expressions are borrowed from mens repairing of a ruined house 3. Christ is the repairer of his Churches ruines and every losse is richly compensed that is made up in him and in things of the Gospel for it is in that day of the Gospel and in and by Christ that the Lord will do this as is further cleared Act. 15.16 17. 4. The spiritual glory of the Gospel-Church doth parallel any glorious estate of Israel of old and the Church of Israel will be again advanced to as much glory at least spiritual as ever they enjoyed for I will build it as in the dayes of old Verse 12. That they may possess the remnant of Edom and of all the heathen which are called by my Name saith the Lord that doth this The second promise which expounds in part the glory of his Church is the enlargement of the bounds of the Church by taking in Gentiles as well as Jewes into the fellowship thereof who by professing the name of God shall beare the badge of being his people This indeed began to be accomplished when the Gentiles were brought in with the remnant of the Jewes and filled the roome of these who were blinded and hardened And so James expounds it Acts 15.16 17. But a more full accomplishment is to be when Israel being converted shall bring in many Nations and even some of their subdued enemies called hâ—re Edom who of old was one of the worst with them As for the difference betwixt the words of this text and James citation of them who in somewhat differs not onely from the Original text here but even from the Greek Interpreters we need not labour curiously in reconciling thereof For 1. Albeit this text be the chiefe place pointed at by James yet since he cites not one Prophet but the Prophets Act. 15.15 it is sufficient that what he saith doth accord with what is generally held out in the Prophets albeit all of it be not found here 2. Though this were the onely text cited by him yet the general scope of both places agrees in one which is to prove that the glory of the Gospel-Church consists in the accession of other Nations beside the Jewes unto it And this was sufficient to James present purpose and to confirme his opinion in the Council albeit his citation or the translation which he followed do differ from the Hebrew in some particulars of lesse importance 3. Though there be some other differences yet not onely are both readings to be acknowledged by us as true being used by the pen-men of the Spirit of God But both come to one sense and purpose which is the thing that is ofttimes looked to in citations in the New Testament rather then the words For whereas Amos hath it that they may possesse the remnant c. or as some read it that the remnant may possesse to wit the Tabernacle of David spoken of in the former v. and James hath it that the residue might seek after the Lord the sense is the same in regard that they who embracing Israels Covenant are so to say possessed by Israel as a purchase and they who enjoy the priviledges of the Church and God in it must be seekers of God that they may possesse and be kept in possession And whereas Amos hath it the remnant of Edom beside that general of the heathen that he may point in particular at the conversion of enemies yet James doth not unfitly translate it the residue of men not onely because the Jewes did usually by the name of Edom the other son of Isaac point out the generality of mankinde without the Church and who were not of the race of Israel but enemies thereunto and so the following words all the Gentiles are but an explication of that but because the text in Amos doth certainly points out that a remnant of other men then of the Jewes should be brought in to the Church which James expresseth leaving that particular consideration of Edom as nothing to his present purpose Doct. 1. The calling and inbringing of the Gentiles is an especial glory of the Gospel-Church and it will be the honour of Israel that when they are converted many Gentiles shall be brought in and joine with them for this is the end of raising up the Tabernacle of David and the glory thereof that they may possesse the remnant of Edom and of all the heathen 2. As under the Gospel all Nations have accesse unto the Church and to Christ in it So in particular it is a great mercy that even most bitter enemies may and will be brought in especially after the conversion of Israel Therefore beside all the heathen in general Edom who was Israels most bitter enemy whereby we must understand others of the same kinde is particularly named in this promise 3. As they are but still a remnant who seek God in sincerity so it is no strange thing to see a great destruction of Nations and enemies before they will come in to God for this cause are they called the remnant of Edom and of all the heathen not onely because it was but remnants of them who came in at first and who then and afterward when more professed the Gospel did sincerely turn to God but especially because after the conversion of Israel many of the Nations will oppose them and they will be broken and punished by God and then the remnant of them and others shall be converted 4. As all who are true converts and embrace Christ do embrace and share in Israels Covenant made with Abraham and his seed So Israel after their conversion will be a very eminent and notable Church whom many Nations shall honour and to whom they shall joine themselves In both these respects it is true that they or Israel or the old Tabernacle of David shall possesse the remnant of Edom for all who are converted are ingraffed into the same stock and entered into the same Covenant with the Jewes and so are a new accession unto them and Israel being converted will bring in a great conquest and purchase to the Lord of these who shall be revived and quickened at their appearing on the stage and who shall much honour the Church of Israel 5. As all who are brought in to the Gospel are bound to make publick profession of the name of God and Christ and inrol themselves as his confederates and followers So it is the great honour of a people that they beare this badge and livery and have a visible right so to do And this visible right and profession doth warrant them to seek unto God as it is Act. 15.17 and gives them right to Church fellowship for it is they which are called by my name or upon whom my name is called whom Israel shall possesse and who shall possesse the Tabernacle of David as Church-members 6. As all this must be Gods work to bring it about so his word is sufficient ground of assurance whereupon we may expect
it and his doing of it should put an end to all controversies about it as in all other things his working is to be submitted unto Therefore is all sealed thus saith the Lord who doth this whereby he not onely gives his word and undertakes to effectuate it but he owns the work of advancing the Gentiles to silence all the quarrelling of the Jewes against it Verse 13. Behold the daies come saith the Lord that the plowman shall overtake the reaper and the treader of grapes him that soweth seed and the mountains shall drop sweet wine and all the hils shall melt This third promise may be understood figurativly of many spiritual blessings pointed out under these expressions But it is more cleare to understand it literally as Joel 3.18 of great abundance of plenty which as sometime he hath bestowed upon his Church so he will give a special proofe of his care in this particular to converted Israel The promise holds out the old blessing upon the land promised to Israel Lev. 26.4 5. Wherein he promiseth that the land shall be so fertile that when they have scarce done with plowing harvest shall come and then seed-time shall immediatly follow upon the vintage so that they shall be kept very throng with plowing sowing and harvest in a manner all at once And that they should have abundance of wine and the very hils should as it were melt down in blessings upon them Whence learn 1. Whatever be the quarrellings of the Lords people about their outward condition Yet all that they usually misse and much more is in Gods hand to give them if they would seek better things in the first place and if they would not be the worse for receiving them So much doth this ample promise import 2. The Lord also can when he seeth it meet fit a people for enjoying these outward mercies without abusing of them for this promise imports that Israel may get them in mercy and use them so at least for a time For otherwise other Scriptures tell us that at last after their conversion security will be one of the last and great evils of the Church 3. Whatever be the ordinary mistakes of men about piety yet it is great errour to think that piety is losse and God will have this errour refuted for this promise imports that as the Lord hath sometimes formerly proven that piety is profitable for all things by some Sun-blenks of prosperity So he will make Israel a notable proofe thereof Verse 14. And I will bring again the captivity of my people of Israel and they shall build the waste cities and inhabit them and they shall plant vineyards and drink the wine thereof they shall also make gardens and eat the fruit of them 15. And I will plant them upon their land and they shall no more be pulled up out of their land which I have given them saith the Lord thy God The fourth and last promise doth more expressly relate to Israel wherein is declared that however they were driven into captivity and scattered for sin Yet the Lord will gather them again and restore them to build up the redesolations and enjoy the fruit of their labours And he passeth his word and giveth the Covenant in pledge that there shall be no other captivity of that Nation to follow after that So that it cannot be understood of Judah and their captivity in Babylon after which there followed another captivity Nor can it well be taken onely spiritually seeing so expresse mention is made of their waste cities and of the land which he hath given them Doct. 1. Israel will not be lost nor misse to share in Gospel promises and priviledges notwithstanding their sin and scattering for sin for I will bring again the captivity of Israel 2 Outward mercies are sweet especially in so far as they are publick evidences of a peoples interest in God as they are to the godly and his confederate people for this sweetens the mercy that they get it as my people of Israel 3. When a people are brought in to Christ and he begins to shine upon them they may expect that he will repair and make up their desolations and wants for they shall build the waste cities and inhabit them 4. As it is just with God to disappoint impenitent sinners of all their labours and expectations So a penitent people may expect Gods blessing upon their labours and to reap the fruits thereof for of this Israel is an instance they shall plant vineyards and drink the wine thereof they shall also make gardens and eat the fruit thereof 5. God can not onely restore his people but establish them in their outward condition when he pleaseth And in particular the state of Israel after their conversion will be settled and not interrupted with such shakings as formerly for I will plant them upon their land and they shall no more be pulled up out of their land which I have given them 6. Gods faithfulnesse in his promise and his constancy in keeping Covenant with his people may and should assure them of the certainty of what seemeth most impossible and incredible Therefore doth he seal all with this subscription saith the Lord thy God Where Jehovahs saying it is sufficient to assure them he will do it Num. 23.19 And his designing himselfe thy God doth not onely assure them that the Covenant should not be made utterly void notwithstanding their long rejection But that as his being Abrahams God proveth there shall be a resurrection and that even Abrahams dust shall not be lost Math. 22.32 So his interest in them will in due time raise them out of their graves and quicken these dry bones that they may enjoy the performance of all these precious promises To him be glory in the Church by Christ Jesus throughout all Ages World without end AMEN FINIS Newly printed by Ralph Smith A Choice and spirituall Treatise of Gospel-promises By Dr. Spurstow Also A Treatise of Christian Armour or the Saints war against the Devil By Mr. William Gurnall of Lavenham in Suffolk
Imprimatur EDMVND CALAMY January 1. 1655. A BRIEF EXPOSITION ON THE XII Smal Prophets THE FIRST VOLUME CONTAINING AN Exposition ON THE PROPHECIES OF Hosea Joel Amos. By GEORGE HUTCHESON Minister at EDENBURGH HOSEA 12.10 I have also spoken by the Prophets and I have multiplied visions used similitudes by the ministery of the Prophets AMOS 3.7 Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets Ver. 8. The Lion hath roared Who will not fear The Lord God hath spoken who can but prophesy London Printed for Ralph Smith at the BIBLE in Corne-hill 165â— TO THE RIGHT REVEREND THE MINISTERS OF THE GOSPEL IN THE CITY OF Edenburgh And the PROFESSOUR of DIVINITY in the UNIVERSITY there The Spirit of our Lord Jesus Christ that great Shepherd of the sheep with grace and peace be multiplied Right Reverend ALbeit I sufficiently know you are not desirous of such addresses as this is nor is the Piece it self as to what is mine in it of such worth as to deserve the Patronage of so many Reverend and Learned men Yet the reasons that have moved me to present it first unto you and under your name to the view of the world have been so pressing upon me that I could not incline to make any other choice One of you was the first mover and solicitour of me to any undertaking of this kinde when I little dream'd of such a matter and hath continued a constant encourager of me in going about it Others of you have been particularly assistant and very refreshful unto me in your perusing this and the former pieces before they came to publick view and in your brotherly and free animadversions upon them according as ye saw cause which I do look upon as a very special kindnesse and favour And all of you have been so indulgent toward me while at any time I have been necessitate to retire my self for perfecting what I had undertaken that I should account my self very ingrate if I did not take hold of an occasion to give some publick testimony of my special obligations unto you upon this very account Next Seeing it is the will of God that the spirits of the Prophets be subject unto the Prophets I hold it my duty in this Piece to give you an account of the substance of some of my labours in the common work of the Ministery with you in this place as acknowledging that ye with the rest of the Reverend Presbytery and other Judicatories established by CHRIST are over me in the LORD and as a testimony that I look upon subjection and orderly walking as a very special ornament of a Minister of the GOSPEL Withall it is one of my speciall purposes in this work that not onely these of my particular charge might have presented to their view for their further edification what they once heard in publick But that as our work and charge in this CITY is in many respects common so I might make what was delivered to one Congregation common to all And I could not think of a more fit mean to render it acceptable to them then by its coming to them under your name and with your approbation Finally that I be not tedious I am much convinced of many obligations laid upon me to acknowledge the mercy of GOD toward me that in this dark time of much confusion and distemper he hath cast my lot in the society of so many faithful Servants of CHRIST whose Company Example Counsel and Encouragement hath been so often refreshfull and edifying unto me and that whatever differences there are the LORD hath keeped our Society free of many of these woful and scandalous distractions which have miserably rent this afflicted Church and which are a lamentation and if mercy prevent not will be for a lamentation even to those who for present look upon them with another eye This mercy hath so often refreshed me that I could not but upon this occasion leave my acknowledgement thereof upon Record as not knowing when I might again have the like opportunity As these reasons I hope will plead for your candid interpretation of this application and your favourable acceptance of this small token of love and duty So I purpose not to insist in prefacing upon any subject unto you to whom I rather professe my self a Scholar and Disciple Onely my desire is that as hitherto ye have received mercy not to faint in the exercise of this Ministery notwithstanding the times that have gone over some of you so ye may continue and abound more and more in feeding the flock of GOD which is among you and being examples to them in acquitting your selves as his wise and faithfull Servants whose aime is to advance the KINGDOME of CHRIST and the Truth of Piety and to follow Truth with Peace and Sobriety without a byass or selfish and carnal designe And my prayer to GOD for all of us shall be that we may be daily more and more rooted and established in the Truth and in these wayes that are well pleasing in his sight and may be made willing and ready to undergo any lot wherewith it shall please him to exercise us In which petition I know you will joyn with Your loving Brother and Fellow-labourer in the Work of the Gospel GEORGE HUTCHESON TO THE READER Christian Reader I Have now through the Lords assistance finished and do here present thee with this Exposition of these three Prophets which with the Piece formerly published do compleat the whole lesser Prophets according to my undertaking when I published the first Piece That I have published these last when yet they are first in order may I confesse seem somewhat strange to any who shall not consider according as I hinted in the Preface to the first that by a recommendation from a faithful Servant of CHRIST I was only desired to undertake Obadiah with some that follow it being expected that others should have done somewhat upon the three first and some of the last of these Prophets But finding that they could not for divers reasons prosecute what they had purposed I was stirred up to essay first these that followed after the Prophets I had undertaken and then these now presented to thee wherein it hath pleased the LORD to carry me on to this period I do acknowledge that beside the conscience of mine own inability and the incumbrance of many diversions from without I have encountered with two great impediments in prosecuting this way of writing especially in this last Piece One is that in these Holy Writings which runne much upon one straine and subject as divers of these Prophets do however the studying of one may contribute much light for understanding of another yet I conceive that the variety of gifts communicated unto empty men were needfull for searching out the Rich Treasures of Doctrine which are hid up in them and that one man especially being of mean parts will on
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
of whoredomes and children of whoredomes for the land hath committed great whoredome departing from the LORD 3. So he went and took Gomer the daughter of Diblaim which conceived and bare him a son Diblaim The first Message wherewith Hosea is intrusted and the divine authority of which is in particular asserted is an accusation of Israel for their spiritual whoredome or idolatry and violation of the Marriage-Covenant betwixt God and them represented by the Prophets taking a wife of whoredomes which however some understand literally and that Hosea did this pretending to justifie it by Gods extraordinary command who might warrant Israel to spoile the Egyptians and Abraham to offer up his own Son yet beside what difference may be conceived in the actions themselves between mens taking of reward and wages for their long and hard service and offering up to God what was his own and this fact of a Prophet making himself the member of an harlot this would seem probable 1. That the Prophet took not so long a time in preaching this one Sermon as was requisite for marrying a woman and having three children by her she her self giving them suck and weaning them far lesse that he should take yet another as he is commanded Chap. 3.1 either with her or after her in so short time and should multiplie such strange facts 2. That in a time wherein the Prophets person and calling was already much in contempt the Lord would not enjoyne him that as a duty which might justly adde to it as being not only specially prohibited unto the Ministers of holy things Lev. 21.1 7. but at the same time wherein Hosea lived was threatened as a curse upon a false Priest Amos 7.17 Therefore I rather understand it typically that the Prophet is commanded under this type to point out the great Idolatry of the land and their defection thereby from God and to declare that the Nation was such to God as if after he had taken a wife she had plaid the harlot and particular persons were such as if his wives children were children of whoredomes that is suspected to be Bastards being borne of such a mother though going under his name or given to whoredome in imitation of their mother And accordingly the Prophets taking Gomer the daughter of Diblaim is his preaching their case under such a type and the names here used may either be taken properly for the name of a famous strumpet in that time daughter to such a one who might fitly resemble Israels filthinesse or they may be taken appellatively the first word Gomer signifying either perfection or consumption and the second Diblaim being either the name of a great wildernesse called Diblath Ezek. 6.14 or signifying a cluster or cakes of figs as a word like this is translated 1 Chron. 12.40 1 Sam 30.12 which were used in Feasts Both these may very fitly point out the condition of Israel whom God is now challenging as being brought from an howling wildernesse and desolate condition and made perfect through his comliness Ezek. 16.3 14. but now because of her sensuality drawing her unto and attending her Idolatry was to be consumed Doctrine 1. Such as would profit by the Word will finde it not enough to acknowledge in general the authority thereof unlesse they have serious thoughts of it in receiving every particular message and particularly hard tydings Therefore beside the general inscription v. 1. we have the divine authority of this particular message twice asserted it is The word of the Lord by Hosea or in Hosea to wit by divine inspiration And The Lord said it to Hosea 2. Whatever be the Lords tendernesse and meeknesse and his allowance that his servants deal so with such as sin through ignorance and infirmity and are not hardened in their sin yet when a people are obstinate and desperate in sinning it is the Lords will they be handled sharply and peremptorily dealt with For this sad challenge is the first Message put in Hoseas mouth to this people It is the beginning of the word of the Lord or the first message he got in commission 3. Albeit it should be the care of Ministers to gain the affections of people that way may be made for their message yet they would guard lest in so doing they blunt the edge of zeal and quit their faiâ—hfulness and a good conscience but they would first and last declare their opposition to sin Therefore also is Hosea commanded to begin thus without any previous insinuation to the prejudice of this duty 4. Whatever grosse iniquities may be in the visible Church and whatever Gods controversie may be because of them yet the great sin and cause of Gods controversie is when she corrupts Religion and especially when she makes Apostasy unto Idolatry Therefore doth the Lord begin with this as the great challenge against Israel 5. Idolatry especially in the Church is spiritual whoredome because it strikes at the marriage-tie and relation betwixt God and his people and takes in another lover and therefore is more hainous in the Church then among Pagans and because it is an irreconcileable fault as awaking jealousie which the Scripture calleth the rage of a man Therefore is it called whoredome and their sinfulness is represented by a wife of whoredomes See Exod. 20.4 5. 6 As Idolatry is exceedingly aggreaged by the consideration of the partie whom Idolaters do desert who is the Lord Jehovah and by their obligations unto him by reason of many favours being the land or the people who were setled in that promised land by his especial hand and who enjoyed special dignities and priviledges in it and by the gene above flowing of this sin when it is not some few only but the land all of them and the body of the Nation who fall in it So whatever Idolaters may pretend of cleaving to God together with their Idols as Jeroboam did 1 Kings 12.28 yet the Lord will look upon them as rejecters of him and his yoke and such as he wil have no communion with Therefore saith he The land hath committed whoredome departing from the Lord or whoredome from after the Lord as in effect renouncing all subjection to him and casting him off whatever they pretend See 2 Cor. 6.15 16. 7. It is the plague of God on a visible Church that when she renounceth God and his Worship she is given up to be exceedingly grosse in Idolatry and corrupting the Worship of God as not only the fruit of her inclination but that Gods judicial upgiving of her may also be seen in it Therefore is Israel resembled to a wife of whoredomes or a wife eminently and superlatively whorish as the Original forme of speech imports See 2 Chron. 33.9 Ezek. 16.46 47 48 51 52. 2 Thess 2.10 11. 8. Idolatry is also an intangling sin which when the Church once falleth into she is still the more enamoured and taken with it and goeth the more incessantly on adding one degree of defection to
Israel in the Spirit who are not only people and subjects but Sons by vertue of Regeneration and Adoption 7. As it is an high dignity to become children Sons and Heires unto God so this dignity doth appear more distinctly by considering that God to whom they have relation is not a dumb idol but the living God who hath life in himself who is the Fountain of all life and the Author of eternal life to all his children For it is their dignity Ye are the sonnes of the living God 8. Grace in God can and doth make choice of such to be his children as had no relation to him or such as had forfeited all their relations and priviledges and they who are thus advanced ought not to forget what they were without it For these who were not my people either Gentiles without God or Israelites rejected and put from their priviledges are made sons of the living God and this is put in the promise to minde them of it 9. It is a comfortable and refreshful mercy when Religion is taking place in the World where it was not before and it is the advantage of Gospel-times that the Church is not confined to one Nation or Countrey but in all places God may be served and our interest in him avowed For they get this dignity in the place where it was said unto them Ye are not my people that is throughout the World where the Gentiles lived without God and the Israelites dispersion there was an evidence of their rejection and so their condition said it to them beside the verdict of the Word against them See John 4.21 10. It is also a great advantage when the Lords goodnesse to his Saints and their way doth convince the World of their excellencie and neither their afflictions nor carriage doth make them a reproach nor cause the World to stumble at them So much may be gathered from this it shall be said unto them Ye are the sonnes of the living God not only shall the Gospel call and bring them to this dignity and passe such a sentence in their favours but others shall be made to acknowledge and admire it in them Isa 61.9 Ver. 11. Then shall the children of Iudah and the children of Israel be gathered together and appoint themselves one head and they shall come up out of the land for great shall be the day of Jezreel The second Promise seemes to relate more especially to Israel in the letter holding forth their future recollection and union with Judah under Christ their Head and their coming up out of their forlorne condition to enjoy the priviledges allowed upon them The same Promise for substance is also held forth Isa 11.13 Jer. 3.18 Eezek 27. from ver 16 to 26. As for this part of the promise They shall come up out of the land albeit it be spoken with allusion unto the Babylonish captivity from whence Judah came up to Judea which lay higher yet it was not then accomplished for neither did there at that time any such number of Israel come up nor can Zerubbabel be the head appointed here but only Christ Ezek. 34.22 23. 37.24 25. And albeit this may be understood spiritually of converted Judah and Israel as all the godly their gathering themselves out of the World to the Church and moving on toward their heavenly Canaan which was typified by Israels coming out of Egypt and Judah out of Babylon yet the parallel places speak also expressely of their coming up from the land of their dispersion to the land which their Fathers inhabited Ezek. 37. 21 22 25. Jer. 3.18 Doct. 1. Albeit the Lord have now for a long time rejected the body of Judah and Israel and filled their room with Gentiles the branches of the wilde Olive yet his gifts and calling toward them are without repentance as doth appear in his reservation of a special portion of Gospel-blessings for them as this Promise holds forth 2. The salvation promised to the seed of Abraham in the dayes of the Gospel is not peculiar to the Jewes only who were rejected for their crucifying of Christ but common to Israel also who shall be converted and made again one body with Judah after all the rents that have been betwixt them since their defection from the house of David and their corrupting of Religion For The children of Iudah and the children of Israel shall be gathered together See Rom. 11.26 3. The day is coming wherein all Israel shall acknowledge the true Messiah when Iudah shall look unto him whom they have peirced and mourn and embrace him and when Israel shall embrace him for their King and the true Son and Heire of David from whom they have made so foule defection and in him shall they be united For he is that one head in embracing of whom they shall be converted and in whom they shall be united 4. As union amongst the people of God is a choice Gospel-mercy considering among other things the violence of the contentions of Brethren So true union needs never be expected but where Christ is made our Head with whom communion is holden and set up as a King to governe and men are not suffered to walk after their own imaginations This general instruction may be gathered from this particular instance Iudah and Israel shall be gathered together their union after so great dissensions is a great mercy and they attain to it when they have one head 5. Albeit Christ be a King set by his Father over Zion Psal 2.6 yet it is the duty and priviledge of the Church voluntarily to embrace and acknowledge and submit unto him Therefore it is said they shall appoint themselves one head 6. The happinesse of choicest Gospel-times consists not so much in what the people of God enjoy for present as in their moving forward toward their heavenly rest joyning themselves to the Church that they may have the use of means for that end and a time of love will make difficulties in the way easie and loose the bonds of earthly affections or spiritual slavery wherein men are held or retarded by them So much doth this promise spiritually understood teach they shall come up out of the land See Cant. 8.5 7. When Israel and Iudah shall be converted the Lord will remember his Covenant and restore them to their promised priviledges and in particular there will not only be converts of them scattered here and there among the Gentiles but their conversion will be accompanied with the recollection of them as a Nation and as would appear with a restitution of their captivity and bringing them back to their land So much appeares to be in this promise They shall be gathered together and they shall come up out of the land as is before explained And this is the tenour of the Covenant with them Deut. 30.1 2 3 4 5. 8. Whatever be the difficulties of the children of God in their journey toward Heaven or may be the trials
of Israel after their conversion yet herein is ground of comfort that they are under Christ their Head who hath influence to assist and refresh them and power to protect and support them For they shall appoint themselves one head and they shall come up out of the land See Cant. 8.5 Mic. 2.13 As for that reason subjoyned in the end of the ver For or because or albeit great shall be the day of Jezreel If we take Jezreel to signifie the scattered of the Lord as v. 4. the meaning will be as if the Lord said because there will be such a dreadful day of Iezreel therefore I will make it up by this restitution as indeed in a time of love his compassion floweth out the more abundantly as calamities have been sad and unsupportable Ier. 31.20 21. or it may be taken thus Albeit there hath been such a great day of Jezreel yet this mercy shall also come to passe neither the irreparablenesse of his stroak nor his anger inflicting it shall make his promise of mercy void But we may as well here take Jezreel for the seed of God as it is alluded to Chap. 2.23 to intimate by way of confirmation of the promise that as seed when it is sowne in the ground doth hereby multiplie and bring forth increase so they being encreased and multiplied in their dispersion it should make the day of their recollection to be a great and remarkable day And it teacheth 1. In a time of love the Lord can and will turn his peoples hardest lots into mercies Jezreel scattered of the Lord becomes Jezreel the seed of the Lord. 2. Dayes of the Lords manifesting mercy towards his people are indeed great dayes and worth the marking as affording mercies above any mercies beside For such a day shall be a great day 3. As all the times wherein God is kinde to his people are remarkable times so in particular a time of his love after sad calamities his bringing forth the fruits of their afflictions and of his love after a long interruption will make a refreshful time whereof the state of Israel shall be a clear instance the time of whose conversion will be a remarkable and glorious time For great shall be the day of Jezreel when God shall regard them as his seed after their scattering and make them encrease thereby CHAP. II. IN the first part of this Chapter 1. The Lord chargeth the godly remnant to contend with the Church of Israel because of her defection and to exhort her to repentance and reformation v. 1 2. lest he plague her and her children v. 3 4. 2. For confirmation of this the Lord laieth before her her sin and the judgements that were to follow thereupon Threatening that since she impudently followed Idols because of advantage as she supposed by them v. 5. therefore he should stop the course of her prosperity and whoredomes till she should finde her errour v. 6 7. and threatening that since she acknowledged him not for her prosperity v. 8. therefore he would take it from her v. 9. make her vileness appear v. 10. deprive her of her mirth and solemnities v. 11. and lay her land waste v. 12 And in a word he threatens to take course with her grosse Idolatrie v. 13. In the second part of the Chap. the Lord promiseth unto Israel under the Gospel conversion and manifestation of his kindnesse under affliction vers 14. restitution to her former enjoyments ver 15. an exact and through reformation v. 16 17. the blessing of peace v. 18. the renovation of the Covenant v. 19 20. outward means of subsistence v. 21 22. and increase and many satisfactory proofs of interest and love after their rejection and hard usage v. 23. Vers 1. SAy ye unto your brother Ammi and to your sister Ruhamah 2. Plead with your mother plead for she is not my wife neither am I her husband let her therefore put away her whoredomes out of her sight and her adulteries from between her breasts In this Chapter we have an enlargement and application of the former Doctrine wherein the accusation and threatenings that were typically propounded are insisted on by way of Exposition to ver 14. and the promises which were briefly propounded are more fully branched out to the end of the Chapter In these verses there is a charge laid upon the godly remnant that they should enter in a contest with the Church of Israel their mother concerning her Idolatry whereby she had forefaulted her priviledge of being Gods wise and that they should stir her up to duty and to forsake this spiritual whoredome Whence learn 1. In times of greatest defection of a visible Church the Lord may and doth keep unto himself a remnant for whose sake he continueth his presence with a corrupt Church or they prove witnesses for him and these to whom he will be good however it go with the body of the Church For so is imported here there are brethren and sisters to plead which can never be understood of the Church which was to be in the dayes of the Gospel chap. 1.10 11. as if they were brought in by the Lord to shame present Israel from her whoredomes nor yet of Judah called unto to plead with Israel For the present Church of Israel could not be called a mother to either of these But it is to be taken of a remnant among themselves at that same time See 1 Kings 19.18 2. The great priviledges of the truly godly is that the priviledges offered to the visible Church are ensured to them even when she is rejected And in particular that they have interest in God as his peculiar people which as it floweth from Gods free mercy allanerly so it proves the Fountain of much mercy and tender dealing toward them So much may be gathered from their names Ammi or my people and Ruhamah or having obtained mercy which names are given to them when the body of the people are for present or shortly to be Lo-ammi and Lo-ruhamah Chap. 1.6 9. Yet it would be considered that we are not to look on these names as to be given one to the brethren the other to the sisters only but both of them as common to both though because of the Original construction they be thus distributed 3. It is the duty of the godly to be much in cherishing mutual love among themselves especially in times of general defection and of approaching calamities Therefore are they designed as brethren and sisters one to another 4. It is the commendation of the truly godly in an ill time to be careful of others and of the publick good and when their sense of their great priviledges and of Godstender mercies toward them makes them compassionate and active for the publick weal of the Church in their stations So much is imported in the charge laid on Ammi and Ruhamah in reference to their Mother-Church 5. Whatever be the activity of the godly in their duty yet
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
full enjoyment come he will give unto them such beginnings and tastes of his bounty as may be a pledge and ground of hope of getting more This promise is amplified from an effect that Gods bounty should make them rejoyce and sing as of old at the red Sea Exod. 15.1 c. Doct. 1. The Lord will comfort his people not only with ample promises but in due time also with real effects of his love in performing promises Therefore is this promise subjoyned to the former of speaking comfortably v. 14. 2. The Lord can and will make the troubles of his reconciled people have a notable end and restore them to their enjoyments which were lost by reason of sin For I will give her her vineyards from thence albeit these were cut off for sin v. 12. yet now they are recovered and they are given from thence or from the wildernesse out of which they entered into the possession of these 3. Albeit the Lord do not at first satisfie his peoples expectations and desires nor give them all he promiseth when he begins to appear for them yet he will not faile to let out pledges of his love which may support them and be a pledge of what is coming and whereof they should make use for that end For he will give them the valley of Achoâ— of which Josh 7.24 25 26 and that for a door of hope as discovering ground of hoping for more and allowing them to do so as 1 Sam. 7.12 This valley though it got the name from Achans troubling them yet was a door of hope because it was the first place they possessed after they passed over Jordan and was given them as a pledge of possessing the whole And the fruitfulnesse thereof of which Isa 65.10 was a pledge to them what the whole land should prove Thus the godly have the Spirit as the earnest of their inheritance and some help from some straits as a pledge of the sweet issue of all of them and converted Israel will be restored to some beginnings of Gods wonted bounty assuring them of more 4. The Lords dealing with his reconciled people is such as will furnish them cause of joy and the Lord will refresh them by it For it is his promise she shall sing 5. Not only ought Gods people to rejoyce when all things are performed according to promises but beside what is required of glorying in tribulations Rom. 5.3 when the Lord gives any pledge of his love or begun evidences of it they ought to cherish it by joy and praise though full fruition be wanting For even there on the border of her wildernesse in the valley of Achor she shall sing 6. The Lords ancient kindnesse and the Churches joy of old is recorded in Scripture as a pledge of what she may yet expect when she is reconciled to God and the joy of Israel after their conversion shall come behinde with no song that at any time they have had For she shall sing as in the dayes of her youth that is in the day when he first married her and entered in Covenant with her Jer. 2.2 3 Exek 16.60 and so it is expounded in the following words and as in the day when she came up out of the Land of Egypt 7. That vocal singing to the Lords praise is a Gospel-ordinance may appear in part from this place wherein it is promised as a Gospel-practice and the practice of converted Israel that they shall sing as of old at the Red-Sea Though musical instruments and dances which wera used then also are abolished as being ceremonial Ver. 16. And it shall be at that day saith the LORD that thou shalt call me Ishi and shalt call me no more Baali 17. For I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name The third ground of consolation is held out in a promise of through reformation making them so to cleave to God in the exercise of the true Religion as they shall renounce all corruptions even the very names that had been abused to Idolatry And this the Lord himself undertakes to effectuate and to root out Idols Albeit the names Baali and Ishi signifie both of them an husband though the first signifie chiefly an husband under the notion of authority and the other of love And albeit Baali might be said of God as for any thing in it self as it is Isa 54.5 yet since it had been abused and given to Idols he will have it no more used Doct. 1. When the Lord delivereth and is kinde to his people it is their duty to prove their thankfulnesse by embracing of Christ and cleaving to him and his pure service and by zeal in Reformation and deliverance is then blessed when this accompanieth it Therefore is this promise subjoyned to the former 2. The Lord will be unto his people what a faithful husband is unto his wife and they are allowed to expect and in the faith thereof to professe and avow him in the exercise of true Resigion For thou shalt call me Ishi or avow me for thy husband as thou art warranted to do 3. The Lord is so tender of the matter of his worship and service that he will allow no mixture in it nor halting betwixt it and Idolatry yea not so much as names of Idols are to be remembered with their worshipping of him nor an abused name to be made use of in his religious worship For thou shalt call me no more Baali nor use that name though in my service and the names of Baalim must be taken away out of her mouth and they no more remembered by their name to wit in any Religious State especially She must be so far from her former Idolatry as their very names must be forgotten 4. Our hearts are naturally so averse from true Religion and so prone to what is wrong that it is Gods work alone to draw us to the true Religion and root out the false and he will so do to his people and in particular to Israel being converted For it is a promise Thou shalt call me Ishi c. for I will take away the names of Baalim c. Vers 18. And in that day will I make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground and I will break the bowe and the sword and the battell out of the earth and will make them to lie down safely The fourth ground of consolation is outward peace Gods favour and Covenant shall secure them from hurt by any of the creatures as if a Covenant were made with them for that effect and shall give them peace and security from warres As for the extent of this promise we may compare what is observed on Mic. 4.3 4. It seemeth to have a special relation unto the state of converted Israel of which Ezek. 38.8 Doct. 1. All the creatures of
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
abiding for him abide for me Although she be rejected from being the Lords wife and have little minde or expectation of him yet the Lords sequestrating her from idolatry to wit in a national way in her captivity is a proof that he will make it an abiding for him whatever she intend or expect in it Fifthly this typical promise of his abiding for her as she doth for him so will I also be for thee is not to be strictly pressed seeing God hath since the time of their rejection chosen the Gentiles though it may be thus constructed 1. He choosed none till the Messiah under whom they are to be converted came in the flesh 2. All whom he chooseth must put this respect upon the elder brother though now gone out of the house that they become Israel before they lay claim to Israels Covenant 3. Whomever the Lord hath chosen yet he hath a room in his heart for them and will have them married to him and this exhausts the scope 4. Their conversion will be indeed as his solemne marriage-day and a resurrection from the dead to the world Rom. 11.15 and that day will evidence what respect he had to them in their lost condition And so it may teach us 1. Notwithstanding the glorious dayes of the Son of man that appear in the world by the conversion of the Gentiles and their marriage to him yet his ancient people are not forgotten by him But as of old when the Jewes were his Church yet he minded the Gentiles and purposed their conversion John 10.16 so his heart is on Israel till they be brought in 2. Not only is it a token that God hath reserved comfort for them who will not have any comfort in trouble without him but as a shut-up adulteresse do renounce all lovers till their husband embrace them again But when the Lord makes his peoples affliction continue sad without any outgate beside himself it is a pledge that he hath thoughts of peace toward them in that trouble For he abideth for her who is made to abide and not to be for a man or secluded from any comfortable condition as a shut-up harlot This is the condition of the Jewes and of Israel at this day who are kept in so low a condition beyond all Nations that they may never flourish till God turne them to him and he embrace them Sixthly the Prophets doing all this in obedience to that command v. 1. to love the woman may teach 1. That as tender husbands do shut up and pinch their wanton and treacherous wives for their good So the Lords love may oft-times be visible in hard usage and denying indulgence to his incorrigible people and his love be ordered by prudent and wholesome severity to tame them 2. That not to be cut off but made to subsist in the saddest condition in hope of future mercy is a rich expression of love For so doth his love toward Israel appear in that he preserveth them however scattered or lost in mens eyes with a purpose to do them good in the latter end See Lam. 3.22 26 29. Ver. 4. For the children of Israel shall abide many dayes without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim Here we have the second thing in the Chap. and an Exposition of the first part of the type concerning the adulteresse her being sequestrate in a base and poor condition This the Lord expounds to signifie that albeit he was to cast Israel out yet for the Elects sake in her and because of the Covenant made with her Fathers he would testifie his love to her by making her to subsist during the long time of her captivity though in a sober and mean condition wanting a civil State and without the use either of a true Religion signified by sacrifices and an Ephod or a false signified by Images and Teraphim which were a peculiar sort of Images representing as is conceived their Idols in humane shape This prediction cannot be understood of particular persons of Israel nor of all of them taking them distributively for certainly at all times where ever they are they have some Religion either true or false But it is to be taken of Israel collectively that as a Nation they could neither set up nor performe true or false worship as they had done before their rejection and so it is opposed to their national conversion Further when the Lord foretels that they shall be deprived of true Worship under the name of a sacrifice and Ephod comprehending under this all their Priestly garments and their Priests who used them in publick worship it is not his purpose to justifie their borrowing of these from Judah and making use of them in the worship of the calves as true and acceptable worship but being such as they supposed true and came nearest to it yet they should be deprived of it Or the words are to be taken absolutely without restriction to what they had before to signifie that they should have no true worship at all From this we may beside what is held out in the type further Learn 1. As the Lord may make the fruits of sin very bitter and sad and of long continuance even to his own people So such a condition may have mercy in it and may yet end in mercy For albeit what is here held out be very sad and of continuance for many dayes yet they abide under it and are made to subsist till better come 2. The want of a face of Government of a Nations self is a misery to be laid to heart either when a people are scattered from being a Nation or are ruled over by strangers and yet it is a misery under which a people may be preserved for much mercy For it is foretold here as a part of Israels misery that they shall be without a King and without a Prince without any face of Authority lesse or more over them of their own Nation being scattered among the Nations and under the Government of others where they come and yet in this case they abide till the marriage come 3. As the publick Worship of God is a sweet cordial in affliction and the want thereof a judgement which the Lord will bring on his dearest people when they provoke him and as it is a sad judgement to want the face of a visible Church even albeit there were some corruption in it So corrupting the Worship of God provokes him to give up a people to have no worship at all For this prediction they shall abide without a sacrifice and without an Image and without an Ephod and without Teraphim doth not import that simply it is a judgement to want corrupt worship though whorish Israel in Hosea's time might think so as an harlot would do to be shut up from her Paramours which is indeed a woful temper nor doth it here import so much a mercy to deprive
threatens them with sudden and violent destruction and captivity where they should be ashamed of their corrupt worship v. 19. Ver. 1. HEare the word of the LORD ye children of Israel for the LORD hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood HItherto this Prophet in the Lords Name hath denounced the finall destruction and prophesied of the future conversion of Israel making use of some types for that end Now in a great part of this ensuing Prophecy he proceeds in more plain termes to rip up and lay open the iniquitie of this people and to reveal and denounce future judgements if so be there might be any hope of reclaiming them or any of them at least that they might be left without all excuse In this Chap. we have Gods controversie pleaded against them wherein is contained an accusation for diverse sins drawn up in several articles to every one of which the sentence or threatening is subjoyned In these Verses First they are cited to the Tribunal to hear the controversie discussed Then the first article of the accusation is subjoyned which is more generall laying to their charge the violation of the Law in many omissions and commissions against both Tables Namely that there was no truth nor tendernesse in their dealing no spark of the knowledge of God shining in their way but on the contrary perjury and rash swearing lying murther stealing and adultery were committed without moderation and sin heaped upon sin Whence learn 1. Albeit the servants of the Lord may oft-times have little or no ground of hope that their Ministery shall have any successe among a people yet it is their duty having Gods call not to give over while they have any opportunity For albeit in the former Sermons the matter be so closed that Israel was certainly to go into captivity yet Hosea doth not give over pleading as God doth put them to it when they are laid by Jer. 20.9 So their Ministery will have its own successe one way or other Isa 55.10 11. and their labours will not be lost before the Lord Isa 49.4 5. 2. As they who are nearest to God for outward relations may have their own grosse faults which their titles and priviledges will not cover So the Lord will especially contend with them because of these For so is verified here in the children of Israel against whom this procedure is 3. When men look on sad and unpleasant messages as coming from God it will call on them to receive them with other respect then is given when men are only seen for this end doth he begin with Hear the word of the Lord. 4. When people and especially the Church do sin they must expect a processe to follow it and when people do not make right use of better tydings from the Word they must expect sad challenges and sentences from it And when the authority of God contending by his Word is not heeded the Lord is provoked to plead the controversie more immediately For the Lord hath a controversie following on sin and this is pleaded partly by the Word here and that not succeeding by the judgements here threatned 5. Sin is so much the more odious and doth provoke God when it is universal and committed by these who have found him true in his promise and rich in his bounty to them For it is a controversie with the inhabitants of the land or with the body of the people now corrupted and with the people who were setled in that good land which he had sworn to their Fathers to give it them 6. It doth commend the Lords mercy and clear his justice when it is manifested on his sinfull people that he doth not strike before he hath warned them of their danger and debated the matter with them For here he warnes them by the Prophet and before he execute the sentence he doth plead the cause that they may consider of it 7. As the visible Church not walking with God may become monstrous in sinfulnesse so the Lord doth not contend with her without cause or for lesser faults and ordinary infirmities though these do justly provoke him to anger but for grosse debordings in omission or commission So much doth this accusation teach in the general 8. The Lord will not be mocked or deceived with any pretences of Religion when men neglect the duties of the second Table Therefore doth he begin the challenge with these and insist most on them 9. Whatever secret mourners there may be in a corrupt Chuch yet when the contagion becometh general and riseth to an height the Lord will take no notice of them as to holding off a common calamity For albeit there were no doubt some good men in the land yet he saith there is no truth c. in the land because they might get their soules for a prey but would not turne his anger from the land See Ezek. 9.4 5. 14.14 16 18. 10. The Lord abhorreth flattery in his people their want of ingenuity their politick and subtile carriages and unfaithfulness and deceit in bargains and trusts That may be the cause of Gods sore controversie which men look on as an handsome conveyance For the Lord hath a controversie because there is no truth 11. Such as cast off bowels of mercy and exercise oppression either where the cause is unjust or a just cause cruelly prosecuted and affliction added to the afflicted may expect judgement without mercy if they persevere in it For the Lord hath a controversie because there is no mercy 12. As the true knowledge of God is the fountaine and root of true Religion and as mens ill carriage in duties one to another doth prove them void of the knowledge of God and of Religion professe what they will So ignorance of God continued in and affected and appearing in such effects is the matter of a sad controversie against the Church For he challengeth that there is no knowledge of God in the land that is they are void of any Religion which flowes from saving knowledge of God and accompanieth it and in their way toward others they walked as if there were no God in heaven and this is a sad challenge when it is in the land where he may and especially should be known and acknowledged Psal 76.1 See Ps 14.1 2 Thess 1.8 13. Not only perjurie and false swearing but vain and rash swearing wherein men bewray their high presumption in prophaning the Name of God and violating his command without any the least appearance of profit or advantage will be pleaded against when the Lord prosecutes a controversie against a land Therefore is swearing put in the catalogue of the causes of this controversie 14. As lying is a sin inconsistent with humane society and doth provoke the Lord to just wrath
rather Therefore shalt thou fall c. 2. How high soever men exalt themselves in their opposition to God and his truth yet that guilt will bring them down and when God begins to reckon he will reach every sinner particularly For his height will bring a fall and the higher up the greater fall and the threatening is directed against every one in particular thou shalt fall 3. Vengeance can reach sinners in the height of their prosperity and can ruine them suddenly and inavoidably For Thou shalt fall in the day that is not only shortly on this day but in a time when none would expect it as there is no cause of stumbling in the day 4. It is a plague upon sinners that when they go furthest wrong and oppose the faithful Servants of God yet they will never want corrupt men pretending to come in Gods Name to bolster them up in their evil way and God hath a sad controversie against such seducers For there is the Prophet who is threatened also 5. This sentence of falling in the night with them threatened against the false Prophet doth teach not only that the one and other shall be cut off in a continued tract of judgements as the night followeth upon the day or that their calamitie shall turne their day into night wherein they cannot choose but fall or that the Prophets whatever light they pretend to shall yet be in the dark and ignorant of this calamity till it come But chiefly it teacheth that when calamities come such as have been seducers and soothers up of others shall fall with greater horrour then any as having been the cause of the ruine of so many It shall be night with them and day with others in comparison of them 6. However sinners shelter themselves under the priviledges of a visible Church or State yet the Lord may let them finde that their sin doth not only undo themselves but bring utter desolation also on he Church and Nation whereof they are Therefore it is suboyned and I will destroy thy mother Vers 6. My people are destroyed for lack of knowledge because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy children The third Article of this accusation is against the corrupt Priests and teachers and is intended not so much against these Priests of Aarons family and other Levites who after the rent and defection of the ten Tribes staid still in Israel because of their inheritance as against Jeroboams Priests who whatever they were before God yet since they took the name and office on them the Lord threatens them for not walking answerably This Article hath several branches in the first whereof he reprehends them for the ignorance of the people occasioned through their negligence and their rejecting and sleighting of the means of knowledge which might enable them to teach others For which he threatens to cast them out of the office they seemed to have and to reject their posterity that they should not exceed them Whence learn 1. As ignorance is a very rise and destroying sin in the visible Church so the guilt thereof doth oft-times lie in great part at Preachers doors with whom God will reckon according to the priviledges of his people whatever they be in themselves For saith he My people perish for lack of knowledge and this the Lord challengeth the Priests for and as being the occasion of it in those who were his people though they deserved not the name as v. 4. 2. Such as would be able to teach others ought to take much pains that they may be instructed themselves from God in his Word Ignorant Ministers are great plagues their private idlenesse is the cause why they do not edifie in publick and when the Lord doth not teach them they will not reach others to purpose Therefore it is a challenge against them and a cause of the former ill thou hast rejected knowledge to wit of the Law as is after cleared 3. The more familiar occasion of converse men have with holy things wanting holinesse their contempt and dislike of them will be the greater and their opposition to light have the more of perversity and lesse of infirmity in it For these Priests do reject knowledge or wickedly and with contempt despise it 4. Such as do for a time reject and resist means of knowledge when it bears it self upon them may at last come to forget it without a challenge to lose the light they had and to be nothing moved with any stamp of authority that is in what God saith Therefore it is added to the former thou hast forgotten the Law that is not only lost any small knowledge of it they had but they had as little minde of it and it as litâ—le authority in their hearts or bred them as little disquiet when they neglected it or went otherwise wrong as if they had never heard of it See Psal 50 17. 5. The more relation any pretend to God by vertue of their general or particular calling the Lord will make use thereof to aggreage their sin and unanswerable walking Therefore doth the Lord name himself thy God because they pretended so and to shew that if they got not benefit by such a relation it should adde to their wo. And so the blinde presumption of many will but make their ditty the greater while they pretend to much interest in God and yet their way looks nothing like such a pretence 6. Unfaithfulnesse in offices especially in the Church will cast men out of it as unsavoury salt with much guilt which is a sad judgement service to such a Master being honourable and especially to minister to him in holy things For it is his sentence I will also reject thee that thou shalt be no Priest to me to wit as they pretended they were However men may spare such who by neglecting duty prove that they keep the office injustly yet God will not 7. However the posterity of godly Ministers may oft-times meet with hard measure from an ingrate world as well as Ministers themselves yet it is the righteous judgement of God on unfaithful Ministers that as they neglect and forget Gods children committed to their charge so God suffers their posterity to be neglected For I will also forget thy children who it seemeth succeeded to them in imitation of the order established by God in Aarons Family Ver. 7. As they were increased so they sinned against me therefore will I change their glory into shame In the second branch of this Article the Lord accuseth them of ingratitude that the more they prospered or increased in number or glory they were the more bold on sin Therefore he threatens them with ignominie to come in place of that glory which made them to miscarry so far Whence learne 1. Such as do provoke God highly may yet in his long-suffering patience not
them and their false religion will faile them in straits when they have most need of comfort Deut 32.37 38. Judg. 10.13 14. therefore is it threatened they shall be ashamed because of their sacrifices CHAP. V. IN this Chapter which with the two following are conceived to be one Sermon the Lord proceeds in the same method and prosecutes the same controversie which was begun in the former chapter only with this difference 1. Judah is here joyned with Israel because that defection had flowed from Israel to them and chiefly because that under Ahaz to whose times this prophecie agrees best they had made some defection 2. The threatenings here are sweetened with a prediction of their being drawn thereby at last to repentance v. 15. which was not mentioned in the former chapter In the first part of this chapter which relates to Israel especially the Lord having called all ranks to hear his processe and sentence v. 1. doth accuse their rulers and teachers especially for ensnaring the people in sin v. 1. and all ranks for their subtilty and deep rootednesse in oppression notwithstanding all admonitions and corrections v. 2. for their idolatry and pollution which God knew however they covered it v. 3. for their obstinacy and impenitency in sin by reason of a spirit of whoredome and their affected ignorance of God v. 4. and for their great pride under all this sinne v. 5. because of which the Lord threatens to destroy the Rulers and people of Israel and Judah with them v. 5. at which time multitude of sacrifices should not availe them v. 6. but God should shortly consume them and all their wealth who had so perfidiously violate the Covenant and propagate idolatry to their children v. 7. should alarm them with enemies coming against them v. 8. and should utterly destroy the Kingdome of Israel according to his irrevocable sentence revealed to them v. 9. In the second part of the chapter the Lord comes to deal with the two Kingdomes of Judah and Israel more distinctly And first he speaks to them severally accusing Judah and especially their Rulers for the violation of all lawes for which he threatens them with a deluge of wrath v. 10. and accusing Israel for their voluntary defection in Religion for the which they were and should be justly oppressed by their own Princes v. 11. Secondly he speaks to them conjunctly accusing them for the ill use they made of corrections that whereas the Lord did by insensible wayes consume them for their sins v. 12. they run to humane helps v. 13. which as they had and would disappoint them v. 13. so the Lord was hereby provoked to deal more severely with them v. 14. and to abandon them till they should turn and seek him as he promiseth they shall do v. 15. Verse 1. HEare ye this O Priests and hearken ye house of Israel and give ye eare O house of the King for judgement is toward you because ye have been a snare on Mizpah and a net spread upon Tabor In this verse we have first a citation of all ranks to come to judgement or to hear Gods judicial processe and sentence against them 2. The first article of his accusation which concerneth chiefly their Priests and Rulers that they had been as snares and nets on Mizphah and Tabor The first of which places though there were cities of that name Josh 15.38 and 18.26 seemeth here to have been an hill in Gilead and near Hermon See Josh 11.23 Judg. 11.29 and the other was an hill in Galilee Judg. 4.6 the sense of the accusation is not so much that they laid wait to entrap any who would go up to Jerusalem to worship none of these places being fit for that enterprize nor yet that they ensnared innocents to take away their lives and estates of which v. 2. but the plain meaning is that as fowlers and hunters lay snares and nets for birds and beasts on these mountains so their Priests and Rulers by their erroneous doctrine fraudulent counsels subtile edicts their prophane example and countenancing of sin did deceive the people and ensnare them to follow idolatry Doct. 1. There is no rank but they will be found to have guiltinesse to lay to heart in a time when God pleads a controversie with a land which is a very sad case for the Priests such as they were the House of Israel or body of the Nation and the house of the Kings are called to hear and albeit the Princes and Priests drew away the people yet that doth not free them See Isa 1.5 6. Jer. 5.3 4 5. 2. As the Word of God doth reach and oblige all ranks of persons be in what eminencie they will and as the Lords faithful servants must preach against the sins of all without respect of persons so the general over-spreading of sin however it harden every particular sinner yet is no way to escape judgements but rather to hasten them therefore doth Hosea challenge all as being obliged to hear and obey and to shew how justly God was angry when all ranks had corrupted their way 3. When God is coming against a people in judgement it concernes them to be very serious in considering what he saith from his Word and he will at last force audience and attention from the most stubborn so much may we gather from these many calls to heare hearken and give eare with the reason subjoyned for judgement is toward you or to be pronounced and executed against you as shewing it became them to hear and however they should be made to do it See Zech. 1.4 6. 4. The Lords contending with his people by his Word is not an ordinary challenge as of one displeased only but the judicial procedure and sentence of the Supreme Judge which will end in execution for his controversie is judgement toward you that is a judicial processe and sentence making way for due execution 5. God may testifie much of his anger against a people in the Teachers and Rulers he giveth them as being fit means to ripen them for judgement for so proved the Priests and Rulers to Israel 6. Subtile snares and insinuations are more dangerous for drawing men wrong then open violence is for thus did they mislead Israel they were a snare and a net spread 7. It is a great sin in men and cause of Gods controversie when they prove a snare to others or by their insinuations example or policie draw them to sin against God for judgement is toward you because you have been a snare on Mizpah c. Vers 2. And the revolters are profound to make slaughter though I have been a rebuker of them all In the second place which may comprehend all ranks he accuseth them that they were most subtile in their projects and devices to compasse and in their pretences excuses and distinctions to cover their bloody oppressions and facts and that they were deeply rooted in them This he aggravates in that it was done
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
encourage our selves expecting that God who mindes our good in affliction will give a good issue to it when we are made to feele it and driven to him by it for thus do they proceed Let us return for he hath torn and by so doing invites us to returne and he will heal and so our indeavours will not be in vain Where men have not these right constructions of God and this hope in some measure their convictions will but drive them further away and their discouraging exercise will but impede their repentance whereas apprehension of mercy under the sense of anger will draw the heart to turn to God See Ezek. 10.2 9. All the afflictions and diseases of a penitent will in due time end in through healing and in the meane time the Lord will handle him tenderly and to his profit He will be a tender Chirurgion to give him a roome in his heart and sympathy and will not launce his wounds but when it is in order to his cure and profit and when he hath balme and oyle to poure into them for all this do they expect He hath torn and he will heal us he hath smitten and he will binde us up Vers 2. After two dayes will he revive us in the third day he will raise us up and we shall live in his fight This ver containing the second ground of their encouragement is by many applied to the resurrection of Christ on the third day which will be acknowledged by Israel in the time of their conversion as if it were the Scripture the Apostle points at 1 Cor 15.4 And thus the sense is that the penitents fetch the ground of their hope of recovery from the resurrection of Christ in whom and through whom it is that his people do live and recover out of their miseries and troubles And indeed this interpretation hath these truths in it 1. That Christ and promises concerning him is the usuall and ordinary ground of the Churches comfort in troublous times as Isa 7.14 2. Penitents apprehending Christ by faith in his sufferings and resurrection will finde ample ground of comfort in all their troubles for 1. Through him the sting is taken out of all their trouble 1 Cor. 15.55 56 57. 2. As he is their head so all their troubles are accounted his not onely what is expressely for his truth and cause but even all of the penitents troubles are his in respect of sympathy 3. They are sweetned to the penitent by Christs essaying their lots in his own person and so sanctifying them unto them 4. As believers are made conforme to him in sufferings so in his deliverance he is a patterne of their victory Rom. 8.17 5. He is the purchaser of believers deliverance having paid a price for it 6. His resurrection and victory is a pledge of their deliverance being judicially raised up in him Eph. 2.6 All which should invite afflicted sinners to close with Christ as being a compendious way to a sweet issue from all troubles But the drift of this context seemeth not to speake so expressely of his resurrection as of the raising up of penitents themselves which doth indeed flow from his resurrection and that may be hinted at here And so this encouragement is an amplification of the former meeting with the deadlinesse and continuance of their trouble wherein they expect that albeit their troubles were so great and of such continuance as that they seemed to be dead and buried under them yet the Lord in due time would not onely revive and raise them up from their graves but make them live a comfortable life in his presence and favour As for the time to which this restitution is limited after two dayes in the third day it is diversly conceived by some for a long time that neither at present nor for some time after were they to meet with this mercy others understand it of a short time We may take in both in diverse respects that the time of their restitution after their conversion may be somewhat prolonged and seeme so to sense and yet it may be justly accounted short if they reckon right Doct. 1. Such oft-times is the obstinacie of the visible Church in her sin and her stupiditie under judgements inflicted for sin and such is the Lords severity in prosecuting a begun controversie That she may not onely be smitten and sore wounded and torne but in a manner quite dead and buried under trouble for so is here imported she needs to be revived and raised up See Ezek. 37.2 3 c. Psal 14.1.7 2. True penitents are allowed ground of hope of recovery were their condition never so desperate and deadly for here they professe their hope that it will be so Penitents do but wrong God and themselves when they draw hard conclusions on their lots and do not leave a latitude to Gods love and omnipotency and answer all their inextricable doubts with O Lord thou knowest Ezek 37.3 3. It may seeme good to the Lord not to deliver penitents at their first seeking of him but may keep them under exercise for a time that he may sharpen them yet more in that duty and try the reality thereof for it is after two dayes and not at first they expect it 4. Albeit length of time under trouble joyned with the greatnesse of it and the Lords seeming to neglect prayer and repentance for a time be a sore triall as Psal 22.1 2. and 119 82. yet the penitent is allowed to believe that however he delay till it come to that complaint Jer. 8 20. yet deliverance will come and that no length of time ought to bring the truth of the Word in question for so do they reckon that though it be not till after two dayes yet he will revive See Hab. 2.3 5. How long soever the Lord delay a penitent is still bound to avoid fainting and to account the time short by comparing it with eternity and by his resolution patience and making use of the delay for in these respects this form of speech after two dayes in the third day may import a short time 6. Albeit the Lord in delivering his people do proceed usually by degrees because our narrow vessels can receive his mercies and observe them but by parts yet where he begins he will compleat deliverance how small soever the beginnings be for here his Word is held out in severall branches of reviving in their graves raising up out of their graves after they are revived and causing them to live and walke after they are revived and raised up and all these together make a compleat deliverance 7. The Lord will not only in due time recover the desperat and hopelesse outward condition of his people but will also refresh and revive their dying spirits thereby which may be so broken that outward deliverances will not cure them for so much may be imported in that when they are revived and raised up they shall live that is
in this also doth the resemblance hold in the former and latter rain 5. Albeit the Lord see it fit oft-times to delay and suspend the manifestation of himselfe yet it is his peoples duty not to weary but they ought to testifie their estimation thereof by their eagerness and unwearied patience in expecting it for to this end also is this similitude made use of in Scripture That as men wait for this rain with great earnestnesse as being of singular use Job 29.23 and as the husband-man patiently waits for it that he may at last have a fruitfull harvest to recompence his labours So should the Lords people earnestly and yet patiently wait for him as knowing that his coming will make up all Jam. 5.7 8. Ver. 4. O Ephraim what shall I do unto thee O Judah what shall I do unto thee for your goodnesse is as a morning cloud and as the early dew which goeth away Followeth the second part of the Chap. wherein after this sweet digression foretelling their future repentance the Lord returnes to his former challenges against these two Kingdomes and clears himselfe that he was not the cause of that destruction that was to come upon them before these joyfull dayes So that this purpose doth not come in by way of exception against their repentance formerly described as unsound for that contains a patterne of true Repentance and of what they will do at their last conversion But the dependance may be conceived thus That on the one hand the Lord having comforted the truly godly by this prediction he now turns himselfe to the body of the people and his affection if we may speak of him after the manner of man being kindled with the thoughts of that sweet time of love that was to be betwixt Israel and him he expostulates with them that they were nothing like this pattern here prescribed and that themselves being Judges he could do no other then destroy them On the other hand whereas they might object how could he destroy them toward whom he had such a purpose and they were still ready to accuse his rigour and severity toward them Therefore he puts them to instruct any cause they could wherefore he should deal otherwise with them We may take up the purpose in these 1. An assertion that he was not to blame for their destruction but their own condition which was so deplorably desperate that he propounds the matter to themselves to shew upon what grounds he could do otherwise with them then he did considering their way 2. Some confirmations of this assertion whereof the first in the rest of this v. prevents an objection taken from their seeming goodnesse at some times as we finde severall reformations in Judah and in Israel we have Ahabs humiliation Jehu's zeale and others of their Kings not so bad as the rest of them 2 King 17.2 Concerning this the Lord declareth that whatever reall good was in some persons yet any work of repentance or reformation the body of the people attained to was empty and in constant and could no more endure nor abide the touch-stone then the morning-cloud and dew can endure the rising Sun And therefore this could not hinder but rather hasten their destruction Doct. 1. When the Lord proceeds in severity against his people he is not to be looked on as one who takes pleasure in such a way or who delighted in it if their condition did not unavoidably call for it for so much doth this expostulation wherein he puts on the affections of a perplexed creature teach us See Hos 11.8 2. The disposition and way of the visible Church is oft-times so desperate that no dispensation will better them and however the Lord take no pleasure in their destruction and their priviledges seeme to call for another lot yet there is no remedy but their carriage draweth it on For O Ephraim what shall I do unto thee c. imports that he had essayed all other means but in vain and that now he could do no otherwise with them See Mat. 11.16 17. Isa 5.4 Jer. 9.7 Ezek 5.13 with 6.9 and. 24.13 3. The consciences of the Lords people may plead for God proceeding in greatest severity if they were awaked and it is their duty to justifie him in judging and for this end to be sensible of their desperate incorrigiblenesse for this question What shall I do unto thee doth not import any ignorance and perplexity in God but puts the matter to their own consciences which being well informed as they ought to be would justifie him in his greatest severity 4. As oft-times a people enjoying purer worship may be as ripe for judgement and in as desperate a condition as they who have made fouler visible defection so the universall overspreading of sin contributes to make a peoples case more irremediable Therefore is Judah put to it with Ephraim who yet seemed to be far better then they and this is an evidence of their desperate case 5. A people may have some shew of goodnesse at least at some times who yet are little the better and their condition nothing the lesse desperate for so it is supposed this people had your goodnesse which comprehends any shew of piety toward God or of goodnesse bounty and mercy toward men which they had at any time 6. Mens goodnesse when it is onely in shew and not in reality proves ordinarily a great snare and neck-break to them as hiding the sight of their deserving from them being a ground of exceptation against challenges and of swelling against corrections Therefore must the Lord here take off this objection and clear what their goodnesse was 7. Whatever goodnesse men seeme to have yet it will not availe to exempt them when either it is but empty and wants a firme root or proclaimes its own unsoundnesse by its inconstancy and being but at fits for so much doth this comparison teach us Your goodnesse is as a morning cloud and as the early dew it goeth away Whatever use may be made of these similitudes elsewhere to point out what is really good yet in this place they point at the emptinesse of their goodnesse as a cloud that hath no rain in it and the dew that enters not into the ground to moisten it and at its inconstancy and evanishing Ver. 5. Therefore have I hewed them by the Prophets I have slaine them by the words of my mouth and thy judgements are as the light that goeth forth 6. For I desire mercy and not sacrifice and the knowledge of God more then burnt-offerings 7. But they like men have transgressed the Covenant there have they dealt treacherously against me The second confirmation of their desperate condition is that the Word did no good unto them Albeit the Lord by his Word dealt effectually and sharply with them as men do with rough stones and knotted timber to square them yet all this did but slay them v. 5 And albeit their duty was held clearly out
in the Word as the light of the morning v. 5. And particularly they were informed that God was not pleased they should rest on their ceremoniall performances which ought onely to have the second place neglecting morall duties of the first and second Table which should be their chiefe work v. 6. yet they made ill use of all this cleare light And whereas God had not onely enjoyned their duty clearly but entered in a Covenant with them that they seeing and embracing the Messiah who was pointed at in these sacrifices might worship him in faith and love as is enjoyned v 6. They on the contrary brake the Covenant and dealt treacherously in it while they obtruded Ceremonies and sacrifices upon him for expiation of sin and so turned it in a Covenant of workes and even in these neglected the morall and substantiall duties v 7. Doct 1. Such as are not wrought upon and bettered by the Word are in an hopelesse condition and not to be wrought upon by any other thing for this is a proofe of their desperate condition See Luk. 16.29 30 31. 2. As it is the Lords mercy that he yet continueth his Messengers with his sinful people who provoke him if so be they may yet be reclaimed so it is their duty to take up what they speak either by extraordinary revelation or according to the Word as spoken by God and not to sleight their Message nor contradict their authority in carrying of it for it is a witnesse for God against them that they had the Prophets and they carried the words of my mouth saith the Lord. See 2 Chron. 36.15 16. Jer. 5.12 13. 3. As all men by nature are unfit for any good as rough stones and knotty timber for a building till the Word worke upon them and be effectuall in its reproofs and directions So a desperately incorrigible people or a people inconstant in any good do provoke God to deale more sharply with them by his Word and such are not to be soothed up by Ministers and this is a part of Gods care of them for upon what is laid to their charge v. 4. it followeth by way of conclusion Therefore have I hewed them by the Prophets c. See Tit. 1.12 13. 4. As the Word of the Lord is of such efficacy that it will either cure and rectifie a people or else undo them So this ordinary result in the most part that the sharp reproofes and directions of the Word do but make them worse and tend at last to their ruin Therefore it is subjoyned to his hewing I have slain them by the words of my mouth which is not to be understood onely of the sharp edge of the convictions of the Word which did so cut upon them as they thought themselves slain by it nor yet onely of the finall event of this preaching that many were cut off according to the certain threatenings of the Word as 1 King 19.17 Isa 11.4 Jer. 1.10 But of some neerer accidentall effect tending to that to wit that all his sharp reproofes and great pains did but make them worse and put out what life or activity they seemed yet to have in any good Hence it is elsewhere said that the Word doth but harden Isa 6.9 doth make men worse Hos 11.2 and exasperate them the more it is inculcate Mar. 7.6 Act. 7.54 Amos 7.10 5. The Lord hath so clearly revealed his will concerning mens duty as may justifie him and make sinners inexcusable whatever they do pretend For it is another argument against them thy judgements or the righteous ordinances wherein thou art commanded to walk are as the light that goeth forth that is as cleare as day-light which breaks out in the morning It may be he alludes to the ordinary houre wherein the Prophets were sent out to hold forth this light which seemeth to have been in the morning Jer. 7.13 Zeph. 3.5 6. Such as yield syncere and Evangelicall obedience to what the Lord requireth may expect that it will be accepted and themselves in doing of it with pleasure and acquiescence For I desired mercy c. saith he not onely commanded but desired it as a thing wherein I take pleasure as the word signifieth 7. The rule of true Religion requireth that as all that God commandeth should be respected and obedience endeavoured So that morall and most substantiall duties as a fruit of faith in Christ be chiefly made conscience of which as they ought to take place of ceremoniall observances So without them the other are of no account in Gods sight For this was the subject matter of the doctrine which was so clearly pressed and therefore comes in with a for as an illustration of that generall in the end of v. 5. I desired mercy and not sacrifice and the knowledge of God more then burnt-offerings Where under sacrifice and burnt-offrings is comprehended all their ceremonial performances and spoken of not as they related to Christ the substance of all of them but as they were externall performances rested on by that people In which respect his not desiring sacrifice is not to be understood simply as if the Lord did not approve even of the externall performances which were enjoyned by himselfe but comparatively that he desired morall duties more then burnt-offerings as it is in the next sentence To which may be added that in some cases when morall duties come in competition with ceremonials the Lord doth not desire ceremonials at that time but moral duties even of the second Table take place of them or other positive commands concerning the externals of Religion As Mat. 9.11 12 13. and 12.2 7. Yea further let men submit never so much to the externall injunctions about worship or think to satisfie their own consciences therewith yet where Christ is not closed with to enable and make men willing and active in morall duties they will not be approven in the other at all As Isa 1.11 13. and 66. 3. See 1 Cor. 12.31 8. Such as would approve themselves to God ought to make conscience of morall duties both of the first and second Table of the Law and particularly the saving knowledge of God whereby we may regulate the rest of our obedience and shewing of mercy in cases wherein we seeme not to be so strictly bound will prove our reality in Religion Therefore he puts in both the knowledge of God of which before and Psal 14.1 2. and mercy of which Jam. 1.27 Though Christ indeed extend it as comprehending mercy toward our selves as the rule of our duty toward our neighbours Mat. 12.1 2 7. And mercy toward the soules of lost sinners Mat. 9.11 12 13. 9. As it is of the Lords great mercy and condescendence that he will not onely enjoyne sinners their duty but enter in tearmes of a Covenant with them So he is a faithfull Covenant-keeper on whose part no breach will be found for here all this doctrine is held out in the Covenant as it
murtherers in giving shelter to them as is expressed in the former vers And by their slaying or causing to murther them who went up to Jerusalem to worship or others also who were travelling about their lawfull affaires to which aggreeth their murther in the way Concerning which whatever the particular way was the Lord pronounceth that it is committing of lewdnesse Whence learn 1. Of all societies of men none are more vile then Ministers when once they become corrupt they will be given up to act grossest evils and be accessory to all the grosse abominations in a land for in these respects their Priests are compared to troopes of robbers and charged with murther 2. Corrupt Ministers also by their being actors or occasions of the sins of a land come to have a chiefe hand in the drawing on of generall judgements Therefore their sins are brought in as an instance of the peoples desperate condition and a reason why the Lord could do no other with them but destroy them 3. Such as do intrude or suffer themselves to be intruded on an office to which they have no calling from God especially these who usurpe the office of the Ministery may expect never to do good in it but that they will be given up to such courses as will draw plagues on themselves and the land for such were these Priests who are especially challenged here They were of the lowest of the people whom Jeroboam advanced rejecting the Priests of the Lord 1 King 12.31 2 Chron. 11.14 15. 4. Generall concurrence in sin and especially of corrupt Ministers in defection is so far from extenuating that it aggreageth sin before the Lord for it adds to the challenge that they murder by consent or with one shoulder as the word is also taken Zeph. 3 9. 5. It is not sufficient simply to see or speak of sin but it would be looked upon over and over again till it be seen in its colours Therefore doth the Lord give a new sight of this sin shewing that in it they commit lewdnesse 6. Sins in the visible Church for which God pleads with her when they are rightly seen will be found to be lewd and vile and particularly it is an hainous provocation when men dare come to that height and obstinacy as not onely rashly to fall in sin but to plot and contrive it and persist till they act and perfect it for they commit lewdnesse is his verdict and the words in the originall will read they act or perfect their contrived and plotted wickednesse See Ezek. 24.13 And for this cause it may be it is that they are charged with murther and compared with bloody robbers because they contrived what they made others to act For which imports a reason of the former they commit or act or cause others to act projected wickednesse and so are as desperate as they Vers 10. I have seen an horrible thing in the house of Israel there is the whoredome of Ephraim Israel is defiled Thirdly the whole Nation of Israel is accused that however they covered their course yet God was certain of their horrible wickednesse in that Ephraim or their Rulers brought in the Idolatry of the calves and other defections of that nature which being received defended and propagated among the people had polluted them to that day Compare Chap. 5.3 Doct. 1. Albeit the Lord may have much to say against corrupt teachers in a time of general defection yet that doth not free people before the Lord but he will set their wayes in order before them For here after his challenges against the Priests the whole Nation also is accused 2. However men labour to prove strange palliaters of sin as if they could do it undiscerned and so make their own wit and parts a plague unto themselves yet let men cover their way and dig as deep as they will God doth still see them impartially For I have seen or I see an horrible thing saith the Lord. 3. The corrupting of true Religion and defection from it is a very horrid and abominable sin and doth pollute let men pretend to what purity they will For their whoredom is an horrible thing and so Heathens would account it Jer. 2.10 11. and thereby Israel is defiled 4. Beside the inclination that is in every mans heart by nature to Idolatry and false Religion it cannot but adde much to the tentation to decline when the wrong course is owned and carried on by authority and prevailing powers Their corrupt defections do very readily overspread and pollute all For it is the whoredom of Ephraim whereby Israel is defiled Their defection did easily prevaile with the people Vers 11. Also O Judah he hath set an harvest for thee when I returned the captivity of my people Lastly somewhat is said to Judah as well as to Israel to make good this proof in interpreting whereof there is some difficulty For an harvest may either signifie a peoples ripening for judgements as Rev. 14.15 and so the sense is given that Judah did so ripen in communicating with Israel in their courses and in other sinnes that the LORD who speaks of himselfe here both in the third and first person as also Isaiah 22.19 did send a sharp stroak upon them cutting them down as a ripe harvest at that time when by the Ministers of Oded he brought again their captivity of which see 2 Chron. 28.5 9 c. Or an harvest may be taken for a ripening for deliverance and restitution of captivity as Psal 126.5 6. And so the whole ver is a promise of restoring their captivity in due time which yet imports a sentence of banishment for sin to be inflicted before This seemeth to be the surest interpretation because it taketh in both being in summe a declaration that God would send them into captivity for their sinne which is a proof of their desperate condition and that yet he would mitigate this stroak by restoring of them according as Judah got the peculiar promise ch 1.7 Doct. 1. The Lords smiting of his people is sufficient to prove them guilty he being the Just and Holy One who doth it and when he puts in his sickle it is a clear proof that their harvest is ripe For thus doth he prove Judah â—s desperate condition by the sentence of captivity imported here It is true indeed the Lord may sharply afflict his own dear children for their trial but when after a processe deduced from the Word he proceeds either to correct his children for their miscarriages or to plague the wicked for their iniquity it should silence all their pleading of innocency unlesse they would reflect upon his holinesse and justice And such is the case here with Judah who are challenged ver 4. c. and now the challenge is confirmed by the stroak 2. Captivity and scattering is one of the fruits of the Churches sinne which so long as the Lord keeps off she is bound to acknowledge that he remembers mercy
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
multiplying and trusting in fenced Cities as Israel was in setting up Idolatry for which the Lord threatens to destroy that which they took so much pains on ver 14. Vers 1. SEt the trumpet to thy mouth he shall come as an eagle against the house of the LORD because they have transgressed my covenant and trespassed against my Law IN this generall proposition they are accused for violating the Lords Covenant and sinning against the written Law and therefore the Prophet is commanded as Gods Herald to denounce that the Assyrian shall come speedily and violently against them as an Eagle doth on the prey and that notwithstanding they were Gods people Whence learn 1. The clear purpose of God concerning his people and their courses is to be had from the Word Therefore the Prophet is to denounce it and to give the most certain sound concerning it 2. As the Lords Ministers ought freely fully and boldly to publish in his Name a peoples sin and danger thereby Isai 58.1 So denouncing of judgements in Gods Name against sin will prove a dreadfull sound in end especially when it comes to execution for set the trumpet to thy mouth alludes to the custome of Heralds denouncing warre and of a Centinell giving an alarm of a present enemy which use to be terrible 3. However a visible Church do not presently cease to be a Church when they fall in sin against God for Israel here continueth to be the house of the Lord For it is spoken of them and not of Judah and the Temple there yet their faire titles and priviledges of being a Church will not keep off a stroak when it is procured by sin For albeit Israel be Gods people and house and family still and they glory in that title yet he shall come against the house of the Lord the Assyrian shall come See Jer. 12 7. and 22.24 4. When a people are ripe for judgement no distance of enemies can secure them and enemies will be fitted for executing vengeance for albeit the Egyptians their confederates were neere and the Assyrians far off yet he as Nebuchadnezzar also did against Judah Ezek. â—7 3 shall come as an Eagle for swift approach and certain obtaining of the prey and violent tearing thereof See Deut. 28.49 Isa 5.26 5. God doth not threaten nor strike his people but when he is provoked by their hainous sins for so much do the causes subjoyned to this threatning teach us 6. As no bâ—nds will hold men who are mad upon sin So it is an aggravation of sin that God condescends to binde our duty upon us not only by his supreme and absolute authority but by Covenant and mutuall stipulation and yet we rebell For albeit there was a Covenant importing their own consent and Gods gracious promise to reward their endeavours yet they have transgressed my Covenant called his because it came of him that they were treated with in these tearms and to aggravate their impiety who dealt so in Gods Covenant as could not be justified in a Covenant with very equals 7. However the Lord condescend to enter in a Covenant with his people and crave their consent to their duty yet men will not assoile themselves from sin by renouncing their own consent being bound by the Law of a sovereign Lord as well as by an agreed upon Covenant Therefore it is added and trespassed against my Law 8. The visible Church can have no pretence of ignorance to excuse or extenuate her sin For she hath not only a Covenant but a Law to cleare the duties of the Covenant Ver. 2. Israel shall cry unto me My God we know thee 3. Israel hath cast off the thing that is good the enemie shall pursue him This sentence is further confirmed by refuting what Israel might have to say against this threatning or to plead for deliverance when it should be executed For whereas they would alleadge in their distresse that they had interest in God by Covenant and did acknowledge and professe him ver 2. the Lord answers that since in their practice they renounced every good thing therefore the enemy should go on to pursue them ver 3. Whence learn 1. As God can make trouble drive the stoutest sinners to see their need of him So an hypocriticall formall and corrupt Church may be so plagued with delusion as that neither threatnings nor judgements will drive them from a conceit but that they are good enough and will be owned of God as such For Israel shall cry c. and go to God with their claimes expecting to be regarded See Matth. 7.21 22 23. 2. It is a great snare and occasion of delusion to a people when they lean upon a standing visible interest in God and trust to their externall professions and to what they know or acknowledge in their judgement without respecting their practice or studying to make that interest sure unto themselves in the Court of conscience For this is Israels snare and pretence My God we know thee 3 A true and reall interest in God and acquaintance and communion with him is of reall worth and use in straits For so much doth their practice teach who finde a pretending to that their only refuge in distresse 4. God will not be deluded or mocked with mens professions or pretence of interest but will examine them by what they are in practice For he puts them to it and tries what they have cast off 5. As God is the only and chiefe good and his wayes good and ought to be seene to be so So it will aggreage mens guiltinesse that they do reject him and his way though they be such For it is his challenge Israel hath cast off the thing that is good that is God his way of worship and obedience to his Law 6. Men are naturally ignorant of and opposite unto their own true good and all who forsake God and his way will finde in end that they forsake their own mercy For whatever Israels hopes were in their defection yet they have cast off the thing that is good See Psal 73.28 7. When men once begin to turn their back on their own happinesse and on the way of God they will still grow more averse from it till they come to abominate and abhorre it and this fills up the measure of their iniquity for the word in the Originall imports he hath cast off with abomination or detestation the thing that is good and therefore the Lord threatens 8. When men and especially the Church leave off and abhorre the way of duty God will not let sin thrive in their hand but will send on judgements and let them feele their losse in their stroaks who would not see their prejudice in forsaking what was a good For upon this Israel hath cast off the thing that is good it is subjoyned the enemie shall pursue him 9. It is a very sad plague when men cleave so to their delusions and pretentions to interest in God that
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
revolters 5. Iniquity doth then become Nationall and land-destroying when it gets up upon the throne and from thence by authority and example infects the people For such was Israels case when they are to be cast off their Princes are revolters 6. Gods judgements may be very sad on a people in a succession of ill Rulers who keep up ill courses till destruction put a period to them For thus was Israel plagued all their Princes are revolters 7. It is but small matter what men think of their own way or how they mask it if God hate it as he will do wickednesse whatever men pretend for it so doth he prove their wickednesse in Gilgal which they made so plausible from an effect For or therefore there or for the sins done there I hated them 8. Whatever be the Lords pitty and compassion through Christ toward his own under their infirmities and daily escapes yet Idolatry and corrupting of Religion will meet with hatred and indignation For there I hated them 9. As God is provoked to take away his partition-wall and unchurch them who dare bring corrupt and humane inventions in the matter of worship into his house So this stroak is the capestone of a peoples misery and speakes Gods great anger Therefore it followeth I will drive them out of mine house 10. As the former effects of Gods love in outward things may be cut off from a visible Church without hope of restitution So the want of these will be sad however his love in them was little seen or acknowledged while they were enjoyed For it is a part of the stroak I will love them no more that is give them no more outward proofes of it for he speakes in their tearmes who would never think but God loved them so long as they prospered Vers 16. Ephraim is smitten their root is dryed up they shall beare no fruit yea though they bring forth yet will I slay even the beloved fruit of their wombe They are further threatned again with cutting off of the Nation fathers and children as a tree that is withered in the root and hath no fruit or branches or if there be any issue as twigs rising about the root yet he threatens that it shall be destroyed This was accomplished on them as a Nation in their captivity in that however many of that Nation survived these calamities yet they were no more a people nor incorporation in their own land Doct. 1. Gods anger and judgements to come upon impenitent sinners finde but small credit with them and therefore must be oft inculcate as this repetition of former threatnings teacheth 2. Such as would have the right use of threatnings would look upon them in their certainty and as already performed Therefore saith he Ephraim is smitten their root is dried up 3. As the Lord can as easily root out a whole Nation as men do a tree so he is oft-times provoked so to do even to his own people who will be bettered or reclaimed by no milder rod For so doth this example applied to Ephraim teach 4. The natural affection of parents to their children will plead for no pitty to them at Gods hand when they despise the offers of his love but will help to make the calamity upon their children sadder to them For I will slay even the beloved fruit of their womb or the desires of their womb that is their children which they desired to have and delighted in Vers 17. My God will cast them away because they did not hearken unto him and they shall be wanderers among the nations The Prophet concludes all this doctrine with subscribing to Gods sentence and recapitulates it shewing that they should be rejected and made to wander in exile because they rejected Gods Word inviting them to return to him Whence learn 1. Albeit it be the duty of godly men to intercede in behalfe of a sinfull and perishing people yet they ought also to subscribe to the equity of Gods judgements and acknowledge his justice shining therein For so doth the Prophet hereâ— after his former intercession vers 14. 2. It is the commendation of men to cleave to God and his way and be zealous for him though they should do it alone and to make sure an interest in God when common calamities are imminent And God will manifest his interest in such in hard times Therefore doth Hosea name him My God whom he had owned and been zealous for when Israel had rejected him whatever they pretended and who would prove so to him in that sad time which followed 3. God will abhorre even his confederate people when they corrupt them selves and will prove it is so by rejecting them from enjoying his presence or favour in Ordinances or wonted mercies For my God will cast them away the word in the Original imports his abominating of them and upon this his rejecting of them 4. It is righteous with God that they who will not rest nor acquiesce in him should finde no rest otherwise or in other things and that they become vagabonds among Heathens who do not prize the communion of Saints or of the visible Church in her pure Ordinances For upon these grounds it is threatned against Israel they shall be wanderers or vagabonds among the Nations 5. As the contempt of the Word is a fountain of sin in men so it fills up the measure of iniquity and makes it incurable when people will not hearken to the Word inviting them to repentance and conversion from their evil way For it is the controversie here because they did not hearken unto him that is they contemned his Word and directions and so walked as they listed and particularly they would not hearken to the many messages of the Prophets sent to reclaim them before the stroak came 6. The Word of the Lord is therefore much contemned because men will not see God speaking in it but do only eye instruments or will not ponder the authority and power of God albeit they pretend to acknowledge him And all the indignity offered to the Word in the mouth of his Servants he interprets it as done to himself Therefore is their contempt described they did not hearken to him who spake in and by that Word CHAP. X. THis Chap. tends to the same scope with the former consisting of accusations and threatnings against Israel for their sins only they are sweetned with some more expresse exhortations to repentance upon hopes of mercy which in the former doctrine had only been implied in the accusations and sentences We may take up the Chap. in four heads or articles of accusations unto every one of which threatnings are subjoyned 1. He accuseth them for fruitlessenesse and bringing forth fruit to themselves and employing their prosperity to the advancement of Idolatry vers 1. and for their many divisions of heart v. 2. for which he threatens to take them with the crime and destroy their instruments of Idolatry v. 2. and to deprive
up their own hearts against wrath and the threatenings of the Word For so doth Ephraims example teach 2. Carnal confidence in humane helps and confederacies is one maine hinderance of the words working upon people and a prop to deluded and wicked men For such was Ephraims hope in particular 3. Men are naturally so averse from God that they will spare no paines or expence to keep them out of his reverence and will turne them to all hands to prevent any necessity of seeking to him For therefore doth Ephraim make a Covenant with the Assyrians to his own great expence a Kings 15.19 17.3 and to secure himself yet more oile which was very excellent in Judah 2 Kings 20.13 is carried into Egypt on the other hand to buy their peace And all this is that he may secure himself without turning to God 4. Upon due consideration men may finde that they have no lesse pains by going out of Gods way then if they had kept in it but that Gods way as it is undoubtedly the surest so in many respects it is even the easiest course For when Ephraim goeth wrong he must follow after and earnestly pursue his course he must dayly increase though it were but lies and he must hire Egypts kindnesse with oile and the Assyrians not without a present Whereas turning to God however it be altogether contrary to nature yet it doth not impose such bondage and toile upon men 5. When men are given up to place their rest in sinful confederacies and carnal confidences ordinarily they prove also perfidious in their pactions and Covenants For such also was Ephraims way They do make a covenant with the Assyrians to be servants to them as it is 2 Kings 17.3 and yet oile is carried into Egypt in a clandestine way to borrow help in proving false to the Assyrian as is cleared 2 Kings 17.4 6. Whatever carnall hopes men do rest upon yet they are but empty and deceitful and will prove so let men esteem of them as they will For they are but winde and lies That which is said of Idols Isa 44.20 will prove true of all such confidences 7. Such as would deceive God with faire shewes and vain pretences are justly plagued with disappointment in these courses they choose unto themselves For they who compassed the Lord or his servants with lies ch 11.12 do now feed on winde and increase lies 8. Carnal confidences will not only deceive men but draw on more plagues and be the occasion and cause if not also the mean of their ruine For the winde proves the East-winde and their lies desolation And so it was verified for not only did they impoverish themselves with presents and gifts but the Assyrians were Ephraims ruine and the Egyptians not only helped them not but their seeking to them drew the Assyrians upon their tops 2 Kings 17.4 5. Vers 2. The LORD also hath a controversie with Judah and will punish Jacob according to his wayes according to his doings will he recompense him To terrifie Israel the more he declareth that he hath a controversie with Judah also though better then they which he will plead as well as he will punish Israel who descended from Jacob and gloried in that title according to their wayes and doing Whence learn 1. Such as do promise unto themselves impunity because sin is general and others imbarked in it with them will meet with a disappointment And all the advantage that the general over-spreading of sin affords will be that it provokes God the more and that every sinner shall get more company in the calamity For this was one of Israels refuges that Judah also was not very good and in particular that they were now and then following these confederacies as the Scripture makes clear And this the Lord refutes by this threatning 2. Whatever God approve of in people that is right either in publick managing of affaires or external way of Worship yet he both seeth and will punish the sins of their conversation which are not answerable to these For albeit Judah be commended ch 11.12 yet because of their failings in daily practice The Lord hath also a controversie with Judah 3. The Lord is so impartial and tender as that however every sin deserve extreamest judgements and he will not spare any yet he will measure out his stroakes and dispensations according to the degree of peoples sin and their obstinacy in it For he hath a controversie with Judah which imports that the processe was but yet in pleading by the Word and more gentle corrections and that he would not so suddenly destroy them whereas for Israel he will punish Jacob c. 4. The Lord will not be deceived nor cease to prosecute a controversie because of faire titles which men pretend to when yet their wayes are not answerable For though they were Jacob all whose children were of the blessed seed as it was not with Abraham and Isaac and therefore as good as Judah yet the Lord will punish Jacob according to his wayes according to his doings will he recompense him Vers 3. He took his brother by the heele in the wombe and by his strength he had power with God 4. Yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us Having mentioned Jacob in whom they gloried so much he takes occasion to relate what was Jacobs deportment and successe partly that he might invite them to imitate him in hope of like favours and partly also that it might be seen how justly he did accuse and sentence them for being no way like to him as appears from the rest of the Chap. In this relation he points at three Histories concerning Jacob The first is that of his conception and birth Gen. 25.22 26. where in the very wombe he took his brother by the heele whence also he got his name as striving by a divine instinct for the blessing It imports 1. A divine instinct and inclination put in Jacob in the very wombe to strive with his brother for the Birth-right and Blessing And teacheth 1. The favour of God and his grace are so far from being conferred according to mens merits and works that the Lord not only chooseth his own from eternity and before they have done good or evil but doth also sometime prevent them with his sanctifying grace in the very wombe as here appeareth in Jacob. See Jer. 1.5 Luke 1.44 2. It is a great blessing and a double mercy when the Lord not only conferreth grace upon a sinner but doth it timely and makes them his from the wombe to the grave as here he did to Jacob. This doth prevent much bitternesse for many slips before conversion and for being as it were borne out of due time 3. It is the commendable evidence of grace when it stirs up men to labour that none out-strip them in desiring spirituall blessings For it
interest in a people his stroakes will be all dipped in love and ought to be looked on as making way for and ending in new proofes of love For saith he I will yet make thee to dwell in tabernacles where he giveth them the first sight of their exile and dispersion in a promise of making them keep feasts in remembrance of their deliverance from it 6. The Lord when he afflicts his people undertakes not only to give a sweet issue from it which can be expected only from him but that he will satisfie them therewith and cause them to rejoyce because of it For I will make thee to dwell in Tabernacles holds forth Gods undertaking to give the deliverance and that they should be satisfied and keep feasts or have joy like unto what they had during these typical feasts 7. God hath given ancient proofes of his love to his people which as forgetfulnesse of them draweth on new trouble so being in trouble they give ground of confirmation of faith for what he further promiseth For I will make thee to dwell as in the dayes of the solemne feasts imports not only that the former mercy now forgotten behoved to be revived by a new mercy after a stroak but that the one might be a pledge to the other Vers 10. I have also spoken by the Prophets and I have multiplied visions and used similitudes by the ministery of the Prophets Followeth the second article of accusation and challenge which hath foure branches Whereof the first is their unfruitfulnesse under the dispensation of the Word The Lord who by delivering them from Egypt and by his kindenesse since v. 9. had laid an obligation upon them to serve him had also sent Prophets to them who frequently and clearly had revealed his minde and what their duty was to which they were obliged by his kindness and yet as is to be understood they remained ignorant and disobedient Whence learn 1. Pains taken on a people by the Word as it doth not alwayes prevaile with them so it is so speciall a benefit and doth so clearly hold out duty as it draweth on great guilt when use is not made of it For the scope of this challenge and aggravation of their sin from the clear light held out unto them teacheth so much 2. As it is God who speaks by his Messengers and who is either received or contemned in mens carriage toward them so this will greatly heighten despisers guilt For I have spoken by the Prophets saith he and yet have been sleighted 3. The eminency of Messengers imployed and the excellency of their Message and of the way of their receiving it doth yet further plead for God and against despising sinners For they were extraordinary Prophets and rehearsed visions and what they received in an extraordinary way And though the Church have not such Messengers now yet it may let us see their guilt who despise most eminent ordinarie Messengers who labour to stand in Gods Counsel and to depend upon him that they may finde out his minde in the Word and bring it out with evidence and power to people and it doth also witnesse against them who have the visions of the same Prophets recorded in Holy Writing and explained to them by such ordinary Ministers and yet do despise them 4. It is but a false pretence for men to reject the Messages of the Word because the Messengers are ordinary and may erre For they who are of that temper would use Prophets and Visions no better as Israels carriage doth teach us 5. The frequency and continuance of a Ministery and Messages from God by them as it argueth the Lords care and long-suffering toward a people so it giveth them the more to reckon for Therefore it is added I have multiplied visions 6. As the Lord looketh to the manner as well as to the matter of Preaching and must be the enabler for both so even the manner and plainnesse of the way of Preaching will yet further condemne the disobedient For it is a part of his praise in furnishing his Prophets and of their ditty I used similitudes which is a plain and familiar way of Preaching representing divine things in some sort to the very senses by the ministery of the Prophets Vers 11. Is there iniquity in Gilead surely they are vanity they sacrifice bullocks in Gilgal yea their altars are as heaps in the furrowes of the fields The second branch of the challenge in this Ver. is by some thus understood That iniquity was not alone in Gilead though now they are become vanity being carried into captivity before the rest as these beyond Jordan were 2 Kings 15.29 but the like evil was in Gilgal and commonly in all places and so they should not be spared either But the Text runs better thus Whereas they doubted if there could be any sin in their worship in Gilead relative to the calves it being masked with so many pretences Therefore the Lord declareth that all these were but vanity and that both there and in Gilgal and elsewhere their sacrifices were but profane bullock-flesh and their many altâ—rs no better then so many heaps of stone gathered from off the land and so many testimonies as heaps of stone were made use of for witnessing of old of their departing from Gods appointed Worship Whence learn 1. Idolatry and corrupt worship may be so busked up as the practiser of it will not readily see the ill of it For Is there iniquity in Gilead say they as not convinced of it or the Lord by the Prophet as challenging their conscience for such a profane thought 2. It is one deceitful pretence of corrupt worship when men set it up as a memorial of somewhat done by God for his people and accordingly they choose either time or place as they have opportunity of either wherein that was done to performe their worship in For therefore did they choose Gilead where Jacob got a proof of love in his deliverance from Laban Gen. 3â— 47 48. and Gilgal where they entered the promised land Josh 4.19 and where the Covenant was renewed Josh 5.2 9. 3. Let men pretend what they will for palliating Idolatry and corrupt worship yet in truth and before God their pretences are all but vain and deceitful and will prove so Surely saith he they are vanity 4. Most solemne administrations and ordinances wanting an institution are but common things and so much the baser that they are so abused For they sacrifice but bullocks and they are so still 5. Idolatry and corrupt Religion will never satisfie the mindes and consciences of men as their endlesse multiplying of these courses when they forsake the rule witnesseth For their altars are as heaps or many of them 6. Multitudes of Altars or services will not render them the more acceptable where an institution is wanting For were their altars never so many yet they are but as heaps in the furrowes of the fields because they had but one
Vers 1. O Israel returne unto the LORD thy God for thou hast fallen by thine iniquity This exhortation doth hold forth partly the original and rise of Israels conversion and repentance which is Gods effectual up-stirring of them unto it for which end he leaveth the exhortation on record to take effect in due time And partly a description of their repentance together with the reasons motives therof some whereof are imported in their name and the names and titles which God taketh to himself here and some are expressed taken from the prejudice they had sustained by their sinful wayes Doct. 1. Kindnesse betwixt God and his people doth alway begin on his side even after they have provoked him For here he followeth them with an exhortation to returne before they repent 2. One special mean whereby God brings about his purposes of converting his people is doctrine and exhortations by and with which he communicates efficacy and life for these exhortations do neither import that they have power of themselves to return nor do they leave the matter uncertain but they are in effect a Prophecy and promise that in due time he will stirre them up effectually and make these arguments and motives effectual upon them as appeareth from the promises that are subjoyned And therefore they who are not wrought upon by this mean would consider how desperate that speaks their condition to be 3. In the practice of repentance there would be a stop made in our sinful courses considering whither they tend and a turning home even to God and a closing with him by faith for that end for so much is imported in this exhortation returne which imports they should go no further on in their former course but should come back and that to the Lord and that they may do this they ought to lay hold on God as their own by Covenant and in Christ thy God 4. When men consider what they are and what dignity is conferred upon them by God it may make them ashamed to lie still in sin without repentance For O Israel return they who are Israel and exalted to be a peculiar people should be ashamed not to obey this command 5. It may invite sinners to repentance that God to whom they are invited is the only fountain of all good to them that come to him For saith he returne to Jâ—hovah See Jer. 2.13 6. It may also encourage to this exercise that such as turne to him will finde that their sin and a long tract of judgements upon them hath not made void a Covenant-interest in God for saith he returne to thy God that relation stands still 7. Such as do rightly believe an interest in God will be kept from presuming and will be afraid to provoke him to forefault their right For so also doth the argument run if be be thy God then returne 8. Sinne doth abase a people and bring them down from their dignity both in it self and in the sad and miserable effects that follow upon it For thou hast fallen by thine iniquity See Psal 106.43 9. Such as are convinced of their sad condition by sin will seriously think on repentance and returning to God who only can recover their lost condition And will be encouraged so to do when they consider that there is yet any hope for such forlorne ones as they are For it is an argument return to the Lord thy God for thou hast fallen Thoughts of a fall will make them think of rising and coming to God who only can raise them up and it ought to affect them that such an invitation and offer is given to them who have fallen so foully Vers 2. Take with you words and turn to the LORD say unto him Take away all iniquity receive us graciously so will we render the calves of our lips 3. Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands Ye are our gods for in thee the fatherlesse findeth mercy Followeth a direction from God how to prosecute repentance and what to say unto him when they turne to him They are directed 1. To pray for removal of sin and for gracious acceptance or getting of good 2. To engage themselves to offer praise and to renounce their former carnal and sinful confidences 3. To professe their perswasion of Gods mercy to the needy and afflicted as the ground of their prayer and of their engagement unto God From the general direction Take with you words and turne to the LORD say unto him c. Learn 1. The Lord requireth that a penitent and turning people make much use of prayer as the mean to remedie and finde ease of their grievances Therefore doth he direct them here to that exercise 2. The Lord requireth that not only a penitents inward man should be exercised before God in prayer but that he should employ his mouth and words also as a mean appointed for stirring up affections and as a testimony of his devoting the whole man to the service of God Therefore doth he require that they bring words and say to God 3. Our words in prayer ought not be such nor so ordered as we please but God is the prescriber of our prayers whose directions we are bound to follow For so much doth this direction given by him teach 4. It may be the condition of Gods humble and exercised people that they cannot command their own dispositions nor get their hearts brought in frame before God In which case however he abhorre these who draw near him with their lips when they remove their heart farre from him Isa 29.13 yet they wo are sensible of the backwardnesse of their heart ought not to stay away because of that but should come if it were but with words to God to seek of him that he would give them more to bring unto him So much may be gathered from this Take with you words albeit they could command no more 5. Gods humble people may be also so perplexed and confounded that they will not know what to speak or say before him till he come and guide them So much also may be imported in that God must teach them what to say Take with you words See Josh 7.8 Job 6.2 3. 6. When the Lord intends good to a people it is his usual way to give them the spirit of supplication and set them about prayer And he is so willing to be reconciled with humbled sinners that he will furnish them who want furniture to call on him For saith he Take with you words say unto the Lord which is in effect a promise that in due time he will furnish repenting Israel with supplications to call on him 7. Whatever weak endeavours in prayer the Lord accept in his people yet such as would pray aright ought to have their face toward God and in their practice endeavour still to be turning more and more to him For saith he Take with
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
so well with thee 2. As repentance ought still to be on the growing hand so the more a people taste of Gods goodnesse they will loath their former wayes the more and will be sensible of their too long continuance in them For so do the words as they are in the translation teach when God shall deal thus with Ephraim as is promised then Ephraim shall say What have I to do any more having too long continued in another opinion with Idols 3. As God is the hearer of his peoples prayers so this is a special mean to convince them of the excellency of God above Idols They who pray much and get proofes of Gods hearing will easily see the emptinesse of all things and courses in comparison of God for this is one proof I have heard him and therefore may the Lord pose Ephraim and he should say what have I to do any more with Idols 4. The Lord doth not only encourage his people to close with him only by hearing of their prayer but by his observing of them that is by turning his face being now reconciled toward them by his tender eye and care upon them and their condition Psal 121.4 5. And which followeth upon the former by his doing for them above what they aske even all that he seeth them to need I have observed him saith he and that is another argument 5. As Saints in returning from sinful courses may meet with many scorching blasts So in God there is sufficient protection against them to keep his people from missing Idols for it is another confirmation I am like a green fir-tree which being fruitlesse spends it self in perpetual greennesse and so is a refreshful shadow 6. The Lord is also unto his people a fountain and spring of blessings which other refuges cannot give and he will make them fruitful in every good word and work for it is another encouragement and confirmation in their resolution of renouncing Idols from me is thy fruit found which is to be understood not only of blessings poured out upon them which come only from God without whom they would be barren but of their fruitfulnesse in duty which as it is their duty so it is his promise And as he ascribes it to them in his free rewarding of it so they are bound to make use of him through faith for enabling to it and to ascribe it all to him by self-denial both when they go about it and when it is done and by praise Vers 9. Who is wise and he shall understand these things prudent and he shall know them for the wayes of the LORD are right and the just shall walk in them but the transgressours shall fall therein The Prophet subjoynes a conclusion to the whole Prophecy where by the wayes of the Lord we are to understand not only the directions prescribed by him for us to walk by but that generally it relates to his whole preceding doctrine both concerning mans duty and Gods dispensations in threatenings and promises judgements and mercies These he invites all who would prove themselves to be wise indeed seriously to consider and draw them to use and practice as being right and streight in themselves and such as godly men will walk in though the wicked fall and come to ruine by them Whence learn 1. When the Lord takes pains to inculcate divine doctrine by his servants it is our part not to let it be lost through want of application and use-making for this is the scope of this conclusion 2. The use that should be made of divine Doctrine is not only simply to take up duty and dispensations but prudently and practically to ponder and consider of what moment they are to our eternal well and wo what is called for at our hand and how necessary and important it is that we give obedience for so much is implied in this understanding and knowing these things 3. However men do pretend to much policy and prudence in their sleighting of God and his minde and will both in duty and dispensations yet it is only true wisdome that leads men to the Word to take up duty and Gods minde in his dealing and seriously to ponder on them as becometh And for the right performance hereof there is a gift of wisdome requisite even the opening of the eyes of our understanding to see the marvells of the Law and for taking up what his Word saith in every condition and under every dispensation For the wise and prudent shall understand and know these things as he hath published them from the Lord by his Mistery in the former Doctrine 4. This divine and true wisdome will be found very rare even in the Church the most part living by their sense passion will or carnal reason not regarding duties as they are enjoyned in the Word nor laying weight on promises or threatenings nor looking on dispensations as they are expounded in the Word For who is wise and prudent saith he which is not only an excitation to all to seek after it but a regrate that so few did minde it or attain to it 5. However carnal men do condemne and load the wayes of God in prescribing duty or in his dispensations with prejudices yet they are all right and streight and not to be quarrelled as being his who may prescribe what he will and give the Law to the creatures and not they to themselves and may do what he pleaseth and not according as men would limit him and his wayes being such as tend to the good of such as obey the command and walk as beseemeth under dispensations for the wayes of the Lord wherein he enjoyneth us to walk and wherein he walks toward us are right 6. However many will not submit to this verdict of Gods wayes yet he will not want witnesses to justifie him and his wayes by walking in the way of duty whatever they meet with and bearing out and living under all dispensations and that not for a fit only but constantly and uniformely For the just shall walk in them See Job 17.8 9. Such as would thus glorifie God must first be just and righteous by fleeing to Christ for renovation of their nature that they may have a principle of new obedience and for daily influence to carry them on in obedience and for peace and reconciliation with God through him that this may be an encouragement to obedience and may guard their hearts against sad dispensations They must also study to be single and sincere that unsoundnesse and by-respects do not turne them out of the way For they are the first in both these respects who shall walk in them 8. Such as instead of walking do stumble at duty accounting of every moat in the way as if it were a mountain and are offended with dispensations when they are not such as they would they do prove themselves to be wicked transgressours and any stumbling they have is a plague upon them and a presage of
moe neck-breaks they have to meet with both by their own further sinful stumbling and by Gods breaking of them in pieces in due time For but the transsours shall fall therein by their own sinful stumbling at Gods Word and dealing Luk. 2.34 1 Pet. 2.8 and by Gods causing them to fall in end and come to miserable ruine Joel THE ARGUMENT THE time wherein this Prophet lived and exercised his function is not specified here nor any where else in Scripture Nor can it certainly be determined when that stroak of famine spoken of by him was inflicted That in the dayes of Jehoshaphat which came upon Israel under Joram according to the prediction of Elisha 2 Kings 8.1 cannot be it For here there is no word of Israel but only of Judah And upon the same ground it can hardly be conceived to be that which Amos spaâ—â— of as came upon Israel Am. 4.6 7 8 9. And therefore it may more probably be conceived to relate to that famine under Josiah Jer 14.1 2 c. However it be this may suffice us that as the Lord in wisdome points at the time of the Prophets their exercising of their calling when the Prophecy could not be so well understood without the knowledge of the History of that time So in this Prophet the determination of that question is not so needful seeing the purpose may be understood without it For in summe he denounceth and pointeth out a grievous famine to come upon Judah exhorting them to make right use of it by repenting and turning to God and subjoyning many promises for encouragement of the penitent both concerning their deliverance from that present rod and concerning the spirituall benefits of the Kingome of Christ and their recollection and restitution under the Gospel CHAP. I. IN this Chapter after the Inscription v. 1. First the Prophet propounds and describes the anger of God which was manifested or shortly to be manifested in a terrible judgement of famine He propoundeth it and that as singular and to be observed v. 2 3 4. and then he describeth and amplifieth it from several effects to affect them the more as namely that the scarcity should be such as should make drunkards to howl and weep v. 5 6 7. that want of publick services should be matter of bitter lamentation v. 8 9. that the desolate face of the land shall be a sad sight v. 10. and that the Husbandmen should be disappointed of their hopes and of the fruits of their labours v. 11 12. Secondly the Prophet prescribes the right use and true remedie of this calamity which is that they should humble themselves before God and deprecate his anger and therefore he exhorts the Priests to observe private fasts v. 13. and to call the body of the land to a publick humiliation that they may call on God v. 14. considering that that dreadful day was near at hand v. 15. that their meat and sacred solemnities were to be cut off v. 16. that it was but lost labour to sowe v. 17. that beasts and herds were made to groan out their life v. 18. and that the Prophet behoved to cry to God about it when he looked upon the desolate condition of the fields and how the beasts were put to cry to God v. 19 20. Verse 1. THe Word of the LORD that came to Joel the sonne of Pethuel This Inscription wherein the messenger is designed and the authority of his message asserted teacheth 1. What Gods servants deliver in his Name is not their own but should be looked on as Gods Word for it was the Word of the Lord that came to Joel He did not seigne this nor is it lesse the Word of God that God sent it by a weak man 2. The minde of God is not to be sought nor enquired after in the fanatick revelations of wilde spirits but in what he hath mediately delivered to the Church by his extraordinary officers and hath registrate in his Word for the Word of the Lord came to Joel the sonne of Pethuel and by his Ministery to the Church in all ages 3. It is Gods great mercy toward his Church that when stroaks are on or coming on them he leaveth them not without his Word which may expound his dealing toward them and direct them how to carry under it for in or about the time of this sad stroak the Word of the Lord came to Joel See Psal 94.12 4. The Lords sending diversity of messengers either at the same time or after other as here Joel is after many others and it may be with others and others also coming after him doth not only teach the alsufficiency of God to furnish many instruments and to raise up instruments to fill their room who are removed but it tends also to confirme the doctrine which is testified by so many witnesses and to convince the Church of obstinacy and incurablenesse if she contemn them and be not prevailed with by such variety of tempers and instruments See Matth. 11.16 17 18 19. Ver. 2. Heare this ye old men and give care all ye inhabitants of the land Hath this beene in your dayes or even in the dayes of your fathers 3. Tell ye your children of it and let your children tell their children and their children another generation 4. That which the palmer worme hath left hath the locust eaten and that which the locust hath left hath the cankerworm eaten and that which the cankerworme hath left hath the caterpiller eaten The Prophet doth here propound this terrible judgement inflicted by the means of small insects or devouring vermine who coming in great multitudes one kinde after another did devoure the fruits of the ground so as little was left for man and beasts This he doth not propound nakedly but as singular and to be observed as such it was so singular that none of the eldest in Judah either by themselves or by report from their Progenitours had ever known the like and their posterity even to the fourth generation should never see the like but as the history of it should come to after ages they should think upon it as a prodigious judgement For clearing of this a little Consider â— Albeit these insects be only named here as the cause of their famine yet it seemeth also that either before or with or after them there was rotting unseasonable raines in seed-time v. 17. and a drought likewise causing it which is expressed under the name of withering v. 12. and of fire v. 19 20. which that it cannot be understood only of these creatures devouring all as fire doth is clear from v. 20. where it is the rivers of water are dried up 2. It is not necessary for us peremptorily to determine whether the Prophet speak of this as a judgement already lying on or shortly to be inflicted seeing it is usual with the Prophets to set out approaching judgements as if they were present and it is certain that some of these at
every age as doth deserve saddest stroakes And albeit he doth pursue sin with judgements which may be called his strange work Isa 28.21 Yet he but seldome inflicts singular and extraordinary calamities that so ordinary corrections may work the more kindly upon us that they are but ordinary and that we may rather learn from their example who have smarted in an extraordinary way then be put to feele them our selves Therefore albeit he was frequently provoked in Judah yet this is a stroak at this time that there hath not been ever the like neither shall be any more after it even to the years of many generations And albeit this be spoken only of one kinde of plague and Judah after this was punished with singular judgements of another kinde Dan 9.12 yet the general holds still true that many times their sins deserved most remarkable and rare plagues when yet they were either spared or their corrections moderated Vers 3. A fire devoureth before them and behinde them a flame burneth the land is as the garden of Eden before them and behinde them a desolate wildernesse yea and nothing shall escape them A second branch of the description setting forth the terriblenesse of this judgement is that the land should be laid desolate by these creatures As for that A fire devoureth before them it may be understood of a burning drought which together with these insects should consume the land or rather that as the Originall bears at their face or coming they shall devour all like a flame which as the following words have it should be clearly seen when they are gone by This great desolation is amplified 1. That though the land they infest be as a Paradise yet they shall leave it like a wildernesse 2. That no place nor thing shall escape this desolating stroak Doct. 1. Weakest instruments being armed with divine power will do all that execution that could be expected from the strongest For these creatures are as a fire which devoureth without mercy A fire devoureth before them 2. Whatever men be able to see or take up of a calamity when they are under the heat of it Yet the sadnesse of it will more clearly appear upon a review after-thought of it Therefore it is added behind them a flame burneth that is when they are passed by men will clearly see what havoke they have made as if all were burnt up 3. Most fruitful and pleasant countreys may through mans sin be made liable to a curse And mens pleasant enjoyments will not keep off wrath but rather contribute to make it sadder to them For a land as the garden of Eden may become a desolate wildernesse 4. Men by comparing their case before a calamity with what it is after may both read the sadnesse of their stroake to affect them Lam 1.7 and may be convinced of the goodnesse of the Lord toward them till they provoked him to send a change Therefore are both compared here the land is as the garden of Eden before them as Judea was in many respects a pleasant land Zech. 7.14 and behinde them a desolate wildernesse 5. Times of calamities and of judgements for sin will be universal Nor is there place person or thing but we may expect it will be reached and an affliction fastened upon it in one measure or other For yea and nothing shall escape them Ver. 4. The appearance of them is as the appearance of horses and as horsemen so shall they runne 5. Like the noise of charets on the tops of mountaines shall they leap like the noise of a flame of fire that devoureth the stubble as a strong people set in battel array The third branch of the description is that for courage and celerity they shall be like horses of whom see Joh 39.19 c. And that they shall be no lesse terrible and their sound no lesse dreadful then armed charets making a noise on the mountains by leaping from place to place or then the noise of fire burning up stubble or then an armie of trained souldiers and these not scattered but standing in battel-ranke Whence learn 1. Ordinarily mens stupidity is so great when judgements are imminent that multitudes of upstirrings and representations of their woful condition is little enough to affect them So much doth this insisting and multiplying of similitudes teach 2. It becometh men to adore and dread the Omnipotency of God who can make the weakest strong and do great things by them So that he may be terrible to impenitent sinners so long as he hath small insects at his command as if he were imploying horses charets fire and armies For so much do these comparisons teach that he can make the small creatures as dreadful as any or all of these 3. Mens guilt will not only make rods sad when they are inflicted but the very noise at distance and the sight though of a weak rod will be dreadful For to the impenitent Jewes the noise of these creatures while they are coming afar off will be like the noise of charets leaping upon tops of mountaines whence they may be heard from afar and of a flame of fire And the sight of them coming near will be as terrible as any thing may be Vers 6. Before their face the people shall be much pained all faces shall gather blacknesse The fourth branch of the description and an effect of the former is that the noise of the approach of these creatures in troops and the sight of them shall breed a general and universal terrour among men accompanied with blacknesse of face not so much through the famine which shall follow after as Lam. 4.8 as through deadly fear and terrour striking them to the heart Compare Nah. 2.10 Doct. 1. However men may despise judgements when they are threatened from the Word Yet judgements executed will put them to it to give proof of their courage as here we see 2. Whatever may be the Lords dealing under cleanly trials yet times of judgement will be full of discouragement and terrour For Before their face the people shall be much pained or sick with anxiety and terrour 3. Though men for most part lie secure under an evil conscience Yet when God puts it to it and pleads effectually with it by judgements then it will succumb and breed much terrour to them For so is here threatened against impenitent Judah 4. It is a sad condition and an evidence of much displeasure when terrour and distresse is universal and none to comfort but all discouraging one another even by their very countenances and it will be thus in times of common calamities among the wicked and impenitent beside what even the godly may drink of this bitter cup For the people shall be much pained all faces shall gather blacknesse 5. Peace and reconciliation with God is not only good for the soul but even for the body For not only is God provoked to plague the body for sin but the terrour of an
ill conscience will waste and consume it in a day of calamity For here it makes all faces gather blacknesse See Prov. 14.30 and 17.22 Vers 7. They shall runne like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not break their ranks 8. Neither shall one thrust another they shall walk every one in his path and when they fall upon the sword they shall not be wounded 9. They shall runne to and fro in the city they shall runne upon the wall they shall climbe up upon the houses they shall enter in at the windowes like a thief The fifth branch of the description is that these creatures shall not only waste the land and destroy the fruits and herbs but shall vexe cities and houses And as a strong and numerous armie doth assault a City in order without breaking their ranks So shall they invade Cities in orderly troops and shall enter mens houses by secret passages Yea they shall be beyond armies in this that they shall not fear the sword or any resistance but shall go through all impediments without either fear or hurt Doct. 1. The sovereigne and wise Lord can order the motions of irrational creatures to his purpose as if they were reasonable and trained and disciplined men in an army For so much doth this large description of their orderly march and assault in tearmes borrowed from Warriers teach us Of this also he gave proof in directing the motion of the Kine who brought the Ark from the land of the Philistines 1 Sam. 6.12 2. Men may expect when God is angry to have no shelter from his judgements but they will pursue them into their walled Cities and closed houses even when they are executed by creatures who usually do flee from men For so is here held out 3. Whatever be mens duty to defend themselves from injury even when God thereby is pursuing a controversie Yet where divine vengeance pursueth resistance of the instruments thereof will be to small effect For walls and houses will not hold them out nor will the sword wound them which also holds true of other instruments that such means will not overturne their projects so long as God hath service for them Vers 10. The earth shall quake before them the heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall withdraw their shining The fixth branch of the description is that the calamity shall be so dreadful as to work a great alteration in all the creatures This may indeed be understood of extraordinary signes accompanying this plague such as thunder whereby the heavens seem to tremble earth-quakes ecclipses and darknesse hiding the shining lights But it seemeth rather to point at the greatnesse of the calamitie which should be such as if it were the day of judgement and dissolution of heaven and earth as it is usuall in Prophets to describe great calamities so Isa 34.4 and that it should lo change the order and condition of the creatures as men shall have no quiet in them or consolation by them more then if they hid themselves and their influences The Sunne Moon and Starres should be either hid by reason of their multitude or their light should be as uncomfortable as if it were dark and serve only to let men see their calamity and their influences should be made void by the destruction of whatsoever they produce Doct. 1. Times of calamity for sin serve to shew how unworthy man is of the earth for an habitation to him or of heavens to cover him and to shew what a disturber he is of the whole creation So much is pointed out by the earths quaking and heavens trembling 2. Whatever may be the issue of particular calamities yet they serve to put sinners in minde of a day of judgement and dissolution of all things wherein they will not escape however they wrestle through temporal judgements Therefore also is this calamity thus described 3. Times of calamity will make a strange shake and overturning of delights which seemed to be very settled even as heaven and earth and which seemed to be of constant continuance as the Sunne Moon and Starres their light and influences are 4. All created comforts and what men rest on beside God will fail a sinner when God pleads with him For neither earth nor heaven nor Sun Moon nor Starres will give quiet or comfort to him they will quake and tremble and be darke and withdraw their shining Ver. 11. And the LORD shall utter his voice before his armie for his camp is very great for he is strong that executeth his word for the day of the LORD is great and very terrible and who can abide it The last branch of the description which is by way of conclusion sheweth that all this dreadfulnesse and successe of these creatures is of God who will make it manifest that they fight under his Banner as General who gives them the word to encourage them and to fall on upon his enemies and that they are so strong because they execute vengeance in his Name according to his threatenings against them who provoke him and they shall demonstrate his power and terrour which none shall be able to resist Whence learn 1. Judgements will be then rightly seen for our use when the Lord is seen in them as chief and as employing all instruments Therefore is the description closed with this that the Lord is General of this Army 2. When the Lords people will not hear his voice he is provoked to speak against them as an enemy attended with instruments of vengeance excited by him For The Lord shall utter his voice before his army The speech may relate to a voice of thunder Psal 18.13 or to the dreadful noise made by these creatures intimating that he sent them out to do execution or it may be understood simply that as a General on the head of his Army encourageth his souldiers and exhorts and commands them to fall on so the Lord would animate this his Army and send them out with fury 3. Albeit the Church that should be for God would not only ly by but provoke him to be an enemie yea albeit there should be no men to appear in his quarrel Yet he can easily when he pleaseth raise a numerous and strong army beseeming such a General Therefore it is added for his camp is very great so as he may owne them for his Army and send them out on service 4. The strength of any instruments of vengeance and their successe is to be ascribed to God who is so nuchangeable in his holy justice as he will execute his threatenings against the impenitent And who is Omnipotent so to do by any instruments he pleaseth for it is a reason of the strength of his Army for he is strong that executeth his word 5. Divine wrath will be found intolerable when it comes to be executed and
whatever sinners dream yet there is no resisting nor abiding of a day of vengeance nor any refuge against it but by turning to God by faith and unfeigned repentance For so much is held out in this further confirmation of the reason of the strength of this Army for the day of the Lord and not of the appearing of these creatures only is great and very terrible and who can abide it Ver. 12. Therefore also now saith the LORD Turne ye even to me withall your heart and with fasting and with weeping and with mourning 13. And rent your heart and not your garments and turne unto the LORD your God for he is gracious and merciful flow to anger and of great kindnesse and repenteth him of the evil Followeth the second part of the Chap. wherein the Lord calls upon them to make right use of this calamity and of the warning given them This he doth in two exhortations whereof the first in these verses is That they should set about sincere repentance and humiliation testified by holy private fasts and unfeigned sorrow and so prove that they are really converted to God and reconciled to him through faith in the Mediatour v. 12. and that they should study to be rather afflicted in spirit for sin then by performance of externall ceremonies to pretend to it only v. 13. Unto this exhortation two reasons are subjoyned the first whereof in the end of v. 13. is taken from the properties of God who is merciful and gracious not easily provoked rich in kindnesse and who upon sinners repentance is ready to recall his threatenings that they be not executed Doct. 1. Were there never so many plagues on sinners yet God is not bound to take notice of them so long as they repent not And were there never so much terrour and affliction of spirit upon men under feared or felt judgements Yet all these serve to no purpose if they stir not up to repentance and they must be mad who being in such a condition yet do not set about that duty Therefore after all the representation of plagues and of terrour upon men they are called to this as the only remedy and way to an issue and as the duty which they cannot but minde who are seriously affected with such a condition Therefore turne ye See Psal 106.44 Jer. 31.18 19 20. 2. When God is threatening most sadly and proceeding most severely he would be still understood as inviting by these to repentance and willing to accept of it For the Lord who threatens doth exhort and he brings it in with a therefore or upon the back of the former discourse to shew that this is his scope in all of it Therefore saith the Lord Turne ye 3. Such as have been so long abusers of Gods patience as matters seem irremediable and stroakes are either imminent or incumbent should not for all that look upon the exercise of repentance as too late and out of season but ought to judge that it is good even then to set about it and that it will do good however matters go Therefore notwithstanding they were in this sad plight yet the Lord exhorts them even now also to turne 4 Such as do minde repentance especially when God declareth himself angry would not linger nor delay to set about it So much also may be imported in that now also they should turn 5. Whatever doubts such as are humbled under judgements may have that their repentance will not be accepted yet they are bound to answer all these from Gods naked Word who giveth the invitation to such Therefore is the exhortation given to such in his Name to remove all doubts Turn ye saith the Lord. 6. Repentance for particular sins under sad judgements will neither be right nor acceptable so long as men do not minde conversion to God and a change of their state by regeneration that so the tree being good the fruits may be answerable Therefore doth he begin with turne ye to me where the exhortation doth not import any power in man but only points out his duty and sheweth that exhortation is a mean which God blesseth to his Elect and not only deals thereby with them as with rational creatures but therewith imparts strength that they may obey 7. In turning unto God men would beware of being faint or feigned but would study to be sincere and single since they cannot attain to perfection For this in a Gospel-sense is to turn even to me with all your heart 8. As men would begin at conversion to God so they would therewith study to be deeply affected for sin and bygone evils and under the judgements procured thereby and would evidence their affliction of spirit by sorrow and humiliation suitable in some measure to their condition Therefore is it added as an evidence and companion of the former turn ye with fasting and with weeping and with mourning or with such sorrow as is usual in mourning for the dead and expressed not only by wailing but by smiting on the breast and the like gestures It is a change to be suspected where men please themselves with their present good condition and do lightly passe over their former miscarriages And albeit signes and expressions of sorrow be not alwayes at command when men are most afflicted yet repentance for grosse and long continued in iniquity and under extraordinary judgements would not be past over in an ordinary and common way 9. It is our duty in performing repentance and a good evidence of it when our stout hearts are broken and afflicted with the sense of sin and of Gods displeasure for it Therefore it is subjoyned and rent your heart or every one his own heart which is not to be understood literally but that they should be afflicted in spirit as Ps 51.17 10. We are prone to hypocrisie and ought to beware of dallying with God even when we are in greatest distresse and making fairest shewes of repentance Therefore is it needful to qualifie this exhortation rent your heart and not your garments 11. God is not pleased nor will a true penitent be pleased with externall performances and ceremonies neglecting substance For saith he rent your heart and not your garments However they made frequent use of this signe in times of great sorrow as Gen. 37.34 2 Sam. 13.19 Job 1.20 and frequently yet God doth not allow of it when it is alone or preferred to the other as is said in another case Hos 6.6 though we are willing to do many things rather then bow and afflict our hearts before God 12. In all these exercises of repentance we would again and again take heed that we deceive not our selves in the matter of our conversion and pretend only to it till our particular distresse be removed and though we finde our selves reall yet we are to look on it as a work wherein we should still make progresse Therefore after the former exhortation v. 12. it is again subjoyned and turn
waiting for such an advantage 5. It is also an argument of pitie and ground of pleading to the penitent that enemies are lying at wait to take advantage of their distresse and that trouble may drive them on tentations and put them to hard shifts Therefore is it pleaded as another inconvenient following on their reproachfull trouble that the Heathen should rule over them Which though some read it as an explication of that reproach to use a by-word against them yet as it is translated it signifieth that their want did not only give the Heathen occasion of reproach against them but they might be ready also to take advantage of their weaknesse to invade them And they might be ready to sell themselves into bondage to get meat or to wander among the Heathen as Ruth 1.1 2 Kings 8.1 5. And therefore they pray that God wousd prevent this 6. Affliction will be yet sadder to the penitent when it seemeth to reflect on God and his honour as if he were not willing or able to supply his people And this reproaching of God is an argument of pitie especially when it becometh the penitents affliction for it is another ground of pleading that they say among the people Where is their God and that they are affected with this as a chief ingredient in their distresse Wherefore should they say among the people Where is their God Ver. 18. Then will the Lord be jealous for his land and pitie his people Followeth in the third part of the Chapter the encouragements unto repentance held forth by God wherein he promiseth that upon their repentance and seeking unto him he will bestow upon them many blessings and these both temporal relating to their present affliction and spiritual The temporal promises are first propounded to v. 21. then they are applied and amplified to v. 28. In this verse we have the first promise wherein they are assured that upon their repentance Gods affection toward them and their land shall appear in compassion and pity as the cause of staying further vengeance and of the blessings following Whence learn 1. Penitents will undoubtedly finde good acceptance at Gods hand whatever their deservings have been for upon their performing what is enjoyned before it is subjoyned then will the Lord be jealous 2. Penitents are allowed to plead an interest in God and will be owned and confirmed in so doing by God for whereas they had pleaded themselves thy people v. 17. now the Lord confirmeth that declaring that they are his people 3. Gods people are not only dear to him being penitents but all their enjoyments and concernments will be respected for their sakes and as coming to them by Covenant for not only his people but their lands distresse is considered as being his land given them by Covenant Which though it was true of the promised land in a peculiar way Yet it is still of general verity that the Lord hath a special respect to what belongs to penitents 4. A roome in Gods affection is the first and chief mercy conferred on penitents for it is here the first promise from whence all the rest do flow 5. Affection in God toward his people and their enjoyments for their sake will do whatsoever can be expected from marriage or parental affection in distresse His affliction will resent injuries done to them as an husband doth in behalfe of his wife and will pitied stresse and upon that will spare as the word imports for the Lord will be jealous for his land and pitie his people See Psal 103.13 His jealousie for the land relates to what is said of its being married Isa 63.4 Which was a pledge of their being married to him Vers 19. Yea the LORD will answer and say unto his people Behold I will send you corne and wine and oile and ye shall be satisfied therewith and I will no more make you a reproach among the heathen The second promise sheweth that in answer to their prayers he will provide liberally for them in things of this present life to their satisfaction and the taking away of their reproach Whence learn 1. God will prove his affection to penitents by reall effects and may answer them in the very particular which they seeke when it good for them And particularly he may give plenty to them to let them see that piety is the shortest cut even to do well outwardly for so much is held out in this promise subjoyned to the former wherein he satisfieth their desire and evidenceth his jealousie and pitie I will send you corne and wine and oile 2. Mercies unto penitents and supplicants are twice mercies both in themselves and in that they are the answer of prayers and do evidence his love to them and interest in them for so this mercie cometh the Lord will answer and say and that unto his people 3. Mercies are also sweet when we see Gods hand in them And it is especially to be remarked when he who formerly had smitten begins to deale favourably and when his hand makes an admirable change from great distresse and want to great abundance Therefore doth he owne this mercie and prefix a behold to it Behold I send you câ—rne c. 4. Penitents get their mercies first by promise that so their faith may be tried and they may have the advantage of spiritual exercise even about temporal favours And that the mercie when it cometh may be so much the sweeter unto them Therefore is their plenty first held out in a promise I will send or I am sending you corne c. 5. Penitents mercies will be satisfactorie by their getting abundance of them or a blessing with what they get and by their contentment and quiet of minde with what they enjoy which the simple favour of it self could not produce for and ye shall be satisfied therewith 6. As reproach is a very sad affliction especially when it ariseth upon Gods hard dealing giving occasion to enemies to be insolent So however the Lord will smite his impenitent people and see to his own glory another way Yet in due time he will take away the visible marks of his displeasure from penitents and so remove the occasion of their reproach Therefore albeit before this time he had justly given them over to the sad trial of reproach yet now he promiseth I will no more make you a repraach among the heathen Ver. 20. But I will remove farre off from you the Northerne army and will drive him into a land barren and desolate with his face toward the East-sea and his hinder part toward the utmost sea and his stink shall come up and his ill savour shall come up because he hath done great things The third promise which secureth their plenty v. 19. and removeth the great cause of their fear is that he will drive away these devouring creatures who were driven upon them as a great army by a North-winde and that he will kill them so that nothing shall
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
a thing impossible 5. As by the Law such as had not wherewith to make restitution did suffer in their persons Exod. 22.3 So the Lord by sad plagues will let enemies know that no lesse then their destruction can repaire the damage done by them to his people For saith he I will returne your recompence upon your own head that is as a man being offered an unworthy recompence doth in anger cast it at them again who presume to offer it So the Lord will let them know what the recompence must be and will returne upon their own head according as their injuries deserved 6. Albeit the Lord seem to delay long from avenging the injuries done to his people yet it doth not only certainly come at last but it doth surprize enemies and after he once beginneth to appear he will make a short work and so execute judgement as one hasting to be avenged In this respect it is that he saith swiftly and speedily will I returne your recomâ—ence 7. It is an horrid injury which God will avenge when men do spoile Gods people of the wealth he hath given them that so they may inrich themselves by their calamities or when they dare take away and intervert that which is devoted to him and his service for this is one part of the quarrel Because ye have taken my silver and my told and my goodly pleasant things whereby we may understand both the wealth and precious things bestowed upon his people which now in avenging the quarrel he owneth as his and these things that were laid up for his service in the Temple 8. This sin is yet more odious when men not only injustly take away what doth not belong to them but when all this purchase is consecrated to advance and cry up a false Religion For saith he ye have carried into your temples my goodly pleasant things Not all which they had injustly taken away but these things that were most excellent and belike what they got of that which belonged to the Temple as an oblation to their Idols 9. As God hates cruelty especially against his people and that men should not only spoile them of their goods but bring themselves into slavery and bondage So it is an iniquity which he will avenge when men labour to make the condition of his people desperate and without hope of restitution that so they may possesse their rights For it is another branch of the quarrel the children also of Judah and the children of Jerusalem have ye sold unto the Grecians with whom the Tyrians had commerce Ezek 27.2 13. that ye might remove them far from the border Vers 7. Behold I will raise them out of the place whither ye have sold them and will returne your recompence upon your own head 8. And I will sell your sonnes and your daughters into the hand of the children of Judah and they shall sell them to the Sabeans to a people far off for the LORD hath spoken it In opposition unto and for a recompence of this their cruelty the Lord passeth sentence in favours of his people and against these whom he hath thus pleaded with Wherein he undertakes to gather his people and bring them from under that bondage and to reward these enemies by bringing them under the power of the Jewes who shall sell them for slaves to the remotest Arabians according as he hath determined Whence learn 1. Whatever mens projects be against the Church yet they will never gain their point against her For though they would have had the Jewes so far removed as they might never returne yet saith he I will raise them up 2. The Lord can restore his people when he pleaseth and when his time cometh neither his former rejecting of them nor their desperate condition will hinder it For though they sold them that they might never returne yet saith he I will raise them out of the place whither ye have sold them 3. God can deliver his people though their condition were as hopelesse as that dead men should be raised Ezek. 37.11 12. and though they were as little minding deliverance as men that are asleep For saith he I will raise them or awake them as the Original imports 4. The wonderfulnesse of what God promiseth should be no impediment to our faith for God both can and will bring about the deliverance of his people in an admirable way Behold saith he I will raise them 5. The triumphing of enemies for a long time is no ground of assurance that they shall still escape But God in due time and at the deliverance of his people will repay them for all they have done for when God doth all this for his people it is also added and will returne your recompence upon your own head 6. God will repay enemies in the same measure they have measured to his people and he may make his Church instrumental in it And however the judgement be executed yet he is still the principal agent in it For I will sell your sons and your daughters into the hands of the children of Judah or deliver them over into their hand and put them under their power to be at their disposal For so to sell is to be understood Judg. 2.14 and frequently and they shall sell them to the Sabeans to a people far off For the Sabeans were on the remote coasts of Arabia or it may be understood that these Sabeans should sell them to a people yet more remote In which sentence we ought to read the justice of God in dealing with them as they dealt with Judah 7. Gods Word is sufficient for the Church to rest upon in expecting greatest things And it may be sufficient ground of terrour to enemies that the Word hath spoken sad things against them Therefore it is added by way of confirmation for the Lord hath spoken it Vers 9. Proclaime ye thus among the Gentiles prepare warre wake up the mighty men let all the men of warre draw near let them come up 10. Beat your plow-shares into swords and your pruning-hookes into speares let the weak say I am strong 11. Assemble your selves and come all ye heathen and gather your selves together round about thither cause thy mighty ones to come downe O LORD 12. Let the heathen be wakened and come up to the valley of Jehoshaphat for there will I sit to judge all the heathen round about Followeth the way of executing this sentence thus pronounced In recording whereof first in these Verses we have again the convocation of these enemies for that effect It is declared that they shall be gathered together by the effectual providence of God to fight against his people v. 9. That they shall prepare armour as much as they can and shall encourage one another to war wherein there shall be no vacation but even the weak shall take courage to go on in this enterprize v. 10. And that they should convene not a few but as many on every
of this sentence and command given to the executioners is that there shall be great execution made of the enemies and they shall fall without number And for the Churches greater comfort it is declared that this day of the Lords vengeance is near not when the Prophet spake this but it shall speedily come after the enemies great preparations against the Church The place of this execution is called the valley of decision or threshing which is the same with the valley of Jehoshaphat v. 2 12. and it gets this new name because there the Lord will make a great havoke of enemies which is usually expressed by threshing Mic. 4.13 Isa 41.15 2 Kings 13.7 or because it is the valley determined and appointed as the word will signifie wherein to do this execution or the place wherein God will decide this great controversie betwixt him and his Church on the one part and these enemies on the other Doct. 1. Albeit it may be matter of admiration and terrour to the Church to see so great and so many enemies combined against her yet God shall make that resolve in as great a wonder to see the great havoke made of them Therefore is it held out by way of admiration Multitudes multitudes in the valley of decision 2. God will at last decide the controversie betwixt the Church and especially of Israel and her enemies and will determine the question by making many a skin pay for it For the valley of Jehoshaphat will be also the valley of decision and there multitudes multitudes shall be laid in the dust 3. When enemies are at the height of their attempts especially against converted Israel then the Lords people may expect that he will not be long in taking his day about of them wherein his glory will shine for the day of the Lord is near in the valley of decision Verse 15. The Sunne and the Moon shall be darkened and the Starres shall withdraw their shining This execution is further amplified that as the Church had felt before in her calamities chap. 2.10 so the enemies should at that time of their extremity be denied all comfort in the creatures from heaven or earth and that there should be great alterations in the world of which more v. 16. if not also the extraordinary signes of eclipses and darknesse presaging and accompanying the same Doct. 1. Though enemies may be insulting when the Church is in great bitternesse yet the day may and will come about wherein they shall drink of her cup if not of a worse For what was denounced against the Church ch 2.10 is now made their portion 2. Whatever be the delights and enjoyments of Gods enemies yet when he begins to reckon with them all their comforts and refuges from heaven or earth will faile them and all things will frowne and lowre upon them For so much is imported in that the Sunne and Moon shall be darkened c. These creatures shall deny them light and comfort and this shall make all things dark on earth to them and these dreadful sights shall terrifie them Vers 16. The LORD shall also roar out of Zion and utter his voice from Jerusalem and the heavens and the earth shall shake but the LORD will be the hope of his people and the strength of the children of Israel Followeth a comfortable application of all this to the Church and particularly to Israel holding forth in several promises what mercie to them shall be in their recollection of which v. 1. and in this streak on their enemies and what sweet consequents shall follow thereupon The first promise is that when the Lord shall manifest himself thus terribly against their enemies according to the predictions of his Word and out of his love to his people and when he shall make great alterations therby which is a further amplification of the calamities which are to come on enemies Yet in the midst of these confusions and terrours he will afford hope and strength to his Church and people Whence learn 1. When God manifests himself against his Churches enemies and specially against Israels adversaries he will be very terrible and dreadful And his being a party will make all the creatures to deny comfort and will adde to the bitternesse and terrour of such a desolate condition for the Lord shall roar like a Lion see Zeph. 2.11 Isa 42.13 14. And beside their desolate condition v. 15. the Lord also shall roar to imbitter that and as the cause of it as is after cleared of the shaking of heaven and earth 2. Gods executing of vengeance will be according to the predictions uttered in the Church and these will be found terrible in execution what ever men thought of them before for the Lord shall roar out of Zion and utter his voice from Jerusalem imports that God from out of Zion had spoken against them by his Word and that now his speech going forth in execution shall be found terrible as the roaring of a Lion 3. God will make his presence with and love to his people conspicuous by his indignation and severity against their enemies for the Lord shall roar out of Zion c. imports also that he is present there and that he evidenceth his respect to his habitation by his dreadful thunderings against the enemies thereof 4. As God is powerful to overturne heaven and earth when he pleaseth So his subduing of enemies may bring great alterations and overturnings in the world for when he shall roar the heavens and the earth shall shake which together with what is said v. 15. maketh a compleat parallel with the condition of the Church chap. 2.10 and it imports such an alteration of affairs as if there were a dissolution of the world and overturning of the course of nature And it is no wonder if they who are so well rooted in the world cause it to shake hefore they be cast out of it and if they who are so universally spread through the earth need general commotions to make them miserable 5. When God is shaking the earth to overturne enemies Gods people may be exercised with many fears and apprehensions that the storme will break upon them Therefore they need a promise to secure them against this 6. Nothing will be able to secure the hearts of Gods people against the terrours of a time of great commotions but God only and what they finde in him and from him Therefore doth the promise remit them to what the Lord will be unto them 7. In times of great confusion the Lords people may expect that he will be a place of refuge to hide them in that he will furnish them who come to him with ground of hope for the future and with strength and courage to bear out till the accomplishment come for that which is propounded here iâ— hope or a refuge and strength and God undertakes not to disappoint them of these the Lord will be the hope of his people c. he
be understood of the Jewes land which these enemies invaded and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation as they did on Judah when they were staying at home and not troubling them 5. Albeit the Church do oftentimes seem to be furthest behinde of any society for outward prosperity yet the time will come when she shall see her own mercy in the misery of others and shall be in good condition when they are gone for in opposition to what shall come on Egypt and Edom it is added But Judah shall dwell for ever c. See Isa 27.7 Exod. 14.30 31. 6. The Lord will perpetuate a Church of Israel after their conversion and restitution till the end of time for it is his expresse promise Judah shall dwell for ever and Jerusalem from generation to generation Ver. 21. For I will clense the blood that I have not clensed for the LORD dwelleth in Zion All these promises and particularly that of perpetuating the Church of Israel are confirmed by a new promise wherein the Lord undertakes to purge her by Justification and Sanctification from the pollution wherein she had layen so long and that he will do this because he dwells or that so he may dwell among them by his Word and Spirit with no lesse blessing then of old Whence learn 1. Sin when it is rightly looked upon will be found a very vile and loathsome thing and they will so judge of it whom God is about to deliver from it Therefore is not only the bloody crimes but all the iniquity of these whom he is about to purge called their blood as Ezek. 16.6 2. There can be no assurance of obtaining other favour till this pollution be done away Therefore this promise cometh in as a confirmation of the former and making way for them For I will clense their blood 3. There can be no purging of sin to fit us for other mercies till God interpose in it and till he apply the merit and efficacy of the death of Christ to take away the guilt and pollution thereof and this he will do to his own he will send this mercy to fit and prepare them for moe I will clense their blood saith he The endeavours of such as are most convinced of sin will not availe without this and till they imploy him for this end 4. The Lords former rejecting of a people and giving them up to walk in their own wayes will not hinder his respecting them and purging their sin in a time of love For albeit Israel have now for many ages not been clensed yet saith he I will clense their blood that I have not clensed 5. As it is the Lords presence in favour with a people and not their merit that assures them of his purging their sin for this is done for the Lord dwelleth in Zion So his clensing of a people from sin doth assure them more and more that he will abide with them for so will the words also read I will clense c. and the Lord or so shall the Lord dwell in Zion AMOS The Argument This Prophet was raised up by God and sent from Judah to preach unto Jsrael much about the same time with Hosea who in executing of his Commission after he hath threatned some Nations about for their sins and spoken against Judah also he falls expresly upon Jsrael and chargeth upon them and sometimes upon Judah with them the many sins of idolatry oppression incorrigiblenesse wantonnesse and the like for which he threatneth that God would destroy them to chap. 7. After which by divers types and representations he confirmeth that this sentence of their destruction was irrevocable threatning the false Priest at Bethel who opposed him in his ministery And then closeth the Prophecy with some promises relating to the times of the Gospel which are sub-joyned for the comfort of the godly who should live in these sad and calamitous times that were ensuing CHAP. I. IN this Chapter after the inscription of the Prophecy v. 1. and the generall summe thereof v. 2. The Lord by his Prophet denounceth judgements to come on several Nations about because of their many and multiplied sins and namely on Syria v. 3 4 5. On the Philistines v. 6 7 8. On Tyrus v. 9 10. On Edom v. 11 12. And on the Ammonites v. 13 14 15. Verse 1. THe words of Amos who was among the herdmen of Tekoa which he saw concerning Israel in the days of Vzziah King of Judah and in the days of Jeroboam the son of Joash King of Israel two yeers before the earthquake The inscription of this Prophecy holds forth first That Amos who carried this message was but a meane man of Tekoa in Judah of which 2. Chro. 11 5 6. Jer. 6.1 and of a mean employment being but an Herdman and of the meanest sort not one who had herds which were kept and fed by others as the word here used somtime signifieth 2. Kings 3 4. but one who was either a mean servant to others or at best a mean man who fed his own cattel as appeareth from Chap. 7.15 Secondly it holds forth that he was sent especially to Jsrael though he deale also with others upon occasion And thirdly that he received his Divine message and began his preaching in the days of Vzziah and Jeroboam the second two years before that earthquake of which mention is made onely here and Zech. 14.5 Some conceive it to have been in the year of Vzziahs death and that it is hinted at Isa 6.1 4 Others that it was at the time of his presuming to offer incense 2. Chron. 26.16 as another testimony beside his leprosie 2. Chron. 26.20 of divine displeasure against his course But at whatever time it was this is certain that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among these Nations as accordingly came to passe on Israel after the death of Jeroboam the second Doct. 1. The word of the Lord ought not to be rejected in the mouth of meanest instruments nor is their authority to be suspected or condemned because they are meane for Amos who was among the herdmen of Tekoa hath the words which he saw concerning Israel 2. Albeit that men ought not to usurp the ministerial calling nor leave their mechanick and servile employments to intrude themselves upon it for Amos had an extraordinary calling and albeit men who are called to that office ought not to tempt God by neglecting lawful means appointed for their enabling to discharge their calling for the endowments of Amos who was not bred for that calling Chap. 7.14 were by extraordinary dispensation Yet such as are called of God and are conscious to themselves of much insufficency and inability though they use means such I say have notable encouragment to come to God for teaching and furniture in an ordinary way who hath given such
proofe of his fulnesse in raising up and instructing this herdman to be his extraordinary Ambassadour 3. Such as give but ill entertainment to the messages they receive may get rougher messages sent unto them and such as despise eminent and discreet messengers God may send such to them as will use them more roughly for Israel had many notable Prophets both before and at this time who being despised he employes this herdman who was not onely hatefull to them as being a Jew and a base man and so it might lay their pride when God sent such a one unto them but God makes use of his rustick and rude humour that they might be dealt with plainly and roughly who now through their own obstinacy were become like the brute beasts which Amos had kept before 4. Such as are called of God were they never so mean may boldly and on all hazards declare his minde to a sinfull people and their courage is a testimony of their calling witnessing against all despisers for as Amos durst deale freely with Israel and tell the words which he saw concerning Israel so the Lord did convince Israel that he was called by him in that he durst leave his own country and trusting in God durst deale freely with this flourishing Kingdom according to their deservings 5. It is a great snare to a wicked Nation when they prosper notwithstanding their wickednesse and there is need in such a case that the wrath of God pursuing sin be frequently inculcate from the word that men may not deceive themselves therefore is Amos as well as Hosea sent with these hard tidings in the days of Vzziah and in the days of Jeroboam c. Both of which had prosperous reignes at least for a time 2. Kings 14 23 24 25 c. 2. Chron 26. 3 6 7. 6. When the Word of the Lord is not regarded it is just with him to preach to a people by his judgements and by unnatural and extraordinary signes and wonders to let them know his anger so much may be gathered from this Earthquake which was a terrible stroak and warning to that people who beleived not and therefore is taken special notice of here and long after Zech. 14.5 Verse 2. And he said The Lord will roar from Zion and utter his voice from Jerusalem and the habitations of the Shepherds shall mourn and the top of Carmel shall wither This verse holds out the summe of the whole Prophecy to wit that God was about to manifest his terror in executions according to the threatnings of his Word As the sentence may relate to heathen Nations round about who are also threatned by this Prophet it hath been opened upon Ioel 3.16 But as it relates to Israel to whom this Prophet is chiefly sent and to whom the most part of what followeth is directed the sense and summe of it is that the Prophet speaking in his own termes who was well acquainted with the roaring of Lions in the wildernesse and with pastures for sheep declares that however Israel since their defection from the house of David despised the Temple of Jerusalem yet they should finde that God dwelt there and that the true Doctrine sounded there and from thence and as other Prophets before him and he among the rest were sent out by God dwelling in Zion and some of them from thence to denounce his terrible judgements so these threatnings were now to break forth in dreadful execution In somuch that the habitations of the shepherds shall mourn c. Whereby we may understand that all their fertile and pleasant places such as their green pastures and fruitfull Carmel either that in Asher near the Sea Josh 19.24 26. Jer. 46.18 or rather that in Judah better known to him Josh 15.21 55. 1. Sam. 25.2 should be laid desolate and that as the Land should feele the stroak so the inhabitants being deprived of their delighted-in prosperity should be filled with sorrow and griefe and be made to mourn as herdmen do when their pastures are dried up Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom and God may seem to lie by for a time from avenging this Yet he will appear to assert his presence in his Church and to manifest the truth of his word by execution according to it for the Lord will roare from Zion his dwelling place and utter his voice from Jerusalem where the Temple stood that is he will now in a terrible way make it manifest that what Doctrine was preached there and elsewhere in his name was his word 2. However men contemn God in the matter of subjection to him yet he will be their party to punish them for their sin whether they will or no for Amos gets it in Commission to publish that God will manifest himself dreadful against them and he said the Lord will roar from Zion c. 3. The Lords word how much soever it be despised yet it will prove terrible to the stoutest when it breaks fourth in execution for the Lord will roar from Zion and utter his voice from Jerusalem that is his threatnings though despised will prove thus dreadful in that day 4. God is provoked to make the creaturres whereof man makes use feel his anger and smart under it if men will not be sensible for the habitations of the shepherds shall mourn and the top of Carmel shall wither that is their pleasant pastures and the most excellent of their friutful Fields as Carmel signifieth shall feele the stroak See Jer. 12.11 5. Whatever fruitful or pleasant thing it be that men lean to and delight in neglecting God it will certainly in due time decay till nothing be left them but sorrow for the want of them for so much also is imported here in that the habitations of shepherds shall mourn not onely shall the Land be put in a mournful posture but the inhabitants shall be filled with sorrow Verse 3. Thus saith the Lord For three transgressions of Damascus and for four I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of Iron Albeit the Lord sends Amos chiefly to preach against Israel as appears from v. 1. yet he ordains him to begin with accusations and threatnings against forraign Nations round about before he come to deal with them And accordingly in this and the beginning of the next Chapter there are six of these Nations spoken to We may conceive these reasons why the Lord followeth this method 1. That however this Prophet was a mean man yet Israel might be convinced of his Authority and Commission to be a Prophet in that God had revealed his mind to him concerning so many Nations beside themselves 2. That when Israel should look on other Nations and see them plagued as well as themselves they might not as men are naturally unwilling to see God in calamities ascribe their owne afflictions to fortune or chance among the
them 5. It is great cruelty and that which God will not look over when men doe adde affliction to his afflicted People and are accessary in any measure to their ill usage from others and do what they can to make their case desperate for it is Gods controversie with the Philistins because they carried away captive the whole captivity or so many as they could catch to deliver them up to Edom. When they had afflicted them by taking them captive they do adde to it and albeit Edom use them most cruelly yet they are accessory to it by delivering them up 6. The enemies of the people of God will gain nothing by their oppression when God begins to reckon with them but will assuredly draw vengeance upon themselves for because of this I will send a fire c. saith the Lord. 7. Strong walls and flourishing Cities and pleasant Palaces multitude of inhabitants and the power and authority of Rulers will not secure sinners against vengeance but onely draw forth a more ample proofe of Gods power and justice for I will sent a fire on the wall of Gaza which shall devour the Palaces thereof And I will cut off the inhabitant from Ashdod and him that holdeth the Scepter or their Lord 1 Sam. 6.18 from Ashkelon 8. The Lords former spareing and permitting of a people to flourish will not secure them when sin is come to an hight for I will turn my hand against Ekron or alter my former indulgence towards it and now smite it 9. Whatever be the Lords compassion and relenting towards his own people when he is smiting them yet he will pursue a controversie against impenitent and cruel enemies to his Church so long as there is any remnant of them for and the remnant of the Philistines shall perish 10. Gods word who is absolute and alsufficent is enough to assure men that greatest and most incredible things will come to passe therefore is it subjoined by way of confirmation to all this saith the Lord God Verse 9. Thus saith the Lord For three transgressions of Tyrus and for four I will not turn away the punishment thereof because they delivered up the whole captivity to Edom and remembred not the brotherly covenant 10. But I will send a fire on the wall of Tyrus which shall devour the Palaces thereof The third people here spoken against are the inhabitants of Tyrus whom he chalengeth for their many sins and particularly for the same sin of cruelty against Israel or Judah whereof the Philistines were guilty whereby they manifested their prefidious ingratitude in forgetting that Covenant of friendship that was betwixt Israel and Tyrus in the days of David and Solomon by reason of which they called each other brethren see 2. Sam. 5 11. 1. Kings 5.1 and 9.13 Or it may be thus understood also that beside their own ingratitude in dealing so cruelly with Judah they forgot also the obligation that was lying upon the posterity of Esau to deale more kindly with the posterity of Jaoob their brethren and they should not have sed or assisted their cruelty against their brethren For this sin the Lord threatens not to spare them any longer but that he will destroy their Town and Palaces As for the time when Tyrus committed this sin it should seem they served and a assisted Hazael and Benhadad in their wars against Israel and it may be other enemies or Israel it self in their enterprizes against Judah and what share of captives fell to them they delivered up to Edom for which they were recompenced according to this threatning by Nebuchadnezzar Ezek. 26.7 c. Doct. 1. When a Nation doth flourish and become potent it is no wonder to see sin grow and ripen fast among them and divine patience towards them come to a period for Tyrus that flourishing City Ezek. 27. hath three transgressions and four for which God will not turn away the punishment thereof 2. Prevailing cruel enemies against the people of God will not want many agents and assistants and the Church in her distresse may expect to have many foes to take advantage of her and to oppresse her for both the Philistines v. 6. and Tyrus concurre with Edom in their cruelty after their successful revolt Tyrus also delivered vp the whole captivity to Edom. 3. No friendship nor former obligation will bind wicked Nations to the Church in her distresse nor will God suffer any of these relations to avail her when she provokes him for Tyrus did all this notwithstanding the brotherly Covenant 4. When God reckons with cruel enemies he will not forget their obligations to do otherwise that it may aggravate their guilt for now in the day of account it is laid to their charge that they did this and remembered not the brotherly Covenant 5. It is a great iniquity in men to contribute or be assistant to others in their unnatural cruelty against Gods people especially being bound themselves to befriend them for so much also may be imported here that Tyrus not onely sinned in forgeting their own obligation but in assisting Edom not considering what strict ties were upon him to be more kindely to Israel his brother 6. The strength of a place either by situation or art and the state and magnificence of a people and their habitations will not hold off divine vengeance especially when he is avenging the injuries done to his people for albeit Tyrus was seated in the Sea and well fortified with walls and albeit as all their merchants were Princes Isa 23.8 so their houses for most part were stately Palaces Yet when God reckoneth for this sin I will saith he send a fire upon the wall of Tyrus which shall devour the Palaces thereof Verse 11. Thus saith the Lord For three transgressions of Edom and for four I will not turn away the punishment thereof because he did pursue his brother with the sword and did cast off all pity and his anger did tear perpetually and kept his wrath for ever 12. But I will send a fire upon Teman which shall devour the Palaces of Bozrah The fourth Nation here chalenged are the Edomites themselves or the posterity of Esau The Lord chalengeth and threams not to spare them any longer because of their manifold sins and particularly for their bloody cruelty against their own brethren of Israel and Judah though they had most occasion to let it out against Judah whom they pursued with the sword This their carriage is amplified 1. That they did cast off all pity and shewed great hatred or anger in it that is they renounced all natural affection to their brethren and cut them off at all occasions in great rage without any mercy or respect to age or sexe 2. That this hatred was irreconcilable and perpetually even from the day that Esau first began the quarrel Gen. 27.41 to the destruction of Jerusalem Psal 137.7 and accordingly it did break out on all occasions as is recorded in Scripture See Num.
did this that they might enlarge their border Senacherib gloried that he was good at this of removing the bounds of the people Isa 10.13 And God suffered his sons to passe over the bound of their duty and kill him Isa 37.37 38. 4. When men do with cruelty and violence usurpe upon others God is provoked to make them lose what was their own as well as that which they purchased so sinfully for because of this I will saith the Lord kindle a fire in the wall of Rabbath c. It brings calamity and desolation to their own Country and Cities 5. Judgements upon wicked and cruel men will have much of Gods wrath in them and they will come suddenly and violently and be accompanied with much terror and confusion for the calamity shall be like a fire which devoureth all as being inflicted in the burning indignation of God and they shall be consumed with shouting in the day of battell that is in the fury of war wherein there shall be dreadful shoutings of assailing enemies and of affrighted people and with a tempest in the day of the whirlewinde that is the calamity shall surprize and overwhelme them like a tempestuous whirlwinde All which sheweth how sweet it is to have peace with God in a sad and boisterous time for it is the want of this that maketh this condition so dreadful to them 6. Kings and great ones will be so far from helping these whom they draw to sin with them and idols so unable to help these that worship and trust in them that themselves shall be made eminent spectacles of justice and monuments of the power of the true God and of the truth of his word for their King or Malchom shall go into captivity he and his Princes together saith the Lord. CHAP. II. IN this chapter 1. The Lord proceedeth to chalenge and threaten Moab another of the Nations about v. 1.2 3. 2. He doth also speak a word against Judah v. 4 5. 3. He begins the processe against Israel his more peculiar charge whom he chargeth with many sins particularly with injustice oppression and uncleannesse v. 6 7. and that they joined their oppression with and strove to cloak it by their corrupt worship v. 8. and with great ingratitude in that they sinned thus against him who not onely subdued their enemies who possessed that Land v. 9. but delivered them from Egypt and preserved them in the wildernesse till they got that Land v. 10. and in that they did no lesse prophanely entertain his spiritual mercies and favours v. 11 12 Because of all which he declareth that being burdened with their sins v. 13. he would send inevitable calamities upon them v. 14 15 16. Verse 1. THus saith the Lord For three transgressions of Moab and for four I will not turn away the punishment thereof because he burnt the bones of the King of Edom into lime In this Verse Moab is chalenged and the Lord threatens not to spare them any longer And that because of their many and multiplied sins and particularly because of some horrid cruelty committed by their King as would appear upon the body of the King of Edom whose bones he burnt into lime that is into small white dust like unto lime or as some conceive he made indeed lime of it to plaister his house that so his cruelty might be satisfied This fact of the King of Moab is applied by very many to that which is recorded 2. Kings 3.26 27. as supposing that the King of Moab being beseiged by three Kings did attempt to break through into Edoms Campe either because it was weakest or because he had greatest indignation against him for joyning with Israel and Judah to whom he was yet subject in this quarrel but failing in the attempt he took the King of Edoms Son who was either new taken or before that time in his power and burnt him But it seems rather that that History should be understood of the King of Moab's offering of his own Son in a barbarous Sacrifice to his idols imploring their help in his extremity And beside the heire of the Kingdom could not well be called the King of Edom while his father was yet alive and in the Camp Therefore I conceive that this chalenge relates to some other act and that the King of Moab either when he went to avenge himselfe on Edom after these three Kings had raised their seige 2. Kings 3.27 or at some other time did let out his fury upon the very bones of the dead King either after he had slaine him or being dead before he digged them out of the grave Doct. 1. Gods providence and dominion is universal in the world not onely to avenge wrongs done by heathen Nations unto the Church but to take order with the wrongs done among themselves for he threatens to reckon with Moab for what he did to Edom. 2. The Lords having a sad and just quarrel against men will not assoile nor excuse others who do them wrong for he hath much to say against Edom Chap. 1.11 and yet Moabs fault is not the lesse 3 Barbarous and inhumane cruelty is odious to God and the fruit of much growth and ripenesse in sin for here it is the result and height of Moabs three transgressions and four for which the Lord will not turn away the punishment thereof 4. It is in particular an hateful and barbarous cruelty that is exercised against the dead bodies and graves of men for this is chalenged here that he burnt the bores of the King of Edom into lime And if God will not passe over this when it is done to a prophane man how much more will he avenge it when it is done to the bodies of his Saints and Martyrs 5. Cruelty is so much the more odious to God when it is exercised by kinsmen and friends against these to whom they have relation for Moab was also a kinsman to Edom and therefore his cruelty is the more hainous Verse 2. But I will send a fire upon Moab and it shall devour the Palaces of Kerioth and Moab shall die with tumult with shouting and with the sound of the trumpet 3. And I will cut off the judge from the midst thereof and will slay all the Princes thereof with him faith the Lord. The particular threatning and sentence against Moah is that God will consume Moab and their chief City Kirioth Jer. 48.41 with the fury of his anger in the heat of war when there shall be great tumults and cries and sounding of trumpets stirring up the assailers to do execution and great noise among them who perish v. 2. It is also further threatened that God will make them cease from being a Nation by cutting off all their Rulers of all ranks v. 3. Whence learn 1. What ever men may expect by cruel policies which they use either to avenge or secure themselves for the future yet it will certainly bring home terrible judgements upon themselves and
will not availe against God when he pursueth for how formidable soever Moab thought to make himself by that horrid fact yet that availes not but even because of that I saith the Lord will send a fire upon Moab c. 2. Wicked and cruel Nations deserve not onely to be afflicted but to be utterly consumed for such is the threatning they shall be devoured and die 3. Albeit any kinde of death be dreadful enough to these against whom God hath a quarrel yet it is a sad calamity and judgement and an addition to the stroak upon them when they are cut off in the terrible confusion and heat of war in a storme and sack by enemies for it adds to this calamity that Moab shall die with tumult with shouting and with the sound of the trumpet intimating that they should not get quarters or conditions of enemies but should be cut off in the fury of war 4. It is a sad judgement on a Nation and portends the ruine thereof when it is left destitute of Rulers or they are cut off for it adds to the calamity I will cut off the Judge from the midst thereof c. 5. The word of him who is the true God is sufficient to assure us of vengeance if it were even on Kings and Princes and the greatest of the world who provoke him yea even albeit they had so much power as to attempt and prosper in a rebellion against them who are over them for albeit the King of Moab did succeed after some difficulties in his rebellion against the King of Israel 2 Kings 3 4 5 c. yet God passeth his word for cutting him off I will cut off the Judge from the midst thereof and will slay all the Princes thereof with him saith the Lord. 6. The supream Magistrate of Moab who had the Princes under him is onely named the Judge though elsewhere the name of King be given to him it may be because they had no King but a Regent when they were destroyed or because they deserved not that title after their rebellion being no lawfull Kings but Judges or Deputies to Israel who had revolted and assumed the title of absolute Kings Or rather this designation given even to their King should teach that even these who are in highest place of authority should look upon themselves as bound to judge and to doe justice to the people otherwise they are not worthy of their place Verse 4. Thus saith the Lord for three transgressions of Judah and for four I will not turne away the punishment thereof because they have despised the law of the Lord and have not kept his commandements and their lies caused them to erre after the which their fathers have walked 5. But I will send a fire upon Judah and it shall devoure the palaces of Jerusalem The Lord having thus spoken his minde concerning severall Nations about he seeth it meet also before he come to speak of Israel to speak a word concerning Judah that so he might not onely use meanes for warning and reclaiming of them but might prevent all occasion of carping at Amos as partial and sparing toward his Countrymen And might take from Israel all occasion of hardning themselves in sinne by reason of the wickedness of Judah who kept the worship of God more pure as was frequently objected to Israel by the Prophets The Lord doth here chalenge and threaten Judah for their many and multiplied sins and specially that they did despise and not observe the Law of God in the matter of worship and conversation as if it were not a sufficient rule for either and that they did deceive themselves and one another in their debordings with false excuses and pretences of good intentions and particularly with the pretence of imitating the customes of their Progenitors Because of which the Lord threatens to punish and destroy the Nation and their chief City as was accomplished by the Chaldeans Whence learn 1. The visible Church not entertaining communion with God nor emproving her spiritual advantages may fall into provocations nothing inferiour for number and hainousnesse to the iniquities of Nations about her for there are also three transgressions of Judah and four as if they had striven with the prophane Nations to have as many and grosse sins as they 2. If God do not spare heathens who sin without law and have but little knowledge of God or his will far lesse will he spare his people who are as lewd as they therefore is that same sentence justly pronounced against Judah for the three transgressions of Judah and for four I will not turn away the punishment thereof 3. The contempt of the word of God is the great sin of the Church comparable to the hainous debordings of others as being a great sin of it self to contemn the authority of the Great Lord and the great mercies offered to themselves upon obedience to his word and a sad aggravation of all their other transgressions therefore in place of the atrocious crimes laid to the charge of heathens Judah is in particular chalenged for this because they have despised the Law of the Lord. 4. When men do not make conscience of keeping close by the Commandements of God in their conversation and worship but do walk as they list and do corrupt Religion by their devices God doth justly reckon that to be a contempt of his word therefore it is sub-joyned by way of confirmation and explication of the former chalenge and have not kept his Commandements For albeit men may professe a respect to the word when yet their carriage is loose and they dare follow their one devices in the matter of Religion yet such practices are upon the matter a contempt of it and it will come at last to an expresse contempt for when the word inculcates their duty upon them and yet they resolve to goe on they cannot but at last loath and hate it 5 Albeit men will not want pretexts and shifts to palliat their ill courses and harden them in them notwithstanding the admonitions of the word yet all these are but deceiving lyes and snares to mislead them and will be so far from justifying a sinful course that they heighten Gods quarrel against it and against sinners because of it for it is added as a part of the quarrel and their lyes caused them to erre Where by lyes I do not so much understand their idols and fair expectations in serving them which did draw them away as their pretences and excuses whereof they wanted not abundance and that was a judgement upon them for hereby they were confirmed in their defection and at last should be miserably disappointed when all these were found vain and frivolous 6. However men labour to justifie their corrupt courses by the example and practice of their Progenitours yet that will not extenuate but rather aggravate sin and serve such sinners heirs to the sins of their fathers which they imitate and to the
the Churches thoughts of a present afflicted condition yet the issue of the worst of her lots will be full of obliging mercies for so is here imported that their wandering in the wilderness had a good issue to possesse the land of the Amorites And these onely are named of all the Nations of Canaan because they were most potent as v. 9. Verse 11. And I raised up of your sons for Prophets and of your young men for Nazarites Is it not even thus O ye children of Israel saith the Lord 12. But yee gave the Nazarites wine to drink and commanded the Prophets saying Prophesie not In prosecuting of this challenge and aggravation of their sinne the Lord subjoynes some spiritual mercies conferred upon them also And namely that he sent them Prophets and that of their owne children and people And did raise up Nazarites who by their strict way of living according to the Law Num. 6. were patternes of that purity in moral duties which God required of the people And it may be also that by these are understood the sons of the Prophets who in their youth were bred under more strict discipline for that holy calling Upon all this the Lord inferreth that since these instances of his mercy were so clear as their consciences could not deny the truth of them v. 11. they did injustly aggregage iniquities formerly laid to their charge And particularly these spiritual favours shewed unto them did render their carriage odious in that they not onely made not right use of them but made the Nazarites contradict their profession and break their vow by giving them wine to drink contrary to the Law Num. 6.2 3. and did prohibite the Prophets to reprove their sinnes freely or did trouble them if they did it From v. 11. Learn 1. Whatever outward favours are conferred upon a people yet spirituall benefits ought to be looked on as chiefe mercies and specially obliging Therefore doth the Lord adde these to the former as compleating the mercy of their outward deliverance and adding much to the sinne of their ingratitude 2. Whatever be a corrupt peoples estimation of faithfull Ministers sent to reveale the word of God unto them yet the Lords sending of them is a speciall mercy for it is one witness for him pleading against their ingratitude that he raised up Prophets among them See Isa 30.20 Jer. 3.14 15. 3. It should not occasion a peoples contempt of Ministers that they are men like themselves and chosen from among themselves but it should rather oblige a whole Land to God that he raiseth up faithfull and eminent instruments of them for he rehearseth it as a mercy shewed unto them I raised up of your sons for Prophets 4. It is a mercy which should oblige a land when they have not onely schooles of Prophets and hopes of a succeeding ministery by young men their separating themselves from worldly delights and incombarances that they may fit themselves for that calling But when there is purity and holinesse among them and some eminent paterns of it to stir up others for so much is imported in this I raised up of your young men for Nazarites 5. Albeit that wicked men take no great notice of Gods mercies toward them yea and often times do quarrel and mistake them yet their consciences will plead for God that his mercies are reall and true mercies and that he doth them good indeed and doth not onely say so for is it not even thus to wit that I have done to you as I say O ye children of Israel saith the Lord From v. 12. learn 1. Not onely temporal but even spiritual favours of ordinances and encouragements to piety will not worke upon a naughty people But the more kindely they are dealt with they will bewray their perversity the more as this carriage of the Israelites doth teach 2. It is a horrid sin and hainous abuse of Gods kindnesse when men will not onely not be holy themselves but do hate and oppose and crush it in others that they may not obey the Law of God more then themselves for such is this challenge against them here But ye gave the Nazarites wine to drink 3. It is also an abuse of great kindenesse and a sinning against mens own mercies when they will oppose and hinder or molest the messengers of God in the free discharge of their trust toward them for this was also the ingrate carriage of Israel and commanded the Prophets saying prophecy not whereof this same Prophet had experience chap. 7.12 13. Verse 13. Behold I am pressed under you as a cart is pressed that is full of sheaves This v. as it is by some translated is a part of the sentence or threatning shewing that God would presse their Place or Land and fill it with heaps of judgements and enemies as a Cart is pressed and filled with sheaves in harvest But as it is here translated it is a general conclusion introductory to the sentence wherein the Lord declareth that the multitude and variety of these their sins did so provoke his justice and patience that he might justly complain of them as insupportable and intolerable as a Cart groans under burdens and therefore he would punish as is declared in the following verses Doct. 1. It is the way of secure sinners to lay over the weight of all their sins on God and on his mercy as if he were but a Cart to lie under the burden of them all that so they may sleep the sounder and sin the faster for so much doth this similitude teach 2. The Lord even toward secure sinners will take on this burden so far as to suffer their manners long before he cast it off albeit he be provoked by every sin and doth not allow their presumptuous casting off their iniquities upon him yet he doth not complain nor strike till he be pressed as a Cart that is full of sheaves 3. Gods patience and long suffering will at last weary to endure the provocations of sinners as becoming insupportable for saith he I am pressed under you c. see Isa 1.24 Ezek. 5.13 and 6.9 4. When the cup of mens iniquities is full and God is about to forbeare them no longer yet they may be so stupide as to need up-stirring to consider it for Behold saith he I am pressed c. Verse 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself 15. Neither shall he stand that handleth the bowe and he that is swift of foot shall not deliver himself neither shall he that rideth the horse deliver himself 16. And he that is couragious among the mighty shall flee away naked in that day saith the Lord. The particular sentence for these sins to be inflicted by God thus wearied to wait upon them is that inevitable judgements should befall them wherein no means should availe them Neither speed of foot nor horse as it
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
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
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
blown in the city and the people not be afraid where he brings in their feares in such dangers as witnessing against their stupidity when they are threatned and puts the matter to their consciences if they could excuse them in this 3. It would help much to make threatnings effectual if men would look over these who carry them to God who sendeth them and to what they portend for so much also doth this similitude teach A watchman in himselfe is not terrible nor wisheth ill unto the City nor is the sound of his trumpet in it selfe dreadfull but as it warneth of the approach of a furious enemy and so is it here 4. Threatnings do not prove false alarmes but are seconded with plagues on these who make no use of them and it is very rare to see it otherwise but they who debord so far as to need threatnings do also provoke God to smite for the one doth follow on the other here and Israel tasted of both having before this been visited with many rods chap. 4.6 c. to prevent the finall sentence all which they had also abused 5. Albeit afflictions for sin be the holy works of an holy God and acts of justice and so good and albeit they do worke for good to the Lords penitent people Psal 119.67.71 yet as they are evil in themselves so they are and will prove an evil to the wicked and impenitent as here they are called evil in the City or in any of their Cities For they are sent to be bitter and crosse to men who walk contrary to God and to thwart their corruptions and rob them of their enjoyments They should also discover the evil and bitternesse of mens departing from God Jer. 2.19 and where they have not this effect it will not avail that men finde them evil unto them Yea they will prove evil to make men worse and more wicked then they found them 6. As the not seeing of Gods hand in trouble and that we have to do with him is a chief cause of our miscarriage under it so this is an evil not soon remedied and a lesson not easily learned Therefore after what is said v. 5. it must be again inculcate shall there be evil in the city and the Lord hath not done it 7. Whatever be mens stupidity and wilfull blindnesse yet the Lord hath a witnesse in every mans bosome who doth not utterly renounce a deity that he is the author of afflictions Therefore doth he pose their consciences to see if they could shift this shall there be evil and the Lord hath not done it 8. Let men be never so unwilling yet it is their duty never to give over till they have seen God in their afflictions Therefore doth the Lord so presse it upon them as a needful lesson For beside what is marked of our own advantage and duty on v. 5. it is our glorifying of God to acknowledge his providence and that not onely in general but as it shines in particular actions and in particular to look upon afflictions for sin as beseeming an holy and just God and this would help us to our duty under them Verse 7. Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 8. The lion hath roared Who will not fear the Lord God hath spoken Who can but prophesie Lastly whereas they might except that if judgements were to come upon them from God yet why would they trouble them continually with the noise thereof before they came They could not but look on Prophets as the authors of their disquiet and delighters in their ruine since they would never let them alone and in particular they would little regard him who was a base man and one of Judah who bare them at little good will The Prophet in the Lords name declareth in answer to this that they were rather bound to see and acknowledge Gods long-suffering and mercy who would forwarne them of their danger before it came and for that end imployed his messengers and him in particular v. 7. And therefore it was but folly and madnesse in them not to tremble when God by him did testifie his anger like a roaring lion or to let out all their spleen against him who could not but deliver what he had in Commission v. 8. For the understanding of that general assertion v. 7. consider 1. God is not bound at all to observe this method but may execute what he pleaseth though he have neither reveaved it to men nor angels onely it pleaseth him out of his gracious condescendence ordinarly to follow this method 2. This is not to be extended to all persons nor yet to all things as if he did nothing in mercy justice or soveraignty in all the world but he did communicate it with his servants first But the meaning is that in inflicting judgements on the Church he usually takes this course first to advertise them by his messengers 3. Albeit this relates especially to the time wherein the Church had extraordinay Prophets yet this holds still true that the desert of all sin is held out in the written word and declared unto people by their faithful pastours from the word so that the Church may see and know what she is to expect as well as when she had extraordinary messengers Doct. 1. As divine Doctrine is a mystery above the reach of reason and to be known onely by revelation so in particular however the Lords wrath be very clearely deserved by sinners yet it is ofttimes a secret to them and not discerned till it be inculcate upon them or till they feel it Therefore is it called his secret here 2. The way to know Gods minde concerning men is by the ministery of his servants either extraordinary or ordinary speaking according to the word for he revealeth his secret unto his servants the Prophets for the Churches information 3. Such as would get the minde of God to carry to his people would become his servants not onely by taking up that office upon his call and attending on him in it but also by being in their whole course devoted to him that so he may blesse them in that particular function for they are his servants 4. It is the Churches great mercy whereof she should make especiall use that God doth warn her of her danger before she fall into it for it is held out as their advantage that surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 5. A people may mistake and quarrel many dispensations of God towards them which yet do speak his great kindnesse to them if it were well considered for they quarrelled all this freedom which yet flowed from Gods mercy and long-suffering toward them 6. The word of God is the sure rule whereby men may know their duty and what will be the profit or danger of any course they follow And albeit dispensations may seem for a time
that I shall visit the transsions of Israel upon him I will also visit the altars of Bethel and the horns of the altar shall be cut off and fall to the ground The third branch of the sentence the certainty whereof is intimate in a new Commission to publish it and wherein more of Gods quarrel is held forth is that when God comes to punish them for their other sins he will also take course with their idolatry at Bethel and that the horns of their altar there which they made in imitation of that in Judah Exod. 27.2 shall be broken down It appears that this was done by the Assyrians who defaced their altars and places of worship because their Religion did not agree with theirs though it was idolatrous also But it was Josiah who after that did quite demolish that altar 2. Kings 23.15 Doct. 1. Such as are to carry Gods minde unto his people have need frequently to rouze up themselves and to be rouzed up by God to take up his minde and authority in it therefore in the midst of his purpose is there a new charge given to Amos and the rest of the Prophets Hear ye saith the Lord God c. 2. When God is threatning a people and declaring the causes of his displeasure they have need to be stirred up again and again to hear for this charge to the Prophets is not onely for themselves but to shew to the people what they need also 3. When God is either chalenging or threatning it is needful to consider what his power is to avenge the fault he chalengeth and to execute what he threatens therefore is he designed in this the Lord God the God of hosts 4. What the Lord doth give his servants to hear and understand they are bound to communicate it and that so seriously as they give not occasion to hearers to slight it for hear ye and testifie in the house of Jacob saith he 5. Albeit men do place their confidence in their idolatrous and corrupt way of religion and worship as thinking thereby to escape the punishments deserved by their other sins yet this will deceive them and what was their confidence will prove a land destroying sin with and above the rest for in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel as his great sin See Jer. 48.13 6. Idolatry once admitted is so hard to remove that it may continue till a period be put unto it by the utter ruine of a Nation for their altar of Bethel continueth till the Assyrians break them and it both 7. A people once addicted to idotatry are very averse and incapable of seeing either the evil of it or the danger that cometh by it therefore this challenge and sentence especially must be testified in the house of Jacob. 8. Such as will not put away idolatry nor destroy the monuments of it will finde that God will cause others though they were idolaters themselves do it upon their cost and expence for God sent the Assyrians upon them who made the hornes of the altar be cut off and fall to the ground though they had kept them up with great respect Verse 15. And I will smite the winter house with the summer house and the houses of ivory shall perish and the great houses shall have an end saith the Lord. The last branch of the sentence is that he will take course especially with the great ones and richer sort of people who had winter houses for repelling the cold and summer houses wherein they might get coole aire See Jer. 36.22 Judg. 3.20 These the Lord threatens to destroy and cast to the ground albeit for pleasure and pomp they had adorned them with Ivory and built them ample and large Whence learn 1. Such as tast most of prosperity in a wicked Nation may look for a peculiar stroak therefore is a particular sentence directed against such here 2. Mens pride and keeping up much state and pomp while they wallow in their sin will not hold off vengeance but is another cause of Gods controversie against them and as prodigality in apparrell so also mens sumptuousnesse in their habitations and dwellings may be a cause of Gods anger therefore will God testifie his displeasure against the winter house and the summer house the houses of ivory and great houses of such sinners 3. Mens pleasant and commodious habitations wherein they do not honour God will but help to augment their misery when God doth overturn them in his kindled displeasure for this shall be one part of their calamity that these their statly and pleasant habitations shall perish and have an end CHAP. IV. IN this chapter the Lord goeth on with the processe against Israel yet inviting them to repentance that they may prevent the small stroak and 1. He accuseth and sentenceth their great ones for their cruel oppression v. 1.2.3 2. He challengeth them for and giveth them up unto the idolatry of the calves in following whereof they were so obstinate v. 4.5 3. He challengeth them for incorrigiblnesse and impenitence under all the judgements that formerly had been sent to reclaim them v. 6. 11. Unto which he sub-joines a sentence of further judgements v. 12. which since they were not able to resist he exhorts them to prevent by repentance considering the advantage they had of a Covenant yet standing betwixt God and them v. 12. and considering what a Lord he was with whom they had to do v. 13. Verse 1. HEar this word ye kine of Bashan that are in the mountain of Samaria which oppresse the poor which crush the needy which say to their masters Bring and let us drink In this first article of accusation the Lord prosecuts that processe for cruel and covetous oppression which he had begun chap. 3.9 10. And in this v. he calls the Nobles and Judges of the chief City Samaria to hear what he had to say against them for their oppression and crushing of the poor and meaner sort and he laieth to their charge that they stirred up one another as they had power over the poor by being Creditors or Judges in their causes to poll them that so they might have among them wherewith to satisfie their lusts Or they being Judges did conspire with the Creditors and Masters of the poor to crush them providing they got a bribe wherewith to make merry He compareth them to kine of Bashan which was fit place for pasturage Num. 32.4 Deut. 32.14 because they were not onely fatted and made brutish and insolent by prosperity upon which grounds enemies are compared to bulls of Bashan Psal 22.12 but were also become effeminate thereby Doct. 1. Nobles Judges and great and potent men are ordinarily the ringleaders of all provocations in a land and such as God hath most to say against for these are understood by kine of Bashan that are in the mountain of Samaria and especially the Judges as
themselves but it should be to no purpose v. 11. and that he knew their horrid injustice however they did palliat it v. 12. and would therefore punish them with judgements under which they should not dare to mutter and wherein wise observers should adore his justice v. 13. 4. The exhortation is yet again repeated and they are stirred up really to seek good and abandon evil promising them life and his presence which now they did but presumptuously boast of v. 14. and they are pressed to prove the sincerity of their seeking by their zeal and affections and executing of judgement and justice upon which there is hope of mercy held out to that remnant v. 15. otherwise it is threatned that all persons and places shall be filled with sorrow and lamentation v. 16.17 In the third part of the chapter the Lord refutes their carnal confidences which made them contemn his threatnings and namely 1. Their atheistical scorning of threatned judgements and their looking to be better dealt with which he declares was a plague upon them and would be refuted by the dreadful darknesse of the day of vengeance wherein one misery should be heaped on another to plague them v 18 19 20. 2. Their hypocritical conceit of their external worship which the Lord rejects since beside the unwarrantablenesse thereof they walked not streightly in the duties of the second Table v. 21.22 23 24. 3. Their glorying in antiquity and the customes of their fathers Concerning whom the Lord declareth that they had corrupted his worship as well as they who succeeded them v. 25.26 and therefore they who had imitate them should pay for all by their captivity v. 27. Verse 1. HEar ye this word which I take up against you even a lamentation O house of Israel 2. The virgin of Israel is fallen she shall no more rise she is forsaken upon her land there is none to raise her up In these verses the Prophet laieth before Israel their sad condition and approaching ruine in a lamentation given and dictate to him by God thereby to expresse his sense of their condition Wherein it is lamented that the Church and state of Israel is fallen and that without hope of recovery she being deprived of her members and subjects and none left to raise her up againe From v. 1. learn 1. A peoples obstinacy and opposition to God and their contemning of better tidings from the word will at last resolve in sad newes and lamentations and whatever it be that people rejoice and comfort themselves in neglecting God it will certainly end in bitternesse and sorrow for now the wanton and incorrigible house of Israel get a word against them even a lamentation 2. Impenitent sinners are ordinarily so carelesse and so deafe that they have need to be stirred up to give attention even when saddest news are gone out against them for they need a call here Hear ye this word c. O house of Israel 3. Albeit the Lords faithful servants must carry hard tidings against his people when they are comanded and are bound to glorifie Gods justice when it is manifested in righteous judgements Yet their own dispositions are not so cruel but they will be ready to lament for the sad tidings which they must carry and it is matter of deep sorrow when the Lord enters into judgement even with his sinful Church and people and rewards them as they deserve Therefore is this threatning held forth in a lamentation of the Prophet From v. 2. learn 1. It is the sad and lamentable fruit of sin that it brings a Nation or person violently down from their dignities and enjoyments into a gulfe of miseries for it is the lamentation that Israel is fallen which is a violent change to the worse He speaks of it in the present time because of its certainty and nearnesse and because the lamentation is fitted to the time when it should be so 2. A peoples former flourishing condition and their not meeting with such sad lots yea and Gods former tendernesse toward them will not hold off deserved wrath it may well make it sadder for though they be the virgin of Israel both in respect of Gods tendernesse toward them as a man is careful of his daughter being a virgin and in respect of their former flourishing condition and that they had been as an untouched virgin in respect of total subduing and so it is spoken of other Nations Isa 47. 1. Jer. 46.11 Yet the virgin of Israel is fallen and that maketh her fall the sadder 3. Albeit secure sinners especially in the Church do ordinarily dreame of a speedy recovery out of their calamities yet it is no wonder to see deliverance long a coming when once God is provoked to strike in extremity Yea it is just with God to strike an impenitent Church without hope of recovery at least for many generations Therefore it is added she shall no more rise or recover like a weak woman so crushed with a fall that she cannot get up again Which is not to be understood as if Israel should never recover for the contrary is promised Hos 3.5 and 41.10 11. Rom. 11.26 and elsewhere And the original expression is used of things which come not to passe onely for a time as 2. Kings 6.23 and 24.7 compared with Jer. 37.5 But the meaning is that however formerly when they were afflicted they did recouer again either in the same or in the following generation 2. Kings 13.22.23 24 25. and 14.25 26 27. yet now it should not prove so But by this stroak the Nation and state should for once be lost without hope of recovery and should continue so for a long time as hath been sadly verified to this day 4. God when he is provoked can deprive a people of all refuges and leave them destitute of all helpe in the midst of their former enjoyments for she is forsaken and that upon her land there is none to raise her up This confirmes her hopelesse condition that like a virgin crushed with a fall to the ground and wanting help to raise her up so should she be deprived of her subjects who in great numbers had possessed that land and should have none to recover her out of her difficulties but she behoved to lie still upon the ground and not get her state erected again on that land as formerly Verse 3. For thus saith the Lord God The City that went out by a thousand shall leave an hundred and that which went forth by an hundred shall leave ten to the house of Israel The Lord enterposeth to confirm this lamentation and explaineth yet further their helplesse condition in their trouble by shewing that not onely they should be broken as a State or Nation but that great havoke should be made even of the body of the people In so much that whereas in armies offending Commanders use to decimate them and punish the tenth man He on the contrary should onely leave the tenth
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
saith the Lord See Exod. 12.12 and this is the cause of all the wo that is here denounced against them 4. When the Lord is provoked to appear in anger against them who will not repent he will make all their joy and insolent scorning of repentance end in sorrow for there shall be wailing and they shall say alas alas 5. God will make the sorrow of a guilty people universal both on persons and in places That so he may reach all who are guilty and that they may be stripped of all comforts who will not seek to him for this sorrow shall be in all streets in all high-wayes among the husbandmen and in all vineyards Neither City nor Country shall be free of it nor open fields and high-wayes nor inclosed vineyards 6. It is righteous with God to make the sorrow of an impenitent people singular and unto such trouble inflicted by an angry God will produce sorrow greater then can be expressed Therefore beside these who are afflicted such as are skilful of lamentation of whom see 2. Chron. 35.25 Jer. 9.17 18. Math. 9.23 shall be called to wailing Whereby the spirit of God doth not justifie the lawfulnesse of mens having skill and faculty to put on such affections and their hireing them out for gain But he intimateth that their sorrow should be so great as to need help to expresse it 7. We ought frequently to consider that it is God with whom we have to do in threatnings and judgements lest forgetting that we miscarry under them Therefore again all is sealed up with this saith the Lord. Verse 18. Wo unto you that desire the day of the Lord to what end is it for you the day of the Lord is darknesse and not light 19. As if a man did flee from a lion and a bear met him or went into the house and leaned his hand on the wall and a serpent bit him 20. Shall not the day of the Lord be darknesse and not light even very dark and no brightness in it Because the Lord had to do with men of corrupt dispositions who would neither be allured with offers not affrighted with threatnings that so they might seek him But still fostered themselves in security by reason of many false pretences and presumptuous conceits Therefore in the close of this chapter he refutes these their confidences that so the threatnings might sink down in their hearts to move them to repent And first he deals with them who desire the day of the Lord that is such who being Atheists and Epicures did not acknowledge God or a providence nor would believe any thing of approaching judgement Or such who being presumptuously secure of Gods favour and an interest in him could not believe that any such day would come as the Prophet threatned or that it would be so dreadful to them as the Prophets foretold And therefore in presumptuous scorne they desired once to see that day wherewith they were so often threatned See Isa 5.19 Jer. 17.15 Ezek. 12.22 2. Pet. 3.3 4. Concerning these the Lord declareth that this disposition was an evidence of a plague upon them and of more yet to come and that they little considered what they were doing for that day should not onely come but it should be full of perplexities and miseries without any light or comfort v. 18. And heaps of evils should follow one after another so that he who escaped one should fall in another v. 19. yea certainly it should be a time of great misery without any light of counsel or comfort v. 20. From v. 18. learn 1. When the word is most clearly preached and threatnings most terrible there will still some be found so atheistical as not to credite them at all and so presumptuous as not to submit to the verdict of the word but they will comfort themselves expecting that God will do otherwise then it faith for so is here imported 2. It is no wonder to see such Atheists and presumptuous sinners come to that height as not onely to harbour such thoughts in their own bosomes but to pluck off any vaile of hypocrisie they had and set down in the seat of the scornful and openly deride the word for so do they here they desire the day of the Lord or the day of vengeance wherein he will prove himselfe to be the Lord that is with insolent and profane scorne they desire to see that day and that the Prophets would make their words good which they expect will never be Albeit many who harbour such thoughts would be unwilling it should be known Yet God is provoked to pluck off the mask and bring them out And where the word effectually preached doth not prevaile corruption will be irritate thereby to vent it selfe more openly 3. Such atheistical and presumptuous dispositions in men are an heavy plague of themselves and do portend more plagues and that there is a plague and wo in all the calamities that come upon them In these respects it is said Wo unto you that desire the day of the Lord. 4. Epicures and presumptuous Atheists and Hypocrites do little consider what they are doing or what is their danger when they scorne threatnings and desire to see them accomplished And if their consciences were put seriously to it they would tell them it were so Therefore doth he pose them to what end is it for you Or what can ye expect in such a day or what do ye gain by such a scornful temper that ye should be so bent on it Their consciences if awake could tell them that such a day were rather to be prevented then desired and that they could reap nothing by such atheistical scorn For neither did it produce any present true good in them nor would it hold away that day but rather hasten it and make it more bitter and grevious And therefore they ought to consider better and avoid it 5. As even the cleanly trials of Gods people may produce much humbling exercise through want of light or sensible comfort that so they may be trials indeed and may purge drosse And as judgements inflicted upon a people for sin will be full of perplexity and discomfort as being accompanied with reall desertion with guilt of conscience and other spiritual plagues So in special presumptuous and secure Atheists may expect an hot alarme and that calamities will be made dreadful to them for unto all but especially unto them the day of the Lord is darknesse and not light that is full of misery and perplexity leaving them void of counsel and comfort From v. 19. learn 1. When God appears in anger against an atheistical and incorrigible people they may expect to be involved in an heap of miseries on all hands and that not one but many evils either together or following one after another or both Therefore it is resembled to the condition of a man environed on all hands with lions bears and serpents 2. There is no shifting nor declining
judgements when God sends them the sinner that avoids one may expect to meet with another and he may expect a plague where he thinks to be most secure for it is As if a man did flee from a lion and a bear met him or went into the house and leaned his hand on the wall expecting to be upheld and a serpent bit him or an unexpected stroak came upon him See Isa 24.17 18. From v. 20. learn 1. The sadnesse of a day of judgements and calamities is not soon seen nor laied to heart and men should seriously consider it before hand that so they may be stirred up to prevent it that they may not feele it Therefore is it again inculcate and repeated shall not the day of the Lord be darknesse and not light 2. The Lord needs no more to prove the truth of what his word saith but mens own consciences which will be a witnesse against their atheisme and presumption however for present they lull them asleep and seare them with an hot iron Therefore doth he put the matter to their own consciences shall not the day of the Lord be darknesse c as being witnesses that might and in due time would speak for him 3. Albeit the truly godly will have still allowance of some light in trouble though sometime tentation hide it from them Isa 50.10 and may sometime attain to some measure of their allowance Psal 112.4 and may certainly expect that there will be a cleare and comfortable issue from their troubles Mic. 7.8 Yet it is terrible to think how dreadful a day of vengeance will be to the wicked how grevious and perplexing their miseries will be and how destitude they will be either of present comfort or of any hope of it for the future Therefore is it added by way of explication even very dark and no brightnesse in it Verse 21. I hate I despise your feast dayes and I will not smell in your solemn assemblies 22. Though ye offer me burnt-offerings and your meat-offerings I will not accept them neither will I regard the peace-offerings of your fat beasts 23. Take thou away from me the noise of thy songs for I will not hear the melody of thy viols 24. But let judgement run down as waters and righteousnesse as a mighty stream The second carnal and presumptuous confidence which the Lord refutes is their hypocritical resting upon their ceremonial observations in keeping sacred solemnities offerings sacrifices of all kindes and using of songs and musical Instruments in their Temples all which they observed in imitation of Judah And concerning these the Lord declareth that however they pleased themselves in them and thought that he accepted thereof and of themselves for their service sake Yet he abhorred them and could not endure them The reasons whereof are first That these performances were not of divine institution but of their own inventions and therefore all along are called yours or thine The second reason is more expressly held forth v. 24. Which is not a threatning that his righteous judgements inflicted for these sins so abhorred of him should carry all down before them like an impetuous stream but an exhortation that they would study to abound in righteousnesse and justice the want whereof was a cause why no such ceremonial service could be respected This reason pleads against the acceptance even of institute ceremonial worship when the worshiper rests upon it not seeking to be reconciled to God through Christ whom these ceremonies pointed at nor proving the sincerity of his Religion by the fruits of righteousnesse and new obedience And in this respect we finde the same sentence given out against the Jewish worship Isa 1.11 12 13 14. and 66.3 Jer. 6.20 Much more might it be pleaded against them who not onely rejected Gods institution and command in the matter of their worship but would not so much as study that behavour which God required in those who worship him according to the Rule and yet they rested on it Doct. 1. This place holds out yet more parts beside what is spoken to chapter 4.4 5. of Gods approven Ceremonial service which Israel pretended to imitate from which we may gather some instructions And first Their Feast Dayes and Solemn Assemblies or restraints from labour and other distractions that they might attend solemn worship do teach 1. The people of God have matter of joy and feasting allowed unto them in Christ and they who embrace him should labour to enjoy and possesse their allowance Therefore had they Feasts the substance whereof was Christ which they observed 2. The Lord requireth that beside the worship performed to him ordinarily and daily there be solemn publick worship in his Church and that men performe the same on the times appointed by him for that end and when his providence calleth them to any extraordinary duty So much is pointed out by their selemn assemblies 3. Albeit the Lord doth not allow any to cast off a calling under pretext of following his service yet he requireth that our following our callings do not hinder his worship and that when he calleth us to solemn worship we lay aside the distractions of our employments and what else may hinder the right performance thereof for their solemn assemblies were restraints also as the word imports Which in their festivites imported not onely restraint from their ordinary employments but from their drouping discouragements also that they might rejoyce in God Neh. 8.9 10. And in their solemn fasts imported also their restraint from lawful delights that they might waite upon the work to which they were called 2. Secondly their burnt-offerings of which Lev. 1. which were daily offered Lev. 6.12 Exod. 29.38 39. and which were joined with other sacrifices partly in that they were daily offered when other sacrifices of praise or for particular sins were offered and before them and partly that their peace-offrings were laid upon them on the Altar Lev. 3.5 and they were joyned with their offerings for particular guilt Lev. 5.7 10. These I say do teach 1. Whatever men may pretend to in particular duties of worship yet all that will not availe unlesse first men make sure the renovation of their nature and that they have closed with Christ for reconciliation of their persons So much was signified by the burnt-offering for all their sins and for the corruption of their nature which they offered daily and with other sacrifices 2. As praise for particular mercies will sound well from them who have assurance of reconciliation through Christ So no particular favour or mercy within time should make us forget our misery or need of Christ or hinder us to make daily use of him So much did the joyning of offerings of praise with the burnt-offerings teach 3. As men ought not to sleep securely under particular and daily contracted guiltinesse nor dreame that it is enough that their persons are reconciled with God unlesse they also flee to Christ for expiation
beds of ivory and eat and drink well c. Not that it is simply unlawful for great men to lie better and feed on better things then others but that beside the unseasonablnesse thereof of which afterward they exercised all their care about these things were excessive and superfluous in them and rested thereon and glutted themselves therewith And if this be a sin in those that are at ease much more in them who are in distresse Isa 22.12 13. 2. Men have need to watch over their wayes even in meanest things and to take heed lest in their very beds houshold furniture meat and drink and dressing of their bodies and the like they be drawing a wo upon themselves for in all these the Lord hath a quarrel against these secure sinners 3. Ministers lawfully may yea and in duty should be particular in condemning sins and lay before men their failings in beds table apparrel for so doth Amos here in the Lords name 4. As men may lead a merry life who yet have no cause of joy so however secure sinners who chuse such mirth for their portion and shelter against all stormes do keep themselves throng with it lest an evil conscience flee out upon them yet all this their joy doth but adde fuel to the fire and contribute to make the wo the sadder for so much may we learn from their chaunting to the sound of the viol or joyning their voice with the instrument and inventing instruments of musick whereby musick is not condemned but they are condemned who please themselves with it and fed their security thereby little minding their duty or that which would be matter of true peace and joy unto them 5. It is an aggravation of the sin of wicked men when they abuse the example of Saints to sin either when they stumble on their infirmities or do pretend to imitate their good actions in their ill courses and abuse that which they enjoyed well for this adds to their sin that they alleadged they did this like David who was a great lover and Master of musick but he spent all his care that way in setting forth Gods praise whereas they onely made use of it for carnal pleasure 6. Afflictions are sent upon some people and not upon others or on some part and persons of a Nation and not upon others not onely for their own correcttion and exercise who are afflicted but to try the sympathie of others and to see what use they will make of it for Josephs affliction or the breach made upon him tried these Grandees 7. As much sensual pleasure doth besot men and deprive them of all sense of the afflictions of others and sympathie with them for here the one followeth on the other So whatever may be pleaded for the pomp and state and pleasures of great men yet it cannot but be sinful in a time of affliction and when it deprives them of all sympathie and fellow feeling and they make themselves a good life when others are undone For it is the challenge that they do all these things but they are not grieved for the affliction of Joseph Verse 7. Therefore now shall they go captive with the first that go captive and the banquet of them that stretched themselves shall be removed Followeth the Lords sentence for these sins and an explication of that wo v. 1. in several branches And first He threatens that they shall be first and chief among these who shall go into captivity whereby he will put an end to their luxurious feasting Whence learn 1. The luxury of great and rich men doth import such a distemper among a people as will draw on speedy captivity upon them for now captivity is to be the lot of all as well as of them 2. Such as are most secure when the Lord makes a breach by trouble and do think themselves furthest from it may taste first of it for they shall go captive with the first that go captive to wit of the inhabitants of these Cities for otherwise the country was spoiled and many of them captivated before Or it may be read they shall go captive in the head of them that go captive that is they shall be ring-leaders and noted and eminent sufferers in this misery as before they were eminent in place and chief in following sinful pleasures Yea in Judah we finde they suffered before the poorer sort 2 Kings 24.12 13. and more then they 2. Kings 25.18 19 20 21. 3. Luxury and wanton sensuality and superfluity will be made to cease and if nothing else will do it God can make captivity effect it Therefore it is sub-joined and the banquet of them that stretched themselves or abounded with superfluities shall be removed The word rendered banquet signifieth mourning or a mourning feast as it is translated Jer. 16.5 in the text and margent to intimate that their feasting should in the issue prove sad and mournful as their mourning feasts were 4. God abhorreth sensuality for this among other causes that it exhausteth men with providing needlesse superfluities whereas nature is content with a little and it mispends their time and makes them unable for a calling for so is held out here they as the word will beare abounded with superfluity in their banquets and they did eat and drink and then stretched themselves on beds when they were full as being meet for no employment Verse 8. The Lord God hath sworn by himself saith the Lord the God of hosts I abhor the excellency of Jacob and hate his palaces therefore will I deliver up the city with all that is therein Secondly which cleareth how their captivity shall come to passe He threatens to deliver up their City or the chief City of every one of these Kingdomes with all the people and wealth thereof into the enemies hands And this is confirmed by the oath of God who is omnipotent and who also which is another confirmation declareth that their priviledges and excellencies wherein they trusted and gloried were hateful to him and therefore to be taken from them Doct. 1. Sensuality in men produceth great stupidity that they will not beleive God when he threatens Therefore must he swear and give an oath to end that controversie 2. Whatever be the secure thoughts of sinners yet it is his irrevocable sentence to punish these who continue impenitent in luxurious courses and he is able to execute it for the Lord God hath sworn by himself or by his life or soul that he will do this He not onely swears by himself because there is not a greater But this oath imports further that men may swear in a sudden passion and change again but he is Jehovah and unchangable Men may swear to be avenged yet they may die and their thoughts perish but he liveth to see his will done and giveth his life for assurance of it and men may swear to be avenged and yet want power but he is the Lord God and again the Lord the
them 12. When the Lord brings a Church so low and they are sensible of their sin such a condition calls on them who are sensible to betake themselves to God as Amos doth here and they are warranted to cleave to a Covenant interest imported in the name of Jacob with whom the Covenant was made or renewed to plead in faith against the utter ruine of a Church and her falling without recovery for the question laieth this as a principle that Jacob must arise and upon that he pleads against their hoplesse condition and they are warranted to make use of their own weak and low condition as an argument of pity Therefore it is sub-joined for he is small 13. The Lord is very willing to be intreated and upon intreaty to divert and moderate his stroaks especially during the time of his long suffering for this it shall not be to wit to undo them quite saith the Lord his word is enough for it 14. Whatever be the carriage of men under calamities Yet it is Gods mercy and gracious condescendence that is alone to be magnified in any moderation or favour they meet with for The Lord repented for this or of this c. It was his gracious condescending to change his dealing as men do when they repent that produced this favourable sentence Verse 4. Thus hath the Lord God shewed unto me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up apart 5. Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small 6. The Lord repented for this This also shall not be saith the Lord God The second type and vision pointing out Gods long-suffering is of fire devouring the great deep or drying up the springs which come from it and consuming a part of the land the progresse whereof is stopped upon the intercession of Amos as the former was This also being a type represented in a vision needs not to be understood literally of fire or drought whereby some parts of that Kingdome were afflicted chap. 4.7.8.9 but it seemeth to point out other sadder calamities which like fire threatned to devour the whole Kingdome which may be here signified by the great deep or a confluence of waters as usually great Nations are signified by waters Rev. 17.1.15 and did consume it in part when their power was broken and weakned their men killed and the sword famine and pestilence succeeding one another or coming together had almost ruined them And particularly it seemeth to relate to the stroaks inflicted by Hazael and his son which had undone them if the Lord had not raised up Jeroboam the second to interpose 2. Kings 14.23 27 and it may be also to the stroaks inflicted by the Assyrians before their final overthrow Doct. 1. Lesser corrections and moderation and favour shewed in them are ofttimes so abused as draweth on new and sadder stroaks for this followed after the former when they had made no use of them nor of their deliverance from them 2. Such as will contend and strive with God and will not be bettered by his dealing do provoke him to strive with them yet more and he hath still more and sadder stroaks and instruments to inflict them and power to make them effectual for he called to his fitted instruments to contend against their stubbornnesse by a new judgement of fire and it devoured By all which he proveth himself to be the Lord God as here he is twice designed 3. The wrath of God pursuing an inpenitent people is so violent and irresistible as no indeavours of men can stand in its way or stop the course thereof Therefore it is compared to fire devouring the great deep and eating up a part and ready to devour all if God had not recalled it 4. It is the duty of Gods people not to be weary of prayer and intercession in times of calamitiy even albeit they should increase and a people grow still worse for Amos intercedes again upon this new occasion though greater and though the people were so much the more hardened by their abuse of Gods former dealing 5. Albeit Gods faithful servants be ofttimes ill-beloved and hated by a wicked people yet they are indeed their best friends and special means by their intercession of drawing down any blessings which they enjoy for so did Amos prove to Israel however they could not endure him 6. The same arguments for coming speed in prayer must not be cast away even when a people have abused Gods accepting of them but may yet be pleaded before him in new straits for albeit the people made ill use of Gods favouring them in mercy upon the grounds of Amos pleading yet he reneweth the same sure in this new difficulty onely in place of pardon and forgiving he pleads that God would cease or forbeare to strike further and consume them by it as being a visible effect of pardon which he desires may be manifested or as pointing out what it is to grant a National pardon to the body of a people to wit That the Lord would so far passe over their provocations as not to destroy them from being a Church and Nation though by peece-meal he cut off all the particular offenders were they never so many yea and punish them eternally for their sins See Numb 14.19 20 21 22 23. 7. The Lords compassion is not so exhausted by letting forth it selfe in former exigents nor yet by a peoples abusing the effects thereof but he hath still bowels of mercy ready upon prayers and intercessions to respect them and it is not once but often that he moderates the afflictions of his people before he utterly consume them For upon this second intercession for this stubborn people Amos finds the same mercy in God and gets the same answer that formerly And albeit Amos was an eminent Prophet yet he was a man subject to like passions and may be an encouragement to others Jam. 5.17 Verse 7. Thus he shewed me and behold the Lord stood upon a wall made by a plumb-line with a plumb-line in his hand Verse 8. And the Lord said unto me Amos what seest thou and I said A plumb-line Thou said the Lord Behold I will set a plumb-line in the midst of my people Israel I will not again pass by them any more The scope of this third type and vision of the Lords standing upon a wall made by a plumb-line c. is to shew that the Lord will not deale so favourably with this people as formerly But as he had like a Master builder building a straight wall by a plumb-line erected them into a Nation and orderly state and had given them an excellent rule and line of lawes whereby they ought to have squared their actions So since they were so far degenerate and were neither excited by lighter rods nor drawen to repentance by heavier judgements nor wrought upon by his favours He will not
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
wait any more upon them or spare them But as summer fruits do portend a ripe harvest or that it is near approaching so their sins were such as made them ripe for destruction And as ripe fruits are plucked down and gathered into baskets and eaten So should the greedy enemies devour and destroy them Whence learn 1. People that are nearest destruction are ordinarily so stupid that they need to be often told of their danger And God seeth it ofttimes meet to give them frequent warnings that they may be without excuse Therefore is this new type held forth with the explication thereof containing the same in substance that was spoken to chap. 7.7 8. 2. As threatnings according to the word in the mouths of Gods servants are of him and not devised by them for the Lord God shewed this type and expounded it So they have need to be still of new excited to consider what God reveals and to have raised thoughts upon it that so they may excite others to the like attention Therefore a Behold is prefixed to the type and Amos is put to consider it by a question Amos what seest thou which points also at the duty of all who hear it 3. Sin though it be long forborne will at last ripen and come to an height and when it is so the Lord will not spare notwithstanding his former long-suffering and moderation So much doth this type point out and the explication thereof The end is come I will not again passe by them any more which is the same with chap. 7 8. 4. It is mens duty to see that what God saieth may take deep impression And for this end as Ministers should avoid the wisdom of words which corrupt the simplicity of Religion and the Gospel so it is lawful and needful that they expresse the matters of God so as may render them most taking and make them stick fastest Therefore is there not onely a type used but in the Original there is an affinity in sound and almost in the word betwixt the type summer fruits and the thing signified the end And this is made use of to inculcate the matter and cause it stick in their memory 5. Men are so prone to lean to carnal confidences and particularly on their visible interest in God as if that would hold off deserved judgements that it is the duty of Gods servants frequently to discover the deceitfulnesse of such a course Therefore again do they get a name of interest in the sentence my people Israel to shew that such a pretence will faile them 6. When God proceeds to severity against his people it will adde to the bitternesse thereof that he had dealt otherwise and they have made no use thereof Therefore is it put in the sentence that he will not passe by them again any more as he had done formerly Verse 3. And the songs of the temples shall be howlings in that day saith the Lord God there shall be many dead bodies in every place they shall cast them forth with silence The greatnesse of this near approaching calamity is held forth from two effectes 1. That their joyful songs even in their Temples and at their sacred solemnities should cease and in place thereof there should be the howling of the afflicted 2. That there should be so great a mortality by reason of sword or famine or pestilence or altogether that they should cast the dead out of the way or in common pits and bury them without lamentation or publick solemnity Whence learn 1. It is a sad evidence of Gods displeasure when sacred solemnities cease and nothing is left in place thereof but sorrow and lamentation for so much doth this sentence teach in general whatever their Religion was 2. Whatever be the joy of the wicked and their pleasing of themselves in their corrupt and idoratrous worship yet it will at last end in sorow for the songs of the temple shall be howlings in that day saith the Lord God 3. When God pleads a controversie with a Nation it is righteous with him not onely to break their power and bring them in subjection unto their enemies but also to pursue particular persons with plagues to the cutting off of not a few of them for there shall be many dead bodies in every place 4. Albeit it may be the lot even of the godly under calamities and persecutions to be cut off and want burial Psal 79.2 3. Yet the want of ordinary burial or to be buried without usual decency and lamentation is a judgement upon the wicked wherein Gods hand is to be seen in pouring contempt upon them after they are dead and stupifying the living with multitudes of calamities for it is a judgement they shall cast them forth with silence where by silence is to be understood especially want of funeral lamentations usually among them though chap. 6.10 it be taken in another sense Verse 4. Hear this O ye that swallow up the needy even to make the poor of the land to fail 5. Saying When will the new moon be gone that we may sell corn and the sabbath that we may set forth wheat making the ephah small and the shekel great and falsifying the balances by deceit 6. That we may buy the poor for silver and the needy for a pair of shoes and sell the refuse of the wheat The equity of this sad sentence is cleared by shewing what are the causes procuring it one whereof relating chiefly to the second Table is here laid to their charge another concerning Religion is spoken to v. 14. In these verses he calls the richer and greater sort especially to hear these sad tidings and chargeth upon them 1. That they were cruel and inhumane to the poor and swallowed them up by oppression so that they were made to fail or cease that is they were not able to subsist but were put off the world by their cruelty v. 4. 2. That they wearied off dayes of solemnity and sacred meetings which they kept in imitation of Judah and longed to have them over that they might follow their gain and satisfie their coveteous humours v. 5. 3. That they were not onely covetous and followed gain eagerly in a lawful calling but they were both deceitful and cruel in their bargains They both wronged and falsified the measuers whereby they sold out their commodities and their weights whereby they weighed the mony according to their custome at that time that came in unto them They were not content to spoile the poor of their money but got them made slaves and bondmen to them for a thing of nought and though they had corrupted both measures and weights yet they sold not good commodities but corrupted their wares and made gain of the chaffe and refuse of wheat as if it were good v. 5 6. Doct. 1. The Lord would not have rods dumb but speaking to guilt and when he threatens it concerns the guilty to hear and though they be averse from
second part of the verse illustrates their calamities by the simile of a deluge and as before the lands trembling is brought in to point out the commotions and confusions they were to meet with upon it so also these things here are applied to the earth which befel them upon it The parts of the simile are 1. It shall rise up wholly as a flood or as with a flood and the meaning is That as waters rise up and cover a land for so the sense is though the land be said to rise up so should their land be overflowed with calamities that they could not abide on it and as the Original word will also beare in should evanish and come to nothing as with a flood that is it should be so covered as not to appeare and they have no more use of it then if it were not 2. If shall be cast out that is as the Sea and deluges are restlesse and do still tosse and cast out the slime and mire which they raise and so the same word is expressed Isa 57 20. so the land should be shaken and disquieted with trouble that it might spew them out Lev. 20.22 3. Which clears all the former it shall be drowned as by the flood of Egypt so that they cannot dwell on it Doct. 1. How sound soever impenitent sinners sleep and how incredible and injust soever they may think it were that God should destroy them Yet their greatest unfriend is in their own bosome and it is their great madnesse that they do not consider how much their consciences will have to plead for God in a day of rebuke and how sad that pleading will be Therefore are they so often put to it in this matter by these questions 2. Albeit the Lords servants be accounted by reason of their faithful doctrine the disturbers of the earth as chap. 7.10 Acts 17.6 Yet it is mens own sins that disturb it and draw on all these confusions they meet with for it is for this the land trembleth and there are so many confusions upon it See Jer. 9.12 3. Albeit sinners sleep securely in their sin yet the very creatures may bear witnesse against their stupidity as Jer. 2.12 And albeit they feare no dangers yet the very creatures are ready upon a call to testifie their indignation against them for so much also doth the lands trembling as it is before explained import to wit that the insensible earth was more affected then they and groaning under that burden and that it was a wonder that it did not perpetually quake till it swallowed them as Num. 16.31 32. 4. Albeit sinners when they see that stroaks will come on will not be moved for all that but be ready to harden themselves against them yet God will make them to smart under his rods and he will do so to all who are guilty as well as to one for every one shall mourn that dwelleth therein 5. When men settle upon their dregs and seek to root themselves in the earth it is righteous with God to give them a disappointment and that he send calamities comparable to the greatest accidents in the world to shake them out of their nests and to overflow all their enjoyments So much is intimate in that it shall rise up wholly as a flood and it shall be cast out and drowned as by the flood of Egypt Verse 9. And it shall come to passe in that day saith the Lord that I will cause the sun to go downe at noon and I will darken the earth in the clear day In the third place Whereas they trusted in their prosperous and comfortable condition The Lord threatens to send a suddain change like a Sun set at noon-day or some suddain darkning of the earth in day-time Whence learn 1. Sinners by Gods permission and long-suffering may enjoy a very prosperous and comfortable outward condition And this may get time to continue and encrease till it come to an height and prime for so is imported they had a noon and clear day 2. Albeit sinners do rest and lean on such a condition yet it cannot secure them against God but he is provoked to make the very height of their prosperity the time of the sad change of their condition and to surprize them with a stroak when they do least expect it for the Lord God will cause the Sun to go down at noon and darken the earth in the clear day See Jer. 15.9 3 Times of calamities and real desertions will prove very sad to the impenitent and wicked and so much the bitterer as their condition hath been better outwardly Therefore is their condition compared to a Sun-set and darkned earth and that at noon and when the day hath been clear Vers 10. And I will turn your feasts into mourning and all your Songs into lamentation and I will bring up sackcloth upon all Loins and baldnesse upon every head and I will make it as the mourning of an only Son and the end thereof as a bitter day Fourthly it is threatned that by these troubles their former joyes should turn into general sorrow such as no signes could sufficiently expresse and which should be comparable to the greatest of worldly sorrowes and continue all their daies and be transmitted to their posterity Whence learn 1. The joy and mirth of wicked men were it never so great shall end in sorrow And God will reach all of them and all their joy to put an end to it for I will turn your feasts into mourning and all your songs into lamentation 2. The sorrow of wicked men who will not be sensible of nor mourn for sin will in Gods justice be made very great and bitter unto them So that all signes of sackcloth on their loins of which frequently in Scripture and baldnesse of which Mâ—â— 1.16 shall be little enough or too little to expresse it and for the measure thereof it shall be as the mourning of an onely Son of which see Zech. 12.10 3. It is righteous with God to reach all ranks with his stroak and make them mourn in a day of recompence and not the poor onely who ordinarily suffer most in some calamities while as others escape free for saith he I will bring up sackcloth upon all loins and baldnesse upon every head 4. It is also just with God that wicked men never see an end of these calamities they procure to come upon a Nation but that they die under them and leave them behind them to posterity for the end thereof shall be as a bitter day that is when they expect an issue they shall finde bitternesse and they shall come to an end under the bitternesse thereof Vers 11. Behold the daies come saith the Lord God that I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord. 12. And they shall wander from sea to sea and from the north even to the east
they shall run to and fro to seek the word of the Lord and shall not finde it Fifthly Whereas they were now so desirous to be rid of the word The Lord threatens that in their extremities they should be deprived of it and should not finde it though they seek after it Whence learn 1. The word of the Lord should be and is unto the Soule what food is to the body for refreshing and strengthening thereof for keeping it in life and enabling to action and work Therefore is the want thereof called famine in the land See Job 23.12 2. When the word is despised and men be weary of it God is justly provoked to take it from them for whereas the false priest expresseth their general temper chap. 7.12 13. now the dayes come Saith the Lord God that I will send a famine in the land of hearing the words of the Lord. 3. As mens Souls are better then their bodies and their eternal welfare to be preferred to a natural life So a famine of the word is a sadder stroak and speaks more wrath then if the Lord should let a Nation starve for want of meat and drink Therfore is it expressed so as not a famine for bread nor a thirst for water which were a small matter in comparison of this but of hearing the words of the Lord And therefore also is a Behold prefixed to it 4. Greatest despisers of the word and they who would think it their great mercy to be rid of the trouble thereof may yet come into extremities wherein they shall misse the word and would be glad of it and take much pains to enjoy it for they shall wander and run to and fro to seek the word of the Lord. 5. It is righteous with God that they who contemne the word when it is offered and do misse and seek it in trouble onely out of the sense of calamities to get ease of them and not out of any sense of sin or desire of true spiritual comfort It is righteous I say with God that such should come no speed in seeking after the word though they take never so much pains to run through all the corners of the land for they shall wander from sea to sea and from the north even to the east they shall run to and fro to seek the word of the Lord and shall not finde it Where in assigning the borders of the land the onely difficulty is that as the great sea was on the west so the other is placed south which elsewhere is said to lie eastward But it sufficeth us that however the dead sea lay eastward to Judah yet it lay south or southeast to Israel or it may be conceived that the sea on the south is the red sea which sometime is put for the border of the land Exod. 23.31 It is further to be considered that however he speak of their wandering with relation to the bounds of the land of Canaan yet it appeareth not that they had that want before their captivity for not onely had they prophets still in Judah if they had been so earnest but it is probable Hosea continued till their final captivity But as it is usual to describe the several quarters of the earth with relation to the borders of Canaan and under the same names So it seemeth to be the sense that in their exile they should seek for the word in all quaters and not finde it Verse 13. In that day shall the fair virgins and young men faint for thirst Sixthly He threatens that their calamities should be such as the very young men should not be able to endure them and fair and tender virgins should not be respected but should succumb under them By thirst here we may understand either literally the want of food and drink or figuratively that they should finde no refreshment nor comfort under their troubles as Hos 2.3 Whence learn 1. When the Lord removes his word from a people it is an evidence of sad plagues following upon it and of much fainting discouragement without hope of issue under them for after that threatning v. 11.12 it followeth in that day shall they faint for thirst Either shall they be plagued with famine or left under that or the like rod without all refreshment and comfort and that not for a fit but till they faint again 2. Mens natural strength and vigout as it comes far short of what strength God gives unto his faint people Isa 40.29 30 31. so especally it will not endure not carry through under calamities and judgements for sin for the young men shall faint 3. When God is provoked against a Nation he will not respect nor spare them whose condition otherwise pleads for pitty for neither fair and tender virgins nor growing up youth and posterity are here spared Verse 14. They that swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth even they shall fall and never rise up again Lastly He thretens that all Idolaters Such as all they were that worshipped the Calves at Bethel Dan or Beersheba or any other place should chiefly suffer and perish without hope of remedy And this not onely contains a threatning but poynts out also another cause together with their oppression v. 4.5.6 of these threatned judgements Their idolatrous worship is expressed by swearing which is frequently put for all religious worship as is marked on Zeph. 1.5 And several sorts of it are expressed here And namely that they did swear by their Idols which were maintained by their chief city Samaria though it was their sin and not their God That though they pretended to worship the true God in this and to swear by his name Yet they did not honour him as he revealed himselfe in his word and is acknowledged in his true Church but did swear by him as he was worshiped in Dan and by the God whose way and manner of service they had erected at Beersheba And so they gave that honour to their Idols and calves immediately and pretended to offer it to God onely in and by these Idols Doct. 1. God hath a special controversie against Idolaters and corrupters of Religion in his Church Therefore is there a peculiar threatning against such 2. The true God will not acknowledge any service as done to him which is offered in any Idolatrous way and in and by Idols and Images Nor will he acknowledge that he is the God who is worshipped and acknowledged in such away for albeit to swear by the true God be a part of his worship Yet he makes it a quarrel that they swear by him as represented by their Idols and as he is served in Dan and in Beersheba after their devices They swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth 3. Idolatry will be especially charged upon these who are chiefe in promoting and entertaining thereof for in that respect
of his displeasure upon the light and empty chaffe of wicked men that abound among his people in the day of their prosperity and doth refine and purge his people and fit them for and give them especial proofes of his favour and love Therefore saith he I will sift the house of Israel like as corne is sifted in a sieve 4. Albeit these who are elect yea and actually converted may go into captivity with others that so the unconverted may be drawen thereby as by other meanes to seek him and the converted may be sifted and purged from drosse Yet God by none of his dispensations will lose any even the meanest of them who are his elect or of them who have really turned to him for yet shall not the least grain fall upon the earth or be lost and perish The word in the Original is a stone and it may be the good grain gets this name from its weight in opposition to the light chaffe 5. The reason why the Lord will not suffer all Israel to be lost in their dispersion is because whatever they were at their rejection or be for present yet he hath many precious elect ones and heirs of glory to come out of their loins and because he will reserve a seed of a glorious Church of that Nation And this is the look we should take of their subsistence under their desolate condition and notwithstanding their long continued in blindnesse and ignorance for so much also is imported here as is before explained 6. God is sufficient to secure intended mercies unto his people and to performe his promises in times of saddest shaking for he undertakes this for Israel that hnwever he sift and shake them yet certainly he wil not lose so much as the least grain 10. All the sinners of my people shall die by the sword which say The evil shall not overtake nor prevent us This promise is yet further confirmed and illustrate by shewing on the contrary who it is he will not spare even wicked sinners who will not trust the word nor be affraied of threatnings who therefore shall die by the sword and this shall refute their folly Whence learn 1. Whatever be the Lords kinde dealing or purposes of good toward his own in trouble Yet impenitent sinners ought to dream of no exemption but that they shall pay for it with the first and that all and every one of them Therefore is this subjoyned to guard the promise All the sinners of my people shall die by the sword And by dying by the sword we may either understand in general that they may expect to be cut off either by that or some other violent death sooner or later or he would have them thinking of being cut off at home in their own land with the first as being the thing they deserved though he spared some of them longer 2. A visible interest in God and mens pretending much unto it and leaning upon it while they go on in sin will produce nothing else but that it shall be a pressing reason why God will take order with them especially Therefore is it put in the sentence that they are the sinners of my people 3. It is the great and crying sin of men within the visible Church that they are so deluded with conceit or so besotted and blinded with Atheisme and custome in sin that they will not believe Gods word nor fear when he threatens Therefore doth he declare who these eminent sinners are whom he will cut off with the first they say the evil shall not overtake nor prevent us or surprize us that is either it shall never reach us nor we meet with it or if it do we shall do well enough and be prepared to abide it 4. Albeit such Atheists and presumptuous sinners think themselves safe enough that they can so proudly boast as if all were well enough if they beleeve not or fear not any evill Yet such a disposition is so far from holding off a plague that it speaks them ripe for it and neare to destruction And God will prove them lyers by his judgements who will not beleeve his word but cry up their own delusions and presumptuous dreams against the verdict thereof for this is their refutation such shall die by the sword See Ezek. 9.9 10. Isa 28.15 17 18. Verse 11. In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruins and I will build it as in the daies of old In the second place he sweetens these threatnings and comforts the Godly among them with the promise of restoring and raising up the Kingdome of Christ under the Gospel This began to be accomplished when Christ began to preach and afterward his Apostles and is daily accomplishing in Christs enlarging of his Church But there will be yet a more full accomplishment thereof in the time of the conversion and recollection of Israel of which mention is made v. 14.15 This great promise contains several branches or particular promises And first whereas the house of David and the Church whereof Davids house and Tabernacle was a type Isa 16.5 was sore broken since the rent of the ten tribes and was yet to be further ruined by the captivity of Israel and Judah and the miseries Judah endured after their return The Lord promiseth that in Christ the true heir of David and under the Gospel the Church shall be restored and repaired and become glorious as of old the state of Israel was under David and Solomon This is accomplished and verified in the Gospel-Church in general and will be accomplished to the old Church of Israel in particular Doct. 1. Great desolations may in Gods providence and justice come upon what is most glorous on earth and even upon glorious Churches for the tabernacle of David his family and house and the Church typified thereby is fallen and hath breaches and ruines It is called the Tabernacle of David rather then his house or kingdome either because it became first to be but a Tabernacle by the defection of the ten Tribes and yet albeit it was so low God would humble it with further ruine Or it points out that Davids family was but an obscure Tabernacle till God raised it and so it sheweth that Gods glorious appearing in the raising up thereof would not hinder him to make it fall when he was provoked 2. Albeit the Lords breaking and ruining of his Church and people be the just fruit of their sin and a sad lot for present yet the Lord thereby is but making way for their raising up again This will still hold true of his Church in general however he dispose of particular Churches which he is provoked to destroy And it will be made good to his Church of Israel I will raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines The
to go otherwise then according to the words verdict yet at last all things will certainly and visibly be according to what the word sayth for so much doth this hold out in general that it is from the word whoever carry it that men may know what God thinks of their way and such as cleave to the word in duty may expect that Gods dealing will in due time be according as they are warranted from the word to expect 7. It is needful work to stir up our own hearts again and again to see God in threatnings and to read his dreadfulnesse therein that so we may be ashamed of our own stupidity that will not fear his anger albeit it have not burst forth in execution Therefore is it again inculcate The lion hath roared who will not feare 8. There is small cause to be offended at ministers freedome in publishing their Commission considering that it is an evidence of their zeal to be imitate by all rather then quarrelled and that they stand strictly engaged to be faithful upon their greatest perill for whereas they could not indure this Prophets freedome he excuseth himselfe with this that the Lord God hath spoken by giving Commission who can but prophesie Whereby we are not onely to understand a strong impulse upon their hearts with the Commission though Prophets had that Jer. 20.9 and conscience and love and zeal for God will set all on edge to plead for God who have his Comission but that his calling laid a necessity on him were he never so unwilling as Cor. 9.17 And that he was in great hazard having his own soul at the stake if he were not faithful as Ezek. 33.6 And therefore he behoved to preach however they quarrelled or contemned him Verse 9. Publish in the palaces at Ashdod and in the palaces in the land of Egypt and say Assemble your selves upon the mountains of Samaria and behold the great tumults in the midst thereof and the oppressed in the midst thereof 10. For they know not to doe right saith the Lord who store up violence and robbery in their palaces These exceptions being thus removed and refuted the Lord by the Prophet goeth on to the processe to accuse and sentence them And for this end forraign Nations about such as Egyptians and Philistines are called to come and bear witnesse against their sinne and to justifie the Lord in the judgements that were to come upon them The sinnes for which they are accused are horrid tumults and oppression v. 9. Wherein they bewrayed much obstinacy and voluntarily contracted blindnesse through custome in sinne and great insatiablenesse in that they heaped up goods taken by oppression in their houses v. 10. He names the Mountains of Samaria though it appeareth there was but one hill on which the City was built 1 Kings 16.24 either because he understands the whole hilly Country that depended on that City or rather since he seems to speak chiefly to the ills done in that City because that hill had several risings in it And so he intimates that in every corner of the City these iniquities were to be found Doct. 1. Whatever be the vain-gloriation of a sinful and corrupt Church yet their course is oft-times worse then the way of very heathens and such as they would condemn for albeit Israel despised all other Nations and these among and above the rest yet they are called to assemble and behold their great wickednesse which they would abhor In which we may consider 1. Albeit Israel would not hear nor could bear these threatnings as appeareth from the former doctrine in this Chapter yet it is here intimated that the Nations about would see they were deserved as 1 Kings 9.8 9. 2. How blind soever Pagan Nations be in matters of the first Table and of Religion though even in that their cleaving to what they chose for a deity will aggravate the inconstancy of the Church Jer. 2.10 11. yet in matters of justice and equity and of the second Table which are here spoken of the practice of many of them by the light of nature may condemn them who have the clear light of the written word Rom. 2.26 27. And so also will the use they make of any means that at any time hath been offered unto them Matth. 12.41 3. In particular these Nations of Egypt and the Philistines of whom Ashdod was a part were noted and infamous among the very Pagans for luxury and other vices And yet even these and they who lived in palaces among them would condemn Israel So is Judah called worse then Sodom Ezek. 16 46 47 48. To shew how vile a people who have visible interest in God may grow when once they decline even to be matter of admiration to the vilest of Pagans and to shew how odious sin is in such Doct. 2. The Lord will also imbitter the cup of such as provoke him by making their enemies witnesses of his judgements upon them for it is for this end also they are assembled to be witnesses and spectators of what he here threatens to afflict upon them And the Egyptians and Philistines are called to in particular partly because they had seen most of Gods glorious actings for Israel therefore now he will vindicate his own holinesse in their view that none may think that he who had owned Israel did approve their sin And partly because these Nations had been inveterate and bitter enemies to Israel and therefore the Lord will add to Israels calamities by letting even such enemies behold that upon them which would be so sweet a sight unto them See 2 Sam. 1.20 Mic. 1.10 3. Times of licentiousnesse tumults and disorders are times of great provocation both in themselves and in their effects for their great sinne which he would have remarked is their great tumults which were sins in themselves and causes and occasions of many other sinnes 4. Oppression is one of the fruits of licentiousnesse and disorder which God is highly offended at for the same word signifieth both tumults and troubles or vexations and then it clearly followeth that there are the oppressed 5. Oppression is so much the more odious when it is not committed in the remote corners of a land but in the midst of Cities where justice should be executed and bear sway for these great tumults and the oppressed are in the midst thereof to wit of the mountain of Samaria where the City stood 6. It is an horrid aggravation of sinne when men do voluntarily blind themselves and will not acknowledge God nor his law to be their rule that so they may sinne without a check and when through a custom and habit in sinne they put out all light and cannot do any thing that is right for both these are in this challenge as an aggravation of their course for or and they know not to do right 7. Whatever course men take to shift the challenges of the word yet they should know that it is God
with whom they have to do who cannot erre in what he saith and whose challenges and the effects thereof cannot be got shifted therefore it is added they know not to do right saith the Lord. 8. Oppression continued in is a great evidence of a people being under many spiritual plagues And particularly that they are voluntarily blinded and hardened through custome in sinne Therefore is this challenge not onely subjoyned to the former of oppressions and tumults to shew from whence these evils flowed but more expresly it is said They know not to do right who store up violence and robbery or goods purchased by that means 9. Much gaine and heaping up of wealth by oppression will not assoil the oppressour nor will mens great state and pomp warrant them to oppresse but will rather make their sin the more heinous considering how inconsistent in reason the one is with the other that they should be great men having enough and yet be endlesse in oppression and that their stately palaces should be filled and defiled with such ill purchase for it addes to the challenge that they store up robbery and violence and that in their palaces Verse 11. Therefore thus saith the Lord God An adversarie there shall be even round about the land and he shall bring down thy strength from thee and thy Palaces shall be spoiled Followeth the Lords sentence and threatning for these and other sins mentioned in the sentence it selfe The sentence hath four branches whereof the first in this v. is that the Lord will surround them and their land with enemies so that there shall be no way for them to escape and that neither their power nor their wealth should avail them but the enemy should bring down the one and spoil them of the other This adversarie round about the land is chiefly to be understood of the Assyrians who it seemes invaded them on all quarters and did break their power and take their wealth Yet it may be extended also to signifie that if any should escape their hands and flee they should finde enemies on all quarters of the Nations about them ready to intrap them Doct. 1. Whatever be the condition of impenitent enemies and oppressors yet God is sufficient and able to reach them and be about with them Therefore is this threatning against potent oppressors begun with Thus saith the Lord God 2. Men are bound to see more in Gods quarrel and oft-times another thing then what their enemies do pursue them for for the Assyrians undertook this war onely to punish Hosheas rebellion 2 Kings 17.4 but the Lord tells them that therefore because of their oppression and their idolatry of which afterward an adversarie shall be about the land 3. Albeit men think they have many shifts against a day of trouble Yet God can and when he is provoked will easily surround them so that they shall not escape trouble and make them finde few friends notwithstanding all their confederacies for an adversarie there shall be even round about the land 4 When God imployeth instruments of vengeance against his incorrigible people they will not onely be able to threaten them on every hand with trouble at distance but also to be successful in their enterprizes against them for the adversarie shall not onely be round about the land but shall come in upon them with successe to break and spoile them 5. A peoples power and strength or their wealth especially being ill purchased will not availe when God is angry but as strength will prove weak and be easily crushed so their ill purchased wealth will but contribute to make Gods vengeance on them conspicuous in taking it away it will make their lot under want more bitter then if they had never had wealth and it will leave the sting of an ill conscience behind it to imbitter their want for he shall bring down thy strength from thee or dispoile thee of power and lay thee low and thy Palaces where they heaped up wealth v. 10. shall be spoiled Verse 12. Thus saith the Lord As the shepherd taketh out of the mouth of the lion two legs or a piece of an ear so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed and in Damascus in a couch The second branch of the sentence is that few should escape in this judgement but as a lion having taken his prey doth eat till he be full and then go away and so the shepherd may recover a piece of an ear or two legs which he hath left So there should be a very few of them left who should hide themselves in Samaria lurking under or about beds As for that which followeth And in Damascus in a couch whether we understand it of the City of Damascus in Syria whither many should flee as to friends and where they should be sought out except such as escaped by lurking in couches after the land of Israel is subdued or of some street in Samaria called Damascus where men should lurke in or under couches or whether we take the word appellatively that they should lurke in Samaria in the corner of a bed and in the feet or corner of a couch whichsoever I say of these waies we understand it all comes to this that very few should escape who should lurke and hide themselves in holes and corners And as for the judgement which so few shall escape if we understand it of slaughter it must certainly be understood of the inhabitants of Samaria who it seems were generally cut off at the taking of the City for otherwise many went into captivity or it may be understood that of all the Nation of Israel very few escaped but either they fell by the sword or were carried into captivity Doct. 1. Gods judgements and such as he employes to execute them will be terrible and irresistible till he have done all his worke therefore it is declared that it shall fare with Israel as with a lamb in the mouth of a lion which no shepherd dare rescue but must be content to gather up what the lion leaveth as a witnesse that it is not lost through his default 2. Times of judgement upon a land will ordinarily be so universal as very few will escape but either by death or captivity or some other wayes they will drink of that cup therefore are they who escape compared to two legs or a piece of an ear 3. Such as in a time of a calamity do escape death or captivity may yet be put to many hard shifts in lurking to avoid them for they are taken out from this danger in the corner of a bed and in Damascus in a couch as is before explained So that they who in these times get their life for a prey should not also seek great things for themselves Jer. 45.4 5. Verse 13. Hear ye and testifie in the house of Jacob saith the Lord God the God of hosts 14. That in the day