Hosea 4 commentary

Hosea reproves for immorality, as well as idolatry. There was no truth, mercy, or knowledge of God in the land: it was full of murders, II Kin. 21:16. Therefore calamities were near, which would desolate the country. Our sins, as separate persons, as a family, as a neighbourhood, as a nation, cause the Lord to have a controversy with us; let us submit and humble ourselves before Him, that he may not go on to destroy.

Both priests and people rejected knowledge; God will justly reject them. They forgot the law of God, neither desired nor endeavoured to retain it in mind, and to transmit the remembrance to their posterity; therefore God will justly forget them and their children. If we dishonour God with that which is our honour, it will, sooner or later, be turned into shame to us. Instead of warning the people against sin, from the consideration of the sacrifices, which showed what an offence sin was to God, since it needed an atonement, the priests encouraged the people to sin, since atonement might be made at so small an expense. It is very wicked to be pleased with the sins of others, because they may turn to our advantage. What is unlawfully gained, cannot be comfortably used. The people and the priests hardened one another in sin; therefore justly shall they share in the punishment. Sharers in sin must expect to share in ruin. Any lust harboured in the heart, in time will eat out all its strength and vigour. That is the reason why many professors grow so heavy, so dull, so dead in the way of religion. They have a liking for some secret lust, which takes away their hearts.

The people consulted images, and not the Divine word. This would lead to disorder and sin. Thus men prepare scourges for themselves, and vice is spread through a people. Let not Judah come near the idolatrous worship of Israel. For Israel was devoted to idols, and must now be let alone. When sinners cast off the easy yoke of Christ, they go on in sin till the Lord saith, Let them alone. Then they receive no more warnings, feel no more convictions: Satan takes full possession of them, and they ripen for destruction. It is a sad and sore judgment for any man to be let alone in sin. Those who are not disturbed in their sin, will be destroyed for their sin. May we be kept from this awful state; for the wrath of God, like a strong tempest, will soon hurry impenitent sinners into ruin.

This is a new discourse by the Prophet, separate from his former discourses. We must bear in mind that the Prophets did not literally write what they delivered to the people, nor did they treat only once of those things which are now extant with us; but we have in their books collected summaries and heads of those matters which they were wont to address to the people. Hosea, no doubt, very often descanted on the exile and the restoration of the people, forasmuch as he dwelt much on all the things which we have hitherto noticed. Indeed, the slowness and dullness of the people were such, that the same things were repeated daily. But it was enough for the Prophets to make and to write down a brief summary of what they taught in their discourses.

Hosea now relates how vehemently he reproved the people, because every kind of corruption so commonly prevailed, that there was no sound part in the whole community. We hence see what the Prophet treats of now; and this ought to be observed, for hypocrites wish ever to be flattered; and when the mercy of God is offered to them, they seek to be freed from every fear. It is therefore a bitter thing to them, when threatening are mingled, when God sharply chides them. “What! we heard yesterday a discourse on God’s mercy, and now he fulminates against us. He is then changeable; if he were consistent, would not his manner of teaching be alike and the same today?” But men must be often awakened, for forgetfulness of God often creeps over them; they indulge themselves, and nothing is more difficult than to lead them to God; nay, when they have made some advances, they soon turn aside to some other course.

We hence see that men cannot be taught, except God reproves their sins by his word; and then, lest they despond, gives them a hope of mercy; and except he again returns to reproofs and threatening. This is the mode of address which we find in all the Prophets.

I now come to the Prophet’s words: Hear, he says, the word of Jehovah, ye children of Israel, the Lord has a dispute, etc. The Prophet, by saying that the Lord had a dispute with the inhabitants of the land, intimates that men in vain flatter themselves, when they have God against them, and that they shall soon find him to be their Judge, except they in time anticipate his vengeance. But he also reminds the Israelites that God had a dispute with them, that they might not have to feel the severity of justice, but reconcile themselves to God, while a seasonable opportunity was given them. Then the Prophet’s introduction had this object in view — to make the Israelites to know that God would be adverse to them, except they sought, without delay, to regain his favor. The Lord then, since he declared that he would contend with them, shows that he was not willing to do so. for had God determined to punish the people, what need was there of this warning? Could he not instantly execute judgment on them? Since, then, the Prophet was sent to the children of Israel to warn them of a great and fatal danger, God had still a regard for their safety: and doubtless this warning prevailed with many; for those who were alarmed by this denunciation humbled themselves before God, and hardened not themselves in wickedness: and the reprobate, though not amended, were yet rendered twice less excusable.

The same is the case among us, whenever God threatens us with judgment: they who are not altogether intractable or unhealable, confess their guilt, and deprecate God’s wrath; and others, though they harden their hearts in wickedness, cannot yet quench the power of truth; for the Lord takes from them every pretext for ignorance, and conscience wounds them more deeply, after they have been thus warned

We now then understand what the Prophet meant by saying, that God had a dispute with the inhabitants of the land. But that the Prophet’s intention may be more clear to us, we must bear in mind, that he and other faithful teachers were wearied with crying, and that in the meantime no fruit appeared. He saw that his warnings were heedlessly despised, and that hence his last resort was to summon men to God’s tribunal. We also are constrained, when we prevail nothing, to follow the same course: “God will judge you; for no one will bear to be judged by his word: whatever we announce to you in his name, is counted a matter of sport: he himself at length will show that he has to do with you.” In a similar strain does Zechariah speak,

‘They shall look on him whom they have pierced,’ (Zechariah 12:10:)

and to the same purpose does Isaiah say, that the Spirit of the Lord was made sad.

‘Is it not enough,’ he says, ‘that ye should be vexatious to men, except ye be so also to my God?’ (Isaiah 7:13.)

The Prophet joined himself with God; for the ungodly king Ahab, by tempting God, did at the same time trifle with his Prophets.

There is then here an implied contrast between the dispute which God announces respecting the Israelites, and the daily strifes he had with them by his Prophets. For this reason also the Lord said,

‘My Spirit shall no more strive with man, for he is flesh,’ (Genesis 6:3.)

God indeed says there, that he had waited in vain for men to return to the right way; for they were refractory beyond any hope of repentance: he therefore declared, that he would presently punish them. So also in this place, ‘“The Lord has a trial at law”; he will now himself plead his own cause: he has hitherto long exercised his Prophets in contending with you; yea, he has wearied them with much and continual labour; ye remain ever like yourselves; he will therefore begin now to plead effectually his own cause with you: he will no more speak to you by the mouth, but by his power, show himself a judge.’ The Prophet, however, designedly laid down the word, dispute, that the Israelites might know that God would severely treat them, not without cause, nor unjustly, as though he said, “God will so punish you as to show at the same time that he will do so for the best reason: ye elude all threatenings; ye think that you can make yourselves safe by your shifts: there are no evasions by which you can possibly hope to attain any thing; for God will at length uncover all your wickedness.” In short, the Prophet here joins punishment with God’s justice, or he points out by one word, a real (so to speak) or an effectual contention, by which the Lord not only reproves men in words, but also visits with judgment their sins.

It follows, Because there is no truth, no kindness, no knowledge of God. The dispute, he said, was to be with the inhabitants of the land: by the inhabitants of the land, he means the whole body of the people; as though he said, “Not a few men have become corrupt, but all kinds of wickedness prevail everywhere.” And for the same reason he adds, that there was no truth”, etc. in the land; as though he said, “They who sin hide not themselves now in lurking-places; they seek no recesses, like those who are ashamed; but so much licentiousness is everywhere dominant, that the whole land is filled with the contempt of God and with crimes.” This was a severe reproof to proud men. How much the Israelites flattered themselves, we know; it was therefore necessary for the Prophet to speak thus sharply to a refractory people; for a gentle and kind warning proves effectual only to the meek and teachable. When the world grows hardened against God, such a rigorous treatment as the words of the Prophet disclose must be used. Let those then, to whom is intrusted the charge of teaching, see that they do not gently warn men, when hardened in their vices; but let them follow this vehemence of the Prophet.

We said at the beginning, that the Prophet had a good reason for being so warm in his indignation: he was not at the moment foolishly carried away by the heat of zeal; but he knew that he had to do with men so perverse, that they could not be handled in any other way. The Prophet now reproves not only one kind of evil, but brings together every sort of crimes; as though he said, that the Israelites were in every way corrupt and perverted. He says first, that there was among them no faithfulness, and no kindness. He speaks here of their contempt of the second table of the law; for by this the impiety of men is sooner found out, that is, when an examination is made of their life: for hypocrites vauntingly profess the name of God, and confidently (plenis buccis — with full cheeks) arrogate faith to themselves; and then they cover their vices with the external show of divine worship, and frigid acts of devotion: nay, the very thing mentioned by Jeremiah is too commonly the case, that

‘the house of God is made a den of thieves,’ (Jeremiah 7:11.)

Hence the Prophets, that they might drag the ungodly to the light, examine their conduct according to the duties of love: “Ye are right worshipers of God, ye are most holy; but in the meantime, where is truth, where is mutual faithfulness, where is kindness? If ye are not men, how can ye be angels? Ye are given to avarice, ye are perfidious, ye are cruel: what more can be said of you, except that each of you condemns all the rest before God, and that your life is also condemned by all?’

By saying that truth or faithfulness was extinct, he makes them to be like foxes, who are ever deceitful: by saying that there was no kindness, he accuses them of cruelty, as though he said, that they were like lions and wild beasts. But the fountain of all these vices he points out in the third clause, when he says, that they had no knowledge of God: and the knowledge of God he takes for the fear of God which proceeds from the knowledge of him; as though he said, “In a word, men go on as licentiously, as if they did not think that there is a God in heaven, as if all religion was effaced from their hearts.” For as long as any knowledge of God remains in us, it is like a bridle to restrain us: but when men become wanton, and allow themselves every liberty, it is certain that they have forgotten God, and that there is in them now no knowledge of God. Hence the complaints in the Psalms,

‘The ungodly have said in their heart, There is no God,’ (Psalm 14:1:)

‘Impiety speaks in my heart, There is no God.’ Men cannot run headlong into brutal stupidity, while a spark of the true knowledge of God shines or twinkles in their minds. We now then perceive the real meaning of the Prophet.

But after having said that they were full of perfidiousness and cruelty, he adds, By cursing, and lying, and killing, etc., אלה, ale, means to swear: some explain it in this place as signifying to forswear; and others read the two together, אלה וכחש, ale ucachesh, to swear and lie, that is to deceive by swearing. But as אלה“alah” means often to curse, the Prophet here, I doubt not, condemns the practice of cursing, which was become frequent and common among the people.

But he enumerates particulars in order more effectually to check the fierceness of the people; for the wicked, we know, do not easily bend their neck: they first murmur, then they clamour against wholesome instruction, and at last they rage with open fury, and break out into violence, when they cannot otherwise stop the progress of sound doctrine. How ever this may be, we see that they are not easily led to own their sins. This is the reason why the Prophet shows here, by stating particulars, in how many ways they provoked God’s wrath: ‘Lo,’ he says ‘cursings, lyings, murder, thefts, adulteries, abound among you.’ And the Prophet seems here to allude to the precepts of the law; as though he said, “If any one compares your life with the law of God, he will find that you avowedly and designedly lead such a life, as proves that you fight against God, that you violate every part of his law.”

But it must be here observed, that he speaks not of such thieves or murderers as are led in our day to the gallows, or are otherwise punished. On the contrary, he calls them thieves and murderers and adulterers, who were in high esteem, and eminent in honor and wealth, and who, in short, were alone illustrious among the people of Israel: such did the Prophet brand with these disgraceful names, calling them murderers and thieves. So also does Isaiah speak of them, ‘Thy princes are robbers and companions of thieves,’ (Isaiah 1:23.) And we already reminded you, that the Prophet addresses not his discourses to few men, but to the whole people; for all, from the least to the greatest, had fallen away.

He afterwards says, They have broken out. The expression no doubt is to be taken metaphorically, as though he said, “There are now no bonds, no barriers.” For the people so raged against God, that no modesty, no shame on account of the law, no religion, no fear, prevailed among them, or checked their intractable spirit. Hence they broke out. By the word, breaking out, the Prophet sets forth the furious wantonness seen in the reprobate; when freed from the fear of God, they abandon themselves to what is sinful, without any moderation, without any restraint.

And to the same purpose he subjoins, Bloods are contiguous to bloods. By bloods he means all the worst crimes: and he says that bloods were close to bloods, because they joined crimes together, and as Isaiah says, that iniquity was as it were a train; so our Prophet says here, that such was the common liberty they took to sin, that wherever he turned his eyes, he could see no part free from wickedness. Then bloods are contiguous to bloods, that is, everywhere is seen the horrible spectacle of crimes. This is the meaning. It now follows —

Hosea 4:3

3. Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away.

3. Propterea Ingebit (vel, succidetur; עמל enim utrunque significat) omnis habitans in ea, in bestia agri, in volucre coeli atque etaim piscibus maris collingentur omnes, vel, tollentur e medio.)

The Prophet now expresses more clearly the dispute which he mentions in the first verse; and it now evidently appears, that it was not a judgment expressed in words, for God had in vain tried to bring the people to the right way by threats and reproofs: he had contended enough with then; they remained refractory; hence he adds, “Now mourn shall the whole land”; that is, God has now resolved to execute his judgment: there is therefore no use for you any more to contrive any evasion, as you have been hitherto wont to do; for God stretches forth his hand for your ultimate destruction. Mourn, therefore, shall the land, and cut off shall be every one that dwells in it, as I prefer to render it; unless the Prophet, it may be, means, that though God should for a time suspend the last judgment, yet the Israelites would gain nothing, seeing that they would, by continual languor, pine away. But as he mentions mourning in the first place, the former meaning, that God would destroy all the inhabitants, seems more appropriate. He adds, gathered shall they be all, or destroyed, (for either may suit the place,) from the beast of the field, and the bird of heaven, to the fishes of the sea. The Prophet here enlarges on the greatness of God’s wrath; for he includes even the innocent beasts and the birds of heaven, yea, the fishes of the sea. When Godly vengeance extends to brute animals, what will become of men?

But some one may here object and say, that it is unworthy of God to be angry with miserable creatures, which deserve no such treatment: for why should God be angry with fishes and beasts? But an answer may be easily given: As beasts, and birds, and fishes, and, in a word, all other things, have been created for the use of men, it is no wonder that God should extend the tokens of his curse to all creatures, above and below, when his purpose is to punish men. We seek, indeed, for the most part, some vain comforts to delight us, or to moderate our sorrows when God shows himself angry with us: but when God curses innocent animals for our sake, we then dread the more, except, indeed, we be under the influence of extreme stupor.

We now then understand why God here denounces destruction on brute animals as well as on birds and fishes of the sea; it is, that men may know themselves to be deprived of all his gifts; as when a person, in order to expose a wicked man to shame, pulls down his house and burns his whole furniture: so also does God do, who has adorned the world with so much and such varied wealth for our sake, when he reduces all things to a waste: He thereby shows how grievously offended he is with us, and thus constrains us to become humble. This then is the Prophet’s meaning.

Prayer

Grant, Almighty God, that since we are at this day as guilty before thee as the Israelites of old were, who were so rebellious against thy Prophets, and that as thou hast often tried sweetly to allure us to thyself without any success, and as we have not hitherto ceased, by our continual obstinacy, to provoke thy wrath, — O grant, that being moved at least by the warnings thou givest us, we may prostrate ourselves before thy face, and not wait until thou puttest forth thy hand to destroy us, but, on the contrary, strive to anticipate thy judgment; and that being at the same time surely convinced that thou art ready to be reconciled to us in Christ, we may flee to Him as our Mediator; and that relying on his intercession, we may not doubt but that thou art ready to give us pardon, until having at length put away all sins, we come to that blessed state of glory which has been obtained for us by the blood of thy Son. Amen.

Lecture Tenth

Hosea 4:4

4. Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest.

4. Caeterum, vir no objurget et non corripiat virum: quia populus tuus tanquam objurgatores sacerdotis. Amidst the variety of expositions given of this clause, the one adopted by Calvin, and substantially in our own version, is evidently the best. Newcome’s version seems wide of the mark. Horsley’s rendering agrees materially with our own: — ‘For thy people are exactly like this: who will contend with the priest.’

The Prophet here deplores the extreme wickedness of the people, that they would bear no admonitions, like those who, being past hope, reject every advice, admit no physicians, and dislike all remedies: and it is a proof of irreclaimable wickedness, when men close their ears and harden their hearts against all salutary counsels. Hence the Prophet intimates, that, together with their great and many corruptions, there was such waywardness, that no one dared to reprove the public vices.

He adds this reason, For the people are as chiders of the priest, or, they really contend with the priest: for some take כ, caph, in this place, not as expressive of likeness, but as explaining and affirming what is said, ‘They altogether strive with the priest.’ But I prefer the former sense, which is, that the Prophet calls all the people the censors of their pastors: and we see that froward men become thus insolent when they are reproved; for instantly such an objection as this is made by them, “Am I to be treated like a child? Have I not attained sufficient knowledge to understand how I ought to live?” We daily meet with many such men, who proudly boast of their knowledge, as though they were superior to all Prophets and teachers. And no doubt the ungodly make a show of wit and acuteness in opposing sound doctrine: and then it appears that they have learnt more than what one would have thought, — for what end? only that they may contend with God.

Let us now return to the Prophet’s words. But, he says: אך, ak is not to be taken here as in many places for “verily:” but it denotes exception, “In the meantime”. But, or, in the meantime, let no one chide and reprove another. In a word, the Prophet complains, that while all kinds of wickedness abounded among the people, there was no liberty to teach and to admonish, but that all were so refractory, that they would not bear to hear the word; and that as soon as any one touched their vices, there were great doctors, as they say, ready to reply.

And he enlarges on the subject by saying, that they were as chiders of the priest; for he declares, that they who, with impunity, conducted themselves so wantonly against God, were not yet content in being so wayward as to repel all reproofs, but also willfully rose up against their own teachers: and, as I have already said, common observation sufficiently proves, that all profane despisers of God are inflated with such confidence, that they dare to attack others. Some conjecture, in this instance, that the priest was so base, as to become liable to universal reprobation; but this conjecture is of no weight, and frigid: for the Prophet here did not draw his pen against a single individual, but, on the contrary, sharply reproved, as we have said, the perverseness of the people, that no one would hearken to a reprover. Let us then know that their diseases were then incurable, when the people became hardened against salutary counsels, and could not bear to be any more reproved. It follows —

Hosea 4:5

5. Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.

5. Et corrues interdin et corruet etiam Propheta tecum nocte, et abolebo matrem tuam.

The copulative is to be taken here for an illative, Fall, therefore, shalt thou. Here God denounces vengeance on refractory men; as though he said, “As ye pay no regard to my authority, when by words I reprove you, I will not now deal with you in this way; but I will visit you for this contempt of my word.” And thus God is wont to do: he first tries men, or he makes the trial, whether they can be brought to repentance; he severely reproves them, and expostulates with them: but having tried all means by words, he then comes to the last remedy, by exercising his power; for, as it has been said, he deigns no longer to contend with men. Hence the Lord, when he saw that his Prophets were despised, and that their whole teaching was a matter of sport, determined, as it appears from this passage, that the people should shortly be destroyed.

Some render היום, eium, to-day, and think that a short time is denoted: but as the Prophet immediately subjoins, And fall together shall the Prophet with thee”, לילה, lile, in the night, I explain it thus, — that the people would be destroyed together, and then that the Prophets, even those who, in a great measure, brought such vengeance on the people, would be drawn also into the same ruin. Fall shalt thou then in the day, and fall in the night shall the Prophet, that is, “The same destruction shall at the same time include all: but if ruin should not immediately take away the Prophets, they shall not yet escape my hand; they shall follow in their turn.” Hence the Prophet joins day and night together in a continued order; as though he said, “I will destroy them all from the first to the last, and no one shall rescue himself from punishment; and if they think that those shall be unpunished who shall be later led to vengeance, they are mistaken; for as the night follows the day, so also some will draw others after them into the same ruin.” Yet at the same time the Prophet, I doubt not, means by this metaphor, the day, that tranquil and joyous time during which the people indulged their pride. He then means that the punishment he predicted would be sudden: for except the ungodly see the hand of God near, they ever, as it has been observed before, laugh to scorn all threatening. God then says that he would punish the people in the day, even at mid-day, while the sun was shining; and that when the dusk should come, the Prophets would also follow in their turn.

It is evident enough that Hosea speaks not here of God’s true and faithful ministers, but of impostors, who deceived the people by their blandishments, as it is usually the case: for as soon as any Prophet sincerely wished to discharge his office for God, there came forth flatterers before the public, — “This man is too rigid, and makes a wrong use of God’s name, by denouncing so grievous a punishment; we are God’s people.” Such, then, were the Prophets, we must remember, who are here referred to; for few were those who then faithfully discharged their office; and there was a great number of those who were indulgent to the people and to their vices.

It is afterwards added, I will also consume thy mother. The term, mother, is to be taken here for the Church, on account of which the Israelites, we know, were wont to exult against God; as the Papists do at this day, who boast of their mother church, which, as they say, is their shield of Ajax. When any one points out their corruptions, they instantly flee to this protection, — “What! Are we not the Church of God?” Hence when the Prophet saw that the Israelites made a wrong use of this falsely-assumed title, he said, ‘I will also destroy your mother,’ that is, “This your boasting, and the dignity of Abraham’s race, and the sacred name of Church, will not prevent God from taking dreadful vengeance on you all; for he will tear from the roots and abolish the very name of your mother; he will disperse that smoke of which you boast, inasmuch as you hide your crimes under the title of Church.” It follows —

Hosea 4:6

6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children.

6. Preriit (perierunt ad verbum: sed quia עם estnomen collectivum, ideo promiscuoe conjungitur utrique numero, populus meus absque scientia: quia tu scientiam repulisti, etiam rplellam te: ne sacerdotio fungaris mihi: et quia oblitus es legis Dei tui, obliviscar filiorum tuorum ego quoque.

Here the Prophet distinctly touches on the idleness of the priests, whom the Lord, as it is well known, had set over the people. For though it could not have availed to excuse the people, or to extenuate their fault, that the priests were idle; yet the Prophet justly inveighs against them for not having performed the duty allotted to them by God. But what is said applies not to the priests only; for God, at the same time, indirectly blames the voluntary blindness of the people. For how came it, that pure instruction prevailed not among the Israelites, except that the people especially wished that it should not? Their ignorance, then, as they say, was gross; as is the case with many ungodly men at this day, who not only love darkness, but also draw it around them on every side, that they may have some excuse for their ignorance.

God then does here, in the first place, attack the priests, but he includes also the whole people; for teaching prevailed not, as it ought to have done, among them. The Lord also reproaches the Israelites for their ingratitude; for he had kindled among them the light of celestial wisdom; inasmuch as the law, as it is well known, must have been sufficient to direct men in the right way. It was then as though God himself did shine forth from heaven, when he gave them his law. How, then, did the Israelites perish through ignorance? Even because they closed their eyes against the celestial light, because they deigned not to become teachable, so as to learn the wisdom of the eternal Father. We hence see that the guilt of the people, as it has been said, is not here extenuated, but that God, on the contrary, complains, that they had malignantly suppressed the teaching of the law: for the law was fit to guide them. The people perished without knowledge, because they would perish.

But the Prophet denounces vengeance on the priests, as well as on the whole people, Because knowledge hast thou rejected, he says, I also will thee reject, so that the priesthood thou shalt not discharge for me. This is specifically addressed to the priests: the Lord accuses them of having rejected knowledge. But knowledge, as Malachi says, was to be sought from their lips, (Malachi 2:7) and Moses also touches on the same point in Deuteronomy 33:10. It was then an extreme wickedness in the priests, as though they wished to subvert God’s sacred order, when they sought the honor and the dignity of the office without the office itself: and such is the case with the Papists of the present day; they are satisfied with its dignity and its wealth. Mitred bishops are prelates, are chief priests; they vauntingly boast that they are the heads of the Church, and would be deemed equal with the Apostles: at the same time, who of them attends to his office? nay, they think that it would be in a manner a disgrace to give attention to their office and to God’s call.

We now then see what the Prophet meant by saying, Because thou hast knowledge rejected, I also will thee reject, so that thou shalt not discharge for me the priesthood. In a word, he shows that the divorce, which the priests attempted to make, was absurd, and contrary to the nature of things, that it was monstrous, and in short impossible. Why? Because they wished to retain the title and its wealth, they wished to be deemed prelates of the Church, without knowledge: God allows not things joined together by a sacred knot to be thus torn asunder. “Dost thou then,” he says, “take to thyself the office without knowledge? Nay, as thou hast rejected knowledge, I will also take to myself the honor of the priesthood, which I previously conferred on thee.”

This is a remarkable passage, and by it we can check the furious boasting of the Papists, when they haughtily force upon us their hierarchy and the order, as they call it, of their clergy, that is, of their corrupt dregs: for God declares by his word, that it is impossible that there should be any priest without knowledge. And further, he would not have priests to be endued with knowledge only, and to be as it were mute; for he would have the treasure deposited with them to be communicated to the whole Church. God then, in speaking of sacerdotal knowledge, includes also preaching. Though one indeed be a literate, as there have been some in our age among the bishops and cardinals, — though then there be such he is not yet to be classed among the learned; for, as it has been said, sacerdotal learning is the treasure of the whole Church. When therefore a boast is made of the priesthood, with no regard to the ministration of the word, it is a mere mockery; for teacher and priest are, as they say, almost convertible terms. We now perceive the meaning of the first clause.

It then follows, Because thou hast forgotten the law of thy God, I will also forget thy children. Some confine this latter clause to the priests, and think that it forms a part of the same context: but when any one weighs more fully the Prophet’s words, he will find that this refers to the body of the people.

This Prophet is in his sentences often concise, and so his transitions are various and obscure: now he speaks in his own person, then he assumes the person of God; now he turns his discourse to the people, then he speaks in the third person; now he reproves the priests, then immediately he addresses the whole people. There seemed to be first a common denunciation, ‘Thou shalt fall in the day, the Prophet in the night shall follow, and your mother shall perish.’ The Prophet now, I doubt not, confirms the same judgment in other words: and, in the first place, he advances this proposition, that the priests were idle, and that the people quenched the light of celestial instruction; afterwards he denounces on the priests the judgment they deserved, ‘I will cast thee away,’ he says, ‘from the priesthood;’ now he comes to all the Israelites, and says, Thou hast forgotten the law of thy God, I will also forget thy children. Now this fault was doubtless what belonged to the whole people; there was no one exempt from this sin; and this forgetfulness was fitly ascribed to the whole people. For how it happened, that the priests had carelessly shaken off from their shoulders the burden of teaching the people? Even because the people were unwilling to have their ears annoyed: for the ungodly complain that God’s servants are troublesome, when they daily cry against their vices. Hence the people gladly entered into a truce with their teachers, that they might not perform their office: thus the oblivion of God’s law crept in.

As then the Prophet had denounced on the priests their punishment, so he now assures the whole people that God would bring a dreadful judgment on them all, that he would even blot out the whole race of Abraham, I will forget, he says, thy children. Why was this? The Lord had made a covenant with Abraham, which was to continue, and to be confirmed to his posterity: they departed from the true faith, they became spurious children; then God rightly testifies here, that he had a just cause why he should no longer count this degenerate people among the children of Abraham. How so? “For ye have forgotten my law,” he says: “had you remembered the law, I would also have kept my covenant with you: but I will no more remember my covenant, for you have violated it. Your children, therefore, deserve not to be under finch a covenant, inasmuch as ye are such a people.” It follows —

Hosea 4:7

7. As they were increased, so they sinned against me: therefore will I change their glory into shame.

7. Secundum multiplicari eorum, sic peccaverunt mihi: gloriam eorum in ignominiam mutabo.

Here the Prophet amplifies the wickedness and impiety of the people, by adding this circumstance, that they the more perversely wantoned against God, the more bountiful he was to them, yea, when he poured upon them riches in full exuberance. Such a complaint we have before noticed: but the Prophets, we know, did not speak only once of the same thing; when they saw that they effected nothing, that the contempt of God still prevailed, they found it necessary to repeat often what they had previously said. Here then the Prophet accuses the Israelites of having shamefully abused the indulgence of God, of having allowed themselves greater liberty in sinning, when God so kindly and liberally dealt with them.

Some confine this to the priests, and think the meaning to be, that they sinned more against God since he increased the Levitical tribe and added to their wealth: but the Prophet, I doubt not, meant to include the whole people. He, indeed, in the last verse, separated the crimes of the priests from those of the people, though in the beginning he advanced a general propositions: he now returns to that statement, which is, that all, from the highest to the lowest, acted impiously and wickedly against God. Now we know that the Israelites had increased in number as well as in wealth; for they were prosperous, as it has been stated, under the second Jeroboam; and thought themselves then extremely happy, because they were filled with every abundance. Hence God shows now that they had become worse and less excusable, for they were grown thus wanton, like a horse well-fed, when he kicks against his own master, — a comparison which even Moses uses in his song, (Deuteronomy 32:15.) We now see what the Prophet means. Hence, when he says כרובם, carubem, according to their multiplying, I explain this not simply of men nor of wealth, but of every kind of blessing: for the Lord here, in a word, accuses the people of ingratitude, because the more kind and liberal he was to them, the more obstinately bent they were on sinning.

He afterwards subjoins, Their glory will I turn to shame. He here denounces God’s judgment on proud men, which they feared not: for men, we know, are blinded by prosperity. And it is the worst kind of drunkenness, when we seem to ourselves to be happy; for then we allow ourselves every thing that is contrary to God, and are deaf to all instruction, and are, in short, wholly intractable. But the Prophet says, I will commute this glory into shame, which means, “There is no reason for them to trust in themselves, and foolishly to impose on themselves, by fixing their eyes on their present splendor; for it is in my power,” the Lord says, “to change their glory.” We then see that the Prophet meant here to shake off from the Israelites their vain confidence; for they were wont to set up against God their riches, their glory, their power, their horses and chariots. “This is your glorying; but in my hand and power is adversity and prosperity; yea,” the Lord says, “on me alone depends the changing of glory into shame.” But at the same time, the Prophet intimates, that it could not be that God would thus prostitute his blessings to unworthy men as to swine: for it is a kind of profanation, when men are thus proud against God, while he bears with them, while he spares them. This combination then applies to all who abuse God’s kindness; for the Lord intends not that his favor should be thus profaned. It follows —

Hosea 4:8

8. They eat up the sin of my people, and they set their heart on their iniquity.

8. Peccatum populi mei comedent et ad iniquitatem eorum tollent animam ejus, (ad verbum, levabunt animam ejus.)

This verse has given occasion to many interpreters to think that all the particulars we have noticed ought to be restricted to the priests alone: but there is no sufficient reason for this. We have already said, that the Prophet is wont frequently to pass from the people to the priests: but as a heavier guilt belonged to the priests, he very often inveighs against them, as he does in this place, They eat, he says, the sin of my people, and lift up to their iniquity his soul, that is, ‘every one lifts up his own soul,’ or, ‘they lift up the soul of the sinner by iniquity;’ for the pronoun applies to the priests as well as to the people. The number is changed: for he says,יאכלו, iacalu and ישאו ishau, These verbs are in the future tense; but the future in Hebrew is often used, as Calvin says in another place, to express a continued act, or an habitual practice. in the plural number, They will eat the sin, and will lift up, etc., in the third person; and then his soul it may be, their own; it is, however, a pronoun in the singular number: hence a change of number is necessary. We are then at liberty to choose This choice can hardly be conceded. ‘People,’ in Hebrew, is in the singular number, and the pronouns referring to people are commonly put in the same number; but not so in our language. ‘His’ here evidently belongs to the people, and not to the priests, and ought to be rendered ‘their,’ as in our version. The verse literally translated is as follows, only the future is taken for the present tense: —

‘The sin of my people they eat, And to their (own) iniquity they raise up their heart.’

To render ‘sin,’ as Newcome and Horsley do, ‘sin-offerings,’ is to destroy the whole force of the passage, that through the superstition of the people they gained their living. And ‘iniquity’ means, no doubt, idolatry, to which the priests raised up the people’s heart, or attached them. —Ed. , whether the Prophet says this of the people or of the priests: and as we have said, it may apply to both, but in a different sense.

We may understand him as saying, that the priests lifted up their souls to the iniquity of the people, because they anxiously wished the people to be given to many vices, for they hoped thereby to gain much prey, as the case is, when any one expects a reward from robbers: he is glad to hear that they become rich, for he considers their riches to be for his gain. So it was with the priests, who gaped for lucre; they thought that they were going on well, when the people brought many sacrifices. And this is usually the case, when the doctrine of the law is adulterated, and when the ungodly think that this alone remains for them, — to satisfy God with sacrifices, and similar expiations. Then, if we apply the passage to the priests, the lifting up of the soul is the lust for gain. But if we prefer to apply the words to sinners themselves, the sense is, ‘Upon their iniquity they lift up their soul,’ that is, the guilty raise up themselves by false comforts, and extenuate their vices; or, by their own flatteries, bury and entirely smother every remnant of God’s fear. Then, according to this second sense, to lift up the soul is to deceive, and to take away all doubts by vain comforts, or to remove every sorrow, and to erase every guilt by a false notion.

I come now to the meaning of the whole. Though the Prophet here accuses the priests, yet he involves, no doubt, the whole people, and deservedly, in the same guilt: for how was it that the priests expected gain from sacrifices? Even because the doctrine of the law was subverted. God had instituted sacrifices for this end, that whosoever sinned, being reminded of his guilt, might mourn for his sin, and further, that by witnessing that sad spectacle, his conscience might be more wounded: when he saw the innocent animal slain at the altar, he ought to have dreaded God’s judgment. Besides, God also intended to exercise the faith of all, in order that they might flee to the expiation which was to be made by the promised Mediator. And at the same time, the penalty which God then laid on sinners, ought to have been as a bridle to restrain them. In a word, the sacrifices had, in every way, this as their object, — to keep the people from being so ready or so prone to sin. But what did the ungodly do? They even mocked God, and thought that they had fully done their duty, when they offered an ox or a lamb; and afterwards they freely indulged themselves in their sins.

So gross a folly has been even laughed to scorn by heathen writers. Even Plato has so spoken of such sacrifices, as to show that those who would by such trifles make a bargain with God, are altogether ungodly: and certainly he so speaks in his second book on the Commonwealth, as though he meant to describe the Papacy. For he speaks of purgatory, he speaks of satisfactions; and every thing the Papists of this day bring forward, Plato in that book distinctly sets forth as being altogether sottish and absurd. But yet in all ages this assurance has prevailed, that men have thought themselves delivered from God’s hand, when they offered some sacrifice: it is, as they imagine, a compensation.

Hence the Prophet now complains of this perversion, They eat, he says, (for he speaks of a continued act,) the sins of my people, and to iniquity they lift up the heart of each; that is, When all sin, one after the other, each one is readily absolved, because he brings a gift to the priests. It is the same thing as though the Prophet said, “There is a collusion between them, between the priests and the people.” How so? Because the priests were the associates of robbers, and gladly seized on what was brought: and so they carried on no war, as they ought to have done, with vices, but on the contrary urged only the necessity of sacrifices: and it was enough, if men brought things plentifully to the temple. The people also themselves showed their contempt of God; for they imagined, that provided they made satisfaction by their ceremonial performances, they would be exempt from punishment. Thus then there was an ungodly compact between the priests and the people: the Lord was mocked in the midst of them. We now then understand the real meaning of the Prophet: and thus I prefer the latter exposition as to ‘the lifting up of the soul,’ which is, that the priests lifted up the soul of each, by relieving their consciences, by soothing words of flattery, and by promising life, as Ezekiel says, to souls doomed to die, (Ezekiel 13:19.) It now follows —

Hosea 4:9-10

9. And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings.

9. Et erit, sicut populus sic erit sacerdos: et visitabo super eum vias ejus et opera ejus rependam ci.

10. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the LORD.

10. Comedent enim et non saturabuntur, scortabuntur et non augescent (vel, crescent, id est,

The Prophet here again denounces on both a common punishment, as neither was free from guilt. As the people, he says, so shall be the priest; that is “I will spare neither the one nor the other; for the priest has abused the honor conferred on him; for though divinely appointed over the Church for this purpose, to preserve the people in piety and holy life, he has yet broken through and violated every right principle: and then the people themselves wished to have such teachers, that is, such as were mute. I will therefore now” the Lord says, “inflict punishment on them all alike. As the people then, so shall the priest be.”

Some go farther, and say, that it means that God would rob the priests of their honor, that they might differ nothing from the people; which is indeed true: but then they think that the Prophet threatens not others as well as the priests; which is not true. For though God, when he punishes the priests and the people for the contempt of his law, blots out the honor of the priesthood, and so abolishes it as to produce an equality between the great and the despised; yet the Prophet declares here, no doubt, that God would become the vindicator of his law against other sinners as well as against the priests. This subject expands wider than what they mean. The rest we must defer till to-morrow.

Prayer

Grant, Almighty God, that, since thou hast hitherto so kindly invited us to thyself, and daily invites us, and often interposes also thy threatening to rouse our inattention, and since we have been inattentive to thy reproofs, as well as to thy paternal kindness, — O grant, that we may not, to the last, proceed in this our wickedness, and thus provoke the vengeance thou here denounces on men past recovery; but that we may anticipate thy wrath by true repentance, and be humbled under thy hand, yea, be thy word, that thou mayest receive us into favor, and nourish us in thy paternal bosom, through Christ our Lord. Amen.

Lecture Eleventh

One thing escaped me in yesterday’s lecture, on which I shall now briefly touch. It may be asked why the Prophet says, that the priest was to be robbed of his honour, who was not a true nor a legitimate priest; for there was among the Israelites, we know, no temple in which God was rightly worshipped. For though it was customary with them to profess the name of the true God, yet we are aware that all their pretenses were vain. Since the lord had chosen one sanctuary only at Jerusalem, it hence follows, that all the priests among the people of Israel were false. It could not then be that God had taken from them their honor. But it is nothing new for God to punish the ungodly, by taking from them what they seem to possess.

The case is the same this day as to the Papacy; for they who vaunt themselves as being clergy and priests are mere apes: (merae larvae) as, however, they retain the title, what the Prophet threatened to the false priests of his age may be justly said to them, that their shame shall be made manifest, so that they shall cease to boast of their dignity, by which they now deceive the simple and ignorant.

We now then understand the Prophet’s meaning: his meaning is the same as when he said before, “I will draw thee to the desert, and then the ephod shall cease, and the seraphim shall cease.” There was, we know, no ephod which the Lord approved, except that alone which the legitimate priest did wear: but as there was emulation between the Israelites and the Jews, and as they who had departed from the true and pure worship of God, did yet boast that they worshipped the God of Abraham, the Lord here declares, that he would not suffer them to lurk under such masks.

I now return to that passage of the Prophet, in which he says, They shall eat and shall not be satisfied, and again, They shall play the wanton and shall not increase; because Jehovah have they left off to attend to. The Prophet here again proclaims the judgment which was nigh the Israelites. And first, he says, They shall eat and shall not be satisfied; in which he alludes to the last verse. For the priests gaped for gain, and their only care was to satisfy their appetites. Since then their cupidity was insatiable, which was also the cause why they conceded sinful liberty to the people, he now says, They shall eat and shall not be satisfied. The Prophet intimates further by these words, that men are not sustained by plenty or abundance of provisions, but rather by the blessing of God: for a person may devour much, yet the quantity, however large, may not satisfy him; and this we find to be often the case as to a voracious appetite; for in such an instance, the staff of bread is broken, that is, the Lord takes away support from bread, so that much eating does not satisfy. And this is the Prophet’s meaning, when he says, They shall eat and shall not be satisfied The priests thought it a happy time with them, when they gathered great booty from every quarter; God on the contrary declares, that it would be empty and useless to them; for no satisfying effect would follow: however much they might greedily swallow up, they would not yet be satisfied.

He afterwards adds, They shall play the wanton and shall not increase; that is, “However much they might give the reins to promiscuous lusts, I will not yet suffer them to propagate: so far shall they be from increasing or generating an offspring by lawful marriages, that were they everywhere to indulge in illicit intercourse, they would still continue barren.” The Prophet here, in a word, testifies that the ungodly are deceived, when they think that they can obtain their wishes by wicked and unlawful means; for the Lord will frustrate their desires. The avaricious think, when they have much, that they are sufficiently defended against all want; and when penury presses on all others, they think themselves beyond the reach of danger. But the Lord derides this folly: “Gather, gather great heaps; but I will blow on your riches, that they may vanish, or at least yield you no advantage. So also strive to beget children; though one may marry ten wives, or everywhere play the wanton, he shall still remain childless.” Thus we see that a just punishment is inflicted on profane men, when they indulge their own lusts: they indeed promise to themselves a happy issue; but God, on the other hand, pronounces upon them his curse.

He then adds, They have left Jehovah to attend, that is that they may not attend or serve him. Here the Prophet points out the source and the chief cause of all evils, and that is, because the Israelites had forsaken the true God and his worship. Though they indeed retained the name of God, and were wont, even boldly, to set up this plea against the Prophets, that they were the children of Abraham, and the chosen of the supreme God, he yet says that they were apostates. How so? Because whosoever keeps faith with God, keeps himself also under the tuition of his word, and wanders not after his own inventions; but the Israelites indulged themselves in any thing they pleased. Since then it is certain that they had shaken off the yoke of the law, it is no wonder that the Prophet says, that they had departed from the Lord. But we ought to notice the confirmation of this truth, that no one can continue to keep faith with God, except he observes his word and remains under its tuition. Let us now proceed —

Hosea 4:11

11. Whoredom and wine and new wine take away the heart.

11. Scortatio et vinum et mustum auterent cor (alli verunt, occupant cor.)

The verb לקח lakech, means to take away; and this sense is also admissible that wine and wantonness take possession of the heart; but I take its simpler meaning, to take away. But it is not a general truth as most imagine, who regard it a proverbial saying, that wantonness and wine deprive men of their right mind and understanding: on the contrary, it is to be restricted, I doubt not, to the Israelites; as though the Prophet had said, that they were without a right mind, and like brute animals, because drunkenness and fornication had infatuated or fascinated them. But we may take both in a metaphorical sense; as fornication may be superstition, and so also drunkenness: yet it seems more suitable to the context to consider, that the Prophet here reproaches the Israelites for having petulantly cast aside every instruction through being too much given to their pleasures and too much cloyed. Since then the Israelites had been enriched with great plenty, God had given way to abominable indulgences, the Prophet says, that they were without sense: and this is commonly the case with such men. I will not therefore treat here more at large of drunkenness and fornication.

It is indeed true, that when any one becomes addicted to wantonness, he loses both modesty and a right mind, and also that wine is as it were poisonous, for it is, as one has said, a mixed poison: and the earth, when it sees its own blood drank up intemperately, takes its revenge on men. These things are true; but let us see what the Prophet meant.

Now, as I have said, he simply directs his discourse to the Israelites, and says, that they were sottish and senseless, because the Lord had dealt too liberally with them. For, as I have said, the kingdom of Israel was then very opulent, and full of all kinds of luxury. The Prophet then touches now distinctly on this very thing: “How comes it that ye are now so senseless, that there is not a particle of right understanding among you? Even because ye are given to excesses, because there is among you too large an abundance of all good things: hence it is, that all indulge their own lusts; and these take away your heart.” In short, God means here that the Israelites abused his blessings, and that excesses blinded them. This is the meaning. Let us now go on —

Hosea 4:12

12. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God.

12. Populus meus in ligno suo interrogat (vel, lignum suum sonsulit) et baculus ejus respondit ei (ad verbum, respondebit; sed significat actum continuum:)quia spiritus fornicationum decepit, et fornicati sunt a Deo suo (a subtus Deo suo, hoc est, ne amplius subjecti sint Deo vel pareant.)

The Prophet calls here the Israelites the people of God, not to honor them, but rather to increase their sin; for the more heinous was the perfidy of the people, that having been chosen, they had afterwards forsaken their heavenly Father. Hence My people: there is here an implied comparison between all other nations and the seed of Abraham, whom God had adopted; “This is, forsooth! the people whom I designed to be sacred to myself, whom of all nations in the world I have taken to myself: they are my heritage. Now this people, who ought to be mine, consult their own wood, and their staff answers them!” We hence see that it was a grievous and severe reprobation when the Lord reminded them of the invaluable kindness with which he had favored the children of Abraham.

So at this day our guilt will be more grievous, if we continue not in the pure worship of God, since God has called us to himself and designed us to be his peculiar flock. The same thing that the Prophet brought against the Israelites may be also brought against the Papists; for as soon as infants are born among them, the Lord signs them with the sacred symbol of baptism; they are therefore in some sense (aliqua ex parte) the people of God. We see, at the same time, how gross and abominable are the superstitions which prevail among them: there are none more stupid than they are. Even the Turks and the Saracenes are wise when compared with them. How great, then, and how shameful is this baseness, that the Papists, who boast themselves to be the people of God, should go astray after their own mad follies!

But the Prophet says the Israelites “consulted” their own wood, or inquired of wood. He no doubt accuses them here of having transferred the glory of the only true God to their own idols, or fictitious gods. They consult, he says, their own wood, and the staff answers them. He seems, in the second clauses to allude to the blind: as when a blind man asks his staff, so he says the Israelites asked counsel of their wood and staff. Some think that superstitions then practiced are here pointed out. The augurs we know used a staff; and it is probable that diviners in the East employed also a staff, or some such thing, in performing their incantations. This was probably similar to divination by arrows, mentioned in Ezekiel 21:21. There is a practice of this kind still among the Arabs, as Adam Clarke mentions in his comment on this verse. They take three arrows without head, and write onone, Command me, Lord; on the other, Forbid me, Lord; and the third is left a blank. These are put in a bag, and one is drawn. If the first is drawn, they do what they intend; if the second, they abstain for a year; if the third, they draw again. — Ed. Others explain these words allegorically, as though wood was false religion, and staff the ungodly prophets. But I am inclined to hold to simplicity. It then seems to me more probable, that the Israelites, as I have already stated, are here condemned for consulting wood or dead idols, instead of the only true God; and that it was the same thing as if a blind man was to ask counsel of his staff, though the staff be without any reason or sense. A staff is indeed useful, but for a different purpose. And thus the Prophet not only contemptuously, but also ironically, exposes to scorn the folly of those who consult their gods of wood and stone; for to do so will no more avail them than if one had a staff for his counselor.

He then subjoins, for the spirit of fornication has deceived them Here again the Prophet aggravates their guilt, inasmuch as no common blame was to be ascribed to the Israelites; for they were, he says, wholly given to fornication The spirit, then, of fornication deceived them: it was the same as if one inflamed with lust ran headlong into evil; as we see to be the case with brutal men when carried away by a blind and shameful passion; for then every distinction between right and wrong disappears from their eyes — no choice is made, no shame is felt. As then such heat of lust is wont sometimes to seize men, that they distinguish nothing, so the Prophet says with the view of shaming the people the more, that they were like those given to fornication, who no longer exercise any judgment, who are restrained by no shame. The spirit, then, of fornication has deceived them: but as this similitude often meets us, I shall not dwell upon it.

They have played the wanton, he says, that they may not obey the Lord. He does not say simply, ‘from their God,’ but ‘from under’ מתחת, metachet, They have then played the wanton, that they might no more obey God, or continue under his government. We may hence learn what is our spiritual chastity, even when God rules us by his word, when we go not here and there and rashly follow our own superstitions. When we abide then under the government of our God, and with fixed eyes look on him, then we chastely preserve our faithfulness to him. But when we follow idols, we then play the wanton and depart from God. Let us now proceed —

Hosea 4:13-14

13. They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.

13. Super capita montium sacrificabunt (id est, sacrificant) et super colles adolent suffitum, sub quercu et sub plantano et sub tilia (alii אלה vertunt, Terebinthum: sed eho non laboro,) quia bona umbra ejus: propterea filiae vestrae scortabuntur, et nurus vestra adulterae erunt.

14. I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall.

14. Non visitabo super filias vestras, quia scortatae sint, et super nurus vestra, quia adulteria commiserint: nam ipsi cum meretricibus dividunt se (separant se cum meretricibus,) et cum scortis sacrificant: et populus non intelligens (non intelligit, ad verbum; sed debet verti, Populus qui non intelligit) corruet (alii vertunt, erit perversus, לבט.)

The Prophet shows here more clearly what was the fornication for which he had before condemned the people, — that they worshipped God under trees and on high places. This then is explanatory, for the Prophet defines what he before understood by the word, fornication; and this explanation was especially useful, nay, necessary. For men, we know, will not easily give way, particularly when they can adduce some color for their sins, as is the case with the superstitious: when the Lord condemns their perverted and vicious modes of worship, they instantly cry out, and boldly contend and say, “What! is this to be counted fornication, when we worship God?” For whatever they do from inconsiderate zeal is, they think, free from every blame. So the Papists of this day fix it as a matter beyond dispute that all their modes of worship are approved by God: for though nothing is grounded on his word, yet good intention (as they say) is to them more than a sufficient excuse. Hence they dare proudly to clamour against God, whenever he condemns their corruptions and abuses. Such presumption has doubtless prevailed from the beginning.

The Prophet, therefore, deemed it needful openly and distinctly to show to the Israelites, that though they thought themselves to be worshipping God with pious zeal and good intention, they were yet committing fornication. “It is fornication,” he says, “when ye sacrifice under trees.” “What! has it not ever been a commendable service to offer sacrifices and to burn incense to God?” Such being the design of the Israelites, what was the reason that God was so angry with them? We may suppose them to have fallen into a mistake; yet why did not God bear with this foolish intention, when it was covered, as it has been stated, with honest and specious zeal? But God here sharply reproves the Israelites, however much they pretended a great zeal, and however much they covered their superstitions with the false title of God’s worship: “It is nothing else,” he says, “but fornication.”

On tops of mountains, he says, they sacrifice, and on hills they burn incense, under the oak and the poplar and the teil-tree, etc. It seemed apparently a laudable thing in the Israelites to build altars in many places; for frequent attendance at the temples might have stirred them up the more in God’s worship. Such is the plea of the Papists for filling their temples with pictures; they say, “We are everywhere reminded of God wherever we turn our eyes; and this is very profitable.” So also it might have seemed to the Israelites a pious work, to set up God’s worship on hills and on tops of mountains and under every tall tree. But God repudiated the whole; he would not be in this manner worshipped: nay, we see that he was grievously displeased. He says, that the faith pledged to him was thus violated; he says, that the people basely committed fornication. Though the Prophet’s doctrine is at this day by no means plausible in the world, so that hardly one in ten embraces it; we shall yet contend in vain with the Spirit of God: nothing then is better than to hear our judge; and he pronounces all fictitious modes of worship, however much adorned by a specious guise, to be adulteries and whoredoms.

And we hence learn that good intention, with which the Papists so much please themselves, is the mother of all wantonness and of all filthiness. How so? Because it is a high offense against heaven to depart from the word of the Lord: for God had commanded sacrifices and incense to be nowhere offered to him but at Jerusalem. The Israelites transgressed this command. But obedience to God, as it is said in 1 Samuel 15, 1 Samuel 15:22. — fj. is of more value with him than all sacrifices.

The Prophet also distinctly excludes a device in which the ungodly and hypocrites take great delight: good, he says, was its shade; that is, they pleased themselves with such devices. So Paul says that there is a show of wisdom in the inventions and ordinances of men, (Colossians 2:23.) Hence, when men undertake voluntary acts of worship, — which the Greeks call εθελοθρησκείας superstitions, being nothing else than will-worship, — when men undertake this or that to do honor to God, there appears to them a show of wisdom, but before God it is abomination only. At this practice the Prophet evidently glances, when he says that the shade of the poplar, or of the oak, or of teil-tree, was good; for the ungodly and the hypocrites imagined their worship to be approved of God, and that they surpassed the Jews, who worshipped God only in one place: “Our land is full of altars, and memorials of God present themselves everywhere.” But when they thought that they had gained the highest glory by their many altars, the Prophet says, that the shade indeed was good, but that it only pleased wantons, who would not acknowledge their baseness.

He afterwards adds, Therefore your daughters shall play the wanton, and your daughters-in-law shall become adulteresses: I will not visit your daughters and daughters-in-law Some explain this passage as though the Prophet said, “While the parents were absent, their daughters and daughters-in-law played the wanton.” The case is the same at this day; for there is no greater liberty in licentiousness than what prevails during vowed pilgrimages: for when any one wishes to indulge freely in wantonness, she makes a vow to undertake a pilgrimage: an adulterer is ready at hand who offers himself a companion. And again, when the husband is so foolish as to run here and there, he at the same time gives to his wife the opportunity of being licentious. And we know further, that when many women meet at unusual hours in churches, and have their private masses, there are there hidden corners, where they perpetrate all kinds of licentiousness. We know, indeed, that this is very common. But the Prophet’s meaning is another: for God here denounces the punishment of which Paul speaks in the Romans Romans 1:28. — fj. when he says, ‘As men have transferred the glory of God to dead things, so God also gave them up to a reprobate mind,’ that they might discern nothing, and abandon themselves to every thing shameful, and even prostitute their own bodies.

Let us then know, that when just and due honor is not rendered to God, this vengeance deservedly follows, that men become covered with infamy. Why so? Because nothing is more equitable than that God should vindicate his own glory, when men corrupt and adulterate it: for why should then any honor remain to them? And why, on the contrary, should not God sink them at once in some extreme baseness? Let us then know, that this is a just punishment, when adulteries prevail, and when vagrant lusts promiscuously follow.

He then who worships not God, shall have at home an adulterous wife, and filthy strumpets as his daughters, boldly playing the wanton, and he shall have also adulterous daughters-in-law: not that the Prophet speaks only of what would take place; but he shows that such would be the vengeance that God would take: ‘Your daughters therefore shall play the wanton, and your daughters-in-law shall be adulteresses;’ and I will not punish your daughters and your daughters-in-law; that is, “I will not correct them for their scandalous conduct; for I wish them to be exposed to infamy.” For this truth must ever stand firm,

‘Him who honors me, I will honor: and him who despises my name, I will make contemptible and ignominious,’ (1 Samuel 2:30.)

God then declares that he will not visit these crimes, because he designed in this way to punish the ungodly, by whom his own worship had been corrupted.

He says, Because they with strumpets separate themselves. Some explain this verb פדר, pered, as meaning, “They divide husbands from their wives:” but the Prophet, no doubt, means, that they separated themselves from God, in the same manner as a wife does, when she leaves her husband and gives herself up to an adulterer. The Prophet then uses the word allegorically, or at least metaphorically: and a reason is given, which they do not understand who take this passage as referring literally to adulteries; and their mistake is sufficiently proved to be so by the next clause, ‘and with strumpets they sacrifice.’ The separation then of which he speaks is this, that they sacrificed with strumpets; which they could not do without violating their faith pledged to God. We now apprehend the Prophet’s real meaning: ‘I will not punish,’ he says, ‘wantonness and adulteries in your families.’ Why? “Because I would have you to be made infamous, for ye have first played the wanton.”

But there is a change of person; and this ought to be observed: for he ought to have carried on his discourse throughout in the second person, and to have said, “Because ye have separated with strumpets, and accompany harlots;” this is the way in which he ought to have spoken: but through excess, as it were, of indignation, he makes a change in his address, ‘They,’ he says, ‘have played the wanton,’ as though he deemed them unworthy of being spoken to. They have then played the wanton with strumpets. By “strumpets”, he doubtless understands the corruptions by which God’s worship had been perverted, even through wantonness: “they sacrifice”, he says, “with strumpets”, that is, they forsake the true God, and resort to whatever pollutions they please; and this is to play the wanton, as when a husband, leaving his wife, or when a wife, leaving her husband, abandon themselves to filthy lust. But it is nothing strange or unwonted for sins to be punished by other sins. What Paul teaches ought especially to be borne in mind, that God, as the avenger of his own glory, gives men up to a reprobate mind, and suffers them to be covered with many most disgraceful things; for he cannot bear with them, when they turn his glory to shame and his truth to a lie.

He afterwards adds, And the people, not understanding, shall stumble. They who take the verb לבט, labeth, as meaning, “to be perverted,” understand it here in the sense of being “perplexed:” nor is this sense inappropriate. The people then shall not understand and be perplexed; that is, They shall not know the right way. But the word means also “to stumble,” and still oftener “to fall;” and since this is the more received sense, I am disposed to embrace it: The people then, not understanding, shall stumble

The Prophet here teaches, that the pretence of ignorance is of no weight before God, though hypocrites are wont to flee to this at last. When they find themselves without any excuse they run to this asylum, — “But I thought that I was doing right; I am deceived: but be it so, it is a pardonable mistake.” The Prophet here declares these excuses to be vain and fallacious; for the people, who understand not, shall stumble and that deservedly: for how came this ignorance to be in the people of Israel, but that they, as it has been before said, willfully closed their eyes against the light? When, therefore, men thus willfully determine to be blind, it is no wonder that the Lord delivers them up to final destruction. But if they now flatter themselves by pretending, as I have already said, a mistake, the Lord will shake off this false confidence, and does now shake it off by his word. What then ought we to do? To learn knowledge from his word; for this is our wisdom and our understanding, as Moses says, in the fourth chapter of Deuteronomy. Deuteronomy 4:6. — fj.

Prayer

Grant, Almighty God, that inasmuch as we are so disposed and inclined to all kinds of errors, to so many and so various forms of superstitions, and as Satan also ceases not to lay in wait for us, and spreads before us his many snares, — O grant, that we may be so preserved in obedience to thee by the teaching of thy word, that we may never turn here and there, either to the right hand or to the left, but continue in that pure worship, which thou hast prescribed, so that we may plainly testify that thou art indeed our Father by continuing under the protection of thy only-begotten Son, whom thou hast given to be our pastor and ruler to the end. Amen.

Lecture Twelfth

Hosea 4:15

15. Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The Lord liveth.

15. Si scortaris tu Israel, ne offendat Jehudah; ne veniatis in Gilgal, et me ascendatis Beth-aven, et ne juretis, Vivit Jehova.

The Prophet here complains that Judah also was infected with superstitions, though the Lord had hitherto wonderfully kept them from pollutions of this kind. He compares Israel with Judah, as though he said, “It is no wonder that Israel plays the wanton; they had for a long time shaken off the yoke; their defection is well known: but it is not to be endured, that Judah also should begin to fall away into the same abominations.” We now then perceive the object of the comparison. From the time that Jeroboam led after him the ten tribes, the worship of God, we know, was corrupted; for the Israelites were forbidden to ascend to Jerusalem, and to offer sacrifices there to God according to the law. Altars were at the same time built, which were nothing but perversions of divine worship. This state of things had now continued for many years. The Prophet therefore says, that Israel was like a filthy strumpet, void of all shame; nor was this to be wondered at, for they had cast away the fear of God: but that Judah also should forsake God’s pure worship as well as Israel, — this the Prophet deplores, If then thou Israel playest the wanton, let not Judah at least offend

We here see first, how difficult it is for those to continue untouched without any stain, who come in contact with pollutions and defilements. This is the case with any one that is living among Papists; he can hardly keep himself entire for the Lord; for vicinity, as we find, brings contagion. The Israelites were separated from the Jews, and yet we see that the Jews were corrupted by their diseases and vices. There is, indeed, nothing we are so disposed to do as to forsake true religion; inasmuch as there is naturally in us a perverse lust for mixing with it some false and ungodly forms of worship; and every one in this respect is a teacher to himself: what then is likely to take place, when Satan on the other hand stimulates us? Let all then who are neighbors to idolaters beware, lest they contract any of their pollutions.

We further see, that the guilt of those who have been rightly taught is not to be extenuated when they associate with the blind and the unbelieving. Though the Israelites boasted of the name of God, they were yet then alienated from pure doctrine, and had been long sunk in the darkness of errors. There was no religion among them; nay, they had hardly a single pure spark of divine light. The Prophet now brings this charge against the Jews, that they differed not from the Israelites, and yet God had to that time carried before them the torch of light; for he suffered not sound doctrine to be extinguished at Jerusalem, nor throughout the whole of Judea. The Jews, by not profiting through this singular kindness of God, were doubly guilty. This is the reason why the Prophet now says, Though Israel is become wanton, yet let not Judah offend

Come ye not to Gilgal, he says, and ascend not into Beth- aven. Here again he points out the superstitions by which the Israelites had vitiated the pure worship of God; they had built altars for themselves in Bethel and Gilgal, where they pretended to worship God.

Gilgal, we know, was a celebrated place; for after passing through Jordan, they built there a pillar as a memorial of that miracle; and the people no doubt ever remembered so remarkable an instance of divine favor: and the place itself retained among the people its fame and honorable distinction. This in itself deserved no blame: but as men commonly pervert by abuse every good thing, so Jeroboam, or one of his successors, built a temple in Gilgal; for the minds almost of all were already possessed with some reverence for the place. Had there been no distinction belonging to the place, he could not have so easily inveigled the minds of the people; but as a notion already prevailed among them that the place was holy on account of the miraculous passing over of the people, Jeroboam found it easier to introduce there his perverted worship: for when one imagines that the place itself pleases God, he is already captivated by his own deceptions. The same also must be said of Bethel: its name was given it, we know, by the holy father Jacob, because God appeared there to him.

‘Terrible,’ he said, ‘is this place; it is the gate of heaven,’ (Genesis 28:17.)

He hence called it Bethel, which means the house of God. Since Jacob sacrificed there to God, posterity thought this still allowable: for hypocrites weigh not what God enjoins, but catch only at the Fathers’ examples, and follow as their rule whatever they hear to have been done by the Fathers.

As then foolish men are content with bare examples, and attend not to what God requires, so the Prophet distinctly inveighs here against both places, even Bethel and Gilgal. “Come not”, he says, to Gilgal, and ascend not into Beth-aven But we must observe the change of name made by the Prophet; for he calls not the place by its honorable name, Bethel, but calls it the house of iniquity. It is indeed true that God revealed himself there to his servant Jacob; but he intended not the place to be permanently fixed for himself, he intended not that there should be a perpetual altar there: the vision was only for a time. Had the people been confirmed in their faith, whenever the name of the place was heard, it would have been a commendable thing; but they departed from the true faith, for they despised the sure command of God, and preferred what had been done by an individual, and were indeed influenced by a foolish zeal. It is no wonder then that the Prophet turns praise into blame, and allows not the place to be, as formerly, the House of God, but the house of iniquity. We now see the Prophet’s real meaning.

I return to the reproof he gives to the Jews: he condemns them for leaving the legitimate altar and running to profane places, and coveting those strange modes of worship which had been invented by the will or fancy of men. “What have you to do,” he says, “with Gilgal or Bethel? Has not God appointed a sanctuary for you at Jerusalem? Why do ye not worship there, where he himself invites you?” We hence see that a comparison is to be understood here between Gilgal and Bethel on the one hand, and the temple, built by God’s command on mount Zion, in Jerusalem, on the other. Moreover, this reproof applies to many in our day. So to those who sagaciously consider the state of things in our age, the Papists appear to be like the Israelites; for their apostasy is notorious enough: there is nothing sound among them; the whole of their religion is rotten; every thing is depraved. But as the Lord has chosen us peculiarly to himself, we must beware, lest they should draw us to themselves, and entangle us: for, as we have said, we must ever fear contagion; inasmuch as nothing is more easy than to become infected with their vices, since our nature is to vices ever inclined.

We are further reminded how foolish and frivolous is the excuse of those who, being satisfied with the examples of the Fathers, pass by the word of God, and think themselves released from every command, when they follow the holy Fathers. Jacob was indeed, among others, worthy of imitation; and yet we learn from this place, that the pretence that his posterity made for worshipping God in Bethel was of no avail. Let us then know that we cannot be certain of being right, except when we obey the Lord’s command, and attempt nothing according to men’s fancy, but follow only what he bids. It must also be observed, that a fault is not extenuated when things, now perverted, have proceeded-from a good and approved origin. As for instance the Papists, when their superstitions are condemned, ever set up this shield, “O! this has arisen from a good source.” But what sort of thing is it? If indeed we judge of it by what it is now, we clearly see it to be an impious abomination, which they excuse by the plea that it had a good and holy beginning.

Thus in baptism we see how various and how many deprivations they have mixed together. Baptism has indeed its origin in the institution of Christ: but no permission has been given to men to deface it by so many additions. The origin then of baptism affords the Papists no excuse, but on the contrary renders double their sin; for they have, by a profane audacity, contaminated what the Son of God has appointed. But there is in their mass a much greater abomination: for the mass, as we know, is in no respect the same with the holy supper of our Lord. There are at least some things remaining in baptism; but the mass is in nothing like Christ’s holy supper: and yet the Papists boast that the mass is the supper. Be it so, that it had crept in, and that through the craft of Satan, and also through the wickedness or depravity of men: but whatever may have been its beginning, it does not wipe away the extreme infamy that belongs to the mass: for, as it is well known, they abolish by it the only true sacrifice of Christ; they ascribe to their own devices the expiation which was made by the death of the Son of God. And here we have not only to contend with the Papists, but also with those wicked triflers, who proudly call themselves Nicodemians. For these indeed deny that they come to the mass, because they have any regard for the Papistic figment; but because they say that there is set forth a commemoration of Christ’s supper and of his death. Since Bethel was formerly turned into Beth-aven, what else at this day is the mass? Let us then ever take heed, that whatever the Lord has instituted may remain in its own purity, and not degenerate; otherwise we shall be guilty, as it has been said, of the impious audacity of those who have changed the truth into a lie. We now understand the design of what the Prophet teaches, and to what purposes it may be applied.

He at last subjoins, And swear not, Jehovah liveth The Prophet seems here to condemn what in itself was right: for to swear is to profess religion, and to testify our profession of it; particularly when men swear honestly. But as this formula, which the Prophet mentions, was faultless, why did God forbid to swear by his name, and even in a holy manner? Because he would reign alone, and could not bear to be connected with idols; for

“what concord,’ says Paul, ‘has Christ with Belial? How can light agree with darkness?’ (2 Corinthians 6:15:)

so God would allow of no concord with idols. This is expressed more fully by another Prophet, Zephaniah, when he says,

‘I will destroy those who swear by the living God, and swear by their king,’ (Zephaniah 1:5.)

God indeed expressly commands the faithful to swear by his name alone in Deuteronomy 6 Deuteronomy 6:13. — fj. and in other places: and further, when the true profession of religion is referred to, this formula is laid down,

‘They shall swear, The Lord liveth,’ (Jeremiah 4:2.)

But when men associated the name of God with their own perverted devices, it was by no means to be endured. The Prophet then now condemns this perfidy, Swear not, Jehovah liveth; as though he said, “How dare these men take God’s name, when they abandon themselves to idols? for God allows his name only to his own people.” The faithful indeed take God’s name in oaths as it were by his leave. Except the Lord had granted this right, it would have certainly been a sacrilege. But we borrow God’s name by his permission: and it is right to do so, when we keep faith with him, when we continue in his service; but when we worship false gods, then we have nothing to do with him, and he takes away the privilege which he has given us. Then he says, ‘Ye shall not henceforth blend the name of the only true God with idols.’ For this he cannot endure, as he declares also in Ezekial,

Go ye, serve your idols; I reject all your worship.’ [Eze 20:39]

The Lord was thus grievously offended, even when sacrifices were offered to him. Why so? Because it was a kind of pollution, when the Jews professed to worship him, and then went after their ungodly superstitions. We now then perceive the meaning of this verse. It follows —

Hosea 4:16

16. For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place.

16. Quia sicut juvenca indomita, indomitus Israel: nunc pascet Jehova quasi agnum tenerum (nam כבש proprie significat, Agnum tenerum; hoc est, qui adhuc est anniculus: איל autem vocant arietem qui annum unum excessit) in loco spatioso.

The Prophet compares Israel here to an untamable heifer. Some render it, “A straying heifer”, and we may render it, “A wanton heifer.” But to others a defection seems to have been more especially intended, because they had receded or departed from God: but this comparison is not so apposite. They render it, “As a backsliding,” or “receding heifer:” but I prefer to view the word as meaning, one that is petulant or lascivious: and the punishment which is subjoined, The Lord will now feed them as a tender lamb in a spacious place, best agrees with this view, as we shall immediately see.

It must, in the first place, be understood, that Israel is compared to a heifer, and indeed to one that is wanton, which cannot remain quiet in the stall nor be accustomed to the yoke: it is hence subjoined, The Lord will now feed them as a lamb in a spacious place The meaning of this clause may be twofold; the first is, that the Lord would leave them in their luxuries to gorge themselves according to their lust, and to indulge themselves in their gormandizing; and it is a dreadful punishment, when the Lord allays not the intemperateness of men, but suffers them to wanton without any limits or moderation. Hence some give this meaning to the passage, God will now feed them as a lamb, that is, like a sheep void of understanding, and in a large place, even in a most fruitful field, capable of supplying food to satiety. But it seems to me that the Prophet meant another thing, even this, that the Lord would so scatter Israel, that they might be as a lamb in a spacious place. It is what is peculiar to sheep, we know, that they continue under the shepherd’s care: and a sheep, when driven into solitude, shows itself, by its bleating, to be timid, and to be as it were seeking its shepherd and its flock. In short, a sheep is not a solitary animal; and it is almost a part of their food to sheep and lambs to feed together, and also under the eye of him under whose care they are. Now there seems to be here a most striking change of figure: They are, says the Prophet, like unnamable heifers, for they are so wanton that no field can satisfy their wantonness, as when a heifer would occupy the whole land. “Such then,” he says, “and so outrageous is the disobedience of this people, that they can no longer endure, except a spacious place be given to each of them. I will therefore give them a spacious place: but for this end, that each of them may be like a lamb, who looks around and sees no flock to which it may join itself.”

This happened when the land was stripped of its inhabitants; for then a small number only dwelt in it. Four tribes, as stated before, were first drawn away; and then they began to be like lambs in a spacious place; for God terrified them with the dread of enemies. The remaining part of the people was afterwards either dispersed or led into exile. They were, when in exile, like lambs, and those in a wide place. For though they lived in cottages, and their condition was in every way confined, yet they were in a place like the desert; for one hardly dared look on another, and waste and solitude met their eyes wherever they turned them. We see then what the Prophet meant by saying, They are like an untamable or a wanton heifer: “I will tame them, and make them like lambs; and when scattered, they will fear as in a wilderness, for there will be no flock to which they can come.” Let us proceed —

Hosea 4:17

17. Ephraim is joined to idols: let him alone.

17. Adjunxit se (vel, associavit) idolis Ephraim: dimitte eum.

As if wearied, God here bids his Prophet to rest; as though he said, “Since I prevail nothing with this people, they must be given up; cease from thy work.” God had set Hosea over the Israelites for this end, to lead them to repentance, if they could by any means be reformed: the duty of the Prophet, enjoined by God, was, to bring back miserable and straying men from their error, and to restore them again to the obedience of pure faith. He now saw that the Prophet’s labour was in vain, without any success. Hence he was, as I have said, wearied, and bids the Prophet to desist: Leave them, he says; that is, “There is no use for thee to weary thyself any more; I dismiss thee from thy labour, and will not have thee to take any more trouble; for they are wholly incurable.” For by saying that they had joined themselves to idols, he means, that they could not be drawn from that perverseness in which they had grown hardened; as though he said, “This is an alliance that cannot be broken.” And he alludes to the marriage which he had before mentioned: for the Israelites, we know, had been joined to God, for he had adopted them to be a holy people to himself; they afterwards adopted impious forms of worship. But yet there was a hope of recovery, until they became wholly attached to their idols, and clave so fast to them, that they could not be drawn away. This alliance the Prophet points out when he says, They are joined to idols

But he mentions the tribe of Ephraim, for the kings, (I mean, of Israel,) we know, sprang from that tribe; and at the same time he reproaches that tribe for having abused God’s blessing. We know that Ephraim was blessed by holy Jacob in preference to his elder brother; and yet there was no reason why Jacob put aside the first-born and preferred the younger, except that God in this case manifested his own good pleasure. The ingratitude of Ephraim was therefore less excusable, when he not only fell away from the pure worship of God, but polluted also the whole land; for it was Jeroboam who introduced ungodly superstitions; he therefore was the source of all the evil. This is the reason why the Prophet now expressly mentions Ephraim: though it is a form of speaking, commonly used by all the Prophets, to designate Israel, by taking a part for the whole, by the name of Ephraim.

But this passage is worthy of being noticed, that we may attend to God’s reproofs, and not remain torpid when he rouses us; for we ought ever to fear, lest he should suddenly reject us, when he is wearied with our perverseness, or when he conceives such a displeasure as not to deign to speak to us any more. It follows —

Hosea 4:18

18. Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye.

18. Putruit potus eorum; scortando scortati sunt: dilexerunt, Afferte, turpiter (vel, ignominiam קלון) principes ejus.

The Prophet, using a metaphor, says here first, that their drink had become putrid; which means, that they had so intemperately given themselves up to every kind of wickedness, that all things among them had become fetid. And the Prophet alludes to shameful and beastly excess: for the drunken are so addicted to wine, that they emit a disgusting smell, and are never satisfied with drinking, until by spewing, they throw up the excessive draughts they have taken. The Prophet then had this in view. He speaks not, however, of the drinking of wine, this is certain: but by drunkenness, on the contrary, he means that unbridled licentiousness, which then prevailed among the people. Since then they allowed themselves every thing they pleased without shame, they seemed like drunken men, insatiable, who, when wholly given to wine, think it their highest delight ever to have wine on the palate, or to fill copiously the throat, or to glut their stomach: when drunken men do these things, then they send forth the offensive smell of wine. This then is what the Prophet means, when he says, Putrid has become their drink; that is, the people observe no moderation in sinning; they offend not God now, in the common and usual manner, but are wholly like beastly men, who are nothing ashamed, constantly to belch and to spew, so that they offend by their fetid smell all who meet them. Such are this people.

He afterwards adds, By wantoning they have become wanton This is another comparison. The Prophet, we know, has hitherto been speaking of wantonness in a metaphorical sense, signifying thereby, that Israel perfidiously abandoned themselves to idols, and thus violated their faith pledged to the true God. He now follows the same metaphor here, ‘By wantoning they have become wanton.’ Hence he reproaches and represents them as infamous on two accounts, — because they cast aside every shame, like the drunken who are so delighted with wine, that through excess they send forth its offensive smell, — and because they were like wantons.

At last he says, Her princes have shamefully loved, Bring ye Here, in a peculiar way, the Prophet shows that the great sinned with extreme licentiousness; for they were given to bribery: and the eyes of the wise, we know, are blinded, and the hearts of the just are perverted, by gifts. But the Prophet designedly made this addition, that we might know that there were then none among the people who attempted to apply a remedy to the many prevailing vices; for even the rulers coveted gain; no one remembered for what purpose he had been called. Hence it happened that every one indulged himself with impunity in whatever pleased him. How so? Because there were no censors of public morals. Here we see in what a wretched state the people are, when there are none to exercise discipline, when even the judges gape for gain, and care for nothing but for gifts and riches; for then what the Prophet describes here as to the people of Israel must happen. Her princes, then, have loved, Bring ye.

Respecting the word קלון, kolun, we must shortly say, that Hosea does not simply allude to any kinds of gifts, but to such gifts as proved that there was a public sale of justice; as though he said, “Now the judges, when they say, Bring ye, when they love, Bring ye, make no distinction whatever between right and wrong, and think all this lawful; for the people are become insensible to such a disgraceful conduct: hence they basely and shamefully seek gain.”

Prayer

Grant, Almighty God, that since thou hast at this time deigned in thy mercy to gather us to thy Church, and to enclose us within the boundaries of thy word, by which thou preserves us in the true and right worship of thy majesty, — O grant, that we may continue contented in this obedience to thee: and though Satan may, in many ways, attempt to draw us here and there, and we be also ourselves, by nature, inclined to evil, O grant, that being confirmed in faith, and united to thee by that sacred bond, we may yet constantly abide under the guidance of thy word, and thus cleave to Christ thy only-begotten Son, who has joined us for ever to himself, that we may never by any means turn aside from thee, but be, on the contrary, confirmed in the faith of his gospel, until at length he will receive us all into his kingdom. Amen.

Lecture Thirteenth

Hosea 4:19

19. The wind hath bound her up in her wings, Newcome’s version of this sentence is far-fetched, —

‘A wind shall distress her in her borders.

Horsley’s is the same with ours, only expressed in the present tense, —

‘The wind binds her up in its wings.’ and they shall be ashamed because of their sacrifices.

19. Ligavit ventus eam in alis suis, et pudefient a sacrificiis suis (vel, ligavit ventum in alis suis: ambigua enim est locutio apud Hebraeos: atque utrobis modolegas, genus verbi relativis non convenit, quae foeminina sunt; sed frequenter occurrunt ejusmodi exempla: libera igitur erit optio.)

If this rendering be approved, The wind hath bound her in its wings, the meaning is, that a sudden storm would sweep away the people, and thus would they be made ashamed of their sacrifices. So the past tense is to be taken for the future. We may indeed read the words in the past tense, as though the Prophet was speaking of what had already taken place. The wind, then, has already swept away the people; by which he intimates, that they seemed to have struck long and deep roots in their superstitions, but that the Lord had already given them up to the wind, that it might hold them tied in its wings. And wings, we know, is elsewhere ascribed to the wind, Psalm 104:3. And thus the verse will be throughout a denunciation of vengeance.

The other similitude or metaphor is the most appropriate, and harmonizes better with the subject; for were not men to support their minds with vain confidence, they could never with so much audacity despise God’s word. Hence they are said to tie the wind in their wings; being unmindful of their own condition, they attempt as by means of the wind to fly; but when they proudly raise up themselves, they have no support but the wind. Let us now proceed —

Chapter 5

Hosea 5:1

1. Hear ye this, O priests; and hearken, ye house of Israel; and give ye ear, O house of the king; for judgment is toward you, because ye have been a snare on Mizpah, and a net spread upon Tabor.

1. Audite hoc sacerdotes, et attendite domus, et domus regis auscultate, quia vobis judicam (hoc est, judicium in vos dirigitur) nam laqueus fuistis (hoc est, tanquam laqueus, sabaudienda est כ, nota similitudinis et addenda ad nomen פח, fuistis ergo tanquam laques) in Mizpah, et rete expansum super Tabor.

CHAPTER 4

Ho 4:1-19. Henceforth the Prophet Speaks Plainly and without Symbol, in Terse, Sententious Propositions.

In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in Ho 4:2 bloodshed and other evils usual in a civil war are specified.

1. Israel--the ten tribes.

controversy--judicial ground of complaint (Is 1:18; Jr 25:31; Mi 6:2).

no ... knowledge of God--exhibited in practice (Jr 22:16).

2. they break out--bursting through every restraint.

blood toucheth blood--literally, "bloods." One act of bloodshed follows another without any interval between (see 2Ki 15:8-16, 25; Mi 7:2).

3. land ... languish--(Is 19:8; 24:4; Joe 1:10, 12).

sea--including all bodies of water, as pools and even rivers (see on Is 19:5). A general drought, the greatest calamity in the East, is threatened.

4. let no man ... reprove--Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (De 17:12). They rush on to their own destruction as wilfully as such a one.

thy people--the ten tribes of Israel; distinct from Judah (Ho 4:1).

5. fall in the day--in broad daylight, a time when an attack would not be expected (see on Jr 6:4, 5; Jr 15:8).

in ... night--No time, night or day, shall be free from the slaughter of individuals of the people, as well as of the false prophets.

thy mother--the Israelitish state, of which the citizens are the children (Ho 2:2).

6. lack of knowledge--"of God" (Ho 4:1), that is, lack of piety. Their ignorance was wilful, as the epithet, "My people," implies; they ought to have known, having the opportunity, as the people of God.

thou--O priest, so-called. Not regularly constituted, but still bearing the name, while confounding the worship of Jehovah and of the calves in Beth-el (1Ki 12:29, 31).

I will ... forget thy children--Not only those who then were alive should be deprived of the priesthood, but their children who, in the ordinary course would have succeeded them, should be set aside.

7. As they were increased--in numbers and power. Compare Ho 4:6, "thy children," to which their "increase" in numbers refers.

so they sinned--(Compare Ho 10:1 and Ho 13:6).

will I change their glory into shame--that is, I will strip them of all they now glory in (their numbers and power), and give them shame instead. A just retribution: as they changed their glory into shame, by idolatry (Psa 106:20; Jr 2:11; Ro 1:23; Php 3:19).

8. eat ... sin of my people--that is, the sin offerings (Le 6:26; 10:17). The priests greedily devoured them.

set their heart on their iniquity--literally, "lift up the animal soul to lust after," or strongly desire. Compare De 24:15, Margin; Psa 24:4; Jr 22:27. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned, the more sacrificial victims in atonement for sin the priests gained.

9. like people, like priest--They are one in guilt; therefore they shall be one in punishment (Is 24:2).

reward them their doings--in homely phrase, "pay them back in their own coin" (Pr 1:31).

10. eat, and not have enough--just retribution on those who "eat up (greedily) the sin of My people" (Ho 4:8; Mi 6:14; Hag 1:6).

whoredom, and ... not increase--literally, "break forth"; used of giving birth to children (Ge 28:14, Margin; compare Ge 38:29). Not only their wives, but their concubines, shall be barren. To be childless was considered a great calamity among the Jews.

11. A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (Is 28:1, 7; Am 4:1).

take away the heart--that is, the understanding; make men blind to their own true good (Ec 7:7).

12. Instances of their understanding ("heart") being "taken away."

stocks--wooden idols (Jr 2:27; Ha 2:19).

staff--alluding to divination by rods (see on Eze 21:21, 22). The diviner, says Rosenmuller, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, the one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking.

declareth--that is, is consulted to inform them of future events.

spirit of whoredoms--a general disposition on the part of all towards idolatry (Ho 5:4).

err--go astray from the true God.

from under their God--They have gone away from God under whom they were, as a wife is under the dominion of her husband.

13. upon ... mountains--High places were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (De 12:2).

elms--rather, "terebinths" [Maurer].

shadow ... good--screening the lascivious worshippers from the heat of the sun.

daughters ... commit whoredom ... spouses ... adultery--in the polluted worship of Astarte, the Phoenician goddess of love.

14. I will not punish ... daughters--I will visit with the heaviest punishments "not" the unchaste "daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing [Munster].

separated with whores--withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores.

sacrifice with harlots--They commit lewdness with women who devote their persons to be violated in honor of Astarte. (So the Hebrew for "harlots" means, as distinguished from "whores"). Compare Nu 25:1-3; and the prohibition, De 23:18.

not understand--(Is 44:18; 45:20).

shall fall--shall be cast down.

15. Though Israel's ten tribes indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, and the temple rites, and Jerusalem, do not follow her bad example.

Gilgal--situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Jos 5:10-15; 1Sa 10:8; 15:21); afterwards desecrated by idol-worship (Ho 9:15; 12:11; Am 4:4; 5:5; compare Jud 3:19, Margin).

Beth-aven--that is, "house of vanity" or idols: a name substituted in contempt for Beth-el, "the house of God"; once sacred to Jehovah (Ge 28:17, 19; 35:7), but made by Jeroboam the seat of the worship of the calves (1Ki 12:28-33; 13:1; Jr 48:13; Am 3:14; 7:13). "Go up" refers to the fact that Beth-el was on a hill (Jos 16:1).

nor swear, The Lord liveth--This formula of oath was appointed by God Himself (De 6:13; 10:20; Jr 4:2). It is therefore here forbidden not absolutely, but in conjunction with idolatry and falsehood (Is 48:1; Eze 20:39; Zep 1:5).

16. backsliding--Translate, "Israel is refractory, as a refractory heifer," namely, one that throws the yoke off her neck. Israel had represented God under the form of "calves" (1Ki 12:28); but it is she herself who is one.

lamb in a large place--not in a good sense, as in Is 30:23. Here there is irony: lambs like a large pasture; but it is not so safe for them as a small one, duly fenced from wild beasts. God will "feed" them, but it shall be with the "rod" (Mi 7:14). It shall be no longer in the narrow territory of Israel, but "in a large place," namely, they shall be scattered in exile over the wide realm of Assyria, a prey to their foes; as lambs, which are timid, gregarious, and not solitary, are a prey when scattered asunder to wild beasts.

17. Ephraim--the ten tribes. Judah was at this time not so given to idolatry as afterwards.

joined to--closely and voluntarily; identifying themselves with them as a whoremonger becomes one flesh with the harlot (Nu 25:3; 1Co 6:16, 17).

idols--The Hebrew means also "sorrows," "pains," implying the pain which idolatry brings on its votaries.

let him alone--Leave him to himself. Let him reap the fruits of his own perverse choice; his case is desperate; say nothing to him (compare Jr 7:16). Here Ho 4:15 shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin; leave him to his fate, lest, instead of saving him, thou fall thyself (Is 48:20; Jr 50:8; 51:6, 45; 2Co 6:17).

18. Their drink is sour--metaphor for utter degeneracy of principle (Is 1:22). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations [Calvin]. Maurer not so well translates, "When their drinking is over, they commit whoredoms," namely, in honor of Astarte (Ho 4:13, 14).

her rulers--Israel's; literally, "shields" (compare Psa 47:9).

with shame ... love, Give ye--(Pr 30:15). No remedy could be effectual against their corruptions since the very rulers sold justice for gifts [Calvin]. Maurer translates, "The rulers are marvelously enamored of shame." English Version is better.

19. Israel shall be swept away from her land (Ho 4:16) suddenly and violently as if by "the wings of the wind" (Psa 18:10; 104:3; Jr 4:11, 12).

ashamed ... of their sacrifices--disappointed to their shame in their hope of help through their sacrifices to idols.

The Lord hath a controversy - ריב rib, what we should call a lawsuit, in which God is plaintiff, and the Israelites defendants. It is Jehovah versus Israel and Judah.

But when has God a controversy with any land? - Answer. When there is no truth, nor mercy, nor knowledge of God in the land. These refer to the minds of the people. But wherever these righteous principles are wanting, there will soon be a vicious practice; hence it is added,

By swearing, and lying - Where there is no truth there will be lies and perjury; for false swearing is brought in to confirm lying statements. And when there is no mercy, killing, slaying, and murders, will be frequent. And where there is no knowledge of God, no conviction of his omnipresence and omniscience, private offenses, such as stealing, adulteries, etc., will prevail. These, sooner or later, break out, become a flood, and carry all before them. Private stealing will assume the form of a public robbery, and adulteries become fashionable, especially among the higher orders; and suits of crim. con. render them more public, scandalous, and corrupting. By the examination of witnesses, and reading of infamous letters in a court of justice, people are taught the wiles and stratagems to be used to accomplish these ends, and prevent detection; and also how to avoid those circumstances which have led to the detection of others. Every report of such matters is an experimental lecture on successful debauchery.

Blood toucheth blood - Murders are not only frequent, but assassinations are mutual. Men go out to kill each other; as in our duels, the frenzy of cowards; and as there is no law regarded, and no justice in the land, the nearest akin slays the murderer. Even in our land, where duels are so frequent, if a man kill his antagonist, it is murder; and so generally brought in by an honest coroner and his jury. It is then brought into court; but who is hanged for it? The very murder is considered as an affair of honor, though it began in a dispute about a prostitute; and it is directed to be brought in manslaughter; and the murderer is slightly fined for having hurried his neighbor, perhaps once his friend, into the eternal world, with all his imperfections on his head! No wonder that a land mourns where these prevail; and that God should have a controversy with it. Such crimes as these are sufficient to bring God's curse upon any land. And how does God show his displeasure? See the following verse.

Therefore shall the land mourn - Fruitful seasons shall be denied.

That dwelleth therein shall languish - Endemic and epidemic disorders shall prevail, and multitudes shall die; so that mourning shall be found in all quarters.

The beasts of the field, and with the fowls - There is a death of cattle and domestic animals, in consequence of the badness of the season.

The fishes of the sea also shall be taken away - Those immense shoals which at certain seasons frequent the coasts, which are caught in millions, and become a very useful home supply, and a branch of most profitable traffic, they shall be directed by the unseen influence of God to avoid our coasts, as has frequently been the case with herrings, mackerel, pilchards, etc.; and so this source of supply and wealth has been shut up, because of the iniquities of the land.

Yet let no man strive - Or, no man contendeth. All these evils stalk abroad unreproved, for all are guilty. None can say, "Let me pluck the mote out of thy eye," because he knows that "there is a beam in his own."

For thy people are - The people and the priest are alike rebels against the Lord; the priests having become idolaters, as well as the people. Bp. Newcome renders this clause, "And as is the provocation of the priest, so is that of my people." The whole clause in the original is ועמך כמריבי כהן veammecha kimeribey cohen, "and thy people as the rebellions of the priest." But one of my oldest MSS. omits כהן cohen, "priest;" and then the text may be read, And thy people are as rebels. In this MS. כהן cohen is added in the margin by a much later hand.

Therefore shalt thou fall in the day - In the most open and public manner, without snare or ambush.

And the prophet also shall fall - in the night - The false prophet, when employed in taking prognostications from stars, meteors, etc.

And I will destroy thy mother - The metropolis or mother city. Jerusalem or Samaria is meant.

My people are destroyed for lack of knowledge - They have not the knowledge of God, nor of sacred things, nor of their own interest, nor of the danger to which they are exposed. They walk on blindly, and perish.

Because thou hast rejected knowledge - So they might have become wise, had they not rejected the means of improvement.

Thou shalt be no priest to me - If this be the true reading, there must be reference to some particular priest, well known, to whom these words are personally addressed; unless by priest the whole priesthood is meant, and then it may apply to the priests of Jeroboam's calves.

Will I change their glory into shame - As the idolaters at Dan and Bethel have changed my glory into the similitude of an ox that eateth grass, (Rom 1:23), so will I change their glory into shame or ignominy. In the day of my wrath, their calf-gods shall not deliver them.

They eat up the sin of my people - חטאת chattath, the sin-offering, though it be offered contrary to the law; for their hearts are set on iniquity, they wish to do whatever is contrary to God.

Like people, like priest - "The priest a wanderer from the narrow way; The silly sheep, no wonder that they stray."

I will punish them - Both priest and people; both equally bad.

They shall eat, and not have enough - Whatever means they may use to satisfy or gratify themselves shall be ineffectual.

Whoredom and wine - These debaucheries go generally together.

Take away the heart - Darken the understanding, deprave the judgment, pervert the will, debase all the passions, etc.

At their stocks - They consult their wooden gods.

And their staff declareth - They use divination by rods; see the note on Ezekiel 21 (note), where this sort of divination (rabdomancy) is explained.

Under oaks - אלון allon, from אלל alal, he was strong. Hence, the oak, in Latin, is called robur; which word means also, strength, the oak being the strongest of all the trees of the forest.

The shadow thereof is good - Their "daughters committed whoredom, and their spouses committed adultery."

1. Their deities were worshipped by prostitution.

2. They drank much in their idol worship, Hos 4:11, and thus their passions became inflamed.

3. The thick groves were favorable to the whoredoms and adulteries mentioned here. In imitation of these, some nations have their public gardens.

I will not punish - Why should you be stricken any more; ye will revolt more and more. When God, in judgment, removes his judgments, the case of that people is desperate. While there is hope, there is correction.

Themselves are separated - There is a reference here to certain debaucheries which should not be described. The state of the people at this time must have been abominable beyond all precedent; animal, sensual, bestial, diabolical: women consecrating themselves to serve their idols by public prostitution; boys dismembered like the Galli or priests of Cybele, men and women acting unnaturally; and all conjoining to act diabolically.

Let not Judah offend - Israel was totally dissolute; Judah was not so. Here she is exhorted to maintain her integrity. If the former will go to what was once Beth-el, the house of God, now Beth-aven, the house of iniquity, because Jeroboam has set up his calves there, let not Judah imitate them. Gilgal was the place where the covenant of circumcision was renewed when the people passed over Jordan; but was rendered infamous by the worship of idols, after Jeroboam had set up his idolatry.

Israel slideth back - They are untractable, like an unbroken heifer or steer, that pulls back, rather than draw in the yoke.

Will feed them as a lamb in a large place - A species of irony. Ye shall go to Assyria, and be scattered among the nations; ye may sport yourselves in the extensive empire, wither ye shall be carried captives.

Ephraim - The ten tribes.

Is joined to idols - Is become incorporated with false gods.

Let him alone - They are irreclaimable, leave them to the consequences of their vicious conduct.

Their drink is sour - Or rather, he is gone after their wine. The enticements of idolatry have carried them away.

Her rulers with shame do love - Rather, have loved shame; they glory in their abominations.

Give ye - Perhaps it would be better to read, Her rulers have committed, etc. They have loved gifts. What a shame! These were their rulers, literally, their shields. Justice and judgment were perverted.

The wind hath bound her - A parching wind has blasted them in their wings - coasts, borders; or they are carried away into captivity, as with the most rapid blight. These two last verses are very obscure.

Break out - As waters that swell above all banks. Toucheth blood - Slaughters are multiplied; so that the end of one is the beginning of another.

Shall languish - Shall pine away. With the beasts of the field - God punishes man in cutting off what was made for man's benefit; and 'tis probable the tamer cattle were starved for want of grass or fodder, all being consumed by the wasting armies. The tamer either were killed by enemies, or offended with stench, forsook the country, or were devoured by birds of prey. Taken away - Whether by drying up the waters, or by corrupting them with blood and carcasses.

Let no man strive - They are so hardened, it is to no purpose to warn them any more. As they that strive - There is no modesty, or fear of God or man left among them, they will contend with their teachers, reprovers, and counsellors.

Therefore - The prophet turns his speech to the people, thou O Israel; he speaks to them as to one person. Fall - Stumble, and fall, and be broken. This day - Very suddenly; your fall shall be no longer delayed. The prophet - Prophesied lies. In the night - In the darkest calamities. Thy mother - Both the state, or kingdom; and the synagogues, or churches: the publick is as a mother to private persons, so all shall be destroyed.

Destroyed - Many were already cut off by Pul king of Assyria, and many destroyed by the bloody tyranny of Menahem. Of knowledge - Of God, his law, his providence, his holy nature, his hatred of sin and power to punish it. Because thou - The prophet now turns from the people to the priests, to whom he speaks as to one person. Rejected knowledge - Art and wilt be ignorant. Seeing thou - O Israel, and you O priests, you have broken all the precepts of it. Thy children - The people of Israel, the whole kingdom of the ten tribes.

As they - Kings, priests, and people. Were increased - In number, in riches, and honour. So they sinned - Sin grew with their wealth and honour. Their glory - They turned all that in which they might glory above others, into sin. I will turn it into their dishonour.

They - The priests who minister to the idols. The sin - Probably by sin is meant sin - offering, in which the priest had his share. And they - Covetous, luxurious, idolatrous priests.

Not have enough - They shall not be nourished, nor satisfied with what they eat. Shall not increase - They shall not hereby increase the number of their children, either the women shall not bear, or the children shall not live.

Take away the heart - Deprive men of their understanding and judgment.

Stocks - Wooden statues. The spirit of whoredom - A heart ensnared with whoredoms, spiritual and corporal. Caused them to err - Hath blinded, and deceived them.

Good - Convenient for the sacrificers. Shall commit whoredom - Shall dishonour themselves, and their families, with fornicators.

Nor your spouses - I will give them up to their own hearts. For themselves - The husband and fathers are examples to their wives and daughters. Therefore the people - The sottish ignorant people, that know not God. Shall fall - Be utterly ruined.

Offend - Commit like sins. Gilgal - Gilgal was chosen by Jeroboam, or by succeeding idolaters for the solemn worship of their idols. Beth - aven - Beth - el, where Jacob lodged, who called it Beth - el, the house of God; but when Jeroboam made it the place for his calf - worship, it became Beth - aven, the house of vanity or iniquity. Nor swear - This is a part put for the whole worship of God, which the prophet warns them not to blend with their idolatries.

Israel - The ten tribes. As a back - sliding heifer - Which when grown lusty, and wanton, will neither endure the yoke nor be confined in her allowed pastures. In a large place - In a large place or wilderness, where is no rest, safety or provision; such shall be the condition of the ten tribes.

Ephraim - The children of Ephraim were numerous and potent, and here put for the whole ten tribes. Let him alone - He is obstinate, as such, throw him up.

Their drink - Their wine is corrupt and hurtful. Continually - Without ceasing from Jeroboam's time to this day. Give ye - Beside there is shameful oppression and bribery among them.

The wind - The whirlwind of wrath from God hath seized this old adulteress, and carried some of her children away already. They shall be ashamed - What they made their confidence, shall be their shame.

1 HEar the word of the LORD , ye children of Israel : for the LORD hath a controversie with the inhabitants of the land , because there is no truth , nor mercy , nor knowledge of God in the land .

Attend, consider, and duely weigh; it's the hearing of the Mind, as well as of the ear is here required.

He that speaks is the great God, though the Messenger he a man, the message is not Man's, but it is the Word, the Message of the Sovereign, Holy, Just and Mighty Iehovah, who ever speaks most important things; things that respect our duty and safety.

You of the ten Tribes with whose Ancestors my Covenant was made, who received the Law by the disposition of Angels, but have not kept it, you that have turned aside from your God to Idols.

Who knoweth your sins, who hateth, threatneth and will judge, and punish unless you repent, it is he that speaketh, and summoneth you to plead with him.

Just matter of debate or arguing against you, you have wrong'd him and he will right himself yet so that he will be clear in his Judgment, all shall see that the just Lord doth justly, and that this peoples sins are the cause of all their sufferings, that God doth not delight to afflict the Children of men.

Who dwell in the Cities and Towns of Israel divided from the house of David, and from the house of God; ye that dwell with Idolatrous Neighbours; it is not a few, but the generality of the Inhabitants; 'tis the whole Land I have an action against.

No Faithfulness in their Minds, Words or Works; they cover falshhood with fair words, till they may fitly execute their designed frauds. There is neither plain heartedness, nor constancy in their purposes and words.

Kindness or gentleness of mind, all are hardned, and restrain their Bowels which should be open'd toward the indigent, and necessitous. There is neither Compassion nor Beneficence among them, they pity not, nor relieve any.

All generally are ignorant, know not what God hath done for them, or what God is in himself, or what candor and truth, or what tenderness and beneficence he requires in his word; if they have a sleight knowledge of those things yet they consider them not. They have rased the knowledge of God out of their Minds.

This speaks the universal Ignorance, mercilesness and unfaithfulness of that age.

Marginal references: Isa. 1.18. & 3.13. Jer. 25.31. chap. 12.2. Mich. 6.2.

2 By swearing , and lying , and killing , and stealing , and committing adultery , they break out , and bloud toucheth blood .

Either falsly, or prophanely, or cursing, and wishing evil to one, instead of truth here is Perjury, instead of compassion here is execration, and evil speaking.

Of all kinds; affirming of fashoods, denying of Truths, defrauding, lessening good and representing it what 'tis not, greatning what is in others ill, and so flattering in some cases, and diffaming in other cases, &c.

Though God hath forbidden all kinds and degrees of Murther, this people through Ignorance of God do fill the Land with Murthers: with open, or secret; by cruelty withholding relief from some, by violence and falshood cutting off others; The temper of this people was toward killing, their designs laid for it, &c.

Injuring one another either by taking away what was anothers, or detaining what should have been his, or giving less to another than was his due: Every one inc in'd to Frauds, many addicted to secret Thefts, and some openly practising it.

Which was a sin grown high among them, a sin directly against the Truth and Mercy which should have been among them. Under this, all degrees of Adultery, unchaste thoughts, words and gestures are included.

As waters that swel[illegible: 1 letter] above all banks, or as unruly beasts that break over all hedges, so you, O Israelites have broken down the hedge of the Law, which expresly forbids what you daily practice.

Slaughters are multiplied; by bloud the Scripture understandeth slaughter, G[illegible: 2 letters]. 4.10. &c. Psal. 5[illegible: 1 letter].10. possibly the wrong done by the Adulterer, was (as Am[illegible: 1 letter]o[illegible: 1 letter]s) revenged with the slaughter of the Adulterer; or possibly it may refer to murthers committed in the very Court of the Temple; so the blood of the murthered touch'd the bloud of Sacrifices. It is too particular to refer it to the bloud of Zechariah slain between the Porch and the Altar, and which (some say) ran down to the Altar and touch'd the blood of the Sacrifice. Or what if this should refer to what will be er'e long, when Ieroboam is dead, when Z[illegible: 1 letter]chariah is murther'd by Shallum, 2 King. 15.10. Menahem [illegible: 1 letter]lays Shallum, ver. 14. and ript up women with Child in Tiphsah, ver. 16. when Pekah slew Pekahiah, and Hoshea slew him. These Kings being thus slain, no doubt much blood was spilt; all which happen'd in less than forty years. For from Zechariah to Pekahs Usurpation, are but fourteen years, from Pekahs entrance on the Throne to Hoshea's Conspiracy are twenty years.

Marginal references: Heb. b[illegible: 1 letter]o[illegible: 1 letter]ds.

3 Therefore shall the land mourn , and every one that dwelleth therein shall languish , with the beasts of the field , and with the fowles of heaven , yea the fishes of the sea also shall be taken away .

Since their sins are so many and so great, for those very sins already mentioned in the 1. and 2. verses.

Which the ten Tribes did now inhabit.

It is a Metaphorical expression, for properly it cannot be spoken of the sensless, and inanimate Creatures, but as Men and Women mourn under the loss of their Comforts and Joyes, as they neglect themselves in their Habits, and go less neat, so when the sins of the People shall bring an Enemy upon the land, when War shall first spoil their Cities, Townes, Vineyards and Oliveyards, and finally shall carry the people Captive, all shall run into horrid and saddest state, and in doleful plight. The same expression see in I[illegible: 1 letter]a. 24.4. and much like Amos 1.2.

No sort of men but had provoked God and sin'd, no sort but should be punished; all that continue in the land till these threatned Judgments overtake them.

Shall with grief, and vexation pine away, what they see with their eye shall make their heart ake, and faint with greatest dejectedness and despair; as the word imports, Isa. 16.8. and Ioel 1.12.

These are elsewhere menaced, Zeph. 1.2. which see; God punisheth man in cutting off what was made for Mans benefit and comfort; and 'tis probable that the tamer Cattle were starved for want of grass or fodder, all being eaten up and consumed by the wasting Armies.

The tamer and innocent either kill'd by Enemies, or offended with stench and noxious Air dye or forsake the Country, or are devoured by Eagles and birds of Prey, which in those Countries wait on Armies.

Whether by drying up the waters of Rivers, Lakes, and ponds, or by corrupting them with blood and carcasses, or by what other way we know not he can do it, who saith he will; and we are sure it speaks the greatness of the threatned desolation.

4 Yet let no man strive , or reprove another: for thy people are as they that strive with the priest .

Though Judgments great and wasting are so sure, though the approaching Calamities will lay all utterly waste.

None of private Capacity; no Priest or Prophet any more open their mouthes to reason and debate with this People; let all know they are so obstinate and hardned 'tis to no purpose to warn any more.

Contend as in causes pleaded before a Judge, lay not the Law before them, who have so often refuted to hear it.

No more chide, or sharply inveigh against their sins and wayes. Or this whole passage may be thus read, Yet certainly there is none that may or can strive, &c. All are so corrupted that there is none free who may with confidence argue against others. But our Version is better of the two.

Thy country-men, Hosea, if the former words be the words of God to the Prophet. Or else if they be the words of the Prophet to the People, then he speaks to them of the Temper of their Neighbours and people with whom they dwelt. It is much one which we take, for Hosea was now among them; and whether his people or no, they are still the same persons spoken of.

There is no ingenuity, modesty, or fear of God or man left among them, they will contend with their teachers, Reprovers, and Counsellors. They will justifie themselves, and condemn all reproof; they will adhere to sin and reject all better advice, just as they Mal. 1.2, 7. and 2.14.

This doth not suppose, much less assert, the Priests of Baal and the Calves to be true Priests; but were they as true as they are false, yet such is the temper of the People, they would not hear, consider and amend, whoever contested with them. Let them alone therefore to perish with obstinate sinners.

5 Therefore shalt thou fall in the day , and the prophet also shall fall with thee in the night , and I will destroy thy mother .

Because thy sins are so many and so great, and thou art incorrigible in them.

The Prophet turns his speech to the People, thou O Israel; he speaks to them as to one person, they were all of one piece in sin, and should be so one in punishment.

Stumble, and fa[illegible: 1 letter]l, and be broken.

Or this day, i. e. very suddenly your fall shall be presently effected by your enemies power, vigilance and successes; it shall be no longer delayed.

Who spake smooth things, who prophesied lies; the false Prophets of Baal and the groves, Ier. 14.13, 14, 15, 16. and 23.15.

[illegible: 1 letter]e in as sad calamitous condition as any.

Either the Prophet that is with thee, that lived with, and prophesied to this people. Or as we read it, when the people are ruin'd and captivated, with them the false Prophet shall be likewise ruin'd and captivated.

Either proverbially taken, people and prophet shall continually fall; or allusively, both shall fall as a man that falls in the Night. Or else the Prophet shall fall in the darkest Calamities, he shall be covered with thickest Cloud, who falsly foretold and promised light unto such people.

The Lord against whom thou hast sinned.

Cut off, or make to cease, or be silent for ever; Vid. chap. 1. ver. 4. let. n.

Both the State, or Kingdom; and the Synagogues, or mock Churches: The Publick is as Mother to private persons, so all shall be destroyed, which also came to pass before the Prophet H[illegible: 1 letter]s[illegible: 1 letter]a died, he lived to see his Threats fulfilled.

Marginal references: Heb. [illegible: 1 span]

6 ¶ My people are destroyed for lack of knowledge : because thou hast rejected knowledge , I will also reject thee, that thou shalt be no priest to me : seeing thou hast forgotten the law of thy God , I will also forget thy children .

The divorce was not yet issued out, the ten Tribes yet were in some sense Ammi.

Not onely in the Prophetick Stile are, because er'e long they shall most certainly be destroyed, but in the Course of the History 'tis plain in matter of Fact, many of them were cut off by Pul King of Assyria, 2 King. 15. and many were destroyed by the bloody and cruel Tyranny of Menahem, and more were ruin'd in their estates by exactions, and impositions; The Civil Wars; the Seditions, the Usurpations of some, and the deposing of others were things the Prophet Hosea lived to see, and I believe speaks of here as things that had already destroyed many.

Of God, his Law, his Menaces, his Providences and Government of the World, had they known his Holy Nature, his jealousie for his own Glory, his hatred of Sin and his power to punish it. Had they known their God, they would either have forborn to sin, or repented of what sins they had committed, and so prevented his wrath.

The Prophet now turns his words from the people to the Priests among them. The people's Ignorance was much from the Ignorance and profane humour of their Priests, and this the Prophet doth tacitly charge on the Priests, to whom he speaks as to one particular person; Thou who callest thy self, art accounted by the people, and goest under the name of a Priest.

Strange perverseness! they who should direct others, who should be Teachers, are and will be ignorant, will not know, reject knowledge; detestest to know, as the Chald. Par.

With equal dislike I will reject thee, I will destroy your Church Constitution, and with that, I'le destroy your Priesthood; and I will do this with detestation and abhorrence too.

O! Israel, and you O! Priests, you have all sinn'd together, slighted and dis-respected the Law, broken all the precepts of it, set up other Gods, other worship, other Priests than the Law directs.

I will pay thee in thy own Coin, I will forget, i. e. slight and disregard.

The people of Israel, the whole Kingdom of the ten Tribes; both those pretended Priests, and their Ghostly children with them.

Marginal references: [illegible: 1 span] c[illegible: 2 letters] off.

7 As they were increased , so they sinned against me : therefore will I change their glory into shame .

Kings, Priests and People of that Age, that is, Iereboam, second great Grandson of Iehu, who raised the Kingdom to it's highest pitch and glory.

Both multiplyed for number, and grew great in Riches, Power and Honour. Such temper were they of, Isa. 1.2.

Sin grew with their Wealth and Honour, God who raised them was by them provoked the more, they turn'd his bounty into sin. Too usual a return from sinners to God.

Turn by a just retaliation.

They turn'd their glory, all that in which they might glory above others, into sin.

I will turn it into shame, that shall be their dishonour. which had it been well used might have been their honour. I will degrade the Priests, impoverish the people, captivate both.

Marginal references: [illegible: 2 letters]il. 3.19.

8 They eat up the sin of my people , and they set their heart on their iniquity .

The Priests who minister to the Idols.

Live upon with delight, maintain themselves and theirs.

Either by conniving at their sins▪ not reproving as they deserve, lest thereby they should disoblige persons and lessen their bounty to them. Or leave them to sin first, and next look for sacrifices for those sins, like some that make gain by the sins of people with whom they dispense. Or more plainly by sin is meant sin-offering, in which the Priest had his share.

See ver. 6. let. [illegible: 1 letter].

Covetous, Luxurious, Idolatrous Priests, the Priests of Baal and the Calves.

Watch to, and earnestly desire, hope and expect.

The people will sin, and bring offerings for sin, which is the iniquity as well as gain of these Priests.

Marginal references: Heb. lift up [illegible: 1 word] soul to their [illegible: 1 word].

9 And there shall be like people, like priest: and I will punish them for their ways, and reward them their doings.

The summe of these words is this, that God will certainly punish; for the sins both of Priests and people are such that God will no farther forbear either, and when he comes to punish he will do it according to the wayes and doings of both, where sins have been equal, punishment shall be equal too, both priest and people shall be lead into Captivity, and there used without any differencing respect of one or other.

Marginal references: Isa. 24.2.; Heb. visit upon.; Heb. cause to return.

10 For they shall eat, and not have enough : they shall commit whoredom and shall not increase : because they have left off to take heed to the LORD .

Or, And, Heb. This is another part of their punishment, and 'tis better render'd as a particular part of their Curse, than as a cause of that which was spoken in the former verse.

In ver. 8. they are said to eat up the sin of that people, i. e. by sinful Courses they project for their livelihood, now comes the Curse God will punish this sin with. He will with-hold his blessing, they shall not be nourished, not satisfied with what they eat. See Hag. 1.6.

Though they multiply wives to relieve them under the Curse of barrenness and want of Children, or by Fornication seek to multiply their off-spring, though they do this which they ought not to do.

They shall not hereby increase the number of their Children, either the women shall not bear, or the children not live.

They have Apostatized and turn'd from the true God, from his Worship and Law.

Marginal references: Lev. 26.26. Mic. 6.14.

11 Whoredom , and wine, and new wine , take away the heart .

Unlawful converse with wanton women; the forbidden pleasures of an Adulterous Bed.

Excess of drinking, and indeed all immoderate pleasures; one kind being put for all.

Besot men and deprive them of the right use of their understanding and judgment; by these courses both priests and people here have disabled themselves to discern aright between good and bad; between safe and dangerous.

12 ¶ My people ask counsel at their stocks , and their staffe declareth unto them : for the spirit of whoredom hath caused them to erre , and they have gone a whoring from under their God .

Whom I chose, brought out of Egypt, and setled in this land who are not yet cast off, though they deserve it, who call themselves my people.

Enquire about future things, and what shall befall them; I threaten from Heaven, they believe not me, but flatter themselves 'twil be better than my Prophets say it will, and they enquire of their Idolatrous priests concerning their Fate.

Wooden Statues or Idols with which their priests consult, and make them give answer suiting to the hope of these people.

This was an other kind of forbidden consulting with the Devil; an art much in use in those times and places. You read of this Ezek. 21.21. These were parts of their sottish Idolatry. So they thought, they believed what their false Prophets reported from the staffe or stock; unparallel'd folly not to believe God speaking from heaven, but at the same time believe a Stock or Staffe that knows not in whose hand 'tis, or what use 'tis put to.

A Heart addicted to, and ensnared with whoredoms Spiritual and Corporal.

Hath blinded, misled and deceived them. So Isa. 40.20. and 44.14, 18.

So they have left their God, refusing to be under his guidance, endeavouring to evade his Corrections; and to fortifie themselves, Rebel like, against his Armies raised to Chastise them, trusting herein to Idols.

Marginal references: chap. 5.4.

13 They sacrifice upon the tops of the mountains , and burn incense upon the hills , under oaks , and poplars , and elms , because the shadow thereof is good : therefore your daughters shall commit whoredom , and your spouses shall commit adultery .

Both priests and people.

Where their Altars were sometimes to God, sometimes to Idols these were the high places, chosen out by themselves, and where their Sacrifices offered to God were esteem'd little else than Idolatry, Isa. 57.7.

An other piece of Idolatry they practised, which as it usually was joyned to their sacrifices, so is it here added by the Prophet. This Idolatry abounded in Israel, where without controul it had been in use ever since their Revolt if not before. A wood so deep rooted, that the best Kings of Iudah could not quite extirpate it.

Some say Pines, or the Alder.

The white poplar.

Or Lime-tree, or the Tree whose boughs stretch'd out together cast a pleasant shadow. Under all these 'tis certain the Antient Heathen did perform their Idolatrous services; so did this people choose all these great Trees which having many and great boughs▪ do afford the darkest and coolest recesses, Ezek: 20.28.

Convenient for the Sacrificers, while the smoke and smell of the Sacrifice went up through the boughs, and the coolness of the shady place kept their persons from sultry heat, it may be they thought (as the Heathen did) that the Nu[illegible: 1 letter]en, Deity delighted to dwell, or be often in such places.

For these sins of yours, though you account them no sins, for your harmonizing with Heathenish Superstitions, for your leaving my Temple, and against my commands, Sacrifice where best liketh you.

Shall dishonour themselves, and their Families, by their lewdness and unlawful converse with Fornicators. The sin of the Fathers is thus punisht, that they might see Gods just hand punishing, and the sin punisht: Here is spiritual whoredom punisht: with giving up Daughters to their wandring lusts.

Or spouses of your sons, as Gallic. Version, a great unhappiness to any Family to be disparaged and wronged by Adultresses, and a grievous punishment where, or whensoever executed; and this is here foretold, ('twill be so) not countenanced.

Marginal references: Isa. 1.29. Ezek. 6.13.

14 I will not punish your daughters when they commit whoredom , nor your spouses when they commit adultery : for themselves are separated with whores , and they sacrifice with harlots x: therefore the people that doth not understand shall fall .

Or visit upon your daughters; God will not any more lay on them such restraints▪ as remarkable punishments are usually to all that observe them. They are threatned thus to be thrown up to their own hearts, and others lusts.

You have rejected my Law which directed the correction and punishment of such sins, and do you think I will by extraordinary courses restrain, where you cast off the ordinary?

You shall have no bitter water of jealousie to discover, convict and torment an Adulterous Wife, as Iudah hath, Numb. 5.12. nor will I by unusual strokes of my hand smite them. This impunity will increase your grief and shame, and so you shall be punisht.

The Husbands and Fathers are examples to Wives and Daughters; Those are separated with the lewd women, which either they took to them upon putting away their lawful Wife, which these men did to satisfie their lusts, or else separated, i. e. withdrawn from the company of their fellow Idolaters, that in privacy they might commit whoredom with the women they choose to themselves for that end.

Perform the rites of Sacrifices, both in offering first, and in feasting next, in which feasts wine and women would prove great and prevalent temptations to whoredom among those men.

By all this it is evident, this people is a [illegible: 1 letter]ottish ignorant people, that know not God, as ver. 1.6, 11.

Be utterly ruined, broken into pieces, and scattered, broken at home first by intestine wars, next by forreign invasions, and carried away at last by conquering enemies.

Marginal references: Or, shall I not.; Or, be punished.

15 ¶ Though thou Israel play the harlot , yet let not Judah offend , and come not ye unto Gilgal , neither go ye up to Beth-aven , nor swear, The LORD liveth .

This summeth up the sins, the Idolatries of the ten Tribes, and is a transition to what next follows.

Either by way of exhortation or admonition, or Prayer, and wish for the two tribes which stuck to the house of David, as to the Temple.

Commit like sins as Israel hath done, imitate none of their Idolatry; possibly the Prophet saw Iudah inclin'd to backslide, or this might be preacht in the beginning of A[illegible: 1 letter]az his Reign.

You of Iudah who have the Temple and house of God with you, who have hitherto been preserved from Israelitish Idolatry.

A place near Iordan, where the twelve stones were pitched, Io[illegible: 1 letter]h. 4.9. the Camp was pitched, Circumcision revived the Pass-over kept, Iosh. 5.2, 10. there Ioshua divided the land, Iosh. 14.6. there the Tabernacle was at first pitcht after they came over Iordan, and there they Sacrificed. There was in Ahabs time a Colledge of Prophets, and now whether out of reverence to the place on these accounts, or for what other reasons it matters not▪ but certain 'tis, this Gilgal was chosen out by Ieroboam, or by succeeding idolaters, for a place of publick Worship of their Idols, and grew famous for it. Go not up to partake of their idolatry, or to learn it. It is a concise speech, which forbids all the sins committed at Gilgal.

Which is Bethel where Iacob lodged, had a vision of Angels, and a more comfortable vision of God, who appear'd to Iacob, who for this gave name to the place, and called it Beth-el, house of God; but when Ieroboam made it the place for his Calf Worship, it became, and is called Beth-aven, house of vanity or iniquity. Go not thither to worship, 'tis as the former, a prohibition of being of that Religion which was in use at Beth-aven, and had been the Establisht Religion for two hundred years, or thereabouts, viz. ever since Ieroboams time.

This is in it self a lawful Oath, and may be used, but in the circumstances wherewith 'tis here attended, its forbidden, because many who went thither yet pretended there to sacrifice only to the true God, that they own'd him the only living God, reverenced him, swore by him, though they went up to Beth-aven or Gilgal, yet they worshipt God there. This is a Synecdoche, a part being put for the whole worship of God, which the Prophet warns them not to blend and mix with idolatries, which yet was done before Iosiahs time, Zeph. 1.5. which see, with the Annotations on it.

Marginal references: 1 Kin. 12.29.; Zeph. 1.5.

16 For Israel slideth back, as a backsliding heifer : now the LORD will feed them as a lamb in a large place .

There is just cause why Iudah should not imitate Israel, and this cause is here assigned.

The ten Tribes.

Grown lusty, fed and wanton, will neither endure the yoke to work, nor be confined in her allowed Pastures, breaks over all bounds, casts off all service, so is Israel, as verse 7. which see.

Ere long, or suddenly, so chap. 2. ver. 10.

Offended by their sins, and provoked to displeasure.

In their sinning they were like an untamed heifer, boundless, strong, and stood upon their defence, but in their punishments, they shall be like a lamb, solitary, full of fears, in a large place or Wilderness, where no rest, safety or provision: Such shall be the condition of the ten captivated Tribes. This is a Proverbial speech, setting forth the forlorn state, which Israel ere long should fall under.

17 Ephraim is joyned to idols: let him alone .

The children of Ephraim were numerous and potent among the ten Tribes, a principal part of them, and out of which Tribe the first Idolater and Usurper did arise, 1 King. 11.26. and therefore the whole body of the ten Tribes, and the rulers among them are here particularly pointed at.

Associated as friends to friends, or joined as lovers are joined to lovers; Married to Idols, and will not be taken off.

He is indeed obstinately bent on his old courses, and as such throw him up, he will not return, let him wander, but let it be alone, O I[illegible: 1 letter] dah be not his Companion, his friend, go not with him.

18 Their drink is sowre : they have committed whoredom continually : her rulers with shame do love, Give ye .

Though in their Idol Feasts they drink wine and strong drinks, yet this is either sowre and unpleasant, or corrupt and hurtful, there is no good savour in it; therefore O Iudah, decline thou the intimate familiarity, and have nothing to do with the Idolatries of Israel.

Both spiritual and corporal.

Without ceasing from Ieroboams time to this day, 200 years, one King after another, and one Idolater after another; Not one, but either was an idolatrous worshipper of Baal or the Calves, &c.

Beside all this there is shameful oppression and bribery among them, and what good then O Iudah canst thou look for from society and friendship with them?

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]; [illegible: 1 paragraph]

19 The wind hath bound her up in her wings , and they shall be ashamed because of their sacrifices .

The whirlwind of wrath from God hath already siezed th[illegible: 2 letters] old Adultress, and carried some of her children away already. 2 Kings 15.19. and 29 ver. Execution of Judgment is already begun, and therefore O Iudah keep distance from Ephrai[illegible: 1 letter].

Greatly confounded and disappointed of their hopes, as thou O Iudah wouldest prevent this shame, fly the society of these Idolaters.

What they made their confidence shall be their shame, their own Idols cannot help them, but their idolatry shall surely undo them. Their Idols which they worshipt and depended on shall be their shame and confusion, for thy God O Iudah, hath cursed such people. Confounded be all they that serve graven Images, that boast themselves of Idols, Psal. 97.7. if Israel do, yet O Iudah do not thou so.

II. The Ungodliness of Israel. Its Punishment, and Final Deliverance - Hosea 4-14

The spiritual adultery of Israel, with its consequences, which the prophet has exposed in the first part, and chiefly in a symbolical mode, is more elaborately detailed here, not only with regard to its true nature, viz., the religious apostasy and moral depravity which prevailed throughout the ten tribes, but also in its inevitable consequences, viz., the destruction of the kingdom and rejection of the people; and this is done with a repeated side-glance at Judah. To this there is appended a solemn appeal to return to the Lord, and a promise that the Lord will have compassion upon the penitent, and renew His covenant of grace with them.

The Depravity of Israel, and Its Exposure to Punishment - Hosea 4-6:3

The first section, in which the prophet demonstrates the necessity for judgment, by exposing the sins and follies of Israel, is divided into two parts by the similar openings, “Hear the word of the Lord” in Hos 4:1, and “Hear ye this” in Hos 5:1. The distinction between the two halves is, that in ch. 4 the reproof of their sins passes from Israel as a whole, to the sins of the priests in particular; whilst in Hos 5:1-15 it passes from the ruin of the priesthood to the depravity of the whole nation, and announces the judgment of devastation upon Ephraim, and then closes in Hos 6:1-3 with a command to return to the Lord. The contents of the two chapters, however, are so arranged, that it is difficult to divide them into strophes.

The Sins of Israel and the Visitation of God - Hosea 4

Hos 4:1-5 form the first strophe, and contain, so to speak, the theme and the sum and substance of the whole of the following threatening of punishment and judgment. Hos 4:1. “Hear the word of Jehovah, ye sons of Israel! for Jehovah has a controversy with the inhabitants of the land; for there is no truth, and no love, and no knowledge of God in the land.” Israel of the ten tribes is here addressed, as Hos 4:15 clearly shows. The Lord has a controversy with it, has to accuse and judge it (cf. Mic 6:2), because truth, love, and the knowledge of God have vanished from the land. 'Emeth and chesed are frequently associated, not merely as divine attributes, but also as human virtues. They are used here in the latter sense, as in Pro 3:3. “There is no 'ĕmeth, i.e., no truthfulness, either in speech or action, no one trusting another any more” (cf. Jer 9:3-4). Chesed is not human love generally, but love to inferiors, and to those who need help or compassionate love. Truth and love are mutually conditions, the one of the other. “Truth cannot be sustained without mercy; and mercy without truth makes men negligent; so that the one ought to be mingled with the other” (Jerome). They both have their roots in the knowledge of God, of which they are the fruit (Jer 22:16; Isa 11:9); for the knowledge of God is not merely “an acquaintance with His nature and will” (Hitzig), but knowledge of the love, faithfulness, and compassion of God, resting upon the experience of the heart. Such knowledge not only produces fear of God, but also love and truthfulness towards brethren (cf. Eph 4:32; Col 3:12.). Where this is wanting, injustice gains the upper hand.

Hos 4:2 “Swearing, and lying, and murdering, and stealing, and committing adultery; they break in, and blood reaches to blood.” The enumeration of the prevailing sins and crimes commences with infin. absoll., to set forth the acts referred to as such with the greater emphasis. 'Alâh, to swear, in combination with kichēsh, signifies false swearing (= אלוה שׁוא in Hos 10:4; compare the similar passage in Jer 7:9); but we must not on that account take kichēsh as subordinate to 'âlâh, or connect them together, so as to form one idea. Swearing refers to the breach of the second commandment, stealing to that of the eighth; and the infinitives which follow enumerate the sins against the fifth, the seventh, and the sixth commandments. With pârâtsū the address passes into the finite tense (Luther follows the lxx and Vulg., and connects it with what precedes; but this is a mistake). The perfects, pârâtsū and nâgâ‛ū, are not preterites, but express a completed act, reaching from the past into the present. Pârats to tear, to break, signifies in this instance a violent breaking in upon others, for the purpose of robbery and murder, “grassari as פריצים, i.e., as murderers and robbers” (Hitzig), whereby one bloody deed immediately followed another (Eze 18:10). Dâmı̄m: blood shed with violence, a bloody deed, a capital crime.

Hos 4:3

These crimes bring the land to ruin. Hos 4:3. “Therefore the land mourns, and every dweller therein, of beasts of the field and birds of the heaven, wastes away; and even the fishes of the sea perish.” These words affirm not only that the inanimate creation suffers in consequence of the sins and crimes of men, but that the moral depravity of men causes the physical destruction of all other creatures. As God has given to man the dominion over all beasts, and over all the earth, that he may use it for the glory of God; so does He punish the wickedness of men by pestilences, or by the devastation of the earth. The mourning of the earth and the wasting away of the animals are the natural result of the want of rain and the great drought that ensues, such as was the case in the time of Ahab throughout the kingdom of the ten tribes (1Ki 17:18), and judging from Amo 1:2; Amo 8:8, may have occurred repeatedly with the continued idolatry of the people. The verbs are not futures, in which case the punishment would be only threatened, but aorists, expressing what has already happened, and will continue still. כּל־יושׁב בּהּ (every dweller therein): these are not the men, but the animals, as the further definition בּחיּה וגו shows. ב is used in the enumeration of the individuals, as in Gen 7:21; Gen 9:10. The fishes are mentioned last, and introduced with the emphasizing וגם, to show that the drought would prevail to such an extent, that even lakes and other waters would be dried up. האסף, to be collected, to be taken away, to disappear or perish, as in Isa 16:10; Isa 60:20; Jer 48:33.

Hos 4:4

Notwithstanding the outburst of the divine judgments, the people prove themselves to be incorrigible in their sins. Hos 4:4. “Only let no man reason, and let no man punish; yet thy people are like priest-strivers.” אך is to be explained from the tacit antithesis, that with much depravity there would be much to punish; but this would be useless. The first clause contains a desperatae nequitiae argumentum. The notion that the second 'ı̄sh is to be taken as an object, is decidedly to be rejected, since it cannot be defended either from the expression אישׁ בּאישׁ in Isa 3:5, or by referring to Amo 2:15, and does not yield any meaning at all in harmony with the second half of the verse. For there is no need to prove that it does not mean, “Every one who has a priest blames the priest instead of himself when any misfortune happens to him,” as Hitzig supposes, since עם signifies the nation, and not an individual. ועמּך is attached adversatively, giving the reason for the previous thought in the sense of “since thy people,” or simply “thy people are surely like those who dispute with the priest.” The unusual expression, priest-disputers, equivalent to quarrellers with the priest, an analogous expression to boundary-movers in Hos 5:10, may be explained, as Luther, and Grotius, and others suppose, from the law laid down in Deu 17:12-13, according to which every law-suit was to be ultimately decided by the priest and judge as the supreme tribunal, and in which, whoever presumes to resist the verdict of this tribunal, is threatened with the punishment of death. The meaning is, that the nation resembled those who are described in the law as rebels against the priest (Hengstenberg, Dissertations on Pentateuch, vol. 1. p. 112, translation). The suffix “thy nation” does not refer to the prophet, but to the sons of Israel, the sum total of whom constituted their nation, which is directly addressed in the following verse.

Hos 4:5 “And so wilt thou stumble by day, and the prophet with thee will also stumble by night, and I will destroy thy mother.” Kâshal is not used here with reference to the sin, as Simson supposes, but for the punishment, and signifies to fall, in the sense of to perish, as in Hos 14:2; Isa 31:3, etc. היּום is not to-day, or in the day when the punishment shall fall, but “by day,” interdiu, on account of the antithesis לילה, as in Neh 4:16. נביא, used without an article in the most indefinite generality, refers to false prophets - not of Baal, however, but of Jehovah as worshipped under the image of a calf - who practised prophesying as a trade, and judging from 1Ki 22:6, were very numerous in the kingdom of Israel. The declaration that the people should fall by day and the prophets by night, does not warrant our interpreting the day and night allegorically, the former as the time when the way of right is visible, and the latter as the time when the way is hidden or obscured; but according to the parallelism of the clauses, it is to be understood as signifying that the people and the prophets would fall at all times, by night and by day. “There would be no time free from the slaughter, either of individuals in the nation at large, or of false prophets” (Rosenmüller). In the second half of the verse, the destruction of the whole nation and kingdom is announced ('ēm is the whole nation, as in Hos 2:2; Heb 4:1).

Hos 4:6

This thought is carried out still further in the second strophe, Hos 4:6-10. Hos 4:6. “My nation is destroyed for lack of knowledge; for thou, the knowledge hast thou rejected, and so do I reject thee from being a priest to me. Thou didst forget the law of thy God; thy sons will I also forget.” The speaker is Jehovah: my nation, that is to say, the nation of Jehovah. This nation perishes for lack of the knowledge of God and His salvation. Hadda‛ath (the knowledge) with the definite article points back to da‛ath Elōhı̄m (knowledge of God) in Hos 4:1. This knowledge Israel might have drawn from the law, in which God had revealed His counsel and will (Deu 30:15), but it would not. It rejected the knowledge and forgot the law of its God, and would be rejected and forgotten by God in consequence. In 'attâh (thou) it is not the priests who are addressed - the custodians of the law and promoters of divine knowledge in the nation - but the whole nation of the ten tribes which adhered to the image-worship set up by Jeroboam, with its illegal priesthood (1Ki 12:26-33), in spite of all the divine threats and judgments, through which one dynasty after another was destroyed, and would not desist from this sin of Jeroboam. The Lord would therefore reject it from being priest, i.e., would deprive it of the privilege of being a priestly nation (Exo 19:6), would strip it of the privilege of being a priestly nation (Exo 19:6), would strip it of its priestly rank, and make it like the heathen. According to Olshausen (Heb. Gram. p. 179), the anomalous form אמאסאך is only a copyist’s error for אמאסך; but Ewald (§247, e) regards it as an Aramaean pausal form. “Thy sons,” the children of the national community, regarded as a mother, are the individual members of the nation.

Hos 4:7 “The more they increased, the more they sinned against me; their glory will I change into shame.” כּרבּם, “according to their becoming great,” does not refer to the increase of the population only (Hos 9:11), but also to its growing into a powerful nation, to the increase of its wealth and prosperity, in consequence of which the population multiplied. The progressive increase of the greatness of the nation was only attended by increasing sin. As the nation attributed to its own idols the blessings upon which its prosperity was founded, and by which it was promoted (cf. Hos 2:7), and looked upon them as the fruit and reward of its worship, it was strengthened in this delusion by increasing prosperity, and more and more estranged from the living God. The Lord would therefore turn the glory of Ephraim, i.e., its greatness or wealth, into shame. כּבודם is probably chosen on account of its assonance with כּרבּם. For the fact itself, compare Hos 2:3, Hos 2:9-11.

Hos 4:8 “The sin of my people they eat, and after their transgression do they lift up their soul.” The reproof advances from the sin of the whole nation to the sin of the priesthood. For it is evident that this is intended, not only from the contents of the present verse, but still more from the commencement of the next. Chatta'th ‛ammı̄ (the sin of my people) is the sin-offering of the people, the flesh of which the priests were commanded to eat, to wipe away the sin of the people (see Lev 6:26, and the remarks upon this law at Lev 10:17). The fulfilment of this command, however, became a sin on the part of the priests, from the fact that they directed their soul, i.e., their longing desire, to the transgression of the people; in other words, that they wished the sins of the people to be increased, in order that they might receive a good supply of sacrificial meat to eat. The prophet evidently uses the word chattâ'th, which signifies both sin and sin-offering, in a double sense, and intends to designate the eating of the flesh of the sin-offering as eating or swallowing the sin of the people. נשׂא נפשׁ אל, to lift up or direct the soul after anything, i.e., to cherish a longing for it, as in Deu 24:15, etc. The singular suffix attached to naphshō (his soul) is to be taken distributively: “(they) every one his soul.”It is evident from this verse, that the sacrificial worship was maintained in the kingdom of Israel according to the ritual of the Mosaic law, and that the Israelitish priests were still in possession of the rights conferred by the Pentateuch upon Levitical priests.

Hos 4:9 “Therefore it will happen as to the people so to the priest; and I will visit his ways upon him, and I repay to him his doing.” Since the priests had abused their office for the purpose of filling their own bellies, they would perish along with the nation. The suffixes in the last clauses refer to the priest, although the retribution threatened would fall upon the people also, since it would happen to the priest as to the people. This explains the fact that in Hos 4:10 the first clause still applies to the priest; whereas in the second clause the prophecy once more embraces the entire nation.

Hos 4:10 “They will eat, and not be satisfied; they commit whoredom, and do not increase: for they have left off taking heed to Jehovah.” The first clause, which still refers to the priests on account of the evident retrospect in ואכלוּ to יאכלוּ in Hos 4:8, is taken from the threat in Lev 26:16. The following word hiznū, to practise whoredom (with the meaning of the kal intensified as in Lev 26:18, not to seduce to whoredom), refers to the whole nation, and is to be taken in its literal sense, as the antithesis לא יפרצוּ requires. Pârats, to spread out, to increase in number, as in Exo 1:12 and Gen 28:14. In the last clause  Lשׁמר  belongs to Jehovah: they have given up keeping Jehovah, i.e., giving heed to Him (cf. Zec 11:11). This applies to the priests as well as to the people. Therefore God withdraws His blessing from both, so that those who eat are not satisfied, and those who commit whoredom do not increase.

Hos 4:11-12

The allusion to whoredom leads to the description of the idolatrous conduct of the people in the third strophe, Hos 4:11-14, which is introduced with a general sentence. Hos 4:11. “Whoring and wine and new wine take away the heart (the understanding”). Zenūth is licentiousness in the literal sense of the word, which is always connected with debauchery. What is true of this, namely, that it weakens the mental power, shows itself in the folly of idolatry into which the nation has fallen. Hos 4:12. “My nation asks its wood, and its stick prophesies to it: for a spirit of whoredom has seduced, and they go away whoring from under their God.” שׁאל בּעצו is formed after בּיהוה, to ask for a divine revelation of the idols made of wood (Jer 10:3; Hab 2:19), namely, the teraphim (cf. Hos 3:4, and Eze 21:26). This reproof is strengthened by the antithesis my nation, i.e., the nation of Jehovah, the living God, and its wood, the wood made into idols by the people. The next clause, “and its stick is showing it,” sc. future events (higgı̄d as in Isa 41:22-23, etc.), is supposed by Cyril of Alexandria to refer to the practice of rhabdomancy, which he calls an invention of the Chaldaeans, and describes as consisting in this, that two rods were held upright, and then allowed to fall while forms of incantation were being uttered; and the oracle was inferred from the way in which they fell, whether forwards or backwards, to the right or to the left. The course pursued was probably similar to that connected with the use of the wishing rods.According to Herod. iv. 67, this kind of soothsaying was very common among the Scythians (see at Eze 21:26). Another description of rhabdomancy is described by Abarbanel, according to Maimonides and Moses Mikkoz: cf. Marck and Rosenmüller on this passage.

The people do this because a spirit of whoredom has besotted them.

By rūăch zenūnı̄m the whoredom is represented as a demoniacal power, which has seized upon the nation. Zenūnı̄m probably includes both carnal and spiritual whoredom, since idolatry, especially the Asherah-worship, was connected with gross licentiousness. The missing object to התעה may easily be supplied from the context. זנה מתּחת אל, which differs from זנה מאחרי (Hos 1:2), signifies “to whore away from under God,” i.e., so as to withdraw from subjection to God.

Hos 4:13

This whoredom is still further explained in the next verse. Hos 4:13. “They sacrifice upon the tops of the mountains, and upon the hills they burn incense, under oak and poplar and terebinth, for their shadow is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery.” Mountain-tops and hills were favourite places for idolatrous worship; because men thought, that there they were nearer to heaven and to the deity (see at Deu 12:2). From a comparison of these and other passages, e.g., Jer 2:20 and Jer 3:6, it is evident that the following words, “under oak,” etc., are not to be understood as signifying that trees standing by themselves upon mountains and hills were selected as places for idolatrous worship; but that, in addition to mountains and hills, green shady trees in the plains and valleys were also chosen for this purpose. By the enumeration of the oak, the poplar (lı̄bhneh, the white poplar according to the Sept. in loc. and the Vulg. at Gen 37:30, or the storax-tree, as the lxx render it at Gen 37:30), and the terebinth, the frequent expression “under every green tree” (Deu 12:2; 1Ki 14:23; Jer 2:20; Jer 3:6) is individualized. Such trees were selected because they gave a good shade, and in the burning lands of the East a shady place fills the mind with sacred awe. על־כּן, therefore, on that account, i.e., not because the shadow of the trees invites to it, but because the places for idolatrous worship erected on every hand presented an opportunity for it; therefore the daughters and daughters-in-law carried on prostitution there. The worship of the Canaanitish and Babylonian goddess of nature was associated with prostitution, and with the giving up of young girls and women (compare Movers, Phönizier, i. pp. 583, 595ff.).

Hos 4:14 “I will not visit it upon your daughters that they commit whoredom, nor upon your daughters-in-law that they commit adultery; for they themselves go aside with harlots, and with holy maidens do they sacrifice: and the nation that does not see is ruined.” God would not punish the daughters and daughters-in-law for their whoredom, because the elder ones did still worse. “So great was the number of fornications, that all punishment ceased, in despair of any amendment” (Jerome). With כּי הם God turns away from the reckless nation, as unworthy of being further addressed or exhorted, in righteous indignation at such presumptuous sinning, and proceed to speak about it in the third person: for “they (the fathers and husbands, not 'the priest,' as Simson supposes, since there is no allusion to them here) go,” etc. פּרד, piel in an intransitive sense, to separate one’s self, to go aside for the purpose of being alone with the harlots. Sacrificing with the qedēshōth, i.e., with prostitutes, or Hetairai (see at Gen 38:14), may have taken its rise in the prevailing custom, viz., that fathers of families came with their wives to offer yearly sacrifices, and the wives shared in the sacrificial meals (1Sa 1:3.). Coming to the altar with Hetairai instead of their own wives, was the climax of shameless licentiousness. A nation that had sunk so low and had lost all perception must perish. לבט = Arab. lbṭ: to throw to the earth; or in the niphal, to cast headlong into destruction (Pro 10:8, Pro 10:10).

Hos 4:15

A different turn is now given to the prophecy, viz., that if Israel would not desist from idolatry, Judah ought to beware of participating in the guilt of Israel; and with this the fourth strophe (Hos 4:15-19) is introduced, containing the announcement of the inevitable destruction of the kingdom of the ten tribes. Hos 4:15. “If thou commit whoredom, O Israel, let not Judah offend! Come ye not to Gilgal, go not up to Bethaven, and swear ye not by the life of Jehovah.” אשׁם, to render one’s self guilty by participating in the whoredom, i.e., the idolatry, of Israel. This was done by making pilgrimages to the places of idolatrous worship in that kingdom, viz., to Gilgal, i.e., not the Gilgal in the valley of the Jordan, but the northern Gilgal upon the mountains, which has been preserved in the village of Jiljilia to the south-west of Silo (Seilun; see at Deu 11:30 and Jos 8:35). In the time of Elijah and Elisha it was the seat of a school of the prophets (2Ki 2:1; 2Ki 4:38); but it was afterwards chosen as the seat of one form of idolatrous worship, the origin and nature of which are unknown (compare Hos 9:15; Hos 12:12; Amo 4:4; Amo 5:5). Bethaven is not the place of that name mentioned in Jos 7:2, which was situated to the south-east of Bethel; but, as Amo 4:4 and Amo 5:5 clearly show, a name which Hosea adopted from Amo 5:5 for Bethel (the present Beitin), to show that Bethel, the house of God, had become Bethaven, a house of idols, through the setting up of the golden calf there (1Ki 12:29). Swearing by the name of Jehovah was commanded in the law (Deu 6:13; Deu 10:20; compare Jer 4:2); but this oath was to have its roots in the fear of Jehovah, to be simply an emanation of His worship. The worshippers of idols, therefore, were not to take it into their mouths. The command not to swear by the life of Jehovah is connected with the previous warnings. Going to Gilgal to worship idols, and swearing by Jehovah, cannot go together. The confession of Jehovah in the mouth of an idolater is hypocrisy, pretended piety, which is more dangerous than open ungodliness, because it lulls the conscience to sleep.

Hos 4:16

The reason for this warning is given in Hos 4:16., viz., the punishment which will fall upon Israel. Hos 4:16. “For Israel has become refractory like a refractory cow; now will Jehovah feed them like a lamb in a wide field.” סורר, unmanageable, refractory (Deu 21:18, cf. Zec 7:11). As Israel would not submit to the yoke of the divine law, it should have what it desired. God would feed it like a lamb, which being in a wide field becomes the prey of wolves and wild beasts, i.e., He would give it up to the freedom of banishment and dispersion among the nations.

Hos 4:17 “Ephraim is joined to idols, let it alone.” חבוּר עצבּים, bound up with idols, so that it cannot give them up. Ephraim, the most powerful of the ten tribes, is frequently used in the loftier style of the prophets for Israel of the ten tribes. הנּח־לו, as in 2Sa 16:11; 2Ki 23:18, let him do as he likes, or remain as he is. Every attempt to bring the nation away from its idolatry is vain. The expression hannach-lō does not necessitate the assumption, however, that these words of Jehovah are addressed to the prophets. They are taken from the language of ordinary life, and simply mean: it may continue in its idolatry, the punishment will not long be delayed.

Hos 4:18-19 “Their drinking has degenerated; whoring they have committed whoredom; their shields have loved, loved shame. Hos 4:19. The wind has wrapt it up in its wings, so that they are put to shame because of their sacrifices.” סר from סוּר, to fall off, degenerate, as in Jer 2:21. סבא is probably strong, intoxicating wine (cf. Isa 1:22; Nah 1:10); here it signifies the effect of this wine, viz., intoxication. Others take sâr in the usual sense of departing, after 1Sa 1:14, and understand the sentence conditionally: “when their intoxication is gone, they commit whoredom.” But Hitzig has very properly object to this, that it is intoxication which leads to licentiousness, and not temperance. Moreover, the strengthening of hisnū by the inf. abs. is not in harmony with this explanation. The hiphil hiznâh is used in an emphatic sense, as in Hos 4:10. The meaning of the last half of the verse is also a disputed point, more especially on account of the word הבוּ, which only occurs here, and which can only be the imperative of יהב (הבוּ for הבוּ), or a contraction of אהבוּ. All other explanations are arbitrary. But we are precluded from taking the word as an imperative by קלון, which altogether confuses the sense, if we adopt the rendering “their shields love 'Give ye' - shame.” We therefore prefer taking הבוּ as a contraction of אהבוּ, and אהבוּ הבוּ as a construction resembling the pealal form, in which the latter part of the fully formed verb is repeated, with the verbal person as an independent form (Ewald, §120), viz., “their shields loved, loved shame,” which yields a perfectly suitable thought. The princes are figuratively represented as shields, as in Ps. 47:10, as the supporters and protectors of the state. They love shame, inasmuch as they love the sin which brings shame. This shame will inevitably burst upon the kingdom. The tempest has already seized upon the people, or wrapt them up with its wings (cf. Psa 18:11; Psa 104:3), and will carry them away (Isa 57:13). צרר, literally to bind together, hence to lay hold of, wrap up. Rūăch, the wind, or tempest, is a figurative term denoting destruction, like רוּח קדים in Hos 13:15 and Eze 5:3-4. אותהּ refers to Ephraim represented as a woman, like the suffix attached to מגנּיה in Hos 4:18. יבשׁוּ מזּבחותם, to be put to shame on account of their sacrifices, i.e., to be deceived in their confidence in their idols (bōsh with min as in Hos 10:6; Jer 2:36; Jer 12:13, etc.), or to discover that the sacrifices which they offered to Jehovah, whilst their heart was attached to the idols, did not save from ruin. The plural formation זבחות for זבחים only occurs here, but it has many analogies in its favour, and does not warrant our altering the reading into מזבּחותם, after the Sept. ἐκ τῶν θυσιατηρίων, as Hitzig proposes; whilst the inadmissibility of this proposal is sufficiently demonstrated by the fact that there is nothing to justify the omission of the indispensable מן, and the cases which Hitzig cites as instances in which min is omitted (viz., Zec 14:10; Psa 68:14, and Deu 23:11) are based upon a false interpretation.

The Sinfulness of Israel. (b. c. 758.)

1 Hear the word of the Lord , ye children of Israel: for the Lord hath a controversy with the inhabitants of the land, because there is no truth, nor mercy, nor knowledge of God in the land. 2 By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood. 3 Therefore shall the land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of heaven; yea, the fishes of the sea also shall be taken away. 4 Yet let no man strive, nor reprove another: for thy people are as they that strive with the priest. 5 Therefore shalt thou fall in the day, and the prophet also shall fall with thee in the night, and I will destroy thy mother.

Here is, I. The court set, and both attendance and attention demanded: "Hear the word of the Lord, you children of Israel, for to you is the word of this conviction sent, whether you will hear or whether you will forbear." Whom may God expect to give him a fair hearing, and take from him a fair warning, but the children of Israel, his own professing people? Yea, they will be ready enough to hear when God speaks comfortably to them; but are they willing to hear when he has a controversy with them? Yes, they must hear him when he pleads against them, when he has something to lay to their charge: The Lord has a controversy with the inhabitants of the land, of this land, of this holy land. Note, Sin is the great mischief-maker; it sows discord between God and Israel. God sees sin in his own people, and a good action he has against them for it. Some more particular actions lie against his own people, which do not lie against other sinners. He has a controversy with them for breaking covenant with him, for bringing a reproach upon him, and for an ungrateful return to him for his favours. God's controversy will be pleaded, pleaded by the judgments of his mouth before they are pleaded by the judgments of his hand, that he may be justified in all he does and may make it appear that he desires not the death of sinners; and God's pleadings ought to be attended to, for, sooner or later, they shall have a hearing.

II. The indictment read, by which the whole nation stands charged with crimes of a heinous nature, by which God is highly provoked. 1. They are charged with national omissions of the most important duties: There is no truth nor mercy, neither justice nor charity, these most weighty matters of the law, as our Saviour accounts them (Matt. xxiii. 23), judgment, mercy, and faith. The generality of the people seemed to have no sense at all of the thing called honesty; they made no conscience of what they said and did, though ever so contrary to the truth and injurious to their neighbour. Much less had they any sense of mercy, or any obligation they were under to pity and help the poor. And it is not strange that there is no truth and mercy when there is no knowledge of God in the land. What good can be expected where there is no knowledge of God? It was the privilege of that land that in Israel God was made known, and his name was great, which was an aggravation of their sin, that they did not know him, Ps. lxxvi. 1. 2. Hence follows national commissions of the most enormous sins against both the first and second table, for they had no regard at all to either. Swearing, and lying, and killing, and stealing, and committing adultery, against the third, ninth, sixth, eighth, and seventh commandments, were to be found in all corners of the land, and among all orders and degrees of men among them, v. 2. The corruption was universal; what good people there were among them were either lost or hid, or they hid themselves. By these they break out, that is, they transgress all bounds of reason and conscience, and the divine law; they have exceeded (Job xxxvi. 9); they have been overmuch wicked (Eccl. vii. 17); they suffer their corruptions to break out; they themselves break over, and break through, all that stands in their way and would stop them in their sinful career, as water overflows the banks. Note, Sin is a violent thing and its power exorbitant; when men's hearts are fully set in them to do evil (Eccl. viii. 11) what will be restrained from them? Gen. xi. 6. When they break out thus blood touches blood, that is, abundance of murders are committed in all parts of the country, and, as it were, in a constant series and succession. Cædes aliæ aliis sunt contiguæ—Murders touch murders; a stream of blood runs down among them, even royal blood. It was about this time that there was so much blood shed in grasping at the crown; Shallum slew Zechariah, and Menahem slew Shallum, Pekah slew Pekahiah, and Hoshea slew Pekah; and the like bloody work, it is likely, there was among other contenders, so that the land was polluted with blood (Ps. cvi. 38); it was filled with blood from one end to the other, 2 Kings xxi. 16.

III. Sentence passed upon this guilty and polluted land, v. 3. It shall be utterly destroyed and laid waste. The whole land is infected with sin, and therefore the whole land shall mourn under God's sore judgments, shall sit in mourning, being stripped of all its wealth and beauty. As the valleys are said to shout for joy, and sing, when there are plenty and peace, so here they are said to mourn when by war and famine they are made desolate. The whole land shall be brimstone, and salt, and burning, was as threatened in the law, Deut. xxix. 33. They had broken all God's commandments, and now God threatens to take away all their comforts. The land mourns when there is neither grass for the cattle nor herbs for the service of man; and then every one that dwells therein shall languish for want of nice food to support a wasting life, and fret for want of the usual dainties for delight. The beasts of the field will languish, Jer. xiv. 5, 6. Nay, the destruction of the fruits of the earth shall be so great that there shall not be picking for the fowls of the air, to keep them alive; they shall suffer with man, and their dying, or growing lean, will be a punishment to those who used to have their tables replenished with wild-fowl. Nay, the fishes of the sea shall be taken away, or gathered together, that they may go away in shoals to some other coast, and then the fishing trade will be worth nothing. This desolation shall be in that respect more general than that by Noah's flood, for that did not affect the fishes of the sea, but this shall. It was part of one of the plagues of Egypt that he slew their fish (Ps. cv. 29); when the waters are dried the fish die, Isa. l. 2; Zeph. i. 2, 3. Note, When man becomes disobedient to God, it is just that the inferior creatures should be made unserviceable to man. Oh what reason have we to admire God's patience and mercy to our land, that though there is in it so much swearing, and lying, and killing, and stealing, and adultery, yet there is plenty of flesh, and fish, and fowl, on our tables!

IV. An order of court that no pains should be taken with the condemned criminal to bring him to repentance, with the reason for that order. Observe, 1. The order itself (v. 4): Yet let no man strive nor reprove another; let no means be used to reduce and reclaim them; let their physicians give them up as desperate and past cure. It intimates that as long as there is any hope we ought to reprove sinners for their sins; it is a duty we owe to one another to give and to take reproofs; it was one of the laws of Moses (Lev. xix. 17), Thou shalt in any wise rebuke thy neighbour; it is an instance of brotherly love. Sometimes there is need to rebuke sharply, not only to reprove, but to strive, so loth are men to part with their sins. But it is a sign that persons and people are abandoned to ruin when God says, Let them not be reproved. Yet this is to be understood as God's commands sometimes to the prophets not to pray for them, notwithstanding which they did pray for them; but the meaning is, They are so hardened in sin, and so ripened for ruin, that it will be to little purpose either to deal with them or to deal with God for them. Note, It bodes ill to a people when reprovers are silenced, and when those who should witness against the sins of the times, retire into a corner, and give up the cause. See 2 Chron. xxv. 16. 2. The reasons of this order. Let them not reprove one another; for, (1.) They are determined to go on in sin, and no reproofs will cure them of that: Thy people are as those that strive with the priests; they have grown so very impudent in sin, so very insolent, and impatient of reproof, that they will fly in the face even of a priest himself if he should but give them the least check, without any regard to his character and office; and how then can it be thought that they should take a reproof from a private person? Note, Those sinners have their hearts wickedly hardened who quarrel with their ministers for dealing faithfully with them; and those who rebel against ministerial reproof, which is an ordinance of God for their reformation, have forfeited the benefit of brotherly reproof too. Perhaps this may refer to the late wickedness of Joash king of Judah, and his people, who stoned Zechariah, the son of Jehoiada, for delivering them a message from God, 2 Chron. xxiv. 21. He was a priest; with him they strove when he was officiating between the temple and the altar; and Dr. Lightfoot thinks the prophet had an eye to his case when he spoke (v. 2) of blood touching blood; the blood of the sacrificer was mingled with the blood of the sacrifice, That, says he, was the apex of their wickedness—thence their ruin was to be dated (Matt. xxiii. 35), as this is of their incorrigibleness, that they are as those who strive with the priest, therefore let no man reprove them; for, (2.) God also is determined to proceed in their ruin (v. 5): "Therefore, because thou wilt take no reproof, no advice, thou shalt fall, and it is in vain for any to think of preventing it, for the decree has gone forth. Thou shalt stumble and fall in the day, and the prophet, the false prophet that flattered and seduced thee, shall fall with thee in the night; both thou and thy prophet shall fall night and day, shall be continually falling into one calamity or other; the darkness of the night shall not help to cover thee from trouble nor the light of the day help thee to flee from it." The prophets are blind leaders and the people blind followers; and to the blind day and night are alike, so that whether it be day or night both shall fall together into the ditch. "Thou shalt fall in the day, when thy fall is least feared by thyself and thou art very secure; and in the day, when it will be seen and observed by others, and turn most to thy shame; and the prophet shall fall in the night, when to himself it will be most terrible." Note, The ruin of those who have helped to ruin others will, in a special manner, be intolerable. And did the children think that when they were in danger of falling their mother would help them? It shall be in vain to expect it, for I will destroy thy mother, Samaria, the mother-city, the whole state, or kingdom, which is as a mother to every part. It shall all be made silent. Note, When all are involved in guilt nothing less can be expected than that all should be involved in ruin.

Grounds of God's Controversy with Israel; The Sins of the Priests and People. (b. c.  758.)

6 My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. 7 As they were increased, so they sinned against me: therefore will I change their glory into shame. 8 They eat up the sin of my people, and they set their heart on their iniquity. 9 And there shall be, like people, like priest: and I will punish them for their ways, and reward them their doings. 10 For they shall eat, and not have enough: they shall commit whoredom, and shall not increase: because they have left off to take heed to the Lord . 11 Whoredom and wine and new wine take away the heart.

God is here proceeding in his controversy both with the priests and with the people. The people were as those that strove with the priests (v. 4) when they had priests that did their duty; but the generality of them lived in the neglect of their duty, and here is a word for those priests, and for the people that love to have it so, Jer. v. 31. And it is observable here how the punishment answers to the sin, and how, for the justifying of his own proceedings, God sets the one over-against the other.

I. The people strove with the priests that should have taught them the knowledge of God; justly therefore were they destroyed for lack of knowledge, v. 6. Note, Those that rebel against the light can expect no other than to perish in the dark. Or it is a charge upon the priests, who should have been still teaching the people knowledge (Eccl. xii. 9), but they did not, or did it in such a manner that it was as if they had not done it at all, so there was no knowledge of God in the land; and because there was no vision, or none to any purpose, the people perished, Prov. xxix. 18. Note, Ignorance is so far from being the mother of devotion that it is the mother of destruction; lack of knowledge is ruining to any person or people. They are my people that are thus destroyed; their relation to God as his people aggravates both their sin in not taking pains to get the knowledge of that God whose command they were under and with whom they were taken into covenant, and likewise the sin of those who should have taught them; God set his children to school to them, and they never minded them nor took any pains with them.

II. Both priests and people rejected knowledge; and justly therefore will God reject them. The reason why the people did not learn, and the priests did not teach, was not because they had not the light, but because they hated it—not because they had not ways of coming to the knowledge of God and of communicating it, but because they had no heart to it; they rejected it. They desired not the knowledge of God's ways, but put it from them, and shut their eyes against the light; and therefore "I will also reject thee; I will refuse to take cognizance of thee and to own thee; you will not know me, but bid me depart; I will therefore say, Depart from me, I know you not. Thou shalt be no priest to me." 1. The priests shall be no longer admitted to the privileges, or employed in the services, of the priesthood, nor shall they ever be received again, as we find, Ezek. xliv. 13. Note, Ministers that reject knowledge, that are grossly ignorant and scandalous, ought not to be owned as ministers; but that which they seem to have should be taken away, Luke viii. 18. 2. The people shall be no longer as they have been, a kingdom of priests, a royal priesthood, Exod. xix. 6. God's people, by rejecting knowledge, forfeit their honour and profane their own crown.

III. They forgot the law of God, neither desired nor endeavoured to retain it in mind, nor to transmit the remembrance of it to their posterity, and therefore justly will God forget them and their children, the people's children; they did not educate them, as they ought to have done, in the knowledge of God and their duty to him, and therefore God will disown them, as not in covenant with him. Note, If parents do not teach their children, when they are young, to remember their Creator, they cannot expect that their Creator should remember them. Or it may be meant of the priests' children; they shall not succeed them in the priests' office, but shall be reduced to poverty, as is threatened against Eli's house, 1 Sam. ii. 20.

IV. They dishonoured God with that which was their honour, and justly therefore will God strip them of it, v. 7. It was their honour that they were increased in number, wealth, power, and dignity. The beginning of their nation was small, but in process of time it greatly increased, and grew very considerable; the family of the priests increased wonderfully. But, as they were increased, so they sinned against God. The more populous the nation grew, the more sin was committed and the more profane they were; their wealth, honour, and power, did but make them the more daring in sin. Therefore, says God, will I change their glory into shame. Are their numbers their glory? God will diminish them and make them few. Is their wealth their glory? God will impoverish them and bring them low; so that they shall themselves be ashamed of that which they gloried in. Their priests shall be made contemptible and base, Mal. ii. 9. Note, That which is our honour, if we dishonour God with it, will sooner or later be turned into shame to us: for those that despise God shall be lightly esteemed, 1 Sam. ii. 30.

V. The priests ate up the sin of God's people, and therefore they shall eat and not have enough. 1. They abused the maintenance that was allowed to the priests, to the priests of the house of Aaron, by the law of God, and to the mock-priests of the calves by their constitution (v. 8): They eat up the sin of my people, that is, their sin-offerings. If it be meant of the priests of the calves, it intimates their seizing that which they had no right to; they usurped the revenues of the priests, though they were no priests. If it be meant of those who were legal priests, it intimates their greediness of the profits and perquisites of their office, when they took no care at all to do the duty of it. They feasted upon their part of the offerings of the Lord, but forgot the work for which they were so well paid. They set their heart upon the people's iniquities; they lifted up their soul to them, that is, they were glad then people did commit iniquity, that they might be obliged to bring an offering to make atonement for it, which they should have their share of; the more sins the more sacrifices, and therefore they cared not how much sin people were guilty of. Instead of warning the people against sin, from the consideration of the sacrifices, which showed them what an offence sin was to God, since it needed such an expiation, they emboldened and encouraged the people to sin, since an atonement might be made at so small an expense. Thus they glutted themselves upon the sins of the people, and helped to keep up that which they should have beaten down. Note, It is a very wicked thing to be well pleased with the sins of others because, in some way or other, they may turn to our advantage. 2. God will therefore deny them his blessing upon their maintenance (v. 10): They shall eat and not have enough. Though they have great plenty by the abundance of offerings that are brought in, yet they shall have no satisfaction in it. Either their food shall yield no good nourishment or their greedy appetites shall not be satisfied with it. Note, What is unlawfully gained cannot be comfortably used; no, nor that which is inordinately coveted; it is just that the desires which are insatiable should always be unsatisfied, and that those should never have enough who never know when they have enough. See Mic. vi. 14; Hag. i. 6.

VI. The more they increased the more they sinned (v. 7), and therefore though they commit whoredom, though they take the most wicked methods to multiply their people, yet they shall not increase. Though they have many wives and concubines, as Solomon had, yet they shall not have their families built up thereby in a numerous progeny, any more than he had. Note, Those that hope any way to increase by unlawful means will be disappointed. And therefore God will thus blast all their projects because they have left off to take heed to the Lord; time was when they had some regard to God, and to his authority over them and interest in them, but they have left it off; they take no heed to his word nor to his providences; they do not eye him in either. They forsake him, so as not to take heed to him; they have apostatized to such a degree that they have no manner of regard to God, but are perfectly without God in the world. Note, Those that leave off to take heed to the Lord leave off all good, and can expect no other than that all good should leave them.

VII. The people and the priests did harden one another in sin; and therefore justly shall they be sharers in the punishment (v. 9): There shall be, like people, like priest. So they were in character; people and priest were both alike ignorant and profane, regardless of God and their duty, and addicted to idolatry: and so they shall be in condition; God will bring judgments upon them, that shall be the destruction both of priest and people; the famine that deprives the people of their meat shall deprive the priests of their meat-offerings, Joel i. 9. It is part of the description of a universal desolation that it shall be as with the people, so with the priest, Isa. xxiv. 2. God's judgments, when they come with commission, will make no difference. Note, Sharers in sin must expect to be sharers in ruin. Thus God will punish them both for their ways, and reward them for their doings. God will cause their doings to return upon them (so the word is); when a sin is committed the sinner thinks it is gone and he shall hear no more of it, but he shall find it called over again, and made to return, either to his humiliation or to his condemnation.

VIII. They indulged themselves in the delights of sense, to hold up their hearts; but they shall find that they take away their hearts (v. 11): Whoredom, and wine, and new wine take away the heart. Some join this with the foregoing words. They have forsaken the Lord, to take heed to whoredom, and wine, and new wine. Or, Because these have taken away their heart. Their sensual pleasures have taken them off from their devotions and drowned all that is good in them. Or we may take it as a distinct sentence, containing a great truth which we see confirmed by every day's experience, that drunkenness and uncleanness are sins which besot and infatuate men, weaken and enfeeble them. They take away both the understanding and the courage.

The Sins of the Priests and the People; Warning to Judah. (b. c. 758.)

12 My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whoredoms hath caused them to err, and they have gone a whoring from under their God. 13 They sacrifice upon the tops of the mountains, and burn incense upon the hills, under oaks and poplars and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery. 14 I will not punish your daughters when they commit whoredom, nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand shall fall. 15 Though thou, Israel, play the harlot, yet let not Judah offend; and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The Lord liveth. 16 For Israel slideth back as a backsliding heifer: now the Lord will feed them as a lamb in a large place. 17 Ephraim is joined to idols: let him alone. 18 Their drink is sour: they have committed whoredom continually: her rulers with shame do love, Give ye. 19 The wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices.

In these verses we have, as before,

I. The sins charged upon the people of Israel, for which God had a controversy with them, and they are,

1. Spiritual whoredom, or idolatry. They have in them a spirit of whoredoms, a strong inclination to that sin; the bent and bias of their hearts are that way; it is their own iniquity; they are carried out towards it with an unaccountable violence, and this causes them to err. Note, The errors and mistakes of the judgment are commonly owing to the corrupt affections; men therefore have a good opinion of sin, because they have a disposition towards it. And having such erroneous notions of idols, and such passionate motions towards them, no marvel that with such a head and such a heart they have gone a whoring from under their God, v. 12. They ought to have been in subjection to him as their head and husband, to have been under his guidance and command, but they revolted from their allegiance, and put themselves under the guidance and protection of false gods. So (v. 15) Israel has played the harlot; their conduct in the worship of their idols was like that of a harlot, wanton and impudent. And (v. 16), Israel slideth back as a backsliding heifer, as an untamed heifer (so some), or as a perverse or refractory one (so others), as a heifer that is turned loose runs madly about the pasture, or, if put under the yoke (which seems rather to be alluded to here), will draw back instead of going forward, will struggle to get her neck out of the yoke and her feet out of the furrow. Thus unruly, ungovernable, untractable, were the people of Israel. They had begun to draw in the yoke of God's ordinances, but they drew back, as children of Belial, that will not endure the yoke; and when the prophets were sent with the goads of reproof, to put them forward, they kicked against the pricks, and ran backwards. The sum of all is (v. 17), Ephraim is joined to idols, is perfectly wedded to them; his affections are glued to them, and his heart is upon them. There are two instances given of their spiritual whoredom, in both which they gave that honour to their idols which is due to God only:—(1.) They consulted them as oracles, and used those arts of divination which they had learned from their idolatrous priests (v. 12): My people ask counsel at their stocks, their wooden gods; they apply to them for advice and direction in what they should do and for information concerning the event. They say to a stock, Thou art my father (Jer. ii. 27); and, if it were indeed a father, it were worthy of this honour; but it was a great affront to God, who was indeed their Father, and whose lively oracles they had among them, with which they had liberty to consult at any time, thus to ask counsel at their stocks. And they expect that their staff should declare to them what course they should take and what the event should be. It is probable that this refers to some wicked methods of divination used among the Gentiles, and which the Jews learned from them, by a piece of wood, or by a staff, like Nebuchadnezzar's divining by his arrows, Ezek. xxi. 21. Note, Those who forsake the oracles of God, to take their measures from the world and the flesh, do in effect but consult with their stocks and their staves. (2.) They offered sacrifice to them as gods, whose favour they wanted and whose wrath they dreaded and deprecated (v. 13): They sacrifice to them, to atone and pacify them, and burn incense to them, to please and gratify them, and hope by both to recommend themselves to them. God had pitched upon the place where he would record his name; but they, having forsaken that, chose places for their irreligious rites which pleased their own fancies; they chose, [1.] High places, upon the tops of the mountains and upon the hills, foolishly imagining that the height of the ground gave them some advantage in their approaches towards heaven. [2.] Shady places, under oaks, and poplars, and elms, because the shadow thereof is pleasant to them, especially in those hot countries, and therefore they thought it was pleasing to their gods; or they fancied that a thick shade befriends contemplation, possesses the mind with something of awe, and therefore is proper for devotion.

2. Corporal whoredom is another crime here charged upon them: They have committed whoredom continually, v. 18. They drove a trade of uncleanness; it was not a single act now and then, but their constant practice, as it is of many that have eyes full of adultery and which cannot cease from that sin, 2 Pet. ii. 14. Now the abominable filthiness and lewdness that was found in Israel is here spoken of, (1.) As a concomitant of their idolatry; their false gods drew them to it; for the devil whom they worshipped, though a spirit, is an unclean spirit. Those that worshipped idols were separated with harlots, and they sacrificed with harlots; for because they liked not to retain God in their knowledge, but dishonoured him, therefore God gave them up to vile affections, by the indulging of which they dishonoured themselves, Rom. i. 24, 28. (2.) As a punishment of it. The men that worshipped idols were separated with harlots that attended the idolatrous rites, as in the worship of Baal-peor, Num. xxv. 1, 2. To punish them for that God gave up their wives and daughters to the like vile affections: They committed whoredom and adultery (v. 13), which could not but be a great grief and reproach to their husbands and parents; for those that are not chaste themselves desire to have their wives and daughters so. But thus they might read their sin in their punishment, as David's adultery was punished in the debauching of his concubines by his own son, 2 Sam. xii. 11. Note, When the same sin in others is made men's grief and affliction which they have themselves been guilty of they must own that the Lord is righteous.

3. The perverting of justice, v. 18. Their rulers (be it spoken to their shame) do love, Give ye, that is, they love bribes, and have it continually in their mouths, Give, give. They are given to filthy lucre; every one that has any business with them must expect to be asked, What will you give? Though, as rulers, they are bound by office to do justice, yet none can have justice done them without a fee; and you may be sure that for a fee they will do injustice. Note, The love of money is the ruin of equity and the root of all iniquity. But of all men it is a shame for rulers (who should be men fearing God and hating covetousness) to love Give ye. Perhaps this is intended in that part of the charge here, Their drink is sour; it is dead; it is gone. Justice, duly administered, is refreshing, like drink to the thirsty, but when it is perverted, and rulers take rewards either to acquit the guilty or to condemn the innocent, the drink is sour; they turn judgment into wormwood, Amos v. 7. Or it may refer in general to the depraved morals of the whole nation; they had lost all their life and spirit, and were as offensive to God as dead and sour drink is to us. See Deut. xxxi. 32, 33.

II. The tokens of God's wrath against them for their sins. 1. Their wives and daughters should not be punished for the injury and disgrace they did to their families (v. 14): I will not punish your daughters; and, not being punished for their sin, they would go on in it. Note, The impunity of one sinner is sometimes made the punishment of another. Or, "I will not punish them as I will punish you; for you must own, as Judah did concerning his daughter-in-law, that they are more righteous than you," Gen. xxxviii. 26. 2. They themselves should prosper for a while, but their prosperity should help to destroy them. It comes in as a token of God's wrath (v. 16): The Lord will feed them as a lamb in a large place; they shall have a fat pasture, and a large one, in which they shall be fed to the full, and fed of the best, but it shall be only to prepare them for the slaughter, as a lamb is that is so fed. If they wax fat and kick, they do but wax fat for the butcher. But others make them feed as a lamb on the common, a large place indeed, but where it has short grass and lies exposed. The Shepherd of Israel will turn them both out of his pastures and out of his protection. 3. No means should be used to bring them to repentance (v. 17): "Ephraim is joined to idols, is in love with them and addicted to them, and therefore let him alone, as v. 4, Let no man reprove him. Let him be given up to his own heart's lusts, and walk in his own counsel; we would have healed him, and he would not be healed, therefore forsake him," See what their end will be, Deut. xxxii. 20. Note, It is a sad and sore judgment for any man to be let alone in sin, for God to say concerning a sinner, "He is joined to his idols, the world and the flesh; he is incurably proud, covetous, or profane, an incurable drunkard or adulterer; let him alone; conscience, let him alone; minister, let him alone; providences, let him alone. Let nothing awaken him till the flames of hell do it." The father corrects not the rebellious son any more when he determines to disinherit him. "Those that are not disturbed in their sin will be destroyed for their sin." 4. They should be hurried away with a swift and shameful destruction (v. 19): The wind has bound her up in her wings, to carry her away into captivity, suddenly, violently, and irresistibly; he shall take them away as with a whirlwind, Ps. lviii. 9. And then they shall be ashamed because of their sacrifices, ashamed of their sin in offering sacrifice to idols, ashamed of their folly in putting themselves to such an expense upon gods that have no power to help them, and thereby making that God their enemy who has almighty power to destroy them. Note, There are sacrifices that men will one day be ashamed of. Those that have sacrificed their time, strength, honour, and all their comforts, to the world and the flesh, will shortly be ashamed of it. Yea, and those that bring to God blind, and lame, and heartless sacrifices, will be ashamed of them too.

III. The warning given to Judah not to sin after the similitude of Israel's transgression. It is said in the close of v. 14, Those that do not understand shall fall; those must needs fall that do not understand how to avoid, or get over, the stumbling-blocks they meet with (and therefore let him that thinks he stands take heed lest he fall), particularly the two tribes (v. 15): Though thou, Israel, play the harlot, yet let not Judah offend. Though Israel be given to idolatry, yet let not Judah take the infection. Now, 1. This was a very needful caution. The men of Israel were brethren, and near neighbours, to the men of Judah; Israel was more numerous, and at this time in a prosperous condition, and therefore there was danger lest the men of Judah should learn their way and get a snare to their souls. Note, The nearer we are to the infection of sin the more need we have to stand upon our guard. 2. It was a very rational caution: "Let Israel play the harlot, yet let not Judah do so; for Judah has greater means of knowledge than Israel, has the temple and priesthood, and a king of the house of David; from Judah Shiloh is to come; and for Judah God has reserved great blessings in store; therefore let not Judah offend, for more is expected from them than from Israel, they will have more to answer for if they do offend, and from them God will take it more unkindly. If Israel play the harlot, let not Judah do so too, for then God will have no professing people in the world." God bespeaks Judah here, as Christ does the twelve, when many turned their backs upon him, Will you also go away? John vi. 67. Note, Those that have hitherto kept their integrity should, for that reason, still hold it fast, even in times of general apostasy. Now, to preserve Judah from offending as Israel had done, two rules are here given:—(1.) That they might not be guilty of idolatry they must keep at a distance from the places of idolatry: Come not you unto Gilgal, where all their wickedness was (ch. ix. 15; xii. 11); there they multiplied transgression (Amos iv. 4); and perhaps they contracted a veneration for that place because there it was said to Joshua, The place where thou standest is holy ground (Josh. v. 15); therefore they are forbidden to enter into Gilgal, Amos v. 5. And for the same reason they must not go up to Bethel, here called the house of vanity, for so Bethaven signifies, not the house of God, as Bethel signifies. Note, Those that would be kept from sin, and not fall into the devil's hands, must studiously avoid the occasions of sin and not come upon the devil's ground. (2.) That they might not be guilty of idolatry they must take heed of profaneness, and not swear, The Lord liveth. They are commanded to swear, The Lord liveth in truth and righteousness (Jer. iv. 2); and therefore that which is here forbidden is swearing so in untruth and unrighteousness, swearing rashly and lightly, or falsely and with deceit, or swearing by the Lord and the idol, Zeph. i. 5. Note, Those that would be steady in their adherence to God must possess themselves with an awe and reverence of God, and always speak of him with solemnity and seriousness; for those that can make a jest of the true God will make a god of any thing.

CHAP. IV.

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

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

For the Lord hath a controverſie with the inhabitants of the Land] The former title (children of Iſrael was too good) for them: they had diſgraced their fathers family, and were therefore (Reuben-like) fallen from their dignity. They ſhall henceforth be called the inhabitants of the Land, as the wicked are called Revelation 12.12. in oppoſition to the heavens and thoſe that dwell therein, the Burgeſſes of the new Jeruſalem: Abraham had ſeed of two ſorts ſome were as the duſt of the earth Gen. 13.16. others as the Stars of heaven Gen. 15[illegible: 1 letter]5. And all are not Iſrael that are of Iſrael, Rom. 9.6. Multi ſacerdotes et pauci ſacerdotes, ſaith Chryſoſtome. There are many Miniſters, and yet but few: many in name, but few indeed: workmen that need not be aſhamed; Nomen inane, crimen immane. It was cold comfort to Dives in flames, that Abraham called him Son; or to Judas, that Chriſt called him Friend; or to theſe rebellious Jewes, that God ſometimes called them his people, and had rooted out the curſed Canaanites to make room for them, when as they lived in Gods good Land, but not by Gods good Law[illegible: 2 letters]. for which cauſe the Lord hath here a controverſie with them, a ſuit at law, and being himſelf both plaintiffe and Judge,Mals fidei poſſeſſores. he is ſure to caſt them; yea to caſt them out of that good Land as evils tenants, that ſhould hold no longer: for verſ. 3. he threateneth to plead againſt them non verbis ſed verberibus with [illegible: 1 word] and with blood as Ezek. 38.22. to make them ſay as Iſai. 45.9. Wo to him that ſtriveth with his Maker, that hath him for his adverſary at Law; ſuch a one is ſure to be undone unleſſe he agree with him quickly,Mat. 5.25. whiles he is yet in the way with him, and before he be brought to the tribunall, For even our God is a conſuming fire, Heb. 12.29. his tribunall alſo is of fire, Ezek. 1.27. his pleading with ſinners in flames of fire, 2 Theſ. 1.7. the triall of mens works ſhall be by fire, 1 Cor. 3.13. the place of puniſhment a lake of fire [illegible: 1 letter]ed with a river of brimſtone, Iſai. 30.33. O pray therfore and prevent, that God enter not into judgement with us: for if ſo, no man living ſhall be juſtified in his ſight. [non-Latin text not transcribed]. Gods people may have and ſhall be ſure to have the devil an adverſary at Law againſt them, as Saint Peters word ſignifies 1 Pet. 5.8. The accuſer of the brethren he is called, which accuſeth them before God day and night Rev. 12.12. But him they may reſiſt ſtedfaſt in the faith, and recover coſt and charges of him, as I may ſo ſay: for they have Chriſt to appear for them in heaven, Heb. 9.24. as a lawyer for his client. 1 Joh. 2.2. to nonſuit all the devils accuſations. The Spirit alſo (as a Paracletus or Advocate) maketh requeſt for them to God in their hearts, and helpeth them, to make Apologies for themſelves 2 Cor. 7.11. Again, if a man ſin againſt another, the judge ſhall judge him, ſaith old Eli to his wicked ſons: that is the Umpire may come and take up the controverſie and put an end to the quarrell. But if a man have ſinned againſt the Lord, 1 Sam. 2.29. who ſhall intreat for him? who dare be his [illegible: 2 letters]yesman? no mediation of man can make his peace: no reconciliation can be here hoped for, but by running from God as a Judge, to God as a Father in Chriſt. Let men therefore be wrought upon by the reprehenſions of Gods faithfull Miniſters, by whom he appealeth and impeacheth them. If they ſtand out as the old world did againſt that Preacher of righteouſneſs, by whom he went and preached to thoſe ſpirits now in priſon, (becauſe they would not take up the matter in time, but futured and fooled away their own ſalvation) he will break off his patience and ſay as Gen. 6.3. My ſpirit ſhall not alwayes ſtrive with theſe men, for that they alſo are fleſh, &c. and are therefore the worſe, becauſe they ought to be better:Ideo deteriores quia me liores eſſe debebant. therefore they ſhall fare the worſe, becauſe they would be no better. I have hewed them by my Prophets, Hoſ. 6.5. but can make no good work of them. Like ill timber, they fall to ſplinters: and like ill ſtones, they crumble all tto crattle: They are therefore fitter for the highway & chimney corner, then for my building. My ſpirit ſhall therefore ſtrive no more with theſe perverſe perſons, either by preaching, diſputing, convincing, &c. in the mouth of my miniſters; or in their own minds and conſciences by inward checks and motions which they reject, refuſing to be reformed, hating to be healed. I will take away my ſpirit, and ſilence my Prophets (as he doth verſe 4. of this chapter) and reſolve upon their utter ruine: ſith there is no good to be done upon them, See Verſ. 17. of this chapter, with the Note there. Currat ergo poenitentia, ne praecurrat ſententia, &c.

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

nor knowledge of God in the land.] Heb. And no knowledge of God: or, becauſe there is no knowledge of God in the land. Did men but know God ſavingly, had they but taſted and ſeen how good the Lord is, they would not be ſo hide-bound, and ſtrait-handed to their poor brethren: but ready to diſtribute, willing to communicate. They are the dark places of the earth, that are full of the habitations of cruelty, Pſal. 74 20.1 Tim. 6.18. But in the kingdome of Chriſt they ſhall not hurt, nor deſtroy in all my holy mountain, ſaith the Lord: [illegible: 1 word] why? For the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea, Eſay 11.9. St. Paul thanks his ignorance for his perſecutions, and blaſphemy, 1 Tim. 1.13. and reſolves the ſinne of thoſe Kill-Chriſts into their not knowing of him, 1 Cor. 2.8. Surely as toads and ſerpents grow in dark and dirty ſellars: So doth all ſin and wickedneſſe in an ignorant and blinde ſoul. Hence, in this Text, after no knowledge of God in the land, followeth that black bed-roll of abominations in the next verſe. By ſwearing, and lying, and killing, and ſtealing, &c. As blinde Ale-houſes are ſinks and ſources of all villany: ſo are blind hearts.

In the land.] Though it were a land of light, a very Goſhen in compariſon of the reſt of the world: Though in Judah was God known, and his name great in Iſrael, Pſal. [illegible: 1 letter]6.1. Men may remain groſſely ignorant amidſt a multitude of means: and in a land of righteouſneſſe deal unjuſtly, and why? they will not behold the Majeſty of the Lord, Eſay 26.10. & verſe 1. They will not ſee. They are willingly ignorant, 2 Pet. 2. Joh. 3. Job 24.17. ſaith St. Peter: Ʋt liberiùs peccent libenter ignorant, ſaith Bernard. They hate the light, ſaith our Saviour; It is unto them as the ſhadow of death, ſaith Job. Hence they ſhut the windowes, leſt it ſhould ſhine upon them: or if it do, they rebel againſt it, ruſh againſt it, as Bats do againſt torches in the night. That light they have by nature, or otherwiſe (as a Prophet from God) they detain and impriſon in unrighteouſneſſe, Rom. 1.18. Their knowledge of God, if any, is onely apprehenſivè, and not affectivè, cognoſcitiva, non vitae directiva, illightning, not transforming into the ſame image, ſo as to make them children of light: It is notionall knowledge, not experimentall and practicall. Hence, ſuch outrages in their lives, ſuch errours and enormities: For,

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

By ſwearing,] Heb. by curſing, or ſwearing with an execration and curſing, which was commonly added to an Oath, to confirm it the more, Deut. 29.12, 21. Nehem. 10.29. And indeed, in every lawfull oath, God is called to witneſſe, to bleſſe us, if we ſwear right, and to curſe us, if otherwiſe. Such an oath is a ſpeciall part of Gods worſhip, and is oft put for the whole: as here, falſe and frivolous oaths are put for the violation of the whole firſt Table, and ſet in oppoſition to the knowledge of God in the Land: like as lying is oppoſed to truth; and killing, ſtealing, whoring, to mercy, or kindneſſe: Before, God had complained of their defects, or omiſſions: here of their commiſſions and flagitious practiſes. Swearers (but eſpecially falſe-ſwearers) are traytours to the State, as appeareth here, and Jer. 23.10. they bring a curſe, nay a large roul of curſes (ten yards long, and five yards broad) upon their hearts, and Zach. 5.2. and ſhall one day howl in hell. The ſame word that is here rendred ſwearing, ſignif[illegible: 1 letter]eth alſo to howl, Joel 1.8. Go to now therefore ye ſwearers, weep and howl for your miſeries that ſhall come upon you, Iames 5.1,—12. Weep here, where there be wiping handkerchiefs in the hand of Chriſt: better do ſo, then yell with devils who have borrowed your mouthes, to utter horrid blaſphemies. Swearing is of the devil, ſaith our Saviour, Matth. 5.37. and it brings men to the devil, ſaith St. Iames, Chap. 5.12. They object, that they ſwear nothing but the truth. But that's not alwayes ſo. Swearing and lying are here ſet together, as ſeldom ſundred. The marvel, if he that ſweareth commonly, do not forſwear frequently: for he ſweareth away all his faith and truth. But, ſay they ſwear truth: yet that excuſeth not. Truth is but one circumſtance of an oath, Ier. 4.2. Men, as they muſt ſwear in truth, ſo in righteouſneſſe, (not raſhly, furiouſly) and in judgement, not in jeſt. Swear not in jeſt, leſt ye go to hell in earneſt. It is the property and duty of a godly man to fear an oath, Eccleſ. 9.2. and not to forbear it onely. As on the other ſide, no ſurer ſigne of a profane perſon, then common and cuſtomary ſwearing. It were well if ſuch were ſerved as Lewis the ninth of France ſerved a citizen of Paris; he ſeared his lips for ſwearing, with an hot iron. And when ſome ſaid, it was too cruel an act; I would to God ſaid he, that with ſearing mine own lips with an hot iron, I could baniſh out of the Realm all abuſe of oathes. Thoſe that plead, they have gotten a cuſtome to ſwear, and therefore they muſt be born with, ſhall have the like anſwer from God that the thief had from the Judge. He deſired the Judge to ſpare him, for ſtealing had been his cuſtome from his youth, and now he could not leave it. The Judge replied, it was alſo his cuſtome, to give judgement againſt ſuch malefactours; and therefore he muſt be condemned.

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

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

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

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

they break out] like wild horſes over hedges: or proud waters over the banks. The Septuagint renders in [non-Latin text not transcribed] They are poured out. And St. Jude hath a like expreſſion, ſpeaking of the Libertines of his time Verſe 11. they run greedily, Gr: [non-Latin text not transcribed] they were powered out, or powred away as water out of a veſſel: they ran headlong, or gave themſelves over to work all uncleanneſs with greedineſſe, to ſatisfie their luſts, and to oppoſe with creſt and breſt whatſoever ſtands in their way; bearing down all before them.Beza. So Sodom and Gomorrah are (in the ſeventh verſe of the ſame epiſtle) ſaid by unbridled licentiouſneſſe to give themſelves over to fornication, In ſcortationem effuſae. And when Lot ſought to adviſe them better they ſet up the briſtles at him, with Baſe buſie ſtranger,Dubartas. comeſt thou hither thus Controwler-like to prate and preach to us? &c

Thus theſe Effractores (as the Pſalmiſt ſomewhere calleth them) theſe breach-makers, Judg. 16.9. Pſal. 2.3. breake Chriſts bands in ſunder, (as Sampſon did the ſeven green withes) and caſt away his cords from them. Theſe unruly Belialiſts get the bit betwixt their teeth, like headſtrong horſes; and caſting their rider, riſe up againſt him. They like men (or rather like wilde beaſts) tranſgreſſe the covenant Hoſ. 5.7. reſolving to live as they liſt, to take their ſwinge in ſin:Pſal. 12.4. for who, (ſay they) is Lord over us? Tremellius reades that text, tanquam hominis, they tranſgreſſe it as if it were the covenant of a man: they make no more of breaking the law, then as if they had to do with duſt and aſhes like them ſelves, and not with the great God that can tame them with the turn of his hand, and with the blaſt of his mouth blow them into hell. Hath he not threatened to walk contrary to thoſe that walk contrary to him, to be as croſs as they for the hearts of them, and to bring upon them ſeven times more plagues then before, and ſeven times and ſeven to that, till he have got the better of them? for is it fit that he ſhould caſt down the bucklers firſt? I trow not. He will be obeyed by theſe exorbitant, yokeleſſe, lawleſſe perſons; either actively, or paſſively. The law was added becauſe of tranſgreſſion: and is given, ſaith, the Apoſtle, not to the righteous, for they are [non-Latin text not transcribed] a law to themſelves,1 Tim. 1.9. (as the Thracians boaſted) but to the lawleſſe and diſobedient, who count licentiouſneſſe the onely liberty, and the ſervice of God the greateſt ſlavery; who think no veniſon ſweet but that that is ſtolen,Eccleſ. 2.2. nor any mirth but that which a Salomon would ſay to, Thou mad foole what do'ſt thou? Loc, for ſuch rebels and refractaries, for ſuch maſterleſſe monſters as ſend meſſages after the Lord Chriſt ſaying, We will not have this man to raigne over us, for theſe, I ſay, was the law made, to hamper them and ſhackle them, as fierce and furious creatures: to tame them and taw them with its foure iron teeth, 1 of Irritation, Rom. 7.7. 2.ly of Induration, Iſa. 6.10. 3.ly Of obligation to condigne puniſhment, Gen. 4.4. 4. Of execration, or malediction, Deut. 28.16, 17, &c, Let men take heed therefore how they break out againſt God: Let them meddle with their matches, and not contend with him that is mightier then they: 'Tis the Wiſe-mans counſell, Eccleſ. 6.10.

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

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

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

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

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

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

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

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

Tunc etiam docta plus valet arte malum.

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

for this people are as they that ſtrive with the prieſt] though Gods officer, and in his ſtead 2 Cor. 5.20. though the peoples Oracle to preſerve and preſent knowledg to them Mal. 2.7 and though to ſtrive with ſuch, be to invert Gods order, who hath appointed the people to heare and obey their Teacher; and not to preſcribe to them: to follow their Guides, and not to run before them Heb. 13.7.17. and 1 Tim. 1, 20. 2 Tim. 1.15. Num. 16. From which texts and 1 Cor. 11.2.3. a grave divine argueth thus, It is a vile ſin to vex our miniſters by our obſtinacy, yea though they were not able to make ſo full demonſtration: yet when they reproove ſuch and ſuch things out of a ſpiritual jealouſy and feare they corrupt their hearts, they are to be heard: how much more when they come in the demonſtration of the Spirit and of power? 1 Cor. 2.4. And yet how full is the church & ever hath been of ſuch Vitilitigatores as contend with the beſt miniſters, quarrel at Gods word and take up armes againſt it? ſnuffing at it Mal. 1.13 chatting at it Rom. 9.19.20 caſting reproaches upon it Jer. 20.8.9. enviouſly ſwelling at it Act. 13.45. The more you touch theſe toads, the more they ſwell: the more you meddle with theſe ſerpents the more they gather poiſon to ſpet at you: Go about to coole them with faire words, you ſhall but adde to their heate: as the ſmiths forge fries when cold water is caſt upon it: and as hot water, if ſtirred, caſteth up the more fume.Plin. Elia[illegible: 1 letter]. Vultures unguento irritantur & ſcaraboni roſa Vultures cannot endure ſweet odours. Tygers, if they heare the ſound of a drum will rage and teare themſelve- Ahab cannot abide Micaiah, nor Herod John Baptiſt. The people conteſted with Jeremy and curſed him Chap. 15.10. though he were Concionator admirabilis, Rhet. Ecleſiaſt. cap. vlt. as Keckerman hath it, an admirable Preacher; yet they ſought his life, ſaying, Propheſie not in the name of the Lord that thou dye not by our hands Chap. 11.25.Jer. 44.16. Bradford. yea they told him flat and plaine, The word which thou haſt ſpoken unto us in the name of the Lord we will not heare. O leud loſels, (as that martyr in like caſe exclaimed) O faithleſs hard hearts, O Jeſabels gueſts, rockt and laid aſleep in her bed. O ſorrowleſſe ſinners and ſhameleſſe harlots &c. Miniſters are lights, offenſive to ſore eyes; the ſalt of the earth which is bitter to wounds &c. Among the Athenians, if the Comedians (which were their teachers, ſuch as they had) pleaſed not the people, they were overwhelmed with ſtones. Once was I ſtoned ſaith Paul. 2 Cor. 11. and Jeremy is ſaid to have met with the like death from his flagitious countreymen in Egypt, amongſt whom he was ever a man of ſtrife, and his ſervice was (in that behalf) like that of Manlius Torqu[illegible: 1 letter]tus among the Romans, who gave it over ſaying, Neither can I beare their manners, nor they my government. See Chap. 20.9.

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

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

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

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

Verſe 6. My people are deſtroyed for lack of knowledge] my people (ther's the wonder of it) of whom it was wont to be ſaid by the heathen, ſurely this great nation is a wiſe and underſtanding people: and well it might: for what nation ever had God ſo nigh unto them &c. and ſtatutes and judgments ſo righteous &c. Deut. 4.6.7.8. what nation ever had Prophets, and Prieſts as they had, to teach Jacob his ſtatutes and Iſrael his law Deut. 33.10. all meanes of knowledg they had that might be; ſo that God might ſay to them as once Abijam did to Jeroboam and all Iſrael,2 Chron. 13.5. Hab. 2.14. Ought you not to have known this? ſhould ye not all know the Lord from the leaſt to the greateſt? ſhould not your land be filled with the knowledge of the Lord, as the waters cover the ſea? Doth not wisdome cry in your ſtreets? and knowledge (in the abundance of meanes) bow down to you as trees do that are laden with fruit, ſo that a child may gather them? How is it then that you (my people) are yet ſo hard and blockiſh, as rude and ignorant of me and my will, of your ſelves and your duties, as the blinde Ethnickes? For ſome of you have not the knowledg of God: I ſpeak this to your ſhame. Yea who is blind but my ſervant: or deaf as my meſſenger that I ſent? who is blinde as he that is perfect, and blinde as the Lords ſervant? Eſay 42.19. I ſpeak it with grief and ſtomack, and therefore I ſo oft ſpeak it. Surely to whomſoever much is given, much is required; and to whom men have committed much, of him they will ask the more, Luke 12.48.2 Cor. 6.1. It is a grievous thing to receive the grace of God in vain: and when for the time men might have been Teachers, to have need to be taught the very firſt principles of the Oracles of God.Heb. 5. For if God will pour out his wrath upon the heathen that know him not, Ier. 10.25.Acts 14. who yet were left in the dark to grope after him, as they could: And if the poor Philoſophers (who had but the ruſh-candle of Natures dim light to work by) were yet delivered up to a reprobate ſenſe, becauſe they glorified God no better, Rom. 1. Oh the bloody wails that he will make upon the backs of his non-proficients, ſots and dullards in his ſchool! Ingentia beneficia flagitia ſupplicia.

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

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

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

I will alſo reject thee,] And that with a witneſſe; with an unwonted and extraordinary rejection, as the Hebrew word, Vecimaſeka, (not found elſewhere in the ſame forme) ſeemeth to import: God will kick ſuch Ignoramuſſes out of the Prieſthood,Tremel. in locum. caſt them out of the hearts of his people, throw them to the dunghill, as unſavoury ſalt; yea ſo reject them, as never to be received again, Ezek. 44.13. God will ſhake them out from his houſe, and from his labour, Neh. 5.13. (as the Tirſhata did thoſe Apoſtate Prieſts, Ezra 2.63.) and lay them by, as broken veſſels, of which there is no further uſe: taking from them even that [illegible: 1 letter]hich they ſeemed to have, Luke 8.18. and blaſting their gifts. See Zech. 11. ult. with the Note.

Seeing thou haſt forgotten the Law of thy God,] i. e. All that holy learning, which thou, being a Prieſt, oughteſt to have and to hold in firme and freſh remembrance, for the good of the poor people, which, by thy default, is cut off for lack of knowledge, even the knowledge of ſalvation by the remiſſion of their ſins, which thou ſhouldeſt have given them, Luke 1.77. not by infuſion, but by inſtruction, which is the Prieſts proper office. But thou (alas) haſt forgotten that little of my Law, that thou once hadſt attained unto; and art grown as very a dolt and [illegible: 1 letter]otard, as Theodorus Gaza (once a great ſcholler, but) in his dotage ſo ignorant, that he knew not his letters, he could not read. Nay thou art not onely a ſilly Aſſe, but a ſlowbelly: all thy care is for fat ſacrifices and benefices, thy wits are in thy belly, and thy guts in thy brain: hence thy forgetfulneſſe of my Law, and of my peoples welfare. The Arabick Tranſlation hath it thus, Inaſmuch as thou haſt loved this, and the conſolation, therefore I will reject and forget the[illegible: 1 letter], &c. Demas forſook Paul, and embraced this preſent world; yea he became afterwards a Prieſt in an Idol Temple at Theſſalonica, as Dorotheus teſtifieth. The Vulgar Latin Tranſlation rendreth this Text in the Feminine gender, quia obli[illegible: 1 letter]a eſt againſt all Grammar and good reaſon: for the Lord here, ſpeaketh to the Prieſt, and chiefly to the chief Prieſt, qui certè foemina non erat, ſaith Polanus, who ſure was no woman: Unleſſe the old interpreter, (like another Balaams-aſſe) would have this to have been ſpoken againſt the Sea of Rome, wherein Pope Joan ſometime ſate, Anno Dom. 854. Sure it is, that the Arch-prieſts of Rome are ſo delighted in the feminine gender, that they had rather attribute the breaking of the ſerpents head to a woman, the Virgin Mary, then to the Man Chriſt Ieſus: for in their laſt Edition of the Latine Bible, they print, Gen. 3.15. Ipſa conteret tibi caput, She ſhall bruiſe thine head, &c. Thus Polanus.

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

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

As they were multiplyed or magnified, they have ſinned againſt me] that is, they have abuſed my gifts to my great diſhonour. Like fed hawkes, they have forgot their maſter. Nay, like yong mules, which when they have ſucked, turn up their heels and kick their dam: ſo did theſe haughty and haunty Prieſts.Pſal. 17.10. Pſal. 119.70. Their hearts were fat as greaſe, they were incloſed in their own fat, but they delighted not in Gods Law. Cum ipſis opibus laſcivire coepit Eccleſia. ſaith Platina. The Church began to be rich and wanton at once, rich and riotous. They had golden chalices but wooden Prieſts, Repugnante contra teipſum felicitate tuâ, as Salvian ſaith to the Church in his time: thy proſperity is thy bane. What would he have ſaid if he had ſeen the Pope in his Princely State, thundering from his Capitoll, and heard their big-ſwoln titles of Padre benedicto, Padre Angelo, Archangelo, Cherubino Seraphino &c. Spec. Europ. Ammianus Marcellinus a heathen hiſtorian inveiged againſt the Biſhops of Rome, even in thoſe purer times, for their pride and luxury. Odi faſtum illius eccleſiae ſaith Baſil, I hate the haughtineſſe of that Weſtern Church. It cauſed the lamentable ſeparation of the Greek Church from the Latine: the other four Patriarches (not without the like pride and ſtomack) dividing themſelves from the Biſhop of Rome, and at their parting uſing theſe or the like words. Thy greatneſſe we know, thy covetouſneſſe we cannot ſatisfie, thy encroaching we can no longer abide: live to thy ſelf. And yet if they could have held them there, and ſhunned thoſe evils which they blamed in others (walking humbly with God, and committing themſelves to him in well-doing) they might have flouriſhed to this day. But wrangling away the truth, and contracting ruſt with long eaſe and proſperity, God was forced to ſcour off that their ruſt with bloody War by the Turks. Of whom theſe Churches being in fear and danger, fled to carnall combinations: ſent and ſubjected themſelves to the Biſhop of Rome that they might have his help. But all in vain: for ſhortly after, they were deſtroyed, and loſt all. God covered them with confuſion, and turned their glory into ſhame. So he hath done the Roman glory in part, and will do more every day.Parei Medull[illegible: 1 letter]

Roma diu titubans varijs erroribus acta. Corruet: et mundi deſinet iſte caput.

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

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

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

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

and I will puniſh them for their wayes] Heb. viſit them So Exod. 32.34. In the day when I viſit, I will viſit their ſin upon them. God hath his viſitation-dayes wherein to viſit thoſe viſitours the prieſts; and his articles will be as ſtrict and as criticall (ſaith one) as ever was the inquiſition of Spain, or Lambeth. It was therefore good counſel that a Martyr gave his wife in a letter, Among all other priſoners viſit your own ſoul, and ſet all to rights there: for elſe, what will you do when God riſeth up? and when he viſiteth, what will you anſwer him?Job. 31.14[illegible: 1 letter] And that which Tertullian gave Scapula a Pagan perſecutor; Si nobis non parcis, tibi parce: ſi non tibi, Carthagini. God will ſurely make inquiſition for our blood: therefore if thou wilt not ſpare us, yet ſpare thy ſelf: if not thy ſelf, yet ſpare thy countrey, which muſt be reſponſible when God comes to viſit.

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

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

they ſhall commit whordome and ſhall not increaſe] The Chaldee renders it, They ſhall take wives, but ſhall not beget ſons.Aristot. Sol & homo generant hominem ſaith the Philoſopher: but unleſſe God the firſt agent concurr, that cannot be neither: Loe, Children are an heritage of the Lord: and the fruit of the womb is his reward, Pſal. 1[illegible: 1 letter]7.3, ſaith David to his ſon Solomon, who found it true by experience: for by all his wives and concubines (no leſſe then a thouſand) he had but one ſon that wee read of and he was none of the wiſeſt: nothing like Edward the ſixt whom alone Henry the eight left (with his two ſiſters) to ſucceed him: though he had ſo many wives and concubines. Wantonneſſe is a ſin commonly puniſhed with want of poſterity: eſpecially when it is accompanied with obſtinacy in evill courſes, as in Ahab; who, to croſſe Gods threat of rooting out him and his poſterity, took many wives;2 King. 10.1. and ſo beſtir'd him, that he begat of them ſeventy ſons, but with evill ſucceſſe: for they were all cut off in one day. Wicked men muſt not think to carry it againſt God: and to have their wils al diſputo di Dio, as that prophane Pope ſaid; and as that graceleſſe Ahaziah who ſent a third captaine, after that the former two had been conſumed with fire; as if he would deſpitfully ſpit in the face of heaven, and wreſtle a fall with the almighty. Let no man expect to proſper in unlawfull practiſes, to encreaſe by whoredome, as theſe profane prieſts ſought to do, that they might be full of children (any how) and leave the reſt of their ſubſtance to their babes Pſal. 17.14. But fertility is not from the meanes (right or wrong) but from the Authour (many a poore man hath a houſe-full of children by one wife: whileſt Solomon hath but one ſon by many houſe-fuls of wives) and Job could tell that whoredome is a fire that conſumeth to deſtruction, and would root out all his increaſe Chap. 31.12.

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

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

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

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

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

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

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

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

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

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

Thus God puniſhed the idolatrous Ethnikes, by delivering them up, to paſſions of diſhonour, or vile affections; to Sodomitical practiſes, which did abaſe them below thoſe four-footed beaſts which they adored, Rom. 1.23, 24, &c. Some put off all manhood, [non-Latin text not transcribed]. became dogs, worſe then dogs, ſcalded in their own greaſe, verſe 27. and this is there called, a meet recompenſe, ſuch as God here threatneth. Mr. Levely (a very learned Interpreter) thinketh that when God ſaith here, your daughters ſhall commit whoredome, and your daughters in law (for ſo he renders it) ſhall commit adultery, he meaneth it not of voluntary whoredome, but of that which is forced: according to that of Amos to Amaziah Chap. 7.17. Therefore thus ſaith the Lord, the wife ſhall be an harlot in the City: and they ſonnes and daughters ſhall f[illegible: 1 letter]ll by the ſword, &c. that is, thy wife ſhall be raviſhed by the enemy. Theodoret alſo is of the ſame judgement.

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

Ferre minora volo, nè graeviora feram.

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

For themſelves are ſeparated with whores,]Rivet. God ſeemeth to ſpeak this to others by change of perſon: Ac ſi puderet ipſum cum putidis hircis verba facere, as if he were aſhamed to ſpeak any longer to ſuch ſtinking goats. Separates they were, but of the worſt ſort: they ſeparated themſelves with harlots, they gat into by-corners, far from company (ſpecially of thoſe that know them) that they might more freely act filthineſſe.Auſon. But what could the Heathen ſay, Turpe quid acturus, Te ſine teſte time. Conſcience is a thouſand witneſſes: and men muſt not think long to lie hid: for God will be a ſwift witneſſe againſt the adulterers, Mal. 3.5. and, it may be, bring them into all evil, in the middeſt of the Congregation and aſſembly, Prov. 5.14. See the Notes on both places. Some render it, They beget baſtards, ſuch as the Mule is, (which alſo hath his name pered, ijpparedu. from this root) Or they ſhall be unfruitfull as the Mule. Wantonneſſe is commonly puniſhed with want of children. (See the note above on verſe 10) Thoſe children that they had took after them, it appeareth here: they were naught by kind, as being an adulterous g[illegible: 2 letters]eration, a ſeed of evil-doers, a race of rebels; and therefore it was no matter, how little they multiplied. Let thoſe that have children, and others under their charge, keep home as much as may be, and not be ſeparate from their families (with whores eſpecially) leſt their daughters mean-while commit whoredome, (counted but a trick of youth, a ſin that that ſlippery age may eaſily ſlip into, and not eaſily be deſcried, Pro. 30.19.) and their ſpouſes commit adultery, by occaſion of their leud abſence, and to cry quittance with them at home. Let them alſo make Nebuchadnezzars law, that none under their roof, ſay, or do ought againſt the God of heaven; Dan. 3.29. and themſelves be firſt in the practiſe of it, as ſo many living lawes, walking ſtatutes; ſo may they hope to keep their houſes chaſt, and honeſt, and provide for the credit and comfort both of themſelves and of theirs.

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

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

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

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

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

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

Verſe 16. [non-Latin text not transcribed] For Iſrael ſlideth back, as a back-ſliding heifer,] Juvenca petulca, as an unruly heifer, which both kicketh againſt the milk-pail, and wriggleth againſt the yoke. [non-Latin text not transcribed]. As a mad Cow, ſo the Septuagint. Mr. Dearing told Queen Elizabeth in a Sermon, that whereas once ſhe wrot in Woodſtock windowes, Tanquam ovis, as a ſheep to the ſlaughter. Now ſhe was tanquam indomita juvenca, as an untamed heifer: and might well fear leſt God would feed her as a lamb in a large place as here, and feed her with his rod, as Mich. 7.14. The Chaldee rendreth, ſicut bos qui ſaginatur & recalcitrat, as an Ox that waxeth fat and kicketh. But the Hebrew word is feminine: and in all creatures, the female is obſerved to be more headlong and headſtrong.

Scilicet ante omnes furor eſt inſignis equarum.

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

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

Verſe 17. Ephraim is joyned to idols, let him alone.] Ephraim, that is, the ten revolted Tribes, who are called Ephraim in oppoſition to Judah. 1. Becauſe that Tribe was the greateſt of the ten. 2. Jeroboam the ring-leader of that revolt, was of the Tribe. 3. They fell off at Shechem, which was in that Tribe, and from thenceforth was joyned, or agglutinated to idols.] as the fornicatour is to his harlot, with whom he becometh one fleſh: and from whom there is no diſſwading him. Some fetch the Metaphor from Enchanters; who by their conjuring Art have ſociety and fellowſhip with the devils; ſo had Ephraim with idols: and like an enchanted perſon he could not ſtir from them, but ſtood faſtened to them as to a ſtock or ſtake. The Tyrians, when beſieged by Alexander, fearing the departure of their god Apollo from them, laid chains upon his ſtatue, and faſtened him to his Temple. Ephraim was ſo faſtened to his fray-buys (terriculis, ſo Junius renders this Text) that there is no likelihood, of his being ſundred from them: he had taken faſt hold of deceit, Ier. 8.5. and would not looſe his hold. Let him alone, therefore, ſaith either God to the Prophet (lay out no more words, loſe no more labour upon him) or the Prophet to Judah; let them even go, have nothing to do with them, though they be your brethren, meddle not with them, let Chriſt alone to deal with them at his coming: Maranatha, the Lord cometh. Mean-while, they lie under a dreadfull ſpirituall judgement, worſe then all the plagues of Egypt: even a dead and dedolent diſpoſition, wherunto they are delivered. This is worſe then to be delivered to Satan: for ſo a man may be, and recover out of his ſnare by repentance, as the inceſtuous Corinthian did: but when God ſhall ſay, Let ſuch a man alone, let him take his courſe, I have done with him, and let my Miniſters trouble themſelves no more about him, there is thenceforth but an inch betwixt him and hell, which even gapes for him, where he ſhall rue it among reprobates. Well he may flouriſh a while, and feel no hurt; as Saul did not of many years after his rejection: and as the Phariſees, after Chriſt had ſaid of them, Let them alone, they are blind leaders of the blind. Mat. 15. But they ſhall pine & ſwelter away in their iniquities Lev. 26.39. which is the laſt of thoſe diſmall plagues there threatened: they ſhall not be purged till Gods wrath hath reſted upon them, Ezek. 24.13. ſo that now they may go and ſerve every one his idols, ſith they have ſuch a mind to it, Ezek. 20.39. and ſith they have made a match with miſchief, they may take their belly-full of it. Oh let us feare, leſt this ſhould be any of our caſes: that God ſhould ſay let him alone, he is reſolved of his way, and I of mine: he will have his ſwinge in ſin, and I am bent to have my full blow at him. I am fully perſwaded (ſaith a Reverend man now with God) that in theſe dayes of grace, the Lord is much more quick and peremptory in rejecting men, then heretofore: the time is ſhorter, neither will he wait ſo long as he uſed to do. See for ground of this Heb. 2.3. God is oft quick in the offer of his mercy: Go and preach the Goſpel, ſaith Chriſt (Go and be quick: tell men what to truſt to, that as fooles, they may not be ſemper victuri ever about to be better, but never begin to ſet ſeriouſly to work) He that beleeveth ſhall be ſaved: he that beleeveth not ſhall be damned: I ſhall not longer dally with him. Deſtruction cometh and they ſhall ſeek peace, and there ſhall be none. Miſchief ſhall come upon miſchief, and rumour upon rumour: then ſhall they ſeek a viſion of the Prophet: but the law ſhall periſh from the Prieſt, and counſel from the ancient &c. Ezek. 7.25.26. when men are even dropping into hell, and have an hell afore-hand in their conſciences, then they'le ſend haſtily for the miniſter, as they did in the ſweating-ſickneſſe here, ſo long as the ferventneſſe of the plague laſted: Then the Miniſters were ſought for in every corner, you muſt come to my Lord, you muſt come to my Lady, &c. But what if God have ſaid of ſuch a one, Let him alone, as he reproved Samuel for mourning for Saul, and as he forbad Jeremy to pray for the Jewes, and his Apoſtles to take care for the Phariſees? Oh how dreadfull is that mans condition! and what can a Miniſter ſay more then what the king of Iſrael ſaid to the woman that complained to him of the ſcarcity of Samaria If the Lord help thee not, 2 King. 6.27. whence ſhall I help thee? out of the barne-floore, or out of the winepreſſe: If any dram of comfort be applied to a wicked man, the truth of God is falſified, and that Miniſter will be reckoned amongſt the devils dirt-dawbers & upholſters,Ezek. 13.18. that dawb with untemper'd morter & ſow pillowes under mens elbowes: Let ſuch alone therefore, and let God alone to deale with them.

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

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

her rulers with ſhame do love, Give ye] Her ſhields (o ſhamefull!) do love Give ye: where there is in the originall an elegant Agnomination that cannot be engliſhed, [non-Latin text not transcribed] Ahabhu hibhu Dilexerunt Afferte, not Afferre, as the Vulgar corruptly readeth it. The Dorick dialect, the horſleaches language Give, Give, they are perfectly skilled in: [non-Latin text not transcribed] gift-greedineſſe is all their delight: like the ravens of Arabia, that full gorged have a tuneable ſweet record, but empty, ſcreech horribly: Pleri que offictarij, ſaith One: Very many rulers do as Plutarch reporteth of Stratocles and Dromoclites, a couple of corrupt officers,Plutarch. in politic. qui ſeſe mutuo ad meſſem auream invitare ſolebant, who were wont to invite one another to the golden harveſt, thereby meaning the Court, and the judgment-ſeate. Theſe follow the adminiſtration of juſtice as a trade onely, with an unquenchable and unconſcionable deſire of gaine: which iuſtifieth the common reſemblance of the Courts of iuſtice to the Buſh, whereunto while the ſheep flieth for defence in weather, he is ſure to loſe part of his fleece. Now are theſe Sheilds? are they not rather Sharkes? Are they protectours, and not rather pillagers? Latrones publici, publike robbers as Cato called them? Theſe ſhields of the earth belong to God, ſaith David, Pſal, 47.9. ſhould they not then be like him?2 Chron. 19.7. Now there is no iniquity with the Lord our God, nor accepting of perſons, nor receiving of gifts: neither by himſelf nor by his man Eliſha, nor by his mans man Gehezi, without diſtaſte. By one period of ſpeech, by one breath of the Lord are they both forbidden, Deut. 16.18, 19, 20. Thou ſhalt not reſpect perſons, nor receive a gift: For why: A gift doth blind the eyes of the wiſe, yea it transformes them into walking Idols, that have eyes and ſee not, eares and heare not: onely it leaveth them hands to handle that, the very touching whereof will infect and venom a man, as Pliny writes of the fiſh Torpedo. Let ſuch therefore ſhake their hands from bribes Iſay. 33.15. as Paul ſhoke off the viper: and be ſo far from ſaying Give ye, that he ſhould rather ſay to thoſe that offer it, Thy mony periſh with thee: he that hateth gifts ſhall live, Prov. 15.27. Jethro's Iuſtice of peace ſhould be a man of courage, fearing God, hating covetouſneſs, Exod. 18. not bound to the peace (as one phraſeth it) by a gift in a basket: nor ſtruck dumb with the appearance of Angels &c.

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

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