the sinful effects of this mixture that they became as we say neither raw nor rosted neither a people who had wholly quit God nor who cleaved to Gods way yea they became hot on the Idolatrous side and cold in the matter of true Religion For clearing of this mixture and wherein the sinfulnesse thereof consisted Consider 1. The parties with whom they mixed were not any profane companie or persons among themselves but the people or Heathen Nations and Idolaters about with whom it was not lawful for Israelites so much as to converse familiarly or to marry but if they had they behoved to divorce far lesse to joyne in a Congregation with them as members of the visible Church 2. The mixture condemned was not so much local or in place nor only in confederacies or marriages But the mixture was chiefly morall in embracing their false Religion and becoming like unto them as is cleared in the end of the Verse 3. This mixture and conjunction as it related to confederacies had not so much as a pretence of necessity there being no former ties betwixt Israel and them nor common interest as of one incorporation necessitating them to this mixture but God had set a partition-wall betwixt Israel and them and so Ephraims conjunction with them was voluntary and sinfully chosen by him And therefore this mixture and all other circumstantiate are to be condemned Doct. 1. The visible Church is obnoxious to great hazard in the world by reason of wicked societies and false Religions without which beside her snares and dangers from enemies in her bosome are ready to corrupt her For there are the people and Nations about who drew them from God 2. The great hazard of corruption of the visible Church even by these who are without is not so much from them or their endeavours as from her selfe who hath by nature such a principle as will soon draw her to the wrong way to joyne with others whereas they have no such principle to set them right For Ephraim mixeth himself among the people and that is his undoing 3. The declinings of the visible Church and her debordings after the customes of Idolaters and the rest of the world is oft-times justly put upon the accompt of the Rulers who upon their politick designes do thus intangle and mislead her For Ephraim or the Kingly tribe is charged with this and it was their Rulers who drew on these confederacies and conjunctions 4. Such as once begin to decline and go wrong in the matters of Religion cannot set bounds to themselves nor be assured but they will go further wrong For Ephraim rested not at the Idolatry of the calves but mixed himself among the people That same policy that pleaded for the calves served also to urge their conformity with Heathen Idolaters 5. Wicked societies are dangerous and so contagious that as we are to guard against infection by reason of necessary conjunction with wicked men when we are united with them in place and common interests which is our affliction and not our sin so especially we are to beware of voluntary conjunction with them when no such necessity can be pretended For this also was a part of Ephraims mixture his joyning in converse and confederacies with them drew on mixture with them in their Religion See Psal 106 35. 6. Mixtures in Religion turneth men mungrels and halters in the matter of Religion 1 Kings 18.21 and so worse then the very Heathen who are zealous and fervent for the Religion they own and against that which is opposite to it yea mixtures will soon resolve in furious frowardnesse in that which is wrong and coldnesse in and aversenesse from the true Religion Both these are imported in this effect of their mixture Ephraim is a cake not turned as is before explained And it is like at first they pretended to a respect to both and that they would not abandon God nor his Worship whatever other course they followed But at last their corrupt courses did first abate their zeal in Gods way and then put it to the doore See Matth. 15 6. Ver. 9. Strangers have devoured his strength and he knoweth it not yea gray haires are here and there upon him yet he knoweth not The eighth sin for which they are challenged is their stupidity under rods and afflictions Their case is held forth first in proper termes that all their warlike power and riches was consumed by strangers by these to whom they sought and others 2 Kings 13.4 7. Then it is held forth in figurative termes that they were like a man beginning to over-spread with gray haires that is either their great trouble had suddenly altered and wasted them and made them look like their grave or they had been long under troubles even to old age and yet the challenge is that they considered not all this to make right use of it Whence learn 1. The visible Church never makes defection and changeth from the true Religion but to their own prejudice Even such as they joyn with and study to please by corrupting of Religion prove ordinarily their scourge For strangers these with whom they mixed v. 8. or some like unto them have devoured his strength 2. Whatever strength or power a Nation may seem to have yet when God is angry and bloweth upon it and deserts them it will soon be swallowed up For when God is provoked to desert flourishing Israel then strangers have devoured his strength 3. When sin is once entertained men become so stupid that they will not heed difficulties in their way nor be impeded by them to follow their course For he knoweth it not or doth not regard it A little trouble would discourage them in a good way but nothing will break off the course of their sinne 4. When men become stupid in sin they will reap no profit by their afflictions be they never so sore or of so long continuance For let gray haires be here and there upon him yet he be knoweth it not 5. Albeit sinners may and will feel the smart of afflictions yet God doth not take notice of that so long as they are not led in to see the fountain and cause of their trouble and to get the right use of it For it is in this respect the Lord saith twice he knoweth it not because whatever they felt and knew yet they regarded it not so as to tremble at Gods anger in it and to abandon the course of defection See Isa 42.25 Vers 10. And the pride of Israel testifieth to his face and they do not returne to the LORD their God nor seek him for all this The ninth sin for which they are challenged which is also a cause of their stupidity is their pride in standing out against God and that they will not abase themselves for all their trouble to turne to God or seek him See ch 5.5 Doct. 1. Pride is an horrid and detestable sin especially when it drives the
her of corrupt worship in her trouble though it be so in it self and he intend mercy in all of this But the scope is to shew that whereas the people of God may gather comfort either from the enjoying of the pure Worship of God in sad times or from the continuance of some face of a Church though corrupt as a token that God hath not yet totally rejected yet Israel though God have a purpose of good to her and do preserve her for it should enjoy none of these She shall neither have the true Religion nor the face of a Church and Worship as they had it to assure them that they were not quite divorced and this is the fruit of their corrupting the Worship of God and serving of Idols 4. It is a judgement and token of Gods severity whatever love be intended in it when a Nation are given up not to be wholly the Lords nor do serve him in a national way nor are a national Church to him For such is the misery of Israel to this day that they are deprived of Worship and any Church-State as a Nation and if their conversion and Worship and Church State under the Gospel shall be national as the opposition must carry it then certainly a national Church is no Paradoxe under the Gospel Vers 5. Afterward shall the children of Israel return and seek the LORD their God and David their King and shall fear the LORD and his goodnesse in the latter dayes Followeth the last part of the Chap. and an Explication of that part of the type v. 3. I will also be for thee containing a Prophecy of Gods mercy in bringing about the national repentance and conversion of Israel in the latter dayes and their renewing of the Covenant and taking Christ the Son of David for their King and constantly serving and fearing the Lord even because of his goodnesse Whence learn 1. Albeit Israel as a Nation hath been and yet is rejected and lost yet they will certainly returne to God For so is here prophesied expressely afterward shall the children of Israel return and this we are much to long and pray for 2. As true repentance and conversion will appear in mens being sensible of their great distance from God and in their seeking to make up this distance albeit they cannot as yet prove much enjoyment and seeking him chiefly and only in place of many things which natural hearts lust after so all this is a sweet and blessed fruit of affliction For such shall be the result of Israels being in a low condition they shall returne and seek the Lord. 3. The Covenant standeth still to be forth-coming for Apostates when they repent and turne to God renouncing false wayes and worship For so will Israel finde when they return they are allowed to seek the Lord their God and any who seek the Lord ought not to make themselves an ill answer but come and they will finde him their God 4. There is no right seeking of God nor finding of him or the comforts of the Covenant but through Christ whom converted Israel shall acknowledge and embrace For they shall seek the Lord their God and David their King 5. Christ is here named David and their or Israels King so also Jer. 30.9 Ezek. 34.23 24. and 37.24 not only because he is Davids Son and Heire Rev. 22.16 and because David was a type of him But 1. Because in their conversion they will have a deep sense of their sinful revolt from the house of David which began their woe and Apostasy true penitents will trace back their defection to the very fountain and beginning of it with much sorrow and resentment 2. Because Christ the substance will be eminently such a King unto them as he is to all his people as David the type was unto Israel of old 3. Because Israel shall so embrace Christ as to acknowledge him in all his offices and particularly shall submit to him as a King which is the duty of all true Converts Doct. 6. True conversion will appear in its constancy and perseverance and particularly in the Converts entertaining an holy fear and aw of God For when Israel shall returne and seek the Lord they shall also hold on and shall fear the Lord. 7. As God is alwayes good to his own people whatever they think to the contrary Psal 73.1 2. so much of his goodnesse will be manifested in the time of that life from the dead when all Israel shall be saved For so is imported here the Lords goodnesse will then be matter of holy exercise 8. The goodnesse of God will not make a true Convert presumptuous but will be unto him matter of reverence and holy fear and trembling For they shall fear the Lord and his goodnesse 9. Albeit Israel be long in gathering and converting yet we are firmely to beleeve that before time end it will certainly come to passe For all this shall be in the latter dayes Which albeit it often signifie all the time of the dispensation of the Gospel yet in this prediction is to be taken for that period of time more immediately preceding the end of the World CHAP. IV. IN this Chap. Israel is cited to Gods tribunal to hear his controversie pleaded v. 1. In prosecution of which controversie 1. The Lord accuseth them more generally for their grosse violation of both Tables of the Law both by omission and commission v. 1 2. and threatens because of this to send extream desolation ver 3. 2. He accuseth them for their desperate incorrigiblenesse v. 4. Threatening therefore to destroy such and the false Prophets and the body of the people and Church v. 5. 3. He accuseth the Priests in Israel that through their fault the people were kept in ignorance threatening to cast them and their posterity off v. 6. Likewise he accuseth them for ingratitude toward him for which he threatens to make their glory turne to ignominie v. 7. Lastly he accuseth these Priests for their sensuality and covetousnesse rendring them unfaithful in their calling v. 8. and threatens to plague both Priests and people according as they deserved v. 9. and to take away the blessing from their provision and to deprive them of issue because they sleighted God v. 10. being stupified by their sensuality v. 11. 4. He accuseth the whole people for their gross idolatry v. 12 13. and threatens to give up their wives and children to bodily filthiness v. 13. and not to restraine that sin by corrections for a time till for that and all the sins of all together they be utterly destroyed v. 14. 5. He accuseth them for the Idolatry of the calves from which he disswades Judah v. 15. as being an evidence of Israels wantonnesse and the cause of their ensuing exile v. 16. 6. He accuseth Ephraim their Kingly Tribe for their incorrigibleness in idolatry v. 17. for their intemperance filthiness and corruption of justice through covetousness v. 18. for which he
of whoredomes and children of whoredomes for the land hath committed great whoredome departing from the LORD 3. So he went and took Gomer the daughter of Diblaim which conceived and bare him a son Diblaim The first Message wherewith Hosea is intrusted and the divine authority of which is in particular asserted is an accusation of Israel for their spiritual whoredome or idolatry and violation of the Marriage-Covenant betwixt God and them represented by the Prophets taking a wife of whoredomes which however some understand literally and that Hosea did this pretending to justifie it by Gods extraordinary command who might warrant Israel to spoile the Egyptians and Abraham to offer up his own Son yet beside what difference may be conceived in the actions themselves between mens taking of reward and wages for their long and hard service and offering up to God what was his own and this fact of a Prophet making himself the member of an harlot this would seem probable 1. That the Prophet took not so long a time in preaching this one Sermon as was requisite for marrying a woman and having three children by her she her self giving them suck and weaning them far lesse that he should take yet another as he is commanded Chap. 3.1 either with her or after her in so short time and should multiplie such strange facts 2. That in a time wherein the Prophets person and calling was already much in contempt the Lord would not enjoyne him that as a duty which might justly adde to it as being not only specially prohibited unto the Ministers of holy things Lev. 21.1 7. but at the same time wherein Hosea lived was threatened as a curse upon a false Priest Amos 7.17 Therefore I rather understand it typically that the Prophet is commanded under this type to point out the great Idolatry of the land and their defection thereby from God and to declare that the Nation was such to God as if after he had taken a wife she had plaid the harlot and particular persons were such as if his wives children were children of whoredomes that is suspected to be Bastards being borne of such a mother though going under his name or given to whoredome in imitation of their mother And accordingly the Prophets taking Gomer the daughter of Diblaim is his preaching their case under such a type and the names here used may either be taken properly for the name of a famous strumpet in that time daughter to such a one who might fitly resemble Israels filthinesse or they may be taken appellatively the first word Gomer signifying either perfection or consumption and the second Diblaim being either the name of a great wildernesse called Diblath Ezek. 6.14 or signifying a cluster or cakes of figs as a word like this is translated 1 Chron. 12.40 1 Sam 30.12 which were used in Feasts Both these may very fitly point out the condition of Israel whom God is now challenging as being brought from an howling wildernesse and desolate condition and made perfect through his comliness Ezek. 16.3 14. but now because of her sensuality drawing her unto and attending her Idolatry was to be consumed Doctrine 1. Such as would profit by the Word will finde it not enough to acknowledge in general the authority thereof unlesse they have serious thoughts of it in receiving every particular message and particularly hard tydings Therefore beside the general inscription v. 1. we have the divine authority of this particular message twice asserted it is The word of the Lord by Hosea or in Hosea to wit by divine inspiration And The Lord said it to Hosea 2. Whatever be the Lords tendernesse and meeknesse and his allowance that his servants deal so with such as sin through ignorance and infirmity and are not hardened in their sin yet when a people are obstinate and desperate in sinning it is the Lords will they be handled sharply and peremptorily dealt with For this sad challenge is the first Message put in Hoseas mouth to this people It is the beginning of the word of the Lord or the first message he got in commission 3. Albeit it should be the care of Ministers to gain the affections of people that way may be made for their message yet they would guard lest in so doing they blunt the edge of zeal and quit their faiâ—hfulness and a good conscience but they would first and last declare their opposition to sin Therefore also is Hosea commanded to begin thus without any previous insinuation to the prejudice of this duty 4. Whatever grosse iniquities may be in the visible Church and whatever Gods controversie may be because of them yet the great sin and cause of Gods controversie is when she corrupts Religion and especially when she makes Apostasy unto Idolatry Therefore doth the Lord begin with this as the great challenge against Israel 5. Idolatry especially in the Church is spiritual whoredome because it strikes at the marriage-tie and relation betwixt God and his people and takes in another lover and therefore is more hainous in the Church then among Pagans and because it is an irreconcileable fault as awaking jealousie which the Scripture calleth the rage of a man Therefore is it called whoredome and their sinfulness is represented by a wife of whoredomes See Exod. 20.4 5. 6 As Idolatry is exceedingly aggreaged by the consideration of the partie whom Idolaters do desert who is the Lord Jehovah and by their obligations unto him by reason of many favours being the land or the people who were setled in that promised land by his especial hand and who enjoyed special dignities and priviledges in it and by the gene above flowing of this sin when it is not some few only but the land all of them and the body of the Nation who fall in it So whatever Idolaters may pretend of cleaving to God together with their Idols as Jeroboam did 1 Kings 12.28 yet the Lord will look upon them as rejecters of him and his yoke and such as he wil have no communion with Therefore saith he The land hath committed whoredome departing from the Lord or whoredome from after the Lord as in effect renouncing all subjection to him and casting him off whatever they pretend See 2 Cor. 6.15 16. 7. It is the plague of God on a visible Church that when she renounceth God and his Worship she is given up to be exceedingly grosse in Idolatry and corrupting the Worship of God as not only the fruit of her inclination but that Gods judicial upgiving of her may also be seen in it Therefore is Israel resembled to a wife of whoredomes or a wife eminently and superlatively whorish as the Original forme of speech imports See 2 Chron. 33.9 Ezek. 16.46 47 48 51 52. 2 Thess 2.10 11. 8. Idolatry is also an intangling sin which when the Church once falleth into she is still the more enamoured and taken with it and goeth the more incessantly on adding one degree of defection to
they need upstirring by the Ministery of the Word and to be mutual encouragers and sharpeners one of another especially in declining times when duty may be full of hazard successe hopelesse and themselves under some degrees of the spiritual plagues of the time For this exhortation Say ye to your brethren c. imports not only that it is their duty which is here given them in charge say it who will unto them but that Hosea and the rest of the Prophets are to say it to them and that they are to say it one to another 6. As a Church may be very far declining and yet cover it with fair pretences excuses and justifications requiring that she should be pleaded with to put her from them So it is the duty of every true childe of God to plead for him and his truth against all even if it were a whole Church and to plead with their mother or the body of the Nation who were a visible Church and brought them forth to God And they are bound to insist in this duty without discouragement though they be alone and a Church against them and albeit they seem to have no successe Therefore is the exhortation doubled plead with your mother plead 7. Open pleading for God against a Church is then lawful in private persons when not only they have truth on their side and have essayed other more peaceable means before but in vain But more especially when the corruption pleaded against is Idolatry striking at the marriage-tie and she is not my wife as to the merit of her way which is here given for the reason of their pleading and when she is intreated though faulty with reverence and as a mother plead with your mother yet as with a mother And if she was to be so dealt with so long as God gave her not a bill of divorce though an harlot how much more is it required when faults reproveable are nothing such This would make men in acquitting of their consciences mourne more and be more orderly and lesse turbulent 8. It is no sure ground for a visible Church to rest upon that she hath once given up her name to God and was married to him unlesse she also persevere seeing a visible Church may decline so far as to make void the marriage-Covenant on her part and to deserve rejection and a bill of divorce Of this the Church of Israel is a sad and evident instance she is not my wife her carriage was such as became not a wife neither am I her husband that is she deserves to be rejected though as yet the bill of divorce be not given 9. Such is the long-suffering patience of God as that he doth not at first give up with a Church even when her disease is desperate but by contending with her calls her to amendment upon which there is a door of hope left open Therefore doth he subjoyne this to the challenge as his scope in it Let her therefore put away her whoredomes and adulteries and it is only upon neglect of this that the sentence cometh forth v. 3. 10 God will not accept of fair undertakings from a declining Church but he requireth that her Reformation be reall and especially of idolatry and corrupting of Religion and his worship for saith he let her put away her whoredomes c. 11. God requireth of his declining Church that she be sensible of the ill of her activity in idolatrous worship and of her own impudence in following it and that she renounce it with detestation for saith he let her put her whoredomes out of her sight or from her face and her adulteries from between her breasts alluding to the pompe and open impudence of harlots who paint their face and deck their breasts and make them bare to follow filthinesse and to engage and allure others See Jer. 2.33 This she is to be so sensible of as to put them out of her sight or to have them so in abomination as she cannot endure to look on them See Isa 30.22 12. This similitude pointing at the practice of idolaters by the carriage of lewd harlots teacheth that the Lord abhorreth painting and lascivious decking of the body and that the practicers thereof cannot be free of whoredome in the sight of God for whoredome is in their face and adultery between their breasts Vers 3. Lest I strip her naked and set her as in the day that she was born and make her as a wildernesse and set her like a drie land and slay her with thirst 4. And I will not have mercy upon her children for they be the children of whoredomes Unto this exhortation a certification is subjoyned that if the Church of Israel hearkened not unto it he would destroy her selfe v. 3. and deny mercy to her children or particular members of that Church as being involved in the same guilt with her v 4. The judgements threatened against her selfe are held out under many similitudes 1. Of an adulterous wife spoiled of all her ornaments and set naked as when she was born whereby is signified the depriving her of all spiritual and temporal favours which she enjoyed by vertue of the Covenant and leaving her as he found her see Ezek. 16.4 59. 23 26 29. 2. Of a desolate and barren drie land signifying that she who was as a watered garden should become as a wildernesse and as a land wanting moisture both in her spiritual estate and outward enjoyments 3. Of a traveller who being cast into a solitary wildernesse is slain through want of drink and refreshment so should she be left under scorching wrath and destitute of all comfort in her extremities Doct. 1. However the Lord may for a time spare sinners and they be ready to sleep because of this yet at last when their cup is full and they have proven themselves incorrigible judgement will certainly come so much doth this certification subjoyned to the exhortation teach us 2. However a carnal Church may be ready to swell with conceit of her own enjoyments and excellencies yet the Lord needs no more to make her miserable but take away what he hath given her and leave her as he found her and he will do so to the incorrigible I will strip her naked and set her as in the day that she was born 3. Sinne will prove a wasting plague to souls or Countreys and enjoyments for so is imported in that he will make her as a wildernesse and set her like a drie land see Psal 107.34 4. It is the great and insupportable misery of wicked men that their guilt doth leave them destitute of succour or comfort in their greatest extremity to be consumed thereby therefore doth he adde and slay her with thirst 5. As particular members of a Church do ordinarily runne wrong with her when she in her Rulers or Judicatores doth decline so however such may think to escape when the Church or body of the Nation whereof the Church
quarrel as an husband may be of his adulterous wise her paramours for and none shall deliver 〈◊〉 out of my hand 3. Idolatry and abuse of prosperity to uphold that doth ripen a visible Church for very speedy destruction For Now saith he I will discover her nakednesse c. Ver. 11. I will also cause all her mirth to cease her feast-dayes her new Moones and her Sabbaths and all her solemne feasts Thirdly he threatens to cut short her mirth and all her solemnities of worship which were set up in imitation of the feasts appointed by God in Judah See 1 Kings 12.32 Whence learn 1. Sin and mirth will not last long together but were there never so much of it sin will cut it all short For I will also cause all her mirth to cease whether her rejoycing at her prosperous condition or at these solemne feasts in paarticular 2. God will not be mocked with external performances of solemne worship to him especially being of mens own invention when they joyne grosse Idolatry with them but he will send on wrath to cut all short together For saith he I will make to cease her feast-dayes her new Moons and her Sabbaths and all her solemne feasts as came to passe in her captivity Her Sabbaths were every seventh day from the creation which she observed as well as Judah and her feast-dayes seemeth to be a general comprehending the two followiag of new Moons and other solemne feasts Vers 12. And I will destroy her vines and her fig-trees whereof she hath said These are my rewards that my lovers have given me and I will make them a forrest and the beasts of the field shall eat them Fourthly he threatens to destroy not only their fruits but the trees they grew upon and so to leave their land desolate as a forrest for wilde beasts and that because they looked on these things as the reward of their Idolatry Whence learn 1. Spiritual judgements and deprivation of Ordinances will have but little weight with wicked men unlesse 〈◊〉 other rod be with them Therefore after that threatening v. 11. of depriving them of their solemnities must this again be added I will destroy her vines c. 2. Such is the desperate stupidity and obstinacy of declining sinners as no cutting off of present enjoyments will affect them unlesse their future expectations be cut off liikewise For he must destroy not only her present fruits but her vines and her fig-trees and make them a forrest that the beasts of the field may eat them before she be sensible of it as a stroak 3. As God doth not cut off enjoyments from sinners but when they do abuse them So we would take head of forgetting Gods quarrel under calamities and particularly the abuse of prosperity in not acknowledging God but stregthening our selves in an ill way because of it Therefore is the challenge repeated he destroyeth her vines c. whereof she said These are my rewards that my lovers have given me or the fruits of my Idolatry and the benefits I reap by that which the Prophets call my whoredome For the speech alludes to the hire given to an harlot Vers 13. And I will visit upon her the dayes of Baalim wherein she burnt incense to them and she decked her self with her eare-rings and her jewels and she went after her lovers and forgate me saith the LORD The last branch of the challenge and the height of all the sin formerly challenged is for her Idolatry particularly of Baal which she followed with much sumptuousnesse forgetting God For this the Lord threatens in due time to punish Whence learn 1. The capestone and height of sin and abuse of mercy in the visible Church is Idolatry when all her care is to set up a false Religion and to uphold it by her prosperity and in particular when not only the true God is worshipped in a wrong way but when an Idol is set up to be the object of worship This is the substance of all the former challenges her burning incense to Baalim or several Idols under that name or that same Idol under several shapes in diverse places and going after her lovers 2. Such as admit of one step of Idolatry may be given up to more and such as set up their own devices in worshipping the true God are justly given up to take an Idol in his room and would do so if they had a tentation For they who at first worshipped the calves do now embrace Baalim 3. Idolatry is a way to which our hearts incline by nature and much external pomp is no evidence of a true Religion For she burnt incense to them and decked her self with her eare-rings and her Jewels and she went after her lovers Her pomp and superfluity in upholding that Idolatry as an harlots decking when she prostitutes her self declared the inclination of her heart and this pomp proclaimed the unsoundnesse of that way 4. As Idolatry in the visible Church proclaimeth great forgetfulnesse of God what he is in himself and hath been unto them So the Lord will take notice of this as an aggravatiun of that sin Therefore is it added and forgat me saith the LORD See Deut. 32.6 7 15 16. 5. Albeit the Lord may seem to look on for a time when his people depart from him yet he is a jealous God who will not suffer Idolatry to go unpunished but will in due time come and take order with it and repay all their obstinate continuance in it For saith he I will visit upon her or come to take order with her for the dayes of Baalim or the long time she continued serving them and that albeit these dayes had ceased since Jehu's reformation Ver. 14. Therefore behold I will allure her and bring her into the wildernesse and speak comfortably unto her In the rest of this Chap. the Lord for the comfort of the Elect Israelites that were then living or should live afterwards brings forth his purpose of mercy in several Gospel-consolations which however they belong spiritually to all the Israel of God yet are here expressed with a peculiar eye to Israel here threatened and in particular with an eye to their future conversion as a Nation Rom. 11.25 26. The first ground of consolation or promise in this ver hath three branches 1. It being supposed in the former threatenings that Israel is rejected for sin and driven in exile and under bondage as when they were in Egypt to which the allusion is The Lord promiseth even when she is in that condition to allure and perswade her by the voice of the Gospel and efficacy of his Spirit to turn to him and come out of her spiritual bondage to follow him which answers to their call out of Egypt by the Ministery of Moses and Aaron Hos 11.1 2. As Israel after their coming out of Egypt were brought into a wildernesse where they were made to walk long as the word here will read amidst many
threatens them with sudden and violent destruction and captivity where they should be ashamed of their corrupt worship v. 19. Ver. 1. HEare the word of the LORD ye children of Israel for the LORD hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood HItherto this Prophet in the Lords Name hath denounced the finall destruction and prophesied of the future conversion of Israel making use of some types for that end Now in a great part of this ensuing Prophecy he proceeds in more plain termes to rip up and lay open the iniquitie of this people and to reveal and denounce future judgements if so be there might be any hope of reclaiming them or any of them at least that they might be left without all excuse In this Chap. we have Gods controversie pleaded against them wherein is contained an accusation for diverse sins drawn up in several articles to every one of which the sentence or threatening is subjoyned In these Verses First they are cited to the Tribunal to hear the controversie discussed Then the first article of the accusation is subjoyned which is more generall laying to their charge the violation of the Law in many omissions and commissions against both Tables Namely that there was no truth nor tendernesse in their dealing no spark of the knowledge of God shining in their way but on the contrary perjury and rash swearing lying murther stealing and adultery were committed without moderation and sin heaped upon sin Whence learn 1. Albeit the servants of the Lord may oft-times have little or no ground of hope that their Ministery shall have any successe among a people yet it is their duty having Gods call not to give over while they have any opportunity For albeit in the former Sermons the matter be so closed that Israel was certainly to go into captivity yet Hosea doth not give over pleading as God doth put them to it when they are laid by Jer. 20.9 So their Ministery will have its own successe one way or other Isa 55.10 11. and their labours will not be lost before the Lord Isa 49.4 5. 2. As they who are nearest to God for outward relations may have their own grosse faults which their titles and priviledges will not cover So the Lord will especially contend with them because of these For so is verified here in the children of Israel against whom this procedure is 3. When men look on sad and unpleasant messages as coming from God it will call on them to receive them with other respect then is given when men are only seen for this end doth he begin with Hear the word of the Lord. 4. When people and especially the Church do sin they must expect a processe to follow it and when people do not make right use of better tydings from the Word they must expect sad challenges and sentences from it And when the authority of God contending by his Word is not heeded the Lord is provoked to plead the controversie more immediately For the Lord hath a controversie following on sin and this is pleaded partly by the Word here and that not succeeding by the judgements here threatned 5. Sin is so much the more odious and doth provoke God when it is universal and committed by these who have found him true in his promise and rich in his bounty to them For it is a controversie with the inhabitants of the land or with the body of the people now corrupted and with the people who were setled in that good land which he had sworn to their Fathers to give it them 6. It doth commend the Lords mercy and clear his justice when it is manifested on his sinfull people that he doth not strike before he hath warned them of their danger and debated the matter with them For here he warnes them by the Prophet and before he execute the sentence he doth plead the cause that they may consider of it 7. As the visible Church not walking with God may become monstrous in sinfulnesse so the Lord doth not contend with her without cause or for lesser faults and ordinary infirmities though these do justly provoke him to anger but for grosse debordings in omission or commission So much doth this accusation teach in the general 8. The Lord will not be mocked or deceived with any pretences of Religion when men neglect the duties of the second Table Therefore doth he begin the challenge with these and insist most on them 9. Whatever secret mourners there may be in a corrupt Chuch yet when the contagion becometh general and riseth to an height the Lord will take no notice of them as to holding off a common calamity For albeit there were no doubt some good men in the land yet he saith there is no truth c. in the land because they might get their soules for a prey but would not turne his anger from the land See Ezek. 9.4 5. 14.14 16 18. 10. The Lord abhorreth flattery in his people their want of ingenuity their politick and subtile carriages and unfaithfulness and deceit in bargains and trusts That may be the cause of Gods sore controversie which men look on as an handsome conveyance For the Lord hath a controversie because there is no truth 11. Such as cast off bowels of mercy and exercise oppression either where the cause is unjust or a just cause cruelly prosecuted and affliction added to the afflicted may expect judgement without mercy if they persevere in it For the Lord hath a controversie because there is no mercy 12. As the true knowledge of God is the fountaine and root of true Religion and as mens ill carriage in duties one to another doth prove them void of the knowledge of God and of Religion professe what they will So ignorance of God continued in and affected and appearing in such effects is the matter of a sad controversie against the Church For he challengeth that there is no knowledge of God in the land that is they are void of any Religion which flowes from saving knowledge of God and accompanieth it and in their way toward others they walked as if there were no God in heaven and this is a sad challenge when it is in the land where he may and especially should be known and acknowledged Psal 76.1 See Ps 14.1 2 Thess 1.8 13. Not only perjurie and false swearing but vain and rash swearing wherein men bewray their high presumption in prophaning the Name of God and violating his command without any the least appearance of profit or advantage will be pleaded against when the Lord prosecutes a controversie against a land Therefore is swearing put in the catalogue of the causes of this controversie 14. As lying is a sin inconsistent with humane society and doth provoke the Lord to just wrath
were tempted by wandering from their families into these solitary and retired places And this should warne all professors to beware of straining the true Religion by such blemishes as are a plague upon Idolaters See Rom 1.21 25 26 27. 9. God may justly punish the sins of parents in their children and may make us sensible of our unfaithfulnesse to God in the ill carriage of others who are bound to us for he punisheth their sin in their daughters and lets them see their whoredome against God in the lewdnesse of their daughters and spouses injuring and bringing reproach on them and their family Ver. 14. I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery for themselves are separated with whores and they sacrifice with harlots therefore the people that doeth not understand shall fall The Lord threatens further because of this sin that albeit whoredome in virgins and adultery in married women be by the law punishable with death yet for a time the Lord would not by any corrections restrain the wantonnesse of their daughters and spouses and that because they themselves were separate from God by their Idolatrieâ— and did commit the like lewdness with harlots when they came to their Idolatrous sacrifices For which as he did punish them in giving up their daughters and spouses to uncleannesse so his forbearance of that fault for a time was onely because he had a greater quarrel against them for their Idolatry which drew on the other and for which and their affected ignorance in it he would at last when it came to an height certainly destroy the Nation Whence learn 1. It is one of the sore judgements of God and tokens of his anger when he takas no wains by needfull corrections to restrain the course of a peoples sin but looseth the rains and lets them run on for a time for it is a threatening I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery See Psal 89.30 31 32 33. Heb 12. 6 7 8. Rev. 3.19 2. When the Lord lets particular sinners go on unpunished it is not because they shall still be spared for the text saith they shall certainly fall But first because sin becoming generall is passed over in particular persons till it ripen for a national stroak Secondly his sparing of them and others for some sins is because he hath a greater quarrel and cause of controversie for all which together he will in due time reckon Both these are imported in that reason subjoyned to the sentence of not punishing their daughters for themselves that is not only their daughters and spouses but the parents and husbands He speaks of them and not to them as formerly to testifie his indignation against them are separated with whores and they sacrifice with harlots where by whores and harlots we are to understand not only spiritually their Idols and Paramours with whom they committed spiritual adultery but even literally their harlots whom they feasted and courted in the time of their sacrifices in the groves committing both spiritual and bodily adultery together And so the force of the reason is That sin of uncleannesse is more general and more are guilty of it then their daughters and spouses and therefore they are spared till the people or Nation fall together and that it is no wonder he spare them seeing he hath a greater quarrel because of their Idolatry for which when by reason of his indulgence they have added bodily filthinesse to it he will certainly punish and the people shall fall 3. False worship is very licentious in that not only God plagueth it with loosenesse but in that it doth allow and foster much fleshly liberty For they sacrifice with harlots not only continue they avowed harlots and yet follow that forme of worship but in their solemne sacrifices they stand not to joyne with harlots in feasting them with the sacrifices and courting of them 4. Let Idolaters joyne never so many fleshly pleasures with their worship yet God will have no communion with such but will plead with them as renouncers of his Covenant and of all communion with him For they are separated to wit from God with whores c. 5 Idolaters how learned soever they pretend to be or really are yet in effect they are but brutish and ignorant It is great brutishnesse to put so base an object as oft-times men do in the place of God Psal 115.8 and it is great ignorance to think that true Religion must be made subservient to mens politick interests which was the rule that Jeroboam walked by or to think that Rulers will must give the Law in this matter which might be the peoples pretence or that pompe wanting institution will make a worship acceptable for these reasons it is said they are the people that doth not understand 6. Ignorance especially when it is affected will not excuse the visible Church her declining in the matter of Religion but that she is ignorant as well as her idolatry which she would excuse by it will be the cause of her total and sad overthrow for the people that doth not understand and so run on to these mad courses shall fall The original word used only here and Prov. 10.8 10. signifieth such a fall as shall so confound them as they shall not know what they are doing Vers 15. Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The LORD liveth 16. For Israel slideth back as a back-sliding heifer now the LORD will feed them as a Lamb in a large place The fifth article of the accusation is for the idolatry of the calves in Gilgal and Bethel It is contained in an exhortation to Judah not to joyne with them in that harlotry however it be palliate under the pretence of worshipping God that way v. 15. and that because 1. Which is his accusation and aggravation of this sin in Israel it is not only harlotry v. 15. but a mark of Israels wantonnesse against God and of her love of carnal liberty and therefore not to be imitated 2. Which is his sentence against them for this sin because the Lord will drive them shortly into exile for it where they shall be as a solitary Lamb in a wildernesse not knowing where to finde a flock or its dam and exposed as a prey to all wilde beasts And therefore it were madnesse in Judah to run on such hazards for clearing this text a little Consider 1. That in this prohibition the Prophet doth not mention Dan which was one of the two places wherein Jeroboam erected the calves for publick worship 1 Kings 12.28 29. because Gilgal and Bethel being on the South-border toward Judah the Jewes might easily be drawn and come thither but Dan was remote and on the Northmost border of Israel and so Judah was in no hazard of
sentence is pronounced in a threatning of wo and destruction to come upon them for their Apostasy and rebellion unto which is added the first confirmation of the equity of this sentence taken from their horrid ingratitude against God who had redeemed and delivered them from many troubles since the time of their deliverance from Egypt and yet they lied against him both in profession and practice Whence learn 1. The sins of the visible Church are odious in that they are not simple sinnes but Apostasy and defection as here is laid to their charge 2. Apostasy is in this horrible in that the Apostate not onely like a vagabond runs away from so excellent a Master contrary to his duty but that he labours to bring an ill report on God by fleeing from him as if he were an enemy for they have fled from me is the aggravation of their guilt 3. Departing from God will soone draw men to most wicked and rebellious courses for unto this is subjoyned they have transgressed or rebelled against me not onely by their Apostasy breaking all bonds but this drawing on more insolencie in sin 4. As Apostasy and rebellion is of it selfe a condition sufficiently plagued and miserable though no calamities followed upon it So it will also at last draw on desolation and destruction and Gods curse with it for wo and destruction or spoil a destruction with a wo in the bosome of it followeth on their course to confirme what a wofull course it was of it selfe 5. However the Lord in mercy bestow many notable deliverances on his sinning people yet that will not stop the course of their defection and this doth highly aggravate their sin for though I have redeemed them yet they have spoken lies against me See Psal 106.43 6. The visible Church doth lie against God having been delivered by him either when she denieth him in her practice Tit. 1.16 Psal 14.1 or when being delivered she doth belie these professions and promises she made in trouble or when she cleaves still to false doctrine and corrupt religion pretending it to be the truth and constructs of Gods delivering her as if it were a testimony that he favoured her way or when in her prosperity she forgets God ascribing all her deliverances to her Idols as all her afflictions to him as Chap. 2.5 Jer 44.17 18. In all these respects it was the sin of Jsrael that when God redeemed them yet they spoke lies against him Ver. 14. And they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corne and wine and they rebell against me A second confirmation of the equity of the sentence is taken from their not seeking God syncerely under trouble but onely howling because of outward wants and that however they seemed to make solemne applications to God yet they continued in their rebellion Whence learn 1. Every shew of seeking even the true God will not be accepted of him and may be so far from preventing wrath that it may haste it on for this their defect in seeking God is one cause why wo and destruction cometh upon them 2. Mens prayers how instant soever they seeme to be yet are nothing before God when the heart is not engaged in the duty nor affected with that which is mens true misery and the cause of their trouble nor sincerely engaged to God from whom they expect help for it is a challenge they have not cried unto me with their heart when they sought to him under trouble albeit no doubt they were affected with the stroak and seriously desired to be rid of it 3. As men who employ not God under trouble will soone be broken and crushed with it So the cries of such which flow onely from sense of pain and want and from spirits not humbled under Gods hand are not onely inacceptable to God but rather like the carriage of beasts then even of rationall men much more of gracious men for in their cries they but howled upon their beds that is their troubles cast them as it were on sick beds and there they do not cry to God syncerely but howle like dogs who can feele and resent pain as well as they do 4. Men may make very solemne addresses to God and keep very publick humiliations who yet are not soundly exercised nor accepted of God For they assemble themselves to wit for solemne prayer and yet in all this they but adde to the controversie 5. God doth justly reject these prayers how solemne soever wherein men are only driven by outward necessities and their first and only suit is their own particular never minding better things or greatet wants For they assemble themselves for corne and wine not seeking Gods favour and grace and therefore are rejected 6. Mens solemn worship is also justly rejected when they never give over their stubborne and rebellious dispositions against God But whereas mens calling on God should engage them against sin they on the contrary whatever they seem to be in immediate worship yet they runne presently after it to their old courses in their ordinary conversation and when they obtain their will at Gods hand they presently sleight God as if they had no more to do with him For this is another cause of his condemning their way they assemble themselves and they rebell against me that is they retain their rebellious dispositions and albeit in the mean time they act no grosse rebellion yet they never purpose to give it over but to be as they were so soon as they have done with the duty or God hath granted their desire Vers 15. Though I have bound and strengthened their armes yet do they imagine mischief against me A third confirmation of the equity of the sentence and a further evidence of their ingratitude is taken from this that when ever the Lord did in any measure restore the strength and power of their State which had been broken by many troubles as he did by Joash 2 Kings 13.25 and Jeroboam the second 2 Kings 14.25 26 27. then they conspired the more boldly against God and plotted as if they would have cast him out of the possession of a Kingdome among them That thus the binding or strengthening of their armes is to be interpreted appeareth from the contrary threatening Ezek. 30.20 21 22 23. Doct. 1. The visible Church doth oft-times cast herself into many dangers which would ruine her if God interposed not and particularly her abuse of power doeth justly make her power to be broken as here is imported 2. As God in his pity and long-suffering toward his sinful Church doth interpose for restoring her out of her desperate distempers So it is her great fault that kindnesse doth not gain her but she requites him with evil for good as here we are taught Though I have bound and strenghened their armes yet do they imagine mischief against me 3. The power and strength and authority which the
that end I will destroy you that it may come into the power of enemies who shall break it in pieces 2. However many men do undertake courses with great hopes for men do sowe in hope yet they do oft-times employ their pains to no purpose or profit For they have sowen the winde All such as follow Idolatry or any sinfull unprofitable or ambitious course their very sowing and undertaking promiseth no good event it being but like winde and empty See Prov. 11.29 Eccl. 5.16 Hos 12.1 3. Not only may men expect to reap as they sowe but sinfull and vain courses will bring further disadvantages and raise a violent tempest either in the undertakers conscience or outward condition or both For they have sowen the winde and they shall reap the whirlwinde which is a tempestuous winde 4. Albeit the Lord do not alike soone discover the vanity of all sinfull courses by his judgements yet in due time he will do it and make it the saddest judgement of all that men seemed to reap profit for a while in their way and then all is blasted For some get not so much as a stalk of their sowing Some get that and yet the bud shall yield no meal and some whose successe is more promising yet are met with and get it saddest of all that after their hope and probable expectations the strangers shall swallow it up Vers 8. Israel is swallowed up now shall they be among the Gentiles as a vessell wherein is no pleasure The second sentence or threatning holds forth more expressely that they shall be totally consumed from being a Nation as a beast swallowes up the prey and shall be driven into exile where they shall live scattered and condemned as a broken and filthy vessell that is employed only in base uses Whence learn 1. Sinfull courses persisted in by the Church may at last utterly consume them and satisfie the cruell and hungrie desires of their enemies upon them For Israel is swallowed up to wit by enemies who would greedily devour them Psal 14.4 He saith he is swallowed up because it was both certainly and shortly now to come to passe 2. Exile and banishment is a very sad stroak especially to the Church when they are scattered and deprived of their societies and assemblies and cast to live among heathen and prophane men For it is a judgement now shall they be among the Gentiles And though somewhat in it was peculiar to them yet in many things it is common to others 3. Albeit the Lord allow much honour and many priviledges upon his Church yet when they decline and contemne God by giving his glory to Idols and by corrupting of Religion they are justly made contemptible before all the World For they shall be among the Gentiles as a vessell wherein is no pleasure Vers 9. For they are gone up to Assyria a wilde asse alone by himselfe Ephraim hath hired lovers The Lord by his Prophet proceeds to lay forth their third sin and cause of these threatened judgements which is Their seeking help from the Assyrian or other heathens as it is v. 10. to uphold them in their civill defection and in their Apostasy from the true Religion This is illustrate by a twofold similitude 1. A wilde asse alone by himselfe a beast noted for solitarinesse and shunning the societie of men and for fierce wildnesse that it will not be tamed nor bred to a yoke See Isa 32.14 Job 39.5 8. Jer. 2.24 This may be applied either to the Assyrians that they were a selfish people who cared for none but themselves and so it was Ephraims folly to seek to such Or to Israel who by this running from God proved themselves brutish feirce and wilde 2. The second similitude points them out and especially Ephraim or their Rulers who led them on these courses as is before marked as an impudent harlot hiring these paramours This challenge is joyned with the former threatning by the particle For to shew that it cometh in with the rest of their sins as a cause of these former sentences as well as of that which is subjoyned to it Doct 1. When men betake themselves to sinfull courses one of them will still draw on another for their rebellion from the house of David and Apostasy from the worship of God draweth on more sin to uphold them in their Kingdome and State and when a people have gone far from God by their sin their straites will readily drive them yet further away as is here seen in Israel 2. As the people of God readily never go further wrong then in the matter of seeking help in straites So it is their great sin not to seek to make their peace with him when he sends trouble to be diffident of his help and care if they would seek in earnest to him to put confidence in the creature neglecting him or to seek to wicked Nations in their extremities all these concurred in this sin they are gone up to Assyria Where to go up which usually in Scripture is said of them who go from other places to the land of Israel which lay high is in this place no more then simply to go to Assyria as in Scripture a man is said to answer when he but begins to speak 3. Let men essay what means of help they please in trouble yet they will no where finde that tender kindnesse and respect that they will feele in God when he is employed and sought unto in sinceritie and particularly potent and wicked States will never be cordiall to the interest of any especially such as have any profession of the Name of God further then may be subservient to their own ends For it proved very true of Assyria he was in their need but a wilde asse alone by himselfe 4. The people of God do especially by the sinfull shifts they make for help in trouble bewray so much brutishnesse and lawlesse wildnesse as may discover much of their nature and be matter of deep humiliation if it were well considered For in this Israel also is a wilde asse c. by doing this he fiercely casts off the yoke of Gods prohibition and he takes these shifts that he may not be necessitated to stoop unto or employ God 5. For this hiring of lovers it teacheth 1. That in employing sinfull helps and confiding in them there is a kinde of adultery and spirituall Idolatry as well though not in the same measure as in corrupting the worship of God Therefore these helps are called Lovers as Idols are elsewhere with relation to them as an harlot 2. The visible Church in her defection may be so violent and deserted as to go further wrong then other transgressours For they are so bent that they hire lovers and are at charge to sin wherein especially as to the Idolatry they fell in by this conjunction they are beyond other harlots Ezek. 16.33 3. The Church declining from God is justly contemptible in the eyes of all
Her interest is little regarded and her love of no worth to any unlesse she hire them 4. Departing from God and employing sinful helps and means is very prejudicial not only in the event and issue but even in the work it self For whereas they might have had real and effectual help from God if they had turned to him without money and without price now albeit their other helps did stand in no stead yet they must hire lovers Vers 10. Yea though they have hired among the nations now will I gather them and they shall sorrow a little for the burden of the King of princes The Lord threatens because of this that their endeavours to hire help among the Nations should not availe them but God should gather them that is either their hired friends to be employed against themselves or he will gather themselves among the Nations in heaps as dead corpses or whereas they were wilde and untameable v. 9. he will reclaim them from this humour and make them endure his yoke of judgements as Jer. 2.24 This stroak is amplified from an effect that however the taxes imposed upon them by the great King of Assyria 2 Kings 15.19 20. and 17.3 were very heavy and a cause of that revolt 2 King 17.4 yet they should finde cause to grieve little at that in respect of what followed when part of the Nation was carried into captivity 2 Kings 15.29 and then all of them 2 Kings 17. Doct. 1. It will be but to small purpose what means men use so long as they do not make matters sure with God and do not consider how he will dispose of them or their helps For so it proved here Yea though they have hired among the nations now will I gather them 2. When God is provoked to anger he can employ the means of our help to ruine our selves and can bring the wildest under sad rods So much doth his gathering them as is before explained teach Now or shortly will I gather them 3. When the Lord hath his Church to try or them and the rest of the world to scourge he can and may let wicked men prosper to a very great height for that end For the Assyrian is the King of princes having so many Kings and Princes subject and tributarie to him Isa 10.8 36.13 4. A people who have suffered under lesser trouble and yet have made no right use of it to prevent more or have used sinful means to be rid of it may expect no other issue but that the Lord will send a greater trouble to make them forget the former For this had been their carriage under their tribute and burdens and they are therefore told they shall sorrow a little for the burthen of the King of princes See Matth. 24.7 8. 5. Taxes and burdens under the feet of oppressours are but easie in comparison of captivity and exile and therefore ought to be the more patiently born For they sorrow a little for the burden c. as being easie in respect of what followed Verse 11. Because Ephraim hath made many altars to sin altars shall be unto him to sin Followeth the fourth sin and cause of their judgement wherein their further corrupting of worship is laid to their charge and aggravated in three branches whereof the first which is charged on Ephraim as the misleader of the people is that whereas God had appointed only one Altar for his Worship and their Fathers of old had made a great stirre when there was appearance of erecting another Josh 22. Now they had not only set up one in Dan and another in Bethel beside that which God had appointed at Jerusalem but had multiplied them on every hill as ch 4.13 and almost every where as ch 12.11 This they did to sin that is not so much that they did this to offer expiatory sacrifices for sin as that the nature of their work was sin And therefore the Lord threatens that they should have their fill of sin by it and feel it Whence learn 1. Albeit the Lord be justly provoked to anger by all the sins of his Church yet their corrupting of Religion is his chief and great quarrel and is the sin in following of which men contract so much stupidity as they need to be frequently charged with it Therefore doth the Lord fall again upon their corrupt worship as his great quarrel and the sin wherewith they were most blinded 2. When men once leave God and the true way of his Worship there will be no satisfaction in any other way of Religion they follow and therefore no end of defection For Ephraim hath made many altars not contenting himself with these he set up at first 3. However men may buske up a false Religion to make it plausible and may seek to colour and excuse it with good intention yet not only doth the follower and promoter of it sin but God lookes upon him as intending all the sin that is in it For he hath made many altars to sin as if he intended all the sin that is in that course 4. As men are then most fearfully plagued when they are given up to go on in their sin and perish So when men do not stand in aw of the sin of their course it is righteous with God to make them feel what sin is and how ill he is pleased with it for altars shall be unto him to sin imports both these that they shall be given up to that sin and as they sinned and cared not so the Lord should make it be seen to be sin indeed and make them feel how sad that is Vers 12. I have written to him the great things of my Law but they were counted as a strange thing The second branch of the challenge is that in their defections and specially in this sin in corrupting the Worship of God they contemned the Law or Word of God written to them by God looking on its directions as of little importance and little concerning them Whence learn 1. The Word of God is the true touch-stone whereby mens wayes and their Religion is to be tried and approven and neither Traditions nor Revelations Therefore to prove the sin of their corrupt worship he chargeth them with contempt of the Law or Divine Doctrine in that matter See Isa 8.20 2. It was the great mercy and priviledge of Israel of old to have the Word and Oracles of God for instructing them in the way of salvation and it is so still to any who enjoy it and they ought to finde and esteem it so For it is an aggravation of his sin as the abuse of a very great priviledge that it was written to him See Psal 89.15 147.19 20. Rom 3.1.2 3. As it is a great mercy that the Lord hath caused to registrate his Will in writing to prevent delusion and mistakes So he is the Author of the written Word whoever be employed as Penman For I have written my Law saith
mourning is abiding the Priests or Chemarims of whom see Zeph. 1.4 thereof that rejoyced on it or because of it that is who led a merry life because of their attendance on this Idol See Rev. 18.11 c. 6. The glory of Idolatry and of a false Religion being but borrowed and having nothing to commend it but novelty and successe will at last evanish and depart And God will bring about this by judgements when no other mean will effectuate it For so much is imported in this reason of their sorrow for the glory thereof because it is departed from it This will be the lot of all false wayes whereas truth however men loath it for a while will still at last be found to be lovely and to have a native unstained beauty Vers 6. It shall be also carried unto Assyria for a present to King Jareb Ephraim shall receive shame and Israel shall be ashamed of his own counsel In the second branch of the sentence it is further threatned that their calves should not only be taken and so be dishonoured at home but should go into captivity as a present to the King of Assyria who had conquered them and in whom they placed so much confidence formerly Whereby they should have much shame of all their mad counsels to worship them and enterprizes to uphold them Whence learn 1. It is a further proof of the vanity of Idols which men set up in Gods place that they cannot secure themselves against captivity and from being disposed of and triumphed over by Conquerours For It shall also be carried unto Assyria for a present c. See Isa 46.1 2. The difference betwixt this and the captivity of the Arke is very great for beside what is marked on v. 5. neither was the Arke God nor did God the signe of whose presence it was lose any thing by its captivity but did sufficiently vindicate and assert his own glory 2. As the Lord hath all Nations ready to be a scourge to his sinful people so in particular they may expect that these whom they look most unto and confide most in neglecting God shall prove their sharpest affliction For it is Assyria and King Jareb of whom see ch 5.13 that triumpheth over them and their Idols 3. It is one of the saddest ingredients of a conquered peoples affliction when Conquer ours take occasion to triumph over their Religion because they are subdued So much may we learne from this that it is a part of their misery that their gods whom they worship shall be carried for a present to King Jareb 4. Mens following of their own counsels in the matter of Religion and their thinking to uphold themselves in ill courses thereby will at last end in the shame both of projectors and concurrers Nor will policy hold its foot in Gods matters or in bearing out men against God For Ephraim the great contriver shall receive shame and Israel who concurred with him shall be ashamed of his own counsel Vers 7. As for Samaria her king is cut off as the some upon the water In the third branch of the sentence it is declared that their King in whom they confided should be as easily destroyed at the taking of Samaria as the fome upon the water is blown away and evanisheth See v. 3. Learn 1. A stroak upon authority is a judgement upon a people and will prove so For here again it is threatned as a judgement on them As for Samaria her King is cut off See Lam. 4.20 2. The greatest of men and all their endeavours to uphold themselves will prove but an empty and vain shew when God begins to plead For her king is cut off as the fome upon the water which seemeth to bulk much and yet evanisheth suddenly and easily as being without substance See Psal 62.9 And that will be found true of them which is the general condition of all Jam. 4.14 Verse 8. The high places also of Aven the sinne of Israel shall be destroyed the thorne and the thistle shall come upon their altars and they shall say to the mountains Cover us and to the hills Fall on us The last branch of this sentence is partly against the places of their idol-worship chiefly Bethel and their Altars which the enemy should pull down and destroy and they should be desolate and not frequented as being the place of Israels sin and not of Gods Worship And partly against the whole body of the people whose misery shall be so great as they will rather wish to be smothered then endure the incumbent and imminent evils Whence learn 1. The inventions of men in Gods Worship are wicked vanity and ought to be rooted out and not purged and God will see it done if men will not For The high places also of Aven that is chiefly Bethel which is become vanity and iniquity because of them shall be destroyed 2. Corrupting of Religion and of the Worship of God is the crying sin of a visible Church and therefore he will not spare it for it is a reason of the sentence that these places are the sin of Israel their eminent and singular guilt 3. God will not spare to lay a Countrey desolate that he may put an end to corrupt worship and make the places thereof desolate For the thorne and the thistle shall come upon their altars to wit when there shall be no people left to frequent that service 4. Not only can God by sending many miseries cause men to weary of their lives but when God pursues sin in hot displeasure and the fury of instruments executing his vengeance is let loose times and lots will be so hard that to die though in a violent way would be an ease For so much is imported in this threatening they shall say to the mountaines Cover us and to the hills Fall on us which is also the language of men in other times of calamities Luk 23.30 5. However men think little of guilt in their secure condition yet when God pleads against them by judgements it will be no wonder to see them overwhelmed with horrour and despaire as having no place of refuge and it being their greatest terrour to think on looking to God or Christ whom they have so much despised For this also is imported in this wofull wish that they have no refuge but what is desperate and horrible See Rev. 6.14 15 16 17. Vers 9. O Israel thou hast sinned from the dayes of Gibeah there they stood the battel in Gibeah against the children of iniquity did not overtake them The third accusation is for their constancy and excesse in sins That they were guilty of the sins of their wicked fathers since the dayes of Gibeah of which Judg. 19. whose manners they imitate or as the Original also will bear they are guiltier than in the dayes of Gibeah This challenge is amplified that albeit God made their fathers at least the body of Israel to stand and spared them when yet
the pitiful mothers and then dashed the mothers to death and laid them in heaps above their children Ver. 15. So shall Bethel do unto you because of your great wickednesse in a morning shall the King of Israel be utterly cut off Secondly as for their confidence in their way of Religion and settled State the Lord threatens First that that sore calamity mentioned v. 14. should come upon them because of their great sin of Idolatry at Bethel Secondly that their King and Kingdome should fall by a sudden and speedy blow Whence learn 1. Idolatry and corrupting of Religion is the great wickednesse of a visible Church and the cause of saddest judgements For So as is before threatned shall Bethel do unto you because of your great wickednesse to wit which is committed there and under Bethel the other place of their corrupt worship are comprehended 2. As we are ready enough to see instruments in our calamities and ought to acknowledge Gods hand in them So we should see the great influence of our own sin in procuring them For So shall Bethel do unto you to wit by your provoking of God there 3. Impenitent Rulers and their Kingdomes may not only be sore afflicted and wasted but it may draw at length to utter cutting off even though they be Gods people in visible Covenant with him for the King of Israel and the Kingdome with him shall utterly be cut off 4. God can very speedily and suddenly bring about great revolutions and overturnings of Kingdomes And he would have the greatnesse of their sin and of his displeasure seen in such a dispensation for in a morning shall this be done which imports a short time as a morning before the Sun rise and a sudden stroak as if in a morning before men were awake an Army or City were surprized And it seemes that albeit Samaria endured a three years siege 2 King 17.5 yet some one morning it was surprized and so their King and Kingdome came to an end CHAP. XI IN the first part of this Chap. the Lord continueth to accuse and give out sentence against Israel And 1. He accuseth them of ingratitude in that albeit he had loved them in their Infant-condition and delivered them out of Egypt ver 1. and had sent Prophets to them to teach them their duty v. 2. yet they walked contrary to their directions and served Idols v. 2. And albeit he did carry them through the wildernesse yet they did not consider nor acknowledge this v. 3. and that notwithstanding he did gently draw them to their duty and provide for them v. 4. For this the Lord threatens that they should finde Egypt no refuge to them but should be carried to Assyria v. 5. and that the sword should abide upon their Townes and Villages till it consumed them according as they deserved v. 6. 2. He accuseth them for their pronenesse to Apostasie and ill intertainment given to the messages sent from God unto them v. 7. In the second part of the Chap. the godly are comforted against the judgements imminent and deserved by their sinnes wherein is held forth the mercy of God interposing to hold off the judgements deserved by them v. 8. and his expresse promise to moderate the execution of his just displeasure in not consuming the Nation utterly v. 9. and to convert and restore them after their rejection and exile v. 10 11. In the third part of the Ch. the Lord rejects all their pretences wherewith they would cover their faults and sheweth how much they were worse then Judah ver 12. Ver. 1. WHen Israel was a childe then I loved him and called my sonne out of Egypt 2. As they called them so they went from them they sacrificed unto Baalâ—m and burnt incense to graven images THis Chap. begins with a challenge of Israels ingratitude And for this end the Lord brings to remembrance his favour and his benefits conferred upon them and subjoynes what their ingrate carriage had been In these Verses he calls to minde his love toward them in their infant-condition in Egypt his preserving and delivering them out of Egypt as his adopted children and as a type of Christ and his sending Prophets particularly Moses to call them to obedience and to entertain fellowship with him in the use of his worship which trust these Prophets faithfully discharged All which doth aggreage their sin and convince them of ingratitude who walked so crosse to the directions of the Prophets and multiplied Idols and Images which they worshipped Doct. 1. Ingratitude and walking unanswerably to many received mercies is the great and crying sin of the Lords people and Church as this challenge teacheth Unfruitfulnesse under rods will not be rightly mourned for till this sin be begun at See Deut. 28.47 48. 2. The Church and people of God are in themselves very unlike the great dignities to which he advanceth them And particularly Israel was in a very mean and low condition till God did forme them both into a distinct and potent Nation and into a visible Church for himselfe For Israel was a child or in an infant-condition not as yet grown up No more like to the condition God put them in when he increased and delivered them and when he exalted and established them in the promised land then a child is like a grown up man And at that time they were not formed in a Church-State till after their deliverance from Egypt Which may put us in minde of the mercy of a grown up Church-State under the Gospel and what obligations a perfected reformation layeth upon them who attain to it 3. Gods love to the Church is her first and great priviledge which prevents her in her lowest condition when she is unworthy and base and which is the fountain of all his bounty and so makes it comfortable For when Israel was a child witlesse and worthlesse then I loved him and this is the fountain of all his bounty after mentioned Deut 7.7 8. 4. The Lord will make his love to his people conspicuous in their preservation in a low condition and under much trouble when he seeth it not fit to deliver them from it For so is supposed he dealt with Israel in Egypt preserving them from being extinguished by the fury of Pharaoh till he called them out of Egypt See Exod. 1.12 5. The Lord also will magnifie his love in their deliverance from trouble and bondage not only spirituall but outward also in so far as is for their good For I called my Son out of Egypt or brought him out with my invitation by the Ministery of such as were sent to speak to Pharaoh and them which I made effectuall And this was not only a type of the Churches delivery from spirituall bondage but a pledge also of his doing great things for his people See Exod. 12.42 Psal 34.19 6. As the Lord doth oft-times manifest his love and put speciall honour on his people by putting them to sufferings