threatens them with sudden and violent destruction and captivity where they should be ashamed of their corrupt worship v. 19. Ver. 1. HEare 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 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood HItherto this Prophet in the Lords Name hath denounced the finall destruction and prophesied of the future conversion of Israel making use of some types for that end Now in a great part of this ensuing Prophecy he proceeds in more plain termes to rip up and lay open the iniquitie of this people and to reveal and denounce future judgements if so be there might be any hope of reclaiming them or any of them at least that they might be left without all excuse In this Chap. we have Gods controversie pleaded against them wherein is contained an accusation for diverse sins drawn up in several articles to every one of which the sentence or threatening is subjoyned In these Verses First they are cited to the Tribunal to hear the controversie discussed Then the first article of the accusation is subjoyned which is more generall laying to their charge the violation of the Law in many omissions and commissions against both Tables Namely that there was no truth nor tendernesse in their dealing no spark of the knowledge of God shining in their way but on the contrary perjury and rash swearing lying murther stealing and adultery were committed without moderation and sin heaped upon sin Whence learn 1. Albeit the servants of the Lord may oft-times have little or no ground of hope that their Ministery shall have any successe among a people yet it is their duty having Gods call not to give over while they have any opportunity For albeit in the former Sermons the matter be so closed that Israel was certainly to go into captivity yet Hosea doth not give over pleading as God doth put them to it when they are laid by Jer. 20.9 So their Ministery will have its own successe one way or other Isa 55.10 11. and their labours will not be lost before the Lord Isa 49.4 5. 2. As they who are nearest to God for outward relations may have their own grosse faults which their titles and priviledges will not cover So the Lord will especially contend with them because of these For so is verified here in the children of Israel against whom this procedure is 3. When men look on sad and unpleasant messages as coming from God it will call on them to receive them with other respect then is given when men are only seen for this end doth he begin with Hear the word of the Lord. 4. When people and especially the Church do sin they must expect a processe to follow it and when people do not make right use of better tydings from the Word they must expect sad challenges and sentences from it And when the authority of God contending by his Word is not heeded the Lord is provoked to plead the controversie more immediately For the Lord hath a controversie following on sin and this is pleaded partly by the Word here and that not succeeding by the judgements here threatned 5. Sin is so much the more odious and doth provoke God when it is universal and committed by these who have found him true in his promise and rich in his bounty to them For it is a controversie with the inhabitants of the land or with the body of the people now corrupted and with the people who were setled in that good land which he had sworn to their Fathers to give it them 6. It doth commend the Lords mercy and clear his justice when it is manifested on his sinfull people that he doth not strike before he hath warned them of their danger and debated the matter with them For here he warnes them by the Prophet and before he execute the sentence he doth plead the cause that they may consider of it 7. As the visible Church not walking with God may become monstrous in sinfulnesse so the Lord doth not contend with her without cause or for lesser faults and ordinary infirmities though these do justly provoke him to anger but for grosse debordings in omission or commission So much doth this accusation teach in the general 8. The Lord will not be mocked or deceived with any pretences of Religion when men neglect the duties of the second Table Therefore doth he begin the challenge with these and insist most on them 9. Whatever secret mourners there may be in a corrupt Chuch yet when the contagion becometh general and riseth to an height the Lord will take no notice of them as to holding off a common calamity For albeit there were no doubt some good men in the land yet he saith there is no truth c. in the land because they might get their soules for a prey but would not turne his anger from the land See Ezek. 9.4 5. 14.14 16 18. 10. The Lord abhorreth flattery in his people their want of ingenuity their politick and subtile carriages and unfaithfulness and deceit in bargains and trusts That may be the cause of Gods sore controversie which men look on as an handsome conveyance For the Lord hath a controversie because there is no truth 11. Such as cast off bowels of mercy and exercise oppression either where the cause is unjust or a just cause cruelly prosecuted and affliction added to the afflicted may expect judgement without mercy if they persevere in it For the Lord hath a controversie because there is no mercy 12. As the true knowledge of God is the fountaine and root of true Religion and as mens ill carriage in duties one to another doth prove them void of the knowledge of God and of Religion professe what they will So ignorance of God continued in and affected and appearing in such effects is the matter of a sad controversie against the Church For he challengeth that there is no knowledge of God in the land that is they are void of any Religion which flowes from saving knowledge of God and accompanieth it and in their way toward others they walked as if there were no God in heaven and this is a sad challenge when it is in the land where he may and especially should be known and acknowledged Psal 76.1 See Ps 14.1 2 Thess 1.8 13. Not only perjurie and false swearing but vain and rash swearing wherein men bewray their high presumption in prophaning the Name of God and violating his command without any the least appearance of profit or advantage will be pleaded against when the Lord prosecutes a controversie against a land Therefore is swearing put in the catalogue of the causes of this controversie 14. As lying is a sin inconsistent with humane society and doth provoke the Lord to just wrath
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
because the colour of that people points out Israels incorrigibelnesse in sin Jer. 13.23 or rather because these Nations were descended of cursed Cham and were in themselves barbarous and eminently naughty and wicked as in some particulars is remarked of the Arabians Jer. 3.2 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church Yet as wicked Nations may get many outward common favours also So the Church hath no more cause to boast and glory of the one then they of the other as an evidence of Gods favour toward her when yet she provokes God and walks not answerable to these mercies but rests upon them not thirsting after the spiritual mercies offered unto her Therefore is their glorious deliverance from Egypt compared with what the Philistines and Syrians had received because that albeit this elsewhere be inculcate as a special mercy Yet sinning Israel making no use thereof had no more cause to expect favour in that condition because of that mercy then other Nations might build upon the common favours that were bestowed on them And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ and therefore it was but an outward shell and common favour when they sought not after this 6. Albeit secure sinners lull themselves asleep upon their priviledges and the outward proofes of love they receive yet their own consciences can tell them that it cannot be a sound sleep and that no priviledges of a visible Church can be a shelter for sin nor former favours secure them for the future Therefore is all this put to their own consciences by these questions as frequently before Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom and I will destroy it from off the face of the earth saying that I will not utterly destroy the house of Jacob saith the Lord. Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people saving that sometime he hath made some gracious offers if they would repent and considering that there was no hope of that did return to threaten again Now in the close of the prophecy all this doctrine is sweetened with a twofold comfortable promise In the first whereof these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities till better dayes should come under the Gospel which is the summe of the second promise The first promise is propounded in this v. That though he have an eye upon their wayes and do purpose for their sin to destroy the profane body of the people and to make them cease from being a Nation Yet he will not utterly destroy all the people but preserve some because of the Covenant and because of the elect of them and of their posterity who were to spring of them Whence learn 1. A people confederate with God may come to that height in sin as to be justly accounted a sinful kingdom not onely because of the corruption of Rulers in it but because of the general overspreading of impiety and wickednesse Therefore it gets the name of the sinful kingdome 2. As God doth observe the wayes of all Nations to punish them accordingly so especially he doth so toward his Church and people and his observance of their debordings and his stroaks upon them will be especially remarkable for saith he Behold as a thing to be remarked the eyes of the Lord are upon the sinful kingdome and I will destroy it 3. The Lords confedrate people may so far miscarry as to provoke him to consume them so as beside the general cutting off of particular persons they shall not have the face of a Nation upon the earth for of this Israel is a sad instance I will destroy it from off the face of the earth 4. Even when God deals with his people in greatest extremity there is still moderation toward them and under saddest dispensations they will meet with some proofe of love for this threatning hath an exception subjoyned 5. As the Lords preserving a remnant of his people under calamities even though they be scattered and afflicted and the face of their Nation extinguished is a sufficient reason why they should not murmur Lam. 3.22 39. and being well emproven may pretend much future good to them how sad soever their cause may be for present So in particular the Lord will never utterly consume his ancient people Israel but doth preserve a remnant of them to witnesse that their election stands fast notwithstanding their long and sad afflictions ready to be manifested in glorious effects in due time for I will not utterly destroy the house of Jacob faith the Lord. Verse 9. For lo I will command and I will sift the house of Israel among all nations like as corn is lifted in a sieve yet shall not the least grain fall upon the earth This promise is further confirmed and illustrate from a similitude Wherein is declared that as men when they sift and winnow corne to put away the chaffe will not lose any of the good grain So however their Kingdom was to cease and the people to be scattered into captivity and tossed with wandering yet he will not lose his elect and a remnant The meaning of this is not that in dispensing these calamlties he would put a visible difference betwixt the elect and reprobate for as no doubt many elect ones perish by the sword in their own land as well as others so the elect who went into captivity with the rest were tossed as well as they as the similitude holds forth But the meaning is that he will so by his providence order their scattering as none of his elect shall perish eternally and so as he will not lose a remnant of that people out of whom his elect are to spring in due time and whom he will make as good grain to grow up to a fair harvest and become a glorious Church to him Doct. 1. Captivity and scattering and wandering among strange Nations is a sad and sharp trial wherewith they may be exercised who escape the fury of an enemies sword for such is their trial here I will sift the house of Israel among all Nations 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people And it should not passe without an especial remark that he prosecutes his controversie so and that he makes all meanes so effectual for driveing them from their enjoyments into exile and for their disquiet and tossing in it Therefore saith he Lo I will command and I will sift c. 3. Such sad lots as these coming upon the Lords people are for sifting of them Thereby the Lord doth narrowly try and bring out what drosse and chaffe and what soundnesse and sincerity is in every mans bosome Luk. 22.31 and thereby also he lets out the winde
learn 1. In times of defection it is good to be well acquainted with and scene in the causes of it and what distempers draw men to that height they go Therefore doth the Prophet here point at it 2. It is a great plague on men that they cannot guide prosperity well and know no way how to use it but to feed sensuall lusts by it for all the use they made of Gods bounty was Whoredome and wine 3. Sinnes go seldome there alone but are linked together and draw on one another and particularly Whoredome and intemperancy go often hand in hand together Therefore are they conjoyned Whoredome and wine and new wine He mentions wine and new wine because as drunkards use to do they tried all kinds of it or the latter is by way of explication because new wine makes soonest drunk 4. It is a great plague on unclean and sensual men that thereby they not only abuse their bodies and become guilty of self-murther and do wear out any spark of conscience that they had but that by following these brutish lusts they renounce even humanity and turne brutish without sense and common understanding so that they know not what they do nor can discerne or be ashamed of any ill course nor fear any threatening of danger and do render themselves unuseful either in Church or State and effeminate and unable to encounter any trouble for Whoredome and wine and new wine take away the heart or sense and understanding The word signifieth oft-times to take by force or by industry to shew that however at first there may be some wrastlings betwixt lust and mens sens sense and principles of reason yet at last lusts given way unto will carry it 5. As it is Gods judgement on unfaithful Ministers that they are given up to sensuality so that will soone besot them and make them saplesse in their doctrine and carelesse in their duty for in particular it is true of them whom he had challenged before Whoredome and wine and new wine take away the heart Vers 12. My people aske counsel at their stocks and their staffe declareth unto them for the spirit of whordomes hath caused them to erre and they have gone a whoring from under their God 13. They sacrifice upon the tops of the mountains and burne incense upon the hils under oakes and poplers and elmes because the shadow thereof is good therefore your daughters shall commit whoredome and your spouses shall commit adultery The fourth article of this accusation is general against the whole people for their grosse and heathenish idolatry which is as adultery a forsaking of God and their duty of subjection to which they stand bound by the marriage-Covenant This is instanced in their consulting with their stocks of Images and their staves or arrowes which flowed from their strong inclinations to Idolatry cherished by Satan and in their sacrificing openly to Idols on mountains under the shade of groves esteeming that heathenish way best for this the Lord threatens to give up their daughters and daughters in law and others whom they would have chaste to bodily filthinesse Whence learn 1. When ever the visible Church forsakes God he will not forget his kindness to her to aggreage her sinne and to prove that she hath done it without provocation Therefore againe the title is my people to shew that he had intreated them as such and that he having chosen them from among all people for himself and as his portion Deut. 32.8 9. Isa 43.21 it was a greater sinne in them then in any so to behave themselves 2. Albeit Idolaters will not take with it that they worship stocks and sticks yet in reality they do so and hereby they prove their own madnesse in subjecting themselves to these creatures that are inferior to them and the basenesse of their Religion in that they have so poore wayes to know the mindes of their Idols for they aske counsell at their stocks and so consult with them as their gods and performe religious worship to them that they may know their minde and their staffe declareth unto them that is any illusion they get they take it for a divine response For the way of divination by a staffe or arrowes See Ezek. 21.21 22. It seemes that when he doubted which City to assault first severall staves or artowes having the names of the severall places on them being shaken together in a quiver that which was first drawn out determined the question And so Idolaters resolved other cases 3. The backsliding and Idolatry of the visible Church is not to be looked on lightly or as an infirmity but as flowing from the power of Satan working upon that strong inclination that is naturally in all men and specially in these who have not received the love of the truth to follow error Therefore is it given as a reason For the spirit of whoredomes hath caused them to erre which is to be understood both of their own inclinations and of the working of the evill spirit 2 Thes 2.9 which makes them so bent and zealous in it and warnes us not to be taken up with every zeale nor with every religion wherein men seeme to be zealous 4. They who commit Idolatry and follow false Religions and so do renounce subjection to God and put themselves from under his directions they do also put themselves from under his protection for in both these respects it is true they have gone a whoring from under their God renouncing that subjection due to him by violating the Marriage-Covenant and so depriving themselves of that protection which was ensured to them by the Covenant 5. Sin is then come to a great height and very ripe for judgement when men cast off all veiles of pretences or shame and do openly and avowedly commit it for he challengeth when they sacrifice upon the tops of the mountaines c. avowedly without shame and not in corners onely 6. It is high presumption in fraile men to think to invent finer ordinances of worship by their wit then what God hath appointed or that they can put holinesse on things or places for it was their sin to choose mountaines and hils and shadowes of trees and groves in imitation of he Patriarchs whom the heathen did also imitate as if these places were more sacred and to do this as good and better and more apt to strike men with reverence then what God had appointed 7. It is no strange thing that men in choosing their Religion be led by their own fleshly lusts and that they account that best which pleaseth these most for in this respect also they accounted the shadow good that is more delectable to their flesh 8. Sin may be very sadly punished when no stroakes are inflicted but the sinner given up to more sin and particularly spirituall adultery may be punished with bodily filthinesse for Therefore your daughters shall commit whoredome and your spouses shall commit adultery to which they
they were guilty of as grosse abominations as these for which they did pursue Benjamin witnesse their Idolatry in Laish and elsewhere Judg. 17. 4 5 and 18.30 31. yet they repented not nor keeped the impression of that battel and of Benjamins lot in memory for that end And so was it now with them they went on in their fathers wayes and would not be reclaimed by the punishment of others Whence learn 1. Continuance in sin through many generations is a sad aggravation thereof and matter of a sad challenge And the sins of a present generation will bring the former sins of a Nation to remembrance to be put on their account For O Israel saith he by way of expostulation and challenge thou hast sinned from the dayes of Gibeah See Ezr. 9.7 2. The longer sin be continued in it groweth still the greater and worse as being the more hainous when it is against so many frequent admonitions and experiences and sinners growing still the more impudent the more they sin In these respects the other reading holds true thou hast sinned more then in the dayes of Gibeah 3. The carrying of a people through trouble and their successe and preservation in a good cause is no mark of divine approbation of their persons being guilty of grosse sins For there they that is their fathers stood or fought against wickedness and were preserved and the battell in Gibeah against the children of iniquity the Benjamines did not over-take them that is they escaped the danger and were victorious though many of them fell And yet they sinned then wherein their posterity did imitate them God may make men scourges of sin in others who yet are but vile themselves may carry through a good cause in a peoples hand with whom he is not pleased and may spare a people not because they are holy but because he will not destroy the face of a Church which would be if he proceeded according to their deservings 4. It is a very great aggravation of sin when people persist in it without being bettered either by the punishment of others or by their own sparing For so is imported in this challenge that though Israel escaped when Benjamin fell yet neither the one nor the other prevailed with their fathers and they their children were as incorrigible as they See Zeph. 3.6 7. Vers 10. It is in my desire that I should chastise them and the people shall be gathered against them when they shall binde themselves in their two furrowes Unto this a sentence is subjoyned in two branches and first The Lord declareth that he hath a purpose now to punish them by exposing them as a prey to the Nations The amplification subjoyned in the end of the v. is made obscure by the different acceptations of the Original text They who read it when I shall binde them for their two iniquities or eyes that is their two calves which were dear and precious to them as their eyes do indeed hold out these truths That their idols were the great cause of their ruine and that delectable and sweet iniquities will draw out the bitterer plagues But the Original construction and pointing will not bear that translation Therefore I adhere to that signification of furrowes which is insisted on in the following verses not secluding that of habitations which may be also pointed at under that Metaphor of furrowes and so the reading is when they that is Israel or the enemies who shall be gathered shall binde themselves in or against their two furrowes Both these come to one purpose that the Lord will thus punish them when they shall unite all their strength and fix themselves for their own defence as a yoke of Oxen are coupled together every one in their own furrow to draw And more particularly when they shall unite their strength in their two furrowes or habitations to defend their Countrey and the two portions of land which they possessed on both sides of Jordan which were destroyed by two several invasions of the Assyrian 2 Kings 15.29 c. 17.6 And so on the other hand the people and Nations did thus destroy them when they bent their forces against these two furrowes or habitations and drew deep furrowes of trouble upon them one after another by making them tributaries 2 Kings 15.19 and by captivating first that part beyond Jordan 2 Kings 15.29 and then the rest 2 Kings 17. Doct. 1. Though God spare the wicked long yet at last he will punish the incorrigible and bring them under the yoke For albeit they were spared before v. 9. yet now he will chastise them 2. When God is provoked to anger he will not only notwith-hold a stroak but will make it bitter by iflicting it so as one that takes pleasure in it For it is in my desire that I should chastise them imports not only that he had irrevocably purposed it but that being weary with repenting and suffering their manners he would now shew no proof of pity but many evidences of his being well pleased with their ruine See Prov. 1.26 28. 3. God hath all Nations at his command to convocate and let them loose against whom he will and to make an holy use of their inveterate malice against his people when they provoke him For the people shall be gathered against them saith he when he would chastise them See Isa 7.18 19. 4. Mens conjunction of strength and forces to uphold themselves in sinful courses and against Gods wrath and the instruments thereof will not availe them nor hinder the successe of enemies For all this shall be when they shall binde themselves in their two furrowes when they shall use all endeavours mens enterprizes against them shall succeed 5. A sinful Nation may expect that God will pursue them in every corner and give them alike successe every where For they shall meet with this in their two furrowes and come as ill â—peed on that side of Jordan where the bulk of the Kingdome lay as they did in the other Vers 11. And Ephraim is as an heiser that is taught and loveth to tread out the corne but I passed over upon her fair neck I will make Ephraim to ride Judah shall plow and Jacob shall break his clods The second branch of the sentence is that albeit Ephraim bred themselves delicately and could not endure trouble or Gods yoke as an heifer would love to tread out the corne as was their custome because it was easie work and wanted a yoke and afforded abundance of food Deut. 25.4 yet God would put a yoke upon them and would put both Judah and Ephraim to trouble and to endure bondage and captivity as an horse that is tossed and ridden upon in long journeys and as an heifer made to plough and harrow Whence learn 1. It is a fault incident to our nature to be much addicted to our own ease and that which brings present content and comfort and to abhorre any lot or way of Gods
when they had gone astray but they openly and avowedly refused when they were seriously invited See Jer. 8.4 5. Vers 6. And the sword shall abide on his cities and shall consume his branches and devour thee because of their own counsels Secondly the Lord threatens them with an abiding sword upon their cities and their villages which as branches spring out from the cities or on their bars that is their strong holds Rulers and valiant inhabitants and that because of their following their owne wayes and counsels rejecting the Lords Of this See Chap. 10.6 Doct. 1. The sword ought to be looked on as one of the Lords scourges because of his peoples ingratitude and abuse of mercies and their trusting to their own counsels and not regarding Gods Word For because of these provocations it is threatned here 2. The sword is then a most sharp scourge and speakes much of Gods displeasure when it rageth not only amongst armies in the fields but falls in upon Cities when it is universall upon Cities and branches or villages or Forts or Rulers and other inhabitants and when it continueth long thus and abideth till it consume and devour See Jer. 47.6 7. 3. However men trust much to their own inventions and projects neglecting God and his way as here is supposed Yet all this their wit and policy will be so far from holding off a judgement that on the contrary it doth draw it on For it is added as a reason of the sentence because of their owne counsels Vers 7. And my people are bent to backsliding from me though they called thee to the most High none at all would exalt him The first part of this v is by many taken as a further threatning that they should be in suspense and anxiety being pressed on every hand because of their backsliding from God Which though it be a truth in it selfe Deut. 28.66 and the word doth also signifie to be in suspense yet the Originall construction will not beare this interpretation for it is not because of but to backsliding Therefore I understand it with the translation as a second accusation against Israel for their backslidings to which they were so prone that their inclination and course did still hang sway and bend toward it And if they were at any time in suspense and doubt about their course as the word also imports yet all that but tended to more Apostasy and testified their inclination to it in that no such hesitation stopped their course This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Messages sent by Gods servants to them Doct. 1. Backsliding and Apostasy is the great sin of the visible Church to which she hath a strong inclination naturally even in her best frame any other course she followeth being but a motion against nature For it is a challenge that they not only backslide from what they attained but are bent to backsliding See Chap. 6.4 2. Mens hanging sometime in suspense and having some inclinations to returne will neither double out their point against the power of corruption within them nor will it extenuate but rather aggreage their backsliding that it overfloweth such banks So much doth the other reading teach they are in suspense and yet it tends but to backsliding 3. The great backsliding of Gods people is their backsliding from God and communion with him which draweth on all other Apostasies and defections And every backsliding of the Church in duty or worship is a backsliding from God in so far as men thereby do renounce his prerogative to be the sovereigne Lord to prescribe their duty and the way of his own service and do renounce these wayes and means wherein only communion with God is to be found and intertained In these respects it is challenged that they backslide from me saith the Lord. 4. God will not forget a backsliding peoples interest and pretences of interest in him to aggravate their sin For it adds to the challenge my people are bent to backsliding It cannot but grieve God when these whom he hath choosen to be his peculiar people and hath put them in possession of speciall favours and gained their consent in part do recede from him as unworthy and do choose husks whereon the world feeds as the only desirable portion And it is a sad case when all a peoples priviledges and advantages serve only to make their ditty the sadder 5. As it is of the Lords great mercy that he ceaseth not to follow backsliders with Messages from his Word as here it is supposed that yet there were and that diverse and many who called them So by the entertainment that is given to the Word men may trie whether they have backsliden or not or whether they be persisting in it or turning from it For by this is the charge of Apostasy and bentnesse in following it proven in that they obeyed not the call though they called them none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backsliding it is not because he needs them who is glorious and high in himselfe but for their own advantage For he called them from these base things which drew them away to the most high 7. We are never free of backsliding but when God is most high to us and in our estimation and when he is exalted in our hearts and in our respect to his commands and directions and conscience made of his praise the neglect whereof is an evidence of Apostasy and portends more of it For so is imported in that they are called from their backsliding to come to him as the most high and to exalt him 8. Backsliding is by so much the sadder and the cause of a greater quarrell that it is universall For none at all would exalt him but all refused the call Though it may be also understood and read together they exalted not that is not only with one consent they refused but they joyned not in that work as indeed want of union is a speciall mean of carrying on backsliding and defection Vers 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together In the second part of the Chap. the Lord comforts the godly against the imminent and deserved judgements with some blenks of his mercy And first in this v. the mercy of God is held forth in coming over their provocations to do any thing for them and interposing to hold off the extremity of judgements deserved by them wherein 1. It is insinuate by way of sentence for their Apostasy that their sins deserved hard things even such calamities as befell Sodom and the neighbouring Cities of which See Gen. 19.24 Deut. 29.23 But 2. in the execution the Lord was willing to make a stand
unto the Lord. As a matter whereof they should be sure and grow in it that they may go on in repentance 13. Repentance and conversion would neither be gone about in our own strength nor managed with discouragement nor any inherent change wrought in us be rested on as sufficient to make up our peace with God But our chief care should be to embrace God by faith as ours through Christ and to draw strength out of him for the duty and by faith set against all our crushing discouragements which may be ready to arise upon our affliction of spirit and sense of sin Therefore are they commanded in this repeated exhortation turn unto the Lord your God wherein all these are included 14. Whatever the Lord be or will say and do to the impenitent yet there is nothing in him to be terrible to a convert and a penitent And without the sight of this conviction or contrition would but end in despare Therefore notwithstanding all the former threatenings to this is subjoyned to the exhortation by way of reason and encouragment Turne ye for he is gracious c. 15. These many encouragements taken from Gods properties and put together may teach 1. How hard it is to raise up truly cast down sinners and overcome their diffidence how presumptuous soever they had been before 2. It may teach what infinite fulnesse not easily expressed there is in God to answer all the doubts and feares of a penitent 3. It teacheth how willing the Lord is that penitents be encouraged as may be evidenced by his laying out that fulnesse of comfort that is in him for that end Doct. 16. Gods graciousnesse and readinesse to shew mercy freely without our deserving and his tender bowels of compassion and sympathy are such as may assure the afflicted penitent that he will be respected And a serious study of this may invite sinners to set about their duty in hope For Turne ye for he is gracious and mercifull 17. Gods long forbearance and waiting for the repentance of sinners before he strike albeit it may make the stroak sad when it comes yet it is an evidence and argument that he is willing to embrace a penitent Turne ye for he is slow to anger 18. Gods great bounty and kindnesse which is over all his works and fills the earth Psal 33.5 may assure the penitent that he will meet with special kindnesse and with a liberal Lord and benefactour So much doth the other property teach he is of great kindnesse or bounty 19. It needs not affright nor discourage the penitent that God hath denounced wrath against his sin and it may be hath begun to execute it for he hath to do with a Lord who so delights in mercy and is so affected with his peoples distresses that upon their repentance he will willingly recall his sentence from being executed and withdraw his hand from striking For so much is held out in this argument he repenteth him of the evil or changeth his dealing as repenters use to do Ver. 14 Who knoweth if he will returne and repent and leave a blessing behinde him even a meat-offering and a drink-offering unto the LORD your God The second reason of the exhortation is that as God is gracious in himself so it is possible and to be hoped that upon repentance he will avert the judgement so farre as the people shall subsist and the publick worship not be altogether interrupted during the famine And that after these plagues are over they shall have plenty This phrase of leaving a blessing behinde him or after these devourers are past by and God past by with this his scourge and armie is to be understood partly that after every one of these have devoured in their course as chap 1.4 somewhat may possibly be preserved for the peoples subsistence and the publick worship and partly that after all these plagues are over plenty may come As for that doubtful phrase who knoweth c We may for further understanding of it compare what is said on Jon. 3.9 and Zeph. 2.3 Doct. 1. When sinners are most exercised in the duties of repentance yet the true penitents hope is only fixed on God and his turning and change of dealing and not on his own turning and repentance for so are penitents directed to look to Gods turning and repenting 2. Albeit God will be certainly reconciled with sinners upon their repentance and faith in Christ And albeit God will mitigate his plagues unto penitents at least so far as that judgements are turned into fatherly chastisements to them Yet repentance will not alway hold off or take off a temporal stroak when either sinne hath come to a great height calling on God to vindicate his glory in punishing it or when he would have the penitent yet more quickened up in his repentance which readily he would fall slack in if the rod were away And albeit the Lord may intend to prevent or remove calamities yet he will make the penitent more solicitous diligent and humble by keeping him in suspence about it for these causes it is that there is so incertaine like a promise concerning their preservation under and issue from this rod who knoweth if he will returne c 3. No incertainty about these things should discourage a penitent in his duty as knowing that better promises are sure enough to him That Gods exercising him with incertainty is no evidence that he will not do even that for him And that however it go he is in Gods way for attaining these things as they may tend to his good Therefore is he encouraged to repent upon this same who knoweth if he will returne c 4. Outward benefits and meanes of plenty are in themselves a blessing however we abuse them They flow in their growth and preservation from a rich blessing of influences They do us good because God puts a blessing in them for that end And they are given to the penitent wiâ—h a special blessing for these causes are the fruits of the ground here called a blessing as Isa 65.8 because as they are given to mankinde especially in any measure of plenty they are a common favour to all though the wicked make them a snare and plague to themselves and a special blessing to the godly 5. Gods correcting will not hinder his blessing to penitents and there may be rich mercies waiting for them both in the time of affliction to make them subsist and after them to make them up for there is hope that upon repentance he will leave a blessing behinde him in both these respects as is before explained 6. As true penitents will be most affected with what concerneth God and his worship in times of calamities and will be encouraged when he holds up his publick worship and ordinances among them whereby their interest in him is avowed and confirmed whatever become of their outward conditions So it gives ground of hope to penitents that he hath an
is v. 15. should deliver them nor strength of body or courage of minde as the two words v. 14. may be distinguished nor provision of armour and skill to use it for offence at distance make them dare to stand and face their enemies But even the stoutest shall think it fares well with him if he escape with his life when he hath cast away his apparrel Whence learn 1. When Gods patience is come to a period it will appeare in sad judgements and in his casting off that burden which he hath born so long for Therefore because I am pressed c. v. 13. the flight shall perish c. 2. When God lets out judgements upon a Nation they will certainly reach all who are aimed at by them for though some get away v. 16. yet all that he hath a minde to cut off be they swift or strong will be reached 3. As all outward accommodations and advantages are in themselves empty and can availe nothing without a providence of God Eccl. 9.11 nor are they to be gloried in Jer. 9.23 24. so when God is angry all probable means that have availed at other times will prove vain either for resisting the judgement or escaping from it for so are we here taught that swiftnesse of men and horses strength or courage will do no good 4. Such as do oppresse others and do not spare the very garments of the poor so they may inrich themselves are justly invironed with these straits that it shall be a deliverance to them to get their life for a prey though they have not so much left them as to cover their nakednesse for these cruel exactors who pilled the poor v. 8. get now this doome he that is couragious among the mighty shall flee away naked in that day saith the Lord. CHAP. III. THe Doctrine of this chapter seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages And therefore in the first part of the chapter the Lord by his Prophet having called them to hear his processe and sentence against them v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings Shewing that interest in him and his former kindenesse toward them would rather hasten then hold off the stroaks deserved by them v. 2. that sin would separate them from him whom they pretended to enjoy and be familiar with v. 3. that threatnings were not vain nor without cause v. 4. that afflictions came not by chance nor would they be rid of them or of threatnings for sin till they had done their work v. 5. and therefore it was their stupidity not to be alarmed with threatnings and not to see God in troubles v. 6. and that when he warned them by his messengers v. 7. it became them to fear and not to quarrel his servants who carried their Masters minde v. 8. In the second part of the chapter he goeth on to the processe calling the Nations to judge of their wickednesse and of the justice of his judgements and accusing them for oppression and disorders v. 9. and that they did voluntarily blind themselves through custome in sin and heaped up wealth by oppression v. 10. for which he threatens that he will invirone them with enemies on all hands who should break their power and spoile their houses v. 11. that a very few shall escape these judgements v. 12. that he will also punish them for their idolatrous worship wherein they confided and will cause break and deface their Altars v. 13.14 and that he will punish their rich and great ones by destroying their stately Palaces v. 15. Verse 1. HEar this word that the Lord hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying In this verse they are cited to heare this message of challenges and threatnings which God had sent by this prophet unto them wherein he obviates their exception at the Prophets basenesse by shewing that it is his word and their trusting in their own priviledges by shewing that this should not exempt them as is at lengeth deduced in the following purpose Doct. 1. When the Lord condescends to choose a people to himselfe it is his way to prevent them in their low condition by his goodnesse and to purchase a dominion over them and engage them to be his by many mercies shewed unto them for such was his dealing with Israel he brought them up from the land of Egypt where they were in bondage and upon this he grounds his plea and chalenge 2. A delivered and dignified people do ofttimes so carry themselves as God hath much to say against them for there is this word which the Lord hath spoken against you O children of Israel 3. Such as God hath done good unto are bound not to slight his word but to heare and ponder what he hath to say though it were even against them considering what misery it portends if not prevented to have the word against them and how little it will availe them not to hearken to it and considering what their obligations to God are and that he can reach them otherwise who will not heare the word Therefore saith he heare this word c. 4. It is the duty of these who would have the word effectual on their hearts not to fixe their eye upon the basenesse of the instruments who carry it but on God who putteth these messages in their mouths Therefore are they led from looking to this herdman and to hear this word that the Lord hath spoken 5. All a peoples reall priviledges and what they please to arrogate to themselves beside will not availe them before God when they provoke him nor will they be a shelter to protect them in their slighting of the word for saith he hear this word against the whole family which I have brought up c. Albeit Israel to whom the Prophet is sent were not this whole Family yet they were the greatest part and they thought little of Judah in comparison of themselves accounting that as they were the most in number so they were the Lords chief people to whom the adoption and promises did belong And the Lord declares that granting all that were true as it was not yea and though Judah were joyned with them and so the sentence should import a rejection not onely of a part but of all that people yet all that could not availe to excuse their sin or keep in this sad sentence Verse 2. You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them And first whereas they might alledge that they onely of all the Nations were Gods peculiar and chosen peoplâ— and therefore could not be rejected nor ruined unless God
appears not from this place but in sacrifices of praise there fell much to the Priests share and much was employed in feasts and so it was lesse matter what were mens share and portion if God got what was his due partly that as leaven taketh a time to prepare the dough for baking Matth. 13.33 and doth â—â—ke the lump to swell and heave up so especially in the performance of praise men would have their hearts put in frame for it and they should be raised up with the sense of the excellency and love of God and of hâ—â— mâ—â—cies toward them Psal 108.1 2 3 4 5. And 〈◊〉 â—â—at as leaven doth make bread sower to the cast and they were to eat of this at their sacrifices of praise So 〈◊〉 â—â—ll most seriously offer praise for any mercies and deliverances when we still entertain sensible thoughts of the bitternesse from which we are delivered and this also was pointed at by the bitter herbs used in the feast of the Passover 5. These free offerings which are to be proclaimed and published of which Lev. 7.16 22.18 c. Numb 15.3 and elsewhere were sacrifices of praise performed by some beside their ordinary peace offerings either in testimony of their sense of Gods goodnesse in general or upon the receipt of some special favour or performance of some vow They do not serve to warrant a man to devise any part of worship of his own head upon whatsoever pretence of affection or zeale for all that were but will-worship and so not acceptable And there are duties abundant in institute worship whereby men may testifie all the zeale and affection they can pretend to But they serve to point out that our service to God and especially praise should be performed out of a free voluntary and ingenuous disposition and that favours daily observed in Gods dealing toward us and received by us should daily put a new edge upon our affections and engage us with our own consent to what is our duty and that out willingnesse and affection should witnesse it selfe not by verbal professions onely but by real offering of our selves and what is ours to God Psal 116.12.16 Doct. 2. The practice of Israel in imitating these parts of institute worship and the Lords reproving thereof and giving them up thereunto may teach 1. Men in judging of the truth or falshood of a way of Religion have need to be very attentive and circumspect that they be not deceived with pretences or shews for Israels way was very plausible they did imitate the true Religion in many things they were very active in their way and diligent and early about it and did multiply sacrifices and they made a great shew of zeale and affection in it they did proclame and publish the free offerings All this put together might easily deceive the simple and yet did not at all justifie their way 2. Whatever imitation there be of the true Religion or whatever activity o◠〈…〉 there be in a way of worship yet whâ—â—◠〈…〉 â—tion is wanting to all or any part of that 〈…〉 not onely not good but an hainous provocatâ—â—◠〈◊〉 â—â—â—â—cause of controversie and the more there is of it 〈◊〉 is the more provocation in it for whatever Israel pretended to in their way yet since they had no command to offer these things at Gilgal or Bethel nor on their Altars or by their Priests the Lord declareth concerning it that they come to Bethel and transgresse at Gilgal they multiply transgression by their frequent and many sacrifices 3. Mens not consulting with God in his word but following their own humours and inclinations is a crooked rule of Religion their hears being naturally mad on ill wayes and their interests being ready to byasse them Therefore are they upbraided with following this as their rule that they did so and so for this liketh you O ye children of Israel 4. When men once engage in a corrupt course of Religion they wil not readily abandon it again There is more of a judgement in mens being given up to it then will easily be shaken off for this exhortation Come to Bethel and transgresse c. and his declaring that this liked them imports that there was no reclaming of them Which may be a warning to men not to embarque in the least in such courses and may guard us from stumbling or thinking a course of Religion right meerly because men persist obstinately in it 5. As God is provoked to give up such to their own counsels as are obstinate in a false religion So a false religion is a plague great enough of it self and it speaks a judgement sad enough to be given up to it considering what a spiritual plague it is beside what it may draw on both here and hereafter Therefore albeit he threaten elsewhere to punish them otherwise for this sinne yet there he declareth that he needs no more for a plague but give them their will Come to Bethel c. for this liketh you O ye children of Israel saith the Lord God Verse 6. And I also have given you cleannesse of teeth in all your Cities and want of bread in all your palaces yet have ye not returned unto me saith thâ— Lor◠〈…〉 I have withholden the rain from you 〈…〉 yet three moneths to the harvest and I 〈…〉 to rain upon one City and caused it not to rain upon another City one piece was rained upon and the piece whereupon it rained not withered 8. So two or three Cities wandered unto one City to drink water but they were not satisfied yet have ye not returned unto me saith the Lord. 9. I have smitten you with blasting and mildew when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer worm devoured them yet have ye not returned unto me saith the Lord. 10. I have sent among you the pestilence after the manner of Egypt your young men have I slain with the sword and I have taken away your horses and I have made the stink of your camps to come up unto your nostrils yet have you not returned unto me saith the Lord. 11. I have overthrown some of you as God overthrew Sodom and Gomorrah and ye were as a firebrand pluckt out of the burning yet have ye not returned unto me saith the Lord. The third Article of the challenge is for their incorrigiblenesse and impenitency In that when for their Idolatry and other sinnes God had inflicted many judgements to reclame them yet they did not return to him but persisted obstinately in their wicked courses The judgments and corrections which they had thus abused are first famine so that they could not foul their teeth with eating and that universal in all places v. 6. And so we find they were afflicted 1 King 17. 18. 2 King 4.38 and may be at other times after that Secondly which is one cause of famin want of rain which 〈…〉 â—ded much Deut. 11.10 11. And
they may know him to be the true God infinitly above all idols and that therefore his commands are not to be sleighted nor will he be pleased with outside service and that all they who seek him sincerely have cause to be encouraged in him Therefore doth he describe himselfe to presse them to seek him and comprehendes all in this the Lord is his name 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth And he is to be seen and acknowledged as such without resting on these creatures themselves or ascribing their courses motions and influences to fate or any second cause Therefore is it declared that he maketh the seven stars and Orion c. 3. It is not enough to see God and his providence in the works of nature or motions of second causes But we ought so to see him in them as may commend piety to our hearts and presse us to it Therefore doth the exhortation run seek him that maketh the seven stars c. And particularly first it is an argument to seek him that he maketh the seven stars and Orion Whereby is held out 1 That God is worthy and ought to be sought unto and served who is not onely above men and creatures on earth but his power is in the heavens 2. He is able either to ruine or refresh men by means and second causes which are at a great distance from them even by the influences of the stars and therefore he ought to be sought unto 3. The very vicissitudes and change of seasons and weather are Gods work wherein he is to be seen and which should invite us to seek him Secondly his turning the shadow of death into the morning and making the day dark with clouds teacheth that God is he who can change or settle conditions as he pleaseth He can turn adversity into prosperity and prosperity into adversity as he pleaseth And if he settle none will shake and if he shake none can establish And therefore the short path to well-being is to seek him Thirdly his calling for the waters of the sea and pouring them out upon the face of the earth teacheth that God hath showres of comforts and deluges of miseries to pour out as he pleaseth When they who seek him stand in need he can bring abundance of comforts unto them in as strange a way as to call up sea-waters into the aire and purifie them and pour them out upon the earth And when sinners neglect him he can wonderfully plague them as if he made void his decree concerning the bounds of the sea and let it in upon the land Verse 9. That strengtheneth the spoiled against the strong so that the spoiled shall come against the fortress In this v. the power and providence of God are further commended from what he doth in humane affairs Wherein it is declared that he can employ contemptible and subdued people and make them prevaile over the strongest and their strong holds This may be understood either generally that the Lord doth this among all Nations as he pleaseth Or more particularly that he speaks it with relation to them and that either by way of threatning that if they sought not to him but trusted in their strength and forts he could make most contemptible and weak means crush them and it Or by way of promise that if they would repent and seek him he would strengthen them though sore broken to recover and prevaile over their enemies Doct. 1. The power and providence of God do shine not onely in the works of nature and of natural second causes but also in over ruling the actions of men according to his pleasure and he and not chance or fortune is to be seen suprem in all of them and a right sight thereof will invite men to seek him who is supreme over them and their enterprizes Therefore also is this held out as an argument pressing them to seek him 2. Mens strength and valour or their forts and strong holds will prove but weak defences when God is angry and is about to bring destruction for so is here held forth 3. God needs not any great or probable means to oppose what men account their great strength or to bring it down for he strengtheneth or recreats and gives courage to the spoiled against the strong so that the spoiled shall not onely hazard to go to the fields against enemies but shall come against the fortresse Verse 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly This duty which hath been pressed from the consideration of Gods power is yet further inculcate from the consideration of their own sins and of the judgements deserved thereby both which he laieth before them And first which he speaketh of them as not worthy to be spoken unto he challengeth That in the gate they could not endure any rebuke or upright speaking that is their Judges especially who sat in the gate were so wicked and so incorrigible that they could not endure any who opposed or reproved their unrighteous decrees or who spake and pleaded for righteousnesse and equity And they could not endure the Prophets who did publickly reprove their vices and counsel them to do righteously Whence learn 1. Administration of justice being appointed for the genral good of a society should be so managed as Courts of judgement may be open and patent to all who are wronged And Judges should carry themselves openly and fairly in it So much was signified by administration of justice of old in the gate where the meanest might have easie accesse and the Judges determined in open view of all 2. In times of publick and general defections God hath ordinarily much to say to Judges and Rulers for here they who manage matters in the gate as appears from the following verses do that which is worthy to be rebuked and which is not upright 3. It is the commendation of men in a declining time that they are not drawen from their duty by the impetuous streame of the time and that they do in their stations oppose others who do wrong which is a meane to guard themselves when they are zealous against evils in others for here there are Prophets and others in their stations who rebuke and speak uprightly and that publickly in the gate 4. Upright men and such as are faithful and free in an evil time may expect not onely that they will not alwayes prevaile with these they deal with but that they shall meet with contempt and hatred for their pains for such was their lot here See Isa 29.21 5. It is a great height of impiety when men not onely do wrong but cannot endure them who joyne not with them or would reclaim them when they sin with an high hand This is an evil that if it be not repented of and amended will provoke God to take the reproofe in his own hand As here he doth and Rulers