proofe of his fulnesse in raising up and instructing this herdman to be his extraordinary Ambassadour 3. Such as give but ill entertainment to the messages they receive may get rougher messages sent unto them and such as despise eminent and discreet messengers God may send such to them as will use them more roughly for Israel had many notable Prophets both before and at this time who being despised he employes this herdman who was not onely hatefull to them as being a Jew and a base man and so it might lay their pride when God sent such a one unto them but God makes use of his rustick and rude humour that they might be dealt with plainly and roughly who now through their own obstinacy were become like the brute beasts which Amos had kept before 4. Such as are called of God were they never so mean may boldly and on all hazards declare his minde to a sinfull people and their courage is a testimony of their calling witnessing against all despisers for as Amos durst deale freely with Israel and tell the words which he saw concerning Israel so the Lord did convince Israel that he was called by him in that he durst leave his own country and trusting in God durst deale freely with this flourishing Kingdom according to their deservings 5. It is a great snare to a wicked Nation when they prosper notwithstanding their wickednesse and there is need in such a case that the wrath of God pursuing sin be frequently inculcate from the word that men may not deceive themselves therefore is Amos as well as Hosea sent with these hard tidings in the days of Vzziah and in the days of Jeroboam c. Both of which had prosperous reignes at least for a time 2. Kings 14 23 24 25 c. 2. Chron 26. 3 6 7. 6. When the Word of the Lord is not regarded it is just with him to preach to a people by his judgements and by unnatural and extraordinary signes and wonders to let them know his anger so much may be gathered from this Earthquake which was a terrible stroak and warning to that people who beleived not and therefore is taken special notice of here and long after Zech. 14.5 Verse 2. And he said The Lord will roar from Zion and utter his voice from Jerusalem and the habitations of the Shepherds shall mourn and the top of Carmel shall wither This verse holds out the summe of the whole Prophecy to wit that God was about to manifest his terror in executions according to the threatnings of his Word As the sentence may relate to heathen Nations round about who are also threatned by this Prophet it hath been opened upon Ioel 3.16 But as it relates to Israel to whom this Prophet is chiefly sent and to whom the most part of what followeth is directed the sense and summe of it is that the Prophet speaking in his own termes who was well acquainted with the roaring of Lions in the wildernesse and with pastures for sheep declares that however Israel since their defection from the house of David despised the Temple of Jerusalem yet they should finde that God dwelt there and that the true Doctrine sounded there and from thence and as other Prophets before him and he among the rest were sent out by God dwelling in Zion and some of them from thence to denounce his terrible judgements so these threatnings were now to break forth in dreadful execution In somuch that the habitations of the shepherds shall mourn c. Whereby we may understand that all their fertile and pleasant places such as their green pastures and fruitfull Carmel either that in Asher near the Sea Josh 19.24 26. Jer. 46.18 or rather that in Judah better known to him Josh 15.21 55. 1. Sam. 25.2 should be laid desolate and that as the Land should feele the stroak so the inhabitants being deprived of their delighted-in prosperity should be filled with sorrow and griefe and be made to mourn as herdmen do when their pastures are dried up Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom and God may seem to lie by for a time from avenging this Yet he will appear to assert his presence in his Church and to manifest the truth of his word by execution according to it for the Lord will roare from Zion his dwelling place and utter his voice from Jerusalem where the Temple stood that is he will now in a terrible way make it manifest that what Doctrine was preached there and elsewhere in his name was his word 2. However men contemn God in the matter of subjection to him yet he will be their party to punish them for their sin whether they will or no for Amos gets it in Commission to publish that God will manifest himself dreadful against them and he said the Lord will roar from Zion c. 3. The Lords word how much soever it be despised yet it will prove terrible to the stoutest when it breaks fourth in execution for the Lord will roar from Zion and utter his voice from Jerusalem that is his threatnings though despised will prove thus dreadful in that day 4. God is provoked to make the creaturres whereof man makes use feel his anger and smart under it if men will not be sensible for the habitations of the shepherds shall mourn and the top of Carmel shall wither that is their pleasant pastures and the most excellent of their friutful Fields as Carmel signifieth shall feele the stroak See Jer. 12.11 5. Whatever fruitful or pleasant thing it be that men lean to and delight in neglecting God it will certainly in due time decay till nothing be left them but sorrow for the want of them for so much also is imported here in that the habitations of shepherds shall mourn not onely shall the Land be put in a mournful posture but the inhabitants shall be filled with sorrow Verse 3. Thus saith the Lord For three transgressions of Damascus and for four I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of Iron Albeit the Lord sends Amos chiefly to preach against Israel as appears from v. 1. yet he ordains him to begin with accusations and threatnings against forraign Nations round about before he come to deal with them And accordingly in this and the beginning of the next Chapter there are six of these Nations spoken to We may conceive these reasons why the Lord followeth this method 1. That however this Prophet was a mean man yet Israel might be convinced of his Authority and Commission to be a Prophet in that God had revealed his mind to him concerning so many Nations beside themselves 2. That when Israel should look on other Nations and see them plagued as well as themselves they might not as men are naturally unwilling to see God in calamities ascribe their owne afflictions to fortune or chance among the
terrour to the wicked For it is for these causes it gets this name Vers 32. And it shall come to passe that whosoever shall call on the Name of the LORD shall be delivered for in mount Zion and in Jerusalem shall be deliverance as the LORD hath said and in the remnant whom the LORD shall call To confirme the godly against these calamities he subjoynes the third spiritual promise which is That all true Israelites and Converts of the Gentiles who cleave to God and worship him sincerely shall finde deliverance by preservation under trouble till they come to full deliverance and salvation at last This he confirmeth in a generall promise that of the Jewes and Gentiles called of God there shall be deliverance according to Gods promise or some remnant to escape to preserve a people to God upon earth and at last to inherit salvation Doct. 1. Were the condition of the visible Church or of the world never so deplorable and desperate yet it should not drive men from God his truth and pure worship but rather make them cleave to it more and evidence this by frequent and earnest calling on him For this is the duty required under these calamities to call on the Name of the LORD under which is comprehended all outward and inward worship of God whereof this is a chief part and mens cleaving to it 2. As God is able to save in greatest extremities so he will undoubtedly save and deliver them who cleave to him and seek him be of what Nation or people they will He will either hide some of them from trouble in great tempests or preserve them under it till he give an issue from it here or hereafter and at last will compleatly save them For whosoever shall call on the Name of the LORD shall be delivered or escape See Rom. 10.13 3. The Church is the place of greatest safety and where deliverance may most readily be expected of any and however it fare with particular persons in times of commotions yet the Lord will still preserve a Church and remnant in the world yea even a remnant of Jewes till their full conversion The efore saith he for in mount Zion and in Jerusalem shall he deliverance and in the remnant Where he names Zion and Jerusalem not only as a type of the Church wherein safety is to be found and the remnant are to be preserved but to point out that of the Jewes belonging to these places he would keep still a remnant Rom. 11.5 till that day come whereof he speaks in the next Chapter 4. God hath past his word for the preservation of a remnant under trouble and this is to be trusted to whatever our sense say to the contrary For saith he there shall be deliverance as the Lord hath said frequently in the Holy Scriptures 5. As the true Church is but a remnant in comparison of the rest of the world So times of trouble cutting off some and tempting others to Apostasie may draw them to a very small number who cleave to God and shall partake of promised salvation Therefore it is added by way of explication that deliverance shall be in the remnant or among them though some of them escape not the stroak of trouble 6. It is Gods effectual calling and election of grace that makes a difference among men and makes them seek and cleave to him And this is also a pledge that he who hath called and ingaged them in that service will give them deliverance and an issue from it Therefore it is added both by way of reason how it cometh there is a remnant and by way of confirmation that they shall be delivered they are the remnant whom the Lord shall call See Rom. 11.4 5 6 7. 1 Thess 5.24 CHAP. III. IN this Chap. the Lord doth prosecute and confirme that promise in the close of the former Chap. concerning the preservation and deliverance of a remnant especially as it relateth to the Jewes and therefore the dependance and connexion is expressed by the particle for which intimates that what followeth is an explanation and confirmation of what is there said In this confirmation 1. He promiseth to return the captivity of Judah v. 1. 2. He promiseth to punish all the enemies of the Church especially of the Jewes And that for this end he will convocate them to plead the cause of his people against all of them v. 2 3. and particularly against some of their nearest neighbours v. 4 5 6. and having pleaded with them he will passe sentence against them v. 7 8 and see it executed by convocating all of them as he will also bring his prepared executioners v. 9 10 11 12. who at Gods command v. 13. will do great execution upon them v. 14. In which case they shall be left destitute of all comfort v. 15. and God will be terrible unto them v. 16. 3. He closeth these promises with comfortable applications to the Church particularly to Judah and Israel shewing what proofes of love they shall meet with in these dispensations and what shall be the sweet consequents thereof and namely that when he shall be thus terrible to enemies yet he will be their hope and strength v. 16. that he will confirme them in their interest in him and that they shall be holy and secured from the invasion of stâ—angers v. 17. that they shall have abundance of temporal benefits together with spiritual graces and refreshments v. 18. and that when their enemies shall be utterly destroyed yet he will establish and perpetuate them v. 19 20. and will cleanse them from their pollution that he may evidence his presence with them and may continue it v. 21. Ver. 1. FOr behold in those dayes and in that time when I shall bring again the captivity of Judah and Jerusalem Albeit this Vers doth expressely hold out only the time of Gods sentencing and punishing Judahs enemies of which he speaks in the following purpose Yet it doth import further 1. That there was to come a captivity and dispersion of the Jewish Nation both in City and Countrey and that under the Gospel and after the pouring out of the Spirit of which ch 2.28 for all the ensuing predictions do follow upon that It hath been already declared that after the performance of that promise great troubles were to follow ch 2.30 31. and that in the midst of these troubles not only should the truly godly attain to eternal salvation by cleaving to God and his Worship but the Lord should preserve a remnant for himself who should escape these troubles v. 32. And this as the connexion imports and hath been said before is but a confirmation and particular instance given of that general promise in the case of the Jewes So that it cannot at all relate to the captivity of Babylon 2. It imports that a restitution and returne of their captivity was to follow upon their dispersion at which time he will performe what is after
consists is brought into bondage or destroyed in their powers and want the face of a Church yet God pursuing for sinne will not only break a Nation but cause judgements reach particular persons also for the children of this mother be the children of whoredomes and therefore are threatened also 6. It is the sad sting of and an addition unto trouble when mercy is denied either for preventing moderating or removing of it such is their doom here I will not have mercy upon her children Where this is not denied deserved strokes may be kept off Hos 11.8 9. and irreparable strokes may be made up such as are naked and in their blood may be bid live in wildernesses men may meet with gracious leading and get water even out of flinty rocks Vers 5. For their mother hath played the harlot she that conceived them hath done shamefully for she said I will go after my lovers that give me my bread and my water my wooll and my flax mine oile and my drink To clear the equity of this sentence the Lord doth repeat their sinne in sad challenges and the judgements deserved by it in sharp threatenings Their sinne may be comprehended in this general of their idolatry in and because of their prosperous condition but since the Lord doth branch it out in several challenges and subjoynes threatenings to every one of them I shall follow it in that method The first branch of the challenge is that in her prosperity she would follow the idolatry of the calves and her confederates and their idols because she thought they upheld her and were the cause of her prosperity and so followed any course which might bring her profit and pleasure This the Lord challengeth as being not simple whoredome which may be done in the dark but avowed effronted adultery Whence learn 1. Such is the stupidity of grossest sinners that they neither see the ill nor danger of their way unlesse it be much and frequently inculcate therefore doth the Lord insist so much again upon both and subjoynes this challenge to the former sentence with the particle for that he may yet let her see how justly he accused her as being not his wife and threatened her because of that For their mother hath played the Harlot 2. A visible Church declining will readily turne impudent in sinne in regard the more corruption hath been hemmed in by the external bonds of order it swells the more over all banks and bounds and God justly giveth such up to be filled with their own devices for not only hath the mother played the harlot but she that conceived them hath done shamefully and impudently which may also be imported in her going after her lovers or pursuing of them as Ezek. 16 33 34. 3. It is a great aggravation of the sinne of idolatry that idols do become lovers and do bewitch and draw the heart from God Therefore doth she call not only her confederates by joyning with whom she thought to prosper but chiefly her idols my lovers in regard they drew her heart from God See Jer. 50.38 4. As it is a great sinne to depart from God and his true worship so especially it is a shamefull way of departing from him when mens ends are so low and base that they will follow any way of Religion for interest and advantage and account the thriving way best for herein did she shamefully that she went after her lovers and why they give me my bread and my water my wool and my flax c. she thought she thrave best in and because of her idolatry Albeit it was her mistake and sinne to father her prosperity so as we will finde v. 8. yet supposing it had been as she said it was still her great sinne to make that the rule whereby to trie true Religion and not to love the way of God whatever disadvantage followed See Jer. 44.17 5. It is also a great evidence of impudence when men do not sinne through infirmity or tentation but deliberately and do wilfully follow their resolutions whatever be said to the contrary for herein also she did shamefully in that she said I will go after my lovers c. She avowed it and was obstinate in it against all warnings See Jer. 44.16 17. Ps 81.11 Vers 6. Therefore behold I will hedge up thy way with thornes and make a wall that she shall not finde her paths 9. And she shall follow after her lovers but she shall not overtake them and she shall seek them but shall not finde them then shall she say I will go and return to my first husband for then was it better with me then now Because of this impudent and base wilfulnesse the Lord threatens that as a wanton and wandering adulteresse is curbed by hard usage and shut up by her husband so by afflictions and captivity he would daunton her wantonnesse and stiffnesse and make her following of idols as unpleasant and difficult as if an harlot would essay to creep through a thorn hedge and climbe over an high wall to get to her paramours v. 6. And if that should not yet reclaime her but she would obstinately follow Idolatry as hoping yet to prosper in it he threatens still to disappoint her till she should renounce them and turn to him confessing she had fated the worse for leaving him v. 7. As for this effect of her affliction and disappointments albeit this far it might be true of the wicked that affliction may let them see and convince them of their folly in forsaking God as we finde the body of Judah convinced of the truth of Gods Word which they contemned Zech. 1.6 yet taking this prediction altogether it holds out their true conversion which was verified in the Elect among them and will be more conspicuous when that Nation shall turn to the Lord. Doct. 1. Where God is not acknowledged in prosperity not looked upon as the giver of it he will be seen in adversity and prove himself God by overturning these resolutions wherein men have never so much of will Therefore in opposition to their mistake and wilfulnesse v. 5. he subjoynes Therefore behold I will hedge up her way c. Though she should follow her lovers he will crosse her way though she saw not him as the giver of prosperity he will be remakably seen in removing it 2. It is righteous with God that nothing that draweth the Churches heart from him should prosper in her hand and it speaks mercy if well emproven when the way of sin is made difficult to a people Therefore because prosperity drew her away he threatens to remove it and to hedge up her way with thornes and make a wall that she shall not finde her paths that is to make her have a bitter and difficult time of it while she adheres to Idolatry and all this in order to her reclaiming 3. Albeit afflictions from the Lord should point out sin and prove as hedges and walls to hem us
notwithstanding the Lords free admonitions given to all ranks by the Prophets that had lived among them such as Ahijah Elijah Elisha and others and notwithstanding his warnings by lesser corrections Whence learn 1. Oppression is in Gods account bloody cruelty and slaughter for all of it and every kind of it is here cal'd a making slaughter 2. Mens ability or parts in compassing defending ill courses doth not extenuate but rather aggrege them and make them the more odious that they seem to convey them handsomly make them seem plausible for it is a challenge that they are profound to make slaughter or as robbers who lie in wait they lay their plots deep that they may compasse them handsomely and plausibly 3. As mens subtile conveyances in sinning and their parts in palliating of it prove snares to themselves to harden them so much the more in it so to be deeply rooted and engaged in a course of sinning is an aggravation thereof so much also may be imported in that they are profound to make slaughter or have taken deep root in that course as Hosea 9.9 Isa 31.6 which is in part occasioned by their subtile way of it 4. Apostates and revolters from God are ordinarily given up to be grossest in their course to be bloody and cruel without a check or scruple to be plagued with abilities to compasse their ends and to defend their wayes and to be most deeply plunged in ill courses for it is the revolters who are profound to make slaughter 5. As it is of the Lords great mercy that he gives free warning to his Church of her danger and sends out lesser corrections to reclaim her so sin after such dealing becomes very sinful for it is an aggravation of their way that they went on though I have been a rebuker or correction as the word also signifieth of them all 6. When men once breed themselves to contemn the Word of God and to despise instruction by his corrections it is not only an evidence they are deeply engaged in grosse sin but then certainly grossest courses will follow on it for they are then profound to make slaughter when he had been a rebuker or correcter but without effect Vers 3. I know Ephraim and Israel is not hid from me for now O Ephraim thou committest whoredome and Israel is defiled Notwithstanding all their policies and pretexts for which he hath challenged them the Lord declareth that he perfectly knoweth all of them both rulers called Ephraim and people called Israel In testimony whereof which is the third ground of challenge or accusation he pronounceth them idolaters and polluted thereby and by their other conversation Whence learn 1. It is no strange thing to see wicked men ignorant of themselves deceived with their own hearts and hardened in their sin by reason of the false glosses they put upon it to blinde themselves and others for this assertion I know Ephraim c. supposeth that they were not known to themselves and that they dreamed to blinde others as themselves were 2. However men may mistake themselves may wilfully hide light from themselves or put a vaile on their wayes to deceive others yet the Lord seeth through all pretexts and how things are in truth for I know Ephraim and Israel is not hid from me let him mask himself as he will 3. God will prove his omniscience and knowledge of men as by other means so in particular by his Word discovering their wayes and setting them before them in their colours which men would look upon as warning them of an eye of God upon them therefore doth he prove his knowledge of them by this challenge in the mouth of his servant for now thou art come at length to that degree of defection or I take thee in the very fact notwithstanding thy pretences and do challenge thee that O Ephraim thou committest whoredome c. See 1 Cor. 14.24 25. Heb. 4.12 4. Idolatry and corrupting of Gods worship is spiritual whoredome and a pollution before God and errour or superstition is so small a friend to piety that it tends to pollution in conversation and it is a proof of Gods omniscience when he is not mocked with mens plausible pretexts covering such wayes but doth discover and teach his servants to discover them to be so vile for in testimony of his knowledge of them he sends out his Prophet to declare that their well marked wayes were whoredome and that thereby all Israel is defiled both with these ways in themselvs and with the effects of them Ver. 4. They will not frame their doings to turne unto their God for the spirit of whoredomes is in the midst of them and they have not known the LORD A fourth challenge which is also an aggravation of the former is for their being obstinately impenitent and incurable in their sin through long custome in it through a spirit or strong inclination to whoredome or idolatry and through their affected ignorance of God Whence learn 1. It is a great aggravation of sin when men not only do fall in it but do impenitently and obstinately persist in it for it is a challenge and aggravation of all the former that they will not turne to God See Jer. 8.4 5. 2. It doth yet more aggreage mens impenitencie that God to whom they will not turne hath been their God by their Profession and by his tender care of them and that he offers yet to prove himself their God if they will return for it addes to the challenge that they will not turne to their God and indeed despised and abused mercy will be one of the bitterest ingredients in the challenges against the Church 3. A people are yet the more inexcusable in their impenitencie when they will not so much as think on endeavouring or using the very outward means which might tend toward repentance for they will not frame their doings to turn they might have sought and yet not come speed because of their unsoundnesse and formality in their way but they were either so ignorant or malicious and impious as they did not so much as endeavour to bend their course that way 4. Custome in sin is a great slavery and cause of impenitence and is a judgement to which such as delight in sin are given up for so the words will also reade their doings will not give or suffer them to turn which is the first cause of their impenitencie flowing from what followeth See 2 Pet. 2.14 Jer. 13.23 5. It is just with God to give Apostates up to the violent inclination of their own spirits and to a spirit of Satan to possesse their hearts which will drive them on to follow sin madly and render them incorrigible for it is another cause of their impenitencie and that from which the former flowes for a spirit of whoredome is in the midst of them or hath possessed their heart and very inwards whoredomes may be understood here either generally
Sam. 28.6 So however men cannot easily discerne nor lay to heart Gods judicial deserting of them while they are hot and eager in sinning yet in straits they will be made sadly to feel it Therefore it is added he hath withdrawen himself from them to shew that they were really deserted and that they should finde it so in straits however they felt it not before as Samson knew not his case when he slept in Delilahs bosome till the Philistines were upon him Judg 16.10 Ver. 7. They have dealt treacherously against the LORD for they have begotten strange children now shall a moneth devour them with their portions The second amplification of their guilt and the sentence following thereupon is that since they had perfidiously violate the Covenant betwixt God and them and had propagate their Idolatry to their posterity and so made them strangers to God therefore in a short time he would consume them and all their wealth Whence learn 1. The Churches defections are against so many obligations engagements and professions to God that justly treachery may be charged upon them For They have dealt treacherously against the Lord not that any can betray him or disappoint his expectation but that they do contrary to what in all reason might be expected of them 2. It is a peculiar point of treachery against God to pervert and corrupt our children who are his by Covenant and who are committed to our charge that they may be forth coming to him Therefore this is given as an instance of their treachery for they have begoteen strange children or strangers to him being educate in Idolatry 3. The corrupting of young ones and poisoning of the succeeding generation is a sad presage and token of approaching vengeance and utter desolation For upon this the threatening of being devoured is given out 4. As the earth and things thereof is all the portion that wicked men either get or crave So the Lord can and being provoked will in a short time reach the enjoyer and his enjoyments and cut them off For now shall a moneth or short time as Zech. 11.8 devoure them and their portions or what befell every one of them as a portion at the dividing of the land which now they rested on He ascribes that to the time as done by it a moneth shall devour them which God did and caused to be done in that time Ver. 8. Blow ye the cornet in Gibeah and the trumpet in Ramah cry aloud at Bethaven after thee O Benjamin A third amplification especially of the sentence is contained in a representation of the enemies approaching to particular places who should get the alarme and go to armes and be pursued by the enemies as is said of Benjamin These cities Gibeah and Ramah seem to be these who were neer to other in the Tribe of Benjamin Judg. 19.13 14. and to have been frontier-strengths in Judah though sometime the Kings of Israel attempted to fortifie one of them 1 Kings 15.17 21. and Bethaven either a place so called or Bethel neer unto it Josh 7.2 the name thereof being now changed into this because of the Idolatry practised there as ch 4.15 was on the border of Israel And so the meaning is that from both their borders they should get the alarme of the enemies coming to pursue them or rather seeing only Benjamin is alarmed here with the pursuit that the enemy having over-run and subdued Israel as is expressed in the next ver the alarme should come from the border of Israel to the border of Judah that the enemy was coming to pursue them and Benjamin who joyned with them Compare Isa 10.29 where Senacheribs invading of Judah is spoken of However it teacheth 1. As neglecting of Messengers and Messages of peace will end in warre and as the despised threatnings of Ministers will at last come to real executions So it is the duty of Ministers to preach judgements and represent them so effectually as they may take some impression Therefore doth he bid them Blow the cornet and trumpet and cry aloud to give warning of the enemies approach that he may shew them that it will come to that at last and may by this representation make them sensible of it at present 2. Gods alarmes against impenitent sinners will prove real and their endeavours against them will be in vain For it is subjoyned to that comamand after thee O Benjamin to wit the enemy cometh or pursueth thee whereby they are given to understand the alarme given should be no false one but the enemy should come and that for all the alarme to prepare themselves yet they should turne their back and the enemy pursue after them 3. Instruments of wrath pursuing guilty sinners will put them to terrible confusion destraction in their mindes as not being at peace with God by trusting in whom the heart is fixed So much doth this abrupt speech testifie after thee O Benjamin not telling what is after him shewing that then they shall be in such fear as shall put them to confusion in their expressions Vers 9. Ephraim shall be desolate in the day of rebuke among the tribes of Israel have I made knowne that which shall surely be The fourth amplification of the sentence is that the Kingdome of Israel should be utterly consumed in that day for which he had revealed unto them his irrevocable sentence Whence learn 1. The Lord hath a day wherein men who will not hear nor regard challenges from the Word shall be made to know the force of his rebukes in a language which they will understand For this cause is Israels overthrow called the day of rebuke or arguing 2. When the Word or moderate corrections will not availe it is just with God to put an end to the course of sin if it were with the utter desolation of the incorrigible For Ephraim shall be desolate in the day of rebuke That alarm v. 8. should neither prove false nor a momentanie oppression only as it was on Judah but should end in their utter desolation 3 As it is of the Lords goodnesse that he warnes sinners of their danger So it is their duty to lay to heart the truth of that warning And however the Word be but little heeded when it threatens yet men continuing in sin will finde the truth of it by effects For this seals up all among the tribes of Israel have I made knowne that which shall surely be that is I have given to all warning and intimation of this which they should look upon as certain and however they despise it they will finde it certainly come to passe Vers 10. The Princes of Judah were like them that remove the bound therefore I will poure out my wrath upon them like water In the second part of the Chap the Lord comes more expressely to speak to both the Kingdomes of Judah and Israel and that both severally and conjunctly And first as for Judah whom he had threatened before he
encourage our selves expecting that God who mindes our good in affliction will give a good issue to it when we are made to feele it and driven to him by it for thus do they proceed Let us return for he hath torn and by so doing invites us to returne and he will heal and so our indeavours will not be in vain Where men have not these right constructions of God and this hope in some measure their convictions will but drive them further away and their discouraging exercise will but impede their repentance whereas apprehension of mercy under the sense of anger will draw the heart to turn to God See Ezek. 10.2 9. All the afflictions and diseases of a penitent will in due time end in through healing and in the meane time the Lord will handle him tenderly and to his profit He will be a tender Chirurgion to give him a roome in his heart and sympathy and will not launce his wounds but when it is in order to his cure and profit and when he hath balme and oyle to poure into them for all this do they expect He hath torn and he will heal us he hath smitten and he will binde us up Vers 2. After two dayes will he revive us in the third day he will raise us up and we shall live in his fight This ver containing the second ground of their encouragement is by many applied to the resurrection of Christ on the third day which will be acknowledged by Israel in the time of their conversion as if it were the Scripture the Apostle points at 1 Cor 15.4 And thus the sense is that the penitents fetch the ground of their hope of recovery from the resurrection of Christ in whom and through whom it is that his people do live and recover out of their miseries and troubles And indeed this interpretation hath these truths in it 1. That Christ and promises concerning him is the usuall and ordinary ground of the Churches comfort in troublous times as Isa 7.14 2. Penitents apprehending Christ by faith in his sufferings and resurrection will finde ample ground of comfort in all their troubles for 1. Through him the sting is taken out of all their trouble 1 Cor. 15.55 56 57. 2. As he is their head so all their troubles are accounted his not onely what is expressely for his truth and cause but even all of the penitents troubles are his in respect of sympathy 3. They are sweetned to the penitent by Christs essaying their lots in his own person and so sanctifying them unto them 4. As believers are made conforme to him in sufferings so in his deliverance he is a patterne of their victory Rom. 8.17 5. He is the purchaser of believers deliverance having paid a price for it 6. His resurrection and victory is a pledge of their deliverance being judicially raised up in him Eph. 2.6 All which should invite afflicted sinners to close with Christ as being a compendious way to a sweet issue from all troubles But the drift of this context seemeth not to speake so expressely of his resurrection as of the raising up of penitents themselves which doth indeed flow from his resurrection and that may be hinted at here And so this encouragement is an amplification of the former meeting with the deadlinesse and continuance of their trouble wherein they expect that albeit their troubles were so great and of such continuance as that they seemed to be dead and buried under them yet the Lord in due time would not onely revive and raise them up from their graves but make them live a comfortable life in his presence and favour As for the time to which this restitution is limited after two dayes in the third day it is diversly conceived by some for a long time that neither at present nor for some time after were they to meet with this mercy others understand it of a short time We may take in both in diverse respects that the time of their restitution after their conversion may be somewhat prolonged and seeme so to sense and yet it may be justly accounted short if they reckon right Doct. 1. Such oft-times is the obstinacie of the visible Church in her sin and her stupiditie under judgements inflicted for sin and such is the Lords severity in prosecuting a begun controversie That she may not onely be smitten and sore wounded and torne but in a manner quite dead and buried under trouble for so is here imported she needs to be revived and raised up See Ezek. 37.2 3 c. Psal 14.1.7 2. True penitents are allowed ground of hope of recovery were their condition never so desperate and deadly for here they professe their hope that it will be so Penitents do but wrong God and themselves when they draw hard conclusions on their lots and do not leave a latitude to Gods love and omnipotency and answer all their inextricable doubts with O Lord thou knowest Ezek 37.3 3. It may seeme good to the Lord not to deliver penitents at their first seeking of him but may keep them under exercise for a time that he may sharpen them yet more in that duty and try the reality thereof for it is after two dayes and not at first they expect it 4. Albeit length of time under trouble joyned with the greatnesse of it and the Lords seeming to neglect prayer and repentance for a time be a sore triall as Psal 22.1 2. and 119 82. yet the penitent is allowed to believe that however he delay till it come to that complaint Jer. 8 20. yet deliverance will come and that no length of time ought to bring the truth of the Word in question for so do they reckon that though it be not till after two dayes yet he will revive See Hab. 2.3 5. How long soever the Lord delay a penitent is still bound to avoid fainting and to account the time short by comparing it with eternity and by his resolution patience and making use of the delay for in these respects this form of speech after two dayes in the third day may import a short time 6. Albeit the Lord in delivering his people do proceed usually by degrees because our narrow vessels can receive his mercies and observe them but by parts yet where he begins he will compleat deliverance how small soever the beginnings be for here his Word is held out in severall branches of reviving in their graves raising up out of their graves after they are revived and causing them to live and walke after they are revived and raised up and all these together make a compleat deliverance 7. The Lord will not only in due time recover the desperat and hopelesse outward condition of his people but will also refresh and revive their dying spirits thereby which may be so broken that outward deliverances will not cure them for so much may be imported in that when they are revived and raised up they shall live that is
when they had gone astray but they openly and avowedly refused when they were seriously invited See Jer. 8.4 5. Vers 6. And the sword shall abide on his cities and shall consume his branches and devour thee because of their own counsels Secondly the Lord threatens them with an abiding sword upon their cities and their villages which as branches spring out from the cities or on their bars that is their strong holds Rulers and valiant inhabitants and that because of their following their owne wayes and counsels rejecting the Lords Of this See Chap. 10.6 Doct. 1. The sword ought to be looked on as one of the Lords scourges because of his peoples ingratitude and abuse of mercies and their trusting to their own counsels and not regarding Gods Word For because of these provocations it is threatned here 2. The sword is then a most sharp scourge and speakes much of Gods displeasure when it rageth not only amongst armies in the fields but falls in upon Cities when it is universall upon Cities and branches or villages or Forts or Rulers and other inhabitants and when it continueth long thus and abideth till it consume and devour See Jer. 47.6 7. 3. However men trust much to their own inventions and projects neglecting God and his way as here is supposed Yet all this their wit and policy will be so far from holding off a judgement that on the contrary it doth draw it on For it is added as a reason of the sentence because of their owne counsels Vers 7. And my people are bent to backsliding from me though they called thee to the most High none at all would exalt him The first part of this v is by many taken as a further threatning that they should be in suspense and anxiety being pressed on every hand because of their backsliding from God Which though it be a truth in it selfe Deut. 28.66 and the word doth also signifie to be in suspense yet the Originall construction will not beare this interpretation for it is not because of but to backsliding Therefore I understand it with the translation as a second accusation against Israel for their backslidings to which they were so prone that their inclination and course did still hang sway and bend toward it And if they were at any time in suspense and doubt about their course as the word also imports yet all that but tended to more Apostasy and testified their inclination to it in that no such hesitation stopped their course This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Messages sent by Gods servants to them Doct. 1. Backsliding and Apostasy is the great sin of the visible Church to which she hath a strong inclination naturally even in her best frame any other course she followeth being but a motion against nature For it is a challenge that they not only backslide from what they attained but are bent to backsliding See Chap. 6.4 2. Mens hanging sometime in suspense and having some inclinations to returne will neither double out their point against the power of corruption within them nor will it extenuate but rather aggreage their backsliding that it overfloweth such banks So much doth the other reading teach they are in suspense and yet it tends but to backsliding 3. The great backsliding of Gods people is their backsliding from God and communion with him which draweth on all other Apostasies and defections And every backsliding of the Church in duty or worship is a backsliding from God in so far as men thereby do renounce his prerogative to be the sovereigne Lord to prescribe their duty and the way of his own service and do renounce these wayes and means wherein only communion with God is to be found and intertained In these respects it is challenged that they backslide from me saith the Lord. 4. God will not forget a backsliding peoples interest and pretences of interest in him to aggravate their sin For it adds to the challenge my people are bent to backsliding It cannot but grieve God when these whom he hath choosen to be his peculiar people and hath put them in possession of speciall favours and gained their consent in part do recede from him as unworthy and do choose husks whereon the world feeds as the only desirable portion And it is a sad case when all a peoples priviledges and advantages serve only to make their ditty the sadder 5. As it is of the Lords great mercy that he ceaseth not to follow backsliders with Messages from his Word as here it is supposed that yet there were and that diverse and many who called them So by the entertainment that is given to the Word men may trie whether they have backsliden or not or whether they be persisting in it or turning from it For by this is the charge of Apostasy and bentnesse in following it proven in that they obeyed not the call though they called them none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backsliding it is not because he needs them who is glorious and high in himselfe but for their own advantage For he called them from these base things which drew them away to the most high 7. We are never free of backsliding but when God is most high to us and in our estimation and when he is exalted in our hearts and in our respect to his commands and directions and conscience made of his praise the neglect whereof is an evidence of Apostasy and portends more of it For so is imported in that they are called from their backsliding to come to him as the most high and to exalt him 8. Backsliding is by so much the sadder and the cause of a greater quarrell that it is universall For none at all would exalt him but all refused the call Though it may be also understood and read together they exalted not that is not only with one consent they refused but they joyned not in that work as indeed want of union is a speciall mean of carrying on backsliding and defection Vers 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together In the second part of the Chap. the Lord comforts the godly against the imminent and deserved judgements with some blenks of his mercy And first in this v. the mercy of God is held forth in coming over their provocations to do any thing for them and interposing to hold off the extremity of judgements deserved by them wherein 1. It is insinuate by way of sentence for their Apostasy that their sins deserved hard things even such calamities as befell Sodom and the neighbouring Cities of which See Gen. 19.24 Deut. 29.23 But 2. in the execution the Lord was willing to make a stand
aggreage their sin and vexe them the more he commends Judah at least for having a lawful Kingdom in Davids posterity wherein they ruled with Gods approbation And that in the matter of prescribed worship in Religion they were faithful as became Saints keeping the faith and Religion received from their religious ancestors and keeping the true Priesthood This commendation is given to Judah not only because they still clave to their lawful Magistrate but even in the matters of Religion though at some times they revolted in much yet they were so yet to wit when Israel revolted they had not corrupted Religion whatever were the failings of Solomon See 2 Chron. 13.4 12. and sometimes thereafter they were so also and in all the dayes of Hosea's Ministery their Kings excepting Ahaz were none of the worst friends to Religion and some of them zealous Reformers in whose time it may be this was preached yea in the times of their foul defections they for most part carried still some respect to the Temple and Priesthood Doct. 1. Whatever mercy the Lord manifest to be in his heart toward sinners yet that gives no warrant to them to please themselves in sin or to think that the Lord takes lesse notice of it or abhorreth it the lesse To prevent this the Lord returns to wonted challenges after the former promises 2. Evil courses in a land ordinarily begin at the Rulers and what they are that the people do prove For what Ephraim is guilty of that the house of Israel joyn in 3. When men go furthest wrong readily their courses will not appear to themselves in their worst colours nor will they let them be seen so to others but will palliate and cloak them over the best they may For it is charged upon them here that they used lies and deceit that is false pretences and excuses wherewith they thought to justifie their course 4. Such pretences are dangerous plagues to men and a cause of Gods controversie especially when they dare present them to God as such as he will approve and because of them not plague their courses and when they hinder the Word from taking effect For it is a challenge they compasse me about with lies which may be understood either as Gods speech complaining that by these they would as it were besiege and keep him in from plaguing of them or the Prophets whom they would hinder from uttering threatenings against a course which they endeavoured to render so plausible 5. Whatever pretences men betake themselves unto yet God doth see through them and his Word will call them what they are And he hath declared that all pretences for justifying a sinful course are but mens deceiving of themselves and as they bear no weight before God so they will disappoint the sinner in end Therefore whatever they accounted these courses to be yet God by his Prophet pronounceth them lies and deceit 6. As it is the commendation of people to stand fast when others do decline as here Judah is commended So it will be a great addition to a peoples sin and ditty when they go wrong and yet are so far from being seduced by others that they have a contrary example from them For this addes to Israels sin that they did all this when Judah yet rules with God 7. The holding up and continuing of civil government according to Gods appointment and the rules of his Word is a commendable duty and it is a peoples great sin when it is otherwise For it is Judahs commendation he ruleth with God not only many of his Rulers act for God which is a presage of good to a Land but the way of Government is lawful and approven wherein Israel failed 8. It is the duty of such as do embrace the true Religion to be in reality Saints that they may reap the fruit of Religion and adorne their profession For it is the commendation of their progenitours who transmitted the truth to Judah that they were Saints 9. Whatever may be the other failings of a people yet it is matter of commendation to keep even external Religion pure as it is transmitted from pious Ancestors according to the Word For such is Judahs commendation he is faithful with the Saints whereby Hosea would not cover their other faults which he elsewhere reproveth and leaveth to be reprehended especially by their own Prophets Only he sheweth that this was commendable in it self and that in this they had out-stripped Israel And when he saith he is faithful with the Saints his meaning is not to justifie every thing as imitable because it is in a Saint or Saints as if their infirmities were all to be licked up But his meaning is to shew that Judahs Religion as it was in the first place aggreeable to the rule so it was followed by their progenitours and transmitted by them as such neither of which Israel could alleadge for their way though they gloried in their Progenitours as much as Judah CHAP. XII IN this Chap. the Lord insisteth to accuse Israel especially for sin seconding the challenges with exhortations and threatenings And 1. Having accused Ephraim for following empty and vain courses to his own prejudice v. 1. and threatned both him and Judah v. 2. He sets before them the example of their Father Jacob in his carriage and successe v. 3 4. inviting them to follow his footsteps in hope of like successe from him who is an unchangeable God v. 5 6. 2. He returnes to challenge them for being so unlike Jacob in their way And particularly he accuseth them of covetousnesse accompanied with deceit and oppression v. â— and of pleasing themselves in their way v. 8. for which he threatens them with exile yet promising to restore them v. 9. Next he challengeth them for contempt of the Word v. 10. for increase of Idolatry and excusing of it with vain pretences v. 11. for causelesse boasting of their Original and Predecessours v. 12 13. and generally for their bitter and ingrate provoking of God v. 14. for which he threatens them v. 14. Vers 1. EPhraim feedeth on winde and followeth after the East-winde he daily increaseth lies and desolation and they do make a covenant with the Assyrians and oile is carried into Egypt In this Verse the ten Tribes are challenged for their empty and vain hopes and shifts and particularly for their hunting after humane helps and confidences and their making Covenants and sending presents on every hand for that end This the Lord pronounceth to be not only an unprofitable but an hurtful course which he expresseth partly in borrowed tearms of feeding on winde an empty thing which may fill but cannot feed and following the East-winde which was tempestuous and noisome in these Countreys Gen. 41.6 Isa 27.8 Jon. 4.8 and partly in more proper tearmes calling their courses lies and desolation Whence learn 1. It is no unusual thing to see men abound in empty and false hopes whereby they may as they think hold
did this that they might enlarge their border Senacherib gloried that he was good at this of removing the bounds of the people Isa 10.13 And God suffered his sons to passe over the bound of their duty and kill him Isa 37.37 38. 4. When men do with cruelty and violence usurpe upon others God is provoked to make them lose what was their own as well as that which they purchased so sinfully for because of this I will saith the Lord kindle a fire in the wall of Rabbath c. It brings calamity and desolation to their own Country and Cities 5. Judgements upon wicked and cruel men will have much of Gods wrath in them and they will come suddenly and violently and be accompanied with much terror and confusion for the calamity shall be like a fire which devoureth all as being inflicted in the burning indignation of God and they shall be consumed with shouting in the day of battell that is in the fury of war wherein there shall be dreadful shoutings of assailing enemies and of affrighted people and with a tempest in the day of the whirlewinde that is the calamity shall surprize and overwhelme them like a tempestuous whirlwinde All which sheweth how sweet it is to have peace with God in a sad and boisterous time for it is the want of this that maketh this condition so dreadful to them 6. Kings and great ones will be so far from helping these whom they draw to sin with them and idols so unable to help these that worship and trust in them that themselves shall be made eminent spectacles of justice and monuments of the power of the true God and of the truth of his word for their King or Malchom shall go into captivity he and his Princes together saith the Lord. CHAP. II. IN this chapter 1. The Lord proceedeth to chalenge and threaten Moab another of the Nations about v. 1.2 3. 2. He doth also speak a word against Judah v. 4 5. 3. He begins the processe against Israel his more peculiar charge whom he chargeth with many sins particularly with injustice oppression and uncleannesse v. 6 7. and that they joined their oppression with and strove to cloak it by their corrupt worship v. 8. and with great ingratitude in that they sinned thus against him who not onely subdued their enemies who possessed that Land v. 9. but delivered them from Egypt and preserved them in the wildernesse till they got that Land v. 10. and in that they did no lesse prophanely entertain his spiritual mercies and favours v. 11 12 Because of all which he declareth that being burdened with their sins v. 13. he would send inevitable calamities upon them v. 14 15 16. Verse 1. THus saith the Lord For three transgressions of Moab and for four I will not turn away the punishment thereof because he burnt the bones of the King of Edom into lime In this Verse Moab is chalenged and the Lord threatens not to spare them any longer And that because of their many and multiplied sins and particularly because of some horrid cruelty committed by their King as would appear upon the body of the King of Edom whose bones he burnt into lime that is into small white dust like unto lime or as some conceive he made indeed lime of it to plaister his house that so his cruelty might be satisfied This fact of the King of Moab is applied by very many to that which is recorded 2. Kings 3.26 27. as supposing that the King of Moab being beseiged by three Kings did attempt to break through into Edoms Campe either because it was weakest or because he had greatest indignation against him for joyning with Israel and Judah to whom he was yet subject in this quarrel but failing in the attempt he took the King of Edoms Son who was either new taken or before that time in his power and burnt him But it seems rather that that History should be understood of the King of Moab's offering of his own Son in a barbarous Sacrifice to his idols imploring their help in his extremity And beside the heire of the Kingdom could not well be called the King of Edom while his father was yet alive and in the Camp Therefore I conceive that this chalenge relates to some other act and that the King of Moab either when he went to avenge himselfe on Edom after these three Kings had raised their seige 2. Kings 3.27 or at some other time did let out his fury upon the very bones of the dead King either after he had slaine him or being dead before he digged them out of the grave Doct. 1. Gods providence and dominion is universal in the world not onely to avenge wrongs done by heathen Nations unto the Church but to take order with the wrongs done among themselves for he threatens to reckon with Moab for what he did to Edom. 2. The Lords having a sad and just quarrel against men will not assoile nor excuse others who do them wrong for he hath much to say against Edom Chap. 1.11 and yet Moabs fault is not the lesse 3 Barbarous and inhumane cruelty is odious to God and the fruit of much growth and ripenesse in sin for here it is the result and height of Moabs three transgressions and four for which the Lord will not turn away the punishment thereof 4. It is in particular an hateful and barbarous cruelty that is exercised against the dead bodies and graves of men for this is chalenged here that he burnt the bores of the King of Edom into lime And if God will not passe over this when it is done to a prophane man how much more will he avenge it when it is done to the bodies of his Saints and Martyrs 5. Cruelty is so much the more odious to God when it is exercised by kinsmen and friends against these to whom they have relation for Moab was also a kinsman to Edom and therefore his cruelty is the more hainous Verse 2. But I will send a fire upon Moab and it shall devour the Palaces of Kerioth and Moab shall die with tumult with shouting and with the sound of the trumpet 3. And I will cut off the judge from the midst thereof and will slay all the Princes thereof with him faith the Lord. The particular threatning and sentence against Moah is that God will consume Moab and their chief City Kirioth Jer. 48.41 with the fury of his anger in the heat of war when there shall be great tumults and cries and sounding of trumpets stirring up the assailers to do execution and great noise among them who perish v. 2. It is also further threatened that God will make them cease from being a Nation by cutting off all their Rulers of all ranks v. 3. Whence learn 1. What ever men may expect by cruel policies which they use either to avenge or secure themselves for the future yet it will certainly bring home terrible judgements upon themselves and
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
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
judgements when God sends them the sinner that avoids one may expect to meet with another and he may expect a plague where he thinks to be most secure for it is As if a man did flee from a lion and a bear met him or went into the house and leaned his hand on the wall expecting to be upheld and a serpent bit him or an unexpected stroak came upon him See Isa 24.17 18. From v. 20. learn 1. The sadnesse of a day of judgements and calamities is not soon seen nor laied to heart and men should seriously consider it before hand that so they may be stirred up to prevent it that they may not feele it Therefore is it again inculcate and repeated shall not the day of the Lord be darknesse and not light 2. The Lord needs no more to prove the truth of what his word saith but mens own consciences which will be a witnesse against their atheisme and presumption however for present they lull them asleep and seare them with an hot iron Therefore doth he put the matter to their own consciences shall not the day of the Lord be darknesse c as being witnesses that might and in due time would speak for him 3. Albeit the truly godly will have still allowance of some light in trouble though sometime tentation hide it from them Isa 50.10 and may sometime attain to some measure of their allowance Psal 112.4 and may certainly expect that there will be a cleare and comfortable issue from their troubles Mic. 7.8 Yet it is terrible to think how dreadful a day of vengeance will be to the wicked how grevious and perplexing their miseries will be and how destitude they will be either of present comfort or of any hope of it for the future Therefore is it added by way of explication even very dark and no brightnesse in it Verse 21. I hate I despise your feast dayes and I will not smell in your solemn assemblies 22. Though ye offer me burnt-offerings and your meat-offerings I will not accept them neither will I regard the peace-offerings of your fat beasts 23. Take thou away from me the noise of thy songs for I will not hear the melody of thy viols 24. But let judgement run down as waters and righteousnesse as a mighty stream The second carnal and presumptuous confidence which the Lord refutes is their hypocritical resting upon their ceremonial observations in keeping sacred solemnities offerings sacrifices of all kindes and using of songs and musical Instruments in their Temples all which they observed in imitation of Judah And concerning these the Lord declareth that however they pleased themselves in them and thought that he accepted thereof and of themselves for their service sake Yet he abhorred them and could not endure them The reasons whereof are first That these performances were not of divine institution but of their own inventions and therefore all along are called yours or thine The second reason is more expressly held forth v. 24. Which is not a threatning that his righteous judgements inflicted for these sins so abhorred of him should carry all down before them like an impetuous stream but an exhortation that they would study to abound in righteousnesse and justice the want whereof was a cause why no such ceremonial service could be respected This reason pleads against the acceptance even of institute ceremonial worship when the worshiper rests upon it not seeking to be reconciled to God through Christ whom these ceremonies pointed at nor proving the sincerity of his Religion by the fruits of righteousnesse and new obedience And in this respect we finde the same sentence given out against the Jewish worship Isa 1.11 12 13 14. and 66.3 Jer. 6.20 Much more might it be pleaded against them who not onely rejected Gods institution and command in the matter of their worship but would not so much as study that behavour which God required in those who worship him according to the Rule and yet they rested on it Doct. 1. This place holds out yet more parts beside what is spoken to chapter 4.4 5. of Gods approven Ceremonial service which Israel pretended to imitate from which we may gather some instructions And first Their Feast Dayes and Solemn Assemblies or restraints from labour and other distractions that they might attend solemn worship do teach 1. The people of God have matter of joy and feasting allowed unto them in Christ and they who embrace him should labour to enjoy and possesse their allowance Therefore had they Feasts the substance whereof was Christ which they observed 2. The Lord requireth that beside the worship performed to him ordinarily and daily there be solemn publick worship in his Church and that men performe the same on the times appointed by him for that end and when his providence calleth them to any extraordinary duty So much is pointed out by their selemn assemblies 3. Albeit the Lord doth not allow any to cast off a calling under pretext of following his service yet he requireth that our following our callings do not hinder his worship and that when he calleth us to solemn worship we lay aside the distractions of our employments and what else may hinder the right performance thereof for their solemn assemblies were restraints also as the word imports Which in their festivites imported not onely restraint from their ordinary employments but from their drouping discouragements also that they might rejoyce in God Neh. 8.9 10. And in their solemn fasts imported also their restraint from lawful delights that they might waite upon the work to which they were called 2. Secondly their burnt-offerings of which Lev. 1. which were daily offered Lev. 6.12 Exod. 29.38 39. and which were joined with other sacrifices partly in that they were daily offered when other sacrifices of praise or for particular sins were offered and before them and partly that their peace-offrings were laid upon them on the Altar Lev. 3.5 and they were joyned with their offerings for particular guilt Lev. 5.7 10. These I say do teach 1. Whatever men may pretend to in particular duties of worship yet all that will not availe unlesse first men make sure the renovation of their nature and that they have closed with Christ for reconciliation of their persons So much was signified by the burnt-offering for all their sins and for the corruption of their nature which they offered daily and with other sacrifices 2. As praise for particular mercies will sound well from them who have assurance of reconciliation through Christ So no particular favour or mercy within time should make us forget our misery or need of Christ or hinder us to make daily use of him So much did the joyning of offerings of praise with the burnt-offerings teach 3. As men ought not to sleep securely under particular and daily contracted guiltinesse nor dreame that it is enough that their persons are reconciled with God unlesse they also flee to Christ for expiation