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A86936 A brief exposition on the XII. smal prophets the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh. Hutcheson, George, 1615-1674. 1654 (1654) Wing H3823; Thomason E1453_1; ESTC R202497 435,098 550

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Her interest is little regarded and her love of no worth to any unlesse she hire them 4. Departing from God and employing sinful helps and means is very prejudicial not only in the event and issue but even in the work it self For whereas they might have had real and effectual help from God if they had turned to him without money and without price now albeit their other helps did stand in no stead yet they must hire lovers Vers 10. Yea though they have hired among the nations now will I gather them and they shall sorrow a little for the burden of the King of princes The Lord threatens because of this that their endeavours to hire help among the Nations should not availe them but God should gather them that is either their hired friends to be employed against themselves or he will gather themselves among the Nations in heaps as dead corpses or whereas they were wilde and untameable v. 9. he will reclaim them from this humour and make them endure his yoke of judgements as Jer. 2.24 This stroak is amplified from an effect that however the taxes imposed upon them by the great King of Assyria 2 Kings 15.19 20. and 17.3 were very heavy and a cause of that revolt 2 King 17.4 yet they should finde cause to grieve little at that in respect of what followed when part of the Nation was carried into captivity 2 Kings 15.29 and then all of them 2 Kings 17. Doct. 1. It will be but to small purpose what means men use so long as they do not make matters sure with God and do not consider how he will dispose of them or their helps For so it proved here Yea though they have hired among the nations now will I gather them 2. When God is provoked to anger he can employ the means of our help to ruine our selves and can bring the wildest under sad rods So much doth his gathering them as is before explained teach Now or shortly will I gather them 3. When the Lord hath his Church to try or them and the rest of the world to scourge he can and may let wicked men prosper to a very great height for that end For the Assyrian is the King of princes having so many Kings and Princes subject and tributarie to him Isa 10.8 36.13 4. A people who have suffered under lesser trouble and yet have made no right use of it to prevent more or have used sinful means to be rid of it may expect no other issue but that the Lord will send a greater trouble to make them forget the former For this had been their carriage under their tribute and burdens and they are therefore told they shall sorrow a little for the burthen of the King of princes See Matth. 24.7 8. 5. Taxes and burdens under the feet of oppressours are but easie in comparison of captivity and exile and therefore ought to be the more patiently born For they sorrow a little for the burden c. as being easie in respect of what followed Verse 11. Because Ephraim hath made many altars to sin altars shall be unto him to sin Followeth the fourth sin and cause of their judgement wherein their further corrupting of worship is laid to their charge and aggravated in three branches whereof the first which is charged on Ephraim as the misleader of the people is that whereas God had appointed only one Altar for his Worship and their Fathers of old had made a great stirre when there was appearance of erecting another Josh 22. Now they had not only set up one in Dan and another in Bethel beside that which God had appointed at Jerusalem but had multiplied them on every hill as ch 4.13 and almost every where as ch 12.11 This they did to sin that is not so much that they did this to offer expiatory sacrifices for sin as that the nature of their work was sin And therefore the Lord threatens that they should have their fill of sin by it and feel it Whence learn 1. Albeit the Lord be justly provoked to anger by all the sins of his Church yet their corrupting of Religion is his chief and great quarrel and is the sin in following of which men contract so much stupidity as they need to be frequently charged with it Therefore doth the Lord fall again upon their corrupt worship as his great quarrel and the sin wherewith they were most blinded 2. When men once leave God and the true way of his Worship there will be no satisfaction in any other way of Religion they follow and therefore no end of defection For Ephraim hath made many altars not contenting himself with these he set up at first 3. However men may buske up a false Religion to make it plausible and may seek to colour and excuse it with good intention yet not only doth the follower and promoter of it sin but God lookes upon him as intending all the sin that is in it For he hath made many altars to sin as if he intended all the sin that is in that course 4. As men are then most fearfully plagued when they are given up to go on in their sin and perish So when men do not stand in aw of the sin of their course it is righteous with God to make them feel what sin is and how ill he is pleased with it for altars shall be unto him to sin imports both these that they shall be given up to that sin and as they sinned and cared not so the Lord should make it be seen to be sin indeed and make them feel how sad that is Vers 12. I have written to him the great things of my Law but they were counted as a strange thing The second branch of the challenge is that in their defections and specially in this sin in corrupting the Worship of God they contemned the Law or Word of God written to them by God looking on its directions as of little importance and little concerning them Whence learn 1. The Word of God is the true touch-stone whereby mens wayes and their Religion is to be tried and approven and neither Traditions nor Revelations Therefore to prove the sin of their corrupt worship he chargeth them with contempt of the Law or Divine Doctrine in that matter See Isa 8.20 2. It was the great mercy and priviledge of Israel of old to have the Word and Oracles of God for instructing them in the way of salvation and it is so still to any who enjoy it and they ought to finde and esteem it so For it is an aggravation of his sin as the abuse of a very great priviledge that it was written to him See Psal 89.15 147.19 20. Rom 3.1.2 3. As it is a great mercy that the Lord hath caused to registrate his Will in writing to prevent delusion and mistakes So he is the Author of the written Word whoever be employed as Penman For I have written my Law saith
the pitiful mothers and then dashed the mothers to death and laid them in heaps above their children Ver. 15. So shall Bethel do unto you because of your great wickednesse in a morning shall the King of Israel be utterly cut off Secondly as for their confidence in their way of Religion and settled State the Lord threatens First that that sore calamity mentioned v. 14. should come upon them because of their great sin of Idolatry at Bethel Secondly that their King and Kingdome should fall by a sudden and speedy blow Whence learn 1. Idolatry and corrupting of Religion is the great wickednesse of a visible Church and the cause of saddest judgements For So as is before threatned shall Bethel do unto you because of your great wickednesse to wit which is committed there and under Bethel the other place of their corrupt worship are comprehended 2. As we are ready enough to see instruments in our calamities and ought to acknowledge Gods hand in them So we should see the great influence of our own sin in procuring them For So shall Bethel do unto you to wit by your provoking of God there 3. Impenitent Rulers and their Kingdomes may not only be sore afflicted and wasted but it may draw at length to utter cutting off even though they be Gods people in visible Covenant with him for the King of Israel and the Kingdome with him shall utterly be cut off 4. God can very speedily and suddenly bring about great revolutions and overturnings of Kingdomes And he would have the greatnesse of their sin and of his displeasure seen in such a dispensation for in a morning shall this be done which imports a short time as a morning before the Sun rise and a sudden stroak as if in a morning before men were awake an Army or City were surprized And it seemes that albeit Samaria endured a three years siege 2 King 17.5 yet some one morning it was surprized and so their King and Kingdome came to an end CHAP. XI IN the first part of this Chap. the Lord continueth to accuse and give out sentence against Israel And 1. He accuseth them of ingratitude in that albeit he had loved them in their Infant-condition and delivered them out of Egypt ver 1. and had sent Prophets to them to teach them their duty v. 2. yet they walked contrary to their directions and served Idols v. 2. And albeit he did carry them through the wildernesse yet they did not consider nor acknowledge this v. 3. and that notwithstanding he did gently draw them to their duty and provide for them v. 4. For this the Lord threatens that they should finde Egypt no refuge to them but should be carried to Assyria v. 5. and that the sword should abide upon their Townes and Villages till it consumed them according as they deserved v. 6. 2. He accuseth them for their pronenesse to Apostasie and ill intertainment given to the messages sent from God unto them v. 7. In the second part of the Chap. the godly are comforted against the judgements imminent and deserved by their sinnes wherein is held forth the mercy of God interposing to hold off the judgements deserved by them v. 8. and his expresse promise to moderate the execution of his just displeasure in not consuming the Nation utterly v. 9. and to convert and restore them after their rejection and exile v. 10 11. In the third part of the Ch. the Lord rejects all their pretences wherewith they would cover their faults and sheweth how much they were worse then Judah ver 12. Ver. 1. WHen Israel was a childe then I loved him and called my sonne out of Egypt 2. As they called them so they went from them they sacrificed unto Baal●m and burnt incense to graven images THis Chap. begins with a challenge of Israels ingratitude And for this end the Lord brings to remembrance his favour and his benefits conferred upon them and subjoynes what their ingrate carriage had been In these Verses he calls to minde his love toward them in their infant-condition in Egypt his preserving and delivering them out of Egypt as his adopted children and as a type of Christ and his sending Prophets particularly Moses to call them to obedience and to entertain fellowship with him in the use of his worship which trust these Prophets faithfully discharged All which doth aggreage their sin and convince them of ingratitude who walked so crosse to the directions of the Prophets and multiplied Idols and Images which they worshipped Doct. 1. Ingratitude and walking unanswerably to many received mercies is the great and crying sin of the Lords people and Church as this challenge teacheth Unfruitfulnesse under rods will not be rightly mourned for till this sin be begun at See Deut. 28.47 48. 2. The Church and people of God are in themselves very unlike the great dignities to which he advanceth them And particularly Israel was in a very mean and low condition till God did forme them both into a distinct and potent Nation and into a visible Church for himselfe For Israel was a child or in an infant-condition not as yet grown up No more like to the condition God put them in when he increased and delivered them and when he exalted and established them in the promised land then a child is like a grown up man And at that time they were not formed in a Church-State till after their deliverance from Egypt Which may put us in minde of the mercy of a grown up Church-State under the Gospel and what obligations a perfected reformation layeth upon them who attain to it 3. Gods love to the Church is her first and great priviledge which prevents her in her lowest condition when she is unworthy and base and which is the fountain of all his bounty and so makes it comfortable For when Israel was a child witlesse and worthlesse then I loved him and this is the fountain of all his bounty after mentioned Deut 7.7 8. 4. The Lord will make his love to his people conspicuous in their preservation in a low condition and under much trouble when he seeth it not fit to deliver them from it For so is supposed he dealt with Israel in Egypt preserving them from being extinguished by the fury of Pharaoh till he called them out of Egypt See Exod. 1.12 5. The Lord also will magnifie his love in their deliverance from trouble and bondage not only spirituall but outward also in so far as is for their good For I called my Son out of Egypt or brought him out with my invitation by the Ministery of such as were sent to speak to Pharaoh and them which I made effectuall And this was not only a type of the Churches delivery from spirituall bondage but a pledge also of his doing great things for his people See Exod. 12.42 Psal 34.19 6. As the Lord doth oft-times manifest his love and put speciall honour on his people by putting them to sufferings
great house and the little house 3. These stroakes are yet sadder when the Lord sends them not on some persons onely but makes them run through whole families and societies till they be consumed and their houses made a desolation for he will smite the great house with breaches or droppings and the little house with clefts that is he will consume whole families as an house is dissolved and consumed by breaches and continual droppings and will leave their habitations ruined as a witnesse of this desolation Vers 12. Shall Horses run upon the Rock will one plow there with Oxen for ye have turned judgement into gall and the fruit of righteousnesse into hemlock In the rest of the chap. this whole sentence is confirmed by obviating two exceptions First Whereas they might object that God was more strictly engaged to them then to do so and would certainly take some other course He declareth that it were to as small purpose to take pains by messengers or gentle dealing and the like to reclame them as for an horse to run upon and among rocks or to yoke a plough there in hope of increase And therefore he would wait no more upon them the time of his patience being expired This their hopelesse condition he proveth from their great injustice so that in place of judgement and righteousnesse which should abound in their Courts there was no fruits there to be found but such as were bitter and deadly like gall and hemlock see chap. 5.7 Hos 10.4 Doct 1. Albeit Gods efficacious working be irresistible yet his moral operations and his dispensations are such as men may make their hearts proofe against them and turn incorrigible under them for so is imported they would no more be prevailed with by warnings or dispensations then a rock could be a place for an horses runing or for increase 2. Though mens consciences be blinde oft times in their own particular Yet their very common sense in other things may witnesse to them their own desperate condition for albeit they would not see their own case yet their very common notions of horses running and plowing might preach to them if they were wel applied See Isa 1.3 3 When men turn obstinate and incorrigible God doth justly give up with them whatever he do to the Elect out of his soveraignity in grace and their consciences will witnesse for God that it is righteous he do so for so much doth the scope of these questions and similitudes as they are before explained import 4. There is no clearer proofe of the desperate and incorrigible condition of a people then their injustice in the Courts of Judgement and their making it bitter and deadly to the oppressed for so doth the Lord confirm this for ye have turned judgement into gall and the fruit of righteousnesse into hemlock Vers 13. Ye which rejoyce in a thing of nought which say Have not we taken to our selves horns by our own strength 14. But behold I wil raise up against you a Nation O house of Israel saith the Lord the God of Hosts they shall afflict you from the entring in of Hemath unto the river of the wilderness Secondly whereas they did glory that their strength was renewed and increased as it was under Jeroboam the second and Judah was strong under Vzziah 2 Chron. 26. so that they might drive away any enemies who should invade them The Lord declareth that all this was but vain gloriation And that he would refute it by sending enemies who should afflict and oppresse them from Hemath on the North border as is cleared v. 2 to the river of the wildernesse or of Egypt on the South border as Num. 34.5 Josh 13.3 and 15.47 1 King 8.65 And so it comprehends the whole land of Canaan and takes in Judah also who were vexed and oppressed as the word signifieth by the Assyrians when Israel went into captivity If it do not also relate to their captivity by the Babylonians which must be understood in these threatnings v. 7.8 Doct. 1. It is no strange thing to see much gloriation and carnal joy among a people when yet their sins are come to a great height and vengance is very neare for at this time they were rejoycing 2. The power and strength of a people is one cheefe cause of a peoples sinful gloriation and it is hard 〈◊〉 have these and not to glory in them for this they rejoyce in that they have horns or power to push their enemies 3. As all things beside God are but naught and vain to be gloried in So a peoples gloriation in any thing is a way to make it prove naught in effects whatever it seeme to promise for in these respects he saith of this their power ye rejoyce in a thing of naught or that which is nothing 4. Mens exalting themselves in what they enjoy and ascribing the glory of it and the purchase thereof to themselves is a cleare evidence of carnal gloriation and that what they glory in will prove naught for this was an evidence thereof they rejoyce in a thing of naught who say Have we not taken to us horns by our own strength as quickening up themselves and others to consider this as if they were not yet high enough in their own or others thoughts See Dan. 4.30 31. and 5.19 20. 5. Men are ordinarily so deluded in the matter of carnal gloriation that they will not see the folly thereof any other way then by effects And God will refute it so for so is subjoyned But behold I will raise up against you a Nation c. see Ezek. 28.9 6. God is an impartial avenger of sin in one and other and when a disease is universal he can make scourges go through a land and all the corners thereof And as carnal gloriation will not cease so long as a people have any thing to look to in any corner So God will strip sinners of any such refuge for so much is imported in this they shall afflict you from the entering in of Hemath unto the river of the wildernesse whereby is held out that God would neither spare Israel nor Judah but would send an universal stroak to refute their folly in every corner CHAP. 7. THe scope of the most part of the rest of this prophecie tends to confirme the sentence already past against this incorrigible people Wherein by several types represented and explained by God is declared that the sentence of their desolation was irrevocable And with all the prophet asserts his own authority to deliver this message and subjoynes somewhat for the comfort of the godly In the first part of this chap. under the type of devouring grashoppers and of burning fire both which are diverted at the prayer of Amos v. 1. 6. and of the Lords standing upon a wall with a plum-line v. 7. is signified that the Lord having hitherto chastised Israel moderatly to reclaim them and having removed these afflictions that they might
with his doctrine will side with him and rise up against authority or which is more likely to be the sense the people cannot endure him and his doctrine and are but waiting for the Kings decree against him that they may execute it or are ready to do it of their own head in a tumultuous way if he will not appeare And so he would insinuate to the King that it was a way to lose the hearts of his subjects if he did tolerate such a man so odious to him 3. To make good this his charge and assertion he repeats some of Amos doctrine to the King but unfaithfully and not fully Doct. 1. Such as are and resolve to be faithful messengers and servants to God in corrupt and declining times ought to lay their account for persecution for so much doth Amos lot warn us of 2. As false teachers prove readily most cruel persecuters of faithful Ministers because of their own interests that are like to suffer prejudice So this course is more horrid in them then any others Therefore is it chiefly marked what Amaziah the priest of Bethel did See Jer. 20.2 3. 3. It is a special meane taught by Satan for driving on a course of persecution when persecuters do delate the faithful servants of God unto Kings and Rulers as enemies to them and when having Kings eares they do informe against them behinde their back when they know not of it nor are admitted to speak for themselves for this was Amaziahs way he sent to Jeroboam King of Israel c. 4. It is the ordinary trick of persecuters and a great injury to these whom they informe as well as to the party troubled that they do misrepresent matters and do hide the true cause of their splene and onely pretend great friendship to authority and accordingly hold out what may be plausible to them and effectual to sharpen their rage against Gods servants for though his own interest really grieved him and that Amos cried down his high places as afterward appeareth yet there is not a word of that in the delation but onely of treason and loseing the Kings subjects one way or other by Amos preachings 5. It is an old but an injust scandal cast upon faithful Ministers that by their free preaching they are the trumpets of sedition and rebellion affronters of authority and withdrawers of their subjects from their duty for such is the charge against Amos Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words Whereas Amos was his best friend seeking his real good and learning him how to prevent the loseing both of himselfe and his subjects and to rebuke his sin openly being publick and general I was not to affront him but to apply a publick remedy to a publick inveterate evil and to think otherwise were for a man to lift up himselfe against God as if he should not be reproved by him And in a word Amos doctrine could be intolerable to none but such as proclamed their contempt of God and their own incorrigiblenesse in sin 6. It is also an old and injust trick in calumniatours and persecuters to repeat the doctrine of honest ministers unfaithfully in the eares of Rulers by diminishing perverting corrupting what they say for such is the account that he gives of Amos doctrine v. 11. for albeit he repeat truly concerning the captivity of the people yet neither in that nor what concerns the King doth he repeat the causes procureing these stroaks which Amos had clearly told And he puts in Jeroboam himselfe in place of his house which Amos had threatned v. 9. to set the King more on edge 7. It is an evidence of the desperate and deadly condition of a land when a people do by sin procure saddest judgements and yet will not see them approaching and are ready to persecute any who tell them of their danger for such was the temper of this false priest He supposeth it a quarrel great enough that Amos had told the Kings house and the land of their approaching hazard Vers 12. Also Amaziah said unto Amos O thou seer go flee thee away into the land of Judah and there eat bread and prophesie there 13. But prophesie not again any more at Beth-el for it is the Kings chappel and it is the Kings court This course not succeeding as it seemes Jeroboam would not meddle with Amos either out of feare or policy he takes another course And pretending friendship and a respect to the prophets good He. 1. adviseth him to leave that land and go to Judah alledging that now he might go easily if he went soone but if he fled not shortly he was in hazard to be taken or ill intreated and withal he laieth before him how he might live better in Judah and exercise his calling with more peace and fruit then in Israel v. 12. 2. He adviseth him especially not to prophesie any more in Beth el and that because it was the Kings Sanctuary as the word will bear appointed by him for publick worship and so none might challenge it and withal it was the Kings chappel where he himselfe performed publick worship and therefore he could not endure any contradiction there which would reflect both upon his authority enjoyning that worship and upon his own practising of it Likewise he tels him that Beth el is the Kings Court where he remains and hath his residence at some times especially when he came to worship or the house of the Kingdome a place of publick judicatories where his opposition could be lesse hid or endured then elsewhere Doct. 1. As the Lord can when he will disappoynt and break the snares of persecuters when they are most subtilly laid as here it appeareth Jeroboam did nothing upon this subtile and nettling desolation So persecuters are endlesse in their projects and when one faileth they will be sure to essay another As the practice of this false priest may teach us 2. As persecuting enemies may pretend friendship that they may overthrow Gods servants So they are most dangerous when they do so and do insinuate by flattery that they may suggest ill counsels or otherwise ensnare them for this was Amaziahs last refuge to insinuate with Amos that he might be rid of him And therefore he who counted but basely of the prophet and in his delation to the King calls him onely Amos now he insinuates with him and called him the Seer a name given of old to prophets 1. Sam. 9.9 He who would have incensed the King against him pretends now a great solicitude for his safety good and ease and that his hazard was from others onely flee saith he for thy selfe as it is in the original or for thine own behoofe and eat bread in Judah which thou wilt not get here And he who could not endure good doctrine pretends that he is not against prophesying but acknowledgeth it is good onely he
it yet God will make them hear ere all be done Therefore is it subjoined to the former sentence Hear this O ye c. 2. Oppression of the poor is an inhumane beastly sin and a great cause of Gods controversie against a land provoking him to prove himself higher then the highest Eccl. 5.8 Therefore is this brought in as his quarrel and pointed out as a beastly sin ye swallow up the needy or pant and gape to get him swallowed down even to make the poor of the land to fail And albeit this be the sin of the richer sort onely yet it is held out as the cause of the lands destruction Because however the poorer have their own sins yet the greater sort are ordinarily ring-leaders in procuring National judgements and it may be here the meaner followed the footsteps of the greater so far as they had power 3. As the covetous are never without their own sorrows were they never so thriving 1. Tim. 6.9 so it is matter of sad challenge when the cares of the world turn an enemy unto and make men weary of Religion and attendance upon the duties thereof And when men not onely have their hearts upon the world on sabbaths and times of religious duties but do look on all these as distractions and matters in the by and make the world and gain their great earand for this was their fault here When will the new moon be gone that we may sell corn and the sabbath that we may set forth wheat They mention onely sabbaths and new moons though they had other solemnities because these recurred more frequently and other solemnities came about but once a year and therefore did not so often vexe them And if this was a land destroying sin how much more is God provoked when men dare openly by actions profane the Sabbath and neglect duties of worship See Neh. 13.15 16. c. 4. When men do make a prey of the poor by falsifying of wares measures weights and coine they will finde that they do highly provoke God whatever they gain thereby for such is the challenge they make the ephah small and the shekel great by adding to the weight whereby it is weighed They falsifie the balances by deceit either in weighing money or other commodities and they sell the refuse of the wheat 5 As the Lord seeth it meet to exercise some with poverty and by putting them in the reverence of great men so their condition is not onely an exercise to themselves but a trial to others wherein God takes special notice how they are intreated Therefore doth the Lord challenge for what they did to the poor and needy 6. Albeit oppression in the matter of goods and means be very intolerable and horrid yet that is but little in comparison of injuries done to the persons of men and when for small things the poor are brought in bondage slavery or restraint for they buy the poor for silver and the needy for a pair of shoes or for a mean thing they made bondmen of them abusing that law Lev. 25.39 Verse 7. The Lord hath sworn by the excellency of Jacob Surely I will never forget any of their works Followeth an explication and enlargement of the grievousnesse of the judgements formerly denounced for these sins This is contained in several branches The first whereof holds out in general that certainly punishment would ensue the Lord having sworn by himself that he would not forget their carriage but put all their doings upon their account till he return them a meet recompence Whence learn 1. When wrath is most deserved and ready to be let forth men are ordinarily least sensible and will least beleeve it Therefore must the sentence be again confirmed by an oath which is the third time an oath is given in this prophecy See chap. 4.2 and 6.8 2. The Lord swears here by the excellency of Jacob which is himself seeing he cannot swear by another Heb. 6.13 and he is expressly called the excellency or glory of his people Psal 106.20 Luk. 2.32 And by this title he would teach 1. That nothing beside God can make a people truly excellent enjoy what dignity and excellency they will 2. That it is the great ingratitude and dittay of a people when being excellent through him they do not acknowledge him nor walk answerable for it is to aggreage their sin that he gives himself this title in this sentence 3. That whatever be mens confidence in their priviledges Yet when they provoke God they will be disappointed yea their sin will turn what they gloried most in to plead against them Therefore also is this brought in in the sentence Doct. 1. Oaths when men are called to give them should be taken and given with much gravity reverence and dread for so much may be imported in the way of this oath of the Lord which is in the Original if I ever forget c. which imports not onely the certainty of what he swears as it is translated and therefore the certification is suppressed in silence But this covering of it in silence doth import that men in giving an oath should tremble at the very mentioning of what will follow if they sweare falsly 4. Albeit an impenitent people when they are spared do think that all is forgotten Yet they have Gods word and oath for it that where pardon is not obtained through Christ the account is but growing and that all their sins lesser and greater will at last be brought forth to make their case the sadder when he reckons for all together for saith he Surely I will never forget any of their works He will remember all of them and not any of them but they shall be brought out in the processe Verse 8. Shall not the land tremble for this and every one mourn that dwelleth therein and it shall rise up wholly as a flood and it shall be cast out and drowned as by the flood of Egypt In the second branch of this enlargement of the sentence it is declared that as the very land might be astonished and shake at their provocations which their consciences could tell them was deserved so it should be filled with horrible confusions causing all to lament And that they should no more get dwelling or abiding in it then if it were drowned and overflowed as Egypt is at some seasons by the River Nilus This seemeth to be the sense of this verse the first part thereof concerning the lands trembling imports not onely that the insensible earth might tremble under such a burden of sin and sinners and be ready to testifie its indignation against them as it may be he speaks this about the time of that earthquake chap. 1. 1. and pointing at it But further it imports there should be horrible confusions upon the land as if it were trembling to cast them out of it and make them mourn as it is subjoined and so the speech is taken Psalm 60.2 and 75. 3. The
of whoredomes and children of whoredomes for the land hath committed great whoredome departing from the LORD 3. So he went and took Gomer the daughter of Diblaim which conceived and bare him a son Diblaim The first Message wherewith Hosea is intrusted and the divine authority of which is in particular asserted is an accusation of Israel for their spiritual whoredome or idolatry and violation of the Marriage-Covenant betwixt God and them represented by the Prophets taking a wife of whoredomes which however some understand literally and that Hosea did this pretending to justifie it by Gods extraordinary command who might warrant Israel to spoile the Egyptians and Abraham to offer up his own Son yet beside what difference may be conceived in the actions themselves between mens taking of reward and wages for their long and hard service and offering up to God what was his own and this fact of a Prophet making himself the member of an harlot this would seem probable 1. That the Prophet took not so long a time in preaching this one Sermon as was requisite for marrying a woman and having three children by her she her self giving them suck and weaning them far lesse that he should take yet another as he is commanded Chap. 3.1 either with her or after her in so short time and should multiplie such strange facts 2. That in a time wherein the Prophets person and calling was already much in contempt the Lord would not enjoyne him that as a duty which might justly adde to it as being not only specially prohibited unto the Ministers of holy things Lev. 21.1 7. but at the same time wherein Hosea lived was threatened as a curse upon a false Priest Amos 7.17 Therefore I rather understand it typically that the Prophet is commanded under this type to point out the great Idolatry of the land and their defection thereby from God and to declare that the Nation was such to God as if after he had taken a wife she had plaid the harlot and particular persons were such as if his wives children were children of whoredomes that is suspected to be Bastards being borne of such a mother though going under his name or given to whoredome in imitation of their mother And accordingly the Prophets taking Gomer the daughter of Diblaim is his preaching their case under such a type and the names here used may either be taken properly for the name of a famous strumpet in that time daughter to such a one who might fitly resemble Israels filthinesse or they may be taken appellatively the first word Gomer signifying either perfection or consumption and the second Diblaim being either the name of a great wildernesse called Diblath Ezek. 6.14 or signifying a cluster or cakes of figs as a word like this is translated 1 Chron. 12.40 1 Sam 30.12 which were used in Feasts Both these may very fitly point out the condition of Israel whom God is now challenging as being brought from an howling wildernesse and desolate condition and made perfect through his comliness Ezek. 16.3 14. but now because of her sensuality drawing her unto and attending her Idolatry was to be consumed Doctrine 1. Such as would profit by the Word will finde it not enough to acknowledge in general the authority thereof unlesse they have serious thoughts of it in receiving every particular message and particularly hard tydings Therefore beside the general inscription v. 1. we have the divine authority of this particular message twice asserted it is The word of the Lord by Hosea or in Hosea to wit by divine inspiration And The Lord said it to Hosea 2. Whatever be the Lords tendernesse and meeknesse and his allowance that his servants deal so with such as sin through ignorance and infirmity and are not hardened in their sin yet when a people are obstinate and desperate in sinning it is the Lords will they be handled sharply and peremptorily dealt with For this sad challenge is the first Message put in Hoseas mouth to this people It is the beginning of the word of the Lord or the first message he got in commission 3. Albeit it should be the care of Ministers to gain the affections of people that way may be made for their message yet they would guard lest in so doing they blunt the edge of zeal and quit their fai●hfulness and a good conscience but they would first and last declare their opposition to sin Therefore also is Hosea commanded to begin thus without any previous insinuation to the prejudice of this duty 4. Whatever grosse iniquities may be in the visible Church and whatever Gods controversie may be because of them yet the great sin and cause of Gods controversie is when she corrupts Religion and especially when she makes Apostasy unto Idolatry Therefore doth the Lord begin with this as the great challenge against Israel 5. Idolatry especially in the Church is spiritual whoredome because it strikes at the marriage-tie and relation betwixt God and his people and takes in another lover and therefore is more hainous in the Church then among Pagans and because it is an irreconcileable fault as awaking jealousie which the Scripture calleth the rage of a man Therefore is it called whoredome and their sinfulness is represented by a wife of whoredomes See Exod. 20.4 5. 6 As Idolatry is exceedingly aggreaged by the consideration of the partie whom Idolaters do desert who is the Lord Jehovah and by their obligations unto him by reason of many favours being the land or the people who were setled in that promised land by his especial hand and who enjoyed special dignities and priviledges in it and by the gene above flowing of this sin when it is not some few only but the land all of them and the body of the Nation who fall in it So whatever Idolaters may pretend of cleaving to God together with their Idols as Jeroboam did 1 Kings 12.28 yet the Lord will look upon them as rejecters of him and his yoke and such as he wil have no communion with Therefore saith he The land hath committed whoredome departing from the Lord or whoredome from after the Lord as in effect renouncing all subjection to him and casting him off whatever they pretend See 2 Cor. 6.15 16. 7. It is the plague of God on a visible Church that when she renounceth God and his Worship she is given up to be exceedingly grosse in Idolatry and corrupting the Worship of God as not only the fruit of her inclination but that Gods judicial upgiving of her may also be seen in it Therefore is Israel resembled to a wife of whoredomes or a wife eminently and superlatively whorish as the Original forme of speech imports See 2 Chron. 33.9 Ezek. 16.46 47 48 51 52. 2 Thess 2.10 11. 8. Idolatry is also an intangling sin which when the Church once falleth into she is still the more enamoured and taken with it and goeth the more incessantly on adding one degree of defection to
So such as are rash swearers will readily make no conscience of lies Therefore is lying subjoyned to swearing as frequently conjoyned with it and as another cause of the controversie 15. God hath fenced the lives estates and chastity of men by his Law which when it is transgressed God will reckon with men for blood cheating idlenesse oppression filthinesse and other wayes whereby they violate these and for the least as well as the greatest of them as drawing on wrath For he contends because of killing stealing and committing adultery all of them as causes of this controversie though not all alike hainous 16. It is a great aggravation of sin when men in committing of it do break over all banks of Law moderation or civility and do sin without remorse shame or fear For he challengeth that in all these they break or burst out as a torrent of waters do burst through the banks which are set to keep them in 17. Ordinarily one sin given way unto or entertained doth draw on another till there be no end and till the measure be filled up For blood toucheth blood or their bloody crimes are heaped one upon and after another or their murthers were so many that dead carcases lay by heaps one upon another Vers 3. Therefore shall the land mourne 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 The Lords sentence or threatening for these sins is that extream desolation shall come not only on the people but on the land and all the creatures for their sakes even on the fishes which were in lakes or ponds in the land Compare Zeph. 1.2 3. Doct. 1. The judgements of God upon the visible Church will be very sad and grievous when they are inflicted and as universal as sin hath been For it will be on every one that dwelleth in the land and they shall languish and the land and creatures with them 2. Albeit the Lords judgements on sinful and impenitent people do at first utterly consume them yet that will be only that they may live a while to feel their own miseries and then be consumed by them if they repent not For they shall languish or pine away till they be consumed and cut off as the word also signifieth 3. Sinful man is a great enemy to all the creatures as well as himself he makes both himself and them to mourne and pine away because he will not mourne indeed For The land mourneth the dwellers languish with the beasts of the field c. who are taken away See Gen. 3.17 18 4. As the glory of all the creatures is but a flower which God will soon make to wither and languish when he pursueth for sin So the creatures will not help man when God is angry at him but as these draw him from God so God is provoked to cut him short in them as here they are consumed with him Ver. 4. Yet let no man strive nor reprove another for this people are as they that strive with the Priest The second Article of the accusation containeth a challenge for their desperate and incorrigible impenitency that albeit they were guilty of these grosse sins mentioned v. 1 2. and of many others yet it was to no purpose to reprove or seek to reclaime them For they would admit of no admonition private or publick and if any did essay to do it they would reject and oppose though it were even their teachers urging the sentence of the Law He saith as they that strive which as in Scripture-language is not only a note of similitude but a declaration that certainly they did so See Job 1.14 We saw his glory as the glory c. that is not like unto it but certainly the same which became the Son of God Or it may be conceived that many of their Priests did not rebuke them but the people were so obstinate as to strive with them if they did Or he speaks so of their striving with their Priests set up by Jeroboam because they were not true Priests but though they had been so yet the people would have contended and they held them to be such and yet contended with them In summe the challenge is that their case was so desperate as use of needful means would rather irritate then amend them Whence learn 1. Albeit decliners may seem to be little engaged at first yet when sin is given way unto it is not easily removed nor without much strife For so is imported here that any who hoped to reclaime them behoved to strive 2. Every man in his station is bound to oppose the growth and continuance of sin albeit he should meet with much opposition and strife and to keep peace with God in doing duty albeit he should incurre the hatred of all the world For it is imported that it is the duty of every man to strive and reprove another See Lev. 19.17 3. It is an hainous aggravation of sin when men become incorrigible and much more when they rise against these who would reclaim them and become their enemie who tell the truth For this is the expresse challenge Let no man strive c. that is it is to no purpose to deal with them for they not only amend not but grow worse and strive again as is usual that where means are not blessed men become worse 4. As it renders men base and thy people when they turne incorrigible and haters and persecuters of the light and such as bring it to them so then they are to be left to God to take course with them For it is then The Lord hath a controversie v. 1. and then let no man strive c. that is albeit the Prophet here give out Gods doom yet in ordinary they were dogs and swine before whom pearles were not to be cast Matth. 7.6 5. Albeit Ministers be not infallible and when they erre may be opposed by any yet it is an hainous impiety when they become the eye-sore of a time because of their opposition unto iniquity and defection For it is in this respect they are challenged to be as they that strive with the Priest See 1 Kings 22.8 Ver. 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 The sentence or threatening for this is that destruction should come upon such sinners and on the false Prophets who scattered and soothed them up in this course yea he would cut off the Nation and Mother-Church and so destroy the Dame and all Whence learn 1. Mens opposing of the Word their rejecting of reproof and blessing themselves when they are rid of it will not availe them nor hold off wrath but rather hasten it For albeit they were not to be reproved v. 4. yet what gain they by that anger is not the further off but
rather Therefore shalt thou fall c. 2. How high soever men exalt themselves in their opposition to God and his truth yet that guilt will bring them down and when God begins to reckon he will reach every sinner particularly For his height will bring a fall and the higher up the greater fall and the threatening is directed against every one in particular thou shalt fall 3. Vengeance can reach sinners in the height of their prosperity and can ruine them suddenly and inavoidably For Thou shalt fall in the day that is not only shortly on this day but in a time when none would expect it as there is no cause of stumbling in the day 4. It is a plague upon sinners that when they go furthest wrong and oppose the faithful Servants of God yet they will never want corrupt men pretending to come in Gods Name to bolster them up in their evil way and God hath a sad controversie against such seducers For there is the Prophet who is threatened also 5. This sentence of falling in the night with them threatened against the false Prophet doth teach not only that the one and other shall be cut off in a continued tract of judgements as the night followeth upon the day or that their calamitie shall turne their day into night wherein they cannot choose but fall or that the Prophets whatever light they pretend to shall yet be in the dark and ignorant of this calamity till it come But chiefly it teacheth that when calamities come such as have been seducers and soothers up of others shall fall with greater horrour then any as having been the cause of the ruine of so many It shall be night with them and day with others in comparison of them 6. However sinners shelter themselves under the priviledges of a visible Church or State yet the Lord may let them finde that their sin doth not only undo themselves but bring utter desolation also on he Church and Nation whereof they are Therefore it is suboyned and I will destroy thy mother Vers 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 third Article of this accusation is against the corrupt Priests and teachers and is intended not so much against these Priests of Aarons family and other Levites who after the rent and defection of the ten Tribes staid still in Israel because of their inheritance as against Jeroboams Priests who whatever they were before God yet since they took the name and office on them the Lord threatens them for not walking answerably This Article hath several branches in the first whereof he reprehends them for the ignorance of the people occasioned through their negligence and their rejecting and sleighting of the means of knowledge which might enable them to teach others For which he threatens to cast them out of the office they seemed to have and to reject their posterity that they should not exceed them Whence learn 1. As ignorance is a very rise and destroying sin in the visible Church so the guilt thereof doth oft-times lie in great part at Preachers doors with whom God will reckon according to the priviledges of his people whatever they be in themselves For saith he My people perish for lack of knowledge and this the Lord challengeth the Priests for and as being the occasion of it in those who were his people though they deserved not the name as v. 4. 2. Such as would be able to teach others ought to take much pains that they may be instructed themselves from God in his Word Ignorant Ministers are great plagues their private idlenesse is the cause why they do not edifie in publick and when the Lord doth not teach them they will not reach others to purpose Therefore it is a challenge against them and a cause of the former ill thou hast rejected knowledge to wit of the Law as is after cleared 3. The more familiar occasion of converse men have with holy things wanting holinesse their contempt and dislike of them will be the greater and their opposition to light have the more of perversity and lesse of infirmity in it For these Priests do reject knowledge or wickedly and with contempt despise it 4. Such as do for a time reject and resist means of knowledge when it bears it self upon them may at last come to forget it without a challenge to lose the light they had and to be nothing moved with any stamp of authority that is in what God saith Therefore it is added to the former thou hast forgotten the Law that is not only lost any small knowledge of it they had but they had as little minde of it and it as lit●le authority in their hearts or bred them as little disquiet when they neglected it or went otherwise wrong as if they had never heard of it See Psal 50 17. 5. The more relation any pretend to God by vertue of their general or particular calling the Lord will make use thereof to aggreage their sin and unanswerable walking Therefore doth the Lord name himself thy God because they pretended so and to shew that if they got not benefit by such a relation it should adde to their wo. And so the blinde presumption of many will but make their ditty the greater while they pretend to much interest in God and yet their way looks nothing like such a pretence 6. Unfaithfulnesse in offices especially in the Church will cast men out of it as unsavoury salt with much guilt which is a sad judgement service to such a Master being honourable and especially to minister to him in holy things For it is his sentence I will also reject thee that thou shalt be no Priest to me to wit as they pretended they were However men may spare such who by neglecting duty prove that they keep the office injustly yet God will not 7. However the posterity of godly Ministers may oft-times meet with hard measure from an ingrate world as well as Ministers themselves yet it is the righteous judgement of God on unfaithful Ministers that as they neglect and forget Gods children committed to their charge so God suffers their posterity to be neglected For I will also forget thy children who it seemeth succeeded to them in imitation of the order established by God in Aarons Family Ver. 7. As they were increased so they sinned against me therefore will I change their glory into shame In the second branch of this Article the Lord accuseth them of ingratitude that the more they prospered or increased in number or glory they were the more bold on sin Therefore he threatens them with ignominie to come in place of that glory which made them to miscarry so far Whence learne 1. Such as do provoke God highly may yet in his long-suffering patience not
were tempted by wandering from their families into these solitary and retired places And this should warne all professors to beware of straining the true Religion by such blemishes as are a plague upon Idolaters See Rom 1.21 25 26 27. 9. God may justly punish the sins of parents in their children and may make us sensible of our unfaithfulnesse to God in the ill carriage of others who are bound to us for he punisheth their sin in their daughters and lets them see their whoredome against God in the lewdnesse of their daughters and spouses injuring and bringing reproach on them and their family Ver. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery for themselves are separated with whores and they sacrifice with harlots therefore the people that doeth not understand shall fall The Lord threatens further because of this sin that albeit whoredome in virgins and adultery in married women be by the law punishable with death yet for a time the Lord would not by any corrections restrain the wantonnesse of their daughters and spouses and that because they themselves were separate from God by their Idolatrie● and did commit the like lewdness with harlots when they came to their Idolatrous sacrifices For which as he did punish them in giving up their daughters and spouses to uncleannesse so his forbearance of that fault for a time was onely because he had a greater quarrel against them for their Idolatry which drew on the other and for which and their affected ignorance in it he would at last when it came to an height certainly destroy the Nation Whence learn 1. It is one of the sore judgements of God and tokens of his anger when he takas no wains by needfull corrections to restrain the course of a peoples sin but looseth the rains and lets them run on for a time for it is a threatening I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery See Psal 89.30 31 32 33. Heb 12. 6 7 8. Rev. 3.19 2. When the Lord lets particular sinners go on unpunished it is not because they shall still be spared for the text saith they shall certainly fall But first because sin becoming generall is passed over in particular persons till it ripen for a national stroak Secondly his sparing of them and others for some sins is because he hath a greater quarrel and cause of controversie for all which together he will in due time reckon Both these are imported in that reason subjoyned to the sentence of not punishing their daughters for themselves that is not only their daughters and spouses but the parents and husbands He speaks of them and not to them as formerly to testifie his indignation against them are separated with whores and they sacrifice with harlots where by whores and harlots we are to understand not only spiritually their Idols and Paramours with whom they committed spiritual adultery but even literally their harlots whom they feasted and courted in the time of their sacrifices in the groves committing both spiritual and bodily adultery together And so the force of the reason is That sin of uncleannesse is more general and more are guilty of it then their daughters and spouses and therefore they are spared till the people or Nation fall together and that it is no wonder he spare them seeing he hath a greater quarrel because of their Idolatry for which when by reason of his indulgence they have added bodily filthinesse to it he will certainly punish and the people shall fall 3. False worship is very licentious in that not only God plagueth it with loosenesse but in that it doth allow and foster much fleshly liberty For they sacrifice with harlots not only continue they avowed harlots and yet follow that forme of worship but in their solemne sacrifices they stand not to joyne with harlots in feasting them with the sacrifices and courting of them 4. Let Idolaters joyne never so many fleshly pleasures with their worship yet God will have no communion with such but will plead with them as renouncers of his Covenant and of all communion with him For they are separated to wit from God with whores c. 5 Idolaters how learned soever they pretend to be or really are yet in effect they are but brutish and ignorant It is great brutishnesse to put so base an object as oft-times men do in the place of God Psal 115.8 and it is great ignorance to think that true Religion must be made subservient to mens politick interests which was the rule that Jeroboam walked by or to think that Rulers will must give the Law in this matter which might be the peoples pretence or that pompe wanting institution will make a worship acceptable for these reasons it is said they are the people that doth not understand 6. Ignorance especially when it is affected will not excuse the visible Church her declining in the matter of Religion but that she is ignorant as well as her idolatry which she would excuse by it will be the cause of her total and sad overthrow for the people that doth not understand and so run on to these mad courses shall fall The original word used only here and Prov. 10.8 10. signifieth such a fall as shall so confound them as they shall not know what they are doing Vers 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 back-sliding heifer now the LORD will feed them as a Lamb in a large place The fifth article of the accusation is for the idolatry of the calves in Gilgal and Bethel It is contained in an exhortation to Judah not to joyne with them in that harlotry however it be palliate under the pretence of worshipping God that way v. 15. and that because 1. Which is his accusation and aggravation of this sin in Israel it is not only harlotry v. 15. but a mark of Israels wantonnesse against God and of her love of carnal liberty and therefore not to be imitated 2. Which is his sentence against them for this sin because the Lord will drive them shortly into exile for it where they shall be as a solitary Lamb in a wildernesse not knowing where to finde a flock or its dam and exposed as a prey to all wilde beasts And therefore it were madnesse in Judah to run on such hazards for clearing this text a little Consider 1. That in this prohibition the Prophet doth not mention Dan which was one of the two places wherein Jeroboam erected the calves for publick worship 1 Kings 12.28 29. because Gilgal and Bethel being on the South-border toward Judah the Jewes might easily be drawn and come thither but Dan was remote and on the Northmost border of Israel and so Judah was in no hazard of
exile who would not be bounded with the Law he can lay them open to felt and feared dangers who placed all happinesse in being rid of his yoke and he can make them weak and faint-hearted in trouble who were strong and stout-hearted to sin for the Lord will feed them not by taking care of them though that in some respect be true but in place of their residence in their own land he will drive them into exile and make their pasture to be as a Lamb not any more a wanton strong heifer in a large place where by its bleating alone it shall bewray its own solitude danger and fear and where it shall be exposed as a prey and not know where to turn it 12. When defection from God cometh to the height of wantonnesse and rebellion against him and rejecting of his yokes then judgement is not far off for now the Lord will feed them c. that is shortly 13. Whatever may be the present condition of back-sliders which might tempt others to joyne with them yet a serious consideration of the certain consequents of such a course may break that snare therefore however Judah for present might be tempted by reason of Israels successe yet the Lord propounds this as an argument to disswade them that now the Lord will feed them as a Lambe in a large place Vers 17. Ephraim is joyned unto idols let him alone The sixth and last article of the accusation is against their Kingly tribe called by the name of Ephraim because the first and many of their following Kings were of that tribe and it is conceived that Samaria their chief city stood in that tribe The accusation hath two branches in the first whereof they are charged with being so mad on idolatry that they are become desperate and irrecoverable Whence learn 1. As mens greatnesse hath its own snares to sin accompanying it so however they think themselves above the reach of any challenge or censure yet the Lord will not spare the sins of the greatest as being ordinarily ring-leaders and chief masters in the sins of a land therefore doth he challenge Ephraim especially for idolatry which he actively carried on by reason of his State interests 2. Idolatry is a very bewitching sin and doth keep where it gets a grip for Ephraim is joyned to idols or glued to them that he cannot any more be divided from them for albeit his politick interest drew him that way at first yet being engaged not only that but a spirit of whoredome and Gods judgements keeps him to it as a way most agreeable to his own heart 3. As the Lord will at last give up desperate and incorrigible sinners to themselves and their own wayes so to be thus left is the chiefest of miseries Men need no more to make them miserable but to get leave to want a check from conscience or the Ministery of the Word or from Providence for saith he let him alone that is not so much thou Judah have no converse with him of which sufficient hath been spoken on v. 15. as let him go on without any further reproving of him Vers 18. Their drink is soure they have committed whoredome continually her rulers with shame do love Give ye In the second branch of this article their sins against the Second Table are laid to their charge namely 1. Their intemperance in drinking till it corrupted in their stomack which made them to vomit it up again 2. Their incessant filthinesse 3. Their covetousnesse and corrupting of justice thereby Whence learn 1. It is the great madnesse of the children of men that if they attain to any greatnesse they make it shine in nothing but in eminent beastly sins as if all grandour consisted in this as here we see in these great ones in Israel 2. Mens abusing of the good creatures of God and distempering their own bodies through intemperance is an iniquity for which God will reckon with the greatest for it is a challenge their drink is soure or gone to wit from its native savour and taste being putrified in their stomack so that they cannot digest it 3. As uncleannesse is a sin not easily shaken off when once men are engaged in it but it will be their Master far beyond their first resolutions so such obstinacy in it is odious before God when men become devoted and incessant slaves to their own lusts for it is a cause of anger They have committed whoredome continually 4. It is a shameful sin in rulers and men of power especially to be covetous and to love bribes and reward and such cannot but pervert justice and they do come to the height of impudencie when they are so affected with it as they dare avow such a course and command bribes to be brought to them for her rulers with shame do love Give ye or it is a shame that they who should be shields as it is in the Original to protect the people from oppression should oppresse the people with taking of bribes and corrupting of justice thereby and that they should love not only to take but to seek and command them to give Ver. 19. The winde hath bound her up in her wings and they shall be ashamed because of their sacrifices The Lords sentence because of these sins is that suddenly and as with a tempest they should be carried into captivity where they should be ashamed of all their corrupt worship Whence learn 1. The Lords long-suffering toward a wicked and impenitent people will at last end in speedy and sudden judgements which shall surprize them and shall be violent and dreadful to compense the delay for the winde hath bound her up in her wings that is they shall be as speedily carried into captivity as if they were carried on the wings of the winde and with as great violence and suddainty as if a tempestuous whirlwinde surprized them he speaks of this as a thing done because of the certainty of it and names the whole people her in the feminine gender either with an eye to the wanton heifer v. 16. or to shew that as they were effeminate by reason of their sins so they should prove such under their trouble 2. Wicked rulers by their sins against the first and second Table have great influence on the ruine or captivity of a Nation as being ordinarily set over a Nation appointed to destruction to hasten it and as drawing the Nation into the same sins with themselves for this threatening against the Nation comes out as a sentence because of Ephraims sins 3. Mens following of corrupt worship will be matter of shame and confusion and not of comfort in a day of distresse in that not only it will be reproachful in the eyes of all the world that Gods people should have forsaken him and so provoked him to make them an astonishment 1 Kings 9.7 8 9. but also in that all comfort from their courses wherein they glory in prosperity will disappoint
them and their false religion will faile them in straits when they have most need of comfort Deut 32.37 38. Judg. 10.13 14. therefore is it threatened they shall be ashamed because of their sacrifices CHAP. V. IN this Chapter which with the two following are conceived to be one Sermon the Lord proceeds in the same method and prosecutes the same controversie which was begun in the former chapter only with this difference 1. Judah is here joyned with Israel because that defection had flowed from Israel to them and chiefly because that under Ahaz to whose times this prophecie agrees best they had made some defection 2. The threatenings here are sweetened with a prediction of their being drawn thereby at last to repentance v. 15. which was not mentioned in the former chapter In the first part of this chapter which relates to Israel especially the Lord having called all ranks to hear his processe and sentence v. 1. doth accuse their rulers and teachers especially for ensnaring the people in sin v. 1. and all ranks for their subtilty and deep rootednesse in oppression notwithstanding all admonitions and corrections v. 2. for their idolatry and pollution which God knew however they covered it v. 3. for their obstinacy and impenitency in sin by reason of a spirit of whoredome and their affected ignorance of God v. 4. and for their great pride under all this sinne v. 5. because of which the Lord threatens to destroy the Rulers and people of Israel and Judah with them v. 5. at which time multitude of sacrifices should not availe them v. 6. but God should shortly consume them and all their wealth who had so perfidiously violate the Covenant and propagate idolatry to their children v. 7. should alarm them with enemies coming against them v. 8. and should utterly destroy the Kingdome of Israel according to his irrevocable sentence revealed to them v. 9. In the second part of the chapter the Lord comes to deal with the two Kingdomes of Judah and Israel more distinctly And first he speaks to them severally accusing Judah and especially their Rulers for the violation of all lawes for which he threatens them with a deluge of wrath v. 10. and accusing Israel for their voluntary defection in Religion for the which they were and should be justly oppressed by their own Princes v. 11. Secondly he speaks to them conjunctly accusing them for the ill use they made of corrections that whereas the Lord did by insensible wayes consume them for their sins v. 12. they run to humane helps v. 13. which as they had and would disappoint them v. 13. so the Lord was hereby provoked to deal more severely with them v. 14. and to abandon them till they should turn and seek him as he promiseth they shall do v. 15. Verse 1. HEare ye this O Priests and hearken ye house of Israel and give ye eare O house of the King for judgement is toward you because ye have been a snare on Mizpah and a net spread upon Tabor In this verse we have first a citation of all ranks to come to judgement or to hear Gods judicial processe and sentence against them 2. The first article of his accusation which concerneth chiefly their Priests and Rulers that they had been as snares and nets on Mizphah and Tabor The first of which places though there were cities of that name Josh 15.38 and 18.26 seemeth here to have been an hill in Gilead and near Hermon See Josh 11.23 Judg. 11.29 and the other was an hill in Galilee Judg. 4.6 the sense of the accusation is not so much that they laid wait to entrap any who would go up to Jerusalem to worship none of these places being fit for that enterprize nor yet that they ensnared innocents to take away their lives and estates of which v. 2. but the plain meaning is that as fowlers and hunters lay snares and nets for birds and beasts on these mountains so their Priests and Rulers by their erroneous doctrine fraudulent counsels subtile edicts their prophane example and countenancing of sin did deceive the people and ensnare them to follow idolatry Doct. 1. There is no rank but they will be found to have guiltinesse to lay to heart in a time when God pleads a controversie with a land which is a very sad case for the Priests such as they were the House of Israel or body of the Nation and the house of the Kings are called to hear and albeit the Princes and Priests drew away the people yet that doth not free them See Isa 1.5 6. Jer. 5.3 4 5. 2. As the Word of God doth reach and oblige all ranks of persons be in what eminencie they will and as the Lords faithful servants must preach against the sins of all without respect of persons so the general over-spreading of sin however it harden every particular sinner yet is no way to escape judgements but rather to hasten them therefore doth Hosea challenge all as being obliged to hear and obey and to shew how justly God was angry when all ranks had corrupted their way 3. When God is coming against a people in judgement it concernes them to be very serious in considering what he saith from his Word and he will at last force audience and attention from the most stubborn so much may we gather from these many calls to heare hearken and give eare with the reason subjoyned for judgement is toward you or to be pronounced and executed against you as shewing it became them to hear and however they should be made to do it See Zech. 1.4 6. 4. The Lords contending with his people by his Word is not an ordinary challenge as of one displeased only but the judicial procedure and sentence of the Supreme Judge which will end in execution for his controversie is judgement toward you that is a judicial processe and sentence making way for due execution 5. God may testifie much of his anger against a people in the Teachers and Rulers he giveth them as being fit means to ripen them for judgement for so proved the Priests and Rulers to Israel 6. Subtile snares and insinuations are more dangerous for drawing men wrong then open violence is for thus did they mislead Israel they were a snare and a net spread 7. It is a great sin in men and cause of Gods controversie when they prove a snare to others or by their insinuations example or policie draw them to sin against God for judgement is toward you because you have been a snare on Mizpah c. Vers 2. And the revolters are profound to make slaughter though I have been a rebuker of them all In the second place which may comprehend all ranks he accuseth them that they were most subtile in their projects and devices to compasse and in their pretences excuses and distinctions to cover their bloody oppressions and facts and that they were deeply rooted in them This he aggravates in that it was done
notwithstanding the Lords free admonitions given to all ranks by the Prophets that had lived among them such as Ahijah Elijah Elisha and others and notwithstanding his warnings by lesser corrections Whence learn 1. Oppression is in Gods account bloody cruelty and slaughter for all of it and every kind of it is here cal'd a making slaughter 2. Mens ability or parts in compassing defending ill courses doth not extenuate but rather aggrege them and make them the more odious that they seem to convey them handsomly make them seem plausible for it is a challenge that they are profound to make slaughter or as robbers who lie in wait they lay their plots deep that they may compasse them handsomely and plausibly 3. As mens subtile conveyances in sinning and their parts in palliating of it prove snares to themselves to harden them so much the more in it so to be deeply rooted and engaged in a course of sinning is an aggravation thereof so much also may be imported in that they are profound to make slaughter or have taken deep root in that course as Hosea 9.9 Isa 31.6 which is in part occasioned by their subtile way of it 4. Apostates and revolters from God are ordinarily given up to be grossest in their course to be bloody and cruel without a check or scruple to be plagued with abilities to compasse their ends and to defend their wayes and to be most deeply plunged in ill courses for it is the revolters who are profound to make slaughter 5. As it is of the Lords great mercy that he gives free warning to his Church of her danger and sends out lesser corrections to reclaim her so sin after such dealing becomes very sinful for it is an aggravation of their way that they went on though I have been a rebuker or correction as the word also signifieth of them all 6. When men once breed themselves to contemn the Word of God and to despise instruction by his corrections it is not only an evidence they are deeply engaged in grosse sin but then certainly grossest courses will follow on it for they are then profound to make slaughter when he had been a rebuker or correcter but without effect Vers 3. I know Ephraim and Israel is not hid from me for now O Ephraim thou committest whoredome and Israel is defiled Notwithstanding all their policies and pretexts for which he hath challenged them the Lord declareth that he perfectly knoweth all of them both rulers called Ephraim and people called Israel In testimony whereof which is the third ground of challenge or accusation he pronounceth them idolaters and polluted thereby and by their other conversation Whence learn 1. It is no strange thing to see wicked men ignorant of themselves deceived with their own hearts and hardened in their sin by reason of the false glosses they put upon it to blinde themselves and others for this assertion I know Ephraim c. supposeth that they were not known to themselves and that they dreamed to blinde others as themselves were 2. However men may mistake themselves may wilfully hide light from themselves or put a vaile on their wayes to deceive others yet the Lord seeth through all pretexts and how things are in truth for I know Ephraim and Israel is not hid from me let him mask himself as he will 3. God will prove his omniscience and knowledge of men as by other means so in particular by his Word discovering their wayes and setting them before them in their colours which men would look upon as warning them of an eye of God upon them therefore doth he prove his knowledge of them by this challenge in the mouth of his servant for now thou art come at length to that degree of defection or I take thee in the very fact notwithstanding thy pretences and do challenge thee that O Ephraim thou committest whoredome c. See 1 Cor. 14.24 25. Heb. 4.12 4. Idolatry and corrupting of Gods worship is spiritual whoredome and a pollution before God and errour or superstition is so small a friend to piety that it tends to pollution in conversation and it is a proof of Gods omniscience when he is not mocked with mens plausible pretexts covering such wayes but doth discover and teach his servants to discover them to be so vile for in testimony of his knowledge of them he sends out his Prophet to declare that their well marked wayes were whoredome and that thereby all Israel is defiled both with these ways in themselvs and with the effects of them Ver. 4. They will not frame their doings to turne unto their God for the spirit of whoredomes is in the midst of them and they have not known the LORD A fourth challenge which is also an aggravation of the former is for their being obstinately impenitent and incurable in their sin through long custome in it through a spirit or strong inclination to whoredome or idolatry and through their affected ignorance of God Whence learn 1. It is a great aggravation of sin when men not only do fall in it but do impenitently and obstinately persist in it for it is a challenge and aggravation of all the former that they will not turne to God See Jer. 8.4 5. 2. It doth yet more aggreage mens impenitencie that God to whom they will not turne hath been their God by their Profession and by his tender care of them and that he offers yet to prove himself their God if they will return for it addes to the challenge that they will not turne to their God and indeed despised and abused mercy will be one of the bitterest ingredients in the challenges against the Church 3. A people are yet the more inexcusable in their impenitencie when they will not so much as think on endeavouring or using the very outward means which might tend toward repentance for they will not frame their doings to turn they might have sought and yet not come speed because of their unsoundnesse and formality in their way but they were either so ignorant or malicious and impious as they did not so much as endeavour to bend their course that way 4. Custome in sin is a great slavery and cause of impenitence and is a judgement to which such as delight in sin are given up for so the words will also reade their doings will not give or suffer them to turn which is the first cause of their impenitencie flowing from what followeth See 2 Pet. 2.14 Jer. 13.23 5. It is just with God to give Apostates up to the violent inclination of their own spirits and to a spirit of Satan to possesse their hearts which will drive them on to follow sin madly and render them incorrigible for it is another cause of their impenitencie and that from which the former flowes for a spirit of whoredome is in the midst of them or hath possessed their heart and very inwards whoredomes may be understood here either generally
are up with carnal pleasures and joy and benummed with sensuality they care not what they do they stand in aw of none and they will scorne all that contradict them or are not of their minde and way For it is imported here there are scorners in the day of their King that is either mockers of all such as applaud not their way as Psal 35.16 or such as are come to an height of impiety to scorne and defie God and his threatenings and therefore are called the scornful Psal 1.1 7. It is also the great sin of drunkards that by their sensuality they deprive themselves of the use of reason and render themselves contemptible and like beasts that they can neither know their place nor dutie For the King in his drunkennesse stretched out his hand with scorners that is debased himself to keep society with such lewd persons and looked liker one of these then a King 8 It is the sin of Kings and Rulers or any in lawful power to prostitute that authority wherewith God hath stamped them in their office and to render it contemptible by their own miscarriage by countenancing insolent sinners whom they should suppresse and by conversing with base and vile persons and joyning with them in base courses unbeseeming their station and dignitie For herein did their King sin in stretching out his hand with scorners Vers 6. For they have made ready their heart like an oven while they lie in wait their baker sleepeth all the night in the morning it burneth as a flaming fire A sixth challenge is for their fraudulent carrying on of wickednesse to a maturity He maketh use of the former similitude shewimg that as a Baker heats his Oven by putting in fire and fuel enough and then sleeps on till it be ready at which time it will burne up in a flame though he had been sleeping so they did subtilly with leasure and length of time premeditate and plot their wickednesse and did dissemble it as if they were sleeping till they had an opportunity and then they were all on fire to execute that which they had been so hot and serious in contriving Whence learn 1. Raging and lustful sinnes are nothing the lesse discerned by God nor the lesse odious that they are managed with policy and subtilly conveighed Therefore saith he for or certainly as the word will also import they have made or applied and fitted their heart like an oven violent hot and raging and that whiles they lie in wait 2. Men who are wicked and subtile may seem to be lying by and doing nothing when yet 1. Their hearts are very bent on their course their Oven is heating while they sleep 2. Their designes are still going on the heat is tending to burning as a flaming fire while the baker sleeps Doct. 3. Iniquity that is hatched through abundance of lust is most violently executed when an opportunity offers and the more violently that it hath been long delayed For this Oven it burneth as a flaming fire and the more violently that their baker sleepeth all the night Vers 7. They are all hot as an oven and have devoured their Judges all their kings are fallen there is none among them that calleth unto me An instance is given of this challenge shewing that these plots which were so generall among them gr●w to the height of frequent conspiracies against their Kings and Judgess that every one might set himself upmost according as we finde it was among them after Jeroboam the second in whose dayes Hosea first began to prophesy See 2 Kings 15. Their condition under all these confusions is amplified from the great and universal stupidity that was among them in that they called not on God nor employed him in all these distempers Doct. 1. An ill ordered Church is ordinarily plagued in justice with an ill ordered State and when men inflamed with lusts get leave to rage over all bounds in the matters of God and in other things it is righteous with God to let them loose to the overturning of policy and humane society For they who were as an heated oven in adultery bodily or spiritual v. 4. are now hot as aen oven and devoured their Judges c. 2. Sedition and conspiracies against authority are in effect but the fruits of strong and raging lusts let them have what pretext soever men please to put upon them and the actors pretend to what they will For They are all hot as an oven and upon this followeth and have devoured their Judges all their Kings are fallen that is many or most of them are cut off by violent deaths And by Judges we are to understand either the Kings themselves or inferiour Officers their creatures who were cut off by these who made the change to establish their own faction 3. Profane and corrupt men their fawning upon or seeming to comply with the humors of these in authority even in every thing and without any respect to the commands of God is yet no assurance but they may when they have opportunity turn disloyal And they may take as little notice of Gods Law subjecting them to the higher powers as they did of his other commands in their sinful compliances with Rulers humours For they who make the King glad with their wickednesse v. 3. and who observed their Birth or Coronation-dayes with much riot sensuality v. 5. now they have devoured their Judges c. 4. These violent lusts and turbulent effects of them are the fruit of not calling on God who being sought unto would subdue these lusts and correct these evils which lust leads men to apply violent remedies unto When God giveth up a people to such courses of sedition and conspiracy it is a token that neither the Land which is in such a distemper nor the actors in these courses are given to prayer at least in a right and sincere way For where these courses are it may be said there is none among them that calleth unto me or generally they neglect it 5. It is an evidence of great stupidity and the cause of a controversie from the Lord when greatest commotions alterations and confusions will not make a people sensible nor stir them up to look to God and call on him For the words may import also this challenge that all these overturnings of the state did nothing at them the people never thought on turning to God or employing of him there is none among them that calleth unto me Vers 8. Ephraim he hath mixed himself among the people Ephraim is a cake not turned The seventh sin for which they are challenged is their mixture with the Heathen Nations carried on especially by Ephraim or their Rulers whereby they became a cake not turned by which I do not understand so much a threatening that the hungry enemy of whom v. 9. shall cat him up as a hungry man would eat a cake lying on the fire not staying till it be baked as a declaration of
Lord conferres upon his people ought to be employed for him especially when he hath recovered it after many sad breaches upon it and it must be hainous guilt when instead of being so it is employed against him and when a peoples recovery makes them more bold on sin and in casting off his yoke and contemning of his authority For such is their sin here they plotted treason and rebellion against God when their power was recovered 4. Sin is so much the more hainous that men do fall in it not of ignorance but of purpose and do deliberate and devise upon it In which case the Lord will reckon with sinners as if they could or had acted all that they project For they imagine mischiefe against me He that taketh notice that all they attempted against him was imagined or devised and plotted and chargeth all these designes against him upon them albeit they could not effectuate any thing to his prejudice Vers 16. They returne but not to the most High they are like a deceitfull bowe their princes shall fall by the sword for the rage of their tongue this shall be their derision in the land of Egypt The last confirmation of the equity of the sentence is held forth in a new challenge of their hypocrisie that their repentance at any time was nothing but a shew and they aimed at nothing in it but to deceive God like a deceitful bowe that sends the arrow rather any where then to the marke Upon all these confirmations the Lord closeth with a repetition of the sentence threatening that for these sins and for their blasphemies in defending their false worship and courses and boasting of their own strength when the Prophets threatned them with judgements even their Princes should be cut off by the sword much more the meaner sort of people and that in their calamities they should be mocked by Egypt their confederate Doct. 1. Such as are very wicked may yet have some shewes of repentance and that they are so is a great snare to themselves For They returne and this might be a ready objection against the Prophets challenges 2. Whatever length men may come in externall shewes yet they will not be approven unlesse they be through in their conversion and turning to God not putting on hypocrisie or formality in place of prophanity or a lesse odious vice in place of a grosser nor pleasing themselves with any lesse then a through and reall change from sin to God and a closing with God in Christ For it is their fault they return but not to the most high See Jer. 4.1 3. Such as would indeed repent and turn to God ought to take up God rightly in his greatnesse and excellency that so they may tremble to dally with him and offend him that they may be humble in their approaches and may be encouraged to come to him who is so far above all things they can choose beside and who can make them happy oppose it who will Therefore is he here described to be the most high 4. Mens short-coming in the matter of repentance and conversion to God floweth from their want of straitnesse in not intending what they pretend to which is also a great sin For therefore it is added they are like a deceitful bowe that is as a bowe that hath a throw in it doth never direct the arrow to the mark however it seem to aime at it so however they pretend true repentance yet they do not intend it but only to deceive and flatter God till they might get out of trouble and then returne to their wonted courses and therefore it was that they returned but not to the most high 5. As the sword is one of Gods scourges whereby he chastiseth his sinful people So great ones need not think to be exempted when God draweth it nor need people place their hope of safety in their Rulers who by having chief hand in the defections of the time do provoke God to have a special controversie against them For their Princes shall fall by the sword 6. Mens blasphemous insolency in defending sin when God by his servants reproveth it glorying in their own strength when God threatens is an hainous provocation especially when they dare utter and expresse it and it is a provocation that will not escape vengeance For this seemeth especially to have been the rage of their tongue which is put in the sentence that it might not be forgotten as a chief cause of their stroak 7. Such as forsake God and joyne in confederacies with wicked men are justly not only disappointed of help by them but left destitute of all pity in their extremities and meet with derision in stead of comfort from these they confided so much in for this to wit their calamities for sin shall be their derision in the land of Egypt whither many of them fled ch 9.6 CHAP. VIII THis Chap. is of the same subject with the former as containing denunciations of sad judgements to come upon Israel for sin Only a word is subjoyned against Judah which was not in the former Chap. And by these repetitions of reproofes and threatnings the Lord would inculcate upon them what was their duty would vindicate his own justice clear his long-suffering and patience terrifie them from sin and put them to silence who were ready to murmur against his proceeding In the Chap. there is First A generall proposition of speedy judgement to come upon Israel for their sin vers 1. notwithstanding any thing they could pretend to the contrary vers 2 3. Secondly The causes of this judgement are specified and the judgements for these causes particularized The first cause is their sinfull change of civill government ver 4. the second cause is the Idolatry of the calves to maintain this change which should be their ruine v. 4. Seeing thereby and by their continuing therein they provoked God to anger ver 5. And since the calves were their own vain invention therefore God would prove the vanity of these Idols by the destroying of them ver 6. And would cause Israel to reap the fruit of their wayes with sad disadvantages ver 7. and drive them into exile where they should live in a low and contemptible condition ver 8. The third cause of the judgement is their seeking to the heathen for help to uphold them in that their Kingdome and Idolatry ver 9. For which God will plague them and give them greater cause of sorrow then any they felt by reason of the Assyrian tribute ver 10. The fourth cause is their further corrupting of worship by multiplying Idolatry and superstition ver 11. by contemning of the written Word ver 12. and by their prophanity and selfishnesse in what worship they pretended to offer to God ver 13. For which the Lord rejects them and threatens to send them into exile verse 13. Thirdly in the close of the Chap. Judah is taken in with Israel as being as busie in
it should be yet more abominable Whence learn 1. Want of publick Worship is one of the rods wherewith the Lord plagues a visible Church when they corrupt worship and become formal and rest on it For so did Israel finde as is here threatened Though in this the Gospel-Church have an advantage that publick worship is not confined to one land or place as it was in Israel 2. Whatever be the mean estimation wicked men have of Ordinances yet God can make the want thereof a scourge unto them when distresse is upon them For this is a threatening against all when their sacrifices should be bread for their soule and trouble should let them see their soule and life to be in peril and yet they could not get a sacrifice offered to God 3. Whatever be the sinne of wicked instruments in depriving the Church of Worship or other Ordinances yet God permitting them so to do is a declaration that he is not pleased with the Churches way in using of them and they have been either so corrupt or so formall as provokes him to seek to be glorified rather in their calamities then in their service For if they shall not offer to the Lord nor their bread for their soul come into the house of the LORD it is because they did not indeed please him before and were not pleasing unto him c. 4. As the Lord taketh no pleasure in any service but what is seasoned with chearfulnesse and humble joy for he approved not of the bread of mourners in their publick service signifying that he liketh neither heartlesse wearying nor faint dejection in serving him So disapproven worship doth but render the worshipper more and more polluted For their sacrifices are but as the bread of mourners which doth pollute Ver. 5. What will ye do in the solmne day and in the day of the feast of the LORD A foutth branch of their misery and yet a further effect of their exile and an enlargement of the former v. 4. is the want of publick solemnities of publick worship which they observed in imitation of Judah keeping the same titles with them and which were matter of joy to them in their own land and now the want and remembrance of them should be sad Whence learn 1. As all occasions of publick worship so in particular the extraordinary and solemne times of Worship and other divine Ordinances ought to be esteemed of as special favours bestowed on the Church Therefore doth he instance their judgement in the matter of Ordinances as being especially conspicuous in the want of the solemne day and the day of the feast of the Lord as they called their solemnities in imitation of Judah See Psal 42.4 122.1 2. The want of these solemnities should be sad unto the Church and God will follow forth his controversie till they be found so and till men in their consciences lay to heart the guilt that provoked him to take them away and they remember them in their desolate condition with grief and affliction of heart For this question What will ye do in the solemne day c imports this that the thoughts of these solemnities when the time of them recurred in their exile should be bitter and they should spend that time in perplexities and anxious thoughts Ver. 6. For lo they are gone because of destruction Egypt shall gather them up Memphis shall bury them the pleasant places for their silver nettles shall possesse them thornes shall be in their tabernacles A fifth branch of their misery clearing yet more of their exile and how they should be deprived of these Ordinances and therefore comes in with the particle for is that they should not only go into exile but should miserably perish there When they should seek to run away from the destruction of their own land by going to Egypt with whom Hosea was confederate 2 Kings 17.4 their exile there should be of long continuance For they should die and be buried in Egypt and the Cities thereof and their own pleasant places where they had laid up their treasures should be desolate and over-grown with nettles and thornes He instanceth the condition of the exiles only in these who thought it best to flee to Egypt rather then be carried to Assyria that he might shew that if this were the case of them who took the best course as they thought what should be the lot of others And to shew in particular what ill issue their course took who thought they would do well enough for themselves even when the utter most extremity had befallen their own Land Doct. 1. A people against whom God is angry when they seek to avoid one calamity will readily run upon another For lo saith he warning men to behold the issue of their course they are gone that is they will not certainly flee because of destruction in their own land and yet they meet with it in Egypt and Memphis a chief City in Egypt 2. When a people have entered into trouble and captivity they are not to resolve to have presently done with it especially when as God in hot anger hath sent it on so the sins procuring it do continue but that they may have much more to go through may die in that coniditon For Egypt shall gather them up to wit for burial as is after explained Memphis shall bury them 3. Though the earth and fulnesse thereof be the Lords and he will prove so to all his own yet not only to be driven into exile but to die there without restitution is a sad affliction and an affliction the Church may look for when she provokes God till there be no remedie For so much doth this instance teach us 4. Albeit the Lord ought to be acknowledged for mens pleasant habitations and for their treasures yet these ought not to be much doated on For when men do place their delight in them and the Lord is provoked he can drive men farre from these comforts and lay them desolate as a spectacle of his anger For the pleasant places for their silver nettles shall possesse them c. whereby it appeareth that the Nations whom the Assyrians sent into their roomes 2 Kings 17.24 c. did not at first people all that Countrey Vers 7. The dayes of visitation are come the dayes of recompence are come Israel shall know it the Prophet is a foole the spiritual man is mad for the multitude of thine iniquity and the great hatred The Lord having by these threatenings of misery to come upon them abundantly cleared how little cause they had of joy in their present prosperity yet lest they should sleight all this and put an evil day far from them Therefore the Lord in the second place foretells the nearnesse of this calamity and withall holds out more of their sin procuring that it should be so In this vers the Lord threatens that this misery and desolation was neere which is ampliefied from an effect that
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 ●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
shall finde none iniquity in me that were sinne The second branch of the accusation holdeth forth Ephraims impudence pleasing himself in his deceit and oppression whatever the Prophets said against it as being made rich and full of substance thereby As for that which followeth in the Vers it may be understood 1. As an argument drawn from successe that since he was rich therefore there was no iniquity in his way or that as the word will read there is no punishment of iniquity to prove that there was sin in his labours and therefore why would they condemne what God countenanceth And indeed prosperity in sinful wayes is an old snare hindering men from heeding challenges or Gods anger because of them 2. As confirming his innocency with a profession of detestation of sin They shall finde no iniquity for that were a sin or I abhorre it as a vile sin And indeed some may be so grossely hypocritical as to pretend to great hatred of that which they act with delight and others by going on in some sins may be drawn to act that which formerly they abhorred and may be doing that upon the matter and in practice which they think they abhorre much in contemplation Many would startle much at the charge of Atheisme or denying of God who yet in practice do so daily Psal 14.1 Tit. 1.16 But the word in the Original is not so emphatick as to bottome this interpretation Therefore I look upon it with the Translation as an extenuating of his fault which was challenged that however possibly in attaining to riches he had used some fine and handsome trickes and conveyances yet the Prophets should finde no grosse iniquity to be charged as expresse sin or that they needed to keep such a stir about it Doct. 1. Wicked prospering men ordinarily adde unto their oppression and deceit a glorying in themselves not acknowledging God in what they acquire For Ephraim said I am become rich I have found out substance 2. Gainful sinnes are such as men will not easily be convinced of nor turn from so long as they have carnal comforts to stop the mouth of conscience and to be a buckler against the importunities of Gods Servants For when they were challenged Ephraim said Yet I am become rich though they boast me with Gods displeasure 3. Wicked men their great estimation of riches makes them very sticking to what may acquire them and to please themselves therein though it be sinful For he accounted it substance and found out as a precious jewel and with much paines and therefore not to be sleighted 4. It is also another cause why men take not with challenges for the wayes of their acquiring wealth that they look on these courses as their calling and occupation which therefore none ought to reprove as if a lawful calling could justifie every miscarriage in prosecuting of it For this is another pretext it is my labours the word signifieth toile unto wearinesse and Ephraim thinks that his diligence in his calling ought not to be reprehended 5. Wicked men are so far from eying of God or putting their own consciences to it to judge of their way that if others cannot see nor accuse them of a fault they think they are well enough For so reckons Ephraim they shall finde none iniquity c. that is the Prophets and these who challenge them which though it had been true as it was not had been but small ground of peace so long as God or their own conscience might challenge them of sin 6. Handsome conveyances of sin by finenesse of wit is a great snare to many by concurring with other causes to hide the ill of their way from them For so doth Ephraim ward off all challenges they shall finde none iniquity that were sin 7. It is also a dangerous snare and an evidence of a corrupt disposition when men make distinction of sinnes so as not to be troubled so long as they avoid what is more grosse and palpable sinful For so doth Ephraims apology insinuate that so long as they could finde none iniquity that were sin he would not be troubled for lesser things Ver. 9. And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles as in the dayes of the solemne feasts Followeth the Lords sentence for these sins so defended which is conveighed in the bosome of a promise of mercy to the godly Wherein he declares that as of old he sent them into Egypt and did keep them in a wildernesse after he had delivered them from thence and yet gave them such an issue at last as was worthy of a yearly remembrance in the solemne feast of Tabernacle So since they had forgotten that mercy he will again cast them out of the land and yet at last will gather and bring them back again and make their preservation and restitution then furnish as much matter of joy as of old See Jer. 16.14 15. Doct. 1. Whatever be the miscarriages of the Lords people toward him yet he hath sufficient evidence to plead for him that he hath been good to them And in particular his dealing with them may abundantly refute their glorying in themselves and condemn them for making ill purchase For whatever their way was yet I am the LORD thy God from the land of Egypt saith he and therefore it was a fault in them to exalt themselves as the authors of their prosperity as they do v 8. seeing it slowed all from his bounty or his indulgence or long-suffering toward them and it was a fault to take themselves to ill shifts for purchasing wealth having to do with him who hitherto had proven so liberall 2. Defended sin and particularly ill purchase when men will not see the evil of it shall be refuted by stroakes and taking away not only of ill purchase but what they had beside with Gods approbation For so much doth this threatening of exile and casting them out of the land teach 3. As Gods peculiar interest in his people is the cause why he will not spare their faults Amos 3.2 So he would not have saddest and justly deserved stroaks looked on as his renouncing of his interest but that he mindes to keep it still For I that am the Lord thy God will do this because I am thy God I will smite and will be thy God though I strike 4. The longer God hath manifested an interest in a people and the more gloriously he hath appeared for them the more cause hath he to strike when they sin and the more confirmations have they that he will not cast off when he strikes For saith he I am thy God from the land of Egypt gloriously delivering thee from thence and proving my self thy God since that time And therefore justly do I correct thy ingratitude when thou sinnest and thou hast ground to expect that I will not cease to be thy God for all that 5. Where God hath an
Temple one Altar and one Priest-hood appointed of GOD. Vers 12. And Jacob fled into the countrey of Syria and Israel served for a wise and for a wife he kept sheep 13. And by a Prophet the LORD brought Israel out of Egypt and by a Prophet was he preserved The second branch of the accusation is a challenge for their vain gloriation in their Original while they sleighted the grace of God which exalted them They looked on themselves as excelling all Nations for Nobility of kinde according to men and to the flesh forgetting what root they did spring from and that Jacob their Father being a stranger with his Fathers in the promised land was made to flee into Syria and was there so poor that he had no portion to pay for a wife but sold himself to be a shepherd to pay it His posterity likewise were but in a mean condition being driven out of Canaan by famine made slaves in Egypt and delivered from thence and preserved in the wildernesse only by the Ministery of Moses who though a Prophet yet was not famous for carnal prerogatives but a banished man and a shepherd in his exile And by this also the Lord would again set before them the carriage of their forefathers which they did not imitate and his great kindenesse in delivering preserving and advancing them and that by the means of a Prophet to aggreage their ingratitude toward him and their contempt of present Prophets Whence learn 1. Scripture-Histories and examples are recorded for our use and they are profitably read only when use is drawn from them For so doth the Lord hold out this History of Jacob and Israel not as a naked History but as containing challenges and documents for the present generation See Rom. 15.4 2. Albeit the Church when she is exalted by God and honoured with great priviledges do readily swell with conceit as if God could not get a people beside her Yet if she keep her Original in minde she will see cause to glory in nothing but in grace alone For so much do these examples teach 3. The Lord may lay them very low by afflictions whom yet he will advance and may traine them up under the rod and prepare them for these intended mercies For so much did Jacob finde in his flight and hard service when Esau who had sold his birth-right is prospering and Israel in Egypt and the wildernesse See Deut. 8.14 15 16. 4. A good wife is one of the chief of mens external blessings and a favour that cannot be dear bought And it is the duty of wives so to carry themselves as they may not be esteemed of only for the great portion they bring with them which they may soon misspend and more with it but for their being a comfortable help to their husbands So much is imported in the Law among some Nations of paying dowry for a wife Gen. 34.12 1 Sam. 18.25 2 Sam. 3.14 which Jacob paid by hard service Israel served for a wife and for a wife he kept sheep 5. God by very small means can deliver his people out of extream dangers and can preserve them as they will need preservation after deliverance that so they may glory in him only For by a Prophet without any visible power the Lord brought Israel out of Egypt and by a Prophet was he preserved 6 Whatever estimation secure and profane men may have of a Ministery yet they are Gods notable instruments for the good of his Church as they alwayes finde in a day of distresse For by mentioning a Prophet as the instrument of Israels deliverance and preservation he doth upbraid their sleighting of Prophets now though of old they had stood them in so great stead Vers 14. Ephraim provoked him to anger most bitterly therefore shall he leave his blood upon him and his reproach shall his Lord returne unto him The last branch of the accusation and the summe of all the rest is that by their sinful ingratitude and their own inventions they provoked God grievously and as it were of set purpose To all which is subjoyned the Lords sentence that he will give them up to reap the fruit of their bloody crimes whereof themselves only should bear the blame And that he will cast on their own faces the fruit of that reproach and dishonour which they offered to do to God by their sins All which he will do according to his right of dominion over them Whence learn 1. Gods people cannot prove that he takes up a controversie needlessely against them but he is only angry when they put him to it by their sin For Ephraim who misled all the rest provoked him to anger 2. As all sin floweth from a bitter root and doth provoke God to let the sinner feel it bitter in end so the provocation of his people is most bitter especially when they forsake him and embrace idols and when they carry themselves ingrately toward him and yet will pretend to an interest in him For it was by these and the like sins that Ephraim provoked him to anger most bitterly where he speaks after the manner of men who are imbittered by undutiful and grosse miscarriages toward them and it imports that their provocations were intolerable and that they should finde by the bitter fruits of them how much he is provoked 3. God needs no more for taking course with men but leave them to their own guilt to reap as it deserveth And it is a sad judgement when our guilt and not Gods mercy gets the measuring out of stroaks For it is his sad sentence therefore shall he leave his blood upon him that is God will leave him under the guilt and power of his bloody crimes and cruel sinnes against the second Table that they may draw vengeance upon him 4. When God threatens and strikes his sinfull people he is innocent of their ruine and onely sinne is to be blamed For he shall leave his blood upon him may import also that his blood and destruction for these bloody crimes was upon his owne head and not to be charged on God 5. Wicked men within the Church do by their miscarriage reproach and raise an ill report upon God as if he were not an all-sufficient God worthy to be served as if he should be guided by them in the matter of duty and Religious performances and accept what they offer and not what himself commands and as if he were a liker and approver of their sinne because he continues his favour toward such And all this they do beside the reproach cast upon God by the Heathen because of their miscarriages For there is a reproach to be returned which consequently imports they had cast it upon him 6. A reproached Lord will vindicate his own glory by causing all the reproachful effects of sin to return upon the sinner For his reproach shall his Lord return unto him 7. When God is provoked to anger neither a real nor pretended interest
grave will be so destroyed at their resurrection as they shall neither have sting nor victory over them for so much doth this promise concerning the grave and death which is the last enemy 1 Cor. 15.26 as it is held out here and explained 1 Cor. 15. teach us 7. The mercies which were shewed of old unto Israel and more particularly to be fulfilled at their Conversion are not able evidences and pledges of Gods power to perform what he hath promised to perform to his own at the resurrection therefore are both held out in one promise the one being as a pledge of the other for their Conversion will be as life from the dead not only to themselves but to the world Rom. 11.15 which will notably confirme faith and the hope of a future resurrection 8. As Gods purposes of mercy toward his Elect are immutable and unchangeable so also are his purposes concerning the raising up and Conversion of Israel as a Nation therefore is it subjoyned to this promise concerning them repentance shall be hid from mine eyes that is not only will he plague death without pity but generally he will never repent nor change this purpose of raising them up See Rom. 11.28 29. Ver. 15. Though he be fruitful among his brethren an East-winde shall come the winde of the LORD shall come up from the wildernesse and his spring shall become dry and his fountain shall be dried up he shall spoile the treasure of all pleasant vessels The Prophet closeth this chapter with assuring them that however he would help them yet they should once be laid desolate which if it be joyned with the promises in chap. 14. doth make up another ample proof of that assertion v. 9. This assertion is held forth first in a threatening against Ephraim whose name is alluded unto here who is threatened here in borrowed termes that however both for number power and riches he was above other tribes yet God should send the enemy like a tempestuous winde which parcheth up the moisture of the earth and makes it barren to cut off his prosperity to the very root and to bereave him of what he delighted in Whence learn 1. God hath all lots in his hand to make one person or people increase and be fruitful above another as he pleaseth for Ephraim as his name imports is fruitful among his brethren according to Jacobs prophecie Gen. 48.19 See Psal 75.6 7. 2. Such as are most advanced by God in outward things do ordinarily ripen most for stroaks for fruitful Ephraim by his carriage draweth this judgement on himself 3. Mens prosperous condition or Gods bounty toward them of that kinde will not avail them when they ripen for judgements for though he be fruitful among his brethren an east-winde shall come 4. Judgements for sin will look very boisterous and dreadful-like especially to the guilty conscience for it shall be an Eastwinde which was tempestuous in these parts and a winde from the wildernesse where windes rage most or whence the Assyrians came 5. Judgements will be the more sad when God is seen a party in them and that this tempest is the winde of the Lord not only a great winde as this phrase often imports the greatnesse of a thing but raised by him to pursue them 6. Though the prosperous condition of sinners may seem to be such as will never faile as if it were a stream fed from a springing fountain yet wrath from God will soon reach the bottom of all these and utterly strip the sinner for his spring shall become dry and his fountain shall be dried up 7. Pleasures will not secure against wrath nor need men think that pleasures and pleasant things at used to sin will continue with them for he that is Ashur and the Lord by him shall spoile the treasures of all pleasant vessels or stuffe He shall take away what they treasured up as of most worth and to be kept in greatest safety Ver. 16. Samaria shall become desolate for she hath rebelled against her God they shall fall by the sword their infants shall be dashed in pieces and their women with childe shall be ript up Secondly the same sentence is given out in more proper termes against Samaria the chief City wherein is threatened that because of sin it should be totally laid desolate by the cruel enemy and sacked by the sword without any mercie even to Infants and women with childe Whence learn 1. Chief and eminent places are ordinarily chief in provocations and exemplary in punishments for them so much doth Samaria's example teach 2. Sin given way unto may lay strong and flourishing Cities even utterly desolate for Samaria shall become desolate 3. The great cause of Gods controversie against the visible Church or particular persons and societies therein is their rebelling against a received yoke and their declining after engagements for this is the quarrel here for she hath rebelled against God 4. The nearer that God draws to any in relations and offers and they to him by Professions the more hainous is their sin for this addes to the quarrel she hath rebelled against her God See Isa 58.1 2. 5. It is righteous with God not to rest satisfied with spoiling the wealth or laying desolate the habitations of impenitent sinners but to pursue their persons also therefore it is added they shall fall by the sword 6. Impenitent sinners do provoke God to cut off themselves and their posterity also and that he should give up enemies to be destitute of all humanity and compassion in their dealing toward them for their infants shall be dashed in pieces and their women with childe shall be ript up Infants even in their mothers belly have in themselves sufficient guilt to deserve such judgements and so they may be inflicted without any imputation to God But in this stroak the Lord would have us chiefly look to the desert of that present generation and their Parents CHAP. XIV IN the close of this Prophecie the Lord giveth ample hope of the future conversion of Israel undertaking to stir them up unto it effectually to direct them in doing of it by giving them the spirit of supplication and then graciously to answer them The parts of the Chapter are 1. An exhortation wherein Israel are invited to repent and turne to God v. 1. together with a direction how to go about it by calling on God and ingaging themselves to him v. 2 3. 2. Gods gracious answer to that prayer which he shall put in their hearts and mouthes wherein he promiseth to pardon their iniquity and be reconciled with them v. 4. to make them flourish through his blessing and influence v. 5 6. and to blesse them who shall come in under their shadow v. 7. So that they shall see that there is no need to have recourse to Idols but they shall renounce them considering what they finde in God v. 8. 3. There is a conclusion subjoyned to this whole Prophecy
you words and turne to the Lord say unto him From the first branch of the petition Take away all iniquity wherein they pray for removal of sin Learn 1. The true penitents care and solicitude is chiefly about sin how to be rid of it Therefore they complain of it in the first place as the chief burden And indeed where guilt remaines the removing of calamities would not be in mercy but would still tend to worse and where sin is pardoned though calamities continue yet they change their nature and are blessed 2. The zeale of true penitents is not partial but strikes against all sin greater or lesser more or lesse beloved For they pray take away all iniquity 3. Men may be truly penitent for sin when yet they cannot get themselves rid of it yea when a penitent is most convinced he cannot remove either the guilt or power or penall effects of sin till God interpose Therefore are they put to God with it take away all iniquity 4. God is alsufficient to remove sin and will do so to the penitent according to his promise He will pardon the guilt of it will subdue the power and purge the pollution of it by degrees till once for all he give a compleat victory and he will remove the penall effects or plagues that follow upon sin when he hath done his work by them and when it is for the penitents good to want them For this direction to pray take away all iniquity doth not only import Gods power to do this but is in effect a promise that he will grant this suite which himself puts in their mouth as the following promises make clear From the second branch of the petition and receive us graciously or give good Learn 1. It is of Gods graciousnesse that the penitent sinner is pardoned and when sin is pardoned it is still grace that receiveth the penitent Therefore it is subjoyned according to the translation and receive us graciously 2. Man is an empty creature of all good and any good he hath is from God So much doth the other reading teach and give good The word doth indeed signifie to take or receive good but being understood of God it importeth to take it that he may give it as a man taketh his gift in his hand and then bestoweth it And it is most clear of Christ who receiveth gifts or good things that he may bestow them upon men as the Apostle Ephes 4.8 explaineth the same word of Psal 68.18 which is here used 3. Till a people become penitent and flee to God through Christ for the pardon of sin they cannot expect any good thing at Gods hand or that any thing they get will be good unto them Therefore it is subjoyned to the former suite as following upon it Take away all iniquity and do good 4. When a penitent hath fled to God through Christ for remission of sin they may expect that then all Gods dealing toward them is good and will tend to their good For when the first petition is granted then will he hear this suite also and do good From the first engagement to offer praise being heard in their requests so will we render the calves of our lips Learn 1. Praise offered up through Christ from an humble heart is the substance of the ceremony of thank-offerings Therefore is it called the calves of our lips as being the substance of these calves and other beasts that were offered up See Psal 69.30 31. Heb. 13.15 2. Gods hearing and respecting of penitents layeth upon them an obligation to praise and they ought to entertain their good condition by such an exercise For say they so will we render the calves of our lips 3. When people in their low condition have an inclination to praise and to glorifie God by mercies when they shall receive them it is an argument that God will hear and grant For so are they taught to plead Take away all iniquity c. so will we render c. See Psal 9.13 14. 4. As men must employ their tongue as their glory as well as their heart in Gods praise so they who make conscience of praise will esteem but meanly of their performance before God as being but the poor fruit of their lips when it is at the best for these causes do they call it the calves of our lips From the second engagement Ashur shall not save us c. wherein they renounce carnal confidences in forreigne helps under the name of Ashur and in military preparations under the name of horses of which See Isa 31.1 and do renounce Idols both as an argument of hearing and an obligation being heard Learn 1. The zeal of penitents though it be universal and impartial yet it will be especially bent against particular sins such as they have been most addicted unto and guilty of so much appeareth in their resolving against these courses which had so oft misled them 2. Praise must be joyned with new obedience and a thankful sense of Gods mercies will excite men thereunto Therefore is it subjoyned to the former engagement Ashur shall not save us c. 3. Men are naturally endlesse in false refuges when they renounce God For they run to Ashur multiply horses and say to the work of their hands Ye are our gods 4. All these are but vain confidences when these who lean to them have most need And a penitent will see them to be so and renounce them as such For they engage themselves to renounce all of them neither to seek nor expect safety from Ashur or confederacies with heathen and profane Nations nor to rely upon horses or military preparations nor to put Idols in the room of the true God but that they will reject them never to be looked on any more From the reason of their prayer and seeking to God renouncing all other confidences for in thee the fatherlesse findeth mercy Learn 1. It is the Churches lot to be very desolate and Orphan-like in the world For they are driven to look to the lot of the fatherlesse The cruelty of men puts them oft-times in this condition and God permits it to be so that they may be fitted for mercy 2. Gods compassion and the sweet manifestations thereof are especially reserved for the time of his 〈◊〉 low condition and their greatest need For as it is of general verity that God hath a tender respect to Orphans so when his Church is low she hath cause to look that in him the fatherlesse will finde mercy 3. The confidence of Gods respect to his humble people would be cherished by the needy and penitent to encourage them to come to him and call upon him For it is a reason why they thus come to God for in thee the fatherlesse findeth mercy wherein they are directed to have and professe their trust in him 4 Such as would comfortably lay hold on God in their need ought to make mercy their claime Which as it is let out
in his Name calleth the land my land and the trees my vine my fig-tree to teach 1. That interest in God especially if it be but in an external way and by reason of visible interest in priviledges will not hold off deserved stroaks for albeit all these were the Lords because the people were his and he had given them the land and all that was in it and had a special respect to them and to what was theirs yet a Nation is come up upon my land he hath laid my vine waste c. 2. It doth aggreage the guilt of sinners that they do provoke him not to spare even what he hath interest in ● for it was their great sin that made him smite his own land 3. The greatnesse also and severity of Gods displeasure against sin may be read in his pursuing it even to the smiting of what is his for so much also is held out here Doct. 4. As there are many men so grosse even in the visible Church as to live for no other end but to abuse themselves and the creatures by intemperance so when the Lord sends famine upon a land he intends to plague such in a special manner thereby therefore are drunkards and drinkers of wine first alarmed with this rod for not only is their sin visible in such a rod and so their guilt may make it bitter but it will especially afflict them who cannot endure want so well as others who have lived more soberly 5. Albeit that drunkards do besot themselves and do make themselves a merry jovial life yet God by famine can both rouze them up and marre their mirth Awake saith he weep and howl and if they will not repent nor be sensible of their provocations or of the want of Gods favour he will cause their abuse of the creatures end in lamentation for want of occasion to feed their lusts and will make them howle in trouble like beasts whom they resembled in their conversation Awake saith he weep and howl because of the new wine for it is cut off from your mouth The command doth not import any approbation of such a carriage but is only a prediction of what he should drive them to by calamities Vers 8. Lament like a Virgin girded with sackcloth for the husband of her youth 9. The meat-offering and the drink-offering is cut off from the House of the LORD the Priests the LORDS Ministers mourn The second effect of this stroak is that it shall be matter of bitter lamentation to see the interruption of the publick worship of God through the want of offerings and of the Priests maintenance by reason of the scarcity to see the Lords Priests mourning for both these causes Whence learn 1. The Lord is so severe an avenger of sin that he will not spare it though the stroak should reach even his own worship and ordinances for by this stroak for sin the meat-offering and the drink-offering is cut off from the House of the Lord. Under these two all other sacrifices and oblations are to be understood which could not but be restrained when the beasts were consumed as well as the fruits of the ground v. 18 20. and these are named because they were sacrifices of praise and thanksgiving and therefore the joyful dayes they had in offering them are chiefly missed as v. 16. 2. Calamities and judgements are then sad when they reach the Lords publick worship and ordinances and however it fare with men in their own case do bring an interruption to them one way or other for it is to be lamented when the meat-offering and drink-offering is cut off and so there is no publick worship nor allowance for Priests to wait upon it See Zeph. 3.18 3. Men ought to be so far from selfishnesse and minding their own things only in times of calamities that they should be most affected with the sufferings that are on Gods interests for this consideration calls them to lament like a virgin girded with sackcloth for the husband of her youth who being newly married or betrothed only and therefore called a virgin is deprived of him by death and that in the time of her youth when affections are more violent and ready to resent crosses 4. As the Lord hath appointed and set apart officers to minister to him in his service and as it is their duty to be affected and mourn for the interruption of his service so it is a sad token of anger and matter of lamentation when they are made to mourn for neglected ordinances and want of livelihood and maintenance The Priests the Lords Ministers mourn holds forth both their office and duty and is a reason of that lamentation v. 8. It could not but be sad to see them mourne who otherwise were not allowed to mourn even for matters of great concernment to themselves Lev. 10.6 7. and 21.1 2 8. c. Vers 10. The field is wasted the land mourneth for the corne is wasted the new wine is dried up the oyle languisheth A third effect of this stroak and another cause of the lamentation v. 8. is that the land shall look with a desolate and mournful countenance being despoiled of corne wine and oile and that partly as would appear from the words by drought Whence learn 1. The earth when it is blessed of God with increase and variety of fruits is a very pleasant and refreshful sight whereby as it were it rejoyceth in Gods bounty and inviteth us to rejoyce in him who maketh his creatures to smile on us therefore it is said to mourn when these things are taken away See Psal 65.12 13. 2. When sinners will not mourn for sin it is righteous with God to reprove and punish that fault by making the earth to mourn and look sorrowful like under judgement for because of their sin it is that the field is wasted the land mourneth c. See Jer. 12.11 Ver. 11. Be ye ashamed O ye Husbandmen howl O ye vine-dressers for the wheat and for the barley because the harvest of the field is perished 12. The vine is dried up and the fig-tree languisheth the pomegranate-tree the palme-tree also and the apple-tree even all the trees of the field are withered because joy is withered away from the sons of men The fourth effect is that the Husband-men and Vine-dressers should be ashamed and disappointed of their expectations through the barrennesse of land and trees yea and the decaying and withering of all sorts of trees And so they should be made to lament and their joy which was usual in harvest Isa 9.3 and 16 10. Jer. 48.33 should cease with the ceasing of the fruit of their labours Doct. 1. Albeit men are bound to labour for their daily bread yet except God blesse their labour will be in vaine and their expectations by it end in sad disappointments and God is provoked so to deal with sinners For Be ye ashamed O ye husband-men howle O ye vine-dressers for the
waiting for such an advantage 5. It is also an argument of pitie and ground of pleading to the penitent that enemies are lying at wait to take advantage of their distresse and that trouble may drive them on tentations and put them to hard shifts Therefore is it pleaded as another inconvenient following on their reproachfull trouble that the Heathen should rule over them Which though some read it as an explication of that reproach to use a by-word against them yet as it is translated it signifieth that their want did not only give the Heathen occasion of reproach against them but they might be ready also to take advantage of their weaknesse to invade them And they might be ready to sell themselves into bondage to get meat or to wander among the Heathen as Ruth 1.1 2 Kings 8.1 5. And therefore they pray that God wousd prevent this 6. Affliction will be yet sadder to the penitent when it seemeth to reflect on God and his honour as if he were not willing or able to supply his people And this reproaching of God is an argument of pitie especially when it becometh the penitents affliction for it is another ground of pleading that they say among the people Where is their God and that they are affected with this as a chief ingredient in their distresse Wherefore should they say among the people Where is their God Ver. 18. Then will the Lord be jealous for his land and pitie his people Followeth in the third part of the Chapter the encouragements unto repentance held forth by God wherein he promiseth that upon their repentance and seeking unto him he will bestow upon them many blessings and these both temporal relating to their present affliction and spiritual The temporal promises are first propounded to v. 21. then they are applied and amplified to v. 28. In this verse we have the first promise wherein they are assured that upon their repentance Gods affection toward them and their land shall appear in compassion and pity as the cause of staying further vengeance and of the blessings following Whence learn 1. Penitents will undoubtedly finde good acceptance at Gods hand whatever their deservings have been for upon their performing what is enjoyned before it is subjoyned then will the Lord be jealous 2. Penitents are allowed to plead an interest in God and will be owned and confirmed in so doing by God for whereas they had pleaded themselves thy people v. 17. now the Lord confirmeth that declaring that they are his people 3. Gods people are not only dear to him being penitents but all their enjoyments and concernments will be respected for their sakes and as coming to them by Covenant for not only his people but their lands distresse is considered as being his land given them by Covenant Which though it was true of the promised land in a peculiar way Yet it is still of general verity that the Lord hath a special respect to what belongs to penitents 4. A roome in Gods affection is the first and chief mercy conferred on penitents for it is here the first promise from whence all the rest do flow 5. Affection in God toward his people and their enjoyments for their sake will do whatsoever can be expected from marriage or parental affection in distresse His affliction will resent injuries done to them as an husband doth in behalfe of his wife and will pitied stresse and upon that will spare as the word imports for the Lord will be jealous for his land and pitie his people See Psal 103.13 His jealousie for the land relates to what is said of its being married Isa 63.4 Which was a pledge of their being married to him Vers 19. Yea the LORD will answer and say unto his people Behold I will send you corne and wine and oile and ye shall be satisfied therewith and I will no more make you a reproach among the heathen The second promise sheweth that in answer to their prayers he will provide liberally for them in things of this present life to their satisfaction and the taking away of their reproach Whence learn 1. God will prove his affection to penitents by reall effects and may answer them in the very particular which they seeke when it good for them And particularly he may give plenty to them to let them see that piety is the shortest cut even to do well outwardly for so much is held out in this promise subjoyned to the former wherein he satisfieth their desire and evidenceth his jealousie and pitie I will send you corne and wine and oile 2. Mercies unto penitents and supplicants are twice mercies both in themselves and in that they are the answer of prayers and do evidence his love to them and interest in them for so this mercie cometh the Lord will answer and say and that unto his people 3. Mercies are also sweet when we see Gods hand in them And it is especially to be remarked when he who formerly had smitten begins to deale favourably and when his hand makes an admirable change from great distresse and want to great abundance Therefore doth he owne this mercie and prefix a behold to it Behold I send you c●rne c. 4. Penitents get their mercies first by promise that so their faith may be tried and they may have the advantage of spiritual exercise even about temporal favours And that the mercie when it cometh may be so much the sweeter unto them Therefore is their plenty first held out in a promise I will send or I am sending you corne c. 5. Penitents mercies will be satisfactorie by their getting abundance of them or a blessing with what they get and by their contentment and quiet of minde with what they enjoy which the simple favour of it self could not produce for and ye shall be satisfied therewith 6. As reproach is a very sad affliction especially when it ariseth upon Gods hard dealing giving occasion to enemies to be insolent So however the Lord will smite his impenitent people and see to his own glory another way Yet in due time he will take away the visible marks of his displeasure from penitents and so remove the occasion of their reproach Therefore albeit before this time he had justly given them over to the sad trial of reproach yet now he promiseth I will no more make you a repraach among the heathen Ver. 20. But I will remove farre off from you the Northerne army and will drive him into a land barren and desolate with his face toward the East-sea and his hinder part toward the utmost sea and his stink shall come up and his ill savour shall come up because he hath done great things The third promise which secureth their plenty v. 19. and removeth the great cause of their fear is that he will drive away these devouring creatures who were driven upon them as a great army by a North-winde and that he will kill them so that nothing shall
lion or young lion will not roar except he have a prey or see one which he is presently to leap upon and take so the Lord doth not threaten but where there is just cause and where judgement is to follow Whence learne 1. It is no new thing to see a people so plagued as they stand not to contemn and despise the threatnings of God for so is here imported Such as are forborne by God or do enjoy present prosperity they are emboldned thereby to neglect what God saith but it is the hight of obstinacie when men are feeling the truth of the word in sad afflictions and yet do despise it in what it threatens for the future 2. However the Lord be absolute and soveraigne and may yet forbeare yea and cure even them who prove themselves otherwise incorrigible under threatnings or judgements Isa 57.17 18 Yet in his ordinary procedure his threatnings do portend a storme and that judgements are comming and will come except they be prevented by repentance for the lions r●aring intimates that he hath a prey or is to fall upon it 3. God revealing his displeasure by threatnings is very dreadfull and will prove so if sinners provoke him to execute what he threatens therefore is he compared to a lion whose roaring is dreafull and that so much the more as when he roareth he is about to teare the prey Verse 5. Can a bird fall in a snare upon the earth where no gin is for him shall one take up a snare from the earth and have taken nothing at all Fourthly whereas they might alleadge that albeit afflictions had come or should come upon them yet what needed they keep such a businesse about them since nothing was more ordinary then to see such revolutions that all Kingdomes and Nations as well as they had their own times of affliction and after a time their case alters again and they recover The Lord to obviate this declares 1. That as a bird is not taken on the earth without a snare so afflictions upon persons or nations do not come by chance nor without his speciall providence 2. That as a fowler doth not willingly nor usually though sometime he may for want of power to prosecute his purpose and so the similitude is not to be strained take up his net before he catch his prey so neither could Prophets cease to threaten till either they were taken therewith and brought as true penitents to Gods mercy or were given up to justice Nor would rods be removed till either they were amended or destroyed by them Doct. 1. Such as do contemn and make ill use of the threatnings of the word will readily also contemn and harden themselves under sad plagues for so much doth the connexion of this with the former verse teach and such as make but ill use of rods would look upon that as the fruit of despising the word and till that be first mourned for the other will not be gotten amended 2. One great distemper and cause of mens hardning themselves under afflictions is their unwillingnesse to see an hand of God in them which would invite and stir them up to repent and turn to him as the onely remedy of their grievances for this is the distemper here refuted and we finde it very eminently in the Philistines notwithstanding all their convictions 1. Sam. 6.9 3. Whatever be the shifts of mens hearts yet it is a clear truth which men are bound to believe and make use of that their afflictions come by the providence of God that it is his forbearance which keeps them from that gin and his hand that intraps them for in this he appeales to themselves and presseth this truth upon them Can a bird fall into a snare upon the earth where no gin is for him The study of this truth is very necessary partly that men may dreame of no issue so long as they neglect to turn to God partly that they may tremble and be affected that they have to do with such a party whose anger is dreadful and in whose favour is their life partly that they may be patient toward Instruments of their trouble when they see God imploying them and partly also that being reconciled with God they may be comforted that his hand and providence is supreme in measuring out their trouble who numbers the very hairs of their heads Math. 10.30 4. It is a judgement on wicked men that plagues sent upon them are as snares and gins to them for so are they here expressed in this similitude not onely because their own sins prove a net to catch them in and deliver them to justice or because many times snares are their greatest plagues when outward favours harden them in sin But 1. because their afflictions do surprize them inexpectedly and they are still taken asleep notwithstanding all the warnings they get Luke 21.24 45. 2. Because their afflictions are plagued to them and by their carriage under them they draw still on more afflictions as a bird taken in a snare doth but intangle it selfe the more that it indeavours to escape Doct. 5. Whatever be the Lords soveraignty in grace to change his dispensations toward his people when he pleaseth yet such as are ill pleased with rough messages or judgements may blame themselves for their continuance since they are sent upon an errand and we must do what they are sent to worke before they be removed for shall one take up a snare from the earth and have taken nothing at all Verse 6. Shall a trumpet be blown in the city and the people not be afraid shall there be evil in a city and the Lord hath not done it In this v. the Prophet repeats and confirmes and inculcares what hath been said concerning threatning and afflictions that so he may stir them up and let them see their stupidity and 1. As for threatnings he declareth that they in any of their Cities would presently feare some danger and gather together for preventing it if the watchman sounded the trumpet at an extraordinary time and gave them the alarme And why then would they not be sensible when God by him threatned them with his wrath and that the enemy should come against them 2. As for the evils that had come or were to come upon them in any of their Cities he declareth that they could not deny but they were of God and therefore why did they sleep so securely Whence learn 1. Alarmes and threatnings from the word are as terrible as any thing can be and would be thought so if they we well considered upon therefore are they compared to a trumpet blown in the city giving the alarme of an enemies approach 2. Mens own consciences may convince them of dreadful stupidity if they feare not when they are threatned and their sense of common and visible dangers will plead against them and tell them that they feare God lesse then any thing for saith he shall a trumpet be
to go otherwise then according to the words verdict yet at last all things will certainly and visibly be according to what the word sayth for so much doth this hold out in general that it is from the word whoever carry it that men may know what God thinks of their way and such as cleave to the word in duty may expect that Gods dealing will in due time be according as they are warranted from the word to expect 7. It is needful work to stir up our own hearts again and again to see God in threatnings and to read his dreadfulnesse therein that so we may be ashamed of our own stupidity that will not fear his anger albeit it have not burst forth in execution Therefore is it again inculcate The lion hath roared who will not feare 8. There is small cause to be offended at ministers freedome in publishing their Commission considering that it is an evidence of their zeal to be imitate by all rather then quarrelled and that they stand strictly engaged to be faithful upon their greatest perill for whereas they could not indure this Prophets freedome he excuseth himselfe with this that the Lord God hath spoken by giving Commission who can but prophesie Whereby we are not onely to understand a strong impulse upon their hearts with the Commission though Prophets had that Jer. 20.9 and conscience and love and zeal for God will set all on edge to plead for God who have his Comission but that his calling laid a necessity on him were he never so unwilling as Cor. 9.17 And that he was in great hazard having his own soul at the stake if he were not faithful as Ezek. 33.6 And therefore he behoved to preach however they quarrelled or contemned him Verse 9. Publish in the palaces at Ashdod and in the palaces in the land of Egypt and say Assemble your selves upon the mountains of Samaria and behold the great tumults in the midst thereof and the oppressed in the midst thereof 10. For they know not to doe right saith the Lord who store up violence and robbery in their palaces These exceptions being thus removed and refuted the Lord by the Prophet goeth on to the processe to accuse and sentence them And for this end forraign Nations about such as Egyptians and Philistines are called to come and bear witnesse against their sinne and to justifie the Lord in the judgements that were to come upon them The sinnes for which they are accused are horrid tumults and oppression v. 9. Wherein they bewrayed much obstinacy and voluntarily contracted blindnesse through custome in sinne and great insatiablenesse in that they heaped up goods taken by oppression in their houses v. 10. He names the Mountains of Samaria though it appeareth there was but one hill on which the City was built 1 Kings 16.24 either because he understands the whole hilly Country that depended on that City or rather since he seems to speak chiefly to the ills done in that City because that hill had several risings in it And so he intimates that in every corner of the City these iniquities were to be found Doct. 1. Whatever be the vain-gloriation of a sinful and corrupt Church yet their course is oft-times worse then the way of very heathens and such as they would condemn for albeit Israel despised all other Nations and these among and above the rest yet they are called to assemble and behold their great wickednesse which they would abhor In which we may consider 1. Albeit Israel would not hear nor could bear these threatnings as appeareth from the former doctrine in this Chapter yet it is here intimated that the Nations about would see they were deserved as 1 Kings 9.8 9. 2. How blind soever Pagan Nations be in matters of the first Table and of Religion though even in that their cleaving to what they chose for a deity will aggravate the inconstancy of the Church Jer. 2.10 11. yet in matters of justice and equity and of the second Table which are here spoken of the practice of many of them by the light of nature may condemn them who have the clear light of the written word Rom. 2.26 27. And so also will the use they make of any means that at any time hath been offered unto them Matth. 12.41 3. In particular these Nations of Egypt and the Philistines of whom Ashdod was a part were noted and infamous among the very Pagans for luxury and other vices And yet even these and they who lived in palaces among them would condemn Israel So is Judah called worse then Sodom Ezek. 16 46 47 48. To shew how vile a people who have visible interest in God may grow when once they decline even to be matter of admiration to the vilest of Pagans and to shew how odious sin is in such Doct. 2. The Lord will also imbitter the cup of such as provoke him by making their enemies witnesses of his judgements upon them for it is for this end also they are assembled to be witnesses and spectators of what he here threatens to afflict upon them And the Egyptians and Philistines are called to in particular partly because they had seen most of Gods glorious actings for Israel therefore now he will vindicate his own holinesse in their view that none may think that he who had owned Israel did approve their sin And partly because these Nations had been inveterate and bitter enemies to Israel and therefore the Lord will add to Israels calamities by letting even such enemies behold that upon them which would be so sweet a sight unto them See 2 Sam. 1.20 Mic. 1.10 3. Times of licentiousnesse tumults and disorders are times of great provocation both in themselves and in their effects for their great sinne which he would have remarked is their great tumults which were sins in themselves and causes and occasions of many other sinnes 4. Oppression is one of the fruits of licentiousnesse and disorder which God is highly offended at for the same word signifieth both tumults and troubles or vexations and then it clearly followeth that there are the oppressed 5. Oppression is so much the more odious when it is not committed in the remote corners of a land but in the midst of Cities where justice should be executed and bear sway for these great tumults and the oppressed are in the midst thereof to wit of the mountain of Samaria where the City stood 6. It is an horrid aggravation of sinne when men do voluntarily blind themselves and will not acknowledge God nor his law to be their rule that so they may sinne without a check and when through a custom and habit in sinne they put out all light and cannot do any thing that is right for both these are in this challenge as an aggravation of their course for or and they know not to do right 7. Whatever course men take to shift the challenges of the word yet they should know that it is God
the purpose maketh clear 2. While Amos is directed to call them kine of Bashan we are not to conceive that he con●emns and affronts what lawful authority any of them had for that is contrary to duty and sound principles Jude v. 8.9 But he doth onely point out what their course was in it selfe and laieth to their charge that they had prostituted and abused their place and office and rendered it and themselves contemptible And in particular by this he would teach 1. That however great men do ordinarily despise ministers especially if they be mean persons yet their sinful courses do render themselves more base and contemptible notwithstanding all their grandour for whereas they thought little of him as being an herdman he declareth that they were yet worse then he and but like beasts and so an herdman was a fit enough messenger for them 2. Albeit also great men be readily puffed up by reason of their wealth and outward prosperity yet that affords but poor matter of gloriation and abused wealth doth not augment the honour but rather increase the contempt of the abusers for in oppositon to the high thoughts they had of themselves by reason of their wealth he declareth that they had no more to glory of then beasts which got a good pasture as well as they and that all their wealth and greatnesse did but render them more brutish and effeminate See Psal 49.20 Doct. 3. Albeit that men and especially great ones be unwilling to hearken to God speaking in his word and albeit their grandour and prosperity doth but hinder them to hear and harden them that they will not hear Jer. 5.5 and 22 21. yet they are bound to hear and will be made to hear upon their own cost if they do it not willingly for hear this word to wit of the challenge but especially the sentence as the construction of the purpose bears imports that preaching to them needs a preface to attention that it is even their duty to hear and however they stop their eares yet God will inforce audience one way or other 4. Whatever be the prosperity of men or their apparent stability in it yet they are still in a wofull case so long as the word is a party against them condemning their way or writing bitter things against them for it for though they were fat and settled and wanton on their mountain yet hear this word is still an alarme unto them and that which may mixe their cup with wormwood 5. Oppression is one chief sin for which God contends with a land and specially when Magistrates who are appointed for the protection and support of the weak and indigent do rather by fraud or force crush them for it is the challenge against these kine of Bashan that they oppresse the poor and crush the needy The first word may signifie their oppression by fraud and the other their violent oppression and crushing them so that they were made utterly unable to subsist And so oppression is distingushed Luke 3.14 It is a sin in any to oppresse and especially in Magistrates to oppresse their subjects and most of all to oppresse these who are already miserable Naboths Vineyard lost Ahab a Kingdome and Rehoboams oppressing humour lost him ten Tribes See Jer. 34.17 Neh. 5.1 13. 6. Albeit the poor and indigent have none to owne them nor to resent the injuries done to them yet God who is the supreme Lord will not faile to plead their cause with the greatest for here he pleads it against the kine of Bashan and how much more will he plead their cause if they be his own people and cry to him under oppression See Psal 12.5 Luke 18.7 8. 7. It is a great height of sin which God will not passe over when men and especially Judges dare encourage and stir up others to oppresse and dare concurre with them for their own interests for this the Lord doth specially challenge they say to their Masters Bring and let us drink 8. It is but a poor benefit men reap by their oppression when all is employed to satisfie their lusts and that is the height of the good that ever men will get of ill purchase that they provoke God yet more against them by the ill use thereof for all they mind in their bribery and oppression is Bring and let us drink which was a vice they were addicted to Isa 28.1 And for this the Lord also challengeth 9. Though nature be content with little and sobriety and religion would teach men so Yet men devoted to their lusts are in Gods judgement insatiable and have never enough for albeit they be like fat beasts yet they must drink more and albeit they have much yet their lusts consume it all and they must oppresse and take bribes and all little enough to furnish them wherewith to drink Verse 2. The Lord God hath sworn by his holinesse that lo the dayes shall come upon you that he will take you away with hooks and your posterity with fish hooks The sentence for this sinne which is confirmed with an oath is that these great ones and their posterity should shortly be carried into captivity and that as easily and exactly as men do catch little fish Whence learn 1. It is the great plague of secure sinners that notwithstanding their punishment be certain yet they will not believe it but are surprized therewith for that the Lord God hath sworn it doth import that this matter is certain and without all controversie and yet that they will not credit it but are surprized the dayes come upon them 2. The holinesse of God may assure wicked men that their impenitent courses will not escape vengeance for he hath sworn by his holiness not only to prove that he is the most High who swears b● himselfe Heb. 6.13 but to shew that his holinesse could not endure such courses especially in them See Hab. 1.13.3 When mens grandour power and wealth tempts them to become oppressours and give up themselves to sinful pleasures it doth portend some suddain and remarkable shake for upon that challenge v. 1. it followeth lo the dayes shall come upon you that he will take you away c. 4. Oppression and mens setling on the world and pleasures thereof doth deserve not onely spoile and poverty but captivity also and the rooting of them and theirs out of all their enjoyments for this is the particular stroak threatned he will take you away and your posterity 5. God in inflicting general stroaks can finde out and reach particular sinners and every one of them for so much doth the similitude from fishing import that God will single and finde them out as the fisher man doth take out his fish one after another with hooks and fish hooks And thus the similitude seems to be understood Jer. 16.16 6. How great and strong soever wealthy oppressours think themselves yet Gods judgements will find them light and will easily reach and bring them
this 〈…〉 continuance and when rain was most needed 〈…〉 ●vidence also was visible in sending raine on 〈…〉 yea and parcel of ground and not on another and 〈◊〉 themselves were made sensible of this stroak by the want of water causing them seek it from place to place but to no purpose v. 7 8. Thirdly which is yet another cause of famine they were smittin by blasting windes putrefaction and insects devouring all the fruits of their ground v. 9. Fourthly they were smitten with pestilence such as was inflicted on Egypt of old and by the sword upon their young men their horses were taken away by their conquering enemies 2. Kings 13.7 or were consumed in the war or with the pestilence and by reason of mortality and slaughter in their camps there was such an ill savour as could not be indured v. 10. Fifthly They were for the most part so consumed with judgements as Sodom was so that any remnant that was left were but like a stick halfe burnt plucked out of the fire v. 11. And yet to all these and every one of them it is sub-joyned that they made no right use of one or other of them From this whole challenge in the general learn 1. When God begins to reckon with a visible Church he will finde her guilty not of one or few but of many grosse faults for in this processe beside the faults formerly challenged he findes her guilty of this also that she is incorrigible See Ezek. 8.6 13 15. 2. A course of sin will not prove a thriving way in end to any but especially to the Church which the Lord will either make a theatre of mercy or a field of blood and he hath many rods for that end for as they liked their way of sin v. 5. so he also chooseth their judgements and pours out a quivet full of them upon them 3. When the Lord strikes his Church sorest and with most rods either together or one after another yet he doth but hereby call her to repentance and drive her to his mercy for it is his challenge that being under all these judgements yet they set not about turning to him as the thing he was driving at 4. It must not be mens own conceits or their partial selfe love but God who judgeth of the truth and reality of their repentance for whatever they might pretend to offer to 〈…〉 ●●●ictions yet he assumes the judgement thereof 〈…〉 to himselfe ye have not returned saith 〈…〉 Whatever exercise judgements may put sin● 〈◊〉 to yet it is not easie to attain to true repentance ●●●er them for this is the constant challenge yet have ye not returned to me or even to me This is not to limite the Lord but he both can and doth drive many to him by rods inflicted for sin yet it is no small difficulty as sad experience proves in too many Considering 1. Even sad stroaks are not soon felt by every one or so felt as to stir them up to any exercise Isa 42.25 Hos 7.9.2 When stroaks are felt bitternesse resentment discouragement c. are soon attained and without any pains but repentance is a more difficult task and is oft-times impeded by these distempers 3. Gods hand is not soon nor easily seen in felt rods to invite us to repentance as the onely remedy or it is but little seen by reason of our eyeing of instruments and second causes 4. When we do in general acknowledge an hand of God in our calamities yet we may deceive our selves with a deluded conceit of being delivered some other way or by some other mean then by turning to him 5. When we are convinced of the necessity of repentance yet it is not easie to attain sincerity and stedfastnesse in it Psal 78.34 35 36.37 6. When we desire most sincerely to repent under calamities yet it cannot succeed till first we look back and mourn for our sleighting the word which drew on the rod. 7. In a word no outward dispensation can produce repentance without the grace of God but crosses of themselves will rather drive men further from it See Isa 57.17 Jer. 31.18 So that all have great need to set about this duty in the sense of these great difficulties that they may eye God the more and they who finde mercy to get another use of trouble ought to acknowledge the singular grace of God in it Doct. 6. It speaks very sad wrath on Gods part and much impenitency on our part when not onely the same judgements continue but new judgements are inflicted one after another for this variety of rods doth declare that Israel had not yet returned to God and that he was still pursuing them Such a condition doth declare that no rods formerly inflicted have wrought upon us that God is still angry Isa 9.12 17 21. and 5.25 and 10.4 and that we are walking contrary to God which provokes him to walk contrary to us and punish us yet seven times more Lev. 26.21 23 24. c. 7. Such as do not repent nor are bettered by one rod may also abuse and harden themselves under never so many for this was their fault under all of them yet have ye not returned to me Men must get the plague of their own heart cured before any affliction worke upon them judgements are in themselves stupifying and do harden sinners if grace prevent not and abuse of one rod draweth on more hardnesse and fits a sinner for the abuse of more rods so that still the longer it is still the more easie to go wrong 8. Incorrigiblenesse and impenitency under multiplicity of rods is a great height of defection in a people and the cause of a sad controversie for here this is the great challenge God hath against them which draweth on yet a sadder quarrel in the following purpose See Isa 1.5 and 9.13 Jer. 5.3 and 6.29 30. Ezek. 24.13 In particular that we may enlarge this incorrigiblnesse from the text from v. 6. learn 1. As famine is a sad stroak however sinners think little of their daily bread for here it is mentioned as a rod which might have reclaimed them So when a people become brutish and will not be led so much as by principles of reason to acknowledge God or to take up their duty nor will take notice of other evidences of Gods displeasure against them it is just with him to pinch them by the belly like beasts whom they resemble in practice for they who were kine of Bashan v. 1. and were so brutish as to take no notice of Gods giving them up to their own counsels v. 4 5. are given up to cleannesse of teeth and want of bread as to a stroak which they would feel And whenever the Lord smites a people with famine they ought to read their own brutish disposition in that rod. 2. Such as do abuse prosperity and do not maintain the service of God and his ministry with the good things given to them it is
cannot be free of it when they will not be medled with nor endure counsel and admonition from these who are warranted by God to offer it unto them This is the summe of the challenge They hate him who rebuketh in the gate c. Verse 11. Forasmuch therefore as your treading is upon the poor and ye take from him burdens of wheat ye have built houses of hewen stone but ye shall not dwell in them ye have planted pleasant vineyards but ye shall not drink wine of them Secondly he challengeth them for cruel oppression of the poor and that having taken all their silver from them they did cause them bring their very meat and livelihood on their shoulders to them And he declareth that however they did this to inrich themselves and to make themselves stately houses and pleasant vineyards yet they should not enjoy them Whence learn 1. Oppression of the poor is an hainous sin before God who is the author of justice and Patron of the poor especially And it is a sin which when men are truly convinced of they will finde themselves in a woful condition and in a condition calling aloud to repent Therefore it is here challenged and made use of to presse them to repent 2. God doth take notice of the degrees of oppression and doth ponder all the cruelties in it to lay them to their charge who will not judge themselves and repent thereof for he lateth to their charge that they trod upon the poor or did so oppresse them as if they were but mire to be trod upon and that they had a habite of this their treading is upon the poor as if they stepped not a step but upon oppressed ones And he challengeth them that they deprived them of their very livelihood Ye take from him burdens of wheat which he had provided for his own maintenance 3. Oppression is so much the more odious as the oppressor hath not a pretence of necessity for his course but having enough he must yet ruine others to make him live in more state for he callengeth hereby ye have built houses of hewen stone and planted plesant vineyards 4. As all things in the world are but uncertain even when men have them among their hands and the use and enjoyment of what we have is a new gift of God after he hath given it So mens ill purchase and raising of themselves by cruel oppression is an unsure foundation and may strip men of faire possessions for ye have built houses of hewen stone but ye shall not dwell in them ye have planted pleasant vineyards but ye shall not drink wine of them Verse 12. For I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right Thirdly to confirme this challenge and shew the equity of his sentence He declareth that however they did palliat these their sins under the pretence of Law and right yet he knew perfectly both the number and the nature of their sins And to witnesse this he chalengeth them further concerning their oppression that beside what was committed by great men in an extrajudical way their very publick judicatories were corrupted by afflicting the man who had a righteous cause by taking a bribe or ransome as the Original imports to absolve the wicked who ought to be condemned and by depriving the poor of their right Whence learn 1. Albeit men be great palliaters and excusers of their own way that so they may deceive and silence others and may delude and harden themselves Yet God doth perfectly know their wayes in all the aggravations thereof as here he declareth For I know your transgressions 2. As men who once corrupt their way within the visible Church will soon turn monstrous So it is an hainous provocation when sins are grosse and transgressions or rebellions When these are not few but multiplied and manifold and when men are violent and impetuous in following thereof and do break over all banks and bear down all opposition in their way Therefore are they called mighty or strong sins 3. Oppression committed under the pretext of justice is especially marked by God as hateful and as grosse and violent iniquity for it is supposed that men who are employed to administrate justice do know their duty and danger better then others and therefore it must be violent corruption in them that drives them to transgresse and beside the prostituting of justice which is Gods ordinance that it may be subservient to mens corrupt ends is abominable iniquity Therefore doth he instance that general challenge as being evident in the matter of justice And he declareth it to be so hateful that the actors thereof are not worthy so much as of a reproofe from God And therefore having spoken to them in the former part of the v. he speaks this particular challenge of them They afflict the just c. 4. As injustice may be several wayes committed So all the kindes thereof are hateful to God And whether men do afflict the innocent or absolve the guilty for a reward or wrong a man in his right because he is poor they will still finde their course abhorred of God So that men need not please themselves that they are free of one kinde of oppression and injustice if yet they be involved in another Therefore doth he mark and challenge these several kindes of it They afflict the just they take a bribe and they turn aside the poor in the gate from their right See Prov. 17.15 Verse 13. Therefore the prudent shall keep silence in that time for it is an evil time Some take this v. as a further challenge and aggravation of their sin that they were so impetuous and incorrigible v. 10. that prudent men would meddle no more with them nor speak against that which they could not amend Which yet doth not so much commend or justifie their silence in their station nor warrant others to follow it as a rule as it declareth what was the great pride of that people who shut all doors upon good counsels But it seemeth rather to be a threatning because of these their iniquities formerly challenged And it may be conceived either thus That as they would not suffer any admonitions v. 10. so the time should come wherein their evils and oppressions should be so great and their oppressours so cruel that any who had their wits about them should not dare to mutter Or which seemeth to be the more simple interpretation that judgements should come wherein the godly and prudent wisely considering the iniquity of the times procuring the same should silently and without murmuring adore the justice of God and should have nothing to say or plead on their behalfe why it should not be so with them Doct. 1. Insolent and imprudent boldnesse in sinning is justly punished with such cruel usage from men as that they dare not speak nor bemoan
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
wait any more upon them or spare them But as summer fruits do portend a ripe harvest or that it is near approaching so their sins were such as made them ripe for destruction And as ripe fruits are plucked down and gathered into baskets and eaten So should the greedy enemies devour and destroy them Whence learn 1. People that are nearest destruction are ordinarily so stupid that they need to be often told of their danger And God seeth it ofttimes meet to give them frequent warnings that they may be without excuse Therefore is this new type held forth with the explication thereof containing the same in substance that was spoken to chap. 7.7 8. 2. As threatnings according to the word in the mouths of Gods servants are of him and not devised by them for the Lord God shewed this type and expounded it So they have need to be still of new excited to consider what God reveals and to have raised thoughts upon it that so they may excite others to the like attention Therefore a Behold is prefixed to the type and Amos is put to consider it by a question Amos what seest thou which points also at the duty of all who hear it 3. Sin though it be long forborne will at last ripen and come to an height and when it is so the Lord will not spare notwithstanding his former long-suffering and moderation So much doth this type point out and the explication thereof The end is come I will not again passe by them any more which is the same with chap. 7 8. 4. It is mens duty to see that what God saieth may take deep impression And for this end as Ministers should avoid the wisdom of words which corrupt the simplicity of Religion and the Gospel so it is lawful and needful that they expresse the matters of God so as may render them most taking and make them stick fastest Therefore is there not onely a type used but in the Original there is an affinity in sound and almost in the word betwixt the type summer fruits and the thing signified the end And this is made use of to inculcate the matter and cause it stick in their memory 5. Men are so prone to lean to carnal confidences and particularly on their visible interest in God as if that would hold off deserved judgements that it is the duty of Gods servants frequently to discover the deceitfulnesse of such a course Therefore again do they get a name of interest in the sentence my people Israel to shew that such a pretence will faile them 6. When God proceeds to severity against his people it will adde to the bitternesse thereof that he had dealt otherwise and they have made no use thereof Therefore is it put in the sentence that he will not passe by them again any more as he had done formerly Verse 3. And the songs of the temples shall be howlings in that day saith the Lord God there shall be many dead bodies in every place they shall cast them forth with silence The greatnesse of this near approaching calamity is held forth from two effectes 1. That their joyful songs even in their Temples and at their sacred solemnities should cease and in place thereof there should be the howling of the afflicted 2. That there should be so great a mortality by reason of sword or famine or pestilence or altogether that they should cast the dead out of the way or in common pits and bury them without lamentation or publick solemnity Whence learn 1. It is a sad evidence of Gods displeasure when sacred solemnities cease and nothing is left in place thereof but sorrow and lamentation for so much doth this sentence teach in general whatever their Religion was 2. Whatever be the joy of the wicked and their pleasing of themselves in their corrupt and idoratrous worship yet it will at last end in sorow for the songs of the temple shall be howlings in that day saith the Lord God 3. When God pleads a controversie with a Nation it is righteous with him not onely to break their power and bring them in subjection unto their enemies but also to pursue particular persons with plagues to the cutting off of not a few of them for there shall be many dead bodies in every place 4. Albeit it may be the lot even of the godly under calamities and persecutions to be cut off and want burial Psal 79.2 3. Yet the want of ordinary burial or to be buried without usual decency and lamentation is a judgement upon the wicked wherein Gods hand is to be seen in pouring contempt upon them after they are dead and stupifying the living with multitudes of calamities for it is a judgement they shall cast them forth with silence where by silence is to be understood especially want of funeral lamentations usually among them though chap. 6.10 it be taken in another sense Verse 4. Hear this O ye that swallow up the needy even to make the poor of the land to fail 5. Saying When will the new moon be gone that we may sell corn and the sabbath that we may set forth wheat making the ephah small and the shekel great and falsifying the balances by deceit 6. That we may buy the poor for silver and the needy for a pair of shoes and sell the refuse of the wheat The equity of this sad sentence is cleared by shewing what are the causes procuring it one whereof relating chiefly to the second Table is here laid to their charge another concerning Religion is spoken to v. 14. In these verses he calls the richer and greater sort especially to hear these sad tidings and chargeth upon them 1. That they were cruel and inhumane to the poor and swallowed them up by oppression so that they were made to fail or cease that is they were not able to subsist but were put off the world by their cruelty v. 4. 2. That they wearied off dayes of solemnity and sacred meetings which they kept in imitation of Judah and longed to have them over that they might follow their gain and satisfie their coveteous humours v. 5. 3. That they were not onely covetous and followed gain eagerly in a lawful calling but they were both deceitful and cruel in their bargains They both wronged and falsified the measuers whereby they sold out their commodities and their weights whereby they weighed the mony according to their custome at that time that came in unto them They were not content to spoile the poor of their money but got them made slaves and bondmen to them for a thing of nought and though they had corrupted both measures and weights yet they sold not good commodities but corrupted their wares and made gain of the chaffe and refuse of wheat as if it were good v. 5 6. Doct. 1. The Lord would not have rods dumb but speaking to guilt and when he threatens it concerns the guilty to hear and though they be averse from
their Idols are called Samaria's though it may be understood also of Bethel which was within the territory of Samaria 4. When men reckon rightly they will finde that Idolatry is their great sin and the chiefe cause of Gods quarrel and not the matter of their confidence Therefore it shall be called the sin of Samaria 5. Whatever the Lord may do unto the body of a Nation after he hath afflicted them Yet it is just with him to prove his displeasure against Idolaters therein by consumeing them utterly without restitution for even they shall fall and never rise up again CHAP. 9. FOr the right taking up of the scope of this chap. we are to consider that the vision of the Lord standing upon the Altar c. v. 1. is not to be understood of the Altars of their Idols nor of their temples in Israel with which the Lord had never any thing to do but of the Temple of Jerusalem And so as they were chalenged and sentenced together Chap. 6. so here over again this sentence is confirmed to be irrevocable against both And by the Lords joyning of Judah who had some forme of external lawful worship and their Temple in the sentence with Idolatrous Israel he would let them see what great cause they had to be affraid Withal they are thus joyned in the sentence that so way may be made for the following promises v. 8.9 11. c. which are common to both In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel comprehending Judah also both great and small wherein there should be no escaping v. 1. seeing there is no sleeing from God when he pursues in anger as he would do them v. 2.3 4. which is further confirmed from the great power of God v. 5.6 and their sinfulnesse and basenesse v 7. In the second part of the chap. this sentence and the rest of these hard messages are sweetened and moderated by a twofold promise First which qualifies the extremity thereof for the present that God will spare a remnant in the midst of these calamities and that though he destroyed the prophane body of the Nation yet he will reserve them v. 8. and will not lose them however he scatter and tosse the Nation v. 9. and do cut off prophane Atheists v. 10. Secondly which followeth upon the former in due time he promiseth to restore the Church of Israel and raise up a Gospel Church under Christ comparable to the condition of Israel of old v. 11. to enlarge the Church by the addition of the Gentiles unto them v 12. to blesse them with prosperity v. 13. And particularly that he will recollect restore and establish Israel v. 14.15 Verse 1. I Saw the Lord standing upon the altar and he said Smite the lintel of the door that the posts may shake and cut them in the head all of them and I will slay the last of them with the sword be that fleeth of them shall not flee away and he that escapeth of them shall not be delivered The scope of the type and summe of the sentence in this v is that by the Lords command to his instruments to smite the lintel of the door till the posts upholding it do shake is signified not onely the destruction of the Temple but the cutting off of great and small of the people which is declared to be a stroak which none of them should escape Doct. 1. Despised ordinances will at last bring sad judgements and mens conceit of their service and Gods former savour and acceptance thereof will not hold it off So much is signified by the Lords standing upon or beside the Alter which not onely imports that his glory is now removed from the mercy seat and come that length as Ezek. 9.3 and that he is standing ready to execute his judgements but that the sentence cometh from the abused Altar and that God cares for no other sacrifice there but a sacrifice of men and that the place of propitiation where they thought to please him however they sinned is now turned into a seat of justice Therefore also is the Commission given to the executioners while they stand beside the brazen Altar Ezek. 9.2 Even Gods mercy-seat will be terrible to impenitent sinners 2. Gods smiting of his own house is a sad presage to a people and his not sparing his own Church may cause others tremble who are yet worse then they for therefore is use made of such a type he said to his prepared instruments smite the lintel of the door which was graven with flowers and so gets the name from them that the posts may shake whereby is signified that he was to destroy that Temple and the service thereof as a pledge of Judah's ruine and by this sentence against Judah he lets Israel see what they may expect And albeit this smiting of the lintel of the door and shaking of the posts may import that it is a chiefe mean of ruining a Church when the doors of discipline and order are broken down yet that is not to be strictly pressed but the general scope is to shew that it should be a ruinous house And withal beside what relates to the Temple it selfe it may point at what is further typified thereby that as the stroak on the lintel did shake the posts so the ruine of the Nation should begin at the stroaks that were to come upon the great ones as is after cleared 3. When God is angry against a Nation he will not spare great nor small but by cutting off these in eminency he will expose the people to ruine for as smiting the lintel made the posts to shake so saith he cut them in the head all of them or cut the head and great ones and I will slay the last of them or the meaner sort with the sword 4. However men may think to secure themselves when God is angry yet all will be in vain There is no way of escaping his indignation nor will probable means secure them for he that fleeth of them shall not flee away but shall be over taken and he that escapeth of them from one stroak or at one time shall not be delivered from another stroak or at another time Verse 2. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down 3. And though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the sea thence will I command the serpent and he shall bit them 4. And though they go into captivity before their enemies thence will I command the sword and it shall slay them and I will set mine eyes upon them for evil and not for good This last part of the sentence concerning their not escaping is further amplified and enlarged wherein it is declared that wherever
expressions are borrowed from mens repairing of a ruined house 3. Christ is the repairer of his Churches ruines and every losse is richly compensed that is made up in him and in things of the Gospel for it is in that day of the Gospel and in and by Christ that the Lord will do this as is further cleared Act. 15.16 17. 4. The spiritual glory of the Gospel-Church doth parallel any glorious estate of Israel of old and the Church of Israel will be again advanced to as much glory at least spiritual as ever they enjoyed for I will build it as in the dayes of old Verse 12. That they may possess the remnant of Edom and of all the heathen which are called by my Name saith the Lord that doth this The second promise which expounds in part the glory of his Church is the enlargement of the bounds of the Church by taking in Gentiles as well as Jewes into the fellowship thereof who by professing the name of God shall beare the badge of being his people This indeed began to be accomplished when the Gentiles were brought in with the remnant of the Jewes and filled the roome of these who were blinded and hardened And so James expounds it Acts 15.16 17. But a more full accomplishment is to be when Israel being converted shall bring in many Nations and even some of their subdued enemies called h●re Edom who of old was one of the worst with them As for the difference betwixt the words of this text and James citation of them who in somewhat differs not onely from the Original text here but even from the Greek Interpreters we need not labour curiously in reconciling thereof For 1. Albeit this text be the chiefe place pointed at by James yet since he cites not one Prophet but the Prophets Act. 15.15 it is sufficient that what he saith doth accord with what is generally held out in the Prophets albeit all of it be not found here 2. Though this were the onely text cited by him yet the general scope of both places agrees in one which is to prove that the glory of the Gospel-Church consists in the accession of other Nations beside the Jewes unto it And this was sufficient to James present purpose and to confirme his opinion in the Council albeit his citation or the translation which he followed do differ from the Hebrew in some particulars of lesse importance 3. Though there be some other differences yet not onely are both readings to be acknowledged by us as true being used by the pen-men of the Spirit of God But both come to one sense and purpose which is the thing that is ofttimes looked to in citations in the New Testament rather then the words For whereas Amos hath it that they may possesse the remnant c. or as some read it that the remnant may possesse to wit the Tabernacle of David spoken of in the former v. and James hath it that the residue might seek after the Lord the sense is the same in regard that they who embracing Israels Covenant are so to say possessed by Israel as a purchase and they who enjoy the priviledges of the Church and God in it must be seekers of God that they may possesse and be kept in possession And whereas Amos hath it the remnant of Edom beside that general of the heathen that he may point in particular at the conversion of enemies yet James doth not unfitly translate it the residue of men not onely because the Jewes did usually by the name of Edom the other son of Isaac point out the generality of mankinde without the Church and who were not of the race of Israel but enemies thereunto and so the following words all the Gentiles are but an explication of that but because the text in Amos doth certainly points out that a remnant of other men then of the Jewes should be brought in to the Church which James expresseth leaving that particular consideration of Edom as nothing to his present purpose Doct. 1. The calling and inbringing of the Gentiles is an especial glory of the Gospel-Church and it will be the honour of Israel that when they are converted many Gentiles shall be brought in and joine with them for this is the end of raising up the Tabernacle of David and the glory thereof that they may possesse the remnant of Edom and of all the heathen 2. As under the Gospel all Nations have accesse unto the Church and to Christ in it So in particular it is a great mercy that even most bitter enemies may and will be brought in especially after the conversion of Israel Therefore beside all the heathen in general Edom who was Israels most bitter enemy whereby we must understand others of the same kinde is particularly named in this promise 3. As they are but still a remnant who seek God in sincerity so it is no strange thing to see a great destruction of Nations and enemies before they will come in to God for this cause are they called the remnant of Edom and of all the heathen not onely because it was but remnants of them who came in at first and who then and afterward when more professed the Gospel did sincerely turn to God but especially because after the conversion of Israel many of the Nations will oppose them and they will be broken and punished by God and then the remnant of them and others shall be converted 4. As all who are true converts and embrace Christ do embrace and share in Israels Covenant made with Abraham and his seed So Israel after their conversion will be a very eminent and notable Church whom many Nations shall honour and to whom they shall joine themselves In both these respects it is true that they or Israel or the old Tabernacle of David shall possesse the remnant of Edom for all who are converted are ingraffed into the same stock and entered into the same Covenant with the Jewes and so are a new accession unto them and Israel being converted will bring in a great conquest and purchase to the Lord of these who shall be revived and quickened at their appearing on the stage and who shall much honour the Church of Israel 5. As all who are brought in to the Gospel are bound to make publick profession of the name of God and Christ and inrol themselves as his confederates and followers So it is the great honour of a people that they beare this badge and livery and have a visible right so to do And this visible right and profession doth warrant them to seek unto God as it is Act. 15.17 and gives them right to Church fellowship for it is they which are called by my name or upon whom my name is called whom Israel shall possesse and who shall possesse the Tabernacle of David as Church-members 6. As all this must be Gods work to bring it about so his word is sufficient ground of assurance whereupon we may expect