is v. 15. should deliver them nor strength of body or courage of minde as the two words v. 14. may be distinguished nor provision of armour and skill to use it for offence at distance make them dare to stand and face their enemies But even the stoutest shall think it fares well with him if he escape with his life when he hath cast away his apparrel Whence learn 1. When Gods patience is come to a period it will appeare in sad judgements and in his casting off that burden which he hath born so long for Therefore because I am pressed c. v. 13. the flight shall perish c. 2. When God lets out judgements upon a Nation they will certainly reach all who are aimed at by them for though some get away v. 16. yet all that he hath a minde to cut off be they swift or strong will be reached 3. As all outward accommodations and advantages are in themselves empty and can availe nothing without a providence of God Eccl. 9.11 nor are they to be gloried in Jer. 9.23 24. so when God is angry all probable means that have availed at other times will prove vain either for resisting the judgement or escaping from it for so are we here taught that swiftnesse of men and horses strength or courage will do no good 4. Such as do oppresse others and do not spare the very garments of the poor so they may inrich themselves are justly invironed with these straits that it shall be a deliverance to them to get their life for a prey though they have not so much left them as to cover their nakednesse for these cruel exactors who pilled the poor v. 8. get now this doome he that is couragious among the mighty shall flee away naked in that day saith the Lord. CHAP. III. THe Doctrine of this chapter seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages And therefore in the first part of the chapter the Lord by his Prophet having called them to hear his processe and sentence against them v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings Shewing that interest in him and his former kindenesse toward them would rather hasten then hold off the stroaks deserved by them v. 2. that sin would separate them from him whom they pretended to enjoy and be familiar with v. 3. that threatnings were not vain nor without cause v. 4. that afflictions came not by chance nor would they be rid of them or of threatnings for sin till they had done their work v. 5. and therefore it was their stupidity not to be alarmed with threatnings and not to see God in troubles v. 6. and that when he warned them by his messengers v. 7. it became them to fear and not to quarrel his servants who carried their Masters minde v. 8. In the second part of the chapter he goeth on to the processe calling the Nations to judge of their wickednesse and of the justice of his judgements and accusing them for oppression and disorders v. 9. and that they did voluntarily blind themselves through custome in sin and heaped up wealth by oppression v. 10. for which he threatens that he will invirone them with enemies on all hands who should break their power and spoile their houses v. 11. that a very few shall escape these judgements v. 12. that he will also punish them for their idolatrous worship wherein they confided and will cause break and deface their Altars v. 13.14 and that he will punish their rich and great ones by destroying their stately Palaces v. 15. Verse 1. HEar this word that the Lord hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying In this verse they are cited to heare this message of challenges and threatnings which God had sent by this prophet unto them wherein he obviates their exception at the Prophets basenesse by shewing that it is his word and their trusting in their own priviledges by shewing that this should not exempt them as is at lengeth deduced in the following purpose Doct. 1. When the Lord condescends to choose a people to himselfe it is his way to prevent them in their low condition by his goodnesse and to purchase a dominion over them and engage them to be his by many mercies shewed unto them for such was his dealing with Israel he brought them up from the land of Egypt where they were in bondage and upon this he grounds his plea and chalenge 2. A delivered and dignified people do ofttimes so carry themselves as God hath much to say against them for there is this word which the Lord hath spoken against you O children of Israel 3. Such as God hath done good unto are bound not to slight his word but to heare and ponder what he hath to say though it were even against them considering what misery it portends if not prevented to have the word against them and how little it will availe them not to hearken to it and considering what their obligations to God are and that he can reach them otherwise who will not heare the word Therefore saith he heare this word c. 4. It is the duty of these who would have the word effectual on their hearts not to fixe their eye upon the basenesse of the instruments who carry it but on God who putteth these messages in their mouths Therefore are they led from looking to this herdman and to hear this word that the Lord hath spoken 5. All a peoples reall priviledges and what they please to arrogate to themselves beside will not availe them before God when they provoke him nor will they be a shelter to protect them in their slighting of the word for saith he hear this word against the whole family which I have brought up c. Albeit Israel to whom the Prophet is sent were not this whole Family yet they were the greatest part and they thought little of Judah in comparison of themselves accounting that as they were the most in number so they were the Lords chief people to whom the adoption and promises did belong And the Lord declares that granting all that were true as it was not yea and though Judah were joyned with them and so the sentence should import a rejection not onely of a part but of all that people yet all that could not availe to excuse their sin or keep in this sad sentence Verse 2. You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them And first whereas they might alledge that they onely of all the Nations were Gods peculiar and chosen peoplâ— and therefore could not be rejected nor ruined unless God
would resolve to want a people The Lord in answer to this declareth that so much the more as they were his people he would not spare them since they walked not answerably Whence learn 1. The Lords faithfull servants must resolve not onely to have much humbling toyle and exercise in seeking to know Gods minde and in carrying it unto his people but also to be exercised with casting down of many strong holds and imaginations which sinners raise up in their hearts to ruine themselves by obstructing the successe of the word for so much doth this paines taken to refute their exceptions and delusions teach See 2 Cor. 10.4 9 2. It is the Lords prerogative to make choyce of what Nation he will to be a peculiar people unto himselfe and they are highly honoured whom he so chuseth above others be their other lots what they will for saith he you onely have I knowne that is chosen and taken special notice of of all the Families of the earth Whereby is not intimate any injury done to other Nations but it intimates his absolute soveraignty to choose whom he will being debtor to none and his great mercy to them who are thus respected See Acts 14.16 Psal 147.19 20. 3. Such as doe enjoy special priviledges and doe not make right use of them will soone come to a great height of iniquity both for nature and number for they are guilty of iniquities and there is an all of them all your iniquities 4. When Gods peculiar people do make defection and goe wrong their priviledges turne a great snare unto them filling them with conceeit of their own excellency notwithstanding their sinne and guilt and hiding from them the odiousness of their sinne and the greatnesse of their danger thereby for here Gods knowing of them is an exception to be removed and refuted 5. Whatever may be the dreames of secure sinners yet they will finde that their priviledges doe aggravate their sinne and doe draw on more certaine and severe stroaks upon them for saith he You only have I known c. therefore I will punish you for all your iniquities Which is not so to be understood as if he would altogether spare others when they sinne but that however he may wink at the sinne of others yet he will more certainly and severely punish them then any other For 1. Their sin is more grosse then the sinne of any others and there must be more of malice and wickedness in it considering the many meanes they enjoy 2. There is much ingratitude in their sinne which renders it the more odious and intolerable 3. Whereas God is therefore kinde unto a people that he may be glorified in their holiness and obedience it cannot but grievously provoke him when they walk the quite contrary way â—4 It concerns God to vindicate his owne glory and holiness by punishing them when they sinne lest he should seem by forbearance to approve of their sinne who are so neere unto him by priviledges 5. Because they are his people therefore he will reclame and not want them whereas he may let others walk in their own wayes Verse 3. Can two walke together except they be agreed Secondly whereas they might alledge that God was present and familiarly conversant with them by many signes of his presence and that God could not be separate from his people The Lord declareth that common sense might teach them that as two persons not being reconciled or not going to the same place cannot long walk in one way and familiarly together Even so while they provoked him by leaving his wayes that lead to happiness and walking in wayes displeasing to him they could not expect that he would walk or be familiar with them Whence learn 1. Men are naturally dull and slow in taking up spiritual things So much do the similitudes made use of in this and the following verses to inculcate spiritual things teach 2. Whatever be our dulnesse and stupidity or our conceit of our selves yet our own consciences when they are put to it will plead against our principles and way when we think to sinne against God and yet to doe well enough for all that So much are we taught by all the questions in this debate wherein the matter is put to their consciences however for present they pleased themselves 3. The root of our happiness consists in agreement with God by being reconciled with him through the blood of Christ and by minding the same end with him to wit to glorifie him and be glorified with him for here the ground of Gods walking with men and of their enjoying the fruits of his familiar presence is in their being agreed at peace together and agreed upon the same end of their walk 4. Such as are thus indeed agreed with God must resolve to walk with God and may expect that God will walk with them for it is imported here that two will walk together when they are agreed By walking together as it is a duty on mans part I understand 1. That men when they are reconciled with God must yet reckon that they are but upon the way to their journeyes end and to reap the fruits of friendship with God 2. That they must set themselves to be at paines and to walk that they may attaine this end 3. That they must walk in close and familiar communion with God and longing to enjoy him both for keeping up the friendship and for influence and furniture for their duty and his presence to sweeten their lots And by walking together as it is a gracious promise on Gods part I understand that unto such as are at peace with him and depend on him in going about their duty he will manifest his familiar presence and favour by many proofes of his love that he will furnish them for duty and be with them in all their difficulties And that they are bound to beleeve it is so albeit they doe not sensibly finde it Doct. 5. Such as pretend that they enjoy God and his presence and favour and yet doe not make sure that they are reconciled unto him nor doe walk in his way will upon serious enquiry finde themselves disappointed and they doe provoke God to remove from them any visible evidence of his presence for saith he Can two walk together except they be agreed that is your consciences will tell you the one cannot be without the other and what outward signes of my presence ye think ye have they cannot be continued with you since ye do not improve them to your own true advantage Verse 4. Will a lion roar in the forrest when he hath no prey will a young lion cry out of his den if he hath taken nothing Thirdly whereas they were ready enough to despise all threatnings as vain and nothing else but the ordinary tone of Prophets who behoved still to quarrel and threaten and yet they prospered well enough under Jeroboam their King the Lord declares that as a
lion or young lion will not roar except he have a prey or see one which he is presently to leap upon and take so the Lord doth not threaten but where there is just cause and where judgement is to follow Whence learne 1. It is no new thing to see a people so plagued as they stand not to contemn and despise the threatnings of God for so is here imported Such as are forborne by God or do enjoy present prosperity they are emboldned thereby to neglect what God saith but it is the hight of obstinacie when men are feeling the truth of the word in sad afflictions and yet do despise it in what it threatens for the future 2. However the Lord be absolute and soveraigne and may yet forbeare yea and cure even them who prove themselves otherwise incorrigible under threatnings or judgements Isa 57.17 18 Yet in his ordinary procedure his threatnings do portend a storme and that judgements are comming and will come except they be prevented by repentance for the lions râ—aring intimates that he hath a prey or is to fall upon it 3. God revealing his displeasure by threatnings is very dreadfull and will prove so if sinners provoke him to execute what he threatens therefore is he compared to a lion whose roaring is dreafull and that so much the more as when he roareth he is about to teare the prey Verse 5. Can a bird fall in a snare upon the earth where no gin is for him shall one take up a snare from the earth and have taken nothing at all Fourthly whereas they might alleadge that albeit afflictions had come or should come upon them yet what needed they keep such a businesse about them since nothing was more ordinary then to see such revolutions that all Kingdomes and Nations as well as they had their own times of affliction and after a time their case alters again and they recover The Lord to obviate this declares 1. That as a bird is not taken on the earth without a snare so afflictions upon persons or nations do not come by chance nor without his speciall providence 2. That as a fowler doth not willingly nor usually though sometime he may for want of power to prosecute his purpose and so the similitude is not to be strained take up his net before he catch his prey so neither could Prophets cease to threaten till either they were taken therewith and brought as true penitents to Gods mercy or were given up to justice Nor would rods be removed till either they were amended or destroyed by them Doct. 1. Such as do contemn and make ill use of the threatnings of the word will readily also contemn and harden themselves under sad plagues for so much doth the connexion of this with the former verse teach and such as make but ill use of rods would look upon that as the fruit of despising the word and till that be first mourned for the other will not be gotten amended 2. One great distemper and cause of mens hardning themselves under afflictions is their unwillingnesse to see an hand of God in them which would invite and stir them up to repent and turn to him as the onely remedy of their grievances for this is the distemper here refuted and we finde it very eminently in the Philistines notwithstanding all their convictions 1. Sam. 6.9 3. Whatever be the shifts of mens hearts yet it is a clear truth which men are bound to believe and make use of that their afflictions come by the providence of God that it is his forbearance which keeps them from that gin and his hand that intraps them for in this he appeales to themselves and presseth this truth upon them Can a bird fall into a snare upon the earth where no gin is for him The study of this truth is very necessary partly that men may dreame of no issue so long as they neglect to turn to God partly that they may tremble and be affected that they have to do with such a party whose anger is dreadful and in whose favour is their life partly that they may be patient toward Instruments of their trouble when they see God imploying them and partly also that being reconciled with God they may be comforted that his hand and providence is supreme in measuring out their trouble who numbers the very hairs of their heads Math. 10.30 4. It is a judgement on wicked men that plagues sent upon them are as snares and gins to them for so are they here expressed in this similitude not onely because their own sins prove a net to catch them in and deliver them to justice or because many times snares are their greatest plagues when outward favours harden them in sin But 1. because their afflictions do surprize them inexpectedly and they are still taken asleep notwithstanding all the warnings they get Luke 21.24 45. 2. Because their afflictions are plagued to them and by their carriage under them they draw still on more afflictions as a bird taken in a snare doth but intangle it selfe the more that it indeavours to escape Doct. 5. Whatever be the Lords soveraignty in grace to change his dispensations toward his people when he pleaseth yet such as are ill pleased with rough messages or judgements may blame themselves for their continuance since they are sent upon an errand and we must do what they are sent to worke before they be removed for shall one take up a snare from the earth and have taken nothing at all Verse 6. Shall a trumpet be blown in the city and the people not be afraid shall there be evil in a city and the Lord hath not done it In this v. the Prophet repeats and confirmes and inculcares what hath been said concerning threatning and afflictions that so he may stir them up and let them see their stupidity and 1. As for threatnings he declareth that they in any of their Cities would presently feare some danger and gather together for preventing it if the watchman sounded the trumpet at an extraordinary time and gave them the alarme And why then would they not be sensible when God by him threatned them with his wrath and that the enemy should come against them 2. As for the evils that had come or were to come upon them in any of their Cities he declareth that they could not deny but they were of God and therefore why did they sleep so securely Whence learn 1. Alarmes and threatnings from the word are as terrible as any thing can be and would be thought so if they we well considered upon therefore are they compared to a trumpet blown in the city giving the alarme of an enemies approach 2. Mens own consciences may convince them of dreadful stupidity if they feare not when they are threatned and their sense of common and visible dangers will plead against them and tell them that they feare God lesse then any thing for saith he shall a trumpet be
because the colour of that people points out Israels incorrigibelnesse in sin Jer. 13.23 or rather because these Nations were descended of cursed Cham and were in themselves barbarous and eminently naughty and wicked as in some particulars is remarked of the Arabians Jer. 3.2 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church Yet as wicked Nations may get many outward common favours also So the Church hath no more cause to boast and glory of the one then they of the other as an evidence of Gods favour toward her when yet she provokes God and walks not answerable to these mercies but rests upon them not thirsting after the spiritual mercies offered unto her Therefore is their glorious deliverance from Egypt compared with what the Philistines and Syrians had received because that albeit this elsewhere be inculcate as a special mercy Yet sinning Israel making no use thereof had no more cause to expect favour in that condition because of that mercy then other Nations might build upon the common favours that were bestowed on them And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ and therefore it was but an outward shell and common favour when they sought not after this 6. Albeit secure sinners lull themselves asleep upon their priviledges and the outward proofes of love they receive yet their own consciences can tell them that it cannot be a sound sleep and that no priviledges of a visible Church can be a shelter for sin nor former favours secure them for the future Therefore is all this put to their own consciences by these questions as frequently before Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom and I will destroy it from off the face of the earth saying that I will not utterly destroy the house of Jacob saith the Lord. Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people saving that sometime he hath made some gracious offers if they would repent and considering that there was no hope of that did return to threaten again Now in the close of the prophecy all this doctrine is sweetened with a twofold comfortable promise In the first whereof these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities till better dayes should come under the Gospel which is the summe of the second promise The first promise is propounded in this v. That though he have an eye upon their wayes and do purpose for their sin to destroy the profane body of the people and to make them cease from being a Nation Yet he will not utterly destroy all the people but preserve some because of the Covenant and because of the elect of them and of their posterity who were to spring of them Whence learn 1. A people confederate with God may come to that height in sin as to be justly accounted a sinful kingdom not onely because of the corruption of Rulers in it but because of the general overspreading of impiety and wickednesse Therefore it gets the name of the sinful kingdome 2. As God doth observe the wayes of all Nations to punish them accordingly so especially he doth so toward his Church and people and his observance of their debordings and his stroaks upon them will be especially remarkable for saith he Behold as a thing to be remarked the eyes of the Lord are upon the sinful kingdome and I will destroy it 3. The Lords confedrate people may so far miscarry as to provoke him to consume them so as beside the general cutting off of particular persons they shall not have the face of a Nation upon the earth for of this Israel is a sad instance I will destroy it from off the face of the earth 4. Even when God deals with his people in greatest extremity there is still moderation toward them and under saddest dispensations they will meet with some proofe of love for this threatning hath an exception subjoyned 5. As the Lords preserving a remnant of his people under calamities even though they be scattered and afflicted and the face of their Nation extinguished is a sufficient reason why they should not murmur Lam. 3.22 39. and being well emproven may pretend much future good to them how sad soever their cause may be for present So in particular the Lord will never utterly consume his ancient people Israel but doth preserve a remnant of them to witnesse that their election stands fast notwithstanding their long and sad afflictions ready to be manifested in glorious effects in due time for I will not utterly destroy the house of Jacob faith the Lord. Verse 9. For lo I will command and I will sift the house of Israel among all nations like as corn is lifted in a sieve yet shall not the least grain fall upon the earth This promise is further confirmed and illustrate from a similitude Wherein is declared that as men when they sift and winnow corne to put away the chaffe will not lose any of the good grain So however their Kingdom was to cease and the people to be scattered into captivity and tossed with wandering yet he will not lose his elect and a remnant The meaning of this is not that in dispensing these calamlties he would put a visible difference betwixt the elect and reprobate for as no doubt many elect ones perish by the sword in their own land as well as others so the elect who went into captivity with the rest were tossed as well as they as the similitude holds forth But the meaning is that he will so by his providence order their scattering as none of his elect shall perish eternally and so as he will not lose a remnant of that people out of whom his elect are to spring in due time and whom he will make as good grain to grow up to a fair harvest and become a glorious Church to him Doct. 1. Captivity and scattering and wandering among strange Nations is a sad and sharp trial wherewith they may be exercised who escape the fury of an enemies sword for such is their trial here I will sift the house of Israel among all Nations 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people And it should not passe without an especial remark that he prosecutes his controversie so and that he makes all meanes so effectual for driveing them from their enjoyments into exile and for their disquiet and tossing in it Therefore saith he Lo I will command and I will sift c. 3. Such sad lots as these coming upon the Lords people are for sifting of them Thereby the Lord doth narrowly try and bring out what drosse and chaffe and what soundnesse and sincerity is in every mans bosome Luk. 22.31 and thereby also he lets out the winde
punishment deserved thereby for this is one particular pretence whereof he makes a chalenge that they were misled by the lyes after the which their fathers have walked Sin is so much the more dangerous as it is hereditary Ezr. 9.7 Act. 7.51 7. The righteous Lord will not onely not spare his people when they sin but will make their outward lot as sad as the lot of others whom they are like in sin and so much the sadder as their destruction is accompanied with sad stroaks on his own precious interests for he threatens them with the same judgements that came on others I will send a fire upon Judah and it shall devour the Palaces of Jerusalem among which the Temple was chief and this might make their stroak sad Verse 6. Thus saith the Lord For three transgressions of Israel and for four I will not turn away the punishment thereof because they sold the righteous for silver and the poor for a pair of shoes 7. That pant after the dust of the earth on the head of the poor and turn aside the way of the meek and a man and his father will go in unto the same maid to profane my holy Name After all this preface concerning the judgements to come on the Nations about and on the Jewes the Lord imployeth Amos to deale with Israel his more proper charge with whom in this chapter he enters in processe chalenging and threatning them in the Lords Name for their manifold iniquities several particulars whereof he layeth before them to v. 13 and then giveth out a more particular sentence against them to the end of the Chapter In these verses after the general chalenge and sentence for their many iniquities nothing inferiour to what was among other Nations He doth in particular charge them 1. With injustice and oppression appearing in several particulars namely that they were given to bribery to the perverting of justice so that for silver they would sell the man that had a righteous cause into the hand of an unjust oppressour Yea for a very small gift they would betray the right of the poor who had nothing to give them and that they thirsted to have the poor under their feet and oppressed and did subvert and overthrow peacable men in their course and cause 2. He chargeth them with incestuous uncleannesse whereby they profaned the name of God that was called upon them From v. â—6 learn 1. Such as do backslide from God his pure worship and truth will soon be given up to many and multiplied grosse iniquities which may discover what are the fruits of these courses in Religion which they choose refute all their pretences justifying the same for Apostate Israel hath three transgressions and four for which God will not spare them And the Lord instanceth these chiefly in grosse sins against the second Table that they who would not see their sin in corrupting Religion might read it here and might discerne what were the fruits of a false Religion 2. Circumvention of men in their righteous cause and the perverting of justice are cruel merchandizing and selling of men and sins for which God is provoked against a whole Land for so are they here called they sold the righteous and the poor and because of these corruptions of their Judges all Israel are threatned 3. Covetousness is not onely a great evill of it selfe but the root of much evill and miscarriage and particularly in Judges who being led thereby doe readily pervert justice for it is for silver and advantage that all these disorders are committed 4. Men are not advanced to places of power and authority that they should enrich themselves by all the shifts they can or to decide in causes according as they are byassed with bribes but to execute justice impartially to all And when it is not so God will make a challenge of it for he challengeth here that they sold the righteous for silver 5. When men are addicted to covetousness and once accustomed to pervert justice for bribes they will easily be drawne over to doe wrong by a small tentation like a harlot who having once prostitute her chastity will be so shameless at last as to take any price for they will sell the poor for a paire of shooes or a meane price before they want altogether 6. Albeit the poore finde few to doe for them yet God will owne them in their righteous cause and will resent the injuries done unto them for here he challengeth men for the wrongs they doe them From verse 7. Learn 1. The Lord takes notice of mens affections unto and their assiduousnesse in sinne when they are watching all occasions and restlesse till they carry their point for he marks that they pant after the dust of the earth on the head of the poore The Lord seeth not onely who sinne but who are driven to it through the violence of tentation and who are eager and panting to be at it 2. It is a plague upon men that they want not their owne toyle and vexation in following sinne and yet all that toyle will not reclame them nor make them give over for they pant and are breathlesse with eagernesse and yet they goe on see Jer. 9.5 3. The cruell designes of oppressors are hatefull to God when they are not content to pill the poore but will have them utterly ruined and crushed for it is his challenge that they pant after the dust of the earth on the head of the poore that is they are never at rest till they get the very head of the poore on the ground among the dust that they may tread on it or till they bring them under extreame calamities and sorrow causing them to put dust on their head as was usual in great distresse 2 Sam. 13.19 Job 2.12 and elsewere 4. It is the commendation of men to be peaceable and meek not given to contention and modest in prosecuting of their rights when they are called to contend for so much is imported in their name who are here owned of God they are the meek 5. Mens modest and peaceable behaviour will not restraine wicked ones from troubling and studying to overthrow them by fraud or force for they turn aside the way of the meek that is they supplant him and doe overthrow his courses and enterprizes as if a man were turned out of the way wherein he is walking 6. The more modest and peaceable men are and the more meekly they carry themselves under injuries the Lord will owne their quarrel the more for he doth here take their cause in hand and challengeth these oppressors that they turne aside the way of the meeke 7. Incest is an abominable and odious sinne and yet they who give way to any sinne though it seeme more cleanly may be given up to that also for where covetousnesse fraud and oppression had place there also a man and his father will goe in unto the same maid Delighted in sins may draw
their Idols are called Samaria's though it may be understood also of Bethel which was within the territory of Samaria 4. When men reckon rightly they will finde that Idolatry is their great sin and the chiefe cause of Gods quarrel and not the matter of their confidence Therefore it shall be called the sin of Samaria 5. Whatever the Lord may do unto the body of a Nation after he hath afflicted them Yet it is just with him to prove his displeasure against Idolaters therein by consumeing them utterly without restitution for even they shall fall and never rise up again CHAP. 9. FOr the right taking up of the scope of this chap. we are to consider that the vision of the Lord standing upon the Altar c. v. 1. is not to be understood of the Altars of their Idols nor of their temples in Israel with which the Lord had never any thing to do but of the Temple of Jerusalem And so as they were chalenged and sentenced together Chap. 6. so here over again this sentence is confirmed to be irrevocable against both And by the Lords joyning of Judah who had some forme of external lawful worship and their Temple in the sentence with Idolatrous Israel he would let them see what great cause they had to be affraid Withal they are thus joyned in the sentence that so way may be made for the following promises v. 8.9 11. c. which are common to both In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel comprehending Judah also both great and small wherein there should be no escaping v. 1. seeing there is no sleeing from God when he pursues in anger as he would do them v. 2.3 4. which is further confirmed from the great power of God v. 5.6 and their sinfulnesse and basenesse v 7. In the second part of the chap. this sentence and the rest of these hard messages are sweetened and moderated by a twofold promise First which qualifies the extremity thereof for the present that God will spare a remnant in the midst of these calamities and that though he destroyed the prophane body of the Nation yet he will reserve them v. 8. and will not lose them however he scatter and tosse the Nation v. 9. and do cut off prophane Atheists v. 10. Secondly which followeth upon the former in due time he promiseth to restore the Church of Israel and raise up a Gospel Church under Christ comparable to the condition of Israel of old v. 11. to enlarge the Church by the addition of the Gentiles unto them v 12. to blesse them with prosperity v. 13. And particularly that he will recollect restore and establish Israel v. 14.15 Verse 1. I Saw the Lord standing upon the altar and he said Smite the lintel of the door that the posts may shake and cut them in the head all of them and I will slay the last of them with the sword be that fleeth of them shall not flee away and he that escapeth of them shall not be delivered The scope of the type and summe of the sentence in this v is that by the Lords command to his instruments to smite the lintel of the door till the posts upholding it do shake is signified not onely the destruction of the Temple but the cutting off of great and small of the people which is declared to be a stroak which none of them should escape Doct. 1. Despised ordinances will at last bring sad judgements and mens conceit of their service and Gods former savour and acceptance thereof will not hold it off So much is signified by the Lords standing upon or beside the Alter which not onely imports that his glory is now removed from the mercy seat and come that length as Ezek. 9.3 and that he is standing ready to execute his judgements but that the sentence cometh from the abused Altar and that God cares for no other sacrifice there but a sacrifice of men and that the place of propitiation where they thought to please him however they sinned is now turned into a seat of justice Therefore also is the Commission given to the executioners while they stand beside the brazen Altar Ezek. 9.2 Even Gods mercy-seat will be terrible to impenitent sinners 2. Gods smiting of his own house is a sad presage to a people and his not sparing his own Church may cause others tremble who are yet worse then they for therefore is use made of such a type he said to his prepared instruments smite the lintel of the door which was graven with flowers and so gets the name from them that the posts may shake whereby is signified that he was to destroy that Temple and the service thereof as a pledge of Judah's ruine and by this sentence against Judah he lets Israel see what they may expect And albeit this smiting of the lintel of the door and shaking of the posts may import that it is a chiefe mean of ruining a Church when the doors of discipline and order are broken down yet that is not to be strictly pressed but the general scope is to shew that it should be a ruinous house And withal beside what relates to the Temple it selfe it may point at what is further typified thereby that as the stroak on the lintel did shake the posts so the ruine of the Nation should begin at the stroaks that were to come upon the great ones as is after cleared 3. When God is angry against a Nation he will not spare great nor small but by cutting off these in eminency he will expose the people to ruine for as smiting the lintel made the posts to shake so saith he cut them in the head all of them or cut the head and great ones and I will slay the last of them or the meaner sort with the sword 4. However men may think to secure themselves when God is angry yet all will be in vain There is no way of escaping his indignation nor will probable means secure them for he that fleeth of them shall not flee away but shall be over taken and he that escapeth of them from one stroak or at one time shall not be delivered from another stroak or at another time Verse 2. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down 3. And though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the sea thence will I command the serpent and he shall bit them 4. And though they go into captivity before their enemies thence will I command the sword and it shall slay them and I will set mine eyes upon them for evil and not for good This last part of the sentence concerning their not escaping is further amplified and enlarged wherein it is declared that wherever