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
at large prosecute Gods Controversie against Israel especially in sharp accusations and sad sentences for the many hainous iniquities committed both by private and publick persons against both first and second Tables of the Law His Scope in all which is to invite them to repentance and if they continued obstinate that God might be justified in his judgements and they rendered inexcusable This taske he performes in such sharp and concise termes as might testifie how his heart filled with zeal and love to God stood affected to their way and with very little intimation of any hope of future mercie till towards the end wherein he brings forth Gods purpose of love and in the very close summeth up all with Evangelical and ample promises to them CHAP. I. IN this Chap. we have 1. The Inscription of the whole Prophecy ver 1.2 A typicall accusation of Israel for their Idolatry v. 2 3. 3. A prediction of several degrees of calamities to come upon them under the type of three children brought forth to the Prophet By the first whereof is intimated the judgement to come on Jehu's posterity and on the Kingdome thereby v 3 4 5. By the second is signified a further stroke upon them in their begun captivity by the Assyrians v. 6. In opposition to which there is a promise of mercy and deliverance to Judah v. 7. And by the type of the third childe is held forth their utter rejection in their finall captivity v. 8 9. 4. We have subjoyned unto these threatenings some Gospel-promises of the increase of the Israel of God v. 10. and of the recollections of Judah and Israel under Christ their Head v. 11. Vers 1. NHe word of the LORD that came unto Hosea the son of Beeri in the dayes of Vzziah Jotham Ahaz and Hezekiah Kings of Judah and in the dayes of Jeroboam the son of Joash King of Israel THe Inscription of the Prophecy holds forth 1. The Pen-man of this Doctrine described from his own and his Fathers Name concerning whom since we read no more it were needlesse curiosity to dip further in it seeing that is not the great businesse to be here looked to 2. The Divine authority of this Doctrine and his calling to publish it 3. The time of his Ministery which is reckoned by the reignes of the Kings of Judah in that time though he preached unto Israel because as would appear the fearful miscarriages of most of these Kings and the confusions occasioned thereby rendered them unworthy of being taken notice of by God Only Jeroboam the second one of Jehu's race is mentioned partly to shew that he did not begin to Prophesy toward the end of Uzziah's reigne but even in Jeroboams time who began his reigne before Uzziah or Azariah 2 Kings 14.23 and 15.1 and ended it a good while before him 2 Kings 15.8 and so it intimates that he Prophesied long and continuing in the dayes of Hezekiah it is likely that he saw the captivity of Israel which was in the sixth year of Hezekiah 2 Kings 18.10 partly this is marked to shew that Hosea began thus to Prophesy not when the declining condition of affaires under the succeeding Kings might represent to any these sad things which he foretold but when Israel was in a most flourishing condition as it was under this King 2 Kings 14.23 25. From this Inscription Learn 1. Whoever be the instrument that carrieth the Lords message it is still our duty to study the Divine Authority of his Word and Messages sent by them that so we may know whereon to lane that we may be attentive considering we have to do with God and not with men and vain terrours from them and that it may take the envy of any hard Message from off instruments as flowing no way from their humors or desire to disturbe the common tranquillity For these causes is the Divine Authority of this Prophecy in particular asserted it is The word of the Lord to Hosea the son of Beeri See 2 Pet. 1.20 21. 2. As it is the duty of the Lords faithful servants to preach only Gods Word to his people so for performing of this it is required not only that they have abilities and endowments but authority and a calling also which may assure them of assistance and successe in some measure and of support under any difficulties they meet with Therefore it is called The word of the Lord that came unto Hosea The Lords Word came unto him to call him to the Office and being called he received the ensuing Messages by Inspiration and extraordinary Revelation and these only be recordeth and publisheth 3. Such is the goodnesse and long-suffering of God as not to give up with his sinful people at first but he will pursue them with messages from himself even for a long time and till their case prove irrecoverable For so much doth he manifest by continuing Hosea in his Ministery for so long a time notwithstanding their Apostasy The word of the Lord came unto Hosea in the dayes of Uzziah Jotham Ahaz and Hozekiah c. See 2 Chron. 36.14 15 16. 4. It may be the lot of the Lords faithful servants that when they have spent their time and strength for a long time among a people yet they become worse and go to ruine For notwithstanding Hoseas paines for so long a time yet Israel was not converted but sent into captivity as his own Doctrine and the History of these times bear witnesse See Isa 49.4 5. It is the commendation of thâ— Lords faithful servants that as length of time doth not make them weary of their hard toile and apparently fruitlesse labours so in varierie of times and changes they remaine the same For notwithstanding the many revolutions in the time of Hoseas Ministery yet he bears out in his calling and is uniforme in his Doctrine 6. As the Lord may have sad strokes coming on a people when they are in the height of prosperity and have overcome all their outward enemies So however wicked people do abuse their prosperity and turne it into a snare for themselves yet spiritual observers will not be blinded therewith but will see sad wrath under all of it ready to break forth For this message containing sad threatenings came in the dayes of Jeroboam the son of Joash King of Israel when Israel was flourishing and then the Prophet saw it 7. It is in special commendation of faithfull Ministers when the prosperity of an impenitent people doth not tempt them to Prophesy smooth things but they denounce wrath most stoutly against a people liable to it when the Lords dispensations seem to promise the contrary Therefore in the dayes of Jeroboam when all seemed to go well and when therefore faithful Prophets could hardly be suffered Amos 7.10 12. even then doth he so freely plead the Lords controversie Ver. 2. The beginning of the word of the LORD by Hosea And the LORD said to Hosea Go take unto thee a wife
8. The fifth property in faithfulnesse if we take it more generally for firmnesse and stability and real truth of a thing as it is when joyned with mercy as Psal 57.3 it teacheth that however there be many impossible like things promised in the Covenant and all of it depending on free-mercy and however the confederate may be oft-times ready to faile and doth faile on his part yet considering the fidelity of God and that he undertakes for both parties it shall prove a firme and stable Covenant But if we understand the word more particularly for faith as it is used Hab. 2.4 then it teacheth that the condition required on mans part in this Covenant is true faith whereby he renounceth himself and layeth hold on the offer and by resting on the Word wherein the offer is made cometh at length to real performance of what is promised in the Covenant as Luk. 1.45 9. That which is subjoyned and thou shalt know the Lord may comprehend both Gods undertaking to work in them what the Covenant requires whether faith as this word imports Isa 53.11 or all other Covenant-dispositions or fruits of saving faith as Jer. 31.34 and the effects of their embracing the Covenant in experimental tasting what he is And so it teacheth 1. God is the undertaker for and worker in his people of all that is required on their part for entring in and keeping Covenant with him It is his promise thou shalt know the Lord. 2. A right and sanctified knowledge of God is the root and companion of all sanctified graces and Covenant-dispositions Therefore all are comprehended in this to know the Lord Faith gets that name not only because of the certitude and evidence it brings with it but because it is begotten by his Word and knowledge of him in it and is cherished and confirmed by taking him up still more as he is revealed there as Psal 9.10 2 Tim. 1.12 and other graces flow from this faith and are cherished by studying to know him with whom we have to do 3. When sinners get grace to close with God in the Covenant then he will communicate himself his hid Manna and rich love unto them the nearer they come to him they shall know the more of his excellency and fulnesse and they shall experimentally know what a partie he is with whom they are confederate how like himself in his dealing and how far above their shallow conceptions For then they shall know the Lord indeed See Num. 23.19 2 Sam. 7.19 Isa 55.8 9. Hosea 11.9 Vers 21. And it shall come to passe in that day I will hear saith the LORD I will hear the heavens and they shall hear the earth 22. And the earth shall hear the corne and the wine and the oyle and they shall hear Jezreel The sixth ground of consolation is a promise of plenty and outward meanes of subsistence which is a fruit of Marriage when he communicates as it were of his estate with her whom he betrotheth The Lord promiseth that all the creatures should so to say concurre to seek to be employed to furnish Israel and God should so blesse the order and influence of second causes as they should evidently see God blessing them who had been Jezreel the scattered of the Lord but will be then Jezreel the seed of the Lord as the next verse intimateth Whence learne 1. While the Lords people are within time they may read their own frailty in needing so many things to uphold even their outward man For they need a blessing upon heaven and earth to furnish food to them It were good so to be comforted by the promises as to read them still speaking humility to us 2. Outward mercies do so far follow on the Covenant as the confederate may be free of fear and anxiety about them For so much doth this promise assure all beside what it may promise to Israel after their conversion or what the Lord may give to his people at some time Albeit the Lord do not alwayes see it meet to heap plenty of corne and wine and oyle upon his people yet they get still as much as with godlinesse and contentment makes them not only subsist but be as well as when they have most and they may be as free of anxiety in greatest wants as if they had greatest plenty For when they seek the best things other things will certainly be added Matth. 6.33 when God hath given them his own Son he will not deny lesser things when they are needed Rom. 8.32 and his providence in hearing the need of creatures may ease them 3. God is so tender a respector of necessities that he hath an ear to hear the dumb cries of very insensible creatures in their need and that they may be useful one to another especially for the good of his people For when the heaven is made iron it hath a cry which he will hear for the good of inferiour creatures and of his people I will hear saith the LORD I will hear the Heavens The repetition holdeth forth the certainty of it 4. Gods reconciled people are to read not only Gods love in their plenty but that all the Creation which groan under mans sin do in their kinde with a good-will concurre to serve him who is now at peace with their Maker So much may be gathered also from their calling one to another in their order and to God that they may be blessed for the good of his people 6. The Lord sets a mark of excellency upon man and especially on his Church in that so many things concurre to serve them and provide for them For here heavens and earth concurre for this end 6. Whatever it be that one creature affords unto another or may be in the course of nature expected from it yet every creature in it self is empty and must be supplied by God before it satisfie any For let the Earth call to the Heavens for ordinary rain and influence yet they cannot afford it till God hear them 7. As the Lord is not to be tempted but waited on in his established order for any thing as here they must expect to be fed by corne and wine and oyle coming in Gods established course of nature So we are not to rest on any such order or course of nature but to see Gods hand in it who establisheth and blesseth it for such ends For the corne and wine and oyle hear Jezreel not answering any prayers made to them but supplying these necessities which they are appointed for and the earth doth bring forth these and the heavens give influence for that end yet so as it is God who maketh all these so to do and he is to be seen doing so Not that he hears only the heavens and then they hear all the rest of second causes but that beginning at the heavens he blesses their plenty in all the steps of second causes even to the putting a blessing in it when it is produced For
rottennesse in a tree that so they might be drawn to repent v. 12. they on the contrary when they felt their disease did seek to humane helps to assert them out of trouble but were in justice disappointed v. 13. because God was provoked by their abuse of the rod and miscarriage under it to deal more severely with them as accordingly he threatens to do v. 14. The Original in v 12. hath only I unto Ephraim as a moth c. but whether we supply it I will be by way of threatening for the future or I have been which agreeth best with the next ver where he challengeth them for their miscarriage under such a dispensation already committed all cometh to this that whether the Lord had or would inflict such a stroak yet this their miscarriage would certainly follow on it to the drawing down of more wrath upon themselves It is likewise to be considered that v. 12. doth not begin in the Original with Therefore as if it contained a sentence for the former sin though indeed the stroak be the fruit of sin but with and which in that language is only a transition to a new purpose as here it begins a new challenge From v. 12. Learn 1. The Lord needs no more to undo a people but a very insensible curse whether of inward dissensions or blasting mens spirits counsels and estates in a secret unfelt way Therefore did he only send a moth to Ephraim and rottennesse or a worme to the house of Judah whereby we may understand the many intestine confusions and forreigne invasions of Israel antecedent to their overthrow and the many troubles of Judah partly from Israel and partly from the Syrians and Assyrians which are recorded in the Sacred History which whatever impression they made yet seemed but little as to the utter overthrowing of these Kingdomes He compareth his stroak on Ephraim to a moth and on Judah to a worme or rottennesse it may be because Ephraim was sooner to be destroyed as a moth doth eat cloath and Judah was to subsist longer as a tree doth albeit it be worm-eaten though it was to be destroyed at last 2. Whatever judgements be inflicted on a people it is their duty to look upon them as the fruit of their own way and coming of themselves For the moth breeds of the cloath it consumeth and rottennesse or the worme of the tree 3. God is to be looked on in judgements inflicted not as an idle spectator or a simple permitter only but as an active worker and inflicter of what we deserve For saith he I will be or have been as a moth that is I will inflict a stroak like to that 4. As the Lords mercy may be read in the midst of consuming wrath when he begins with moderate stroaks and doth consume but slowly so the study of this mercy ought to invite such as are so stricken to repentance For this is the scope of this purpose to aggreage their sin who being thus moderately smitten and not totally and in a moment consumed yet they did not make right use thereof but went further wrong From v. 13. Learn 1. Albeit the Lords judgements do bring on sad trouble yet this is not soon seen or laid to heart For When Ephraim saw his sicknesse and Judah saw his wound imports that they saw it not at first albeit they were sick and wounded It is a peculiar plague accompanying insensible judgements inward or outward that they are not soon laid to heart And under any judgements mens selfishnesse will hide the sight of common stroakes and their stupidity and obduration make them little consider their own or a Lands case See Ex. 10.7 Isa 42.15 Hos 7.9 2. It will be but to little purpose that men see their casâ— when they see only their distresse but not the causes thereof for this was the cause of their miscarriage that they saw their sicknesse and wound and no more Such a temper will rather resolve in bitternesse pining away under judgements Ezek. 24.23 and more provocation then in turning to God 3. Where men get not the right sight or use of corrections they will become the worse for them and such as feel trouble but take not up the cause of it will readily run to ill shifts neglecting the true remedy and so increase their own guilt For so was it here Ephraim not secluding Judah added to his sin and went to the Assyrian and sent to King Jareb he went when he sent Ambassadours This name Jareb used here ch 10.6 and signifying one that shall plead or avenge or assert out of trouble seemeth either to have been a common name to all the Assyrian Kings as Pharaoh to the Kings of Egypt or that this was the designation given by them when they sent to him they acknowledged him their Protector and he whom only they trusted to plead their cause and assert them out of their miseries Of this see what is recorded both of Judah and Israel 2 Kings 15.19 16.6 7. 4. It is a speciall proof of the naughtinesse of mens hearts and of the little use they get of corrections when they dare have recourse unto and rest upon humane helps neglecting God who is pursuing a controversie for sin For herein was Ephraims miscarriage he went to the Assyrian c. 5. True repentance is so difficult a path and so contrary to mens nature that they will rather essay any mean then come to God under trouble For so much doth the practice of this people teach 6. Where God is a party and pursuing for sin humane helps will prove uselesse so long as he is slighted and they rested on For the Assyrian could not heal you nor cure you of your wound From ver 14. Learn 1. Humane helps do prove uselesse in a day of trouble not only because of their own emptinesse and insufficiency but because God is provoked to anger by mens leaning to them Therefore is the reason given why they could not cure For I will be unto Ephraim as a lion and this is to be seen chiefly in such disappointments 2. When men make no use of lesser corrections but neglecting true remedies do seek to sinfull remedies and rest on creature-helps they do hereby heighten their own guilt and trouble and do provoke God not only to let former troubles lie on and to disappoint their expectations but to increase their calamities For it is added that not only the Assyrian could not cure them but the moth turned into a lion I will be unto Ephraim as a lion and as a young lion to the house of Judah It is not very needful to make a distinction betwixt the lion and young lion as if Judahs stroak were compared to tearing by a young lion because it continued not so long as Israels For though that proved true yet the scope in both is simply to point out a stroak that should utterly for once destroy them 3. However it be
their hearts shall be encouraged and refreshed thereby and enabled to improve that mercy 8 As much and long continued trouble may give a sore crush to piety and weaken hands in the duties thereof So mercies and encouragements are then blessed when they make men active and lively in walking before God for so much also is imported in that being revived and raised up they shall live or walke in newnesse of life 9. As they who would approve themselves in duty ought to walke singlie as before God so his delivered people improving their deliverances for that end may expect to enjoy the favour and countenance of God and to live under his protection and care for both these may be held out in this we shall live in his fight or walk as before him and be refreshed in his favour and care Ver. 3. Then shall we know if we follow on to know the LORD his going forth is prepared as the morning and he shall come unto us as the raine as the latter and former raine unto the earth In the third ground of encouragement which is an enlargement of that living in his fight ver 2. they promise unto themselves that by repentance and turning unto God they shall attain unto and grow in the saving knowledge of God which is the root of true piety and in the experimentall knowledge of the favour and love of God in Christ as the fruit and cherisher of piety The certainty and sweetnesse of this encouragement is further confirmed and illustrate from two similitudes shewing that unto the penitent there is a time of Gods manifesting himselfe like the morning light that comes after the dark night and the rain that comes after the drought So the knowing of God is to be understood here as comprehending true piety and godlinesse whereof this is the root See ver 6. Jer. 22.15 16. Hos 4.1 and 5.4 and likewise the experimentall knowledge of the favour of God It is also to be observed that in the originall this promise is not conditionall We shall know if we follow on to know though that be true also in some respect but absolute we shall know we shall follow on to know Doct. 1. The great encouragement of a true penitent is the hope of attaining to true piety which is an encouragement and reward unto it selfe and such as begin a true repentance may expect not to be disappointed in this for Then to wit when we returne and he hath revived shall we know to wit the Lord as is after expressed This is their sure hope and sweet encouragement 2. The summe and root and life of true Religion consists in the saving knowledge of God in Christ for so do they comprehend it we shall know the Lord. See Joh. 17.3 It is not onely a principall part in Religion 1 Cor. 2.2 but more doth flow from it for if God were better known in his power fidelity beauty terror and in his other attributes and his love in Christ it would produce more confidence encouragement obedience fear to offend and would allure hearts more unto him See Psal 9.10 Isay 51.12 13. 2 Tim. 1.12 Heb 12.28 29. and elsewhere 3. The Lord is for the most part an unknown or mistaken God in the world by reason of our naturall darknesse the distance bred by desertion the power of tentation our looking through the prospect of our own guilt and the want of sensible need of what is in him for here it is held out as a speciall priviledge of penitents We shall know the Lord. 4 The true penitent pursuing after piety shall not only attain thereunto but shall experimentally taste of the excellency and goodnesse of God to encourage him in his course He shall experimentally know how good God is and that it is not in vain to seek him Psal 34.8 Isai 45.19 He shall know his fidelity in keeping Covenant notwithstanding sad dispensations He shall be confirmed that his wisdome and power over-rules all dispensations for his good and that he hath thoughts of peace toward him in times of saddest trouble So much also doth this import we shall know the Lord. 5. Piety and the knowledge of God and the experimentall manifestations of him is an infinite and growing subject which cannot be all taken up at first Every step of our way may discover more of our short-coming and ignorance to us and when we have tasted most of his bounty there is still more to be communicate for when men know there is need to follow on to know the Lord. See Job 42.5 Prov. 30.2 3. 1 Cor. 8.2 6. As true and sanctified knowledge of God will be growing and make men desire more of it both for securing their own good condition to them Joh. 8.31 32. and that they may tast more of the sweetnesse of it 1 Pet. 2.2 3. So such as thus presse on to know God do prove that indeed they do know him how little soever they seeme to have For it is added We shall follow on to know the Lord both as an effect and evidence of their knowing of him 7. When penitents have done all they can by way of duty yet their living their knowing and enjoying of God must flow from his gracious and active manifestation of himselfe without which all their endeavoures would be uselesse for so much is held forth in the confirmation it is his going forth or manifestation of himselfe opposite to his going away Chap. 5.15 and his coming to us that is the cause of all this 8. The manifestations of God toward his penitent people are certain and in readinesse as being decreed of old for his going forth is prepared and ready See 1 Cor. 10.13 Psal 31.19 9. This similitude taken from the morning doth teach 1. That refreshment and deliverance is as certain unto penitents after their trouble as it is certain in the course of nature that the morning followeth the night Hence it is that these vicissitudes in the course of nature are brought in the Churches plea for the change of her sad condition Psal 74.16 17. 2. That the Lords manifestation of himselfe to his people will be as refreshfull after their trouble as the cleare morning is after the dark night especially to a wearied Centinell Psal 130.6 Doct. 10. The second similitude from rain c. Teacheth 1. The presence of God to his people parched with trouble and tentation will be as refreshfull as the rain can be to burnt up ground See Jer 31.12 2. Gods refreshing of his people will produce fruitfullnesse also and cheare up their decayed discouraged and blasted graces as the rain doth the fruits of the ground 3. The manifestations of God to his people will be seasonable when they are most needed and may be most usefull for so is the former and latter rain dispensed on the earth See Heb. 4.16 4. His manifestations will also be constant to his people to begin and carry them on to perfection for
the Prophets said to the contrary Therefore the whole Chapter containes a large description of the miseries that were to come upon them for their sins which according to the several repetitions of challenges for sin may be branched out in four parts 1. There is a description of the desolation to come upon them to silence their presumptuous and carnall joy wherein he declareth they had no cause to be insolent thinking to prosper in sin as other Nations seeing their sin especially their Idolatry was more hainous then the sins of other people v. 1. for which the Lord would send famine v 2. would drive them into exile where they should not be able to observe the rules of the ceremonial Law v. 3. and where they should be deprived of publick Ordinances v. 4. and of solemne feasts v. 5. and should miserably perish v 6. In the second place this desolation is declared to be near whereby the Lord would discover the folly of their false Prophets and their sin in procuring such at Gods hands v. 7. who whatever they pretended to were but snares to the people and causes of Gods anger v. 8. 3. They are charged with the sins of their fathers whom they imitated hereby provoking God to call them to an account v 9. and particularly with ingrate forsaking of God ver 10. for which they are threatened that God would cut them off without hope of posterity and abandon them v. 11 12. and that notwithstanding their strong and flourishing condition ver 13. and that this judgement should be so sharp as it were rather to be wished they should not bring forth children or that they died from the womb v. 14. 4. Their superstition and Idolatry wherein their Princes had chief hand is again laid to their charge for which they are threatened with Gods anger and rejection and exile v. 15. and with cutting them off root and branch ver 16. To which sentence the Prophet subscribes that such despisers of Gods Word should be rejected and made to wander in exile 17. Ver. 1. REjoyce not O Israel for joy as other people for thou hast gone a whoring from thy God thou hast loved a reward upon every corne-floore This Verse containes the ground of all the subsequent threatnings that Israel because of prosperity was insolent in sin thinking to carry out as Heathen Nations did in their Idolatry whereas they had lesse ground to think they should thrive then any people for their Idolatry wherein they persevered because of their prosperity was more hainous then the Idolatry of others as being a breach of the Covenant of Marriage betwixt God and them and like the carriage of an impudent horlot who prostitutes her self for meat wherever the occasion is offered So they followed Idols that they might have plenty as the Heathen had and did confirme themselves in their Idolatrous course because they enjoyed plenty as Jer. 44.17 Doct. 1. Men may have much seeming matter of joy wherein they please themselves little inquiring whether God alloweth of it which yet hath a worme in the root of it For so much doth this prohibition import Rejoyce not O Israel for joy that is there is no cause why ye should be so excessive in your jollity as to rejoyce for joy 2. Much prosperity affords but little cause of joy when the favour is only outward and God is angry for sin For such was the matter of Israels joy and their case when they are prohibited to rejoyce for joy 3. However the Lords people delude and harden themselves in their defection by considering the prosperity of the prophane world about them yet they need not expect to thrive in sin as others do but that they shall be sooner and more certainly punished and that it shall be ill with them though all other sinners should prosper Therefore are they prohibited to rejoyce as other people whose Idolatry and defection seemes to prosper in their hand See Ezek. 20.32 Amos 3.2 4. The greatnesse of the Churches sin and of Gods anger against it is not to be measured only by the act it self but by other circumstances And the same sin is more hainous in them then others considering their relations and engagements and the multitude of means which they enjoy for setting and keeping them right Therefore it is subjoyned as a reason why they should not rejoyce as others for thou hast gone a whoring from thy God That sin which in the Heathen was ignorance Acts 17.30 and a sticking by their principles though corrupt is in them Apostasie and whoredome renouncing the true God whom they had acknowledged and to whom they were engaged and therefore it could not be spared in them as in others 5. It is an hainous and abominable sin when men measure their Religion by outward advantages and do ascribe Gods bounty to wrong causes to harden themselves in sin For thou hast loved a reward on every corn floore imports so much As an harlot prostitutes her self in time of harvest for some corne to live on so she followed the Religion which she thought gave her plenty of corne in her floores and this was her first fault and she took pleasure in her prosperity and delighted in it as a reward for her spiritual adultery and this was her second sin and mistake See Hos 2.5 Vers 2. The floore and the wine-presse shall not feed them and the new wine shall faile in her Their misery because of this sin whereby God threatens to marre their joy is held forth in several branches and particulars Whereof the first is that whereas they doated so much on plenty and fathered it on their Idols it shall be found that their Idolatry draweth on famine and want of bread and wine Whence learn 1. There is nothing which men run out of Gods way to seek after it but it is righteous they finde the contrary For they left God seeking plenty and they finde famine 2. It is just with God to take away outward blessings when men are only bent on them and idolize them When men measure and choose their Religion by them and see not God nor are confirmed in his way by his bounty toward them For it is for these causes that the floore and the wine-presse shall not feed them c. 3. God hath the blessing of mens provision from the first to the last step in his hand and can make the creatures disappoint mens expectations even when they have them among their hands in abundance For when it is in the floore and wine-presse as is also insinuate v. 1. yet it shall not feed them and the new wine shall faile or lie and disappoint in her Vers 3. They shall not dwell in the LORDS land but Ephraim shall returne to Egypt and they shall eat unclean things in Assyria A second branch of this threatened misery is exile from the Land which was the Lords in a peculiar way as being his dwelling place in his Church and
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 Baalâ—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
terrour to the wicked For it is for these causes it gets this name Vers 32. And it shall come to passe that whosoever shall call on the Name of the LORD shall be delivered for in mount Zion and in Jerusalem shall be deliverance as the LORD hath said and in the remnant whom the LORD shall call To confirme the godly against these calamities he subjoynes the third spiritual promise which is That all true Israelites and Converts of the Gentiles who cleave to God and worship him sincerely shall finde deliverance by preservation under trouble till they come to full deliverance and salvation at last This he confirmeth in a generall promise that of the Jewes and Gentiles called of God there shall be deliverance according to Gods promise or some remnant to escape to preserve a people to God upon earth and at last to inherit salvation Doct. 1. Were the condition of the visible Church or of the world never so deplorable and desperate yet it should not drive men from God his truth and pure worship but rather make them cleave to it more and evidence this by frequent and earnest calling on him For this is the duty required under these calamities to call on the Name of the LORD under which is comprehended all outward and inward worship of God whereof this is a chief part and mens cleaving to it 2. As God is able to save in greatest extremities so he will undoubtedly save and deliver them who cleave to him and seek him be of what Nation or people they will He will either hide some of them from trouble in great tempests or preserve them under it till he give an issue from it here or hereafter and at last will compleatly save them For whosoever shall call on the Name of the LORD shall be delivered or escape See Rom. 10.13 3. The Church is the place of greatest safety and where deliverance may most readily be expected of any and however it fare with particular persons in times of commotions yet the Lord will still preserve a Church and remnant in the world yea even a remnant of Jewes till their full conversion The efore saith he for in mount Zion and in Jerusalem shall he deliverance and in the remnant Where he names Zion and Jerusalem not only as a type of the Church wherein safety is to be found and the remnant are to be preserved but to point out that of the Jewes belonging to these places he would keep still a remnant Rom. 11.5 till that day come whereof he speaks in the next Chapter 4. God hath past his word for the preservation of a remnant under trouble and this is to be trusted to whatever our sense say to the contrary For saith he there shall be deliverance as the Lord hath said frequently in the Holy Scriptures 5. As the true Church is but a remnant in comparison of the rest of the world So times of trouble cutting off some and tempting others to Apostasie may draw them to a very small number who cleave to God and shall partake of promised salvation Therefore it is added by way of explication that deliverance shall be in the remnant or among them though some of them escape not the stroak of trouble 6. It is Gods effectual calling and election of grace that makes a difference among men and makes them seek and cleave to him And this is also a pledge that he who hath called and ingaged them in that service will give them deliverance and an issue from it Therefore it is added both by way of reason how it cometh there is a remnant and by way of confirmation that they shall be delivered they are the remnant whom the Lord shall call See Rom. 11.4 5 6 7. 1 Thess 5.24 CHAP. III. IN this Chap. the Lord doth prosecute and confirme that promise in the close of the former Chap. concerning the preservation and deliverance of a remnant especially as it relateth to the Jewes and therefore the dependance and connexion is expressed by the particle for which intimates that what followeth is an explanation and confirmation of what is there said In this confirmation 1. He promiseth to return the captivity of Judah v. 1. 2. He promiseth to punish all the enemies of the Church especially of the Jewes And that for this end he will convocate them to plead the cause of his people against all of them v. 2 3. and particularly against some of their nearest neighbours v. 4 5 6. and having pleaded with them he will passe sentence against them v. 7 8 and see it executed by convocating all of them as he will also bring his prepared executioners v. 9 10 11 12. who at Gods command v. 13. will do great execution upon them v. 14. In which case they shall be left destitute of all comfort v. 15. and God will be terrible unto them v. 16. 3. He closeth these promises with comfortable applications to the Church particularly to Judah and Israel shewing what proofes of love they shall meet with in these dispensations and what shall be the sweet consequents thereof and namely that when he shall be thus terrible to enemies yet he will be their hope and strength v. 16. that he will confirme them in their interest in him and that they shall be holy and secured from the invasion of stâ—angers v. 17. that they shall have abundance of temporal benefits together with spiritual graces and refreshments v. 18. and that when their enemies shall be utterly destroyed yet he will establish and perpetuate them v. 19 20. and will cleanse them from their pollution that he may evidence his presence with them and may continue it v. 21. Ver. 1. FOr behold in those dayes and in that time when I shall bring again the captivity of Judah and Jerusalem Albeit this Vers doth expressely hold out only the time of Gods sentencing and punishing Judahs enemies of which he speaks in the following purpose Yet it doth import further 1. That there was to come a captivity and dispersion of the Jewish Nation both in City and Countrey and that under the Gospel and after the pouring out of the Spirit of which ch 2.28 for all the ensuing predictions do follow upon that It hath been already declared that after the performance of that promise great troubles were to follow ch 2.30 31. and that in the midst of these troubles not only should the truly godly attain to eternal salvation by cleaving to God and his Worship but the Lord should preserve a remnant for himself who should escape these troubles v. 32. And this as the connexion imports and hath been said before is but a confirmation and particular instance given of that general promise in the case of the Jewes So that it cannot at all relate to the captivity of Babylon 2. It imports that a restitution and returne of their captivity was to follow upon their dispersion at which time he will performe what is after
spoken of And this is the first promise which is made to Judah as a pledge of the spiritual deliverance of his Church and all his people and of temporal deliverance also in so far as it is needed Doct. 1. When the Lord giveth general grounds of encouragement from his Woâ—d he is able to instruct and make them good by particular evidences of his love to the consciences of his own Therefore having given that generall promise ch 2.32 he doth here subjoyn a particular and convincing evidence thereof For I will bring again the captivity of Judah 2. Gods dispensations toward his Church and people whether in mercy or judgement are very admirable And men ought instead of their sleepinesse carelessenesse and astonishment when great things are in doing to stir up themselves to observe them much Therefore is a Behold prefixed to this wherein their captivity is supposed and their restitution promised and to what further shall be done at that time 3. Greatest spiritual mercies manifested to the Church may be seconded with saddest outward afflictions even with captivity and restraint of liberty driving them from their interests and acquaintance and putting them under the power of others And that as for other reasons so because they contemne and make no use of these spiritual mercies For so is imported here that after Christ came in the flesh to the Church of the Jewes and the Spirit was poured out among them yet because they despised and opposed all this therefore there is a captivity of Judah and Jerusalem 4. Deliverance and restitution according to the tenour of the Covenant will certainly follow upon the captivity of the Lords people even to admiration and the astonishment of all And particularly Judah's second and long captivity will have a remarkable issue For Behold I shall bring again the captivity of Judah and Jerusalem Verse 2. I will also gather all nations and will bring them down into the valley of Jehoshaphat and will plead with them there for my people and for my heritage Israel whom they have scattered among the nations and parted my land 3. And they have cast lots for my people and have given a boy for an harlot and sold a girle for wine that they might drink Followeth the second promise concerning the punishment of all the enemies of the Church and of Judah in special as a pledge of what he will do for others The time of performing this promise being propounded ver 1. We have here further 1. The convocation of these enemies and the bringing of them to judgement Their conspiring against the Church and particularly against Israel about the time of their conversion and recollection shall be the Lords work to gather them to the place of judgement and execution of vengeance 2. The place of judgement is here called the valley of Jehoshaphat which some take for some valley lying in view of Jerusalem to intimate that these enemies may surround the Church and bring her into great straits before that Gods issue come as Rev. 20.9 And that the execution of this vengeance will be in view of the Church to her full satisfaction and contentment when her eyes shall see her desire upon her enemies But it rather seemes to point at that valley where Jehoshaphat got that notable deliverance 2 Chron. 20.22 26. And albeit it were needlesse curiosity to determine that that same should be the place of this notable judgement and execution yet the allusion intimates that the plague on these enemies should be like that which befell Edom and his confederates then when the Lord stirred them up to slay one another and they became a prey to the Jewes The word also being taken appellatively doth signifie the valley of Gods judgement and so it will be let the particular place be where it will 3. We have the forme of procedure which that the certainty and equity of the judgment may appear the more is set down by way of judicial processe wherein God the Judge doth plead the cause of his people against them to v. 7. giveth out sentence v. 7 8. and seeth it executed v 9 16. In these Verses we have Gods pleading against all these enemies in general for their scattering his hereditary people their parting the land that was proper to him and for that with cruelty and contempt they divided his people and children by lot among themselves to be so many slaves and gave boyes and girles to satisfie their lusts Doct. 1. God will not only restore and deliver his people but will give them a seen and satisfactory amends for all the wrongs they have received from men and will make the time of their restitution prove sad dayes to enemies So much doth the connexion of this with the former Verse teach in that time when I shall bring again the captivity of Judah and Jerusalem I will also gather all Nations c. 2. Albeit that enemies will be on foot when ever God appears for his people and particularly at the conversion and recollection of Judah and Israel to oppose and bear them down Yet God will not only frustrate their designes but will bring his own purposes to passe by their enterprizes For the Nations gathering of themselves to oppose the Church is Gods gathering them to judgement I wâ—ll gather all Nations and bring them down c. 3. Albeit they are not few but many who do conspire against the Church on all occasions and will gather together at the conversion of Israel yet their multitude will not make Gods purposes void For I will gather even all Nations c. 4. God hath even the very place prepared and fore-ordained in his counsel wherein he will plead with and execute vengeance upon enemies and wherein he will manifest his justice and power and his love to his people as of old Therefore doth he point at the place putting them in minde of what he had done of old and assuring them of his righteous judgement to be executed on their behalf I will bring them down into the valley of Jehoshaphat 5. The injuries done to the Church are such as God will certainly plead with men for albeit none else should regard them and he will so revenge their quarrel as equity and justice shall shine in it For I will plead with them there for my people And albeit his pleading here be by stroakes yet he giveth it the name of pleading and frameth a processe to shew how conspicuous his justice shall be in that procedure 6. Albeit Gods people be in themselves worthlesse yet his interest in them is sufficient ground of hope that he will plead against their enemies And albeit his dealing seem oft-times to obscure this interest yet he will again make it conspicuous and prove it by his pleading for them yea whatever he have to say against them yet he will never lay aside this interest when he pleads against enemies but will recompence them as if his people had never
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 râ—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
the purpose maketh clear 2. While Amos is directed to call them kine of Bashan we are not to conceive that he conâ—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 bâ— 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
feele his power when men will not tremble and to make it uncomfortable and full of sorrow to them and drive them from off the face thereof with deluges of troubles for it is he who toucheth the land and it shall melt and all that dwell therein shall mourn and it shall rise up wholly like a flood c. 4. Gods power and dominion is universal in heaven and earth in sea and dry land so that there is no escaping of him And the glory of his power doth shine and may be read in the creating of the glorious heavens and ordering of the several regions of the aire and all that is in them in establishing of the earth and seas and in having so many armies at his command ready to execute his command against his enemies All this is held forth in this description of God as it is before explained it is he that buildeth his stories in the heavens and and hath founded his troup in the earth And these visible and ordinary evidences of Gods power are so much insisted on partly to shew how much of him doth shine in these though they be little observed by most for that end partly to shew how much of him spiritual mindes will see in these things having so broad a book open wherever they turn them But chiefly to shew how stupide this people was now become that they did not take up the dreadfulnesse of God as he revealed himselfe in his word to his Church but they must be led out to study him in these things whereby he reveals himselfe to all the world as well as to them 5. Gods power over the waters to call them out of the sea and pour them out on the earth may also serve to affright impenitent sinners when they consider how he can raise up and bring about their calamities in a strange and insensible way as vapours are insensibly drawn out of the sea and gathered in clouds above our heads and then poured down And when they consider how he can and will alter the course of nature and overturn what seemeth most established before they want a scourge as when he causeth the sea transgresse the bounds set unto it and overflow the earth Therefore also is this instance made use of He calleth for the waters of the sea and poureth them out upon the face of the earth 6. God is then rightly seen and acknowledged in his workings when he is taken up to be Jehovah who is of himselfe and from whom is the beginning and continuance of the being of all the creatures and therefore to be adored and obeyed by all Therefore is it subjoined to all this Jehovah is his Name Verse 7. Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir A further confirmation of this sentence is taken from their sinfulnesse and ill deservings For whereas they might object against this sad sentence that they were come of religious and holy Progenitours and were adopted to be his peculiar people He declareth not onely that he did that freely but that their carriage was more like the Ethiopians then the children of Abraham or Israelites and therefore he would deale with them as such And whereas they might reply that he had proven a peculiar interest in them by delivering them from Egypt He answers that the like external favour had been shewed to the Philistians and Syrians and they needed no more boast of the one then they of others the like since their behaviour was no better then theirs As for what is said of the Philistines that he brought them from Caphtor we finde indeed that they and the Caphtorims were of one stock of people Gen. 10.14 But it is not so clearely determined in Scripture how they were brought out from Caphtor whether it was that after the Caphtorims had captivated them in their country the Lord had delivered them from thence by his providence and brought them to the land they now possessed Or whether they and these of Caphtor were incorporated in one people and were delivered from some common slavery in their own country and brought to the country they now dwelt in Yet this last seemes to be more aggreeable to what is elsewhere recorded as Deut. 2.23 where the Caphtorims are said to have possessed the land of the Avims even unto Azzah or Gaza And Jer. 47.4 the Philistines are also called the remnant of the country of Caphtor As for the other instance of bringing the Syrians or Aramites and not the Assyrians as diverse of our translations read it from Kir we finde that they were to be carried captive to Kir about this time or shortly after chap. 1.5 2. Kings 16.9 But it is not so safe to understand this passage here as a prediction of their future return from thence spoken of as if it were already done For the Prophet is convincing them by things already done and it seemes rather to relate to some old story not mentioned elsewhere of their deliverance from thence and when the Assyrians subdued them they sent them back thither again as run-awayes are returned to their old Masters Doct. 1. A sinful peoples priviledges are turned by them into a great snare whileas it hides from them the odiousnesse of their sin and the punishments they deserve thereby Therefore must this be refuted and their condition pointed out in its native colours to them 2. Whatever marks of favour God put upon a people differencing them from others yet they have no cause of boasting thereof before him who gave it and made the difference for are not ye as children of the Ethiopians unto me may import so much that before him they were nothing better of themselves but were all of them his creatures and all alike unworthy and corrupt till he of free grace made them to differ and what they had was all his own and of him See Deut. 7.6 7 8. 3. Whatever priviledges be conferred upon a visible Church yet that will not hide their sin and provocations nor do they secure them against Gods displeasure when they sin far lesse do they afford them cause of boasting for so much is further and more expessly held forth here are ye not as children of the Ethiopians unto me or I account of you as such O children of Israel saith the Lord See Joh. 8.44 4. Not onely will not priviledges hide a peoples sin but as a priviledged people may strangly degenerate so the Lord will account them as base as the basest of the people when they do so and so much the baser as they have sinned against so great mercies and being in such a state as he advanced them unto Therefore are they resembled to and compared with not every fort of people but the Ethiopians whether Arabians or the Southerne Ethiopians I will not determine either
another to which she is given up of God as a punishment for her presuming to debord in the least so much also are we taught in the challenge The land hath committed great whoredome or in whoring hath gone a whoring one step hath drawn on another as the Original imports 9. A Church making defection from God unto Idolatry doth bring great prejudice upon her children or particular members either by drawing them into defection with her or by making them share in the sad effects thereof Therefore albeit an Idolatrous Church may bring forth children unto God so long as he hath not given her a bill of divorce Ezek. 16.20 21. yet the state of the particular members of the Church of Israel is here represented under the type of children of whoredomes partly because Idolatry was not only authorized and enjoyned by the representatives of Church and State but generally embraced by the people and partly because when such an iniquity overfloweth it fareth the worse with particular members for their sake and they do share in the common plagues as children of whoredomes Idolatry is a speciall sin the sad effects whereof may follow posterity long Exod. 20.5 10. As a people do grow in sin or draw neerer judgement they become the more stupid and insensible of their sin and danger for this cause it is that Israel needs these types to inculcate this Doctrine 11. Such as God employeth in carrying his minde to the Church must deny themselves and their interests and be content to be exercised and disposed of as the Lord seeth may most contribute to make their Doctrine useful and effectual Therefore must Hosea apply unto himself this ignominious type of taking a wife of whoredomes even Gomer the daughter of Diblaim if so be it might convince them So Ezekiel must be content to lose his beloved wife by a sudden stroak and to forbear mourning under it if so be it might move the people to hear one Sermon Ezek. 24.16 17 c. Ver. 3. Which conceived and bare him a Son Vers 4. And the LORD said unto him Call his name Jezreel for yet a little while and I will avenge the blood of Jezreel upon the house of John and will cause to cease the Kingdome of the house of Israel 5. And it shall come to passe at that day that I will break the bowe of Israel in the valley of Jezreel Followeth from the end of ver 3. to v. 10. a prediction of the calamities that were to come upon them by degrees till they should cease to be a Kingdome a Nation or a Church This is typically held forth under the representation of three children brought forth to the Prophet by this wife of whoredomes whereby is signified a threefold period of the ripening of their sin and a threefold degree of their ruine and destruction And in this the type doth suite well for as children are the fruit of Marriage or of unlawful conjunction under cloak of an Husband so their Idolatry and other sins being ripe did at last bring forth that sad fruit The first son called Jezreel did intimate sins coming to an height under Jehu's posterity for which the Lord threatens shortly to call them to an accompt and to take vengeance on Jehu's race for his bloodshed committed on the house of Abab 2 Kings 9 and 10th Chap. as accordingly was accomplished on Zechariah the son of this Jeroboam who reigned but six moneths before he was slain by a conspiracy 2 Kings 15.8 9 10 12. This stroak is amplified from some effects thereof that by it not only Jehu's race should be cut off but the Kingdome should cease or get such a blow in their fall and after it as it should never recover its former vigour till it were destroyed And that their warlike power should be broken even in the very heart of their Countrey and in the valley lying before Jezreel which was one of the habitations of Ahab 1 Kings 21.1 of which see Josh 17.16 Judg. 6.33 To all this prediction doth the childes name Jezreel agree as being to be punished for the blood which was shed in Jezreel as being a den of bloody robbers as Ahab made Jezreel by killing Naboth and being in stead of Israel to become Jezreel or scattered of the Lord and broken by divisions as they were after that time till they were utterly scattered Doct. 1. Whatever present fruits men may seem to reap by sin yet at last being continued in it will ripen to an height and fit for stroakes for this wife of whoredomes doth conceive and beaâ— a son her whoredomes come to an height and did draw down the sad fruits thereof 2. Notwithstanding that sinners in the Church do conceit of their priviledges yet God will not only plague them but make their sin and judgement as conspicuous as if it were their very name For The Lord said unto him Call his name Jezreel whereby is signified that however they gloried in the name of Israel yet the Lord should make them become a Jezreel by manifesting of their sin and by plagues for it 3. Albeit Idolatry be the great sin of the Church and doth deserve saddest judgements yet the Lord useth to give up such Apostates unto other grosse wickednesses to let them and the world see the fruit of their departing from God and by all these sinnes together to hasten the judgement For albeit the chief sin and cause of Gods controversie be Idolatry v. 2. yet for these causes are they given up to murther and bloodshed with it 4. The Lord is so respective of man made after his Image and of justice and equity among men as the blood even of these who are wicked and deserve destruction at Gods hand will not be unrevenged on these who shed it unwarrantably either for their way or end in it I will saith he avenge the blood or bloods of Jezreel or the blood of Ahabs house the Lords requiring whereof gives ample ground of hope to expect the like of others who suffer more innocently See Gen. 9.6 Ps 9.12 He nameth it bloods because there were many slaughters even of all Ahabs family 2 King 10.11 together with Ahaziah 2 King 9.27 and his brethren 2 Kings 10.13 14. And the bloods of Jezreel because however some of these were slain in Samaria and elsewhere yet not only did the execution begin or was most there and was done elsewhere by Jehu's authority in Jezreel but because what was done there on Jehoram and Jezebel seemed to be most justifiable because of foregoing Prophecies 2 Kings 9.25 26 36 37. and yet the Lord will avenge it 5. Men may not only be doing that which God in his Holy Providence will permit to succeed but even that which is in it self just and materially Gods command and yet be guilty before God and justly punished for it when either they do not the Lords work sincerely but for their own base ends and interest or when they do it
oft-times prove too true that when the Lord begins to contend with her she proves so obstinate in sin and so incorrigible and incessant in defection that nothing ends it but her utter rejection at least for a time For such was the issue of his former dispensations with Israel as is to be seen till this day 4. The capestone of all judgements upon a people and in which they will resolve if not made use of is their unchurching and cutting off the relations betwixt God and them For this is the sad and final stroak on Israel Ye are not my people and I will not be your God or not be yours as it is in the Original See the like forme of speech Ezek. 16.8 Thou becamest mine or my people 5. Whatever may follow upon Gods smiting of a people in severity and their not making use thereof yet his relation and interest in a people is not alwayes to be measured by his severity in striking or denying any expression of his compassion and sympathy under it For under the former stroakes they were Lo-ruhamah and yet came not to be Lo-ammi till this stroak See Isa 63.15 16. 6. When ever the Lord gives up with a people as to being their God he will make it appear that the breach began on their side and that they first voluntarily rejected him and choosed that state and condition sinfully to which and the effects thereof he gives them up judicially So much doth the order of this sentence import ye are not my people and therefore it is reason he subjoyne I will not be your God 7. A people may seem to be on the recovering hand for outward strength yea and possibly seem not to be so ill as formerly when their utter captivity is even at hand So much seemeth to be represented to us in that the type of this last stroak is a son whereas in the former it was a daughter pointing at their condition about the time of their captivity partly in that they recovered some little strength making them attempt to free themselves of the Assyrian yoke 2 Kings 17.4 Hereby teaching how little cause impenitent sinners have to trust to outward appearances even albeit they seem to have wrastled out of many difficulties and to be upon the amending hand And partly in that they were not so ill as formerly neither their King 2 Kings 17.2 who it may be let all that would go up to Jerusalem and worship as some conceive that Passeover 2 Chron. 30. was before their final captivity nor yet were the people at least some of them so ill For they did their wickednesse secretly 2 Kings 17.9 and yet then they went into captivity Hereby warning all that smaller sins of a present age joyned with the grosser abominations of predecessors will soon fill up a cup and that any seeming reformation when it is not through nor former defections mourned for and any liberty a people enjoy after bondage when it is not improven do but hasten on judgements Withall it may be the Lord did this that he might send them away with some sense of God and his Worship for their use in their captivity Ver. 10. Yet the number of the children of Israel shall be as the sand of the Sea which cannot be measured nor numbred and it shall come to passe that in the place where it was said unto them Ye are not my people there it shall be said unto them Ye are the sonnes of the living God Unto these threatenings are subjoyned some Gospel-promises for the comfort of the godly who should taste of these calamities The first Promise is that though Israel should be rejected as a Nation yet the true Israelite of Jewes and Gentiles should be increased under the Gospel as the sand of the Sea And though their being cast out of their Land should be an evidence of their rejection as well as the Gentiles were yet in all places throughout the World where they and the Gentiles should embrace Christ they should enjoy the dignity and the priviledges of the Sonnes of God This Prediction is so expressely applied both to Jewes and Gentiles Rom. 9.24 25 26. and to the scattered strangers 1 Pet. 1.1 with 2.10 that there is no doubt to be made of it Doct. 1. In a time of greatest severity the Lord remembereth mercy and doth not alter his purpose of being great and getting Worshippers in the World For so much doth this Promise teach 2. Albeit the godly in their dayes and generation should meet with nothing but hard lots yet it may be a comfort unto them under present hard dispensations that there are promises of better dayes to be accomplished in after-ages and in particular the Prediction of Gospel-times and dispensations was the comfort of the godly under the Law much more should the accomplishment be so to us Therefore doth the Lord by Hosea comfort the godly in his time with these promises See Luke 10.23 24. Gen. 48.21 3. Believers of all Nations are Abrahams seed and the true Israel and consequently whatever became of Israels temporal priviledges yet their spiritual priviledges were not lost when they were cast out but distributed among Believers of them and the rest of the children For they are called The children of Israel and come to be the Sonnes and People of GOD See Rom. 4.16 17. Gal. 3.7 6 16. 4. The encrease of the Church is a great mercy and doth richly make up the dispersion and scattering of any visible Church Therefore is it held out as the encouragement The number of the children of Israel shall be as the sand of the Sea which cannot be measured nor numbred 5. The Lord is still mindful of his Covenant and so careful of performing the same that whatever appear to the contrary yet he will still make it good one way or other and in particular the promise to Abraham concerning the multiplying of his seed is richly accomplished under the Gospel though his seed after the flesh be rejected for a time Therefore doth he repeat that promise to Abraham Gen. 22.17 as a thing that would not fail and to be accomplished under the Gospel 6. The priviledges of the people of God under the Gospel and better Covenant have an advantage of the times under the Law and the priviledges of the truly godly are far above these of any visible Church whatsoever Therefore in opposition to their being not my people it is promised not only that they shall be my people but Sonnes And it is thus expressed partly because however the Covenant under the Old and New Testament be the same in substance yet the priviledges are more ample clear and distinct now then before Though his people were then children yet they were keeped under the condition of a servant whereas now their Sonship is more clear Gal. 4.1 7. and partly because the external state and priviledges of the Nation of Israel come far short of the dignities of the
consists is brought into bondage or destroyed in their powers and want the face of a Church yet God pursuing for sinne will not only break a Nation but cause judgements reach particular persons also for the children of this mother be the children of whoredomes and therefore are threatened also 6. It is the sad sting of and an addition unto trouble when mercy is denied either for preventing moderating or removing of it such is their doom here I will not have mercy upon her children Where this is not denied deserved strokes may be kept off Hos 11.8 9. and irreparable strokes may be made up such as are naked and in their blood may be bid live in wildernesses men may meet with gracious leading and get water even out of flinty rocks Vers 5. For their mother hath played the harlot she that conceived them hath done shamefully for she said I will go after my lovers that give me my bread and my water my wooll and my flax mine oile and my drink To clear the equity of this sentence the Lord doth repeat their sinne in sad challenges and the judgements deserved by it in sharp threatenings Their sinne may be comprehended in this general of their idolatry in and because of their prosperous condition but since the Lord doth branch it out in several challenges and subjoynes threatenings to every one of them I shall follow it in that method The first branch of the challenge is that in her prosperity she would follow the idolatry of the calves and her confederates and their idols because she thought they upheld her and were the cause of her prosperity and so followed any course which might bring her profit and pleasure This the Lord challengeth as being not simple whoredome which may be done in the dark but avowed effronted adultery Whence learn 1. Such is the stupidity of grossest sinners that they neither see the ill nor danger of their way unlesse it be much and frequently inculcate therefore doth the Lord insist so much again upon both and subjoynes this challenge to the former sentence with the particle for that he may yet let her see how justly he accused her as being not his wife and threatened her because of that For their mother hath played the Harlot 2. A visible Church declining will readily turne impudent in sinne in regard the more corruption hath been hemmed in by the external bonds of order it swells the more over all banks and bounds and God justly giveth such up to be filled with their own devices for not only hath the mother played the harlot but she that conceived them hath done shamefully and impudently which may also be imported in her going after her lovers or pursuing of them as Ezek. 16 33 34. 3. It is a great aggravation of the sinne of idolatry that idols do become lovers and do bewitch and draw the heart from God Therefore doth she call not only her confederates by joyning with whom she thought to prosper but chiefly her idols my lovers in regard they drew her heart from God See Jer. 50.38 4. As it is a great sinne to depart from God and his true worship so especially it is a shamefull way of departing from him when mens ends are so low and base that they will follow any way of Religion for interest and advantage and account the thriving way best for herein did she shamefully that she went after her lovers and why they give me my bread and my water my wool and my flax c. she thought she thrave best in and because of her idolatry Albeit it was her mistake and sinne to father her prosperity so as we will finde v. 8. yet supposing it had been as she said it was still her great sinne to make that the rule whereby to trie true Religion and not to love the way of God whatever disadvantage followed See Jer. 44.17 5. It is also a great evidence of impudence when men do not sinne through infirmity or tentation but deliberately and do wilfully follow their resolutions whatever be said to the contrary for herein also she did shamefully in that she said I will go after my lovers c. She avowed it and was obstinate in it against all warnings See Jer. 44.16 17. Ps 81.11 Vers 6. Therefore behold I will hedge up thy way with thornes and make a wall that she shall not finde her paths 9. And she shall follow after her lovers but she shall not overtake them and she shall seek them but shall not finde them then shall she say I will go and return to my first husband for then was it better with me then now Because of this impudent and base wilfulnesse the Lord threatens that as a wanton and wandering adulteresse is curbed by hard usage and shut up by her husband so by afflictions and captivity he would daunton her wantonnesse and stiffnesse and make her following of idols as unpleasant and difficult as if an harlot would essay to creep through a thorn hedge and climbe over an high wall to get to her paramours v. 6. And if that should not yet reclaime her but she would obstinately follow Idolatry as hoping yet to prosper in it he threatens still to disappoint her till she should renounce them and turn to him confessing she had fated the worse for leaving him v. 7. As for this effect of her affliction and disappointments albeit this far it might be true of the wicked that affliction may let them see and convince them of their folly in forsaking God as we finde the body of Judah convinced of the truth of Gods Word which they contemned Zech. 1.6 yet taking this prediction altogether it holds out their true conversion which was verified in the Elect among them and will be more conspicuous when that Nation shall turn to the Lord. Doct. 1. Where God is not acknowledged in prosperity not looked upon as the giver of it he will be seen in adversity and prove himself God by overturning these resolutions wherein men have never so much of will Therefore in opposition to their mistake and wilfulnesse v. 5. he subjoynes Therefore behold I will hedge up her way c. Though she should follow her lovers he will crosse her way though she saw not him as the giver of prosperity he will be remakably seen in removing it 2. It is righteous with God that nothing that draweth the Churches heart from him should prosper in her hand and it speaks mercy if well emproven when the way of sin is made difficult to a people Therefore because prosperity drew her away he threatens to remove it and to hedge up her way with thornes and make a wall that she shall not finde her paths that is to make her have a bitter and difficult time of it while she adheres to Idolatry and all this in order to her reclaiming 3. Albeit afflictions from the Lord should point out sin and prove as hedges and walls to hem us
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
for these unlawful courses to which mens lusts drive them and to which the incorrigible are given up as Psal 81.11 12. or more particularly for their frequent and multiplied idolatries as chap. 4.12 from which flowed their other debordings and because of which they were given up to them 6. Such as do depart from God and persist in that way do proclaim their ignorance of God either of what beauty and excellency is in him above all choices or of his goodnesse toward his people or dreadfulnesse against back-sliders and whatever knowledge of these things men seem to have yet custome in sin and a whorish spirit will soon banish it for it is added as another cause of their impenitencie following upon the former and they have not known the Lord. Vers 5. And the pride of Israel doth testifie to his face therefore shall Israel and Ephraim fall in their iniquity Judah also shall fall with them A fifth challenge and yet a further aggravation of the former is for their notorious pride under all this sin of which they are elsewhere noted as guilty Isa 28.1 Hereunto is subjoyned Gods sentence for these sins to wit that both the Kingly tribe and Nation of Israel should be ruined according as their iniquities do deserve and that Judah should also share with them in that judgement which though in its full accomplishment it do reach to their destruction by the Caldeans if not further as may be gathered from v. 15. where it seems to take in all the calamities that shall come upon them previous to their future conversion yet in this place it seems chiefly to point at the calamities that were to come on Judah when Israel should fall and they with them that as when Ahabs house was cut off Judah who had affinity with them tasted of the stroak 2 Kings 9.27 and 10.12 13 14. so Judah having joyned with Israel in their sins as may in part be gathered from Mic. 1.13 should also smart at the fall of Israel by the same Assyrian as is recorded in the history 2 Kings 18.9 13. and pathetickly lamented Mic. 1. and thus in regard Judah hath not yet been challenged in this chapter we are to look on this threatening as laid on Israels score who drew Judah to this sin and ruine Doct. 1. It is a great aggravation of sin when men are swelled with conceit under it so that their thoughts of themselves are nothing lessened but they dare defend sin please themselves in it and rise against such as do reprove it and be filled with proud impatience under corrections inflicted because of it for such was their temper there is the pride of Israel notwithstanding all they did 2. As pride is a sin that will not conceal it self so this sort of pride is a notorious proof of mens guiltinesse which will justly condemn them and plead for God in so doing for the pride of Israel doth testifie to his face or plead him guilty let him deny it as he will and for God however he quarrel him See Isa 3.9 3. Sin will certainly bring on ruine especially when men are not only obstinate in it but swelled with pride for all that This however men think to be great by it yet it will bring them down from their grandour For Therefore because of the former sins and particularly their pride shall Ephraim and Israel fall 4. Gods judgements will be universal on all ranks according as they have sinned and when he pleads none will be able to help another nor will they who were snares to others either secure them or themselves against Gods stroak nor will the ensnared be able to plead exemption For both Ephraim the Kingly tribe who misled the rest and Israel or the misled people shall fall 5. As iniquity is the cause of mens coming down from an eminent and flourishing to a base condition and should be observed to be so So calamity will discover what a filthy course sin is when men shall be plunged in the effects thereof For they shall not only fall because of their iniquity as the words will read but in their iniquity or in a puddle of judgements flowing from it whereby they shall see what a filthy course sin was and how it abased and made them fall though they would not see it before 6. Even such as the Lord hath most special interest in and given special promises unto will not get free more then others with whom or after whose example they fall in sin For notwithstanding the promise made to Judah ch 1.7 yet upon these grounds it is threatned Judah also shall fall with them 7. It may justly adde to the misery of sinners that they are not only plagued themselves but that they have been a snare to draw others to the same sin and ruine with them Therefore it is added to Israels calamity that Judah also shall fall with them Vers 6. They shall go with their flockes and with their herds to seek the LORD but they shall not finde him he hath withdrawn himself from them The Lord having thus accused and sentenced Israel there is subjoyned to the tenth ver some amplification and enlargement of the sentence and causes thereof wherein more of their sin and of the misery to follow thereupon may be seen The first amplification is that the heap of their sacrifices should not recal this sentence nor bring any mitigation of their trouble nor procure accesse to God or his favour who had justly deserted them Whence learn 1. Greatest contemners of God and despisers of repentance may at last stand sensibly in need of him and their straits may drive them to make some fashion of repentance who yet were never put to it by any true sense of sin For even they who would not frame their doings to turne to God v. 4. are now brought to go seek the Lord. 2. As superstitious and corrupt men will spare no cost in external performances in their corrupt way Mic. 6.6 7. So impenitent sinners may make offer of many things when yet they do not give themselves to God For They shall go with their flocks and with their herds to seek the Lord they will let him carve upon these and let him take as many as he pleaseth of them and yet we finde no offer of themselves or to cut off one lust 3. As external ordinances are appointed not to be rested on but that God may be found in them so it will be the sad plague of such as seek God in a wrong way or are too late and unsound in seeking not to finde God in their straits For they shall go to seek the Lord in and by these sacrifices but they shall not finde him as being but superstitious worshippers and such as are unsound and too late in beginning 4. As it is a very sad stroak when the Lord is not only away and not to be found to a peoples sense but he hath really deserted them 1
the sinful effects of this mixture that they became as we say neither raw nor rosted neither a people who had wholly quit God nor who cleaved to Gods way yea they became hot on the Idolatrous side and cold in the matter of true Religion For clearing of this mixture and wherein the sinfulnesse thereof consisted Consider 1. The parties with whom they mixed were not any profane companie or persons among themselves but the people or Heathen Nations and Idolaters about with whom it was not lawful for Israelites so much as to converse familiarly or to marry but if they had they behoved to divorce far lesse to joyne in a Congregation with them as members of the visible Church 2. The mixture condemned was not so much local or in place nor only in confederacies or marriages But the mixture was chiefly morall in embracing their false Religion and becoming like unto them as is cleared in the end of the Verse 3. This mixture and conjunction as it related to confederacies had not so much as a pretence of necessity there being no former ties betwixt Israel and them nor common interest as of one incorporation necessitating them to this mixture but God had set a partition-wall betwixt Israel and them and so Ephraims conjunction with them was voluntary and sinfully chosen by him And therefore this mixture and all other circumstantiate are to be condemned Doct. 1. The visible Church is obnoxious to great hazard in the world by reason of wicked societies and false Religions without which beside her snares and dangers from enemies in her bosome are ready to corrupt her For there are the people and Nations about who drew them from God 2. The great hazard of corruption of the visible Church even by these who are without is not so much from them or their endeavours as from her selfe who hath by nature such a principle as will soon draw her to the wrong way to joyne with others whereas they have no such principle to set them right For Ephraim mixeth himself among the people and that is his undoing 3. The declinings of the visible Church and her debordings after the customes of Idolaters and the rest of the world is oft-times justly put upon the accompt of the Rulers who upon their politick designes do thus intangle and mislead her For Ephraim or the Kingly tribe is charged with this and it was their Rulers who drew on these confederacies and conjunctions 4. Such as once begin to decline and go wrong in the matters of Religion cannot set bounds to themselves nor be assured but they will go further wrong For Ephraim rested not at the Idolatry of the calves but mixed himself among the people That same policy that pleaded for the calves served also to urge their conformity with Heathen Idolaters 5. Wicked societies are dangerous and so contagious that as we are to guard against infection by reason of necessary conjunction with wicked men when we are united with them in place and common interests which is our affliction and not our sin so especially we are to beware of voluntary conjunction with them when no such necessity can be pretended For this also was a part of Ephraims mixture his joyning in converse and confederacies with them drew on mixture with them in their Religion See Psal 106 35. 6. Mixtures in Religion turneth men mungrels and halters in the matter of Religion 1 Kings 18.21 and so worse then the very Heathen who are zealous and fervent for the Religion they own and against that which is opposite to it yea mixtures will soon resolve in furious frowardnesse in that which is wrong and coldnesse in and aversenesse from the true Religion Both these are imported in this effect of their mixture Ephraim is a cake not turned as is before explained And it is like at first they pretended to a respect to both and that they would not abandon God nor his Worship whatever other course they followed But at last their corrupt courses did first abate their zeal in Gods way and then put it to the doore See Matth. 15 6. Ver. 9. Strangers have devoured his strength and he knoweth it not yea gray haires are here and there upon him yet he knoweth not The eighth sin for which they are challenged is their stupidity under rods and afflictions Their case is held forth first in proper termes that all their warlike power and riches was consumed by strangers by these to whom they sought and others 2 Kings 13.4 7. Then it is held forth in figurative termes that they were like a man beginning to over-spread with gray haires that is either their great trouble had suddenly altered and wasted them and made them look like their grave or they had been long under troubles even to old age and yet the challenge is that they considered not all this to make right use of it Whence learn 1. The visible Church never makes defection and changeth from the true Religion but to their own prejudice Even such as they joyn with and study to please by corrupting of Religion prove ordinarily their scourge For strangers these with whom they mixed v. 8. or some like unto them have devoured his strength 2. Whatever strength or power a Nation may seem to have yet when God is angry and bloweth upon it and deserts them it will soon be swallowed up For when God is provoked to desert flourishing Israel then strangers have devoured his strength 3. When sin is once entertained men become so stupid that they will not heed difficulties in their way nor be impeded by them to follow their course For he knoweth it not or doth not regard it A little trouble would discourage them in a good way but nothing will break off the course of their sinne 4. When men become stupid in sin they will reap no profit by their afflictions be they never so sore or of so long continuance For let gray haires be here and there upon him yet he be knoweth it not 5. Albeit sinners may and will feel the smart of afflictions yet God doth not take notice of that so long as they are not led in to see the fountain and cause of their trouble and to get the right use of it For it is in this respect the Lord saith twice he knoweth it not because whatever they felt and knew yet they regarded it not so as to tremble at Gods anger in it and to abandon the course of defection See Isa 42.25 Vers 10. And the pride of Israel testifieth to his face and they do not returne to the LORD their God nor seek him for all this The ninth sin for which they are challenged which is also a cause of their stupidity is their pride in standing out against God and that they will not abase themselves for all their trouble to turne to God or seek him See ch 5.5 Doct. 1. Pride is an horrid and detestable sin especially when it drives the
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
they will never see their errour till judgements and Gods rejecting of them and their requests in trouble refute them For this is the answer to what Israel saith ver 2. that for all they can pretend the enemie shall pursue them and this shall refute their mistakes See Mat. 7.22 23. Vers 4. They have set up kings but not by me they have made princes and I knew it not of their silver and their gold have they made them Idols that they may be cut off Followeth a more particular enumeration of Israels sins procuring this judgement and a more ample and expresse declaration of their calamities because of these sins The first sinne and cause of judgement is their civill Apostasy whereby we are neither to understand the election of Saul which was not the peculiar fault of the ten tribes only who are here challenged nor yet the rising up of some particular conspiratours in Israel who long after the rent from Judah did now and then usurp the Kingdome For that was not so much the fault of the whole people as of particular men who made the people suffer under these alterations But in this place the whole Nation is challenged for that rent from the house of David from the very first beginning of it in the dayes of Jeroboam who made the golden calves of which the Lord speakes next in the same ver The sin charged upon them in this civill Apostasy is that however the Lord foretold the renting of the Kingdome from the posterity of Solomon and that he would give ten tribes to Jeroboam yet the people and he not consulting with God about the time and way of it nor waiting for his command and approbation did rent the Kingdome from Davids house and set up a King and Rulers or a State conforme to their intended Monarchy of their owne Whence learn 1. However men be ambitious of soveraignty and rule and may think themselves absolute and free in civill things to do and dispose in them as they list yet change of Government is a matter of great importance before God and usually is attended with much guiltinesse and sin against him For so much is clear from this instance 2. It is of absolute necessity that men have a command from God to warrant their actions without which men may do that which God in his secret providence would have done yea and foretels he will have done and by his permission suffereth to go on and yet in all this sin hainously For Notwithstanding God had foretold this change and did let it succeed yet because they wanted a command it is laid to their charge They have set up Kings but not by me they have made Princes and I knew it not that is I approved it not See 1 King 15.28 29. with Chap. 16 7. 3. Whatever may be amongst men yet length of time will make no prescription in the matter of sinne before God but it lieth still upon the guilty and impenitents account were it never so long till God come and reckon with them about it For though they stood and prospered long after this defection yet the guilt remains and is laid to their charge now when they are going into captivity The second sin and cause of their ruine is the Idolatry of the calves invented to uphold this defection from the house of David This is summarily propounded in this ver both in the sin thereof that they liberally employed their riches for that end and in the punishment thereof that hereby they did undo themselves Whence learn 1. Sinfull alterations in civill matters bring ordinarily sinfull changes in Religion with them and it is a black marke upon usurpers when they need a false Religion to uphold them and make no bones to prosecute their end though by such wicked means For here the one change followed the other as is more at length held out in the History 1 King 12.26 27 28. 2. It is the great sin of men that they not onely employ the wealth given them of God against him but that they who were most sparing and niggardlie in maintaining the true Religion will yet be lavish in upholding a false and corrupt way of Religion as suiting best with their hearts For of their silver and their gold have they made them Idols 3. The making and setting up of Images in religious state upon whatsoever pretence is a sin against God bewraying mens carnall dispositions who cannot take up God spiritually nor conceive him present and neere unto them unlesse they set up a carnal representation For it is a challenge they have made them Idols wherein they conceived no Deity but that they were a representation or visible symbole of the presence of the true God among them who delivered them out of Egypt 1 King 12.28 4 Mens expence and labour in setting up or upholding a false Religion is nothing else but pains and charges to undo themselves For the jealous God will not let the corrupting of Religion escape unpunished yea he will not stand to ruine the authors and countenancers of such a course were it even a whole Nation before it be not plagued For of their silver and their gold they have made them Idols that they may be cut off 5. Men will not get a corrupt course especially in Religion excused upon pretence of good intentions but all the evill that followeth on it will be charged upon them as if they had no other intention or aime before them but to draw it on Therefore it is charged upon them that they do all this that they may be cut off as if they set themselves of purpose to seek their own ruine See Prov. 8.36 Vers 5. Thy calfe O Samaria hath cast thee off mine anger is kindled against thee how long will it be ere they attaine to innocency This Apostasie in the matter of Religion and the punishment following on it are amplified in this and the three following verses And first which relates chiefly to the sinfulnesse of their course he cleares how the calves should be their ruine and the cause of their rejection to wit because that sin provoked God to anger against them and that justly seeing he had so long forborne expecting their repentance but to no purpose Whence learn 1. Such as abandon the true Religion and do not acknowledge and worship the true God as he hath revealed himself will soone bewray their brutishnesse and what a reprobate sense they are given up unto by their changing the glory of God into a vile and base representation For whatever designe Jeroboam had in this device either to imitate Israels practice in the wildernesse Exod. 32.4 who had it from the Egyptians or to gratifie the Egyptians among whom he had found shelter in his exile 1 King 11.40 or because of the great benefit which men reap by this creature yet it was his brutishnesse that he would represent the glorious God by a calfe See Psal 106.19 20. Rom.
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
to us Followeth yet more of the Lords sentence wherein it is declared that however they would not abandon their evil way but looked to their King whose authority they followed in their defection and whose power to defend them they leaned unto yet their King should not help them being shut up in Samaria or destroyed and then as was threatened v. 2. they should see their sin procuring this and their folly in looking to him when he was at his best Doct. 1. Wicked men will still get somewhat to oppose against the terrour of Gods threatenings and to embolden them to be secure whatever he say and particularly the countenance of great men and confidence in their power is a great snare to them who follow them in sin as their King proved to them here 2. Mens authority and power will prove no help nor shelter against an angry God and God will prove that it is so by taking them away when men have most need of their help For now we have no King say they See Ps 146.3 4. 3. As to be without Rulers is a very sad stroak so it is the just fruit of peoples sin and of their not fearing God This not onely the godly should see but even the very wicked may be brought to some sense of Now they shall say We have no king because we feared not the LORD 4. When men see God angry they will also see that no change in their outward condition will availe them in trouble so long as their sin and Gods anger do continue Therefore they adde also What then should a king do to us that is not only are we deprived of a King because of our sin but though we had one yet he could do us little good so long as we feare not God Vers 4. They have spoken words swearing falsely in making a covenant thus judgement springeth up as hemlock in the furrowes of the field The second accusation is that in their pactions both with God and mâ—n they used but empty words and false oathes observing none of them This is amplified from an effect that judgement springeth up as hemlock which however it may be understood of the judgements and punishments to come that they should be bitter and rife and this weed is in the fields yet it seemeth more clear by comparing it with Amos 5.7 to understand it thus That from their corruption and unfaithfulnesse it flowed that instead of judgement and justice the bitter and deadly fruits of unrighteousnesse did spring up in all the Land Whence learn 1. God cannot endure mens empty words and professions whether in Religion or in their private commerce when they have no more For They have spoken words and but words 2. As wicked mens oathes and Covenants with God or men are no more to be trusted then their words so it is the cause of a sad controversie when it is so For it is a challenge added to the former swearing falsely in making a Covenant See Lev. 26.25 Ezek 17.15 Psal 15.4 3. When men dare hypocritically dissemble and make no conscience of oathes and Covenants they are then ripe for all unrighteousnesse and will be given up to produce such and so many fruits thereof as will not only be bitter and deadly to the oppressed but God will account it bitter and intolerable For thus judgement springeth up as hemloâ—k both for nature and for the abundance of it 4. As mens professions and feigned pretences will not hide the true nature of sin from the All-seeing eye of God so the pains taken on a people to make them righteous renders their injustice so much the more odious For notwithstanding they professed faire and seemed to take pains as on a plowed field to bring forth good fruit and notwithstanding God had manured them as men do their fields for corne yet God seeth and layeth to their charge that judgement springeth up as hemlock in the furrowes of the field and not in the common and wilde places only Vers 5. The inhabitants of Samaria shall feare because of the calves of Beth-aven for the people thereof shall mourne over it and the Priests thereof that rejoyced on it for the glory thereof because it is departed from it Followeth the Lords sentence for this sin wherein all their confidences are taken from them in a threatening consisting of several branches The first branch is the destruction of their Idol-calves which should be sad newes and matter of fear to Samaria which was last a taking and matter of sorrow to the followers and Priests thereof who gloried in them when they should see them so ignominiously used by the enemies and no more reverenced and worshipped as gods He mentions the calves of Beth-aven or Bethel as ch 4.15 though there was but one there either because Bethel was the eminent seat of the calves though there were but one in it or because both Bethel and Dan were now Beth-aven or a place of vanity or iniquity because of that idolatry or because at Bethel beside the calfe publickly erected they made little ones in their houses like it also and the Lord declareth all that should not availe Afterward in the Vers he mentions only one in the singular number shall mourne over it c. to shew that they were all of one nature and kinde and that one should availe even as much as many Doct. 1. Idolatry is matter of ignominy to any place or interest that ownes it for it turnes Bethel into Beth-aven See ch 4.15 2. It doth prove the vanity of Idols that their worshippers cannot trust in them but must be solicitous and anxious about them in straits For so were they about the calves of Beth-aven This solicitude differs far from the fear of Gods people about his Worship and Ordinances in times of danger as 1 Sam. 4.13 which doth not flow from their diffidence in God but from the sense of their guilt especially in abusing these Ordinances whereas they are afraid for their Idols when yet they omitted nothing of their worship 3. Any thing that men place their confidence in beside God will prove matter of fear and terrour For so did the calves prove to Samaria in the time of their siege The inhabitants of Samaria shall fear because of the calves of Beth-aven it should increase their terrour in enduring the siege when they should hear that their gods in whom they confided are destroyed and not able to help themselves 4. Albeit corrupt Worship and Religion may seem strange at first to them who have been bred up in the truth yet in processe of time and being attended with successe it may take with them who are not well rooted For whatever Israel thought of the calves at first yet now there are the people thereof men devoted to them who shall mourne for it 5. Such as are eminently employed in and greatest gainers by corrupt worship have a sad day abiding them Therefore it is added in speciall that
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
expounded of the servants and handmaids Acts 2.18 But it is to be understood of all sorts of persons of whatsoever Nation of these who embrace Christ and that there should be many of them in comparison of the times under the Law who should participate either of the gifts or graces of the Spirit or of both 3. As for the effects of the pouring out of the Spirit here mentioned that there shall be prophecies dreams and visions it is true that in that signal accomplishment of this promise Acts 2. and afterward in these primitive times there were such extraordinary wayes of manifestation of God and of his will for many did prophecie then even women as is instanced in the daughters of Philip Acts 21.9 Paul and Peter had visions 2 Cor. 12.1 2 c. Acts 10.10 11. And God appeared to Joseph in a dream Mat. 1.20 But this was but a partial accomplishment of this promise and a mean to carry on the full accomplishment therof And therefore we are to conceive that the Prophet speaks of Gospel-times and mercies in tearmes borrowed from the times of the Old Testament and the meaning is that as of old the excellent way and measure of the knowledge of God was by prophecie vision and dreams Numb 12.6 So under the New Testament beside what was extraordinary all who get the Spirit of God may for knowing the mysteries of salvation be compared with these ancient Prophets And as of old by these wayes of manifestation men attained to the knowledge of the mysteries of God so should they by the Spirit of God in the use of ordinary means 4. This may also serve to clear that the Prophet is not foretelling that under the Gospel all who receive the Spirit and know the mysteries of salvation thereby are therefore warranted to exercie the office of Prophets or Ministers For Prophecie being so strictly taken is not given to all upon whom the Spirit is poured out as is clear from 1 Cor. 12.29 5. It is also clear that the Prophet is not here speaking of any revelations to be given unto men without or beside the Word or which are not to be tried thereby for beside what is alrerdy said for exposition of this promise if we look to the most solemne and signal accomplishment of this promise we will finde the conceit refuted For in the very first Sermon of Peter after the Spirit is poured out he leads the hearers all along to Scripture both to justifie the strange change wrought upon them and to justifie the doctrine which being thus endowed he preacheth Acts 2.16 17 25 30 31 34. Doct. 1. The times of the Gospel are the times of letting out spiritual encouragements and wherein men ought to be more spiritual and made up with spiritual advantages however it go with them outwardly Therefore the Prophet entering upon spiritual promises and refreshments after these temporal promises for the comfort of this people doth remit them to what shall come to passe afterward or in the last dayes as it is expounded Acts 2.17 2. The Lords letting out of his Spirit in gifts and spiritual graces is the great Gospel-refreshment and encouragement as making the mysteries of God known and applying all Christs purchase to Believers So that all who would finde the advantage of the times of the Gospel ought to seek much of the Spirit for this is the promise I will poure out my Spirit 3. The letting out of the Spirit is God and his Son Christs free promise and gift and therefore to be sought of him and expected from him by these who are in themselves unworthy For it is a promise I will poure out my Spirit which Christ did performe Acts 2.33 See Luke 11.13 4. Albeit the Spirit of God was communicated unto the Church under the Law yet it is the advantage of the times of the Gospel 1. That the Spirit is let forth in more ample measure then formerly being poured out largely and not dropped out only So that we may seek largely and not be content with little nor be straitened in our own bowels 2. That this gift is not restricted now to one Nation of the Jewes with their proselytes and but to a few of them but is free to all sorts of persons and Nations and to many of them For it is upon all flesh the Spirit is poured out Doct. 5. Whatever be the abundant measure of the Spirit that is poured out yet there is still infinitely more in God to communicate as need requireth Therefore doth Peter Act. 2.17 expound it I will poure out of my Spirit or but some portion of that fulnesse that is in him Which is not only true in respect of Christ who hath the Spirit without measure John 3.34 but also in respect of the infinite fulnesse that is in God 6. God in pouring out his Spirit will not disdain men because of their frailty or felt sinfulnesse And where the Spirit is given it will keep men still sensible of their condition and what they are in themselves Therefore are they designed flesh or fraile and sinful creatures upon whom the Spirit is to be poured out shewing that their being such doth not hinder his bounty and his bounty will not make them forget that they are such 7. It is a special advantage reaped by the enjoyment of the Spirit that not only doth he water and refresh and fructifie the barren spirits of these in whom he dwels and therefore is said to be poured out like water on the ground See Isa 44.3 But that also he doth illuminate men with the knowledge of God He doth make known the mysteries of salvation furnisheth instruments to carry the glad tydings of salvation leads into all truth and maketh knowen the things that we have freely received Therefore doth he cause to prophesie and to dream dreams c. as is before explained See John 16.13 Acts 1.8 1 Cor. 12.7 8. and 2.12 to 15. 8. The knowledge of the mysteries of salvation which is communicated by the Spirit under the Gospel is comparable to any measure of knowledge attained by ancient Prophets of old Not only doth extraordinary revelation under the New Testament in the primitive times parralel what they had then But even the gifts of light and knowledge conferred in ordinary upon men and the saving knowledge conferred upon Believers may be compared therewith for whereas these revelations were but at fits and times only this is constant and these albeit they were singular in the manner of communicating yet the truth conveighed thereby was but more darkly held out and under a vaile whereas now truths are seen with open face Therefore as is before cleared are the names of prophecie visions and dreams given to this knowledge So that the ignorance of men under the Gospel doth speak but little enjoyment of the Spirit 9. Whereas he is not content to say only in general that all flesh shall receive of the Spirit but doth instance
is v. 15. should deliver them nor strength of body or courage of minde as the two words v. 14. may be distinguished nor provision of armour and skill to use it for offence at distance make them dare to stand and face their enemies But even the stoutest shall think it fares well with him if he escape with his life when he hath cast away his apparrel Whence learn 1. When Gods patience is come to a period it will appeare in sad judgements and in his casting off that burden which he hath born so long for Therefore because I am pressed c. v. 13. the flight shall perish c. 2. When God lets out judgements upon a Nation they will certainly reach all who are aimed at by them for though some get away v. 16. yet all that he hath a minde to cut off be they swift or strong will be reached 3. As all outward accommodations and advantages are in themselves empty and can availe nothing without a providence of God Eccl. 9.11 nor are they to be gloried in Jer. 9.23 24. so when God is angry all probable means that have availed at other times will prove vain either for resisting the judgement or escaping from it for so are we here taught that swiftnesse of men and horses strength or courage will do no good 4. Such as do oppresse others and do not spare the very garments of the poor so they may inrich themselves are justly invironed with these straits that it shall be a deliverance to them to get their life for a prey though they have not so much left them as to cover their nakednesse for these cruel exactors who pilled the poor v. 8. get now this doome he that is couragious among the mighty shall flee away naked in that day saith the Lord. CHAP. III. THe Doctrine of this chapter seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages And therefore in the first part of the chapter the Lord by his Prophet having called them to hear his processe and sentence against them v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings Shewing that interest in him and his former kindenesse toward them would rather hasten then hold off the stroaks deserved by them v. 2. that sin would separate them from him whom they pretended to enjoy and be familiar with v. 3. that threatnings were not vain nor without cause v. 4. that afflictions came not by chance nor would they be rid of them or of threatnings for sin till they had done their work v. 5. and therefore it was their stupidity not to be alarmed with threatnings and not to see God in troubles v. 6. and that when he warned them by his messengers v. 7. it became them to fear and not to quarrel his servants who carried their Masters minde v. 8. In the second part of the chapter he goeth on to the processe calling the Nations to judge of their wickednesse and of the justice of his judgements and accusing them for oppression and disorders v. 9. and that they did voluntarily blind themselves through custome in sin and heaped up wealth by oppression v. 10. for which he threatens that he will invirone them with enemies on all hands who should break their power and spoile their houses v. 11. that a very few shall escape these judgements v. 12. that he will also punish them for their idolatrous worship wherein they confided and will cause break and deface their Altars v. 13.14 and that he will punish their rich and great ones by destroying their stately Palaces v. 15. Verse 1. HEar this word that the Lord hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying In this verse they are cited to heare this message of challenges and threatnings which God had sent by this prophet unto them wherein he obviates their exception at the Prophets basenesse by shewing that it is his word and their trusting in their own priviledges by shewing that this should not exempt them as is at lengeth deduced in the following purpose Doct. 1. When the Lord condescends to choose a people to himselfe it is his way to prevent them in their low condition by his goodnesse and to purchase a dominion over them and engage them to be his by many mercies shewed unto them for such was his dealing with Israel he brought them up from the land of Egypt where they were in bondage and upon this he grounds his plea and chalenge 2. A delivered and dignified people do ofttimes so carry themselves as God hath much to say against them for there is this word which the Lord hath spoken against you O children of Israel 3. Such as God hath done good unto are bound not to slight his word but to heare and ponder what he hath to say though it were even against them considering what misery it portends if not prevented to have the word against them and how little it will availe them not to hearken to it and considering what their obligations to God are and that he can reach them otherwise who will not heare the word Therefore saith he heare this word c. 4. It is the duty of these who would have the word effectual on their hearts not to fixe their eye upon the basenesse of the instruments who carry it but on God who putteth these messages in their mouths Therefore are they led from looking to this herdman and to hear this word that the Lord hath spoken 5. All a peoples reall priviledges and what they please to arrogate to themselves beside will not availe them before God when they provoke him nor will they be a shelter to protect them in their slighting of the word for saith he hear this word against the whole family which I have brought up c. Albeit Israel to whom the Prophet is sent were not this whole Family yet they were the greatest part and they thought little of Judah in comparison of themselves accounting that as they were the most in number so they were the Lords chief people to whom the adoption and promises did belong And the Lord declares that granting all that were true as it was not yea and though Judah were joyned with them and so the sentence should import a rejection not onely of a part but of all that people yet all that could not availe to excuse their sin or keep in this sad sentence Verse 2. You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them And first whereas they might alledge that they onely of all the Nations were Gods peculiar and chosen peoplâ— and therefore could not be rejected nor ruined unless God
appears not from this place but in sacrifices of praise there fell much to the Priests share and much was employed in feasts and so it was lesse matter what were mens share and portion if God got what was his due partly that as leaven taketh a time to prepare the dough for baking Matth. 13.33 and doth â—â—ke the lump to swell and heave up so especially in the performance of praise men would have their hearts put in frame for it and they should be raised up with the sense of the excellency and love of God and of hâ—â— mâ—â—cies toward them Psal 108.1 2 3 4 5. And 〈◊〉 â—â—at as leaven doth make bread sower to the cast and they were to eat of this at their sacrifices of praise So 〈◊〉 â—â—ll most seriously offer praise for any mercies and deliverances when we still entertain sensible thoughts of the bitternesse from which we are delivered and this also was pointed at by the bitter herbs used in the feast of the Passover 5. These free offerings which are to be proclaimed and published of which Lev. 7.16 22.18 c. Numb 15.3 and elsewhere were sacrifices of praise performed by some beside their ordinary peace offerings either in testimony of their sense of Gods goodnesse in general or upon the receipt of some special favour or performance of some vow They do not serve to warrant a man to devise any part of worship of his own head upon whatsoever pretence of affection or zeale for all that were but will-worship and so not acceptable And there are duties abundant in institute worship whereby men may testifie all the zeale and affection they can pretend to But they serve to point out that our service to God and especially praise should be performed out of a free voluntary and ingenuous disposition and that favours daily observed in Gods dealing toward us and received by us should daily put a new edge upon our affections and engage us with our own consent to what is our duty and that out willingnesse and affection should witnesse it selfe not by verbal professions onely but by real offering of our selves and what is ours to God Psal 116.12.16 Doct. 2. The practice of Israel in imitating these parts of institute worship and the Lords reproving thereof and giving them up thereunto may teach 1. Men in judging of the truth or falshood of a way of Religion have need to be very attentive and circumspect that they be not deceived with pretences or shews for Israels way was very plausible they did imitate the true Religion in many things they were very active in their way and diligent and early about it and did multiply sacrifices and they made a great shew of zeale and affection in it they did proclame and publish the free offerings All this put together might easily deceive the simple and yet did not at all justifie their way 2. Whatever imitation there be of the true Religion or whatever activity o◠〈…〉 there be in a way of worship yet whâ—â—◠〈…〉 â—tion is wanting to all or any part of that 〈…〉 not onely not good but an hainous provocatâ—â—◠〈◊〉 â—â—cause of controversie and the more there is of it 〈◊〉 is the more provocation in it for whatever Israel pretended to in their way yet since they had no command to offer these things at Gilgal or Bethel nor on their Altars or by their Priests the Lord declareth concerning it that they come to Bethel and transgresse at Gilgal they multiply transgression by their frequent and many sacrifices 3. Mens not consulting with God in his word but following their own humours and inclinations is a crooked rule of Religion their hears being naturally mad on ill wayes and their interests being ready to byasse them Therefore are they upbraided with following this as their rule that they did so and so for this liketh you O ye children of Israel 4. When men once engage in a corrupt course of Religion they wil not readily abandon it again There is more of a judgement in mens being given up to it then will easily be shaken off for this exhortation Come to Bethel and transgresse c. and his declaring that this liked them imports that there was no reclaming of them Which may be a warning to men not to embarque in the least in such courses and may guard us from stumbling or thinking a course of Religion right meerly because men persist obstinately in it 5. As God is provoked to give up such to their own counsels as are obstinate in a false religion So a false religion is a plague great enough of it self and it speaks a judgement sad enough to be given up to it considering what a spiritual plague it is beside what it may draw on both here and hereafter Therefore albeit he threaten elsewhere to punish them otherwise for this sinne yet there he declareth that he needs no more for a plague but give them their will Come to Bethel c. for this liketh you O ye children of Israel saith the Lord God Verse 6. And I also have given you cleannesse of teeth in all your Cities and want of bread in all your palaces yet have ye not returned unto me saith thâ— Lor◠〈…〉 I have withholden the rain from you 〈…〉 yet three moneths to the harvest and I 〈…〉 to rain upon one City and caused it not to rain upon another City one piece was rained upon and the piece whereupon it rained not withered 8. So two or three Cities wandered unto one City to drink water but they were not satisfied yet have ye not returned unto me saith the Lord. 9. I have smitten you with blasting and mildew when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer worm devoured them yet have ye not returned unto me saith the Lord. 10. I have sent among you the pestilence after the manner of Egypt your young men have I slain with the sword and I have taken away your horses and I have made the stink of your camps to come up unto your nostrils yet have you not returned unto me saith the Lord. 11. I have overthrown some of you as God overthrew Sodom and Gomorrah and ye were as a firebrand pluckt out of the burning yet have ye not returned unto me saith the Lord. The third Article of the challenge is for their incorrigiblenesse and impenitency In that when for their Idolatry and other sinnes God had inflicted many judgements to reclame them yet they did not return to him but persisted obstinately in their wicked courses The judgments and corrections which they had thus abused are first famine so that they could not foul their teeth with eating and that universal in all places v. 6. And so we find they were afflicted 1 King 17. 18. 2 King 4.38 and may be at other times after that Secondly which is one cause of famin want of rain which 〈…〉 â—ded much Deut. 11.10 11. And
this 〈…〉 continuance and when rain was most needed 〈…〉 â—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 〈…〉 â—â—â—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 â—â—â—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
righteous with him to let them smart under want for this stroak cometh also because they did but abuse plenty to serve their lusts and make them drunk v. 1. And because they left his Temple and Priests without Sacrifices and maintenance and employed all these on their idols and to the maintenance of their unlawlul priests v. 4 5. 3. It is a sad lot and speaks much displeasure from the Lord when he makes stroaks become universal so that none can help another and by such a lot he would invite sinners to repentance for this adds to the affliction that it was in all your cities and in all your places and by this he put them to it if so be they would return 4. Sin is for the most part so deeply rooted in mens hearts and so much affected by them and God so little taken notice of in calamities that it is no wonder to see men starved out of the world before they will famish their idols and relinguish sin for albeit their stroak was such Yet have ye not returned to me saith the Lord. From v. 7 8. learn 1. The longer time that sinners be warned of judgements before that stroaks be inflicted it doth heighten their impenitency before the Lord for it adds to their sin that they had three moneths drought before the harvest came in which time rain was most needed to warn them of the ensueing famine and yet it took no effect ye have not returned to me 2. As Gods providence is supreme in ordering all natural causes and effects even in dispensing rain as he pleaseth so it aggravates the impenitency of sinners when Gods hand is eminently seen in a stroak and yet he is not sought unto therefore it is marked that he caused it to rain upon one city and not upon another c. And yet have ye not returned 3. The Lord when he pleaseth can make as small a matter as a drink of water prove a great trial to a people and cause them change their station to follow it for two or three cities wandred to one city belike where rain had been to drink water Such a great pinch was even Ahab brought unto 1. Kings 18.5 6. 4. It cannot but adde to a peoples sin when they are made to feele a stroak and are put to toile by it and yet make no use of it to see Gods quarrel or turn to him for it is his challenge they were made to wander to seek water and yet returned not 5. Whatever course sinners take to be rid of troubles when yet they neglect repentance it is meet and just that they be disappointed therein for notwithstanding their wandering yet they were not satisfied The wells that might supply one city could not supply so many 6 It is the great sin of men that being disappointed in all their expectations and crossed in all the courses they take to be rid of troubles yet they will not among the rest essay to turn to God for this is the challenge that not onely they wanted water but when they used all means they were not satisfied and yet have ye not returned to me saith the Lord. See Hos 2.6 7. From v. 9. Learn 1. God hath variety of means whereby to plague men and to bring upon them any affliction he intendeth against them and particularly he hath several wayes whereby to bring on famine He can arme all his creatures to cut off mens provision one of them after another he can make the change of aire and small insects do that worke when he pleaseth for beside the drought v. 7 8. blasting and mildew do cut off their corne and the palmer-worme spoiles their gardens vineyards and other fruit-trees 2. Albeit men under affliction have their eye much upon the present particular meane of their trouble yet the removal of that will not availe them so long as God is angry But whatever be the change of providential dispensations the impenitent may expect to meet with trouble for as blasting came by withering windes so when that was removed and they got rain either after the drought or in other places where it rained v. 7. that did not availe but cold rain and the heat of the sun after it begot mildew or rottennesse 3. It is a great aggravation of impenitency when the Lord makes all creatures prove enemies and every dispensation prove a crosse to men and yet they will not be driven to make God their friend for this is the challenge that under all this yet have ye not returned unto me saith the Lord. From v. 10. learn 1 When one kinde of affliction will not worke upon sinners God hath change of rods wherewith to exercise them for whem famine prevaled not he had pestilence and the sword 2. It is a very sad and humbling case when the Lord who did gloriously appear for his people by plaguing their enemies is provoked to put his people in the roome of enemies to feele the same plagues And it is yet sadder when such a dispensation doth not affect and drive them to God for this addes to the affliction that I have sent among you the pestilence after the maner of Egypt pointing as would appear at that stroak Exod. 9.8 9. and it is sad that though there was such a strange dispensation yet have ye not returned unto me saith the Lard See Isa 63.9 10. 3. Whatever be a peoples duty yet where God hath a controversie their indeavours aganst their enemies will be to small purpose and will onely contribute to heap miseries upon themselves and they are bound to see Gods quarrel and hand in this for your young men have I slain with the sword and have taken away your horses and I have made the stinke of your camp to come up into your nostrils 4. It doth yet adde to a peoples sin when the Lord doth choose new rods for them when he by his immediate hand concurreth with enemies to ruine them and when these who are reserved beare the sad prints of and warnings from these calamities and yet they will not be induced to turn to God for this is his quarrel here that albeit he not onely made the indeavours of enemies successful but did immediatly smite them with pestilence and albeit their low condition by breaking their military force and the stink of their campe were a warning to them yet have ye not returned unto me saith the Lord. From v. 11. learn 1. The visible Church may so far debord as to deserve to be afflicted as severely as the worst of people and God may in justice inflict what she deserveth for I have overthrown some of you as God speaking of himselfe in the third person overthrew Sodom and Gomorrah It needs neither be certainly affirmed nor denied that God did by fire or some extraordinary vengeance from heaven consume some of them for on the one hand that may be true though it be not recorded in the history And on the other
there Gen. 21.31 and 26.23 and not onely they but Jacob also had worshipped God there Gen. 21.33 and 26.23 24 25. and 46. 1. It was afterward a City on the very south border of the promised land as Dan was on the north Judg. 20.1 1. Sam. 3.20 and did belong to to the Tribe of Judah Josh 15.20 28. And therefore it is a question how Israel came to erect their idolatry there It may be it was because that City fell afterward in Simeons lot Josh 19.1 2. who revolted with the rest from the house of David Though after the captivity of the ten Tribes we finde it in the possession of Judah and polluted with their idolatry 2. Kings 23.8 3. Idols will be so far from helping these who worship them and trust in them that God will discover the vanity of them by making them causes of ruine to all places where they are entertained for so much is held out in this reason disswading them from these courses for Gilgal shall surely go into captivity and Bethel shall come to nought Where in the Original there is an allusion to the names of these places that as Gilgal had its name from rolling Josh 5.9 so it should roll into captivity And Bethel should prove vanity or Aven as it was in effect by reason of idolatry whence it is called Bethaven Hos 4.15 Verse 6. Seek the Lord and ye shall live lest he break out like fire in the house of Joseph and devour it and there be none to quench it in Bethel The exhortation and encouragement are here the second time repeated And a certification is sub joined that if they did not obey wrath would break out and consume them like a fire which they should not be able to quench by their idolatry Whence learn 1. There is need of frequent up-stirrings and encouragements to set us on work and keep us going in seeking God Therefore must both the command and encouragement be repeated 2. What the Lord saith for the encouragement of penitents and such as seek him may safely be leaned unto for he will not recall nor eat it in again Therefore doth he again promise Seek the Lord and ye shall live as that which he will stand to and make good 3. The Lords displeasure against his sinful and impenitent people will break forth and prove so much the more violent as they have had many warnings and encouragements for upon the back of the exhortation and promise it followeth lest he break forth like fire in the house of Joseph or ten Tribes whereof Ephraim the son of Joseph was the chiefe 4. Idolatry and corrupt Religion have need of prospering times for when wrath is kindled such courses will not availe either to avert or moderate it Therefore saith he when this fire is kindled there will be none to quench it in Bethel Verse 7. Ye who turn judgement to worm-wood and leave of righteousness in the earth To help them to take with this exhortation he laieth before them their guilt needing repentance and deserving wrath And as before it is insinuated that they had sinned against the first Table in the matter or worship So here their violation of the second Table is laid to their charge in that they turned the seats of justice into places of bitter and deadly injustice and left no place for any righteousness among them but did tread it under foot Whence learn 1. Men will never be serious and sincere in the matter of repentance and seeking of God for any troubles that can come upon them till first they be convinced of sin and guilt Therefore are they charged with guilt to make the exhortation effectual 2. The Lord abhorreth partiality in mens taking with guilt He will have them so take with one sort of sin as they do not lightly passe over another and so to see their sins against the first Table as they be humbled also for provocations against the second Therefore after the challenge for their idolatry he layeth before them their sins in the matter of justice and righteousnesse 3. As the impartial administration of justice is a very profitable and pleasant thing So it is a bitter and deadly thing to pervert justice And as it is bitter and intolerable to the innocent So God will look upon it as a bitter course which he cannot endure Therefore doth he challenge them that they turn judgement to wormwood 4. When publike judicatories are corrupted with injustice then a door is opened to all crimes and unrighteousnesse in private dealing And this will be put on their account who make not justice formidable to such transgressors Therefore it is added and leave off righteousnesse 5. It is an high degree of wickednesse when not onely righteousnesse is omitted but is despised also and all they are condemned and trod upon who would follow it This was their sin here and leave off righteousnesse in the earth or let it rest on the earth and leave it on the ground as a contemptible thing to be trod upon Verse 8. Seek him that maketh the seven stars and Orion and turneth the shadow of death into the morning and maketh the day darke with night that calleth for the waters of the sea and poureth them out upon the face of the earth the Lord is his Name This v. in the Original hath onely Him or he that maketh the seven stars c. And it is conceived by many as a continued challenge repeating from v. 7. Ye leave off or forsake him that maketh the seven stars c. But it runs as well with the translation as a resuming of the exhortation which is the principal thing insisted on in this part of the chapter And it is again pressed partly from the consideration of the power and providence of God v. 8 9. and partly from the consideration of their own sins and and of the judgements comming upon them because of sin In this v. the power and providence of God are commended as shining in natural things and their motions 1. That he is the Creatour and Governour of the stars and their influences and of the seasons caused thereby This is instanced in the seven stars who do afford more warme influences and Orion which produceth boisterous stormes See Job 9.9 2 That he is the appointer and orderer of the vicissitudes of day and night whereby a cleare morning succeeds to darknesse like the shadow of death and again a darke night shuts up the clear day or as this last part may be also understood He can alter natures course and darken the clearest day with thick clouds 3. That he can raise vapours out of the sea and pour them out in rain upon the earth or can by inundations and deluges let in the sea upon the land By all which it appeareth that he is Jehovah the true God Compare chap. 4.13 Doct. 1. Such as would seek God rightly ought to know him and study what he is That so
they may know him to be the true God infinitly above all idols and that therefore his commands are not to be sleighted nor will he be pleased with outside service and that all they who seek him sincerely have cause to be encouraged in him Therefore doth he describe himselfe to presse them to seek him and comprehendes all in this the Lord is his name 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth And he is to be seen and acknowledged as such without resting on these creatures themselves or ascribing their courses motions and influences to fate or any second cause Therefore is it declared that he maketh the seven stars and Orion c. 3. It is not enough to see God and his providence in the works of nature or motions of second causes But we ought so to see him in them as may commend piety to our hearts and presse us to it Therefore doth the exhortation run seek him that maketh the seven stars c. And particularly first it is an argument to seek him that he maketh the seven stars and Orion Whereby is held out 1 That God is worthy and ought to be sought unto and served who is not onely above men and creatures on earth but his power is in the heavens 2. He is able either to ruine or refresh men by means and second causes which are at a great distance from them even by the influences of the stars and therefore he ought to be sought unto 3. The very vicissitudes and change of seasons and weather are Gods work wherein he is to be seen and which should invite us to seek him Secondly his turning the shadow of death into the morning and making the day dark with clouds teacheth that God is he who can change or settle conditions as he pleaseth He can turn adversity into prosperity and prosperity into adversity as he pleaseth And if he settle none will shake and if he shake none can establish And therefore the short path to well-being is to seek him Thirdly his calling for the waters of the sea and pouring them out upon the face of the earth teacheth that God hath showres of comforts and deluges of miseries to pour out as he pleaseth When they who seek him stand in need he can bring abundance of comforts unto them in as strange a way as to call up sea-waters into the aire and purifie them and pour them out upon the earth And when sinners neglect him he can wonderfully plague them as if he made void his decree concerning the bounds of the sea and let it in upon the land Verse 9. That strengtheneth the spoiled against the strong so that the spoiled shall come against the fortress In this v. the power and providence of God are further commended from what he doth in humane affairs Wherein it is declared that he can employ contemptible and subdued people and make them prevaile over the strongest and their strong holds This may be understood either generally that the Lord doth this among all Nations as he pleaseth Or more particularly that he speaks it with relation to them and that either by way of threatning that if they sought not to him but trusted in their strength and forts he could make most contemptible and weak means crush them and it Or by way of promise that if they would repent and seek him he would strengthen them though sore broken to recover and prevaile over their enemies Doct. 1. The power and providence of God do shine not onely in the works of nature and of natural second causes but also in over ruling the actions of men according to his pleasure and he and not chance or fortune is to be seen suprem in all of them and a right sight thereof will invite men to seek him who is supreme over them and their enterprizes Therefore also is this held out as an argument pressing them to seek him 2. Mens strength and valour or their forts and strong holds will prove but weak defences when God is angry and is about to bring destruction for so is here held forth 3. God needs not any great or probable means to oppose what men account their great strength or to bring it down for he strengtheneth or recreats and gives courage to the spoiled against the strong so that the spoiled shall not onely hazard to go to the fields against enemies but shall come against the fortresse Verse 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly This duty which hath been pressed from the consideration of Gods power is yet further inculcate from the consideration of their own sins and of the judgements deserved thereby both which he laieth before them And first which he speaketh of them as not worthy to be spoken unto he challengeth That in the gate they could not endure any rebuke or upright speaking that is their Judges especially who sat in the gate were so wicked and so incorrigible that they could not endure any who opposed or reproved their unrighteous decrees or who spake and pleaded for righteousnesse and equity And they could not endure the Prophets who did publickly reprove their vices and counsel them to do righteously Whence learn 1. Administration of justice being appointed for the genral good of a society should be so managed as Courts of judgement may be open and patent to all who are wronged And Judges should carry themselves openly and fairly in it So much was signified by administration of justice of old in the gate where the meanest might have easie accesse and the Judges determined in open view of all 2. In times of publick and general defections God hath ordinarily much to say to Judges and Rulers for here they who manage matters in the gate as appears from the following verses do that which is worthy to be rebuked and which is not upright 3. It is the commendation of men in a declining time that they are not drawen from their duty by the impetuous streame of the time and that they do in their stations oppose others who do wrong which is a meane to guard themselves when they are zealous against evils in others for here there are Prophets and others in their stations who rebuke and speak uprightly and that publickly in the gate 4. Upright men and such as are faithful and free in an evil time may expect not onely that they will not alwayes prevaile with these they deal with but that they shall meet with contempt and hatred for their pains for such was their lot here See Isa 29.21 5. It is a great height of impiety when men not onely do wrong but cannot endure them who joyne not with them or would reclaim them when they sin with an high hand This is an evil that if it be not repented of and amended will provoke God to take the reproofe in his own hand As here he doth and Rulers
of their Idolatry in the matter of the golden calfe as is cleared Act. 7.40 41 42. 8. It is the great folly and madnesse of men to think that a deitie is in their choice to choose and make what they will a God unto themselves Or to think to represent a deitie by Images which are of their making or to worship these Images as in reality they do whatever they pretend to the contrary for it was also their fault that they had Images the star of your God which ye made to your selves And Act. 7.43 it is said figures which ye made to worship them 9. Idolatry being continued in will at last draw on exile and captivity Therefore is the sentence given out against the present generation that since that course had gone such a length Therefore I will cause you go into captivity beyond Damascus And by this expression beyond Damascus is imported not onely that they should be carried far away beyond that place which Stephen Act. 7.43 respecting the event declareth how far it was even so far beyond Damascus that it was beyond Babylon also But further the expression may also import 1. Whereas they thought much of the stroaks had been inflicted on them by the Syrians of Damascus and that belike some of them were carried into captivity by them The Lord declareth that they should be carried further off then ever they were carried by the Syrians And that their continued in provocations should make them think little of what they had felt in respect of what was to come upon them 2. Whereas they might think strange of that sentence given out against the Syrians and of their threatned captivity chap. 1.5 The Lord declareth that they should be carried further off then the Syrians and that the stroak to come on them who were his people and yet proved incorrigible should be sadder in that respect then his stroak on a pagan Nation 3 Whereas they might look on the Kingdome of Syria and Damascus as a strong bulwark betwixt them and any remoter enemy on that quater as being a potent Kingdome not easily to be subdued The Lord declareth that this refuge shall faile them and an enemy should come further-off who should carry them beyond it Doct. 10. Men will very readily sleep securely under saddest threatnings unlesse they consider again and again that God is their party and do seriously meditate upon his greatnesse and power Therefore are they again advertised that this is said by the Lord whose name is the God of hosts CHAP. VI. ALbeit Israel was Amos peculiar charge yet in this chap. Iudah is joyned with them both in the challenge v. 1. And all alongst as appeareth from the last threatning v. 14. And by so doing the Lord would have it cleared that his servant was not partial in his doctrine nor led by any private spleen against Israel And he would let Israel see how little cause they had to be secure seing Iudah is so dealt with also In the first part of the chap. the Lord challengeth and denounceth a wo upon the Inhabitants of Jerusalem and Samaria and especially the great ones for their prophane security relieing upon their strength and eminency v. 1. which yet was but a weak ground if they considered other Nations and cities v. 2. for their contempt of threatnings and the oppression that followed thereupon v. 3. And for their sensualty and luxury little regarding the afflictions of the rest of the countrey v. 4.5.6 In the second part of the chap. the Lord explains that wo v. 1. and pronounceth sentence against them That these secure voluptuous persons should go into captivity with the first and so their jollity should be removed v. 7. That certainly he would not regard their priviledges and execellencies but would trample upon them and deliver up their city to the enemies v. 8. That there should be a great mortality among them v. 9.10 And that he would ruine the families and houses of great and small v. 11. In the third part of the chap. the Lord confirmeth this sentence shewing that however hitherto he had manifested his patience and taken pains upon them Yet now it was to no purpose to use any further meanes to reclaime them as appeared from their horrid injustice v. 12. And however they were insolent and boasters of their own strength v. 13. Yet he would refute that carnal confidence by sending an enemy who should overrun the Land of Canaan from one end to another Verse 1. Wo to them that are at ease in Zion and trust in the mountain of Samaria which are named chief of the nations to whom the house of Israel came In this v. a wo is pronounced against the inhabitants of the chief Cities of both Judah and Israel and especially against the great ones there because they were stupidly secure as trusting in their strength by situation and their own and the places eminency these two places being the two chief places of both the Nations or Kingdomes to which all Israel did resort as to the chief Cities of the Kingdomes and places of publick justice and of publick worship also in Jerusalem Doct. 1. Albeit ease and a quiet settled condition be that which men love well and do hunt after by all means and take too well with when they enjoy it Yet ofttimes such a condition breeds so much presumption and carnal security that it brings a wo and curse with it for wo to them that are at ease or secure as these at ease ordinarily are 2. Such as seeme to cleave or really do cleave to God and his way better then others may readily make a sleeping pillow of that and yet that doth not warrant them to be secure but will rather put them in the front of those that are under the wo if they prove so Therefore doth he begin with this wo to them that are at ease in Zion before Samaria Where it is imported that they may be at ease and that then they get the first of the wo. And he names Zion rather then Jerusalem because among other reasons this mount was the eminent part of their City being the City of David the man according to Gods heart with whom the Covenant was made and who herein was a type of Christ and the place whereunto David brought the Arke 2. Sam. 6.12 And therefore it is that however the Temple stood on mount Morijah 2. Chron. 3.1 yet mount Zion is often named as the place of Gods residence to which the promises are made being a type of the Church where Christ the Son of David reignes and dwells And yet the Lord declareth that all this should no avert the wo. 3. Albeit that the strength of places by situation do breed carnal confidence and that draw on security yet all that is no warrant for it nor will guard against the wo Therefore also is Zion named because it was strong and long a taking from the Jebusites 2.
Sam. 5.6 7 8 9. unto which is sub-joyned and trust in the mountain of Samaria which was also strongly situate upon a mountain 1. Kings 16.24 4. Albeit men also glory and rest in their own eminency and the eminency of the places where they live Yet carnalsecurity will finde no sholter there either nor doth that afford any cause to sleep when God is angry for wo is upon them though they be named the chief of the Nations or the named and eminent ones of the chief places of the two Nations as pointing at their Grandees to whom the house of Israel came or cometh Albeit they were the great men and many might fall ere the stroak reached them and albeit they dwelt in the chief Cities which might stand out when the country should be overrun Yea albeit they might reckon that if they and these Cities were destroyed Israel should have no Judges nor place of meeting as a Nation yea and should not be a Nation yet all that doth not warrant them to be secure nor will keep them from the wo when they are so Verse 2. Passe ye unto Calneh and see and from thence go ye to Hemath the great then go down to Gath of the Philistines be they better then these kingdoms or their border greater then your border The places here spoken of are known from Scripture what they were For Calneh was an ancient City and Kingdome beside Babylon Gen. 10.10 Hemath or Hamath called the great to distinguish it from a City of that name in the land of Israel Josh 19.32 35. was a City and Kingdom on the North border of Israel 1. Chorn. 13.5 2. Chorn. 7.8 Josh 13.5 Numb 34.7 8 and here v. 14. See 2. Kings 23.33 and 25.21 Gath of the Philistines was a known City nearer to themselves But the sense of the place is more difficult for it is a general and ordinary rule especially in this Original language that affirmative questions such as these are here should be resolved in negative assertions Thus the sense of these questions in the end of the v. will be that none of these Nations were better then their Kingdomes nor the extent of their border larger And so the v. will contain a challenge of their ingratitude who had abused such singular favours by their security But however if we look on Israels land with all the priviledges they enjoyed in it and in respect of Gods care and eye upon it and its being a type of Heaven it was justly called the pleasant land Dan. 8.9 and the glory of all lands Ezek. 20.6.15 Yet it is not to be supposed but that other Nations did parallel yea and surpasse it for strength and greatnesse of Cities for pleasure and fertilty of the soile or for extent of bounds And therefore I rather understand the scope of the v. on the contrary thus That it was in vain for them to trust in their strength and eminency v. 1. considering that other Nations and Cities more flourishing and better then they were now desolate by some late stroak which it seemes was fresh in their memory though not recorded elsewhere And for further clearing of difficulties it may be considered 1. That these affirmative questions are not alwaies to be understood negativily but sometime do onely point out the certainty of an affirmative assertion as 2. Sam. 15.27 in the Original it is art thou a seer which is as much as certainly he was one and therefore should carry himselfe as became such a man in that time Likewise Jer. 31.20 where both the notes of interrogation here used are Is Ephraim a dear son is he a pleasant child which imports an affectionate acknowledgement and resentment that he was so And so it may also import here that they should seriously consider the greatnesse of these Cities and Dominions which were now ruined that they might see the folly of their vain gloriation and carnal security 2. Albeit we do resolve the questions negatively they are not better then these Kingdomes yet it will onely import this much here that however of old these Cities and Countries were better then these of Israel and Judah yet now by reason of desolation they were nothing so and therefore did warn them not be carnally confident 3. Whereas three places are here named and preferred to these Kingdomes it is not so to be understood as if in every respect every one of them were better then they for though it be not to be doubted but some of these and possibly both Caineh and Hemath had both stronger Cities more fruitful soile and larger bounds then they and though the land of the Philistines was very fruitful lying by the Sea and belike they enjoyed a larger territory of old Yet Israels dominion was larger then theirs and therefore far larger then that of Gath which was but one City But the meaning seemeth to be that whereas Judah and Israel boasted of strong Cities pleasant and large Territories The Lord declareth that if they viewed these places well they would finde they had surpassed them either in all or some of these respects And particularly that Gath had been a stronger City then any of theirs And for this cause I conceive it is that Gath is onely named of all the Cities of the Philistines because it onely before this time was become desolate belike since Vzziah brake down the wall thereof with some other Cities 2. Chron. 26.6 and never repaired and therefore it is so oft omitted by the Prophets who lived after these times when other Cities of the Philistines are spoken of Doct. 1. Whatever outward favours the Church and people of God enjoy wherein they trust and rest securely because thereof yet the vanity of such a dream may appear in that other Nations come nothing behind them in these things for so is here held out that these places had been better then what they enjoyed and therefore it was their folly to rest on these things 2. As sin doth bring desolation on many a flourishing City and Country in all quarters So the examples of Gods justice on heathen Nations ought to warn even Gods people of their danger Considering that his punishing of these who know not his revealed will is an evidence that much more he will punish them for therefore are these examples produced to warn Judah and Israel And these are named to shew that in all places this his justice had shined and it is like they had been wonderfully laid desolate about that time 3. That the people of God may prevent or cure security and may get good of the warnings that are given them it is needful that they do not give way to supine negligence but that they rouze up themselves to observe the passages of divine providence far and near in the world and that they take notice of the power of divine justice against impenitent sinners in overturning flourishing Cities and strong and great Nations that so they may not lean
the word of God in whose mouth soever it be and the excellency of the power thereof is of God and not of men for Amos thinks it no just ground of sleighting the message he carried that the Lord took him as he followed the flock and said Go prophesie c. 5. Where the Lord giveth a call and imposeth a duty he must be obeyed and followed oppose who will for in answer to all that was said for his fleeing to Judah he asserts this The Lord took me and said Go prophesie to Israel See Act. 4.19 6. The Lord evidenceth such respect to a people in sending his messengers unto them that it is very odious in them to despise and loath such a mercy for he upbraids their ingratitude with this that it was in the Commission prophesie unto my people Israel Verse 16. Now therefore hear thou the word of the Lord Thou sayest Prophesie not against Israel and drop not thy word against the house of Isaac 17. Therefore thus saith the Lord Thy wife shall be an harlot in the city and thy sons and thy daughters shall fall by the sword and thy land shall be divided by line and thou shalt die in a polluted land and Israel shall surely go into captivity forth of his land In the second part of this reply Amos in the Lords name threatens this false Priest for his presumptuous prohibiting of him to prophesie and foretels that his wife shall be an open harlot not so much forced by souldiers as voluntarily addicted to it his children shall be slain his land divided and himself die in exile out of the holy land And withal he declareth that however he would not hear of it yet Israel should certainly go into captivity And it is very likely he went into captivity with them either at the first or second time of which 2. Kings 15.29 and chap. 17. for it is not so many yeares betwixt the death of this Jeroboam and the last captivity as should make it altogether incredible Doct. 1. Such as would hinder the course of Gods word and oppose his servants in carrying of it shall not misse a sad word against themselves for though this Priest deserved this sad sentence otherwise yet this put the capstone on all Thou sayest prophesie not against Israel and drop not thy word against the house of Isaac And for this phrase that prophesying is called dropping See on Mic. 2.6 And even threatnings against incorrigble people may be compared to dropping and rain because however they do not make a people fruitful yet they prosper in what the Lord sends them to do as is said in a certain case Isa 55.10 11. 2. It is an ill use made of a peoples priviledges when they are held up to ward off sad messages and do embolden them to despise the word Therefore doth Amos mention his mustering up of the titles of Israel and the house of Isaac in this matter though it was not before recorded It may be he pressed Amos oftener then once and was more boisterous at one time then another 3. It is righteous with God to make opposers of the word spectacles of his justice and indignation and to let out judgements on corrupt Church-men their families and enjoyments sutable to their abusing of his Church and people in their calling for such a procedure is to be seen in this sentence against the Priest He induced Gods Church to spiritual adultery and his wife is an harlot in the city See Hos 4.13 He destroyed the souls of Gods children and his sons and daughters fall by the sword He was given to the world and was a chiefe cause why Israel was dispoiled of their inheritance and his land is divided by line among the Conquerours He was a chiefe cause of Israels exile and would not let them beleeve it and he gets the threatning verified on himself and that without recovery thou shalt die in a polluted land And he polluted the holy land with idolatry and he dies in a polluted land 4. Whatever be the secure confidences of sinners or seducers yet these will not make void Gods threatnings but he will refute all their dreames by reall stroaks for in opposition to what he would not beleeve himself nor let the people beleeve it is here again asserted and Israel shall surely go into captivity saith the Lord. 5. Whatever may be the lot of the truly godly yet it cannot but be sad and bitter to wicked men when they are made witnesses of these calamities which they occasion and draw upon a people by misleading and hardning them in sin and when they share deeply in them and never see an end of them but die under them for so much may be gathered from this that he lived till the captivity came and drank so deep of that cup. CHAP. 8. AMos doth not stand upon the prohibition laid upon him but goeth on fully and clearly to lay before them their approaching ruine and the causes thereof And in this chapter first under a new type is represented the final subversion of that State and Nation neare approaching v. 1 2. wherein their sacred songs should be turned into howlings and their dead should be so many as they should bury them without lamentation v. 3. Secondly this sentence is enlarged and amplified in the rest of the chapter Wherein 1. The equity of the sentence is cleared from the consideration of their sins procuring it which beside what is mentioned in the threatnings are their great inhumanity v. 4. and their wearying of their sacred solemnities longing to have opportunity to follow their gain and that by deceitful bargaining they might enrich themselves and bring the poor into bondage v. 5.6 2 The grievousnesse of the calamities that were to be inflicted for their sins is pointed forth in several particulars Namely That God hath sworn not to forget these courses but will keep them on record till he punish for them v. 7. That this should draw on horrible confusions accompanied with great sorrow and a deluge of calamities to cast them out of their land as their consciences could tell them v. 8. That he would send a sudden change of their condition when they least expected v. 9. would fill them with bitter sorrow v. 10. would plague them with the want of his despised word v. 11 12. would consume even the strongest with calamities v. 13. and which contains another cause of the judgement would cause idolaters to perish without hope of recovery v. 14. Verse 1. THus hath the Lord God shewed unto me and behold a basket of summer fruit 2. And he said Amos what seest thou and I said A basket of summer fruit Then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more In these verses by the type of a basket of summer fruit which Amos is excited to consider is signified that God will not plead any longer with them nor
would resolve to want a people The Lord in answer to this declareth that so much the more as they were his people he would not spare them since they walked not answerably Whence learn 1. The Lords faithfull servants must resolve not onely to have much humbling toyle and exercise in seeking to know Gods minde and in carrying it unto his people but also to be exercised with casting down of many strong holds and imaginations which sinners raise up in their hearts to ruine themselves by obstructing the successe of the word for so much doth this paines taken to refute their exceptions and delusions teach See 2 Cor. 10.4 9 2. It is the Lords prerogative to make choyce of what Nation he will to be a peculiar people unto himselfe and they are highly honoured whom he so chuseth above others be their other lots what they will for saith he you onely have I knowne that is chosen and taken special notice of of all the Families of the earth Whereby is not intimate any injury done to other Nations but it intimates his absolute soveraignty to choose whom he will being debtor to none and his great mercy to them who are thus respected See Acts 14.16 Psal 147.19 20. 3. Such as doe enjoy special priviledges and doe not make right use of them will soone come to a great height of iniquity both for nature and number for they are guilty of iniquities and there is an all of them all your iniquities 4. When Gods peculiar people do make defection and goe wrong their priviledges turne a great snare unto them filling them with conceeit of their own excellency notwithstanding their sinne and guilt and hiding from them the odiousness of their sinne and the greatnesse of their danger thereby for here Gods knowing of them is an exception to be removed and refuted 5. Whatever may be the dreames of secure sinners yet they will finde that their priviledges doe aggravate their sinne and doe draw on more certaine and severe stroaks upon them for saith he You only have I known c. therefore I will punish you for all your iniquities Which is not so to be understood as if he would altogether spare others when they sinne but that however he may wink at the sinne of others yet he will more certainly and severely punish them then any other For 1. Their sin is more grosse then the sinne of any others and there must be more of malice and wickedness in it considering the many meanes they enjoy 2. There is much ingratitude in their sinne which renders it the more odious and intolerable 3. Whereas God is therefore kinde unto a people that he may be glorified in their holiness and obedience it cannot but grievously provoke him when they walk the quite contrary way â—4 It concerns God to vindicate his owne glory and holiness by punishing them when they sinne lest he should seem by forbearance to approve of their sinne who are so neere unto him by priviledges 5. Because they are his people therefore he will reclame and not want them whereas he may let others walk in their own wayes Verse 3. Can two walke together except they be agreed Secondly whereas they might alledge that God was present and familiarly conversant with them by many signes of his presence and that God could not be separate from his people The Lord declareth that common sense might teach them that as two persons not being reconciled or not going to the same place cannot long walk in one way and familiarly together Even so while they provoked him by leaving his wayes that lead to happiness and walking in wayes displeasing to him they could not expect that he would walk or be familiar with them Whence learn 1. Men are naturally dull and slow in taking up spiritual things So much do the similitudes made use of in this and the following verses to inculcate spiritual things teach 2. Whatever be our dulnesse and stupidity or our conceit of our selves yet our own consciences when they are put to it will plead against our principles and way when we think to sinne against God and yet to doe well enough for all that So much are we taught by all the questions in this debate wherein the matter is put to their consciences however for present they pleased themselves 3. The root of our happiness consists in agreement with God by being reconciled with him through the blood of Christ and by minding the same end with him to wit to glorifie him and be glorified with him for here the ground of Gods walking with men and of their enjoying the fruits of his familiar presence is in their being agreed at peace together and agreed upon the same end of their walk 4. Such as are thus indeed agreed with God must resolve to walk with God and may expect that God will walk with them for it is imported here that two will walk together when they are agreed By walking together as it is a duty on mans part I understand 1. That men when they are reconciled with God must yet reckon that they are but upon the way to their journeyes end and to reap the fruits of friendship with God 2. That they must set themselves to be at paines and to walk that they may attaine this end 3. That they must walk in close and familiar communion with God and longing to enjoy him both for keeping up the friendship and for influence and furniture for their duty and his presence to sweeten their lots And by walking together as it is a gracious promise on Gods part I understand that unto such as are at peace with him and depend on him in going about their duty he will manifest his familiar presence and favour by many proofes of his love that he will furnish them for duty and be with them in all their difficulties And that they are bound to beleeve it is so albeit they doe not sensibly finde it Doct. 5. Such as pretend that they enjoy God and his presence and favour and yet doe not make sure that they are reconciled unto him nor doe walk in his way will upon serious enquiry finde themselves disappointed and they doe provoke God to remove from them any visible evidence of his presence for saith he Can two walk together except they be agreed that is your consciences will tell you the one cannot be without the other and what outward signes of my presence ye think ye have they cannot be continued with you since ye do not improve them to your own true advantage Verse 4. Will a lion roar in the forrest when he hath no prey will a young lion cry out of his den if he hath taken nothing Thirdly whereas they were ready enough to despise all threatnings as vain and nothing else but the ordinary tone of Prophets who behoved still to quarrel and threaten and yet they prospered well enough under Jeroboam their King the Lord declares that as a