miseries it speakes a wo with every affliction that is on and threatens with more till the sinnner finde it so For Yea wo also so to them when I depart from them Vers 13. Ephraim as I saw Tyrus is planted in a pleasant place but Ephraim shall bring forth his children to the murderer A twofold amplification is subjoyned to this sentence The first is that their strong and flourishing condition even like Tyrus of which Ezek. 27. should not hinder the execution of the former sentence of cutting off their children Whence learn 1. Prosperity is one of the great bucklers whereby men would ward off Gods threatnings that they may not move nor affect them For this comes in as an exception against the sentence that Ephraim as I saw Tyrus is planted in a pleasant place that is he flourisheth as ever the Prophet or any saw Tyrus do or as some read as they saw a tree planted in the pleasant places of Tyrus 2. However when God is even departing from a people they may be in a more prosperous condition then ever yet all that will not make his threatnings void For so was Ephraim and yet the former sentence stands 3. The Idolatry of parents is a speciall cause of judgements on their posteritie For such was Ephraim who shall bring forth his children to the murderer or slayer For they are called murderers not so much because the Assyrian had not a lawfull authority as to point at the cruelty of their execution like murderers Vers 14. Give them O LORD what wilt thou give give them a miscarrying womb and dry breasts The second amplification of this sentence is held out in the Prophets intercession who fore seeing this misery would rather wish that the children came never to maturity in the womb or that they died from their cradles for lack of suck then that they should live to be cut off in ripe age Whence learn 1. It is the lawfull and necessary duty of Ministers and other godly men to commiserate and condole the miseries of a visible Church and to pray for them though they be most wicked and going to ruine For so much doeth the Prophets practice teach 2. It may put godly men to a great stand and perplexity what to pray for in outward things when they consider a peoples sin and the certainty of judgements that justice calls for stroakes and that yet these are sad and will undo them and when they consider that in times of calamity there is no lot we can pitch on but it may be made sadder then what appears more formidable So much doth the Prophets perplexity in his suite teach Give them O LORD what wilt thou give as wishing the peoples deliverance on the one hand and yet pondering their sin and justice pursuing on the other which he could not but subscribe unto and as fore-seeing that however their childrens growing up seemed a greater mercy at present yet afterward it would produce a sharper trial 3. The fruitlesseness or barrennesse of the womb and breasts is from God and he is to be seen and acknowledged in it whatever second causes there be For the Prophet supposeth here it is Gods gift give them a miscarrying womb c. 4. A Nations sin may draw on such sad times that in many respects it were a mercy if parents had no children borne or they died in their infancy then that their children should live to see these times and be exposed as a prey to slaughters tyrannie false Religion Apostasy c. So soon can God imbitter the cup of sinners mercies and make the sad private afflictions of some in losse of children be seen to be a mercy afterward For so much doth this wish import that considering the slaughter that was to be of their children v. 13. and other miseries they were to endure it were a mercy to give them a miscarrying womb and dry breasts See Luk. 21.23 Vers 15. All their wickednesse is in Gilgal for there I hated them for the wickednesse of their doings I will drive them out of mine house I will love them no more all their princes are revolters In the last part of the Chap. the Lord as it were answering to the Prophets intercession ver 14. accuseth them for their Idolatry especially of the calves which they used in Gilgal among other places Chap. 4.15 and 12.11 and that all their Princes who led them on these courses were Apostates from the first to the last And therefore he proceeds to threaten declaring that he hates them and that he will cast them out of his land and from being a Church and will withhold the former effects of his kindnesse While he saith all their wickednesse is in Gilgal the meaning is not 1. That they had no other wickednesses but that of Idolatry but that as their Idolatry was their chiefe and greatest sin and the fountain whence their other wickednesse did spring so that whereas they pretended to cover all their wickednesse with these Idolatrous sacrifices which they obtruded on him the Lord declares that this was the chief and height of their wickednesse Nor 2. is this the meaning that they had no other place of publick worship but Gilgal But whereas they had chosen and possibly now frequented most this place as holy and more famous then Bethel because of more recent favours there in rolling away their reproach giving them the first fruits of the land and the first passeover after they came out of the wildernesse The Lord declares that this adds to the sin and their sacrifices were more abominable there then any where Whence learn 1. Not only is Idolatry and corrupting of Religion a peoples chiefe sinne and openeth the sluce to other wickednesse But peoples think ing to cover their other sins and stop Gods mouth with externall performances of worship espcially in an unlawfull and unwarranted way of worship doth exceedingly add to the sin and become their chiefe guilt For thus all their wickednesse is in Gilgal as is before explained See Jer. 7.9 10. 2. The fairer pretexts and maskes men have for a corrupt way of serving God and in corrupting Religion it is still the more odious and the more men would wash such a course it will be still the blacker For so was all their wickednesse in Gilgal which they thought the best place and made uâ—e of what God had done of old there as a plausible pretence to make their Religion taâ—e with others 3. It is a chiefe sin in people to meet Gods mercies with ingrate and corrupt service and to abuâ—e them to render a corrupt religion acceptable For thus did they in Gilgal return Idolatry for all the mercies they had received there and made a pretence of these to make it passe currant 4. Rulers will not be able to assoile people from sin by their commanding it but may well get themselves challenged as chiefe Apostates For so are they here all their Princes are
them of any help by their King and to let them see the folly of relying on him v. 3. 2. He accuseth them for deceitfulnesse and perjury in all their Covenants whereby unrighteousnesse abounded among them v. 4. for which he threatens to destroy their Idol-calves to the terrour and grief of their chief City and all the Worshippers and Ministers of these Idols v. 5. to send the calves into captivity whereby they should have shame of all their enterprizes on their behalf v. 6. to cut off their King v. 7. and to lay the places of their Idolatrous worship desolate and to fill the people with horrour and despaire because of these evils v. 8. 3. He accuseth them for their continuance and excesse in sin since the dayes of their fathers though he had spared them when he plagued others v 9. for which he threatens to punish them and expose them as a prey to their enemies however they set themselves to prevent the stroak v. 10. And that however Ephraim was so delicate as not to endure the yoke yet God would put both them and Judah to trouble v. 11. upon which he exhorts them to repentance and amendment upon hope of mercy v. 12. 4. He accuseth them for their diligence in sin wherein they were bolstered up by their confidence in their own projects and their valiant men ver 13. for which he threatens to confound their people and expose their fortresses to a cruel sacking whereof they had seen a late example v. 14. and to plague them thus severely for their sin in the matter of worship and suddenly to cut off their King and Kingdome ver 15. Vers 1. ISrael is an empty vine he bringeth forth fruit unto himself according to the multitude of his fruit he hath encreased the altars according to the goodnesse of his land they have made goodly images This Verse contains a part of the first accusation wherein Israel is challenged for fruitlessenesse and bringing forth fruit to themselves and not to God and that they multiplied instruments of Idolatry according as they encreased in wealth Whence learn 1. As the Church in many things doth resemble a Vine and particularly in that they are good for nothing when they are not fruitful Ezek. 15. and that God takes great paines upon them Psal 80.8 c. Isa 5.1 2. So emptinesse is her great and usual sin having not only no fruit or ill fruit but emptying evanishing fruit For Israel is an empty vine and thus also are they as some read the words an emptying vine which poure out their strength and the fruits of Gods bounty in empty and vain fruits as a vine that bringeth forth nothing but branches and leaves 2. When men improve all Gods paines upon them and dispensations toward them only in seeking of themselves or their own interests it is their great sin and a proof of their fruitlessenesse Therefore it is subjoyned he bringeth forth fruit unto himself that is they consume all the fruits of Gods dispensations and care toward them upon their own lusts Men are then indeed empty before God and as some read the words their fruit is equal or like to themselves when the honour of God is not so much eyed in their way as themselves or their name when dispensations are not improven to make them more for God and when they are not publick-minded rather then seeking their own things 3 It is the great ingratitude of men and a peculiar proof of their emptinesse and selfishnesse when they are not the more for God that he is good to them but do increase in wickednesse because of Gods bounty For it followeth as a proof of the former according to the multitude of his fruits he hath encreased the altars c. that is when God sent him plenty and made his land fat he erected yet more Altars to his Idols and bestowed more cost upon his images 4. Prosperity meeting with wicked dispositions is very ill to guide and readily proveth a great snare drawing men to these sins which either want or slavish fear kept somewhat at under in trouble for so much also doth this challenge teach And therefore it is a mercy when the Lord with-holds such a snare from his afflicted people till their dispositions be more renewed Ver. 2. Their heart is divided now shall they be found faulty he shall break down their altars he shall spoile their images This Verse containes yet more of the accusation that they were divided in their hearts partly betwixt God and their calves partly in the matter of their idolatrous worship some being for the calves only others for Baal also as appeared in Jehu's daies and partly by civil commotions as 2 Kings 15. Unto these accusations the Lords sentence is subjoyned whereof this is a part that God would shortly convince them of their sin and take them with the crime This he was about to do by his judgements when he should destroy their altars and images Doct. 1. As the heart is a vital part which cannot be divided without death so men can have no life of God nor acknowledgement of him when they are not solely and throughly for him and his way nor will he endure any halting betwixt him and Idols 1 King 18.21 For it is his challenge their heart is divided 2. When men do fall from Gods way it is just with him to give them up to start and multiplie divisions without end in their own way For thus also their heart is divided 3. Civil dissensions and commotions are the just fruit of mens halting and declining from Gods way and of their divisions in the matters of God and his Worship For this dividing of the heart followed upon the rest 4. It is no strange thing to see men when they commit grossest ills yet be very hardly convinced of it considering their wit to defend and their pretexts to palliate their courses and that men by continuing in sin do still become more and more stupid For so is imported here in that God must take a course to finde them faulty or guilty 5. God hath a schoole of judgements and afflictions wherein he will teach and convince the most obstinate of their sin against him And this should be looked on as near approaching when men will not see their guilt from the Word For now shall they be found faulty or made to know their guilt shortly when God shall smite them See Jer. 2.35 6. As monuments of Idolatry ought to be destroyed so where men will not do it but either maintain them or are negligent in suppressing them God will take the work in his own hand and get it done by his judgements upon their expence For he shall break down their altars he shall spoile their images to wit by the Assyrians as is cleared in the rest of the Chapter Vers 3. For now they shall say We have no king because we feared not the LORD What then should a king do
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
note upon it 5. Where the Lord denies his mercy under affliction not only will that stroak prove irrecoverable but it is an evidence of moe strokes to come till a people be consumed for saith he I will no more have mercy but I will utterly take them away that is seeing I deny mercy not only shall this captivity be without recovery but moe of them even the whole Nation shall follow Vers 7. But I will have mercy upon the house of Judah and will save them by the LORD their God and will not save them by bowe nor by sword nor by battel by horses nor by horsemen This sad condition of Israel is illustrate from the contrary condition of Judah who adhered better unto the Covenant Albeit Judah was both before and after this molested by Israel Isa 7.1 c. 2 King 14.12 c. and looked on as forlorne by them yet the Lord promiseth to manifest mercy unto them and deliver them from their enemies and that not by ordinary meanes and wayes but by his own immediate hand or by Christ Dan. 9.17 and by vertue of the Covenant Zech. 9.11 This was verified in their deliverance from Senacherib when Israel was carried captive and Judah was very low and in their returne from the Babylonish captivity Hosea doth thus speak favourably of Judah whom their own Prophets dealt more roundly with not only because he was sent chiefly to insist on Israels condition but because Judah in his dayes had none of the worst Kings except Ahaz and especially an Hezekiah to whose dayes this seems especially to relate and because they were in many things better then Israel as Hosea 11.12 and were accordingly better dealt with Doct. 1. Albeit the Lord cut off a sinfull people pretending interest in him yet will he not want a Church to whom he will be kinde and whose priviledge shall be to be the object of his mercy for at this time of calamity on Israel I will have mercy upon the house of Judah saith he 2. It will be an aggravation of backsliders misery to see others who waite on God well dealt with when they reap the fruit of their doings Therefore is Judah's lot set in opposition to theirs to imbitter their cup I will no more have mercy upon the house of Israel vers 6. But I will have mercy upon the house of Judah 3. Great mercy may be attending a people who yet may be plunged in great difficulties for so was Judah after this promise both by Syria and Israel 2 Chron. 28.5 6 c. and by the Assyrians 2 Kings 18.13 we must not measure Gods purposes of love by present crosses without which we could not take up his mercy well 4. The mercy of God is a fountaine from whence deliverance will flow according to the tenor of the Covenant and the safety and deliverance of the Church is a thing out of question though she oft-times fall in debate with God about the way and means of it for upon this I will have mercy it followeth I will save them and it is an absolute promise I will save them though he will not take these wayes to do it that the Church usually looks most unto 5. The Lord needs not creature-helps nor is he so tied to meanes as that he cannot work greatest things without and above them yea he oft-times delights to act more immediately for his Church and to take her as the forlorne into his own hand for saith he I will save them by the Lord their God that is as is before explained by his own hand through Jesus Christ and by vertue of the Covenant and thus he saves them though he will not save them by bowe c. 6. The Lords laying aside probable meanes and instruments in delivering his people is for their double advantage for not only are they certainly delivered but their deliverance that way doth assure them of their interest in God through Christ by vertue of a Covenant standing firme in the midst of all their afflictions for the God by whom they are saved is then seen to be the Lord their God 7. Albeit deliverance of the Lords Church from her troubles be a sweet mercy and call for praise whatever way the Lord be pleased to send it and albeit the Lords people having his calling may by warre assert themselves into freedome yet it is a special mercy when the Lord not only saves by his own hand but without warre and bloodshed not only because he humbleth them so farre and so advanceth their spiritual good but because warre even when it brings safety is a terrible lot and in effect a scourge and produceth such distempers and effects as may leave matter of humiliation in the midst of greatest deliverances so much also may be gathered from this that the Lord will not save them by bowe nor by sword nor by battel by horses nor by horsemen that is neither by military preparations nor actians how promising soever but by his own hand answering the mournful prayers of his people as in Hezekiah's dayes Vers 8. Now when she had weaned Lo-ruhamah she conceived and bare a sonne 9. Then said God Call his name Lo-ammi for ye are not my people and I will not be your God The last period of their sinnes ripening for Gods judgements is represented under the type of the third childe called Lo-ammi or not my people pointing at the time of their utter captivity by Shalmanesor 2 King 17. whereby God made void the relation betwixt him and that people scattering them among the Nations and making them cease from being his Church and people to wit as a Nation for otherwise remnants of them did cleave to Judah Whence learne 1. Such is the long-suffering patience of God especially toward the visible Church that he is not only slow to anger and to manifest the same by judgements but even when he hath begun to strike he yet waits patiently to see what use they will make of present judgements to prevent future and sadder stroakes and in particular it is very long ere the Lord come to unchurch a people that have been in Covenant with him So much are we taught in this type that this stroak came not till the birth of the third childe and that this childe was not conceived till after she had weaned Lo-ruhamah which took up a longer time then if she bad given it suck by another 2. However the Lords long-suffering patience be great and admirable yet it will not last alwayes toward a sinfull people especially after he hath begun to plead with them but will at last come to a sad period For at last she conceived and bare a son typifying their utter rejection 3. Albeit no limits ought to be set to the freedome and efficacy of the grace of God who can and doth sanctifie afflictions unto the Church and make them a mean to turne her and cause her cleave faster to him yet it doth also
yet here he speakes only of these whom he is challenging for the abuse of it 3. Such is the Lords tender mercy as that abuse of former kindnesses doth not alwayes prevaile to withhold what further mercies a people need He will not alwayes cast off a delivered people but add new mercies to make their deliverance compleat albeit they have not made right use of what they have received For notwithstanding their ingratitude v. 2. yet he added this mercy 4 When Gods people are weak and their way dark and rough Gods guiding and tender respect to them may yet give them very little to do and make their lot very easie For I taught them to go taking them by their armes Their being alwayes in his hand and lifted over impediments might make their path easie Some have found even sad trials more easie then their ordinary walking 5. It is the usual sin and great ingratitude of a people either to mistake their own mercy and account it evill and a cruell lot or not to see and acknowledge Gods hand in it when they are satisfied that it is good For but they knew or considered and acknowledged not that I healed them Many choice mercies they quarrelled witnesse their murmuring at their deliverance from Egypt their loathing of Manna and their repining at almost all their lots in the wildernesse See Numb 17.12 13. And they did not observe nor acknowledge Gods hand as became them in these mercies they were convinced of 6. The Lords recovering of his people after their crushes for sin and his preventing of other dangers are both rich mercies and the one ought to be acknowledged as healing as well as the other Therefore both get this name I healed them Verse 4. I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jawes and I laid meat unto them To aggravate their ingratitude the Lord mentions yet further kindnesse manifested to them in that he drew them to their duty not by violent means but by perswasions encouragements and other dealing suitable to reasonable creatures and by many proofes of his love And that as a tender husband-man easeth his beast by loosing it from its labour and bearing the yoke when he takes it off and laying meat to it So he had eased them and gave them breathings and rest after some short trials from their oppressours and provided necessary refreshment for them All which kindnesse they had abused as here is to be understood and is expressely charged upon them in the reasons of the sentence v. 5 6. Whence learn 1. Naturally man is so averse from God and from holinesse that he needs to be drawn to it and to have his inclination wrought upon as here is imported I drew them 2. The Lords dealing with his Church whether by his Word or dispensations is fitted and suitable to man as he is a rational creature and singularly obliging except men do even renounce humanity For I drew them with cords of a man that is such as are fitted to mans temper as he is a reasonable creature such as exhortations promises threatenings c. And such dealing as men use to oblige others to them thereby 3. The love of God whether offered in the Word or manifested in dispensations doth lay on strong bands obliging us to duty and it is an hainous aggravation of sin when it is committed against love For it adds to the challenge that he drew them with bands of love evidenced in his revealed Covenant and many sweet dispensations and yet they would not be perswaded See Cant. 8.6 2 Cor. 5.14 4. The Lords people are not to expect that because he loveth them therefore he will keep off trouble when they need it nor ought troubles to hide a sight of his love from his people whatever fatherly displeasure they read in them For so is supposed that notwithstanding those bands of love they had sometime a yoke on their jawes which yet did not prove that his love did cease 5. The Lord will also manifest his mercy to his people in giving them ease after their toile and breaking the yoke of their oppressours whatever be in the way For such was his great mercy here I was to them as they that take off the yoke on their jaws or above their jaws that is by lifting it off their neck and over their head and jawes See Psal 12 5.3 6. It is also a very obliging and convincing mercy that our food and other necessaries are provided and prepared of God for us from day to day and that the burden of our anxieties may be laid over on him and his providence For I laid meat to them as the owner to the Oxe and brought it to their hand See Psal 127.1 2. Verse 5. He shall not returne into the land of Egypt but the Assyrian shall be his king because they refused to returne Followeth the Lords sentence for this their ingratitude in two threatnings First having supposed their being invaded he threatens that it should be in vain to think on Egypt with whom they were confederate 2 King 17.4 for a refuge or retiring place For they should be subdued by the Assyrian and carried to live in his territories And that because they would not returne to God when he reproved and invited them Doct. 1. Whatever confidences or expectations men have which harden them in their evill wayes in hard times yet it is folly to lean to them For when men walk contrary to God and his will he will walk contrary to their will and blast their expectations For they would not hearken to God because they thought Egypt would either releeve them or be a retiring place unto them Therefore it is threatned he shall not return into the land of Egypt where by naming it a returning he puts them in minde of their former bondage there to check their folly in making it now their refuge 2. As it may be expected by all in a time of triall that they shall be put to the exercise they have least will of because that is a triall indeed So in particular whatever lot wicked men are most averse from it is just with God to put them to it For Israel could not endure Assyria either to be subject unto or be in exile there and the Lord threatens the Assyrian shall be his King that is he shall subdue and bring them under his dominion and shall carry them into his own territories 3. Simple sinning is not so great a quarrell against men as impenitency and persisting in it after mercies shewed and offered and means used to reclaime them And it is not so hainous simply not to return which may be for a time through infirmity or the violence of tentation as to sleight repentance and invitations to it All this is included in this reason of the sentence because they refused to return they not onely returned not
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
hand the expression may point rather at the measure of Gods displeasure then at the manner of the punishment and it is sufficient to assert that by the many and divers judgements inflicted on them they were utterly consumed in several places 2. As the Lord is still gracious to his Church and people to preserve a remnant of them in the midst of utter desolation and notwithstanding great provocations so he seeth it meet to cause such as are preserved bear the marks of common calamities that they may be stirred up to make use of them for saith he to the remnant preserved ye were as a firebrand plucked out of the burning intimating what was his goodnesse which plucked them out and what prints of that combustion were upon them whereof they might make use of See Zech. 3.2 3. It is an undeniable proofe of a peoples incorrigibelnesse when neither the extremity of judgements or of Gods displeasure or immediate hand in them nor of mercy remembred in wrath will prevaile with them to make them turn to God for this feals up the challenge that when some of them were overthrown like Sodom and yet some of them were preserved yet have ye not returned unto me saith the Lord. Verse 12. Therefore thus will I do unto thee O Israel and because I will do this unto thee prepare to meet thy God O Israel Unto these challenges a further threatning is sub-joined of some strange judgements to come upon them In consideration whereof he exhorts them to prepare to meet him that is according to that speech Luke 14. 31 32 either they would strengthen themselves to grapple with him and resist his judgements Or since they were too weak for that they would by repentance study to prevent this stroak of an angry God And this exhortation hath an argument couched in the bosome of it that as it became them who were Israel thus to behave themselves So it might encourage them that the Covenant was not yet renounced or made void but he was their God still Doct. 1. The incorrigiblenesse and impenitency of a smitten people doth portend terrible judgements yet to come and doth justly procure them For it is righteous with God to prosecute his begun processe against an undanted people who have said by their practise that they will not receive correction nor be reclamed whatever he do till it be seen whose word shall stand his or theirs as Jer. 44.28 And it is just with him not to respect any afflictions that are on a people who make no use of them but still to inflict more plagues though they had never so many before Therefore doth their incorrigiblenesse draw forth this sentence Therefore thus will I do unto thee O Israel 2. When the Lord hath smitten a people never so sore he hath yet more and sadder judgements to inflict if they continue impenitent for after all the former stroaks he yet threatens thus will I do unto thee and Lâ—v. 26. it is often said he can smite an impenitent people yet seven times more The judgement here threatned is onely mentioned in a general thus will I do whereby we are not so much to understand that he will do as he hath formerly threatned v. 2.3 or that he keeps it up that he might make it sadder or lighter according as they carry themselves in the matter of repentance But by this it seems he would point out the tetriblenesse of this stroak in that it is inexpressible and the very nameing of it terrible And if any question what can be added to the judgements formerly inflicted it would be considered 1. Albeit former judgements have not wrought upon a people yet there may be hope that Gods pursuing them may prevaile Therefore the Lord may adde this to all the former judgements that they shall be plagued with the want of any future blessings of rods and that afflictions shall never do them any more good but shall harden them See Ezek. 22.20 and 24.13 2. Whereas these judgements had wrought slowly toward their ruine He can turn the moth into a lion and speedily consume them See Hos 5.12 14. 3. He can send these judgements not successively one after another upon a people but can pour them out all at once as Lam. 2.22 4. Whereas mens mindes may be supported under a deluge of outward calamities he can break the peace of their minde can fixe their eyes to pore upon their troubles raise up tentations about them and waken up anguish and perplexities as Lam. 3.18 19. Iob. 9.18 27 28. 5. Whereas notwithstanding all the former judgements a people may yet have a remnant preserved and be permitted to dwell in their land He can cast them out of their land and make their remembrance to cease as v. 2.3 Ezr. 9.14 Deut. 32.26 6. Whereas a people under all these calamities may yet continue to be a Church He can break his staves and unchurch them Hos 1.9 7. All these calamities formerly mentioned are but temporal but God can adde to all these the casting of both body and soul in hell Doct. 3. This exhortation given to threatned Israel may in general teach 1. When the Lord is about to strike in great severity yet he desireth an intercessor and to be prevented And albeit this will not alwayes hold off the stroak especially when some few onely set about it and the body of a people are perverse and stubborn Jer. 14.11 Ezek. 14.13 14. c. yet it is well pleasing to him that the duty be set about therefore doth he command it here See Isa 59.16 Ezek. 22.30 2. Such as have been much hardened in impenitency under many warnings and judgements may yet attain to repentance if they will know the plague of their own heart and in time set about the duty for the exhortation supposeth that any who are sensible of their former obduration should not despair of repentance as impossible See Lev. 26.40 41. 3. No man but he will indeavour to prevent wrath by repentance who is sensible that he is no party for God nor able to abide his anger for so much doth the exhortation import that if they were not able to stand it out they should submit and repent See 1.1 Cor. 10. 22. Psal 90.11 Doct. 4. In particular these exhortations to prepare to meet God holds out the duty of true penitents in these particulars 1. A penitent should take up God as his party with whom he hath to do both in judgements and in performing duties of repentance for it is God he hath to do with 2. He is not to look upon repentance as a duty he will attain to at a fit but there must be preparation and up-stirring for it by reall conviction for sin much diligence and seriousnesse for they must prepare for this duty 3. He must make it his care especially to prevent wrath by repentance for he must prepare to meet God comming against him with vengeance Albeit repentance be good
and cut off nine parts to wit by slaughter and captivity as is explained chap. 3.12 Doct. 1. It is a needful study to observe and hear God speaking in threatnings and seriously to consider what a Lord he is therefore is it subjoyned for thus saith the Lord and to affect them the more he is described to be the Lord God 2. When God is provoked to let out the wrath that is due to sin it will make a sad and great change and a great havoke of men for so it is here scarcely is the tenth man left 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 forme of speech alludes to the dividing of the people under captains of thousands and of hundreds 3. When a Nation becometh impenitent and obstinate it is just with God not onely to ruine them as a State and break their authority as a Nation but to break forth upon the body of the people and consume them with judgements also for such was Israels lot not onely did they fall as a Nation v. 2. but here the body of the people are consumed 4. The Lord in greatest severity doth yet remember mercy toward his people Even threatnings against them have promises of mercy in their bosome And in particular no sad dispensation toward Israel doth utterly make void Gods mercy toward them for so doth appeare here albeit it be a threatning that they are but ten yet that they are ten is a mercy and promise See Isa 6.13 Verse 4. For thus saith the Lord unto the house of Israel Seek ye me and ye shall live 5. For seek not Bethel nor enter into Gilgal and passe not to Beersheba for Gilgal shall surely go into captivity and Bethel shall come to nought Followeth the Lords scope in all this threatning which is to invite them to repentance unto which they are so frequently exhorted and pressed and directed in this part of the chapter In these verses they are 1. Commanded and exhorted to seek him 2. They are encouraged so to do by a promise of life whereby we are to understand not onely a spiritual life of grace here and glory hereafter but also that they should be delivered from trouble at least not be totally consumed by it and enjoy outward prosperity and felicity in place of the calamities which their sin drew on 3. They are directed how to seek him rightly to wit that they should seek him in his own appointed way and not follow their idolatrous courses And to this a reason is sub-joined that the places where their idols were entertained and worshipped were to be consumed by the wrath of God and therefore it was their folly to follow them From v. 4. learn 1. The Lords scope when he threatens most severely is to drive his people to repentance that they may be fit for mercy Therefore this exhortation comes in with the particle for or since it is so this is the thing I drive at seek me Unlesse we fasten upon this we will either but despise threatnings so long as we can or become heartlesse when are sensible of them 2. As to enjoy God will be the chiefe desire and aime of penitents and not to be freed from trouble onely So however secure sinners glory much of their enjoying of God yet when trouble is blessed to set them on worke they will finde their mistake and see that he is departed In both these respects are they directed to seek God as their chiefe desire and him whom they had lost in their security 3. Albeit sensible souls finde the Lord absent from them through their own default Yet that should not deterre them from seeking and pursuing after him again for to such is the command seek ye me To be made sensible of a distance and of absence is a greater token for good then that it should be crushed by such discouragements 4. Albeit also such as finde a distance and are seeking to make it up may possibly for their further exercise not seem to come speed at first yet that should not weaken their hands nor will they be accounted lesse penitent or be further from acceptance that they are but pursuers and not enjoyers for approven repentance here is not to finde God but to seek God and these get the promise Seek ye me and ye shall live 5. Albeit Satan lay many impediments in a penitents way Sometime by assaulting him with fits of security sometime representing God so unto him as he dare not approach sometime suggesting that there is no hope for him and sometime discouraging him that his former endeavours seme to have been in vain Yet this may resolve the doubts of most desperate sinners that even they are commanded to come to God and that by him whose power may terrifie and whose sufficiency may encourage and at whose command we may let down the net Therefore is the exhortation thus pressed Thus saith the Lord unto the house of Israel as bad as they are seek ye me See Isa 45.19 6. A penitent seeker of God would not onely minde the command of God but would eye the encouragement also and joine the Gospel with the Law to quicken him in his duty Therefore is there an encouagement sub-joined seek ye me and ye shall live 7. As all they who do not seek God are but dead even while they seem to live in pleasure 1. Tim. 5.6 So to seek God is the undoubted way to attain a spiritual life and to get a sentence and principle of eternal life and to live comfortably in his favour Yea it is the ready way to obtain outward prosperity in so far as is for their good and to have their lot whatever it be made comfortable for this promise ye shall live albeit it hold not out such temporal favours to every penitent as it doth to Israel yet it holds out so much as is contained in the doctrine to every penitent From v. 5. learn 1. The right and acceptable way of seeking God is an old controversie in the Church and a controversie which God onely by his word must resolve and determine Therefore doth he adde this direction how to seek him 2. The following of idoles and their service and the worshipping of God in and by them will prove but a poor shift in trouble and is a service which he will not accept nor approve of as right seeking of him Therefore whereas they might be ready if they did any thing upon such an invitation to run to the worship of the calves The Lord expressly prohibites them if they would approve themselves as seekers of him But seek not Bethel nor enter into Gilgal and passe not into Beersheha These places have been often spoken of in Hosea onely Beersheba is here first named in these Prophets which it seemes they also frequented for idolatrous worship because Abraham and Isaac had dwelt often
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
proves from the wickednesse that was to be found in particular places as Gilead ver 8. And particular ranks of persons as Priests ver 9. And in the whole Nation both of Israel ver 10. And of Judah who though they should be punished yet their trouble should end in restitution ver 11. Ver. 1. COme and let us returne unto the LORD for he hath torne and he will heal us he hath smitten and he will bind us up IN this first part of the Chap. the Lord insists on the future repentance of Israel and brings them in as doing what he had promised of them Chap. 5.15 Partly for the encouragement of the godly in that time to whom these sad messages and dispensations published by the Prophets and performed before their eyes could not be insupportable unlesse they had this ground of future hope And partly to prescribe unto the present generation a pattern of true repentance in the practice of these who after them should obtain mercy that so they might not please themselves with their own way of repentance but might let about the duty in earnest if so be there might yet be hope This verse containeth the mutuall exhortation and up-stirring one of another to repentance and their first ground of encouragement which is that though while they were impenitent the Lord had smitten and torne them sore Chap. 5.12 14. yet now upon their turning to him he would as a tender Chirurgion binde up and heale all these wounds Doct. 1. Where-ever there is true repentance there will be a returning unto the Lord which imports 1. That a true penitent will be sensible not onely of straying from God which hath made a distance betwixt God and him but that his straying hath begotten an aversenesse and turned his back upon God so that he needs to return And particularly he must be sensible of further straying under afflictions which were sent to reclaime him as was their case Chap. 5.13 See Isa 1.5 2. A penitent must have a deep sense that all other courses he hath essayed in his straying from God are but vanity that he hath been a loser thereby and that the Lord is onely worthy to be chosen and embraced and therefore he returneth to him as the onely excellent of choices See Hos 2.7 And 14.3 Jer. 3.22 23. c. 3. A penitent must have a through indeavour to make up this distance not being moved by affliction onely or by sin as it draweth on affliction but by the want of God whose favour he desires to enjoy and to come under his yoke and not contenting himselfe with motions or fits in this endeavour but studying to follow it forth till he come to a reall enjoyment of God and so return unto the Lord indeed which these penitents are yet endeavouring albeit already there be such an edge upon them as makes them stir up one another Doct. 2. As there is great need of upstirring for the right performance of the duty of repentance which is a duty far above our reach Isa 64.7 So however love may prevent the Lords people in their very dead condition yet the ordinary forerunner of a time of mercy is the Lords stirring up his people to seek him for here they are excited and exciting one another to this duty come and let us return and this is their temper in a time of love See Ezek. 36.37 Zech. 12.9 10. 3. As it is a sure evidence of true repentance when men are deeply convinced of the need of repentance and would have all to set about it as here they are and as true repentance and brotherly love exciting one another go together and want of love argues much impenitency So it is a sweet thing when the Lords people joyn hand in hand and by their example and encouragement stir up one another to seek God and times of mercy will be joyning times and unite the Lords people in the duties of repentance for such will be their way in this time Come and let us return See Zeph. 3.9 4. When a people once begin to decline from God ordinarily they become desperate in sin and are neere undone before they become sensible or be drawn to God for so is supposed here they are torn and smitten before they are brought to need repentance See Lev. 26.18 39. Amos 4.6 11. Apostasie once given way unto is not easily recovered sense of calamities and of sin procuring them is not soone attained the blessing of afflictions is not taken up at our foot our ill humors raised by afflictions in swelling against Providence doating after ruined Idols c. are not soone laid So that it is no wonder matters draw to this height 5. God is a severe purâ—urer of sin when once he begins to prosecute a controversie with a visible Church for he will both smite and tare and deale severely before they return not He is a consuming fire Heb. 12.29 not to be provoked Heb. 10.31 His provoked love will end in jealous rage Hos 13.8 His sovereignty and power will not endure that men should refuse to receive correction from him or think to prove stronger then he in walking contrary to him Lev. 26. And his love will not want his people though he should pursue them with never so great severity 6. Sad strookes which have been long inflicted on the Lords people and yet they have continued stupid under them may at last be blessed and work upon them to make them sensible and seek to God for now they not onely feel but are driven to seek the true remedy of their afflictions which they did not before Chap. 5.13 Albeit our hearts and afflictions of themselves will never produce this yet the Lords free-grace and blessing accompanying afflictions will bring it about See Lev. 26.40 41 c. 7. As the afflictions of the Church are from God and to be taken as from his hand so the healing thereof must come onely from him for He hath torn and he will heal us c. God will not proceed in such a way of judgement toward his people as to deliver them from trouble when yet they are not led to him thereby or to obscure his own love which doeth for them but will blast all probable means till they come to him and be left on him and then he will cure what is otherwayes incurable and for which there is no balme beside 8. It is the duty of such as minde to set about repentance and conversion to God in earnest to do it with encouragement and hope and as we are to believe that the Lord not onely sends cleanly trials that he may get work and give proofes of his art but even corrections for sin as minding our good and that he may draw us to repentance and alloweth us to take even a stroak inflicted in wrath as an errand to come to him with and sent to drive us to his mercy when we want another argument So we ought to
and not let it out And here the Lord speaks to our capacity that as a father greeved with the disobedience of a son is ready to avenge it sharply and yet out of fatherly affection represseth his anger and doth not let all of it out in execution So the Lords bowels of compassion are such as not to execute his just wrath as if he repented and as men who repent use to do Doct. 1. The provocations of the visible Church may be and oft-times are so great both in themselves and by reason of many aggravations of ingratitude and backsliding as to deserve utter extirpation like Sodom and Gomorrah For so is imported that it was just to make them as Admah and set them as Zeboim See Isa 1.10 Ezek. 16.48 It is but a needlesse curiosity to enquire why he mentions these two Cities and not Sodom and Gomorrah and therefore I passe it 2. Not only doth the Churches sinne deserve much but it is no easie matter to hold off the extremity of execution when after long forbearance sin is still continued in For so is imported here that only strong afflictions in God prevented the extremity of desolation They were at this brink of misery though they little considered it 3. Whatever be the desert and danger of the sinfull people of God yet no trouble can take effect against them unlesse God permit and let it out and actively concurre in it For whatever their sin was yet they could not be plagued till he give them up and deliver them to the will and power of enemies yea till he make them as Admah and set them as Zeboim See Deut. 32.30 4. When the Church hath put her selfe in a wofull plight by sin there is nothing to step in and interpose for preventing what is deserved but only mercy in God For there is no other impediment to this sad sentence but how shall I give thee up c mine heart is turned within me c. And this he layeth before them that at least they would study to see their need of mercy 5. Mercy in God toward his sinfull people as it cannot be hindered by the greatnesse of their sin So it can put a stop to deserved judgements For how shall I give thee up c. Saith he mine heart is turned within me c. He can finde reasons against his own proceeding in justice against them taken from himselfe when they have nothing to plead and there is no cause of it in them And can argue that mercy is free and goeth not by the rule of deserving and therefore may be extended to the most unworthy And albeit it be an act of his sovereignty in free-grace thus to respect a people going on in sin and therefore ought not to be presumptuously rested on by the impenitent Yet as that cannot hinder it to be shewed even to them So it may be an encouragement to them who are driven sensibly to need his mercy 6. The greatnesse of Gods mercy toward his people is such as all the affections of parents toward their children are but shadowes of it and he who is the unchangeable God will do all for them that can be expected from a parent whose anger is overswayed and changed into pity For so much do all these expressions point out How shall I give thee up doth import that his fatherly affection could not think of putting Israel into the miserable condition they deserved and that he looked on it as not beseeming his love and interest so to deal with them mine heart is turned within me or overcome with motions of love striving against that severity and my repentings are kindled together which are tearmes borrowed from among men do import what abundance of stirrings of love are in his heart toward his ill-deserving people and how all things that might prevent that sentence were kindled and mustered up within him that it might not come to execution and effect 7. It is a speciall evidence of Gods magnified mercy toward Israel that whatever condition they be put in yet they are never dealt with as Sodom and Gomorrah nor totally consumed without hope of restitution or recovery For that is the scope of this whole v. which is further explained in the following purpose Vers 9. I will not execute the fiercenesse of mine anger I will not returne to destroy Ephraim for I am God and not man the holy One in the middest of thee and I will not enter into the city In the next place the Lord comforts them by expresse promises pointing out what this his mercy which had interposed for their good had purposed concerning them The promises are two In the first whereof in this v. he promiseth to moderate that punishment which he in just anger might inflict and that he will not deale with them like an angry man who after he hath stricken returneth and strikes again till he destroy and undo them he is angry at or as souldiers who spoile and spoile again so long as there is any thing to take but he will deale like a mercifull conquerour who having subdued his rebellious subjects and brought them at under doth not come with an army to destroy their câ—ty So he will plague them for sin and yet will not utterly destroy and cut off that Nation This he confirmes from some reasons 1. Because he is not an implacable man but a mercifull unchangeable God 2. He is in the midst of them as his elect and chosen people and holy in his promise to perpetuate the elect of the seed of Abraham throughout all generations Whence learn 1. Gods mercy interposing on the behalfe of sinners doth produce not only good wishes but reall effects unto them For here unto the former stirring of his bowels an expresse promise is subjoyned to shew that he not only as is usuall with men pittied and could not help them but that his pitty produceth reall help 2. Gods mercy toward his sinfull people doth not see it fit to keep off all effects of his displeasure or leave them altogether unpunished For the promise is only I will not execute the fiercenesse of mine anger which imports he will execute it in measure See Jer. 30.11 Albeit the Lord do pity them yet it concerneth him to vindicate his own holinesse and to promote their good by afflicting them in measure 3. When a sinful people are under saddest temporal judgements yet so long as they are in the land of the living they are bound to reckon that their condition might be yet worse if all Gods just displeasure were let out For notwithstanding all that was to come on Israel as we see it accomplished this day yet it is imported it had been worse if he had executed the fiercenesse of his anger and returned with stroak after stroak to destroy Ephraim and entered into the city See Lev. 26.18 21 24 28. Isa 9.12 17 21. 4. The Lords moderating of deserved judgements if it were but to
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
had been his carriage toward them v. 4 5. 2. What had been their part v. 6. 3. What destruction this drew on v. 7 8. As to the first the Lord declareth that however now they had chosen their idol-calves yet before ever they knew them he had been good to them and better then they had found their idols since for in their deliverance from Egypt he had proved himself their God by many signes and wonders yea that Covenant made with Abraham was after that deliverance solemnly renewed with them as a Nation wherein he instructed and obliged them to their duty and to the true Religion by closing with him who only could prove a God and Saviour to them v. 4. and to confirme them in this he did solemnly own them for his people providing for them in the wildernesse where their meat could be furnished only by miracle v. 5. Doct. 1. Whatever course the declining people of God follow yet upon due trial they will finde that never course thrave with them so well as Gods way for so much doth this rehearsing of ancient kindnesse being laid in the balance with their present condition teach 2. The greatest of blessings that can be conferred on a people is to be owned as Gods peculiar people in Covenant with him for this is the fountain of all I am the Lord thy God 3. When God is confederate with a people he will prevent them in their low estate and will prove his interest by deeds as their need requireth for I am thy God from the land of Egypt not only since that time but then in a remarkable manner when he respected them in their bondage and by a glorious deliverance proved that he was their God 4. God who is confederate with his people will also renew his Covenant when they have forgotten it and fore-faulted their right to it for his being their God from the land of Egypt doth also point at the renewing of the Covenant on Mount Sinai shortly after they came out of Egypt which was Gods great mercy considering what they had been in Egypt Ezek. 20.7 8. 5. When mercies are manifested and a Covenant renewed with a people it layeth many obligations to duty upon them and they need many instructions how to behave themselves in relation to such dispensations for this part of the verse And thou shalt know no God but me is not only a declaration that essay whom they would they should finde none to prove a God unto them but he but it relates chiefly to the instructions given them upon Mount Sinai and to the Law published with the Covenant the first command whereof is the same with what is here 6. The great duty that lieth on a confederate people and these who have reaped the fruits of Gods bounty is to be engaged to God as the only true God their only delight and refuge in all necessities and engaged to the true Religion wherein his Name is professed and acknowledged for this is the summe of that direction Thou shalt know no God but me or acknowledge none but him See Psal 81.8 9 10. 7. God doth not seek a people to acknowledge him because he needeth them but because they will never do so well they will finde no God but him and they will finde him delighting to be a Saviour which none else can do nor any thing without him for so much is imported in this reason of the direction to acknowledge none but him for there is no Saviour beside me 8. When God hath entered in Covenant with his people he will prove his all-sufficiency and engage them yet more to be his by his constant care of them in their progresse for so did he engage them in the wildernesse after he had entered in Covenant with them I did know thee in the wildernesse c. 9. Mercies are therefore sweet how common soever to the Lords people because they come to them by special providence and are an evidence of his owning them as his and this doubleth the obligation on these who are so dealt with for it is the sweet and obliging sight he giveth them of his dealing in the wildernesse I did know thee or take special care of thee as my people See Psal 31.7 10. Gods care and providence is most conspicuous to his people in their straits and wanting condition that so mercies received at such a time may be yet more obliging for so is declared here I did know thee in the wildernesse in the land of great drought where not so much as a drink of water could be had but by miracle Vers 6. According to their pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me In the next place we have their part and carriage toward God who had been thus kinde to them to wit that being brought out of the wildernesse to the good land they were swelled with pride and forgat God Whence learn 1. Gods owning and caring for his people will end in a good issue when he seeth fit for these whom he knew in the wildernesse v. 5. come at last to get a pasture 2. It is the fault of Gods people that they take too well with prosperity and deliverances and do fat themselves therewith and let loose all their lusts to satiate themselves for according to their pasture so were they filled which imports not only Gods bounty in giving them abundance but that they minded no more but to fill themselves with it See Deut. 32.15 When this is considered it needs not to be thought strange if God oft-times withhold such a lot from his people Prov. 30.8 9. 3. The great sin and evidence of abused prosperity is pride and loftinesse of minde and that men do not become the more humble that mercy is let out unto them for they were filled and their heart was exalted See Deut. 8.12 13 14. Psal 73.6 7 8 9. 4. Pride under prosperity is then at the height when God is forgotten in our prosperity either what sensible need sometime we have had of him and his help or what he did for us or for what end and what engagements his bounty layeth upon us to seek him for their heart was exalted therefore have they forgotten me See Deut. 6.10 11 12. and 8.10 11. Psal 10.4 Ver. 7. Therefore I will be unto them as a Lion as a Leopard by the way will I observe them 8. I will meet them as a Beare that is bereaved of her whelps and will rent the caule of their heart and there will I devoure them like a Lion the wilde beasts shall teare them In the third place we have the destruction which this ingratitude drew upon them from God to wit that his dreadful vengeance and all his creatures should be armed against them utterly to consume them His vengeance and the enemies executing it shall deal with them as the most fierce and cruel beasts deal with a man when
they get him in their power and belike also he would send wilde beasts upon them Whence learn 1. Ingratitude and proud forgetfulnesse of God do draw on violent mortal and deadly stroaks of destruction for he will because of these sins rent the caule of their heart after which a man cannot live and devoure them there that is presently after he hath killed them or swallowed them up as a beast doth his prey so that they shall not be to be found as a Nation 2. All the dreadfulnesse of the creatures put together is but a shadow and resemblance of the fierce anger of God against incorrigible sinners for look what is in a Lion a Leopard and a Beare and it is all here and much more 3. It is one sad fruit of sin and making God an enemy that he will as it were lie in wait to take all advantages of sinners to undo them which is not only sad that he who watcheth over his people for good should be provoked thus to do but he will soon reach the creature when he thus le ts out his displeasure therefore saith he as a Leopard by the way as they use to do Jer. 5.6 will I observe them to wit that I may take all advantages against them to destroy them Hence it is that an angry God can inflict a curse upon sinners in every step of their life Deut. 28.16 17 18 19. 4. Sinning against the love of God and wronging of manifested affection to his people will make wrath against them bitter for I will meet them as a Beare that is bereaved of her whelps as her being bereaved makes her more cruel to any she meets with Prov. 17.12 so should they finde the bitter fruit of bereaving him of themselves to whom he had let forth so much love 5. The wrath of God can arme all creatures against sinners and make men cruel like heasts in executing his vengeance for the wilde beast shall teare them may be understood both that enemies should be beastly cruel against them and that even wilde beasts should be let loose upon them either in their own land or when they were going from thence into exile Vers 9. O Israel thou hast destroyed thy selfe but in me is thine hope This verse is both a conclusion inferred from the former purpose wherein he hath proved that he had been their help and yet they had destroyed themselves and a ground of what followeth wherein he undertaketh to appear for their help when they had thus undone themselves Whence learn 1. Even a visible Church and an Israel may come the length of being destroyed and undone as here we are taught 2. Albeit God as a Soveraign Judge be the principal efficient of all calamities yet a peoples destruction is of themselves and their own procuring for O Israel thou hast destroyed thy self 3. God hath many testimonies of his kindnesse to plead for him that he is not to be blamed for his peoples destruction however they oft-times quarrel therefore doth he adde but or because in me is thy help that is I dealt bountifully with thee till thou by sin provokedst me to do otherwise and therefore thy destruction is of thy self 4. It may adde to a peoples guilt and misery that they have not only undone themselves but have overturned a glorious and happy condition wherein they were put by God so much also may this as it relates to the preceding purpose import and may be looked on as a challenge that they brought all that good condition wherein he had put them to so sad an issue 5. As all the help of lost and destroyed people is only in God so there is no miserie on men but there is help in God for it and so he will prove to his people for so much also doth this hold out as it relates to the following purpose that he who alone could would yet help them after they had destroyed themselves Verse 10. I will be thy King where is any other that may save thee in all thy Cities and thy Judges of whom thou saidest Give me a King and Princes 11. I gave thee a King in mine anger and took him away in my wrath Followeth the second way of proving that conclusion v. 9. which is taken from his moderating their deserved stroakes his shewing mercy under them and giving an issue from them And this doth prove that however they had undone themselves yet he would help them The first proof and evidence hereof is in these verses wherein he promiseth that when their Kings and Princes whom they sinfully sought and whom God gave in anger and had and would take away in displeasure should be gone and unable to save them so much as in any one city yet then he would prove himself a King and Helper This that is related here hath indeed some allusion to that of the peoples seeking a King 1 Sam. 8.5 19 20. When God gave them Saul who was afterward cut off wherein yet the fault was not simply in desiring a King since they had a warrant to expect a King from Deut. 17.14 15. but that they waited not on God but prescribed the time and manner to him But seeing this matter was afterward setled in the Lords choosing of David and his race and the Lord is now only speaking to the ten tribes therefore it seemeth rather to point at Israels defection from Davids race and their getting Kings in anger which were for most part and particularly the last of them cut off for a judgement on that people Doct. 1. Men may sin very hainously against God in the matter of change of Civil Government when his prescribed rule is not followed for so did Israel when they said Give me a King and Princes or let me have a State of my own rejecting Davids posterity 2. When men are following their wicked enterprises God may in his holy providence and permission let it succeed with them and may seem to second them in it though without all imputation to his holinesse for I gave thee a King to wit when he did intimate his purpose concerning Jeroboam and let them succeed in their course of defection yet no way approving of it 3. Men may get their will in much wrath and particularly God can let out much of his displeasure in giving of Rulers to a people for I gave thee a King in mine anger 4. When men once are out of Gods way they will meet with wrath in every condition whether they have or want their Will for I gave thee a King in mine anger and took him away in my wrath It was wrath still whether they had or wanted him 5. A way which is accursed in the beginning will be yet more accursed in its end for there was anger in giving a King at first but wrath or hot displeasure in taking him away Partly because the removal of one did but make way for a worse oppressour and partly because the cutting off
to the unworthy and such as do deserve ill So the faith and apprehension of it may sweeten their thought and meditation on all his other attributes unto them Therefore albeit they be in an Orphan-condition yet that which they look to is only mercy 5. Such as do apprehend and believe the mercy of God toward his needy people will renounce all carnal and sinful confidences as knowing that God is alsufficient of himself and that he will not have any communion with Idols nor will he help them who look to any refuge beside him Therefore also is this a reason why they renounce their former courses for in thee the fatherlesse findeth mercy Vers 4. I will heale their back-sliding I will love them frerly for mine anger is turned away from him Followeth Gods answer to this prayer which he will put in the mouth of converted Israel wherein he removes and answers all their doubts in several promises And first for the matter of iniquity for the removal of which they had prayed he promiseth to heal their back-sliding in its guilt pollution and effects though the last of these be more expressely spoken to in the following promises And that he will do this for them out of his own free love to them from whence also it is that he turnes away his justly manifested anger and is pacified toward them Whence learn 1. Gods giving of a spirit of prayer is a sure pledge of a good answer for what he directed them to seek v. 2. now he grants See Rom. 8.26 27. 2. The great sin of the Church is Apostasie and defection from her professions resolutions and yokes which she hath taken on and submitted unto For it is back-sliding or turning away 3. Albeit they had prayed against all iniquity v. 2. yet now he mentions only back-sliding partly because Apostasie hath a complex of many sins and provocations in it and partly to teach that if the worst of ills do not hinder Gods help nor are above his cure far lesse will smaller sins stand in his way 4. Sin doth bring a wound and sicknesse upon the sinner It is a loathsome disease which debilitateth strength causeth paine and anguish if the sinner were sensible and being continued in it tendeth to death For back-sliding must be healed 5. The wound of sin is above the sinners own cure till God take him in hand For it is God who must heal back-sliding 6. Apostasie requireth not only the power of God to cure it and to reclaime the sinner from his wandering and establish him being reclaimed But it requireth also no small art and a Physicians hand to recover it And so to launce the sore as the back-slider may see the evil of his way and not be secure or presumptuous though God recover him and yet so to support the patient with cordials and encouragements as a sight of his case make him not heartlesse and drive him further away For the word imports to play the skilful Physician in healing back-sliding 7. God is an able and skilful Physician for such diseases and to the penitent he will give a proof of his skill in curing back-sliding the guilt of it by a pardon the pollution and power of it by sanctification and putting his fear in their heart Jer. 32.40 the anguish and pain of it by giving them his peace and the effects thereof by removing judgements in his time and way For it is his expresse promise I will heal their back-sliding 8. Such as are truly convinced and penitent will see no worth in themselves wherefore God should do them any good But the more penitent they are the more will they see the need of free-love Therefore do they need this promise I will love them freely to secure all other promises unto them 9. As the love of God is the great encouragement of the humble sinner and the fountain of Gods bounty toward him So it is his great advantage that this love is free in it self and in its effects as being the love of an alsufficient God who needs not nor can be hired by the creature So that no objection of worthlessenesse in the creature can hinder him to look for that which is free Therefore it is held out for their encouragement I will love them freely ingenuously without guile and liberally as it beseemeth a rich and infinit God to communicate himselfe 10. Where sin is unrepented of there is anger from the Lord which should be chiefly looked to and laid to heart in afflictions for so is imported that anger had been upon them under which all their afflictions are comprehended 11. The Lords former displeasure manifested in sad effects will not hinder the manifestation of his free-love to the penitent and upon repentance anger will be turned away out of every lot by Gods free-love Therefore it is subjoyned for mine anger is turned away from him where he giveth this both as an evidence and assurance of his love toward them because the controversie is now ended and therefore they need not doubt of his love 12. Israel to whom these promises are made is sometime spoken of in the plurall number them sometime in the singular number to him not only because a People or Nation is sometime spoken of collectively as one and sometime distributively as many But further it may teach that what God is to one he will be also to all penitents and his favour to a penitent Church gives ample ground of encouragement to every particular penitent yea in his turning away of his anger from a Church he will have a particular respect to the grievances that every one have endured to see them richly recompenced Vers 5. I will be as the dew unto Israel he shall grow as the lilly and cast forth his roots as Lebanon 6. His branches shall spread and his beauty shall be as the olive-tree and his smell as Lebanon In the next place God answers their suite concerning doing of them good and receiving of them graciously And first he promiseth through the influence of his grace and blessing to make them flourish as flowers and trees of all kindes do by dew and rain What this may point at of the temporal prosperity of Israel and their being so rooted and fixed in it as no opposition shall prevaile against them I leave to the Lord by his performance to expound But certainly it holds out the flourishing beautifull and sure estate of the Church of converted Israel and the blessed condition of the converted among them who will be very many in their spiritual estate Whence learn 1. God can easily when he pleaseth alter the disconsolate and desolate estate of a Church or particular persons For all these promises are opposite to former curses denounced against them as ch 9.16 and 13.15 and else-where which now he promiseth to turn into contrary blessings 2. God answereth the prayers of his needy people richly and so as may commend his love and fulnesse
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