nor spare any sin in our bosoms. Saul spared Agag, and the Witch of Endor, whom he should have destroyed, and they were his ruin.  
4. That for the encouragement of men to use the means, and wait upon God in them, he honours them with the doing of that which is his prerogative and peculiar work. Make you a new heart, and a new Spirit, turn yourselves. These be acts which none but the Lord can do. A new heart, a new Spirit is, Opus divinae gratiae. because there is Aliquis ab homine Conatus, therefore he is said to do that, Quod precipue divinae gratiae virtus operatur: Sanct. in Locum. This is very fair for a Jesuit, but the Apostle goeth further, Phil. 2.13. The will and the deed are of the Lord. Let us be encouraged therefore to be diligent in the use of all means, and that constantly; there may be a new heart, and a new Spirit given in from God, his mighty power put forth to work these, and yet be attributed to us, that we have made ourselves new hearts, and new spirits.  
5. The Lord would not have men run on in sinful courses, and dye, but turn and live; he hath not pleasure in their perishing, but in their living, why will you die, etc. In this Question secretly is locked up an Answer to all they could Object: as  
1. We bear the iniquity of our Fathers who sinned greatly, and therefore we must die. Not, you shall not die upon that account. Vers. 20. The Son shall not bear the iniquity of the Father.  
2. Our sins are great and grievous, what than? Why will you die? Come, let us reason together, though your sins be as Scarlet, they shall be as white as Snow, though they be read like Crimson, they shall be as Wool.  
3. We have nothing to bring if we come to thee, what than? Why will you die? If you have no money, yet I have mercy, and mercy enough, a Sea of mercy, a Heaven of mercy, a World of mercy, Come buy without money, Isa. 55.1. I am a God of mercy, delight to show mercy.  
4. But thou bidst us repent, turn, cast away all our sins. make us new hearts, etc. we cannot do these things. What than? If you will but look unto me I can give you what is Commanded, it's my way of dealing with sinners, I can give you repentance, power to cast out all your sins, I can give you a new heart, a new Spirit, why will, etc. Isa. 45.22. Look unto me and be saved all the ends of, etc.  
5. Thou hast forsaken us, and left us to our own lusts, but now I sue unto you, call upon you, tender life unto you, hold out my hand, and desirous to take you in, why will ye dye O House of Israel.  
6. Thou hast threatened our destruction by the Prophets, and thy threats must take place, thou wilt make good thy word, take pleasure in fulfilling it, and destroying us. What if my threats be out, so they were against Niniveh, they repent of their sins, I repent of my threats, I do not take pleasure in executing of judgements, nor in your death, and why will you die.  
7. We are Jews, have apostatised from our profession, from what the Prophets taught us, we have lived long in such a way, it's too late now to think of turning. Not not so, turn and live yet there is mercy.     

Ezekiel, CHAP. 19  

VERS. 1, 2, 3, 4, 5, 6, 7, 8, 9  
Moreover take thou up a lamentation for the Princes of Israel  
And say, what is thy mother? A lioness, she lay down among lions, she nourished her whelps among young lions.  
And she brought up one of her whelps: it became a young lion, and it learned to catch the prey, it devoured men.  
The nations also heard of him, he was taken in their pit, and they brought him with chains unto the land of Egypt.  
Now when she saw she had waited, and her hope was lost, than she took another of her whelps, and made him a young lion.  
And he went up and down among the lions, and became a young lion, and learned to catch the prey, and devoured men.  
And he knew their desolate Palaces, and he laid waste their Cities, and the land was desolate, and the fullness thereof by the noise of his roaring.  
Than the Nations set against him on every side, from the Provinces, and spread their net over him: he was taken in their pit.  
And they put him in ward in chains and brought him to the King of Babylon, they brought him into holds, that his voice should not more be heard upon the mountains of Israel.  
THIS Chapter is a Chapter of Lamentation.  

1. For the Princes of Israel.  
2. For Jerusalem or the Kingdom of Judah.   
The lamentation for the Princes of Israel is set out under the parable or similitude of a lion's whelps, from the 1. vers. to the 10. The lamentation for Jerusalem is from the 10. vers. unto the end of the Chap. held out under the resemblance of a Vine.  
As for the 1. part, the lamentation for the Princes of Israel, we may consider therein, 

1. The lamentation commanded in the 1. verse.  
2. The mother of the whelps, or the Lioness, and what she did, vers. 2.3.  
3. The advance of the Whelps, their carriage, ruin, and punishment, in the 3. 4. and rest of the verses.    

1. Take thou up a lamentation.  
The Lord here speaks to the Prophet to put himself into a mourning posture, and to bewail the conditions of the Kings of Israel: The word for lamentation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same that Jeremy useth in the Title of his book called the Lamentions, of which was spoken Chap. 2.10.   

The Princes of Israel.  
These were Jehoahaz, Jehoiachim, Jehoiakin, and Zedekiah, who were Kings of Judah, as appears, 2 K. 23.31.34. Chap. 24.8.18. They are called the Princes of Israel, because that is a comprehensive term, and included Judah in it, which these were Kings of, and not of Samaria, for the ten Tribes and their Kings were captivated before.   

V 2. What is thy mother?  
Because it's not said what is your mother; some think, he means the Prophet's mother; but it's said, thy mother in reference to each Prince. Jehoahaz, what is thy mother? Jehoiakim, what is thy mother? and so of Jehoiachin and Zedekiah, by mother here is meant Jerusalem and the Kingdom of Judah. Great Cities & Kingdoms are in a metaphorical sense called Mothers, they bring forth Kings, they elect, crown, and set them up to rule.   

A Lioness.  
Jerusalem is likened unto a Lioness in several re-respects.  
1. A Lion or Lioness is a noble and Kingly creature, and so was Jerusalem a noble and Royal City. The Ensign of the Tribe of Judah was a Lyon. Old Jacob, Gen. 49.9. said, Judah is a Lion's whelp, that Tribe was the royal Tribe, and the chief City in it was Jerusalem.  
2. A Lioness is strong, Judg. 14.18. what is stronger than a lion, Prov. 30.30. Jerusalem was a strong City, Psal. 31.21.125.2.  
3. A Lioness is venturous and bold, Prov. 28.1. 2 Sam. 17.10. So Jerusalem was a bold daring City, the people of it were impudent and provoking. Isa. 3.8: 65.31. Ezek. 3.7. provoked him to his face.  
4. The Lioness is cruel and bloody, Psa. 7.2. Isa. 38.13. So Jerusalem was an oppressing City, Zeph. 3.1.3. A bloody City, Ezek. 24.6.  
5. Libidinous, mingles with the Leopard and Hyaena, so Jerusalem mingled herself with other Nations, Ezek. 16.26.28. She was not human, but Lionish in her manners; no piety, justice, humanity were in her; she was brutish.   

She lay among lions.  
By Lions here are meant the Nations, or Kings of the Nations round about, who were profane, barbarous, and cruel; and Jerusalem was like unto them, and therefore it's said to lie down among Lions, as one Lion doth among others without fear: The Gentiles made no conscience of sin, but did what ever they liked or lusted after: and Jerusalem had cast of the worship and ways of God, following their own wills and lusts.   

She nourished her whelps.  
Heb. is, she multiplied whelps, in a little time she had many Princes which were to succeed in the Kingdom. These whelps were Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, whom he calls whelps.  
1. Because they were young when they began to reign, 2 King. 23.31.36: Chap. 24.8.18. One was but 18. another 21. A third 23. And the Eldest was but 25. when he came to the Throne.  
2. Because they were little in comparison of former Kings: David and Solomon were great Lions in respect of them, the Kingdom than flourished, but now it was declining; they reigned long, these but a little while.  
3. Whelps because of their disposition and propensity to do like Lions and Lionesses: There is the same nature in the whelps as is in the damns: If the Lion be fierce, cruel, 

Kephir is a lion a●ctus aetate, grown up to strength, 〈◊〉 hungry, desirous of prey feiner than any other, Ps. 34.10.  
Gur is catulus, a whelp, hanging upon the dam & cannot run out.  
Arieh or ari, a lion come to his full strength, cujus oculi semper intentae ad pridam.  
Levia a liones & lavi, an old lion, hearty & strong, though not so swift, yet more subtle.  
Laish, an old lion that cannot hunt or get prey.   the whelps will be so.   

Among young Lions.  
Heb. in the midst of young Lions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a young lion that gins to prey: leunculi sunt principes, saith Vatabl: whether we take them for the Princes of the Nations, or the Princes and Nobles of Jerusalem (for there were Princes who were not of the Royal Family, 2 K. 24.12. 2 Chron. 24.17.) they were brought up after their manners and fashions.   

Vers. 3. And she brought up one of her whelps.  
The Heb. is, she made one of her whelps to come up, that is, to come up into the Throne, and to be King. This was Jehoahaz, whom after the death of Josiah, the people took and made King in his Father's stead in Jerusalem, 2 Chron. 36.1. 2 K. 23.30. Jerusalem and the people of the land joined together to make him King. Jehoahaz was the whelp of this Lioness.   

It became a young Lion.  
Being made King, he reigned like a Lion, yea a young Lion: He was tyrannical, and Tyrants are compared to Lions, and you may see a true picture of them in the Lyon.  
1. Their faces are stern, and voices terrible: fremitu & rugitu conturbant omnia, Amos 3.8. The lion hath roared, who will not fear? It's said of the Gaditan Soldies they had faces like the faces of Lions, 1 Chron. 12.8. terrible. Such are Tyrants, their countenances and voices trouble and disturb much. When they sand out their Edicts, Proclamations, Commands, which are their voices, and have the Effigies of their grim Countenances within them, how do they shake Cities, Kingdoms, Nations: when Ahashuerosh decree was given forth for the destruction of the Jews, it's said, the City Sh●shan was perplexed, Esth. 3.15. so all the Provinces where the sound of it was. Tyrants roar like Lions, they strike terror into all. Prov. 19.12. The King's wrath, etc. 20.2. The fear of a King is as the roaring of a lion.  
2. As they are roaring, so ravening, they are greedy of their prey, Psal. 17.12. Like a lion that is greedy of his prey. See Psal. 22.13. Lam. 3.10. Psal. 104.21. They roar after their prey, and are hardly satisfied. Job 38.39. Wilt thou fill the appetite of the young lion? 
Principes atque urbes qui leones alunt coguntur magnos sumpius in eos facere. Lavat. in Job 1.  So wicked Rulers and tyrannical Princes are ravenous and greedy of the prey. What a strong appetite had Ahab to Naboth's Vineyard; he was sick, and refuses to eat, if he have not that morsel to feed upon, 1 K. 21.2.4. When the Jews would have a King, the Lord told them what a ravenous creature he would be, 1 Sam. 8.11, 12, 13, 14, 15, 16, 17. It's said of Saul their first King, that he did flee upon the spoil, Chap. 15.19. What a vast appetite had the King of Babylon, who enlarged his desire as hell and death, and could not be satisfied, but gathered unto him all nations, and heaped unto him all people, Hab. 2.5. That Princes are greedy of their prey, see Zeph. 3.3. Ezek. 22.27. Mica. 3.11. Caligula his impositions, tributes, and new devised exactions were innumerable, Herb. 129.  
3. They are vigilant and subtle, lying in wait to get their prey. They sleep little, and when they sleep it's apertis oculis, with open eyes, they mind their prey much, and are cunning to catch it. Psal. 17.12. The young lion lurks in secret places. He hides himself, and when the prey comes near he suddenly surprises the same. Our Prophet saith here of the young whelp, it learned to catch the prey, it learned the cunning of the old Lions.  
Basil saith, they use to lie down flat upon their bellies, 
Somnum simulare & nihil se movere quemadmodum feles faciunt insidiantes aviculis.  abjecto prorsus animo consistent & praeda ei fiant.  to counterfeit sleep, not to stir, and to do as Cats when they catch birds. Another cunning device the Lions have is, when the prey is too swift for them, and so likely to save itself by flight, they roar grievously, which so affrightens the creatures flying from them, that their spirits faint, are forced to stand still and become a prey: he also hides his claws, & covers his steps with dust by his tail, that he may not be discovered.  
So tyrannical Princes are watchful and cunning to catch their prey. Saul had many stratagems and devices to catch David. What a cunning plot had Jezabel to catch Naboth; the policies of Tyrants are infinite to catch the people and make a prey of them.  
4. They are proud and stately, they go alone, nunquam leo pascitur cum leoena, they eat not with the Lionesles, much less with other creatures; they will not stoop to, or turn away for any, Prov. 30.3. They do what they list: such are Tyrants, you may see the pride and arrogancy of Nebuchadnezar, Dan. 4.30. The Prince of Tyre said he was a God, and sat in the seat of God, Ezek. 28.2. Who is the Lord, that I should obey his voice, Exod. 5.2. said Pharaoh.  
Alexander would be accounted and worshipped as the son of Jupiter Hammon: Caliglula, Domitian, Heliogabalus, 
Omnia ar●itratu suo feruntur.  would be worshipped as gods.  
5. They are cruel, bloody, devouring creatures, Nah. 2.12. The Lion did tear in pieces, and strangled for his Lionesses, they have terrible claws, sharp teeth, and are mighty to crush, & break all the bones. The Devil is called a devouring lion, 1 Pet. 5.8. because he destroys as Lions do. 2 K. 17.6. The lions slew them. Such are tyrannical Princes. Prov. 28.15. As a roaring Lion and a ranging Bear, so is a wicked ruler among the poor people. Like as Lions and Bears in a Forest do catch, crush, and devour the Sheep, Lambs, Kids, Coneys, and what ever they found preyable, so wicked Rulers deal with the people. Mic. 3.1, 2, 3. The Princes of Israel pluck of the skin and flesh of God's people from their bones, brake and chopped them in pieces as for the pot; when they kill men they think it lawful, 
Quum occidunt servos saos, imputant esse, non crimen Salvian de Gubern. dei, l. 4.  not sinful. Our Prophet tells you that this Lion Jehoahaz devoured men, he learned to catch the prey and devoured men.  
Histories tell us of Cannibal men eaters; such are tyrannical Governors, they feed upon men. Athaliah devoured all the royal seed at a meal, 2 Chron. 22. Jezabel eat up Naboth at a fast, 1 King. 21. What a multitude of children did Herod devour at once in Bethleem, Matth. 2.16. What tearing, flesh-eating, bone-breaking was there, when that roaring cruel Lion Manasses filled Jerusalem with innocent blood, 2 King. 21.16. What Lions were in the time of the ten Persecutions: Christiani ad leones.  
6. It's dangerous to meddle with Lions, Numb. 24.9. He lay down as a Lion, as a great Lion, who shall stir him up.  
Lions if offended and provoked, are revengeful. Aelian tells of a Bear that came into a Lion's den, and bitten the whelps she found there; the Lion returning, the Bear to shifted for herself, got up into an high tree, the Lioness watched at the foot of the tree: the Lion ranged abroad in the woods, and meets with a man that had an Axe, and used to fallen trees; this man the Lion brings to the den, shown him the wounded whelps, directs him to the tree where the Bear was, which he cut down. The Bear being torn in pieces, the man was safely dismissed. In the hunting or taking of Lions, the Lion observes who wounds him, and on him if possible he will be revenged. 
Leonina societas est periculosa.  Such are tyrannical men, it's ill meddling with them; if they be roused, or any of theirs wronged a little, they will remember and revenge.   

Vers. 4. The Nations also heard of him.  
After the death of Josiah by Pharaoh Necho, King of Egypt, Jehoahaz was by the Jews set up King; but the Egyptians thought themselves wronged, that they had no hand in disposing that Kingdom, and placing a King over it, which its probable the Jews apprehended, in that they passed by Eliakim who was Elder, and set up Jehoahaz who was younger, as is evident, if you compare the 31. vers. of the 23. Chap. Kings 2. with vers. 36. They judged this doubtless of a more warlike and Lion-like spirit, and so fit to encounter the Egyptians, if they should assault them, which is conceived they did, for he reigned but 3. months, and than was taken.   

He was taken in their pit.  
The word for pit is shachath, which signifies a net or a pit, and is from shacheth, to corrupt or kill, because pits and nets are to take creatures, and so tend to their kill and corruption. One way of taking Lions was to observe their haunts, and in that way they used to dig a round pit, leaving a pillar of earth in the midst of it, upon which they tied a Lamb, covering the pit with boughs, the hungry lamb bleating in the evening, invites the Lion to supper, who hastening thereunto, falls into the pit, and so is taken. Ezek. alluding hereunto, saith, Jehoahaz was taken in their pit. Some think he was taken by a wile, that Pharaoh sent for him, under pretence of friendship and kindness; and than when he had him in his power, kept him. Others, that there was a bloody battle between Jehoahaz and Pharaoh, in which, though he was taken, yet not without great loss to the Egyptians: Therefore the Vulgar tender these words, non absque vulneribus sui ceperunt eum; they took him, but not without wounds.   

They brought him with chains, etc.  
The Heb, is Bachachim, with hooks: chains are hooky things linked together; the word chains here, in 2 King. 23.33. is bands, Pharaoh Necho put him in bands, he was carried bound to Egypt.   

Obser. 1.  
It's matter to be lamented, when Princes are wicked, tyrannical, and ruin themselves and the people they are set over. Take up a lamentation for the Prince of Israel: so Ezek. 32.2. Take up a lamentation for Pharaoh King of Egypt, and say unto him, thou art like a young lion of the Nations, and thou art as a whale in the Seas, etc. When Princes, Rulers, are roaring and ravening Lions; when they are cunning and cruel, and take such courses as tend to the ruin of themselves and others, it's a great and just ground for lamentation. Solomon saith, there is a time to mourn, Eccles. 3.4. And if any be a fit time to mourn, it's when it goes ill with the Church of God; with the State, when Rulers are Lions, and do like Lions. We mourn when some Personal or Family evil is upon us, but public evils are neglected. Evil Rulers, evil Princes, evil Magistrates, are public evils, like so many Lions and wild beasts: where such are, there is an house of mourning, and let the living lay it to heart. I fear we have Lions among us, for whom we may justly take up a lamentation.  
2. That those Princes do oppress their people, and ruin their Kingdoms, are ingrateful and unnatural, for their People and Kingdoms are their Mothers: what is thy mother? Jerusalem, Judaea is thy mother; it's the people chooses them, and so brings them forth, sets them up. 2 King. 23.30. The people of the land took Jehoahaz the son of Josiah, and anointed him, and made him King in his Father's stead: How wickedly did he therefore to become a Lion to this people who advanced him; if he were unnatural, who ripped up the bowels of his own Mother, so likewise is he that rips and rends the bowels of that Kingdom begat him. Prince's should entreat them well who have given them their Princely being; They have their milk and maintenance from them, and its height of ingratitude to wrong or ruin them.  
3. Such as the people be, usually such are the Rulers, the Princes: If the Mother be a Lioness, the Whelps will be Lions; if the Lioness be audacious, bloody, libidinous, idolatrous, the Lions will be such. Jerusalem was very wicked, and her Princes likewise, the Princes were like the people. Hos. 8.4. They have set up Kings, but not by me. The people set up Jehoahaz, and he was a Lion, he did wickedly, 2 King. 23.32.  
4. Great is the efficacy of evil example, it prevails more than good example. Jehoahaz had a godly parent, Josiah by name, of whom it's said, that there was no King like him before or after him, that turned to the Lord with all his soul, heart and might according to all the law of Moses, 2 King. 23.25. Not the good education nor good example he had from and by his Father, did sufficiently antidote him against the poison and power of evil example; he was brought up among lions, and learned of them to catch the prey. They were wicked, covetous, proud, fierce, subtle, cruel, revengeful, and their manners he took up, conformed unto. Wickedness is easily learned, men are so apt to it that they need no rods, ferulaes to put them on. Parents cannot propagate piety; if that could have been, Josiah would have had sons as eminent for holiness, as they were for impiety; gracious parents have graceless children, let none be troubled thereat as a thing strange, it was so with Josiah. If you be godly, and would have your children so, take heed of being ill examples yourselves, or letting them be amongst those who give ill examplee; for tinder is not apt to take fire, wax, the impression of the seal, paper the ink, than youth is to receive the impressions of wickedness.  
5. After good Princes and great Reformers, Divine Providence orders it so, that wretched wicked Kings, enemies to all good are set up. Josiah was a most godly King, and more throughly reforming, than ●ver Judah had any before; yet after him comes a Lion, a wicked Jehoahaz. When people are unthankful for good Princes and Rulers, when they murmur against Reformation, have a secret enmity, open bitterness against godliness, and those are godly; it's just with God to set Lions over them, to be terrible unto them, to eat up their estates and them.  
6. When wicked men come to places of eminency, they vent their corruptions lay hid before, they make progress in wickedness, nothing restrains them. When this whelp, Jehoahaz c●me to the Throne, he beam a young Lion, a Lion rampant, he could catch the prey, and devour men. We often think that the whelps of great Ones are well natured, well educated, very hopeful, will prove admirable instruments of God's glory and public good; but we deceive ourselves: when they come to public and high places, their lyonish natures do appear, and they grow worse and worse; they perfect wickedness, nothing prevails to keep them in, but they must play the Lions, flay the skins, suck the blood, eat the flesh, and crack the bones. There was as great hope of Josiah's sons, as ever of any, yet you see how they proved. Nero at first for five years carried himself well, like a lamb; but he was a Lion, and his lyonish disposition shown itself to the full. You are godly, and have hopeful issue, promise' not too much unto yourselves of them: great expectations disappointed, cause great vexations.  
7. That Princes pervert the end for which they were ordained of God, and set up by men: God appointed not Magistrates, be they Princes or others, to lurk for the prey, to devour men, but to preserve men: They should be Shepherds, not Lions, nursing Fathers; not Cannibals, they should govern them according to divine rule, 
They should be in utilitatem, not diminutionem subditorum.  Deut. 17.18, 19, 20. not after Prerogative, a devouring beast which eats up men's estates, honours, lives, they should do Justice, not obstruct or pervert it: But where be those Princes that answer the end of their institution, that lurk not for prey, that devour not men? In Micah's days the heads of the house of Jacob, and the Princes of the house of Israel abhorred judgement, and perverted all equity; they built up Zion with blood, and Jerusalem with iniquity, and for their sins and sakes was Zion plouwed as a field, and Jerusalem made heaps. Take heed you are Governors of Families, that you pervert not that institution; Ne this lo in domo tua, be not bitter to your Wives, beaten not Servants for your fantasies, oppress not any are under you, Ecclesiasticus 4.30.  
8. The evil do of Princes fly abroad; if they play the Lions, roar, raven, tear, oppress, the Nation will hear of it. When Jehoahaz became a Lion, catched the prey, devoured men, the Nations also heard of him: not only his own Nation knew it, but the Nations round about. Princes, great persons stand high, their voices are heard, and actions seen far: Let them whisper in secret, plot mischief in their closerts, out they come: Cabbinet-letters, Counsels, Designs, Treasons, come abroad and spread far. Their projects how cryphically soever carried, are observed, divulged, and fill the Nations with the noise thereof. Princes generally are so wicked, that they do male audire in omni gente. Chronicles and Nations are filled with the reports thereof; if they will do infamous things, they cannot be concealed.  
9 When Princes prove Lions, God stirs up some to hunt and take those Lions. The Nations hearing that Jehoahaz catched the prey, and devoured men, they bethought and bestirred themselves, digged a pit, hunted this Lion into it, and took him.  
When Zimri had gotten the Crown, he did rend and tear like a Lion; but presently God stirred the people to set up Omri to be King, who hunted that Lion into a fiery pit, 1 K. 16. Saul played the Lion in his reign, and at last he was hunted, slain, and taken by the Philistims, 1 Sam. 31. Jehoram became a young Lion, preyed upon his brethrens, devoured them, 2 Chron. 21.4. And the Lord stirred up the spirit of the Philistims and Arabians against him, who came and spoiled him and his, Vers. 16.17.  
Manasses was a ramping and roaring Lion, he broke the bones of many, and sucked much blood, and he was taken in the pit of the Assyrians, 2 Chr. 33.  
When the Rulers and Potentates of the earth oppress and tyrannize over the people, God in his wise providence sets some a work to catch & crush them, Amos 3.10.11. One way or other their strength is brought down, and they suffer for their oppressions, and are cut of by violent and untimely deaths. Tiberius' was poisoned or smothered by his own Nephew; Caligula slain by his own guard; Vitrellius was overthrown in battle, taken prisoner, and drawn with an halter about his neck along the streets half naked; and after many outrages done unto him, he was killed and cast into Tiber. Fitz-Herbert.  
Leander, Tyrant of Cyrena, was taken alive, and being sewed into a leathern bag, was cast into the Sea. Thirty Tyrants were slain in one day at Athens by Theramenes, Thrasibulus, and Archippus, who did it with 70. men.  
10. Princes who by covetousness and cruelty spoil others of their estates and liberties, through the just judgement of God, come themselves to be deprived of their estates and liberties. Jehoahaz he catched the prey, and himself was caught and made a prey; he devoured men, and himself was devoured; he fettered, chained others, and himself was put in chains; he lost his Kingdom and Liberty; Pharaoh took him, bound him, carried him to Egypt: This was he whom Jeremy calls Shallum, Chap. 22.11, 12. and saith he should return not more, but die in his captivity. It was a great evil, a sad judgement to be taken and carried out of his own Land, and to dye in a profane land amongst Egyptians, therefore it's said, vers. 10. Weep sore for him that goeth away, for he shall return not more, nor see his native Country. Such judgements do Princes bring upon themselves; to satisfy some base and bloody lusts, they hazrid all, yea often do loose their Kingdoms, liberties and lives, whereas they might be happy if they would keep within their bounds, yea live and die comfortably in their own Lands: but when they dealt injuriously with others, hook, fetter, and spoil them, God meets with them, Amos 1.2. Those oppressed the poor, & crushed the needy, God would take them with hooks, and their posterity with fishhooks; he would pull them out of their estates, power, greatness, as fishes out of the water.   

Vers. 5. Now when she saw she had waited, and her hope was lost.  
When Jerusalem the Lioness had expected the return of Jehoahaz from Egypt, and saw it was in vain, that there there was no hope of it.  
The Hebr. runs thus; and she saw, because she hoped, her hope had perished. The Sept. for her hope was lost, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantiam, subsistentiam, for titudinem certitudinem & fundamentum stabile cui aliquid nititur significare solet ap id sacros & prophanos authores. Prad. & he interprets Heb. 11.1. firma persuasio corum quae sperantur in futurum, etc. vid. p. 238. c. 2. l c.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her substance perished, or was lost: she thought the Prince (& so usually do States) was a strong and substantial foundation to build upon; but the was deceived, and her hope failed her. The Fr. is, when she saw, que son attente estoit assoiblie & perdue, when she saw her expectation was weakened and lost.   

Than she took another of her whelps.  
What whelp this was is controverted amongst Expositors, and how to hit the white is the work. Some make this whelp to be Zedekiah, but there is lest reason for that, because hereby both Jehoiakim and Jehoiachin are passed over, who were both Kings before Zedekiah, this whelp therefore must be one of them. The Protestant Expositors do make it to be Jehoiakim, called also Eliachim and Joachim, and so do some others; but the difficulty is, if meant of them, how that is true which is in the 9 verse. They brought him to the K. of Babylon, they brought him into holds, that his voice should not more be heard upon the mountains of Israel. Whereas Jehoiakim came back again if he were in Babylon, and his voice was heard. If it be meant of Jehoiachin, there is also this great difficulty, how he reigning but 3. months, could lay waste their Cities, and make the Land desolate as it is, v. 7. being but 8. years of age, as it is 2 Chron. 36.9. or at most but 18. as it is 2 King. 24.8. To let pass Jehoiachin, and to come to Jehoiakim, whom we may take to be the man represented by the whelp here: the difficulty shall be answered when we come to the 9 verse.   

She took another of her whelps, and made him a young Lion  
That is, she set him up to be King: But this seems cross to what you have, 2 Chron. 36.4. 2 K. 23.34. where it is said, that Pharaoh King of Egypt made Eliakim King over Judah and Jerusalem, and turned his name to Jehoiakim. If Pharaoh therefore made him King, how is it said here, that she, viz. Jerusalem, made him a young Lion; that is, exalted him to Kingly dignity? The answer is, that Pharaoh did it not, vi & armis, but by the joint consent of the people, Jerusalem's concurrence was in this work. The Prophet saith, she made him a young Lyon. You may found it frequent in the Historical books, that the people did elect and set up their Kings. 2 Chron. 36.1. The people made Jehoahaz King. 1 K. 21.24. The people made Josiah King: They made Omri King, 1 K. 16.16. They made Jeroboam King, 1 K. 12.20. They made David King, 1 Chron. 12.38. They made Saul King, 1 Sam. 11.15. They made Jephthah head, Judg. 11.11. God himself when he commended a King unto them, would have their consent and concurrence in it, Deut. 17.14, 15. There is an essential and fundamental right in the people, to choose & set up than who are to rule over them; therefore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2.13. The ordinance of man, or a human creation.   

Vers. 6. He went up and down among the Lions.  
Being advanced to Princely state, here his carriage is set out, he conversed with Lions, that is, with wicked men who had Lyonish dispositions, who were stern, covetous, crafty and cruel: the King of Egypt, the King of Babylon, the Princes about him in the bordering Countries, they were Lions, and he went up and down amongst them. Their Counsels he took, their manners, fashions, customs he learned, their steps he trod in, etc.   

Became a young Lyon.  
That is, had the nature, properties and qualities of a young Lion, of which you heard before.   

Learned to catch the prey.  
Heb. is, to pray the prey; the word Tekeph is that which wild beasts hunting, do get and feed upon, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to catch and tear with the teeth, and is applied here unto Kings who are metaphorical Lions; and what ever they can get, catch, tear and rend from others, that is their prey, that they feed upon. Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to snatch away the prey. Fr. the gripper la proye. Ps. 76.4. There is mention of mountains of prey, which are the kingdoms of this world. They are like mountains where wild beasts are which prey upon what is thereon, or thereabouts; and so Kingdoms have wild beasts in them, which prey upon those are in their Kingdoms.   

Devour men.  
Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eat men. This young Lion fed upon men, the Heb. is man, in the singular number; but hath the force of a plural, and so is rendered.  
This devouring of men was by taking away their estates, liberties, limbs, lives. Jehoiakim was very covetous and very cruel. Jer. 20.17. speaking of him he saith, Thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence to do it. His eyes and heart were set upon nothing else but catching the prey, and devouring of men. 2 King. 23.35. He exacted silver and gold of the people of the land. Pharaoh that Egyptian Lion commanded him to tax the Land; he yields to Pharaoh, taxes and exacts upon the people. It's not improbable that he was perfidious, bloody and cruel towards the Syrians, Moabites, & Ammonites, who infested him, 2 K. 24.2. and Interpreters say he slew the Prophets.   

Vers. 7. And he knew their desolate palaces.  
Hebr. is variedah almenothau, 
Forsterus in lexico annotat hanc vocem almenoth, pro armenoth which is palatia, and the Chaldie hath it, armenotaf.  which Montanus renders cognovit viduas ejus, he knew their widows. Vatab. cognovit viduas illorum: so the French. The Hebr. ud Almenoth is so translated, Psal. 68.5. A father of the fatherless, and a judge of widows is God. So it should be, the word is almanoth, widows; but in Isa. 13.22. It's used for desolate palaces: and wild beasts of the Islands shall be in their desolate houses, bealmenothaf: If we take the word for widows, and so the old Translation hath it; the sense is, that Jehoiachim defiled the Widows, whose chastity he aught to have preserved; he wronged them greatly by devouring their Husbands, & defiling their bodies. Or thus; when their Husbands were put to death, and estates unjustly taken away, the widows came petitioning for relief; whereupon he knew them; but was so hard hearted, as that he was not moved with their tears, cries, requests or complaints. If we take it for desolate palaces, as it's here, the interpretation is, that have deprived the palaces of their Husbands, their owners and Inhabitants, and made them widows, he did confiscate them to his own treasury, he challenged them to be his: having unjustly devoured the men, he thought he might justly devour their palaces: he knew their palaces and took possession of them.   

He laid waste their Cities.  
He made their Cities to be waist, desolate, or dried up, as the word imports; as the sun dries up ponds, brooks, or some diversion draws away the water, that they are voided, empty: so did this K. by his taxes & impositions draw away their estates, and dry up trading: or he did those things which caused their Cities to be laid waist: he provoked God and men against himself and them by his tyranny and cruelty, he caused many to fall, many to fly, and forsake their habitation, so that the Land was desolate, and the fullness thereof.   

By the noise of his roaring.  
Heb. by the voice of his roaring. Shaog is to roar as Lions do, yea it's proper to Lions, but is metaphorically given to men, as here. The roaring of Lions is very terrible. Prov. 19.12. The King's wrath is as the roaring of a lion. When the Lion roars, it troubles all the beasts of the Forest and mountains: and when Kings in their wrath roar and sand out their commands, edicts, etc. they trouble and make desolate Families, Cities, Lands.   

Vers. 8. The nations set 'gainst him on every side.  
His wickedness and tyranny was such, as that all the Nations were provoked against him, and contributed their help to take this young Lyon. The Original is dederunt super eum gentes, the nations gave upon him: they gave their judgements upon him, that he was not fit to range, ramp and roar any longer. Vulgar reads it convenerunt, they came together, took counsel, resolved to hunt and take this wild beast.   

From the Provinces.  
Mimmedinoth medinah is a Province, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicare, jus dicere quasi jurisdictio, where power and authority were exercised and bounded. What Provinces these were you may see 2 King. 24.2. The Chaldeans, Syrians, Moabites, Ammonites. These all called upon, and called out one another to hunt this Lion, and to take him.   

And spread their net over him.  
Heb. for net is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is either from jarash, to possess, because a net holds in possession what it catcheth; or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make poor, because a net deprives of liberty, and often of life. These hunters prepared a net strong enough to hold this Lion, and they spread it out for him.   

He was taken in their pit.  
Of these words were spoken, vers. 4.   

Vers. 9 And they put him in ward.  
Heb. Bassugar, in claustrum, the put him into safe custody, into some prison, they shut him up that he might not escape, and be as a lion among the people any more: they put chains upon him, a iron collar, or about his neck a chain, and brought him to the King of Babylon. They did not carry him into Babylon some think; for 2 Chr. 36.6. Nebuchadnezar King of Babylon came up against him, and bound him in chains or fetters to carry him to Babylon; but that he did carry him thither, or sand him back, having rebelled against him, 2 King. 24.1. doth not appear, neither is probable. That which makes most for this opinion, is what you have in Jer. 22.19. He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem: These words induce some to believe, that either he went not to Babylon: or if he did, that he returned, that Jeremy's prophecy might be made good: and if that were so, how is it true here, that his voice may be heard no more upon the mountains of Israel.  
To clear this doubt and difficulty, it's most probable that Jehoiakim was carried to Babylon; for that in 2 Chr. 36.6. of Nebuchad. coming up against him, is to be understood of his Forces, rather than his person: And in the 2 K. 24.2. it's said, bands of the Chaldees, not Neubch. himself. Our Prophet also saith, they brought him to the K. of Babylon. And whereas some affirm he died by the way, (being led in a disgraceful manner, like a wild beast, with an iron collar about his neck, and a chain fastened thereunto) how suits it with what is recorded; they brought him to the King of Babylon, they brought him into holds; that was saith Pisc. into the City of Babylon, which was full of strong holds: and being there shut up till his death, his voice was no more heard on the mountains of Israel.  
For that in Jeremy, it's a mistake to conceive the Prophet meant that Jehoiachim should dye in Jerusalem, be drawn up and down the streets thereof, and be cast out at the gates thereof; the words are, he shall be cast forth beyond the gates of Jerusalem, that is, beyond the bounds and limits belong to Jerusalem. 
Non in sepulchro patrum sed in aliena regione. Prad. vid. p. 240. col. 2. l. 14.  Dying, or being slain in Babylon, he was cast out & judged unworthy of Burial, his carcase lay like an Asses, to be meat for the beasts of the earth, and fowls of heaven, to be subject to all wind and weather. Jer. 36.30. His dead body shall be cast out in the day to the heat, and in the night to the frost.  
Though two whelps only be here spoken of, yet I make no doubt but that the other two also, Jehoiachin and Zedekiah be intended, who were caught and carried away; that their voices might not more be heard on the mountains of Israel.   

Obser. 1.  
The hopes of the wicked are not long lived, they are soon dashed and disappointed: when she saw she had waited, & her hope was lost. She promised much to herself, expected much from Egypt, and from Jehoahaz; but all was in vain, no relief came thence. Prov. 11.7. The hope of unjust men perisheth, and that easily and speedily, Job 8.14. It's likened to a Spider's web or house, a little thing, a bosom sweeps away the house and Inhabitant together, and that in a moment; such is the hope of wicked men, it's suddenly and easily ruin'd. Had not they great hopes that were before Dublin, did they not think to take it and triumph in it: but I may say of them as Ambrose did of wicked men, they came, they went, they stood still, they vanished: 
Venerunt, abierunt, adstiterunt, evanuerunt, l. 3. Epist.  God hath cut down their hopes, and many of them, the spider and her web are gone together: they may say, the Lord hath destroyed us on every side, and our hope hath he removed like a tree, Job 19.10. There is a difference between the hopes of the righteous and those of the wicked. Prov. 10.28. The hope of the righteous shall be gladness, but the expectation of the wicked shall perish.  
2. Corrupt States are so affected with, and addicted to their Princes, that they will set them up, have them rule over them, though it be to their own ruin, & ruin of the State also. Jerusalem the Lioness sets up another of her whelps, and makes it a young lion. She put this whelp into the royal seat, and stirred him up to do Lion-like, such things as did undo himself and Jerusalem also: She learned nothing by the loss of her former whelp, but proceeds in her old way, & would have Lion's Tyrants to be over her, she being a Lioness very corrupt and wicked, couples with that Egyptian Lion Pharaoh, and brings forth, advances a Lion like themselves.  
The overmuch love of States, of Mothers to their children, is the undoing of them; they set them up who tear out their own bowels. When an ginger told Agrippina that Nero her son should be Emperor, but withal that he should kill his own mother; what said she, even like a fond and foolish woman, modo impetet occidat, so he may reign, I care not, though he be my ruin. The men of Shechem made Abimilech King; but he proved not only a bramble, to scratch them, but a fierce and fiery Lion to consume them.  
Mothers had need consider the temper of their sons, and how they advance them: and States whom they set over them, lost they become Lions unto them.  
3. Such as men live amongst and converse with all, such they prove; he went up and down among the lions, and became a lion: those Lions he conversed with, talked of enriching themselves, by laying taxes, rates and burdens upon the people, by taking them out of the way who should oppose, of making themselves great, of having their wills, & ruling by prerogative, and these things & such like were soon learned by this whelp. When Nebuchadnezar was among beasts he became brutish, and did as they did. Plutarch reports of a woman brought to a Serpentine and poisonous nature, by feeding on Serpents ordinarily; and those converse with a generation of vipers, 
In vita Alex. Mag.  will prove viperous; those converse with Lions will prove lionish. Ill company is the Dalila that bewitches, defiles, undoes many in their estates, names, bodies and souls; men that have infectious diseases you will not come near, you love your bodies, your lives. Wicked company have infectious vices, come not near them, neither yourselves nor your children, love your souls & theirs too. If you suffer your children to be among lions, among wicked ones, they will learn their manners; and those will not leave ill company, it's a thousand to one they will loose their souls. Be choice of your company, it's the making or marring of young ones: many are choice in their diet, in their apparel, choice in every thing they buy, yet have no care of company: will you not admit a foul dish to come to your Table, and will you admit foul and vicious ones to be your companions, we should touch no unclean thing; ill company is pitch, it's poison: David knew it, therefore said, departed from me ye workers of iniquity, Psal. 6. And I am a companion of all them that fear thee, Psal. 119.63.  
4. They converse with wicked ones do not only become wicked, but many times they prove eminently wicked, they are skilful in wickedness, they exceed their teachers. Jehoiachim by his converse with Lions, became not only a Lion to catch the prey, but such an one as devoured men, defiled widows, made desolate Palaces, laid waste Cities, & the land also. He tyrannised so, that he went beyond other Tyrants; he was artifex sceleris, and profited above others in his way, and came to a perfection of iniquity. It's incident to man's nature to outstrip one the other, if not in good, yet especially in evil: It's said of this Jehoiachim, 2 King. 23.37. He did that which was evil in the sight of the Lord, according to all that his fathers had done. Take any, or all his Predecessors, he did evil according to all they did.  
5. Tyranny is hateful unto Heathens: Than the Nations set against him on every side. Jehoiachim was such a roaring Lion, that the Heathens could not endure him; he spoilt their Palaces, Cities, Land, so with his tyrannical proceed, that he became hateful to all round about him. Doubtless the Princes of the Nations were tyrannous themselves: Yet this man being a Prince of Israel, exceeded so in his tyrannical practices, that he incurred the displeasure & hatred of them all. Tyranny is contrary to humanity. Tyrant's cease to be men, and become beasts, therefore here are called Lions, and are ranked amongst wild, savage creatures, which none can endure. When there be wild beasts in a land, all are against them, and often there is a mutual agreement and concurrence of all sorts to destroy them, being destructive to the public. So was i● here; the Nations agreed to hunt and take this Lion, which roared, prayed, spoiled, and did so much mischief.  
6. God hath times, means, ways to catch Lions, to deal with covetous, cruel, and bloody men. Than the Nations set against him on every side. When Jehoiakim made desolate the Palaces, wasted the Cities and Land, became a terror to all; than the Lord stirred up the Nations, they were his not, his pit, his instruments he used to take this Lion withal. When wicked men, tyrannical spirits are at their height, have filled a land with confusion, oppression, desolation and bloody do, through their roar and tearings, than the Lord appears, roars like a Lion against them, and sets his Agents on work to catch those roaring and ramping Lions; he wants not means to take them, he is richly stored and provided that way; he hath the Nations at command and can call them forth, set them on to hunt Lions when he please. Jerem. 51.27, 28, 29. Blow the trumpet among the nations, prepare the nations against her (that is, Babylon and her Princes who were great Tyrants) Call together against her the Kingdoms of Arrarat, Minni & Ashchenaz, appoint a Captain against her, 'cause her horses to come up as the rough Caterpillars, prepare against her the nations, with the King of the Medes, the Captains thereof, etc.  
Nebuchadnezar was a crafty, cruel, and bloody Lion, and so were the whelps that came of him and after him, but the Lord had a time & means to catch those Lions and Whelps Jer. 50.9. I will raise and cause to come up against Babylon an assembly of great nations from the North Country. Great lions must have great nets, great pits, great do to take them, God would bring an Assembly of great nations.  
7. Tyrannical Princes are not of long continuance; usually they are short lived, either they loose their power, or their power and lives both. Jehoiakim roared and played the Lion eleven years, and than he was taken in the pit of the Nations, and lost his power. So Jehoahaz before him, he tyrannised 3. months, and than was taken. In 2 King. 15. you may read of four Lions which roared, but their roaring quickly hastened their ruin. Zechariah lionized it 6. months, Shallum one month, Fekahiah two years, and Pekah 20. years, and than they were cut of. When Potentates oppress, tyrannize, their ruin is at hand. God hath said, bloody men shall not live out half their days, Psal. 55.23. and he makes it good. He cuts of the spirit of Princes, and is terrible to the Kings of the earth, Psal. 76.12. Story's will tell you what quick dispatch hath been made of Tyrants.  
8. Eminent wickedness brings eminent judgements; both Jehoahaz and Jehoiakim exceeded in wickedness, and their judgements were answerable, they were chained, carried into strange lands, put into strong holds. Abimelech murdered 70. of his brethrens, that he might get to the Throne: but a woman cast a piece of a millstone upon his head, broke his skull, and manifested the just hand of God upon him, Judg. 9.5.53.56. Jezebel and Ahab were eminently wicked, and God's hand was upon them both, in an eminent manner, 1 K. 22. 2 K. 9  
Richard the 3d. obtained the Crown by the murder of his Nephews: and having tyrannised two years, 2 months, and one day, he was slain in a Battle at Bosworth Field, his naked body was laid upon an horse like a hogg or calf, his head, arms hanging on the one side, & his legs on the other; and being all besprinkled with mire and blood; he was brought into Leicester, 
Speed.  where for two days he lay naked and unburied; after, his body was buried, but without solemnity, and the stone chest wherein his body lay is since made a drinking trough for horses at a common Inn.  
9 God takes away wicked and tyrannical Princes, that it may be well with his people, that Zion may have the benefit of it. Jehoiakim was taken, chained, carried to Babylon, put in strong holds, and why? that his voice should not more be heard upon the mountains of Israel. That the people of God might not be terrified with his roar, nor torn with his teeth, but might enjoy freedom & safety. It's a greas mercy when Lions are not in a land, nor other hurtful wild beasts; where such are, there is no dwelling or sleeping in safety; but God for the good of his, destroys or drives out the wild beasts. Ezek. 34.25. I will 'cause the evil beasts to cease out of the land, and they shall devil safely in the wilderness, and sleep in the woods. Isa. 35.9. No lion shall be there.  
In the primitive days were many Lions, and they roared terribly upon the mountains of Israel; they scattered, toar, and devoured the Flocks of the Lord which were feeding upon those mountains, but the Lord hunted those Lions into pits, and took them away for his Flocks sake.  
Senacherib with a great Army comes up to the gates of Jerusalem, roars upon the mountains about it, fills all with fear, but the Lord sends a destroying Angel that slew his Army, and caused that Lion to fly, that his voice might be heard no more upon the mountains.    

VERS. 10, 11, 12, 13, 14.  
Thy mother is like a vine in thy blood, planted by the waters, she was fruitful and full of branches by reason of many waters.  
And she had strong rods for the Sceptres of them that bear rule, and her stature was exalted among the thick branches, and she appeared in her height with the multitude of her branches.  
But she was plucked up in fury: she was cast down to the ground, and the East wind dried up her fruit: her strong rods were broken and withered, the fire consumed them.  
And now she is planted in the wilderness in a dry and thirsty ground.  
And fire is gone out of a rod of her branches which hath devoured her fruit, so that she hath no strong rod to be a Sceptre to rule: this is a lamentation, and shall be for a lamentation.  
IN these Verses is laid down the second general part of the Chap. viz. the lamentation for Jerusalem, or the kingdom of Judah under the parebolicall representation of a Vine. We may here consider, 

1. The state of this vine as it was in Jehoiaahins, and and especially in Zedekiah's days, v. 10, 11.  
2. The misery befell it, v. 12.14.  
3. The transplantation of it, v. 13.    
The words must be opened, and than the Observations shall be given in.  

Thy mother.  
That is, jerusalem, or the Kingdom of judah, which was the mother of Princes. Thy Mother, O jehoiachin: he had spoken before to jehoahaz and jehoiachim as whelps of this Mother under the notion of a Lioness, now he comes to speak of jehoiachin and Zedekiah, as branches of this Mother, under the notion of a vine.   

Is like a Vine.  
Frequently doth the spirit of God resemble Israel and Judah to a Vine, as Isa. 27.2: 5.2: 3.14. Psal. 80.8.14.17. Jerusalem or the Kingdom of Judah is likened to a Vine.  
1. Ob praestantiam, for the excellency or choisenesse of it. Vines are noble, choice, and excellent plants; so this Kingdom was a noble vine, Jer. 2.21. A choice vine, Isa. 5.2. And Psal 78.67, 68 He refused the Tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah.  
2. Ob extensionem, the Vine spreads and extends itself far. Psal. 80.9, 10, 11. The Jewish vine filled the land, and covered the hills, it extended far. This is one thing chief intended here; for after jehoiakim and jehoahaz, two roaring Lions, which laid all waist, were taken and carried to Egypt and Babylon. In the days of Zedekiah this Vine did flourish and spread. Ezek. 17.6. It grew and became a spreading vine, etc. It grew in wealth, in power, in glory.  
3. Ob fertilitatem, Vines are fruitful things, no tree, no plant like them. Psal. 128.3. Thy wife shall be as a fruitful vine. Vines are fruitful in branches, in leaves, in clusters. This Kingdom had Princes and Nobles, and Zedekiah divers sons, 2 King. 25.7.   

In thy blood.  
These words are variously rendered by those touch or treat upon them. The Sept. is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the flower of a pomegranate or peach. Thy mother is ruddy and comely, as the flowers of those trees are; but the Heb. bears not this sense. 
Which Jun. renders in quietate tua. Pisc. in silentio tuo. Forsterus, in similitudine, tua, they derive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescere, silere, similem esse. So Pagnine, Shindler, Avenarius & Buxtorphius in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Montanus in margin.  The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; if we take the word for quiet and silence, the sense is this; the Kingdom flourished and prospered like a Vine. While jehoiachin and Zedekinh were quiet, and did not roar and ravin as their Predecessors did. Vines torn, cut down in time of War, do grow again and flourish in times of Peace. If we read the word, in thy likeness, or in the likeness of thee: the meaning may be, thou O Zedekiah art a King, but low and mean in comparison of other Kings that were before, as Asa and jehoshaphat, Hezekiah, and josiah, and thy Mother is like unto thee. Jerusalem and Judah flourish not as in former days, but are low and little, according to that in Ezek. 17.6. It grew and became a spreading vine of low stature. He speaks there of Zedekiah and the Kingdom in his days.  
But seeing the words are in our Translation in thy blood, and the Original bears it so, it's fit ●o inquire what sense the words so taken may bear. Thou camest of Kings, Princes, 
In ortu tuo, & in semine tuo Aecolampad. In stirpe regia. Vatab.  and Nobles, they were thy Progenitors, and in production of them, jerusalem thy mother is like a vine in thy blood.  
It's usual by blood to note the stock, race, and house that men come of: or thy mother is like a vine in thy blood: that is in thy seed and issue; thou hast a numerous issue, and this renders thy mother like a Vine, a generous Vine, bringing forth noble plants. Some think by blood is meant succus, robur, and than the sense may be this, thy mother is like a vine upheld by thy influence and strength. Thou and thy sons support this feeble Kingdom.   

Planted by the waters.  
In hot Countries they were careful to plant their trees and vines where they might not want water. 
Hebraei in simulentia tua. Sanguinis enim copia vires rebur ad auget. Aecolampad.  Canaan was an hilly Country, yet full of water. Deut. 8.7. It was a land of brooks of water, of fountains and depths that spring out of valleys and hills, and their Vines planted by the waters could not want moisture, though the heat was great there. Nebuchadnezar planted Zedekiah among the poor; he carried away with jehoiachin he Princes, Nobles, and chief of the Land, 2 King. 24.14. where it's said, none remained save the poorest sort, and those were the waters this Vine was planted amongst and by, Chap. 17.5.8. They are called great waters, and here many waters.   

She was fruitful.  
After the great waist, spoil, made in the Palaces, Cities, and land by the tyranny of those two Lions jehoahaz and jehoikim. This metaphorical Vine did flourish and become fruitful. In the 17. Chap. vers. 8. it's said, it was planted in a good soil, and by great waters, that it might bring forth branches, that it might bear fruit: and here it's said, she was fruitful and full of branches: She brought forth such as had been carried away; those branches were plucked of, grew again. Smiths, Craftsmen, Soldiers, mighty men of valour, Nobles, Princes, Counsellors and such like: the Palaces were frequented; the City's rebuilt, the Land tilled, the Vines dressed.   

By reason of many waters.  
By waters here we may well understand the mercies and blessings of God upon this Kingdom; for as God himself is a fountain of living waters, Jer. 2.13. so his blessings, mercies are called waters, Isa. 27.3. Speaking of his Vineyard, he saith, he will water it every moment, he will continually bless it and afford it what may do it good. Isa. 57.11 Hos. 14.5. Or if we will understand it of the poor Jew's who came out of the waters of Judah, Isa. 48.1. and are called waters, Eccl. 11.1. It was by virtue of God's blessing upon their labours, God watered them; they watered the Kingdom, so that it became as a flourishing and fruitful Vine.   

Vers. 11. And she had strong rodds for the Sceptres of them that bore rule.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. virgae solidae. Jun. Scipiones robusti. Pisc. rami robusti. Lavat. virgae fortes.  Heb. is, rods of strength: so the Sept. a rod of strength. Others, sound, strong rods, boughs, or branches. It's said of this Jewish Vine, Ps. 80.10. that the boughs thereof were like goodly Cedars. The meaning is, there were in the Kingdom of Israel men of great worth and eminency in David's days. Now it had rods of strength, and such rods as were fit to make Sceptres of.  
How this suits with what we had in the 15. Chap. is considerable, where it was said, that the Vine-tree yields not wood fit for any work, not not to make a pin of it to hung any vessel thereupon. And here it's said, the vine had strong rods for Sceptres. There he speaks of the material Vine, here of a metaphorical Vine: There was shown God's rejection of them, and what the Vine was in God's account, here what this Vine was fit for in man's account. This Kingdom thought every son of Zedehiah, which were the rods of strength, being Ex regio stirpe, fit & meet to sway Sceptres, rule Kingdoms, but the Lord thought not so.  
We may by strong rods understand not only the royal branches, but also the Nobles, Judges, Counsellors, and men of might, who were of use and great service to those did bear rule, and fit to be Rulers under those did bear the Sceptre.   

Her stature was exalted among the thick branches.  
Heb. her stature was lifted up above among the perplexities, contortions; that is, the thick branches. This Kingdom, though greatly battered and broken, yet like a Vine grew up again to a greatness and height: the people were increased much, and the royal Family was exalted high. Zedekiah, though he were a wicked King, yet both he and his were magnified by the people; they were the top-branches of the Vine. In all States there be some more eminent than others.   

And she appeared in her height with the multitude of her branches.  
She flourished, spread, multiplied, grew so great & high, that her height and greatness appeared to others. It was evident that God had done much for this Kingdom, etc. Thus through the multitude of her branches, and greatness of her power, wealth and honour, she became proud, despised others, and so appeared in her height. The words thus taken, correspond with what you have in Chap. 16.15. That didst trust in thine own beauty. He speaks of Jerusalem under the notion of a woman, she being grown into a Kingdom, become great, rich, renowned, she waxed proud, and trusted in her own beauty.   

Observ. 1.  
That States and Kingdoms broken to pieces, ruin'd in times of War and trouble, do flourish again in times of quiet and silence: When roaring lions are taken away, and men of peaceable and quiet spirits succeed, than the Vine grows, than the land prospers, than breaches are repaired, than wastes are built up, etc. Tyranny, oppression, wars pull down, root up, destroy, 2 Chron. 15.5, 6. But when there is peace and rest, it's otherwise. Chap. 14.6, 7. They built and prospered: and why? they had rest on every side. In storms and fights Ships suffer much in their sails, masts, tackle, often they are greatly broken; but when the storms and fights are over, than all things are mended and made up again. So when State-storms are over, all things begin to grow up again, that were broken or trodden down. Peace after War is like Spring after a sharp Winter, which revives, causeth growth and greenness: yet know that States ruin'd by tyranny of Princes, by Wars, do not suddenly recover themselves, or attain to their former greatness and splendour: though jerusalem became a Vine after the roaring and spoil of jehoiakim, yet she was a vine of a low stature: Thy mother is a vine in thy likenesse. Thou art low, and thy Mother is low.  
2. It's through the mercy, goodness, and blessing of God that wasted Kingdoms do become as Vines, and flourish again. Thy mother is like a Vine fruitful and full of branches by reason of many waters. God watered the Kingdom with blessings; he gave peace, he gave the poor strength to labour, he reigned upon them, and gave sap to the Vine, that she was fruitful. When God lays waste his Vineyard, than he commands the clouds that thy rain no rain upon it, Isa. 5.6. But when he causes it to flourish, than he calls forth the rain, he moistens the spirits of men of all sorts, to contribute their help, thoughts, counsels for the good of a Kingdom, he stirs up the spirits of men to be doing for the public, he gives people planted by him many waters, many blessings. We have been rend, torn, wasted, God is beginning to make us as a Vine fruitful and full of branches, let us take heed we abuse not our mercies lost God dry up the waters, and so we whither and utterly be laid waist.  
3. When mercies are multiplied, men are apt to abuse them, and swell with the enjoyment of them; this metaphorical Vine the Kingdom of Judah had strong rods, her stature was exalted among the thick branches, & she appeared in her height with the multitude of her branches. She grew up again to an height, greatness; she had a multitude of branches, variety of mercies, and these swelled her so, that she became proud, insolent, and despised others. Prosperity is a dangerous thing, and hath hazarded many. Isa. 47.6, 7. the Babylonian Kingdom was so rich, great, populous, plentiful, that it was called the Lady of kingdoms, and she herself said, I shall be a Lady for ever. She prided herself in her prosperity: so spiritual Babylon. Rev. 18.7. I sit a Queen and am no widow, and shall see no sorrow. She had abundance of blessings and delicacies, vers. 3. but she glorified herself, not the Lord. When Amaziah had smitten the Edomites, and prospered in his undertake against them; his heart was lifted up, and that unto boasting, as Joash told him, 2 Chron. 25.19.  
After Hezekiah had received many mercies, his heart was lifted up, 2 Chron. 32.23, 24, 25. Rehoboam when he was strengthened in the Kingdom, forsook the law of the Lord, and all Israel with him, here was a sad effect of prosperity, 2 Chron. 12.1. This people were seldom the better for mercies and blessings bestowed upon them. Jer. 22.21. I spoke unto thee in thy prosperity, but thou saidst, I will not hear; this hath been thy manner from thy youth, that thou obeyedst not my voice. The Heb. is, in thy prosperities; for she had many times of prosperity, and in none of them did she harken, but grew so wicked, that the daughters of the Philistims were ashamed of her lewdness, Samaria and Sodom less sinful, Ezek. 16.27.47. She had forgotten the caution the Lord gave her in the days of her infancy, Deut. 8.11, 12, 13, 14. Beware that thou forget not the Lord thy God, jest when thou art full, thy herds, flocks, silver, gold, and all thou hast be multiplied. Than thine heart be lifted up, etc.   

Vers. 12. But she was plucked up in fury.  
Here he shows the miserable event of this vine; it was not broken, pruned, cut down, but plucked up. The Hebr. word signifies to eradicate or pluck up by the roots, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de arboribus proprie de aliis metaphorice.  as trees and Plants are pulled out of the earth, roots and all, and it's metaphorically applied to other things, as Jer. 1.10. I have set thee over Nations and Kingdoms to root out; that is, to prophesy the extirpation of them.   

In fury.  
Not in mercy, with a gentle hand, as sometimes the owner or Vine-dresser doth, but in fury. When a Vine hath been planted in a good soil, watered, and long waited upon, with expectation of fruit, and yields nothing but leaves, suddenly, and in great displeasure the Mr. of the Vineyard comes, lays hands upon it, puts forth all his strength, and pulls it out of the earth, and saith, it shall never cumber the ground longer.   

She was cast down to the ground.  
Vines are weak things, and have fulcimina to support and uphold them, and when they are gone they fall to the ground. The Lord would not longer uphold this Vine, this Kingdom of Judah, he would withdraw all supporting props it had; pull it up, and cast it down, as a man doth a dry or barren plant; when he hath pulled it up, he throws it away in anger. God would bring down the exalted statu●e of this Vine to a low condition.   

The East-wind dried up her fruit.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sept.  Of this East-wind was spoken, Chap. 17.10. East-winds are very prejudicial to Corn, Fruit & Plants, especially to Vines: when East-winds blow much upon them, they are barren, and often dried up. These winds are venti urentes, scorching and consuming; therefore great afflictions are called East winds, Isa. 27.8. This Eastern wind was Nebuchadnezar with his Forces, Habakkuk mentions him and his Army under this notion of an Eastern wind. Chap. 1.9. They shall come all for violence, their faces shall sup up as the East wind. This wind hath a sucking virtue in it; the water, the moisture of the earth, the juice of trees and plants are supped up by it, so that it leaves things dry and withered: so should the Chaldeans suck up and devour all the pleas●nt things of this Kingdom, all the fruit of this Vine from the highest branch to the lowest.   

Her strong rods were broken and withered.  
Montanus reads the words thus, they are broken and withered, and leaves the other words to be joined with what follows, thus, the rod of her strength the fire hath consumed it; and so Lavater. But others read the words as you have them: and which way soever you read them, there is no considerable difference therein. The Hebr. is in the singular number, which frequently in the holy language is put for the plural. The rods of strength on this Vine were not only Zedekiah's sons, but all the principal young men who were full of blood and spirits, as the chief branches in a Vine are full of juice. Yea all that had places of power and trust, and were supporting, strength to this Vine, did Nebuchadnezar by his Forces pluck away, break in pieces, and made to whither. Break of the strongest part of a Vine, the strongest rod upon it, and throw it aside, it quickly dries up: so these being pulled from their places, stripped of their wealth 〈◊〉 power, withered.   

The fire consumed them.  
When the branches, the strong rods of a Vine are plucked of and withered, they are fit for the fire, and that consumes them; these strong rods and branches the fire consumed. This fire was the fire of God's wrath; the coals which the man clothed in linen scattered over the City, Chap. 10.2. Jerusalem with all the precious and pleasant things in it was burnt with fire, 2 King. 25.9. By the Babylonish Army the Walls were broken down, the Land laid waste, and all considerable things and persons carried away. Thus was this Jewish Vine which had been planted by God's hand in a good ground, plucked up again by him in fury.   

Vers. 13. And now she is planted in the Wilderness.  
This Wilderness was Babylon, which was a fruitful, pleasant, and well watered Country: the City and Land were the glory of Kingdoms, Isa. 13.19. It had variety of Rivers, Psal. 137.1. By the rivers of Babylon there we sat down. Some writ of it, that it yields 200. yea in the fertilest parts of it 300. fold increase: 
The Author of the manners and customs of all Nations.  That it abounds with Dates, whereof they make honey and wine. Now if this were the nature of the Country, how is it here called a wilderness? It's so called not in respect of itself, but in reference to the Jews, who being Captives therein, were as in a Wilderness.   

In a Wilderness.  

1. A man is destitute of all comforts.  
2. Exposed to many dangers.   
So were the Jews in Babylon.  
1. They were destitute of comforts, they came naked into Babylon, where they were amongst a people of a barbarous and unknown tongue, that knew nothing of God, there they had no form of a Church or State; they had no alimentum●●tale, but were as dry bones, Ezek. 37.11. There they were Captives: Babylon was a prison unto them, and Prisons of what kind soever are not pleasing. Prisoners endure much hunger and thirst, and doubtless so did the Jews in Babylon. Though there were plenty, yet they had little enough, and therefore it was a dry and thirsty land to them.  
2. They were exposed to many dangers, being amongst them that mocked and hated them. The Babylonians were bitter and hastily, terrible and dreadful, Habak. 1.6, 7. They were like wild beasts in the Wilderness, and sought, upon all occasions to make a prey of the poor captived Jews. They got the three Children into the fiery Furnace, Daniel into the Lion's Den, and Haman attempted the total ruin of them.   

She is planted.  
Before in the 12. vers. it's said, the fire consumed them: what is consumed in the fire is burnt to ashes, and how than can that be planted? He doth not say the whole Vine was burnt, but her strong rods were broken of and burnt; some were burnt and consumed by Famine, some by the Plague, some by the Sword. 2 Chron. 36.17. The King of the Chaldees slew their young men with the sword, but they that escaped the sword he carried away to Babylon, where they were servants to him and his sons, vers. 20.  
If it should be granted that the whole Vine was dried up, withered and burnt to ashes, yet these words may bear a good and sound sense, viz. Thus they may be understood of Jehoiachin and those that were with him in Babylon at that time when they were spoken; for the words run in the present tense, she is planted, not she shall be planted; for Zedekiah and those escaped the sword were carried after this Prophecy to Babylon.   

Vers. 14. And fire is gone out of a rod of her branches.  
What this rod was, and the fire that went out of it, is fit to inquire. I will not say that Ishmael was the rod, and the fire went out of it; the destruction of Gedaliah, whom the King of Babylon had left Governor over the Land, and this Ishmael flew, 2 King. 25.25. Jer. 41.1, 2, 3. with many others. But rather conceive Zedekiah to be this rod, who being of the Royal family, was a principal rod of this Vine, and the fire which went out of this rod was his rebellion against the King of Babylon, who had set him up upon the Throne of Judah; for this act of his stirred up Nebuchadnezar to come and lay all waist, 2 King. 24.20: Chap. 25.1, 2, 3. to the 11. 2 Chron. 36.13.17. Jer. 52.3, 4. So that Zedekiah was ignis & causa excidij, he did that which brought fire and destruction upon this Vine.   

Which hath devoured her fruit.  
The fire caused by him did devour the young men; maidens, old men, the vessels of the Sanctuary, the treasure of the Lords house, and the treasure of the King and Princes, 2 Chron. 36.17, 18, 19   

So that she hath no strong rod to be a Sceptre to rule.  
The meaning is, that this Vine was so ruin'd, that there was none left to bear rule. Zedekiah's sons were slain, and the Princes of Judah, Jer. 52.10. Yet not all, for it's said, 2 King. 25.25. That Ishmael was of the seed Royal, or of the Kingdom: And Jer. 41.1. That the Princes of the King, even ten men. That is, those Princes of Nobles who had escaped, joined with Ishmael in the murdering of Gedaliah; but these and others which had some small power were glad to fly, some to the Ammonites, some to Egypt for fear, as appears in that 4. of Jer. and 2 King. 25: 26. None of them were able to raise up the Kingdom again, now the Kingly power was taken from them, and expired in Zedekiah. His daughters were left in the custody of Gedaliah; but it was not for women to sit upon the Throne of Judah. The Kings and Kingdom of Judah were swallowed up in the Babylonish Captivity; for after they had no Kings, but Governors, Haggai 2.21. And Paul called their State not a Kingdom, but the Commonwealth of Israel, Ephes. 2.12. So that in this sense also, she was planted in a wilderness in a dry and thirsty land: She had not virtue, power, strength, to bring forth any rods for Kingly government.  
The Sceptre seemed now to be departed from Judah, there being no strong rod to be a Sceptre to rule: Now there was no King in Israel, nor any more to be. True, it seemed so, but it was not so; for though Zedekiah and his seed were cut of, yet the Lord had an eye to his promise, remembered the Covenant with David, Psal. 89.34, 35, 36. and shown his faithfulness, for he thought upon Jehoiachin or Jechonias, from whom as a dry root sprouted Salathiel and Zorobabel, who brought them out of Babylon, and was Ruler over this people, and so in him, his, and the High Priests after him, was the power of the Sceptre continued till Christ came.  
The promise was not that there should be Kings always of the Tribe of Judah, but that ruling power should be in that Tribe of one kind or other, which was made good.   

This is a lamentation, and shall be for a lamentation.  
This Prophecy is matter of mourning to me at present, to hear and speak of such sad things coming upon Judah and Jerusalem is a lamentation, and when they shall be accomplished they will be for a lamentation, to posterity they will lament for the Princes of Israel, for Jerusalem, for the Temple, and for this Vine plucked up by the roots.   

Obser. 1.  
God lays waste, destroys flourishing and potent Kingdoms when they provoke him by their sinful and grievous courses. This Kingdom of Judah did flourish like a Vine, had many branches, strong rods, much wealth and power, but it trespassed grievously, Ezek. 14.13. and here God plucks it up in fury, he spares neither branches, body, nor roots. The quiet, happiness, and flourishing condition of earthly Kingdoms is not perpetual, God hath ways to weaken them, to ruin and root them up: by the Egyptians he lopped this Vine, and by the Babylonians he pulled it up, see 2 King. 25.11. Jer. 52.15. God had threatened often before to pluck up and root them out, if they provoked him by their disobedience, Deut. 28.25.48.63. 1 King. 14.15. 2 Chr. 7.20. I will pluck them up by the roots out of the land which I have given them. I will pluck up even this whole land, Jer. 45.4. God made good his word, he plucked them up; though the house of Israel had been his Vineyard, and the men of Judah his pleasant plant. Isa. 5.7. If Nations would flourish like Vines, and continued in a flourishing condition, they must not provoke the Lord to fury, but bring forth fruit answerable to mercies given in, answerable to the soil they are planted in, the waters they are planted by, the digging, dunging, pruning, hedging, and shining upon they have had; if not, but bring forth sour grapes, Injustice, Oppression, profaneness, hear what is said, Psal. 107.34. He turns a fruitful land into barrenness for the wickedness of them thot devil therein, yea he drives out Princes for their wickedness. Ezek. 31.11. And men cannot be established thereby. Prov. 12.4. It's righteousness exalts a nation. Prov. 14.34. But sin is a reproach to any people. And though they may prospero a while, be like Vines, yet God plucks them up at last, and that in fury.  
2. When God is in his fury, yet he shows some mercy: Although he plucked up this Vine, threw her down to the ground, dried up her fruit by an East-wind, broke of her strong rods, consumed them in the fire, yet something of this Vine he spared and planted in the Wilderness, the body and some branches of it were carried to Babylon, and set there, which was mercy. God might have burnt them all in his fury and fire of his indignation: but in wrath he remembers mercy. Though he let out much wrath, much fury, yet he lets out some mercy. When Pharaoh pillaged this Vine, plucked of the principal branch, yet some mercy was shown, Jehoiakim was planted in his room: when Nebuchadnezar took him away, Jehoiachin was set up, which was mercy; and when both Jehoiachin and Zedekiah were plucked away, yet here was mercy, some were planted in Babylon. The Lord let not out all his wrath at any time against them, but as Isaiah saith, he left them a remnant, and made them not as Sodom and Gomorrha, Chap. 1.9. God's wrath and fury have appeared towards our English Vine; and though he have plucked up many branches and rods of strength, yet hath he not plucked us up in wrath and fury, he hath shown us rich, great, extraordinary mercy, let us bring forth better fruit henceforward, jest he put forth his hand and pluck us up by the roots.  
3 Those are planted amongst wicked and ungodly people, they are in no better condition than men in a Wilderness: What though the place be pleasant, well watered, fruitful, and abounding with outward bless ngs, yet it's no better than a Wilderness to them have lived in Canaan.  
When these Jews were planted in Babylon, which was a Garden, a Land of Rivers, of delightful things, it was locus incultus unto them, like an Heath and Wilderness, things were not suitable to their spirits, they were destitute of true Comforts, they had no Temple, no Sacrifice; they were exposed to great and many dangers, and lived amongst wild Beast: Canaan was the land of the living. There the living God did manifest himself, there were the living Oracles, the living waters, and the living people, all Lands else were Heaths and Wildernesses; they had dead and dumb gods, dead worship, dead waters, and were full of dead and dry bones. Such was Babylon, affording no spiritual and living sap to nourish this Vine. The Jews could not sing the Lords song there, Psal. 137.4.  
When people plant themselves among wicked and profane ones, they plant themselves in Babylon, in a Wilderness.  
4. When men are planted in a good soil, and bring not forth good fruit, it's just with God to remove them from the means they enjoy.  
This Vine was planted in a good soil, Ezek. 17.8. By many waters, Vers. 10. of this Chapter: but she brought not forth good fruit, therefore God plucked her up, deprived her of those mercies and means she formerly enjoyed, and planted her in a dry and thirsty land. Deut. 28.47, 48. Because thou servedst not the Lord with joyfulness and gladness of heart for the abundance of all things. Therefore shalt thou serve thine Enemies which the Lord shall sand against thee, in hunger, in thirst, in nakedness, and in want of all things.  
This it may be they had forgotten, being given out in Moses days; but Jeremy often minded them of it who lived amongst them, even when they were removed, see Chap. 15.4: 29.18: 34.17. God had brought this Vine formerly out of Egypt, and planted it in Canaan, where it took deep root, Psal. 80.8, 9 For it enjoyed many mercies: but because it degenerated, and was like the plant of a strange Vine unto God, Jer. 2.21. Therefore he removed it from the pleasant land to the Wilderness, he carried it out of his Orchard or Garden, and set it in the Forest.  
5. The wasting and ruin of Kingdoms is from themselves: The cause is intrinsical; A fire is gone out of a rod of her branches, which hath devoured her fruit.  
It was not Nebuchadnezar, but Zedekiah that kindled the fire; he was a rod of this Vines branches, he did the mischief by his rebellion, he brought the Eastern wind which dried up the fruit of this Vine, broke of her strong rods, and burned them in the fire. Jehoiachim was a rod of this Vines branches, he likewise rebelled, 2 King. 24.1. And so fire came out of this rod to destroy the Vine; for presently bands of Chaldees, bands of Syrians, bands of Moabites, and bands of the children of Ammon came against Judah to destroy it, vers. 2.  
Manasses was a rod of this Vine, and out of him went fire to waste it, he plucked of, and consumed many branches of it, 2 King. 21.16. And he caused the Lord to bring in the Captains of the Host of the King of Assyria to spoil it more, 2 Chron. 33.11. Yea his sins had the greatest influence into the consumption of this Vine, Jerem. 15.4. 2 King. 24.3.  
The desolation of Kingdoms usually have been by their own Kings and Rulers, by those they have brought forth and set up. Their follies, cruelties, treacheries, have fired and consumed their Kingdoms. It was Hoshea's conspiracy that ruin'd the Kingdom of Israel, 2 King. 17.4, 5, 6.  
6. When a lawful form of Government is abused by Governors growing Tyrannical and unfaithful: God may set by, yea destroy such Governors and their Posterity, and change the government. Fire hath gone out of a rod of her branches, which hath devoured her fruit, so that she hath no strong rod to be a Sceptre to rule.  
Zedekiah was Tyrannical and Perfidious, and here GOD excludes him and his Family from all Kingly power and ruling, and changed the government.  
The LORD is not tied to any men, any family, any way of government; but whom he please he may pull down, and what form of government he will, he may set up.  
He bringeth Princes to nothing, he makes Judges of the earth as vanity.  
Yea, they shall not be planted, yea, they shall not be sown, yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall whither, and the whirlwind shall take them away as stubble, Isa. 40.23, 24.      

The Table containing and directing unto the principal things in the precedent Expositions.  

A.  

Abominations. PEople may be guilty of, & not know it, 76. What sins are called abominations, 518.  
Account. We must give an account of our talents, 468.  
Adultery. How punished by Jews and Heathens, 247, 248. God punishes it severely, 249. The evil of it, 476, 477, 478 479. Punishment appointed for it, 480.  
Affliction a whetstone to prayer, 45. resembled to fire in 5 things 61. It's a time of Gods manifesting love 126. minding our misery. Useful against sin 232. they discover 339. in them men look to the arm of flesh 430. they are east winds 612.  
All put for the greatest part 427  
Amorites, whence, and what 82.  
Anger, what 256. how given to God, Ibid.  
Anointing with oil, what 145, 146, 147.  
Apostasy a grievous sin 207. Arguments against it 551, 552.  
Apparel costly not unlawful 165, 166. Ends of apparel, ibid. When persons sin about it 168, 169.  
Aram and Aramites 336, 337.    

B.  

Badger, 154, 155.  
Barrenness reproachful 124.  
Beast: Noisome beasts 41.  
Beauty. Wherein the beauty of the Israelitish state was 180. The Jews had beautifying mercies, 187. when it becomes abominable 226, 227.  
Beggar. All beggars not to be given unto 304.  
Beginning. From low beginnings God raises to greatness 116.  
Believing. We are backward to believe 140.  
Birth, moves not God 103.  
Blessings outward given promis●ucus●y to good and bad 311, 312 they puss men up 334.  
Blood, what it sets out 98. properties of it in reference to man's corrupt nature, ibid. & 99 143. God lets men lie in their Hood as long as he please 100 Blood shedding grievous 248, 249, 514.  
Bracelets, 159.  
Bread, how used in Scripture 275. 249.  
Breast. Why the breasts are so placed 114. Fashioning of breasts argue fitness for marriage 115.  
Brochmanes, what they do with their children 96.  
Byssus, what 156, 157.    

C.  

Canaan, what it signifies, & sometimes notes 388, 389.  
Canaanites, whence and what 81.  
Captivity, what meant by bringing bacl the captivity of Sodom and Samaria 329, 330.  
Cedar sets forth a thriving condition 387. God crops, lops of Cedars 394. it excels other trees 438. Christ the goodly Cedar 442.  
Censuring of others to be great sinners, not safe 324. Shameful to judge others, being guilty ourselves, ibid. & 325.  
Chain, when first used 160.  
Charity, want of it a great evil 297. 302. We should be charitable, and why 491, 492.  
Children. We are their children whose ways we follow 83. Ill children of good parents 84, 85. how said to be the Lords 214. of sacrificing them 215. usually tread in the steps of parents 265 their children we are whom we● imitate 265. of their suffering for their father's sins 456, 457. Good ones may come from ill parents 525. if good, not to be branded with the vices of their parents 527, 528.  
Chock the Hebrew word, what it signifies 227.  
Christ descended from the highest 441. The beginnings of Christ were low 442. He is the goodly Cedar in the Church, ibid. What fruit this Cedar yields 443. All shall come under this Cedar 443. There is safety under Christ 444. his loins 446.  
Church. The best and most famous may degenerate 208. An whorish idolatrous Church may bring forth children to God 219. A virgin Church may become a strumpet 241. Churches their children whom they imitate 265 it's enlarged under Christ 365. who have an evil eye at it 393.  
Cities called mothers 228. Their children whose manners they follow 265. What great Cities are, such are the lesser 271. they are guilty of great sins 312.  
Clothing, when abused 168, 169 etc. Why we should not be proud of it 174.  
Comeliness what ever it be, is from God 194, 195.  
Comfort propounded after threaten 441.  
Commands argue not power and freewill in man 14. 574, 575. God may command what man hath not power to do 575.  
Company, such as that is, such men are 600. Often those converse with wicked ones, prove worse than their companions 601.  
Condescension of God to sinners 140. what it should produce in us 141.  
Condition. God observes men in what condition they are 101. In desperate conditions the Lord shows mercy 107. From low conditions he raises to greatness 148. 396. Seldom content with our conditions 403. we should be mindful of our primitive condi●  
Confederation, whether lawful with idolaters 232.  
Confidence. We are apt to confided in flesh 430. 558.  
Consideration of our misery, and God's mercy a special help against sin 222. What it is 521. It differs from contemplation, judgement, and meditation, ib. & 522. wherein the strength of it lieth 522. the excellency of it 523. it's a special means to keep men from sinning 526.  
Content. Seldom content with any condition 403.  
Controversy. In controversies with any, no reproachings to be used 565.  
Converts ashamed of former ways 364.  
Corruption so strong as it violates the strongest obligations 346.  
Covenant, what, and how differs from testament 132, etc. That at mount-Sinai was a covenant of mercy 134. What mercies by virtue of the covenant 137, 138, 139. Of breaking the covenant, and what sins do it 343, 344. Set out by several expressions, ibid. Covenants tie strong 345. Breaking of covenant is a despising of God 347. He will punish breach of covenant 349. Of the everlasting covenant 354. God mindful of his covenant 355, 356. For the covenants sake we have mercies 357. Of renewing & bettering the covenant 357. Knowledge of God in the covenant of grace keeps from murmuring 374. Forced covenant whether it binds 416, 417. Breaking covenant ruins Kingdoms 420. its worst in Princes 421.  
Covetousness, the evil of it 297. 500 its cunning & cruel 528.  
Crown, what it signifies 163.  
Curse, it's a consuming thing 350  
Cutting of, what it means 21.    

D.  

Daniel, of what years when carried into Babylon 44.  
Daughters of Philistims 228.  
Death. Of moral or spiritual 101, 102. The four capital deaths of the Jews 247, 248. Who hasten death 518.  
Deceive. How the Lord is said to deceive a Prophet 25.  
Degeneraters lose their esteem 64. God minds them of his deal, and their former conditition 110.  
Desire. What desire of meat and drink is lawful, and what not 276.  
Despisings are as thorns 337. What brings despising 340.  
Destruction, men bring it upon themselves 9  
Disappointments 558. and why, ibid.  
Discontent puts upon unwarrantable practices 404. Hinders porspering in the condition we are set in 405.  
Disgrace is heavy 327.  
Dispositions, None in man to mercy 103.  
Domitian would be called God 274.  
Doubling of a word notes intention 109, ●10.  
Diet, the best allowed of God to his 182. Cautions about eating and drinking 83. when done to the glory of God 186.    

E.  

Eagle careful of her young ones 129. Properties of the Eagle 383, 384. An emblem of greatness 393.  
Eating and drinking, with rules thereabouts 183, 184, 185, 186.  
Elders of Israel 2.  
Election: God may choose whom he pleaseth 462.  
England, what it was once 117.  
Errors once received, not easily got out 532. 566.  
Equity of God's ways 555, 556, 557, 558, 559, 560.  
Example ill, more prevalent than good 589.  
Expectation. God prevents and exceeds the same 396. Wicked disappointed of theirs 430.  
Events declare the truth of threaten and folly of men 434. Not known what what they will be 559.  
Eye, lifting it up, what it notes 475.    

F.  

Face. What to set the face against a man 20. For what sins God sets his face against men 23. when his face is against a people he will follow them with judgements till they be consumed 77. Outsides of things called faces 93.  
Faith. Several degrees of it, and whither the weakest may fail 544, 545, etc.  
Fame against mercy 195. often dangerous 206.  
Far. Dainty fare allowable 182.  
Faulty ones forward to fault others 567.  
Feathers, what meant thereby 385. their divers colours, what 386.  
Fidelity the foundation of justice 420.  
Fire, the properties of it 61, 62. Of passing through the fire 216, 217.  
Flower 176.  
Forgetfulness opens the door to sin 223. it provokes God 260. what it is 352.  
Forgiveness. God forgives fully 150. Those are forgiven are separated, taught, beautified, 151.  
Fornication: What it is to fornicate 147. Of spiritual fornication 198.  
Forts. What sorts of old they used 425.  
Fruitless ones are for destruction 65. The evil of fruitlesness 66, 67, 68, 69. Fruitfulness, motives to it 70, 71, 72.  
Fury, what 256. how attributed to God, ibid.    

G.  

Gentiles, Their coming in as it was of favour, so certain 365. wrought upon by the Gospel 368.  
Girdles and girding 157.  
Glutton, who is so in the Rabbis sense 185. When men do gluttonize 277, 278. The evil thereof 278, etc.  
God may set up, throw down whom he will 464. He will judge and pled the cause of his, end their controversies 466. He may employ whom he will, and in what ways he will 467. He is no respecter of persons 558. Those would have a gracious answer from God must come with hearts free from Idols 12. when men leave God, they fall to Idols 22. Such as men are coming God, such they shall found him 22. Deals impartially with men 23. Those set their hearts upon Idols, God sets his face against them 23. He is free in his actings 103. He looks after sinner's mind not him 107. Hath not need of any 108. He is real in showing mercy 109. Waitss and watches to do good 125. Hath done much for us 70. He gives variety of blessings 175. looks for answerable returns 202. Those dishonour God shall be dishonoured 264. He discovers hidden things 339. How said to remember 352, 353. Mindful of his covenant 355. He is to be pacified 376. Just in his dispensations 466. Free in his choice 462. in his gifts 463.  
Godly. All they do is debt 105.  
Go, what to go after God 37.  
Gold plentiful among Jew's 165  
Gospel. When any receive it, they have a new relation put upon them 366, 367.  
Government, when abused, God may set by the Governors and their posterity, and change the government 620.  
Grace, it's not hereditary 115. its free 105. nothing can hinder the work of free grace 106 All is free about man from the beginning to the end 106. It makes men to remember their ways, and turn from them 362 it & great sins may stand together 549.  
Grapes. Sour grapes, the meaning thereof, 451. The evil of that proverb, the fathers have eaten sour grapes, etc. 452.  
Greatness often unexpected 396. All earthly greatness unstable 398. Great ones fall into the hands of enemies 429.  
Gifts. God may give what gifts he pleaseth unto men 465.    

H.  

Hand. Stretching it out, what 27. What giving the hand imports 426. What it is to withdraw the hand from iniquity ●●●  
Heart. Idolatry, vid. Idolatry, heart must be free when we come to God 12.  
Hire 239.  
Hittites, whence and what 82.  
Holy things abused God disowns 367.  
Honey, what it notes 179.  
Honour. In it men forget God 259. Men are raised to it beyond expectation 396.  
Hope, wicked and frustrate 430. Their hope is not long lived 599  
Horses, plenty of them in Egypt 416.  
Hypocrisy escapes not God's eye 9, 10.  
Hypocrites may expect wrath rather than mercy 10.    

I.  

Japonians, what they do with female children 92.  
Idleness. When one is said to be idle 287. The evil of idleness ibid. & 288, 289, 290, 291, 292, etc.  
Idols, What to set them up in the heart 6, 7. What putting them before their faces notes 7. loathsome stinking 475. Why called Idols of the house of Israel, ib.  
Idolatry once gotten in, hardly hardly gotten out 8. Heart-idolatry God observes 8. It brings destruction 9 A grievous sin 11. Leaving GOD leads to idolatry 22. Idolaters put on a face of holiness 22. Idolatry wherein likened to whoredom 198, 199, 200. Idolaters are expensive in maintaining their worship 212. Idolatrous places hateful to God 252.  
Idolothites, eating thereof notes communion with Idols 474.  
Jealousy 246. What it is 256. How given to God, ibid.  
Jerusalem in her primitive state dead 10. Whether her sins being greater than Sodoms and Samaria's, she had greater punishments 319, 320, 321. Wherein like a Lioness 582.  
Jewels 160.  
Jews, Their great increase 112. poor 116.  
Jewish state honourable, renowned, and whence so 190, 191, 192, 193. it became whorish 293.  
Ignorant cannot do Gods will 505.  
Images religiously used is idolatry 211.  
Imperious: Who are so 235, 236. Imperiousness argues weakness 236.  
Indians, What they do with their children, if not useful 96.  
Ingratitude provokes, and causeth God to upbraid 203, 204. It causeth God to take away his mercies 253. ingratitude to instruments of our good is evil 428.  
Infant in the womb, how it lies and is nourished 88 Of cutting the navel 87, 88 Of the washing it 89. Salting 90. liberi exposititij 42.  
Iniquity. What to commit it 547.  
Intention. Good intentions will not justify men's actions 220.  
Judging. God judges otherwise of men than they do of themselves 83.  
Judgements. When they will be exemplary 23. By judgements on the wicked, God intends good to his 35. He hath variety of judgements 48. Author of them whatever they be, ibid. In the soarest judgements is some mercy shown 54. Comforts his against the scandal of his judgements 55. is just in them ibid. Equity of them shall be known 56. Likened to fire in several things 61, 62. God brings one after another when h●e intends ruin 254. By great judgements God● causeth people to cease from sin 255. When executed, God is at rest 257. God hath cause for his judgements 312. Ought to be observed 314. 335. Not easily believed 427  
Just. What a just man is 472. Of the legal and evangelical just man 508. He may have a wicked son 516.  
Justify: What notes declaring to be just 317. Man is not justified by his own righteousness 537, 538.  
Justice. God's justice seen in making those instruments of our punishment with whom we have sinned 246. In what kind men sin, in that kind God often punisheth ib. when justice is executed, judgement ceaseth 258. God will deal justly with sinners 260. as they have done 348 God punishes in the place of sinning 410. It upholds Kingdoms 420. God is just in his government of the world 460.    

K.  

Keep, What it imports 506.  
Kindness forgotten provokes 260. Undeserved kindness works much 363.  
Kings like Eagles, and wherein 383, 384. None so high, but the Lord can abase them 394. They may loose their Kingdoms, yet not all mercy 395. Their condition unstable 398. Them and their greatness God takes special notice of 401. Not all alike 402. Evil ones come after the good 589.  
Kingdom. Jewish state a Kingdom 181. it's the Lord forms people into Kingdoms, & gives them Kingly power 189. He doth with Kingdoms what he pleaseth ibid. Honour of the Jewish Kingdom 190. Greatest Kingdoms are brought down by God 394, 395. Disposing of subdued Kingdoms difficult, & requires caution 397. The glory and strength of it once broken, is not easily recovered 398. its easy with God to destroy strong Kingdoms 409. God knows how low to embase Kindgdomes 420. What upholds them, ibid. howsoever God can raise them 446. Broken ones reflourish in times of quiet and peace 609. that is of mercy 610. Potent Kingdoms destroyed for their wickedness 617. The ruin of Kingdoms is from themselves 619.  
Knowledge. Of spiritual knowledge, and how it differs from other knowledge 369, 370. its a Covenant-mercy 371. God would have us knowing in particular 509, 510.    

L.  

Land. Sins of the Inhabitants bring desolation upon it 73, 74  
Law, The honour of the Jews 116. What laws God pleases he may impose 461, 524. The law is weak, it cannot justify or sanctify 532.  
League. Whether a Nation may enter into a league with those of a false Religion 232, 233.  
Lebanon, whence so named 386.  
Lewdness, what 258. 337.  
Life. There be several lives, and each from God 102. at God's dispose, to lengthen & shorten 469. Necessary to motion 504. How to live happily 511. 540.  
Linen of fine Linen 156.  
Looking Gods looking upon, what it imports 119.  
Love, the time of love what time it was 120, 121. God's love the foundation and fountain of all our good 129.  
Lioness, her properties 582. Of Lions 583, 584, 585. How they took Lions 587.  
Lust, it's unsatiable 230.    

M.  

Maidens; A reproach not to be married 124. When marriageable 128.  
Man, his estate by nature is miserable, and wherein 93, 94, 95 96. Set out by blood 98, 99 Best originally in a state of death 101. No sort of men exempted from grievous calamities 418. Apt to question and quarrel at God's deal 460.  
Marriage honourable 124. There be three things in it 136.  
Mattaniah, what it signifies 390.  
Means. God uses ill means for good ends 34. Natural & moral 537. Why we should use means 578.  
Mercy, it's extended to men in desperate conditions 107. It's bestowed in a transient way occasionally 109. Choice mercies should 'cause answerable returns 202. Multiplied, men are apt to abuse them 610. We are apt to trust in, & be proud of mercies 205. Great evil to abuse mercies 213. 'Cause God than to take them away 252. Hope of mercy taken away to bring men to shame 332, 333. Of sparing mercy 354, 355. Mercies come through the Covenant 357. Preventing mercy 396. Mercies multiplied, men are apt to abuse them 610. Some mercy God shows when he is in fury 618.  
Messalina a notorious harlot 231.  
Ministers they must deliver the mind of God, be it pleasing or provoking 412.  
Molech. Of what made, how and what use 215. Offering of children to this Idol whenc it came ibid. Evil thereof 218.  
Money, For what use at first 501.  
Moses, whence he had his name 158.  
Motives. Many things move men to show favour, etc. Nothing in the creature to move God 103, 104, etc.  
Mountain. Mount-Sion put for the Church 437.  
Murmuring. What keeps from it 374.  
Murder. The evil of it 514.    

N.  

Nakedness, how taken 124. What's the covering of it 125. 130.  
Name. The way to get, and the worth of a good name 510.  
Nature. The work of it is God's work 117. Natural excellencies are from him 118.  
Navel. The office of it 87. not cutting of it what it means 88  
Needy, who is so 296.  
Neighbour, who 476.  
Nets. God hath nets to catch perfidious men in 433.  
New-heart. How making a new heart is to be understood 573.  
Noah, what it signifies 43.  
Nose-jewels 160.    

O.  

Oath. Hebrew words for oath, how they differ 342. Oaths are securing things 419. Arguments of human weakness ib. God regards his Oath, though men do not 429. Oaths are divine things, and not to be slighted 432.  
Opinions. Ill ones entertained, are hardly got out 532, 566.  
Oppression, wherein it lies 484, 485, 486. The evil of it 487, 488.  
Ornaments 113. Breasts are ornaments 114, 115. They are from God 118.  
Oil abounded in Judea 145. What oil signifieth 147, 180.    

P.  

Pacifying. God must be pacified 376. It's great mercy to have him pacified 377.  
Parables: They may be used in preaching 62. The use of them 381.  
Pardon. God pardons all sins 150. it's not reversed 548.  
Parents. All are not godly, come of godly Parents 84. Children often tread in their steps 265. for their sins children may suffer, though under another Covenant 457. The good may have wicked children 516. 589. Parent's goodness will not privilege wicked children 516.  
Parts prevail with men 104.  
Passing by one, how spoken of God 97.  
People. God's people apt to go astray 35. Would not return, if left to themselves 36. should keep close to him 37. God hath not need of any people 108. God's people are protected 129. God minds and provides for his from top to toe 175. His may so sin, that their Enemies may be ashamed of them 229. Sin beyond belief 271. have mercies through the covenant 357. Not evil can befall them 465. God will hear their plead, right their wrongs 466. Such as they be usually are the rulers 588. They elected and set up their Kings 594.  
Perfidiousness. Perfidious men shall not prospero 408. it moves God to bring severe judgements 409. It's worst in Princes 421. Examples of perfidiousness 422. God is resolved to punish it 429. He hath snares for them 433.  
Perjury very evil 429.  
Perseverance 506. not sufficient to begin well, we must go on 551.  
Pestilence, the nature of it 41, 42  
Pharaoh, what kind of name 425.  
Places, where idolatry hath been hateful 252. God punishes in the place where men sinne 410. Eminent places discover men's corruptions 589.  
Pledge, Not unlawful to take a pledge 490.  
Plenty of all things is not in itself evil 276. it's the parent of sin 310.  
Policy. Rodericks policy to secure himself, weakened him 419.  
Poor, whereof, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 295, 296. Of hard-heartedness to the poor what an evil it is 297, 298 299, etc. Wither we are to give to all poor 304. What rule or cautions to be observed about giving to the poor 305.  
Prayers. We should desire the prayers of others 46, 47.  
Prejudice, Hard to remove it 566.  
Preparations. None in man of himself 103.  
Pride, what 272. The kinds & evil of it 272, 273.  
Princes. Heathen ones may come to much greatness 393. They are Eagles, & have an ill eye at the Church ●93. when deprived 〈◊〉 ●●●●es, yet not of all m●●●● ●●5. Tributary Princes re●●●ctive at first to those they depend upon 397. Some greater than others 402. How they may prospero 405. They may fall into, and dye in the hands of foreign Enemies 429. Wicked ones are matter of lamentation 587, etc. They are unnatural 588. They pervert the end of their institution 590. Their ill do will abroad 590. When they prove Lions, God sets some to hunt them 591. God serves them, as they have served others 592. Wicked ones conitnue not long 602. God takes them away for the good of his people 603.  
Privileges. Men are apt to glory and confided in them 63.  
Progress in GOD'S ways 505.  
Promises minded and made good by degrees 116. Promise' of the branch often mentioned 441.  
Prophets. When the true discover the false, advantages are sought against them 3. Many profess love to them, but are false-hearted 4. Ordinary to come to the Prophets 19 God will deal severely with false Prophets 29. False Prophets should not be consulted with 31. They must deliver what is commanded them, however it be taken 78. and why 79.  
Proselyte was of two sorts 19  
Prosperity. Men are apt to forget God in it 222. 259. makes proud 334.  
Protection. God protects his in a special manner 129, 130.  
Proud. They are so mind not Gods dealing with others, though like themselves 334. God will bring them down what ever they be 444, 445.  
Providence overrules, so as the wicked miss of their aims 430, 431. It order all things 461. God provides for all 463  
Punishment. What chief punishments the Jews had 247, 248. Difference of punishments 250. God may lay what punishment he pleases upon the soul that sins 470. What punishment soever befalls man, there is no cause to complain of God 533  
Pyrrhus, why desirous of Italy, Sicily. and Africa 403.    

Q.  

Qualifications. Where none are, God shows mercy 105. See preparations.    

R.  

Rabbi Akibba tenacious of traditi ns 567.  
Ram. Qualities of Rams 414.  
Relation. Those are in near relation to God may be hateful unto him 266. They may become worse than others, than any 269. Those in relation to God are apt to think God doth much for their sakes 367.  
Religion. All profess it are not sound 4. Making of things for religious uses unlawful 211. In false religion men are cruel 220, 221.  
Remembering. What it is 352. How God is said to remember 352, 353. What the word zacar imports 359. Remembering sin, what 537. Whose sins shall not be remembered 540.  
Renown. Whence the Jewish state was so renowned 191, 192. Renown a great mercy 195. often proves a snare 206.  
Repentance. The Hebrew and Greek words for it opened 13. Why we are commanded to repent, it being the gift of God 13, 14. Commands argue not power and free will in man to repent 14, 15. What it is 15. It's a continued act 16. Sinners should stir up themselves to repent 17. True repentance, three effects of it 18. State-repentance seldom true 268. set out by several expressions 536. It's a turning from sin, and all sin unto God 539. is profitable for man 576. When true, it's turning from all sin 577.  
Reproach is burdensome 326, 327. What times are times of reproaching 340. what brings it ibid.  
Rewards unequal make not God unequal 560.  
Richard the third his end 603.  
Riddle, what it is 379.  
Righteous, vide just, he shall not lose the fruit of his righteousness 535. What righteous man is meant 542. Whether he may fall away 542.  
righteousness advantageth in evil times 51. There is such a righteousness men may turn from 550.  
Rings, their use 161, 162.    

S.  

Salt. Of salting Infants, and why it was used 90.  
Samaria, whence so named 263. Elder sister 264. Her sins great, yet less than Jerusalem's 315, 316.  
Scandal. What the word imports 570.  
Scripture. Much of it was given out upon sinful occasions 4. There be some things hard and obscure therein 380. Wisdom of God seen in giving out Scripture 382. God would have us know his mind in the hardest things 417.  
Septuagint, how it renders Aram, Mizraim, and Cush 337.  
Serious, God is so in bestowing of mercy 109.  
Shame. Of bearing shame 318, 319. Sin brings it 325. It's burdensome 326. what causes it 364.  
Sheep, Four properties of it 36.  
Shesh, what 156.  
Shod, what it imports 155.  
Sinne. God makes it a punishment 28. It's burdensome 30, 31. It pollutes 38. It may be so grievous as God will show no mercy 49. Wherein likened to blood 98, 99 God forgives all sins 150. it brings reproachful names upon people 243. What is a good help to prevent sin 222. Progress in sinful ways grievous to God 225. It makes God set friends and lovers against us 245. Often it's punished in the same kind 246. Some God eyes and brands above others 261. Old sins remembered 309. Sinnes not equal 322. Of comparing sins and sinners 323. Great sinners forgetting their own sins, are apt to censure those are less sinful 324. It brings shame 325. Sin's may be such as cut of hope of mercy 332. Sin is an evil provoking God 375. God notes the circumstances & aggravations of them 431. Whether it be against the nature of God 459. Sin is deadly 470. Sin not visible 520. it shall not go unpunished 534. What it is to commit sin 547. Not sins reverse pardon 548. What it is to cast away sin 571, 572. its a ruining thing 576, 577.  
Sinners. Why they should stir up themselves to turn unto God 17. Great ones find mercy 37. & 321. There is an unwillingness in them to hear of their sins 77. Judge otherwise of themselves th●n God doth 83. They have their moreovers 217. Come to violate all bonds and bounds 218. They may have outward blessings in abundance 311. In time grow impudent 313. Sinners and Sufferers afford comfort to other sinners and sufferers 333. Cover their wickedness 338. God delights in the death of sinners as it's an act of justice, otherwise not 539, 540.  
Skirt. 121. What spreading of the skirt over one means 122.  
Sodom. It was in a most fertile place 275. the sad judgement upon it 308. Her judgement often mentioned 314.  
Son, not to suffer for the Father's sin 531.  
Sorrow godly, whence it arises 373.  
Soul put for the will, lust 228. put for person 453. Soul that sins shall dye; the difficulties about those words and answers thereunto 455. to 459. Whether God may spare a soul that sins 459.  
S●ares. Their repentance is seldom sound 268. They think it no great matter to be like others in wickedness 269. They may rise to a great height 394. They set up Princes to their own ruin 59●.  
Streights. In them men look for help from an arm of flesh 481.  
Stumbling-blocke, what 7.  
Superstition, Men will be at great cast to maintain 212.  
Suppositions conditional, are of things impossible as well as possible 546.  
Swearing. What God swears by, & the manner of h●● swearing 131. He swears to help our unbelief 140. Why he swears 270. Regards what he swears 429.    

T.  

Tachash, what 155.  
Talents. God gives what talents he pleases 463. we should be faithful in the use of them 468.  
Temple. The stateliness and honourable title given it in Scripture 192.  
Tophet, what 215.  
Transgressions. Casting them away, what it means 570.  
Trees. All sorts known to God 63. Forrest trees better than Orchard trees often ibid. & 64. Create one's likened to trees 439. Of the green tree and d●ye 440, 441. Low trees exalted 446.  
Trespassing, what it notes 40.  
Tribe. That of Judah was a high Cedar 436.  
Trust. What we are apt to trust in 205.  
Truth disaffective finds cold entertainment 412. What to do truth 507.  
Turning to God, considerations to put men upon it 17. How to know whether the soul be truly turned to God 18. Of turning 569, 570.  
Time of love, when 120, 12●. God observes times to be gracious 125. There be special times of Gods manifesting his love to his people, and what times those be 126. Times of trouble, times of discovery 339.  
Tyrant's are Lions, and wherein 583, 584, etc. Ends of Tyrants 591, 592. God hath times, means, ways to catch them 601. They continued not long 602.  
Tyranny, it's hateful to Heathens 601.    

V  

Veils, and the use of them 158, 159.  
Villages. Towns called daughters 228.  
Vine. Wherein the Jews were likened to a Vine 58. 605.  
Violence. Phrases about eating and drinking violence, opened 490. What shall befall the violent man ibid.  
unfaithfulness with GOD, makes him expose to contempt 340.  
unfruitfulness deprives men of mercies and means 619.  
Unmerciful. The evil of unmercifulness 297, 298, 299, 300, 301, 302.  
Usury. Of the word Nesheck 493. What it is 494. not lawful ibid. Whether we may lend to the rich upon usury 494, 495. Profiting usury biting, no such distinction in Scripture 495, 496. No increase to be taken 496. Jew's lending to strangers upon use answered 497. What rules its against 499. Condemned by Counsels 500 

it's abomination 518.      

W.  

Waiting. God waits to do good 125, 126.  
Walking in God's statutes set out in Scripture by several expressions 503. What it imports 504.  
Washing usual at deaths and births 89. Of washing and washing away blood 142, 143. Those are the Lords he washes 149.  
Waters note poor 390. the mercies of God 607.  
Ways. Sinners shall have as their ways are 261. God observes all men's way 268. What ways note 360. To whom former ways are matter of shame 364. God leads men in unwonted ways, 467, 468. Equity of God's ways 554, 555. Men are apt to charge GOD'S ways, and how 564. They are straight, what ever men's thoughts be of them 565. What requisite to walk in God's ways 504.  
Wealth. Whatever men have it's of the Lords giving 162.  
Whore, what's her work 234, 235.  
Whoredom. Of natural and spiritual whoredom 198. Evil thereof 199, 200. It enfeebles the heart 235.  
Wicked fail of their hopes 430, 431.  
Wickedness, The end of it woe 226. It's a close and covert thing 338. It shall not always be hid 339. Counsellors to, & copartners in wickedness shall be punished 433, 434. When they come to places of eminency they vent those corruptions lay hid 589. Eminent wickedness brings eminent judgements 603.  
Wilderness, Two evils in it 614. Those live among the ungodly, live in a wilderness 618.  
Wills. To be delivered up to the wills and lusts of men is sad 229.  
Wind. East-wind, 408. the nature of it 612.  
Wing. See skirt, long-winged 385.  
Woman. Adulterous and whorish woman 239, 240. Nation understood by women 254. Of the menstruous cloth 481. men should not come near them at such times 482.  
Word. They will not hear it for their consolation, shall hear it for their condemnation 244.  
World. God governs it justly 460.    

Z.  

Zeal. The more zealous in some actions the worse 220.  
Zedekiah, what it signifies 390.     

A Table of the Scriptures occasionally opened, or briefly illustrated in the foregoing work.  
The first number directs to the Chapter, the second to the Verse, the third to the Page.  
Genesis. Chap. Verse. Page. 2 ● 459 3 ● ●88 5 ● ●●● 10 25 28 11 04 191 12 02 191 13 13 307 15 09 & 10 133 15 16 082 16 12 516 19 15 530 19 24 & 25 308 20 16 123 22 03 157 24 65 158 27 15 167 27 46 083 32 20 373 32 28 170 33 05 118 35 04 162 39 06 210 41 42 167 49 09 190 49 22 071 Exodus. 2 09 112 2 10 158 19 04 123 19 06 147 20 08 359 23 20 135 25 04 156 28 02 181 30 30 144 32 01 & 2 212 32 25 326 33 04 171 Leviticus. 05 01 & 17 029 18 19 483 20 17 029 20 18 & 19 483 25 17 488 Numbers. 14 19 144 14 34 348 18 19 132 23 21 227 35 31 & 32 248 deuteronomy. 04 05 148 07 07 & 8 108 17 15 190 22 05 166 22 30 122 26 05 188 28 66 511 29 05 124 30 20 469 32 11 123 32 13 179 32 40 131 33 24 180 Joshuah. 02 06 156 20 03 453 Judges. 05 30 154 08 35 429 09 13 072 14 04 468 19 30 522 Ruth. 03 03 146 03 09 122 04 11 188 1 Sam. 02 29 310 14 44 342 24 04 122 2 Sam. 01 20 229 12 07 223 20 19 228 22 28 274 1 Kings. 03 14 468 05 11 179 07 26 145 08 47 570 14 08 037 20 31 562 22 22 026 2 Kings. 07 04 562 19 15 189 19 23 594 1 Chron. 29 ● 189 29 ● 426 2 Chron. 04 05 145 06 37 570 13 05 132 24 20 409 28 22 241 30 08 426 31 05 179 Ezra. 04 14 132 10 19 436 Nehemiah. 04 02 462 09 17 144 Esther. 02 12 146 Job. 01 22 37 02 03 055 08 14 599 09 04 534 12 18 395 24 14 301 29 06 180 30 18 167 31 12 200 31 12 479 31 21 502 31 26 474 33 20 183 36 06 563 39 30 383 Psalms. Psalm Verse. Page. 04 06 474 05 05 80 08 05 194 09 12 250 09 16 035 12 04 236 15 05 495 17 04 513 21 09 020 22 29 562 25 07 537 34 12 509 37 24 548 39 09 374 41 09 246 43 01 466 44 18 & 19 506 45 07 147 45 14 154 48 11 229 49 12 403 ●● 15 046 51 11 549 51 14 031 53 01 080 66 18 012 68 05 595 75 04 554 76 01 187 76 02 188 76 04 595 78 38 144   373 90 Title. 049 91 11 292 104 15 147   184 105 22 228 105 43 147 106 10 120 106 13 & 21 222 106 28 474 106 36 009 106 37 219 119 91 461 119 59 521   522 119 119 035 119 176 035 123 001 475 123 004 169 125 001 546 132 018 164 137 007 537 140 011 490 145 017 461 Proverbs. Chap. Verse. Page. 02 17 198 03 33 299 04 13 49 06 06 288 06 11 291 06 33 478 07 10 168 10 15 205 11 07 599 11 12 570 11 21 517 12 21 511 12 22 507 Proverbs. 13 10 273 14 08 505 15 03 010 15 25 274 16 15 511 17 04 548 17 20 231 17 27 524 18 09 292 18 11 334 19 03 533 19 17 303 21 13 300 22 01 510 23 02 185 23 21 285   291 23 35 284 25 21 & 22 363 27 07 282 28 07 285 28 27 298   236 29 08 299 31 15 227 31 18 370 31 21 & 22 156   166 Ecclesiastes. 03 05 483 07 01 195   510 07 15 508 09 01 521 09 04 289 09 10 287 10 16 277 10 17 134 12 02 128 12 07 454 12 10 523 Canticles. 01 03 148 02 05 068 04 01 163 04 05 114 04 08 164 04 11 386 07 07 114 08 08 115   365 08 10 114 Isaiah. 01 2 & 3 204 01 10 84 01 18 37 01 23 486 03 4 464 03 18 163 03 21 160 03 22 173 04 5 123 05 3 66 05 5 68 05 7 473 05 12 & 13 282 05 20 077 05 24 216 08 8 122 08 10 409 22 14 373 25 6 180 26 9 35 27 3 607 31 5 122 33 22 461 40 15 349 40 26 474 42 15 464 44 9 199 46 6 200 46 13 188 48 18 531 52 15 372 54 13 372 55 7 150 56 12 284 57 3 84 57 5 200 57 7 240 58 1 79 58 7 299 59 2 17 61 10 163   164 62 12 108 63 17 26 64 9 537 65 1 107   108 66 3 10 Jeremiah. 2 2 128 2 11 230 2 13 22 2 18 232 2 31 201 3 5 317 3 12 20 4 10 28 5 7 257 7 12 335 7 26 30 7 31 215 9 5 547 10 7 471 13 18 164 14 11 50 15 9 233 17 1 6 19 4 12 20 7 26 20 16 308 23 22 79 23 32 31 24 9 21 31 19 364 31 28 126 31 32 395 33 8 150 34 18 133 46 16 383 50 16 383 50 33 & 34 466 50 38 200 51 25 & 26 332 Lamentations. 1 1 182 3 12 428 3 37 559 3 39 534 4 16 20 5 6 426 Ezekiel. 22 27 488 24 16 7 28 3 44 33 4 516 33 10 519 34 27 191 36 25 150 Daniel. 2 37 384 4 11 445 5 23 468 Hosea. 2 2 6   168 2 5 231 4 11 235   447 4 12 201 5 15 62   77 7 2 521 8 1 350 8 13 10 9 10 22 10 1 65 11 8 257 11 10 37 11 12 193 14 5 & 6 72 14 9 504 Joel. 2 12 16 2 14 109 Amos. 2 6 296 2 9 82 4 2 592 5 12 47   487 6 01 294 6 4 & 6 280 6 8 184 Obadiah. 6 7 132 Micah. 6 3 207   565 0 7 216 Habakkuk. 2 15 281 Zephaniah. 1 8 169 Zachariah. 8 16 502 11 1 387 11 2 394 13 4 174 14 21 389 Malachi. 2 5 480 2 14 479 Matthew. 5 22 30 5 42 495 6 11 210 7 03 527 7 12 488   489 8 22 102 10 28 454 12 45 30 15 11 276 15 20 38 20 3 287 20 6 293 25 12 560 25 19 468 25 25 & 26 293 25 27 498 Mark. 6 11 333 14 3 67 Luke. 1 25 124 6 34 495 6 38 301   303 6 35 499 7 37 038 13 7 293 14 1 210 14 13 184 15 17 15 16 8 498 16 9 297 16 13 297 22 32 549 22 53 465 22 61 364 John. 8 3 221 8 9 325 8 31 546 8 34 547 8 40 547 8 41 207 8 42 84 8 51 454 11 26 454 15 12 298 16 2 77 17 1 475 Acts. 13 10 84 17 28 464 20 35 303 26 18 16 Romans. 4 12 506 9 51 462 10 20 108 13 13 285 1 Cor. 6 12 283 6 13 & 15 477 6 18 477 1 Corin. 7 20 & 24 292 11 5 159 11 10 159 2 Corin. 4 6 370 8 9 295 12 7 273 Galatians. 2 9 426 5 10 29 5 21 283   285 Ephesians. 2 8 46 5 15 & 16 293 6 11 289 6 15 155 Philippians. 3 31 505 3 19 185   279 3 21 174 Colossians. 1 23 546 1 Thessalon. 4 14 454 5 7 186 5 14 289 5 21 533 2 Thessalonians. 2 11 011 3 10 291 3 11 287   289 1 Timothy. 2 9 168 2 10 169 2 12 237 4 10 464 5 6 289 6 22 297 Titus. 1 2 565 Hebrews. 3 12 22 4 2 135 4 24 521 10 29 150 10 38 207 13 4 249 13 5 500 James. 1 14 & 15 25 4 1 236 4 6 273 4 8 12 4 12 236   461 5 4 485 1 Peter. 1 5 545 1 18 526 3 3 168   170 3 7 237 3 12 20 4 3 199   227 5 05 171 2 Peter. 1 10 546 2 6 335 2 13 280 2 14 236 2 20 38 1 John. 2 4 371 3 9 543   547 3 17 298 5 16 47 2 John.  9 551 Judas.  7 308  12 69 Revelation. 1 5 150 6 2 164 12 1 367 16 5 & 6 221 17 16 246 21 9 367   

Errata.  
PAge 25. in marg. r. jephutteh. p. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 26. p. 38. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 38. l. 37. r. of, p. 43. l. 16. r. be the cause, p. 47 l. 7. r. practice, p. 55. l. 26. r. vindicate, p. 59 l. 19 r. 15. 2. p. 78. l. 35. r. their. p. 84. l. 26. del. and. p. 87. l. 24. r. tun. p. 90. l. 12. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 91. l. 4. r. ni. p. 92. l. 4. r. her. p. 94. l. 25. r. put on, p. 95. l. 10. r. they were haters. p. 97. l. 11. r. verses, p. 101. l. 8. Rev. 11.3. should be in the 6. l. after sackcloth, or in the marg. against 1260. days, p. 113. l. last, colon at opinion. p. 114 l. 13. r. shadaim naconu. p. 114. l. last but one r. Cant. 1. p. 118. l. 15. r. is, p. 124. l 9, 10. & that they might, p. 125. l 4. r. that hated them, p. 131. l. 26. r. your books, p. 144 l. 17. r. your. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 146. l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 156. l 15. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 157. l. 16. r partum. p. 160. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. nezem. l. 4. from the end, p. 160. & l. 3. Cartilege for carlilage, p. 168. l. 28. r. 1 Pet. 3. p. 169. l. 8. r. contemptuous, p. 172. l. 1. r. your. p. 186. l. 10. r. special, p. 189. l. 17. r. had. p. 191. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 194. l. 25. r. Ps. 8 5. p. 167. r. 197. p. 197. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 199. r. 1 Pet. 4. bet. the end. p. 206. l. 8. Jer. 9 r. 7. p. 207. l. 15. r. the, p. 207. l. 25. Josh. 8 r. John p. 208. l. 16. r. enjoying, p. 215 l. 12 r. mention, p 225 l. 2 r. head, p 239 r. merendo, p. 239 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 244. l. 31 r. partem. l. ult. for vei r. vas, in marg. r. infimum, for tuabas, r. tua. p. 256 l. 16 r. toy, p. 257 l. 13 r. their, p. 263. l. antepenult. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 285. ult. r. Byberius, p. 287 l. to r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 291 l. 12. r. neither, in marg. r. seipsis, ib. p. 293 l. 4. r. Math. 20.6. p. 297 l. 28. r. it, p. 309 l. 24 add sins after Angels, p. 319 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 323 l. 33. make the point after selves, & d. comma after notwithstanding. p. 324. l. 26. r. poli●ies. p. 328 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 330. l. 23. r. of the people, p. 351 l. 26 r. amongst, p. 304. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 355. l. 36. d: yet, p. 365 l. 35 r. the words note, p. 367 l. 9 r. Rev. 12.1. p. 372 l. 23 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376 l. 4 r. Samson, p. 379 in marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 384 marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 386 l. 10 r. opened, p. 388 l. 2 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. in marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 307 l. ● r. poor, p. 398 l. 33 r. lopped of p. 402. l. last, r. K. of Assyria, p. 415 l. 7 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 416 marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 427 marg. judicabor, p. 435 l. 33. r. I shall, p. 457. l. 9 r. their throne, p. 472. l. 35 r. approvable, p. 477. l. 30. r. dogs, p. 478 l. 15 r. man's name, p. 482 l. 5. r. a toro, p. 483 marg. r. amator ardentior Xistus, p. 484 marg. opprimere, vim, fieri, p. 485 l. 32 r. your fields, p. 486 marg. r. pa●res habenda, p. 487 l. 26. r. add, p. 490 l. 12 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 497. l. 25. r. those. p. 498 l. 8 del. that, p. 499 l. 1 r. this, p. 501 l. 23 r. Gemutian, p. 507 l. 6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 16 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 512. l. last. r. committed, p. 513. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p: 520. ●20 r, 15. p. 524 l. 18 r. humours, p. 539 r. intelligas antecedens, vult, quosdam, p. 544 r. sunt, l. 6 r. do, l. 34 & 35 r. intimates, p. 550 l. 6 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 25. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 564 l. 35 r. our, p. 567 l. 8 r. Judaica, l. 20 r, dispu●es, p. 571 l. 10 r. but is said to, p: 574 l: 32 r. not many, in marg. r. a deo p. 575 l. 24 r. jubes, p. 579 l. 10 r. am desirous, p. 581 l. 15 r. lamentations, p. 583 marg. r. fiercer intenti ad praedam. p. 591 l. 8 r. cryptically, p. 592 l. 24 r. hazard, l. 29 r. Amos 4. p. 593 l. 1. d. there, l. 4 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. 9 r. affoiblie, p. 594 l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l. last, r Tereph, p. 595 l. 30. r. vaisedah, l. 32 r. word, p. 596 l. 11 r. hath, p. 603 l. 29 r great, p. 608 l. 23 r regiae, p. 614 l. 18 r hasty, p. 615 l. 13. r. slew. In the Epistle, marg. r. captivitate p. 4. l. 12. r. Seleucidan. p. 8. l. 25. r Cordillerae. In the Scripture Table, r. Exod. chap. 1. Lamentations, r. Ch. 4. vers. 16. pag. 20.   
FINIS.