another to which she is given up of God as a punishment for her presuming to debord in the least so much also are we taught in the challenge The land hath committed great whoredome or in whoring hath gone a whoring one step hath drawn on another as the Original imports 9. A Church making defection from God unto Idolatry doth bring great prejudice upon her children or particular members either by drawing them into defection with her or by making them share in the sad effects thereof Therefore albeit an Idolatrous Church may bring forth children unto God so long as he hath not given her a bill of divorce Ezek. 16.20 21. yet the state of the particular members of the Church of Israel is here represented under the type of children of whoredomes partly because Idolatry was not only authorized and enjoyned by the representatives of Church and State but generally embraced by the people and partly because when such an iniquity overfloweth it fareth the worse with particular members for their sake and they do share in the common plagues as children of whoredomes Idolatry is a speciall sin the sad effects whereof may follow posterity long Exod. 20.5 10. As a people do grow in sin or draw neerer judgement they become the more stupid and insensible of their sin and danger for this cause it is that Israel needs these types to inculcate this Doctrine 11. Such as God employeth in carrying his minde to the Church must deny themselves and their interests and be content to be exercised and disposed of as the Lord seeth may most contribute to make their Doctrine useful and effectual Therefore must Hosea apply unto himself this ignominious type of taking a wife of whoredomes even Gomer the daughter of Diblaim if so be it might convince them So Ezekiel must be content to lose his beloved wife by a sudden stroak and to forbear mourning under it if so be it might move the people to hear one Sermon Ezek. 24.16 17 c. Ver. 3. Which conceived and bare him a Son Vers 4. And the LORD said unto him Call his name Jezreel for yet a little while and I will avenge the blood of Jezreel upon the house of John and will cause to cease the Kingdome of the house of Israel 5. And it shall come to passe at that day that I will break the bowe of Israel in the valley of Jezreel Followeth from the end of ver 3. to v. 10. a prediction of the calamities that were to come upon them by degrees till they should cease to be a Kingdome a Nation or a Church This is typically held forth under the representation of three children brought forth to the Prophet by this wife of whoredomes whereby is signified a threefold period of the ripening of their sin and a threefold degree of their ruine and destruction And in this the type doth suite well for as children are the fruit of Marriage or of unlawful conjunction under cloak of an Husband so their Idolatry and other sins being ripe did at last bring forth that sad fruit The first son called Jezreel did intimate sins coming to an height under Jehu's posterity for which the Lord threatens shortly to call them to an accompt and to take vengeance on Jehu's race for his bloodshed committed on the house of Abab 2 Kings 9 and 10th Chap. as accordingly was accomplished on Zechariah the son of this Jeroboam who reigned but six moneths before he was slain by a conspiracy 2 Kings 15.8 9 10 12. This stroak is amplified from some effects thereof that by it not only Jehu's race should be cut off but the Kingdome should cease or get such a blow in their fall and after it as it should never recover its former vigour till it were destroyed And that their warlike power should be broken even in the very heart of their Countrey and in the valley lying before Jezreel which was one of the habitations of Ahab 1 Kings 21.1 of which see Josh 17.16 Judg. 6.33 To all this prediction doth the childes name Jezreel agree as being to be punished for the blood which was shed in Jezreel as being a den of bloody robbers as Ahab made Jezreel by killing Naboth and being in stead of Israel to become Jezreel or scattered of the Lord and broken by divisions as they were after that time till they were utterly scattered Doct. 1. Whatever present fruits men may seem to reap by sin yet at last being continued in it will ripen to an height and fit for stroakes for this wife of whoredomes doth conceive and beaâ— a son her whoredomes come to an height and did draw down the sad fruits thereof 2. Notwithstanding that sinners in the Church do conceit of their priviledges yet God will not only plague them but make their sin and judgement as conspicuous as if it were their very name For The Lord said unto him Call his name Jezreel whereby is signified that however they gloried in the name of Israel yet the Lord should make them become a Jezreel by manifesting of their sin and by plagues for it 3. Albeit Idolatry be the great sin of the Church and doth deserve saddest judgements yet the Lord useth to give up such Apostates unto other grosse wickednesses to let them and the world see the fruit of their departing from God and by all these sinnes together to hasten the judgement For albeit the chief sin and cause of Gods controversie be Idolatry v. 2. yet for these causes are they given up to murther and bloodshed with it 4. The Lord is so respective of man made after his Image and of justice and equity among men as the blood even of these who are wicked and deserve destruction at Gods hand will not be unrevenged on these who shed it unwarrantably either for their way or end in it I will saith he avenge the blood or bloods of Jezreel or the blood of Ahabs house the Lords requiring whereof gives ample ground of hope to expect the like of others who suffer more innocently See Gen. 9.6 Ps 9.12 He nameth it bloods because there were many slaughters even of all Ahabs family 2 King 10.11 together with Ahaziah 2 King 9.27 and his brethren 2 Kings 10.13 14. And the bloods of Jezreel because however some of these were slain in Samaria and elsewhere yet not only did the execution begin or was most there and was done elsewhere by Jehu's authority in Jezreel but because what was done there on Jehoram and Jezebel seemed to be most justifiable because of foregoing Prophecies 2 Kings 9.25 26 36 37. and yet the Lord will avenge it 5. Men may not only be doing that which God in his Holy Providence will permit to succeed but even that which is in it self just and materially Gods command and yet be guilty before God and justly punished for it when either they do not the Lords work sincerely but for their own base ends and interest or when they do it
rather Therefore shalt thou fall c. 2. How high soever men exalt themselves in their opposition to God and his truth yet that guilt will bring them down and when God begins to reckon he will reach every sinner particularly For his height will bring a fall and the higher up the greater fall and the threatening is directed against every one in particular thou shalt fall 3. Vengeance can reach sinners in the height of their prosperity and can ruine them suddenly and inavoidably For Thou shalt fall in the day that is not only shortly on this day but in a time when none would expect it as there is no cause of stumbling in the day 4. It is a plague upon sinners that when they go furthest wrong and oppose the faithful Servants of God yet they will never want corrupt men pretending to come in Gods Name to bolster them up in their evil way and God hath a sad controversie against such seducers For there is the Prophet who is threatened also 5. This sentence of falling in the night with them threatened against the false Prophet doth teach not only that the one and other shall be cut off in a continued tract of judgements as the night followeth upon the day or that their calamitie shall turne their day into night wherein they cannot choose but fall or that the Prophets whatever light they pretend to shall yet be in the dark and ignorant of this calamity till it come But chiefly it teacheth that when calamities come such as have been seducers and soothers up of others shall fall with greater horrour then any as having been the cause of the ruine of so many It shall be night with them and day with others in comparison of them 6. However sinners shelter themselves under the priviledges of a visible Church or State yet the Lord may let them finde that their sin doth not only undo themselves but bring utter desolation also on he Church and Nation whereof they are Therefore it is suboyned and I will destroy thy mother Vers 6. My people are destroyed for lack of knowledge because thou hast rejected knowledge I will also reject thee that thou shalt be no Priest to me seeing thou hast forgotten the Law of thy God I will also forget thy children The third Article of this accusation is against the corrupt Priests and teachers and is intended not so much against these Priests of Aarons family and other Levites who after the rent and defection of the ten Tribes staid still in Israel because of their inheritance as against Jeroboams Priests who whatever they were before God yet since they took the name and office on them the Lord threatens them for not walking answerably This Article hath several branches in the first whereof he reprehends them for the ignorance of the people occasioned through their negligence and their rejecting and sleighting of the means of knowledge which might enable them to teach others For which he threatens to cast them out of the office they seemed to have and to reject their posterity that they should not exceed them Whence learn 1. As ignorance is a very rise and destroying sin in the visible Church so the guilt thereof doth oft-times lie in great part at Preachers doors with whom God will reckon according to the priviledges of his people whatever they be in themselves For saith he My people perish for lack of knowledge and this the Lord challengeth the Priests for and as being the occasion of it in those who were his people though they deserved not the name as v. 4. 2. Such as would be able to teach others ought to take much pains that they may be instructed themselves from God in his Word Ignorant Ministers are great plagues their private idlenesse is the cause why they do not edifie in publick and when the Lord doth not teach them they will not reach others to purpose Therefore it is a challenge against them and a cause of the former ill thou hast rejected knowledge to wit of the Law as is after cleared 3. The more familiar occasion of converse men have with holy things wanting holinesse their contempt and dislike of them will be the greater and their opposition to light have the more of perversity and lesse of infirmity in it For these Priests do reject knowledge or wickedly and with contempt despise it 4. Such as do for a time reject and resist means of knowledge when it bears it self upon them may at last come to forget it without a challenge to lose the light they had and to be nothing moved with any stamp of authority that is in what God saith Therefore it is added to the former thou hast forgotten the Law that is not only lost any small knowledge of it they had but they had as little minde of it and it as litâ—le authority in their hearts or bred them as little disquiet when they neglected it or went otherwise wrong as if they had never heard of it See Psal 50 17. 5. The more relation any pretend to God by vertue of their general or particular calling the Lord will make use thereof to aggreage their sin and unanswerable walking Therefore doth the Lord name himself thy God because they pretended so and to shew that if they got not benefit by such a relation it should adde to their wo. And so the blinde presumption of many will but make their ditty the greater while they pretend to much interest in God and yet their way looks nothing like such a pretence 6. Unfaithfulnesse in offices especially in the Church will cast men out of it as unsavoury salt with much guilt which is a sad judgement service to such a Master being honourable and especially to minister to him in holy things For it is his sentence I will also reject thee that thou shalt be no Priest to me to wit as they pretended they were However men may spare such who by neglecting duty prove that they keep the office injustly yet God will not 7. However the posterity of godly Ministers may oft-times meet with hard measure from an ingrate world as well as Ministers themselves yet it is the righteous judgement of God on unfaithful Ministers that as they neglect and forget Gods children committed to their charge so God suffers their posterity to be neglected For I will also forget thy children who it seemeth succeeded to them in imitation of the order established by God in Aarons Family Ver. 7. As they were increased so they sinned against me therefore will I change their glory into shame In the second branch of this Article the Lord accuseth them of ingratitude that the more they prospered or increased in number or glory they were the more bold on sin Therefore he threatens them with ignominie to come in place of that glory which made them to miscarry so far Whence learne 1. Such as do provoke God highly may yet in his long-suffering patience not
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
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
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
Temple one Altar and one Priest-hood appointed of GOD. Vers 12. And Jacob fled into the countrey of Syria and Israel served for a wise and for a wife he kept sheep 13. And by a Prophet the LORD brought Israel out of Egypt and by a Prophet was he preserved The second branch of the accusation is a challenge for their vain gloriation in their Original while they sleighted the grace of God which exalted them They looked on themselves as excelling all Nations for Nobility of kinde according to men and to the flesh forgetting what root they did spring from and that Jacob their Father being a stranger with his Fathers in the promised land was made to flee into Syria and was there so poor that he had no portion to pay for a wife but sold himself to be a shepherd to pay it His posterity likewise were but in a mean condition being driven out of Canaan by famine made slaves in Egypt and delivered from thence and preserved in the wildernesse only by the Ministery of Moses who though a Prophet yet was not famous for carnal prerogatives but a banished man and a shepherd in his exile And by this also the Lord would again set before them the carriage of their forefathers which they did not imitate and his great kindenesse in delivering preserving and advancing them and that by the means of a Prophet to aggreage their ingratitude toward him and their contempt of present Prophets Whence learn 1. Scripture-Histories and examples are recorded for our use and they are profitably read only when use is drawn from them For so doth the Lord hold out this History of Jacob and Israel not as a naked History but as containing challenges and documents for the present generation See Rom. 15.4 2. Albeit the Church when she is exalted by God and honoured with great priviledges do readily swell with conceit as if God could not get a people beside her Yet if she keep her Original in minde she will see cause to glory in nothing but in grace alone For so much do these examples teach 3. The Lord may lay them very low by afflictions whom yet he will advance and may traine them up under the rod and prepare them for these intended mercies For so much did Jacob finde in his flight and hard service when Esau who had sold his birth-right is prospering and Israel in Egypt and the wildernesse See Deut. 8.14 15 16. 4. A good wife is one of the chief of mens external blessings and a favour that cannot be dear bought And it is the duty of wives so to carry themselves as they may not be esteemed of only for the great portion they bring with them which they may soon misspend and more with it but for their being a comfortable help to their husbands So much is imported in the Law among some Nations of paying dowry for a wife Gen. 34.12 1 Sam. 18.25 2 Sam. 3.14 which Jacob paid by hard service Israel served for a wife and for a wife he kept sheep 5. God by very small means can deliver his people out of extream dangers and can preserve them as they will need preservation after deliverance that so they may glory in him only For by a Prophet without any visible power the Lord brought Israel out of Egypt and by a Prophet was he preserved 6 Whatever estimation secure and profane men may have of a Ministery yet they are Gods notable instruments for the good of his Church as they alwayes finde in a day of distresse For by mentioning a Prophet as the instrument of Israels deliverance and preservation he doth upbraid their sleighting of Prophets now though of old they had stood them in so great stead Vers 14. Ephraim provoked him to anger most bitterly therefore shall he leave his blood upon him and his reproach shall his Lord returne unto him The last branch of the accusation and the summe of all the rest is that by their sinful ingratitude and their own inventions they provoked God grievously and as it were of set purpose To all which is subjoyned the Lords sentence that he will give them up to reap the fruit of their bloody crimes whereof themselves only should bear the blame And that he will cast on their own faces the fruit of that reproach and dishonour which they offered to do to God by their sins All which he will do according to his right of dominion over them Whence learn 1. Gods people cannot prove that he takes up a controversie needlessely against them but he is only angry when they put him to it by their sin For Ephraim who misled all the rest provoked him to anger 2. As all sin floweth from a bitter root and doth provoke God to let the sinner feel it bitter in end so the provocation of his people is most bitter especially when they forsake him and embrace idols and when they carry themselves ingrately toward him and yet will pretend to an interest in him For it was by these and the like sins that Ephraim provoked him to anger most bitterly where he speaks after the manner of men who are imbittered by undutiful and grosse miscarriages toward them and it imports that their provocations were intolerable and that they should finde by the bitter fruits of them how much he is provoked 3. God needs no more for taking course with men but leave them to their own guilt to reap as it deserveth And it is a sad judgement when our guilt and not Gods mercy gets the measuring out of stroaks For it is his sad sentence therefore shall he leave his blood upon him that is God will leave him under the guilt and power of his bloody crimes and cruel sinnes against the second Table that they may draw vengeance upon him 4. When God threatens and strikes his sinfull people he is innocent of their ruine and onely sinne is to be blamed For he shall leave his blood upon him may import also that his blood and destruction for these bloody crimes was upon his owne head and not to be charged on God 5. Wicked men within the Church do by their miscarriage reproach and raise an ill report upon God as if he were not an all-sufficient God worthy to be served as if he should be guided by them in the matter of duty and Religious performances and accept what they offer and not what himself commands and as if he were a liker and approver of their sinne because he continues his favour toward such And all this they do beside the reproach cast upon God by the Heathen because of their miscarriages For there is a reproach to be returned which consequently imports they had cast it upon him 6. A reproached Lord will vindicate his own glory by causing all the reproachful effects of sin to return upon the sinner For his reproach shall his Lord return unto him 7. When God is provoked to anger neither a real nor pretended interest
the word of God in whose mouth soever it be and the excellency of the power thereof is of God and not of men for Amos thinks it no just ground of sleighting the message he carried that the Lord took him as he followed the flock and said Go prophesie c. 5. Where the Lord giveth a call and imposeth a duty he must be obeyed and followed oppose who will for in answer to all that was said for his fleeing to Judah he asserts this The Lord took me and said Go prophesie to Israel See Act. 4.19 6. The Lord evidenceth such respect to a people in sending his messengers unto them that it is very odious in them to despise and loath such a mercy for he upbraids their ingratitude with this that it was in the Commission prophesie unto my people Israel Verse 16. Now therefore hear thou the word of the Lord Thou sayest Prophesie not against Israel and drop not thy word against the house of Isaac 17. Therefore thus saith the Lord Thy wife shall be an harlot in the city and thy sons and thy daughters shall fall by the sword and thy land shall be divided by line and thou shalt die in a polluted land and Israel shall surely go into captivity forth of his land In the second part of this reply Amos in the Lords name threatens this false Priest for his presumptuous prohibiting of him to prophesie and foretels that his wife shall be an open harlot not so much forced by souldiers as voluntarily addicted to it his children shall be slain his land divided and himself die in exile out of the holy land And withal he declareth that however he would not hear of it yet Israel should certainly go into captivity And it is very likely he went into captivity with them either at the first or second time of which 2. Kings 15.29 and chap. 17. for it is not so many yeares betwixt the death of this Jeroboam and the last captivity as should make it altogether incredible Doct. 1. Such as would hinder the course of Gods word and oppose his servants in carrying of it shall not misse a sad word against themselves for though this Priest deserved this sad sentence otherwise yet this put the capstone on all Thou sayest prophesie not against Israel and drop not thy word against the house of Isaac And for this phrase that prophesying is called dropping See on Mic. 2.6 And even threatnings against incorrigble people may be compared to dropping and rain because however they do not make a people fruitful yet they prosper in what the Lord sends them to do as is said in a certain case Isa 55.10 11. 2. It is an ill use made of a peoples priviledges when they are held up to ward off sad messages and do embolden them to despise the word Therefore doth Amos mention his mustering up of the titles of Israel and the house of Isaac in this matter though it was not before recorded It may be he pressed Amos oftener then once and was more boisterous at one time then another 3. It is righteous with God to make opposers of the word spectacles of his justice and indignation and to let out judgements on corrupt Church-men their families and enjoyments sutable to their abusing of his Church and people in their calling for such a procedure is to be seen in this sentence against the Priest He induced Gods Church to spiritual adultery and his wife is an harlot in the city See Hos 4.13 He destroyed the souls of Gods children and his sons and daughters fall by the sword He was given to the world and was a chiefe cause why Israel was dispoiled of their inheritance and his land is divided by line among the Conquerours He was a chiefe cause of Israels exile and would not let them beleeve it and he gets the threatning verified on himself and that without recovery thou shalt die in a polluted land And he polluted the holy land with idolatry and he dies in a polluted land 4. Whatever be the secure confidences of sinners or seducers yet these will not make void Gods threatnings but he will refute all their dreames by reall stroaks for in opposition to what he would not beleeve himself nor let the people beleeve it is here again asserted and Israel shall surely go into captivity saith the Lord. 5. Whatever may be the lot of the truly godly yet it cannot but be sad and bitter to wicked men when they are made witnesses of these calamities which they occasion and draw upon a people by misleading and hardning them in sin and when they share deeply in them and never see an end of them but die under them for so much may be gathered from this that he lived till the captivity came and drank so deep of that cup. CHAP. 8. AMos doth not stand upon the prohibition laid upon him but goeth on fully and clearly to lay before them their approaching ruine and the causes thereof And in this chapter first under a new type is represented the final subversion of that State and Nation neare approaching v. 1 2. wherein their sacred songs should be turned into howlings and their dead should be so many as they should bury them without lamentation v. 3. Secondly this sentence is enlarged and amplified in the rest of the chapter Wherein 1. The equity of the sentence is cleared from the consideration of their sins procuring it which beside what is mentioned in the threatnings are their great inhumanity v. 4. and their wearying of their sacred solemnities longing to have opportunity to follow their gain and that by deceitful bargaining they might enrich themselves and bring the poor into bondage v. 5.6 2 The grievousnesse of the calamities that were to be inflicted for their sins is pointed forth in several particulars Namely That God hath sworn not to forget these courses but will keep them on record till he punish for them v. 7. That this should draw on horrible confusions accompanied with great sorrow and a deluge of calamities to cast them out of their land as their consciences could tell them v. 8. That he would send a sudden change of their condition when they least expected v. 9. would fill them with bitter sorrow v. 10. would plague them with the want of his despised word v. 11 12. would consume even the strongest with calamities v. 13. and which contains another cause of the judgement would cause idolaters to perish without hope of recovery v. 14. Verse 1. THus hath the Lord God shewed unto me and behold a basket of summer fruit 2. And he said Amos what seest thou and I said A basket of summer fruit Then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more In these verses by the type of a basket of summer fruit which Amos is excited to consider is signified that God will not plead any longer with them nor
feele his power when men will not tremble and to make it uncomfortable and full of sorrow to them and drive them from off the face thereof with deluges of troubles for it is he who toucheth the land and it shall melt and all that dwell therein shall mourn and it shall rise up wholly like a flood c. 4. Gods power and dominion is universal in heaven and earth in sea and dry land so that there is no escaping of him And the glory of his power doth shine and may be read in the creating of the glorious heavens and ordering of the several regions of the aire and all that is in them in establishing of the earth and seas and in having so many armies at his command ready to execute his command against his enemies All this is held forth in this description of God as it is before explained it is he that buildeth his stories in the heavens and and hath founded his troup in the earth And these visible and ordinary evidences of Gods power are so much insisted on partly to shew how much of him doth shine in these though they be little observed by most for that end partly to shew how much of him spiritual mindes will see in these things having so broad a book open wherever they turn them But chiefly to shew how stupide this people was now become that they did not take up the dreadfulnesse of God as he revealed himselfe in his word to his Church but they must be led out to study him in these things whereby he reveals himselfe to all the world as well as to them 5. Gods power over the waters to call them out of the sea and pour them out on the earth may also serve to affright impenitent sinners when they consider how he can raise up and bring about their calamities in a strange and insensible way as vapours are insensibly drawn out of the sea and gathered in clouds above our heads and then poured down And when they consider how he can and will alter the course of nature and overturn what seemeth most established before they want a scourge as when he causeth the sea transgresse the bounds set unto it and overflow the earth Therefore also is this instance made use of He calleth for the waters of the sea and poureth them out upon the face of the earth 6. God is then rightly seen and acknowledged in his workings when he is taken up to be Jehovah who is of himselfe and from whom is the beginning and continuance of the being of all the creatures and therefore to be adored and obeyed by all Therefore is it subjoined to all this Jehovah is his Name Verse 7. Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir A further confirmation of this sentence is taken from their sinfulnesse and ill deservings For whereas they might object against this sad sentence that they were come of religious and holy Progenitours and were adopted to be his peculiar people He declareth not onely that he did that freely but that their carriage was more like the Ethiopians then the children of Abraham or Israelites and therefore he would deale with them as such And whereas they might reply that he had proven a peculiar interest in them by delivering them from Egypt He answers that the like external favour had been shewed to the Philistians and Syrians and they needed no more boast of the one then they of others the like since their behaviour was no better then theirs As for what is said of the Philistines that he brought them from Caphtor we finde indeed that they and the Caphtorims were of one stock of people Gen. 10.14 But it is not so clearely determined in Scripture how they were brought out from Caphtor whether it was that after the Caphtorims had captivated them in their country the Lord had delivered them from thence by his providence and brought them to the land they now possessed Or whether they and these of Caphtor were incorporated in one people and were delivered from some common slavery in their own country and brought to the country they now dwelt in Yet this last seemes to be more aggreeable to what is elsewhere recorded as Deut. 2.23 where the Caphtorims are said to have possessed the land of the Avims even unto Azzah or Gaza And Jer. 47.4 the Philistines are also called the remnant of the country of Caphtor As for the other instance of bringing the Syrians or Aramites and not the Assyrians as diverse of our translations read it from Kir we finde that they were to be carried captive to Kir about this time or shortly after chap. 1.5 2. Kings 16.9 But it is not so safe to understand this passage here as a prediction of their future return from thence spoken of as if it were already done For the Prophet is convincing them by things already done and it seemes rather to relate to some old story not mentioned elsewhere of their deliverance from thence and when the Assyrians subdued them they sent them back thither again as run-awayes are returned to their old Masters Doct. 1. A sinful peoples priviledges are turned by them into a great snare whileas it hides from them the odiousnesse of their sin and the punishments they deserve thereby Therefore must this be refuted and their condition pointed out in its native colours to them 2. Whatever marks of favour God put upon a people differencing them from others yet they have no cause of boasting thereof before him who gave it and made the difference for are not ye as children of the Ethiopians unto me may import so much that before him they were nothing better of themselves but were all of them his creatures and all alike unworthy and corrupt till he of free grace made them to differ and what they had was all his own and of him See Deut. 7.6 7 8. 3. Whatever priviledges be conferred upon a visible Church yet that will not hide their sin and provocations nor do they secure them against Gods displeasure when they sin far lesse do they afford them cause of boasting for so much is further and more expessly held forth here are ye not as children of the Ethiopians unto me or I account of you as such O children of Israel saith the Lord See Joh. 8.44 4. Not onely will not priviledges hide a peoples sin but as a priviledged people may strangly degenerate so the Lord will account them as base as the basest of the people when they do so and so much the baser as they have sinned against so great mercies and being in such a state as he advanced them unto Therefore are they resembled to and compared with not every fort of people but the Ethiopians whether Arabians or the Southerne Ethiopians I will not determine either
because the colour of that people points out Israels incorrigibelnesse in sin Jer. 13.23 or rather because these Nations were descended of cursed Cham and were in themselves barbarous and eminently naughty and wicked as in some particulars is remarked of the Arabians Jer. 3.2 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church Yet as wicked Nations may get many outward common favours also So the Church hath no more cause to boast and glory of the one then they of the other as an evidence of Gods favour toward her when yet she provokes God and walks not answerable to these mercies but rests upon them not thirsting after the spiritual mercies offered unto her Therefore is their glorious deliverance from Egypt compared with what the Philistines and Syrians had received because that albeit this elsewhere be inculcate as a special mercy Yet sinning Israel making no use thereof had no more cause to expect favour in that condition because of that mercy then other Nations might build upon the common favours that were bestowed on them And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ and therefore it was but an outward shell and common favour when they sought not after this 6. Albeit secure sinners lull themselves asleep upon their priviledges and the outward proofes of love they receive yet their own consciences can tell them that it cannot be a sound sleep and that no priviledges of a visible Church can be a shelter for sin nor former favours secure them for the future Therefore is all this put to their own consciences by these questions as frequently before Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom and I will destroy it from off the face of the earth saying that I will not utterly destroy the house of Jacob saith the Lord. Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people saving that sometime he hath made some gracious offers if they would repent and considering that there was no hope of that did return to threaten again Now in the close of the prophecy all this doctrine is sweetened with a twofold comfortable promise In the first whereof these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities till better dayes should come under the Gospel which is the summe of the second promise The first promise is propounded in this v. That though he have an eye upon their wayes and do purpose for their sin to destroy the profane body of the people and to make them cease from being a Nation Yet he will not utterly destroy all the people but preserve some because of the Covenant and because of the elect of them and of their posterity who were to spring of them Whence learn 1. A people confederate with God may come to that height in sin as to be justly accounted a sinful kingdom not onely because of the corruption of Rulers in it but because of the general overspreading of impiety and wickednesse Therefore it gets the name of the sinful kingdome 2. As God doth observe the wayes of all Nations to punish them accordingly so especially he doth so toward his Church and people and his observance of their debordings and his stroaks upon them will be especially remarkable for saith he Behold as a thing to be remarked the eyes of the Lord are upon the sinful kingdome and I will destroy it 3. The Lords confedrate people may so far miscarry as to provoke him to consume them so as beside the general cutting off of particular persons they shall not have the face of a Nation upon the earth for of this Israel is a sad instance I will destroy it from off the face of the earth 4. Even when God deals with his people in greatest extremity there is still moderation toward them and under saddest dispensations they will meet with some proofe of love for this threatning hath an exception subjoyned 5. As the Lords preserving a remnant of his people under calamities even though they be scattered and afflicted and the face of their Nation extinguished is a sufficient reason why they should not murmur Lam. 3.22 39. and being well emproven may pretend much future good to them how sad soever their cause may be for present So in particular the Lord will never utterly consume his ancient people Israel but doth preserve a remnant of them to witnesse that their election stands fast notwithstanding their long and sad afflictions ready to be manifested in glorious effects in due time for I will not utterly destroy the house of Jacob faith the Lord. Verse 9. For lo I will command and I will sift the house of Israel among all nations like as corn is lifted in a sieve yet shall not the least grain fall upon the earth This promise is further confirmed and illustrate from a similitude Wherein is declared that as men when they sift and winnow corne to put away the chaffe will not lose any of the good grain So however their Kingdom was to cease and the people to be scattered into captivity and tossed with wandering yet he will not lose his elect and a remnant The meaning of this is not that in dispensing these calamlties he would put a visible difference betwixt the elect and reprobate for as no doubt many elect ones perish by the sword in their own land as well as others so the elect who went into captivity with the rest were tossed as well as they as the similitude holds forth But the meaning is that he will so by his providence order their scattering as none of his elect shall perish eternally and so as he will not lose a remnant of that people out of whom his elect are to spring in due time and whom he will make as good grain to grow up to a fair harvest and become a glorious Church to him Doct. 1. Captivity and scattering and wandering among strange Nations is a sad and sharp trial wherewith they may be exercised who escape the fury of an enemies sword for such is their trial here I will sift the house of Israel among all Nations 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people And it should not passe without an especial remark that he prosecutes his controversie so and that he makes all meanes so effectual for driveing them from their enjoyments into exile and for their disquiet and tossing in it Therefore saith he Lo I will command and I will sift c. 3. Such sad lots as these coming upon the Lords people are for sifting of them Thereby the Lord doth narrowly try and bring out what drosse and chaffe and what soundnesse and sincerity is in every mans bosome Luk. 22.31 and thereby also he lets out the winde
at large prosecute Gods Controversie against Israel especially in sharp accusations and sad sentences for the many hainous iniquities committed both by private and publick persons against both first and second Tables of the Law His Scope in all which is to invite them to repentance and if they continued obstinate that God might be justified in his judgements and they rendered inexcusable This taske he performes in such sharp and concise termes as might testifie how his heart filled with zeal and love to God stood affected to their way and with very little intimation of any hope of future mercie till towards the end wherein he brings forth Gods purpose of love and in the very close summeth up all with Evangelical and ample promises to them CHAP. I. IN this Chap. we have 1. The Inscription of the whole Prophecy ver 1.2 A typicall accusation of Israel for their Idolatry v. 2 3. 3. A prediction of several degrees of calamities to come upon them under the type of three children brought forth to the Prophet By the first whereof is intimated the judgement to come on Jehu's posterity and on the Kingdome thereby v 3 4 5. By the second is signified a further stroke upon them in their begun captivity by the Assyrians v. 6. In opposition to which there is a promise of mercy and deliverance to Judah v. 7. And by the type of the third childe is held forth their utter rejection in their finall captivity v. 8 9. 4. We have subjoyned unto these threatenings some Gospel-promises of the increase of the Israel of God v. 10. and of the recollections of Judah and Israel under Christ their Head v. 11. Vers 1. NHe word of the LORD that came unto Hosea the son of Beeri in the dayes of Vzziah Jotham Ahaz and Hezekiah Kings of Judah and in the dayes of Jeroboam the son of Joash King of Israel THe Inscription of the Prophecy holds forth 1. The Pen-man of this Doctrine described from his own and his Fathers Name concerning whom since we read no more it were needlesse curiosity to dip further in it seeing that is not the great businesse to be here looked to 2. The Divine authority of this Doctrine and his calling to publish it 3. The time of his Ministery which is reckoned by the reignes of the Kings of Judah in that time though he preached unto Israel because as would appear the fearful miscarriages of most of these Kings and the confusions occasioned thereby rendered them unworthy of being taken notice of by God Only Jeroboam the second one of Jehu's race is mentioned partly to shew that he did not begin to Prophesy toward the end of Uzziah's reigne but even in Jeroboams time who began his reigne before Uzziah or Azariah 2 Kings 14.23 and 15.1 and ended it a good while before him 2 Kings 15.8 and so it intimates that he Prophesied long and continuing in the dayes of Hezekiah it is likely that he saw the captivity of Israel which was in the sixth year of Hezekiah 2 Kings 18.10 partly this is marked to shew that Hosea began thus to Prophesy not when the declining condition of affaires under the succeeding Kings might represent to any these sad things which he foretold but when Israel was in a most flourishing condition as it was under this King 2 Kings 14.23 25. From this Inscription Learn 1. Whoever be the instrument that carrieth the Lords message it is still our duty to study the Divine Authority of his Word and Messages sent by them that so we may know whereon to lane that we may be attentive considering we have to do with God and not with men and vain terrours from them and that it may take the envy of any hard Message from off instruments as flowing no way from their humors or desire to disturbe the common tranquillity For these causes is the Divine Authority of this Prophecy in particular asserted it is The word of the Lord to Hosea the son of Beeri See 2 Pet. 1.20 21. 2. As it is the duty of the Lords faithful servants to preach only Gods Word to his people so for performing of this it is required not only that they have abilities and endowments but authority and a calling also which may assure them of assistance and successe in some measure and of support under any difficulties they meet with Therefore it is called The word of the Lord that came unto Hosea The Lords Word came unto him to call him to the Office and being called he received the ensuing Messages by Inspiration and extraordinary Revelation and these only be recordeth and publisheth 3. Such is the goodnesse and long-suffering of God as not to give up with his sinful people at first but he will pursue them with messages from himself even for a long time and till their case prove irrecoverable For so much doth he manifest by continuing Hosea in his Ministery for so long a time notwithstanding their Apostasy The word of the Lord came unto Hosea in the dayes of Uzziah Jotham Ahaz and Hozekiah c. See 2 Chron. 36.14 15 16. 4. It may be the lot of the Lords faithful servants that when they have spent their time and strength for a long time among a people yet they become worse and go to ruine For notwithstanding Hoseas paines for so long a time yet Israel was not converted but sent into captivity as his own Doctrine and the History of these times bear witnesse See Isa 49.4 5. It is the commendation of thâ— Lords faithful servants that as length of time doth not make them weary of their hard toile and apparently fruitlesse labours so in varierie of times and changes they remaine the same For notwithstanding the many revolutions in the time of Hoseas Ministery yet he bears out in his calling and is uniforme in his Doctrine 6. As the Lord may have sad strokes coming on a people when they are in the height of prosperity and have overcome all their outward enemies So however wicked people do abuse their prosperity and turne it into a snare for themselves yet spiritual observers will not be blinded therewith but will see sad wrath under all of it ready to break forth For this message containing sad threatenings came in the dayes of Jeroboam the son of Joash King of Israel when Israel was flourishing and then the Prophet saw it 7. It is in special commendation of faithfull Ministers when the prosperity of an impenitent people doth not tempt them to Prophesy smooth things but they denounce wrath most stoutly against a people liable to it when the Lords dispensations seem to promise the contrary Therefore in the dayes of Jeroboam when all seemed to go well and when therefore faithful Prophets could hardly be suffered Amos 7.10 12. even then doth he so freely plead the Lords controversie Ver. 2. The beginning of the word of the LORD by Hosea And the LORD said to Hosea Go take unto thee a wife
full enjoyment come he will give unto them such beginnings and tastes of his bounty as may be a pledge and ground of hope of getting more This promise is amplified from an effect that Gods bounty should make them rejoyce and sing as of old at the red Sea Exod. 15.1 c. Doct. 1. The Lord will comfort his people not only with ample promises but in due time also with real effects of his love in performing promises Therefore is this promise subjoyned to the former of speaking comfortably v. 14. 2. The Lord can and will make the troubles of his reconciled people have a notable end and restore them to their enjoyments which were lost by reason of sin For I will give her her vineyards from thence albeit these were cut off for sin v. 12. yet now they are recovered and they are given from thence or from the wildernesse out of which they entered into the possession of these 3. Albeit the Lord do not at first satisfie his peoples expectations and desires nor give them all he promiseth when he begins to appear for them yet he will not faile to let out pledges of his love which may support them and be a pledge of what is coming and whereof they should make use for that end For he will give them the valley of Achoâ— of which Josh 7.24 25 26 and that for a door of hope as discovering ground of hoping for more and allowing them to do so as 1 Sam. 7.12 This valley though it got the name from Achans troubling them yet was a door of hope because it was the first place they possessed after they passed over Jordan and was given them as a pledge of possessing the whole And the fruitfulnesse thereof of which Isa 65.10 was a pledge to them what the whole land should prove Thus the godly have the Spirit as the earnest of their inheritance and some help from some straits as a pledge of the sweet issue of all of them and converted Israel will be restored to some beginnings of Gods wonted bounty assuring them of more 4. The Lords dealing with his reconciled people is such as will furnish them cause of joy and the Lord will refresh them by it For it is his promise she shall sing 5. Not only ought Gods people to rejoyce when all things are performed according to promises but beside what is required of glorying in tribulations Rom. 5.3 when the Lord gives any pledge of his love or begun evidences of it they ought to cherish it by joy and praise though full fruition be wanting For even there on the border of her wildernesse in the valley of Achor she shall sing 6. The Lords ancient kindnesse and the Churches joy of old is recorded in Scripture as a pledge of what she may yet expect when she is reconciled to God and the joy of Israel after their conversion shall come behinde with no song that at any time they have had For she shall sing as in the dayes of her youth that is in the day when he first married her and entered in Covenant with her Jer. 2.2 3 Exek 16.60 and so it is expounded in the following words and as in the day when she came up out of the Land of Egypt 7. That vocal singing to the Lords praise is a Gospel-ordinance may appear in part from this place wherein it is promised as a Gospel-practice and the practice of converted Israel that they shall sing as of old at the Red-Sea Though musical instruments and dances which wera used then also are abolished as being ceremonial Ver. 16. And it shall be at that day saith the LORD that thou shalt call me Ishi and shalt call me no more Baali 17. For I will take away the names of Baalim out of her mouth and they shall no more be remembred by their name The third ground of consolation is held out in a promise of through reformation making them so to cleave to God in the exercise of the true Religion as they shall renounce all corruptions even the very names that had been abused to Idolatry And this the Lord himself undertakes to effectuate and to root out Idols Albeit the names Baali and Ishi signifie both of them an husband though the first signifie chiefly an husband under the notion of authority and the other of love And albeit Baali might be said of God as for any thing in it self as it is Isa 54.5 yet since it had been abused and given to Idols he will have it no more used Doct. 1. When the Lord delivereth and is kinde to his people it is their duty to prove their thankfulnesse by embracing of Christ and cleaving to him and his pure service and by zeal in Reformation and deliverance is then blessed when this accompanieth it Therefore is this promise subjoyned to the former 2. The Lord will be unto his people what a faithful husband is unto his wife and they are allowed to expect and in the faith thereof to professe and avow him in the exercise of true Resigion For thou shalt call me Ishi or avow me for thy husband as thou art warranted to do 3. The Lord is so tender of the matter of his worship and service that he will allow no mixture in it nor halting betwixt it and Idolatry yea not so much as names of Idols are to be remembered with their worshipping of him nor an abused name to be made use of in his religious worship For thou shalt call me no more Baali nor use that name though in my service and the names of Baalim must be taken away out of her mouth and they no more remembered by their name to wit in any Religious State especially She must be so far from her former Idolatry as their very names must be forgotten 4. Our hearts are naturally so averse from true Religion and so prone to what is wrong that it is Gods work alone to draw us to the true Religion and root out the false and he will so do to his people and in particular to Israel being converted For it is a promise Thou shalt call me Ishi c. for I will take away the names of Baalim c. Vers 18. And in that day will I make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground and I will break the bowe and the sword and the battell out of the earth and will make them to lie down safely The fourth ground of consolation is outward peace Gods favour and Covenant shall secure them from hurt by any of the creatures as if a Covenant were made with them for that effect and shall give them peace and security from warres As for the extent of this promise we may compare what is observed on Mic. 4.3 4. It seemeth to have a special relation unto the state of converted Israel of which Ezek. 38.8 Doct. 1. All the creatures of
8. The fifth property in faithfulnesse if we take it more generally for firmnesse and stability and real truth of a thing as it is when joyned with mercy as Psal 57.3 it teacheth that however there be many impossible like things promised in the Covenant and all of it depending on free-mercy and however the confederate may be oft-times ready to faile and doth faile on his part yet considering the fidelity of God and that he undertakes for both parties it shall prove a firme and stable Covenant But if we understand the word more particularly for faith as it is used Hab. 2.4 then it teacheth that the condition required on mans part in this Covenant is true faith whereby he renounceth himself and layeth hold on the offer and by resting on the Word wherein the offer is made cometh at length to real performance of what is promised in the Covenant as Luk. 1.45 9. That which is subjoyned and thou shalt know the Lord may comprehend both Gods undertaking to work in them what the Covenant requires whether faith as this word imports Isa 53.11 or all other Covenant-dispositions or fruits of saving faith as Jer. 31.34 and the effects of their embracing the Covenant in experimental tasting what he is And so it teacheth 1. God is the undertaker for and worker in his people of all that is required on their part for entring in and keeping Covenant with him It is his promise thou shalt know the Lord. 2. A right and sanctified knowledge of God is the root and companion of all sanctified graces and Covenant-dispositions Therefore all are comprehended in this to know the Lord Faith gets that name not only because of the certitude and evidence it brings with it but because it is begotten by his Word and knowledge of him in it and is cherished and confirmed by taking him up still more as he is revealed there as Psal 9.10 2 Tim. 1.12 and other graces flow from this faith and are cherished by studying to know him with whom we have to do 3. When sinners get grace to close with God in the Covenant then he will communicate himself his hid Manna and rich love unto them the nearer they come to him they shall know the more of his excellency and fulnesse and they shall experimentally know what a partie he is with whom they are confederate how like himself in his dealing and how far above their shallow conceptions For then they shall know the Lord indeed See Num. 23.19 2 Sam. 7.19 Isa 55.8 9. Hosea 11.9 Vers 21. And it shall come to passe in that day I will hear saith the LORD I will hear the heavens and they shall hear the earth 22. And the earth shall hear the corne and the wine and the oyle and they shall hear Jezreel The sixth ground of consolation is a promise of plenty and outward meanes of subsistence which is a fruit of Marriage when he communicates as it were of his estate with her whom he betrotheth The Lord promiseth that all the creatures should so to say concurre to seek to be employed to furnish Israel and God should so blesse the order and influence of second causes as they should evidently see God blessing them who had been Jezreel the scattered of the Lord but will be then Jezreel the seed of the Lord as the next verse intimateth Whence learne 1. While the Lords people are within time they may read their own frailty in needing so many things to uphold even their outward man For they need a blessing upon heaven and earth to furnish food to them It were good so to be comforted by the promises as to read them still speaking humility to us 2. Outward mercies do so far follow on the Covenant as the confederate may be free of fear and anxiety about them For so much doth this promise assure all beside what it may promise to Israel after their conversion or what the Lord may give to his people at some time Albeit the Lord do not alwayes see it meet to heap plenty of corne and wine and oyle upon his people yet they get still as much as with godlinesse and contentment makes them not only subsist but be as well as when they have most and they may be as free of anxiety in greatest wants as if they had greatest plenty For when they seek the best things other things will certainly be added Matth. 6.33 when God hath given them his own Son he will not deny lesser things when they are needed Rom. 8.32 and his providence in hearing the need of creatures may ease them 3. God is so tender a respector of necessities that he hath an ear to hear the dumb cries of very insensible creatures in their need and that they may be useful one to another especially for the good of his people For when the heaven is made iron it hath a cry which he will hear for the good of inferiour creatures and of his people I will hear saith the LORD I will hear the Heavens The repetition holdeth forth the certainty of it 4. Gods reconciled people are to read not only Gods love in their plenty but that all the Creation which groan under mans sin do in their kinde with a good-will concurre to serve him who is now at peace with their Maker So much may be gathered also from their calling one to another in their order and to God that they may be blessed for the good of his people 6. The Lord sets a mark of excellency upon man and especially on his Church in that so many things concurre to serve them and provide for them For here heavens and earth concurre for this end 6. Whatever it be that one creature affords unto another or may be in the course of nature expected from it yet every creature in it self is empty and must be supplied by God before it satisfie any For let the Earth call to the Heavens for ordinary rain and influence yet they cannot afford it till God hear them 7. As the Lord is not to be tempted but waited on in his established order for any thing as here they must expect to be fed by corne and wine and oyle coming in Gods established course of nature So we are not to rest on any such order or course of nature but to see Gods hand in it who establisheth and blesseth it for such ends For the corne and wine and oyle hear Jezreel not answering any prayers made to them but supplying these necessities which they are appointed for and the earth doth bring forth these and the heavens give influence for that end yet so as it is God who maketh all these so to do and he is to be seen doing so Not that he hears only the heavens and then they hear all the rest of second causes but that beginning at the heavens he blesses their plenty in all the steps of second causes even to the putting a blessing in it when it is produced For
only continue as they are but increase in prosperity issue and glory for a time For They were increased 2. As there is no outward mercy conferred on wicked or unrenewed men but they do make it a snare to draw them to sin and harden them in it So this abuse of Gods goodnesse doth aggravate sin exceedingly For it is a challenge that as they were increased so they sinned against me 3. Any glory or splendour which men abuse to harden themselves in sinne neglecting that which is their true honour will certainly end in ignominy and especially when Ministers glory of worldly state or riches as their chief excellency neglecting that true honour of being faithful in their station For therefore will I change their glory into shame Ver. 8. They eat up the sin of my people and they set their heart on their iniquity In the third branch of this Article they are accused of monstrous greed and luxury neglecting their duty They were so farre from deterring the people from sin or pointing out the true use and end of sacrifices when they came to offer for sinne that they minded nothing but to fatten themselves with the portion of the sacrifices which fell to them And therefore they were desirous and glad to have the people fall in many sins that so they might get many sacrifices whereof to share Whence learn 1. Albeit livelihood be due to faithful Ministers and they who serve at the Altar should live of the Altar yet it is the fearful sinne of Ministers when they minde only the benefit or profit of their calling neglecting the duty when they are so addicted to their belly as they can flatter or be silent from reproving sin so they may gaine and have to eat For this a challenge They eat up the sin or sacrifices for sin of my people called so as v. 6. and this is all they minde in that publick service The speech alludes to the Law which the Priests in Israel did imitate wherein the Priest got a portion of some sacrifices Numb 18.8 9 c. 2. It is yet a more fearful iniquity when such as would be accounted Ministers not only care not for the sins of the people committed to their charge but do desire and delight in it so it may tend to their gain and advantage For they set their heart on their iniquity or earnestly long to have them sinning that they may bring sacrifices to them In a word Covetousnesse is the bain and cut-throat of Religion and especially in Church-men and when they stand upon nothing but gain Ver. 9. And there shall be like people like Priest and I will punish them for their wayes and reward them their doings 10. For they shall eat and not have enough they shall commit whoredome and shall not increase because they have left off to take heed to the LORD Because of this the Lord threateneth 1. That both People and Priests should be punished alike according to their deserts v. 9. 2. That since they had contemned and sleighted God he would take away the blessing from their meat and deprive them of issue even although that beside their wives they should take concubines and whores that they might have many children v. 10. Whence learn 1. Evil Ministers are a chief cause of sin and misery upon the people they have charge of Therefore are the people threatened as being made obnoxious to wrath by the Priests carriage formerly mentioned And this is an addition to the Priests judgment that they draw so many with them into it 2. Albeit naughty Ministers be great plagues and snares to people yet that will not excuse a peoples sin nor exempt them from judgements Therefore are the people threatened also notwithstanding he challenged the Priests The sending of evil Ministers may be so much the fruit of peoples former sins and they may be so well satisfied with it Jer. 5.31 as may justly ripen them for a stroak 3. As Pastors and people are ordinarily like other in sin and mutuall plagues each to other so will they be joyned together in judgements For There shall be like people like Priests that is both involved in judgement though possibly in different measure according to the degree of their sin and none of them able to help or comfort another Isa 24.2 4. Albeit the Lord may spare for a time and seem to let things lie in confusion yet he hath a day of visitation wherein he will call men to an account and recompence them not according to their pretences but their reall deeds and practice and wherein as they regarded not his will in choosing their way so he will not ask their consent in returning a meet recompence of reward For I will punish or visite upon them for their wayes and reward them or returne unto them their doings 5. When men have made no conscience of sin so they might compasse these delights which they think will make them up yet it is easie for God to prove that the blessing of these delights are only in his hand and that men gain nothing by enjoying them but a sad disappointment of their expectation from them and an ill conscience beside For saith he explaining that generall of rewarding v. 9. they shall eat of these sacrifices which they so sinfully longed after and yet not having enough 6. As no means can prosper where God deserts and withdrawes his blessing so what a man prosecutes unlawfully he cannot look it should be blessed For They shall commit whoredome and shall not increase either they should not have issue for all that which was a curse especially among that people or they should not increase by their issue in regard they should be cut off by the sword 7. As the true cause of all mens debording is their not serious 〈…〉 â—he Majestie of God with whom they have to do that 〈…〉 consider how to serve and observe him as becomes 〈…〉 is he cares not for any external forme o◠〈…〉 â—cially he is provoked when men make 〈…〉 this 〈◊〉 For it is challenged as the cause and root of their miscarriage and of his judgements because they have left off to take heed to or observe the Lord or they have made apostasie from that temper that sometimes was among them Vers 11. Whoredome and wine and new wine take away the heart This general sentence subjoyned may be understood of the judgements to come upon them and that they shall meet with such stupidity under them as useth to attend these sinnes as indeed trouble will confound sinners especially such as have beene unfaithful and given to luxurie as these Priests and the people were But it seemes rather to be a general sentence pointing out the cause of all their miscarriage challenged both before and after and in particular of their neglecting God v. 13. to wit that their sensual pleasure and filthinesse had besotted them so that they waxed wanton and considered not what they did Whence
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
for these unlawful courses to which mens lusts drive them and to which the incorrigible are given up as Psal 81.11 12. or more particularly for their frequent and multiplied idolatries as chap. 4.12 from which flowed their other debordings and because of which they were given up to them 6. Such as do depart from God and persist in that way do proclaim their ignorance of God either of what beauty and excellency is in him above all choices or of his goodnesse toward his people or dreadfulnesse against back-sliders and whatever knowledge of these things men seem to have yet custome in sin and a whorish spirit will soon banish it for it is added as another cause of their impenitencie following upon the former and they have not known the Lord. Vers 5. And the pride of Israel doth testifie to his face therefore shall Israel and Ephraim fall in their iniquity Judah also shall fall with them A fifth challenge and yet a further aggravation of the former is for their notorious pride under all this sin of which they are elsewhere noted as guilty Isa 28.1 Hereunto is subjoyned Gods sentence for these sins to wit that both the Kingly tribe and Nation of Israel should be ruined according as their iniquities do deserve and that Judah should also share with them in that judgement which though in its full accomplishment it do reach to their destruction by the Caldeans if not further as may be gathered from v. 15. where it seems to take in all the calamities that shall come upon them previous to their future conversion yet in this place it seems chiefly to point at the calamities that were to come on Judah when Israel should fall and they with them that as when Ahabs house was cut off Judah who had affinity with them tasted of the stroak 2 Kings 9.27 and 10.12 13 14. so Judah having joyned with Israel in their sins as may in part be gathered from Mic. 1.13 should also smart at the fall of Israel by the same Assyrian as is recorded in the history 2 Kings 18.9 13. and pathetickly lamented Mic. 1. and thus in regard Judah hath not yet been challenged in this chapter we are to look on this threatening as laid on Israels score who drew Judah to this sin and ruine Doct. 1. It is a great aggravation of sin when men are swelled with conceit under it so that their thoughts of themselves are nothing lessened but they dare defend sin please themselves in it and rise against such as do reprove it and be filled with proud impatience under corrections inflicted because of it for such was their temper there is the pride of Israel notwithstanding all they did 2. As pride is a sin that will not conceal it self so this sort of pride is a notorious proof of mens guiltinesse which will justly condemn them and plead for God in so doing for the pride of Israel doth testifie to his face or plead him guilty let him deny it as he will and for God however he quarrel him See Isa 3.9 3. Sin will certainly bring on ruine especially when men are not only obstinate in it but swelled with pride for all that This however men think to be great by it yet it will bring them down from their grandour For Therefore because of the former sins and particularly their pride shall Ephraim and Israel fall 4. Gods judgements will be universal on all ranks according as they have sinned and when he pleads none will be able to help another nor will they who were snares to others either secure them or themselves against Gods stroak nor will the ensnared be able to plead exemption For both Ephraim the Kingly tribe who misled the rest and Israel or the misled people shall fall 5. As iniquity is the cause of mens coming down from an eminent and flourishing to a base condition and should be observed to be so So calamity will discover what a filthy course sin is when men shall be plunged in the effects thereof For they shall not only fall because of their iniquity as the words will read but in their iniquity or in a puddle of judgements flowing from it whereby they shall see what a filthy course sin was and how it abased and made them fall though they would not see it before 6. Even such as the Lord hath most special interest in and given special promises unto will not get free more then others with whom or after whose example they fall in sin For notwithstanding the promise made to Judah ch 1.7 yet upon these grounds it is threatned Judah also shall fall with them 7. It may justly adde to the misery of sinners that they are not only plagued themselves but that they have been a snare to draw others to the same sin and ruine with them Therefore it is added to Israels calamity that Judah also shall fall with them Vers 6. They shall go with their flockes and with their herds to seek the LORD but they shall not finde him he hath withdrawn himself from them The Lord having thus accused and sentenced Israel there is subjoyned to the tenth ver some amplification and enlargement of the sentence and causes thereof wherein more of their sin and of the misery to follow thereupon may be seen The first amplification is that the heap of their sacrifices should not recal this sentence nor bring any mitigation of their trouble nor procure accesse to God or his favour who had justly deserted them Whence learn 1. Greatest contemners of God and despisers of repentance may at last stand sensibly in need of him and their straits may drive them to make some fashion of repentance who yet were never put to it by any true sense of sin For even they who would not frame their doings to turne to God v. 4. are now brought to go seek the Lord. 2. As superstitious and corrupt men will spare no cost in external performances in their corrupt way Mic. 6.6 7. So impenitent sinners may make offer of many things when yet they do not give themselves to God For They shall go with their flocks and with their herds to seek the Lord they will let him carve upon these and let him take as many as he pleaseth of them and yet we finde no offer of themselves or to cut off one lust 3. As external ordinances are appointed not to be rested on but that God may be found in them so it will be the sad plague of such as seek God in a wrong way or are too late and unsound in seeking not to finde God in their straits For they shall go to seek the Lord in and by these sacrifices but they shall not finde him as being but superstitious worshippers and such as are unsound and too late in beginning 4. As it is a very sad stroak when the Lord is not only away and not to be found to a peoples sense but he hath really deserted them 1
are up with carnal pleasures and joy and benummed with sensuality they care not what they do they stand in aw of none and they will scorne all that contradict them or are not of their minde and way For it is imported here there are scorners in the day of their King that is either mockers of all such as applaud not their way as Psal 35.16 or such as are come to an height of impiety to scorne and defie God and his threatenings and therefore are called the scornful Psal 1.1 7. It is also the great sin of drunkards that by their sensuality they deprive themselves of the use of reason and render themselves contemptible and like beasts that they can neither know their place nor dutie For the King in his drunkennesse stretched out his hand with scorners that is debased himself to keep society with such lewd persons and looked liker one of these then a King 8 It is the sin of Kings and Rulers or any in lawful power to prostitute that authority wherewith God hath stamped them in their office and to render it contemptible by their own miscarriage by countenancing insolent sinners whom they should suppresse and by conversing with base and vile persons and joyning with them in base courses unbeseeming their station and dignitie For herein did their King sin in stretching out his hand with scorners Vers 6. For they have made ready their heart like an oven while they lie in wait their baker sleepeth all the night in the morning it burneth as a flaming fire A sixth challenge is for their fraudulent carrying on of wickednesse to a maturity He maketh use of the former similitude shewimg that as a Baker heats his Oven by putting in fire and fuel enough and then sleeps on till it be ready at which time it will burne up in a flame though he had been sleeping so they did subtilly with leasure and length of time premeditate and plot their wickednesse and did dissemble it as if they were sleeping till they had an opportunity and then they were all on fire to execute that which they had been so hot and serious in contriving Whence learn 1. Raging and lustful sinnes are nothing the lesse discerned by God nor the lesse odious that they are managed with policy and subtilly conveighed Therefore saith he for or certainly as the word will also import they have made or applied and fitted their heart like an oven violent hot and raging and that whiles they lie in wait 2. Men who are wicked and subtile may seem to be lying by and doing nothing when yet 1. Their hearts are very bent on their course their Oven is heating while they sleep 2. Their designes are still going on the heat is tending to burning as a flaming fire while the baker sleeps Doct. 3. Iniquity that is hatched through abundance of lust is most violently executed when an opportunity offers and the more violently that it hath been long delayed For this Oven it burneth as a flaming fire and the more violently that their baker sleepeth all the night Vers 7. They are all hot as an oven and have devoured their Judges all their kings are fallen there is none among them that calleth unto me An instance is given of this challenge shewing that these plots which were so generall among them grâ—w to the height of frequent conspiracies against their Kings and Judgess that every one might set himself upmost according as we finde it was among them after Jeroboam the second in whose dayes Hosea first began to prophesy See 2 Kings 15. Their condition under all these confusions is amplified from the great and universal stupidity that was among them in that they called not on God nor employed him in all these distempers Doct. 1. An ill ordered Church is ordinarily plagued in justice with an ill ordered State and when men inflamed with lusts get leave to rage over all bounds in the matters of God and in other things it is righteous with God to let them loose to the overturning of policy and humane society For they who were as an heated oven in adultery bodily or spiritual v. 4. are now hot as aen oven and devoured their Judges c. 2. Sedition and conspiracies against authority are in effect but the fruits of strong and raging lusts let them have what pretext soever men please to put upon them and the actors pretend to what they will For They are all hot as an oven and upon this followeth and have devoured their Judges all their Kings are fallen that is many or most of them are cut off by violent deaths And by Judges we are to understand either the Kings themselves or inferiour Officers their creatures who were cut off by these who made the change to establish their own faction 3. Profane and corrupt men their fawning upon or seeming to comply with the humors of these in authority even in every thing and without any respect to the commands of God is yet no assurance but they may when they have opportunity turn disloyal And they may take as little notice of Gods Law subjecting them to the higher powers as they did of his other commands in their sinful compliances with Rulers humours For they who make the King glad with their wickednesse v. 3. and who observed their Birth or Coronation-dayes with much riot sensuality v. 5. now they have devoured their Judges c. 4. These violent lusts and turbulent effects of them are the fruit of not calling on God who being sought unto would subdue these lusts and correct these evils which lust leads men to apply violent remedies unto When God giveth up a people to such courses of sedition and conspiracy it is a token that neither the Land which is in such a distemper nor the actors in these courses are given to prayer at least in a right and sincere way For where these courses are it may be said there is none among them that calleth unto me or generally they neglect it 5. It is an evidence of great stupidity and the cause of a controversie from the Lord when greatest commotions alterations and confusions will not make a people sensible nor stir them up to look to God and call on him For the words may import also this challenge that all these overturnings of the state did nothing at them the people never thought on turning to God or employing of him there is none among them that calleth unto me Vers 8. Ephraim he hath mixed himself among the people Ephraim is a cake not turned The seventh sin for which they are challenged is their mixture with the Heathen Nations carried on especially by Ephraim or their Rulers whereby they became a cake not turned by which I do not understand so much a threatening that the hungry enemy of whom v. 9. shall cat him up as a hungry man would eat a cake lying on the fire not staying till it be baked as a declaration of
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
sinner to stand it out against God and when he persists in it notwithstanding that afflictions make him bear the badges of his baseness For under all this trouble there is the pride of Israel which the Lord here challengeth as an hainous sin 2. Mens guilt and particularly their pride under affliction doth convincingly bear witnesse against them not only by bewraying it self but by testifying their desperate condition because of it For the pride of Israel testifieth to his face in both these respects 3. It is a sufficient evidence of mens pride and rising against God and his dispensations when they are not drawn to God by their rods however otherwayes they should seem to walk never so crushed-like under them For pride testifieth in this they do not return to the Lord for all this 4. When the Lord sends affliction upon his people it doth call for and the Lord may justly expect that they should not only seek to him for help but should seek himself and his face rather then their own ease and that to the end they may come speed in seeking they should endeavour conversion and turn from their evil way For all this is imported in their duty which the Lord misseth under their trouble they should returne to the Lord and seek him 5. As no outward dispensations will of themselves prevaile with impenitent sinners nor afflictions if they be not sanctified do any good so in particular afflictions meeting with unsubdued hearts will not better them nor convince them of or drive them from sin to God For proud Israel do not returne to the Lord nor seek him for all this Such a carriage is a signe of stout-heartednesse 6. The offer that is made to sinners under the rod of love and of acceptance if they will turne from their evil way doth much aggravate the sin of obstinacy Therefore it is put in the challenge they do not returne to the Lord their God who offereth upon their returning to prove himsel to be so Vers 11. Ephraim also is like a silly dove without heart they call to Egypt they go to Assyria 12. When they shall go I will spread my net upon them I will bring them down as the fowles of the heaven I will chastise them as their congregation hath heard The tenth sin for which they are challenged and which is a branch of their mixture v. 8. is their folly in not seeking the help of God but of strangers in their sttaits herein resembling Doves whose simplicity makes them run on hazards v. 11. for which the Lord threatens to involve them in the punishment of their sins and alluding to the flying Dove to bring them down as a bird in a net according to the predictions of the Prophets in their Congregations v. 12. From v. 11. Learn 1. It is an undeniable evidence of mens not turning to God not seeking him in trouble when their hearts are bent on wrong courses and seeking to other refuges So much doth the dependance of this challenge upon the former teach They do not return to God who call to Egypt c. however they may pretend to do both 2. As the Lord doth not approve of all sorts of prudence especially that wherein the wisdome of the flesh beares sway So every simplicity is not commendable especially when it is not armed and guarded with spiritual prudence For it is a challenge Ephraim is like a silly dove without heart or prudence though it be commendable when joyned with serpentine wisdome Matth. 10.16 3. Whatever wisdome or policy may seem to be in mens forsaking God and his way in trouble yet it is in effect great simplicity and will prove so and whatever humane helps may promise yet it is folly to think that men can help when God in anger is a party or that when God is calling us to seek him by trouble men should deliver us without our owning of God For herein Ephraim is like a Dove they call to Egypt they go to Assyria to wit for help when they are in distresse 4. Whatever folly there be in such courses yet they are the usual way which men take yea not only do they essay some of them but they will rather be endlesse in seeking after carnal confidences on every hand then they will turne to God For Ephraim proveth such a Dove and they call to Egypt on the South and will be at pains to go to Assyria on the North rather then seek to God 5. Mens simplicity and being thereby misled and abused will not plead excuse for their sin before God For this is laid to Ephraims charge though herein he was like a silly dove From v. 12. Learn 1. Mens not acknowledging of God in the use of means or their using of unlawful means provokes him to become their party and to be against them For so doth this threatening following on the former challenge teach 2. Such as turn away from God and his way do justly meet with snares in the wayes they follow from which they cannot extricate themselves For when they go I will spread my net upon them or cause them to be insnared in unavoidable inconveniences 3. Mens prospering for a time in an evil way gives no assurance but they will get a sad fall nor will it hinder God to reach them for that end For I will bring them down as the fowles of heaven that is as the Dove and other fowles do flie high and yet they come down and are caught in a net So though they soare high yet I will abase them 4. Gods sad Word against sin and sinners will at last take effect and resolve in sad chastisements For I will chastise them as their congregation hath heard See Ezek. 1.6 5. It may adde much bitternesse to the judgements that are inflicted on men when they shall consider how hainous it was in them to sin so grievously who heard God speaking to them in their Assemblies and that they would not believe their danger from the Word laying it before them till now they are made to feel it For these causes is their chastisement amplified that it will be as their congregation hath heard Ver. 13. Wo unto them for they have fled from me destruction unto them because they have transgressed against me though I have redeemed them yet they have spoken lies against me The Lord having thus laid so many sins to their charge mixed with some threatenings expressed or insinuate whereby he makes it cleare that their case was desperate and that there was no healing of their backslidings Now he proceedeth to take away from them all hope of pardon or exemption from judgementst and to declare he behoved to destroy them as was insinuate in that challenge and expostulation Chap. 6.4 And for this end he pronounceth a sad sentence against them and demonstrates the equity thereof from severall aggravations of their sin which takes away all pretences and excuses from them In this ver the
Lord conferres upon his people ought to be employed for him especially when he hath recovered it after many sad breaches upon it and it must be hainous guilt when instead of being so it is employed against him and when a peoples recovery makes them more bold on sin and in casting off his yoke and contemning of his authority For such is their sin here they plotted treason and rebellion against God when their power was recovered 4. Sin is so much the more hainous that men do fall in it not of ignorance but of purpose and do deliberate and devise upon it In which case the Lord will reckon with sinners as if they could or had acted all that they project For they imagine mischiefe against me He that taketh notice that all they attempted against him was imagined or devised and plotted and chargeth all these designes against him upon them albeit they could not effectuate any thing to his prejudice Vers 16. They returne but not to the most High they are like a deceitfull bowe their princes shall fall by the sword for the rage of their tongue this shall be their derision in the land of Egypt The last confirmation of the equity of the sentence is held forth in a new challenge of their hypocrisie that their repentance at any time was nothing but a shew and they aimed at nothing in it but to deceive God like a deceitful bowe that sends the arrow rather any where then to the marke Upon all these confirmations the Lord closeth with a repetition of the sentence threatening that for these sins and for their blasphemies in defending their false worship and courses and boasting of their own strength when the Prophets threatned them with judgements even their Princes should be cut off by the sword much more the meaner sort of people and that in their calamities they should be mocked by Egypt their confederate Doct. 1. Such as are very wicked may yet have some shewes of repentance and that they are so is a great snare to themselves For They returne and this might be a ready objection against the Prophets challenges 2. Whatever length men may come in externall shewes yet they will not be approven unlesse they be through in their conversion and turning to God not putting on hypocrisie or formality in place of prophanity or a lesse odious vice in place of a grosser nor pleasing themselves with any lesse then a through and reall change from sin to God and a closing with God in Christ For it is their fault they return but not to the most high See Jer. 4.1 3. Such as would indeed repent and turn to God ought to take up God rightly in his greatnesse and excellency that so they may tremble to dally with him and offend him that they may be humble in their approaches and may be encouraged to come to him who is so far above all things they can choose beside and who can make them happy oppose it who will Therefore is he here described to be the most high 4. Mens short-coming in the matter of repentance and conversion to God floweth from their want of straitnesse in not intending what they pretend to which is also a great sin For therefore it is added they are like a deceitful bowe that is as a bowe that hath a throw in it doth never direct the arrow to the mark however it seem to aime at it so however they pretend true repentance yet they do not intend it but only to deceive and flatter God till they might get out of trouble and then returne to their wonted courses and therefore it was that they returned but not to the most high 5. As the sword is one of Gods scourges whereby he chastiseth his sinful people So great ones need not think to be exempted when God draweth it nor need people place their hope of safety in their Rulers who by having chief hand in the defections of the time do provoke God to have a special controversie against them For their Princes shall fall by the sword 6. Mens blasphemous insolency in defending sin when God by his servants reproveth it glorying in their own strength when God threatens is an hainous provocation especially when they dare utter and expresse it and it is a provocation that will not escape vengeance For this seemeth especially to have been the rage of their tongue which is put in the sentence that it might not be forgotten as a chief cause of their stroak 7. Such as forsake God and joyne in confederacies with wicked men are justly not only disappointed of help by them but left destitute of all pity in their extremities and meet with derision in stead of comfort from these they confided so much in for this to wit their calamities for sin shall be their derision in the land of Egypt whither many of them fled ch 9.6 CHAP. VIII THis Chap. is of the same subject with the former as containing denunciations of sad judgements to come upon Israel for sin Only a word is subjoyned against Judah which was not in the former Chap. And by these repetitions of reproofes and threatnings the Lord would inculcate upon them what was their duty would vindicate his own justice clear his long-suffering and patience terrifie them from sin and put them to silence who were ready to murmur against his proceeding In the Chap. there is First A generall proposition of speedy judgement to come upon Israel for their sin vers 1. notwithstanding any thing they could pretend to the contrary vers 2 3. Secondly The causes of this judgement are specified and the judgements for these causes particularized The first cause is their sinfull change of civill government ver 4. the second cause is the Idolatry of the calves to maintain this change which should be their ruine v. 4. Seeing thereby and by their continuing therein they provoked God to anger ver 5. And since the calves were their own vain invention therefore God would prove the vanity of these Idols by the destroying of them ver 6. And would cause Israel to reap the fruit of their wayes with sad disadvantages ver 7. and drive them into exile where they should live in a low and contemptible condition ver 8. The third cause of the judgement is their seeking to the heathen for help to uphold them in that their Kingdome and Idolatry ver 9. For which God will plague them and give them greater cause of sorrow then any they felt by reason of the Assyrian tribute ver 10. The fourth cause is their further corrupting of worship by multiplying Idolatry and superstition ver 11. by contemning of the written Word ver 12. and by their prophanity and selfishnesse in what worship they pretended to offer to God ver 13. For which the Lord rejects them and threatens to send them into exile verse 13. Thirdly in the close of the Chap. Judah is taken in with Israel as being as busie in
the Prophets said to the contrary Therefore the whole Chapter containes a large description of the miseries that were to come upon them for their sins which according to the several repetitions of challenges for sin may be branched out in four parts 1. There is a description of the desolation to come upon them to silence their presumptuous and carnall joy wherein he declareth they had no cause to be insolent thinking to prosper in sin as other Nations seeing their sin especially their Idolatry was more hainous then the sins of other people v. 1. for which the Lord would send famine v 2. would drive them into exile where they should not be able to observe the rules of the ceremonial Law v. 3. and where they should be deprived of publick Ordinances v. 4. and of solemne feasts v. 5. and should miserably perish v 6. In the second place this desolation is declared to be near whereby the Lord would discover the folly of their false Prophets and their sin in procuring such at Gods hands v. 7. who whatever they pretended to were but snares to the people and causes of Gods anger v. 8. 3. They are charged with the sins of their fathers whom they imitated hereby provoking God to call them to an account v 9. and particularly with ingrate forsaking of God ver 10. for which they are threatened that God would cut them off without hope of posterity and abandon them v. 11 12. and that notwithstanding their strong and flourishing condition ver 13. and that this judgement should be so sharp as it were rather to be wished they should not bring forth children or that they died from the womb v. 14. 4. Their superstition and Idolatry wherein their Princes had chief hand is again laid to their charge for which they are threatened with Gods anger and rejection and exile v. 15. and with cutting them off root and branch ver 16. To which sentence the Prophet subscribes that such despisers of Gods Word should be rejected and made to wander in exile 17. Ver. 1. REjoyce not O Israel for joy as other people for thou hast gone a whoring from thy God thou hast loved a reward upon every corne-floore This Verse containes the ground of all the subsequent threatnings that Israel because of prosperity was insolent in sin thinking to carry out as Heathen Nations did in their Idolatry whereas they had lesse ground to think they should thrive then any people for their Idolatry wherein they persevered because of their prosperity was more hainous then the Idolatry of others as being a breach of the Covenant of Marriage betwixt God and them and like the carriage of an impudent horlot who prostitutes her self for meat wherever the occasion is offered So they followed Idols that they might have plenty as the Heathen had and did confirme themselves in their Idolatrous course because they enjoyed plenty as Jer. 44.17 Doct. 1. Men may have much seeming matter of joy wherein they please themselves little inquiring whether God alloweth of it which yet hath a worme in the root of it For so much doth this prohibition import Rejoyce not O Israel for joy that is there is no cause why ye should be so excessive in your jollity as to rejoyce for joy 2. Much prosperity affords but little cause of joy when the favour is only outward and God is angry for sin For such was the matter of Israels joy and their case when they are prohibited to rejoyce for joy 3. However the Lords people delude and harden themselves in their defection by considering the prosperity of the prophane world about them yet they need not expect to thrive in sin as others do but that they shall be sooner and more certainly punished and that it shall be ill with them though all other sinners should prosper Therefore are they prohibited to rejoyce as other people whose Idolatry and defection seemes to prosper in their hand See Ezek. 20.32 Amos 3.2 4. The greatnesse of the Churches sin and of Gods anger against it is not to be measured only by the act it self but by other circumstances And the same sin is more hainous in them then others considering their relations and engagements and the multitude of means which they enjoy for setting and keeping them right Therefore it is subjoyned as a reason why they should not rejoyce as others for thou hast gone a whoring from thy God That sin which in the Heathen was ignorance Acts 17.30 and a sticking by their principles though corrupt is in them Apostasie and whoredome renouncing the true God whom they had acknowledged and to whom they were engaged and therefore it could not be spared in them as in others 5. It is an hainous and abominable sin when men measure their Religion by outward advantages and do ascribe Gods bounty to wrong causes to harden themselves in sin For thou hast loved a reward on every corn floore imports so much As an harlot prostitutes her self in time of harvest for some corne to live on so she followed the Religion which she thought gave her plenty of corne in her floores and this was her first fault and she took pleasure in her prosperity and delighted in it as a reward for her spiritual adultery and this was her second sin and mistake See Hos 2.5 Vers 2. The floore and the wine-presse shall not feed them and the new wine shall faile in her Their misery because of this sin whereby God threatens to marre their joy is held forth in several branches and particulars Whereof the first is that whereas they doated so much on plenty and fathered it on their Idols it shall be found that their Idolatry draweth on famine and want of bread and wine Whence learn 1. There is nothing which men run out of Gods way to seek after it but it is righteous they finde the contrary For they left God seeking plenty and they finde famine 2. It is just with God to take away outward blessings when men are only bent on them and idolize them When men measure and choose their Religion by them and see not God nor are confirmed in his way by his bounty toward them For it is for these causes that the floore and the wine-presse shall not feed them c. 3. God hath the blessing of mens provision from the first to the last step in his hand and can make the creatures disappoint mens expectations even when they have them among their hands in abundance For when it is in the floore and wine-presse as is also insinuate v. 1. yet it shall not feed them and the new wine shall faile or lie and disappoint in her Vers 3. They shall not dwell in the LORDS land but Ephraim shall returne to Egypt and they shall eat unclean things in Assyria A second branch of this threatened misery is exile from the Land which was the Lords in a peculiar way as being his dwelling place in his Church and
it should be yet more abominable Whence learn 1. Want of publick Worship is one of the rods wherewith the Lord plagues a visible Church when they corrupt worship and become formal and rest on it For so did Israel finde as is here threatened Though in this the Gospel-Church have an advantage that publick worship is not confined to one land or place as it was in Israel 2. Whatever be the mean estimation wicked men have of Ordinances yet God can make the want thereof a scourge unto them when distresse is upon them For this is a threatening against all when their sacrifices should be bread for their soule and trouble should let them see their soule and life to be in peril and yet they could not get a sacrifice offered to God 3. Whatever be the sinne of wicked instruments in depriving the Church of Worship or other Ordinances yet God permitting them so to do is a declaration that he is not pleased with the Churches way in using of them and they have been either so corrupt or so formall as provokes him to seek to be glorified rather in their calamities then in their service For if they shall not offer to the Lord nor their bread for their soul come into the house of the LORD it is because they did not indeed please him before and were not pleasing unto him c. 4. As the Lord taketh no pleasure in any service but what is seasoned with chearfulnesse and humble joy for he approved not of the bread of mourners in their publick service signifying that he liketh neither heartlesse wearying nor faint dejection in serving him So disapproven worship doth but render the worshipper more and more polluted For their sacrifices are but as the bread of mourners which doth pollute Ver. 5. What will ye do in the solmne day and in the day of the feast of the LORD A foutth branch of their misery and yet a further effect of their exile and an enlargement of the former v. 4. is the want of publick solemnities of publick worship which they observed in imitation of Judah keeping the same titles with them and which were matter of joy to them in their own land and now the want and remembrance of them should be sad Whence learn 1. As all occasions of publick worship so in particular the extraordinary and solemne times of Worship and other divine Ordinances ought to be esteemed of as special favours bestowed on the Church Therefore doth he instance their judgement in the matter of Ordinances as being especially conspicuous in the want of the solemne day and the day of the feast of the Lord as they called their solemnities in imitation of Judah See Psal 42.4 122.1 2. The want of these solemnities should be sad unto the Church and God will follow forth his controversie till they be found so and till men in their consciences lay to heart the guilt that provoked him to take them away and they remember them in their desolate condition with grief and affliction of heart For this question What will ye do in the solemne day c imports this that the thoughts of these solemnities when the time of them recurred in their exile should be bitter and they should spend that time in perplexities and anxious thoughts Ver. 6. For lo they are gone because of destruction Egypt shall gather them up Memphis shall bury them the pleasant places for their silver nettles shall possesse them thornes shall be in their tabernacles A fifth branch of their misery clearing yet more of their exile and how they should be deprived of these Ordinances and therefore comes in with the particle for is that they should not only go into exile but should miserably perish there When they should seek to run away from the destruction of their own land by going to Egypt with whom Hosea was confederate 2 Kings 17.4 their exile there should be of long continuance For they should die and be buried in Egypt and the Cities thereof and their own pleasant places where they had laid up their treasures should be desolate and over-grown with nettles and thornes He instanceth the condition of the exiles only in these who thought it best to flee to Egypt rather then be carried to Assyria that he might shew that if this were the case of them who took the best course as they thought what should be the lot of others And to shew in particular what ill issue their course took who thought they would do well enough for themselves even when the utter most extremity had befallen their own Land Doct. 1. A people against whom God is angry when they seek to avoid one calamity will readily run upon another For lo saith he warning men to behold the issue of their course they are gone that is they will not certainly flee because of destruction in their own land and yet they meet with it in Egypt and Memphis a chief City in Egypt 2. When a people have entered into trouble and captivity they are not to resolve to have presently done with it especially when as God in hot anger hath sent it on so the sins procuring it do continue but that they may have much more to go through may die in that coniditon For Egypt shall gather them up to wit for burial as is after explained Memphis shall bury them 3. Though the earth and fulnesse thereof be the Lords and he will prove so to all his own yet not only to be driven into exile but to die there without restitution is a sad affliction and an affliction the Church may look for when she provokes God till there be no remedie For so much doth this instance teach us 4. Albeit the Lord ought to be acknowledged for mens pleasant habitations and for their treasures yet these ought not to be much doated on For when men do place their delight in them and the Lord is provoked he can drive men farre from these comforts and lay them desolate as a spectacle of his anger For the pleasant places for their silver nettles shall possesse them c. whereby it appeareth that the Nations whom the Assyrians sent into their roomes 2 Kings 17.24 c. did not at first people all that Countrey Vers 7. The dayes of visitation are come the dayes of recompence are come Israel shall know it the Prophet is a foole the spiritual man is mad for the multitude of thine iniquity and the great hatred The Lord having by these threatenings of misery to come upon them abundantly cleared how little cause they had of joy in their present prosperity yet lest they should sleight all this and put an evil day far from them Therefore the Lord in the second place foretells the nearnesse of this calamity and withall holds out more of their sin procuring that it should be so In this vers the Lord threatens that this misery and desolation was neere which is ampliefied from an effect that
Israel should feel it and should then be made to know the folly and madnesse of their false Prophets who deluded them with vaine hopes and should know that they were given up to such as a punishment of their iniquities to render the stroak the sadder and that it might surprize them Whence learn 1. However wicked men being threatned do put an evil day far away from them yet at last it will certainly draw near and the time will come wherein God will make an impartial trial of mens wayes which he seemed not to regard and will recompence accordingly For The dayes of visitation are come the dayes of recompence are come or are now near approaching 2. Near approaching or incumbent trouble will be dreadful especially to the wicked and beside that it will refute their vain dreams of ease will be more sad then they in their security could dream of Therefore is this prediction added to the former threatnings that they may have more weight since the dayes are come 3. They who will not hearken to God speaking in his Word are justly sent to the rod as a more severe School-Master to teach them what they so much neglect For in these dayes Israel shall know it that is shall feel the rod and be made to know these things under it concerning Gods thoughts of them and their way which otherwise they heeded not 4. It is the height of madnesse and folly for men to be doating on pleasant dreams and delusions and to be devising such to themselves or others when yet God hath other thoughts and purposes For the Prophet or he who pretends falsly to that office is a fool the spiritual man or he who intends to be inspired by the Spirit is mad in suggesting other things to a sinful people then they will really meet with at Gods hand 5. When delusions are rise in the Church and men do vent their unsound Doctrine and this is readily received then ordinarily the Lord will refute these delusions by real judgements Such a temper doth prognosticate plagues and stroakes and these will convincingly refute them and let these men see the folly of them and their own folly in leaning to them For it is in these dayes that the false Prophets will be knowen of all to be what indeed they are and this also Israel shall know that the Prophet is a fool c. 6. The Lords giving up a Church to the delusions of false Prophets and Teachers is a fruit of their many sins and a sharp punishment thereof previous to other calamities for that they have mad Prophets it is for the multitude of thine iniquitie and a fruit thereof to draw on the dayes of visitation And it doth speak much of Gods anger against a people and of their hatred against the true Prophets and their Doctrine For of both these it may be understood that this plague is for the great hatred See 2 Thess 2.10 11 12. Ver. 8. The watchman of Ephraim was with my God but the Prophet is a snare of a Fowler in all his wayes and hatred in the house of his God In this Verse the same purpose is further amplified shewing that however these false Prophets pretended to be inspired of God and to keep communion with him as is the duty of all true Prophets and the people gloried in them as such yet they did nothing but ensnare the people with their jugling and delusions and they were hateful objects provoking God to anger Whence learn 1. Things that are in reality most abominable and vile may yet appear to the world masked with fairest pretences and titles For The watchman of Ephraim was or is for the Original expresseth no time with my God is the pretence of these Prophets which Hosea propounds as their alleadgeance that he may refute it This people loved to have some who speaking in Gods Name might be for them and their way and they got such as pretended for office to be watchmen the watchman of Ephraim and for qualification to be inspired by God and have near communion with him with my God 2. Deluded men and deceivers their pretending to interest and nearnesse with God ought to endear him so much the more to the hearts of these who are his own indeed that so they may make that sure in reality which others pretend to and that they may testifie their indignation that such courses should be fathered on him who is so dear to them Therefore saith the Prophet repeating this pretence my God 3. Deluded and deluding Teachers are the most dangerous plagues that can befal a people and will most effectually insnare them in sin and judgements For but the Prophet whatever he pretend is a snare of a Fowler in all his wayes His Doctrine carriage and undertakings will entrap them as a Fowler doth birds 4. As false Teachers are hateful in themselves that they should have any room in what is or is accounted to be Gods house and as their being permitted to infest the Church is a fruit of Gods anger So are they causes anâ— instruments of Gods anger against his Church ripening them for wrath All these may be imported in this that he is hatred hateful an effect of wrath and cause of more wrath in the house of his God that is in the Church of the true God to whom he pretends to belong or in these places which Israel set a part to be an House of God Ver. 9. They have deeply corrupted themselves as in the dayes of Gibeah therefore he will remember their iniquity he will visite their sinnes In the third part of this Chap. they are threatned yet further with miserie for their own sins and the sins of their Fathers whom they did imitate The accusation and challenge for sin hath two branches whereof the first is That they were deeply rooted and engaged in abominable sins as the Inhabitants of Gibea of whom Judg. 19. were And therefore since they had followed their example since their daies the Lord would not spare them more then he did Gibea but make them pay for all together See Chap. 8.13 Whence learn 1. Contempt of true Prophets and delighting is deceivers and their delusions will draw men upon abominable wickednesse For so much doth the connexion of this challenge with the former sin of being taken up with false Prophets teach 2. As men once giving way to grosse sins will soon involve themselves so as in a deep mirie pit that they cannot recover themselves so it is a dreadfull condition to be entangled in sin without hope of recoverie and for men to be active in hardening themselves till neither the Word nor mercy nor judgement will work upon them For it is a challenge they have deeply corrupted themselves as a man plunged in a deep pit out of which he cannot be recovered 3. As there is no wicked course or measure of sin wherein men have fallen but the Church departing from God may fall in it
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
shall finde none iniquity in me that were sinne The second branch of the accusation holdeth forth Ephraims impudence pleasing himself in his deceit and oppression whatever the Prophets said against it as being made rich and full of substance thereby As for that which followeth in the Vers it may be understood 1. As an argument drawn from successe that since he was rich therefore there was no iniquity in his way or that as the word will read there is no punishment of iniquity to prove that there was sin in his labours and therefore why would they condemne what God countenanceth And indeed prosperity in sinful wayes is an old snare hindering men from heeding challenges or Gods anger because of them 2. As confirming his innocency with a profession of detestation of sin They shall finde no iniquity for that were a sin or I abhorre it as a vile sin And indeed some may be so grossely hypocritical as to pretend to great hatred of that which they act with delight and others by going on in some sins may be drawn to act that which formerly they abhorred and may be doing that upon the matter and in practice which they think they abhorre much in contemplation Many would startle much at the charge of Atheisme or denying of God who yet in practice do so daily Psal 14.1 Tit. 1.16 But the word in the Original is not so emphatick as to bottome this interpretation Therefore I look upon it with the Translation as an extenuating of his fault which was challenged that however possibly in attaining to riches he had used some fine and handsome trickes and conveyances yet the Prophets should finde no grosse iniquity to be charged as expresse sin or that they needed to keep such a stir about it Doct. 1. Wicked prospering men ordinarily adde unto their oppression and deceit a glorying in themselves not acknowledging God in what they acquire For Ephraim said I am become rich I have found out substance 2. Gainful sinnes are such as men will not easily be convinced of nor turn from so long as they have carnal comforts to stop the mouth of conscience and to be a buckler against the importunities of Gods Servants For when they were challenged Ephraim said Yet I am become rich though they boast me with Gods displeasure 3. Wicked men their great estimation of riches makes them very sticking to what may acquire them and to please themselves therein though it be sinful For he accounted it substance and found out as a precious jewel and with much paines and therefore not to be sleighted 4. It is also another cause why men take not with challenges for the wayes of their acquiring wealth that they look on these courses as their calling and occupation which therefore none ought to reprove as if a lawful calling could justifie every miscarriage in prosecuting of it For this is another pretext it is my labours the word signifieth toile unto wearinesse and Ephraim thinks that his diligence in his calling ought not to be reprehended 5. Wicked men are so far from eying of God or putting their own consciences to it to judge of their way that if others cannot see nor accuse them of a fault they think they are well enough For so reckons Ephraim they shall finde none iniquity c. that is the Prophets and these who challenge them which though it had been true as it was not had been but small ground of peace so long as God or their own conscience might challenge them of sin 6. Handsome conveyances of sin by finenesse of wit is a great snare to many by concurring with other causes to hide the ill of their way from them For so doth Ephraim ward off all challenges they shall finde none iniquity that were sin 7. It is also a dangerous snare and an evidence of a corrupt disposition when men make distinction of sinnes so as not to be troubled so long as they avoid what is more grosse and palpable sinful For so doth Ephraims apology insinuate that so long as they could finde none iniquity that were sin he would not be troubled for lesser things Ver. 9. And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles as in the dayes of the solemne feasts Followeth the Lords sentence for these sins so defended which is conveighed in the bosome of a promise of mercy to the godly Wherein he declares that as of old he sent them into Egypt and did keep them in a wildernesse after he had delivered them from thence and yet gave them such an issue at last as was worthy of a yearly remembrance in the solemne feast of Tabernacle So since they had forgotten that mercy he will again cast them out of the land and yet at last will gather and bring them back again and make their preservation and restitution then furnish as much matter of joy as of old See Jer. 16.14 15. Doct. 1. Whatever be the miscarriages of the Lords people toward him yet he hath sufficient evidence to plead for him that he hath been good to them And in particular his dealing with them may abundantly refute their glorying in themselves and condemn them for making ill purchase For whatever their way was yet I am the LORD thy God from the land of Egypt saith he and therefore it was a fault in them to exalt themselves as the authors of their prosperity as they do v 8. seeing it slowed all from his bounty or his indulgence or long-suffering toward them and it was a fault to take themselves to ill shifts for purchasing wealth having to do with him who hitherto had proven so liberall 2. Defended sin and particularly ill purchase when men will not see the evil of it shall be refuted by stroakes and taking away not only of ill purchase but what they had beside with Gods approbation For so much doth this threatening of exile and casting them out of the land teach 3. As Gods peculiar interest in his people is the cause why he will not spare their faults Amos 3.2 So he would not have saddest and justly deserved stroaks looked on as his renouncing of his interest but that he mindes to keep it still For I that am the Lord thy God will do this because I am thy God I will smite and will be thy God though I strike 4. The longer God hath manifested an interest in a people and the more gloriously he hath appeared for them the more cause hath he to strike when they sin and the more confirmations have they that he will not cast off when he strikes For saith he I am thy God from the land of Egypt gloriously delivering thee from thence and proving my self thy God since that time And therefore justly do I correct thy ingratitude when thou sinnest and thou hast ground to expect that I will not cease to be thy God for all that 5. Where God hath an
you words and turne to the Lord say unto him From the first branch of the petition Take away all iniquity wherein they pray for removal of sin Learn 1. The true penitents care and solicitude is chiefly about sin how to be rid of it Therefore they complain of it in the first place as the chief burden And indeed where guilt remaines the removing of calamities would not be in mercy but would still tend to worse and where sin is pardoned though calamities continue yet they change their nature and are blessed 2. The zeale of true penitents is not partial but strikes against all sin greater or lesser more or lesse beloved For they pray take away all iniquity 3. Men may be truly penitent for sin when yet they cannot get themselves rid of it yea when a penitent is most convinced he cannot remove either the guilt or power or penall effects of sin till God interpose Therefore are they put to God with it take away all iniquity 4. God is alsufficient to remove sin and will do so to the penitent according to his promise He will pardon the guilt of it will subdue the power and purge the pollution of it by degrees till once for all he give a compleat victory and he will remove the penall effects or plagues that follow upon sin when he hath done his work by them and when it is for the penitents good to want them For this direction to pray take away all iniquity doth not only import Gods power to do this but is in effect a promise that he will grant this suite which himself puts in their mouth as the following promises make clear From the second branch of the petition and receive us graciously or give good Learn 1. It is of Gods graciousnesse that the penitent sinner is pardoned and when sin is pardoned it is still grace that receiveth the penitent Therefore it is subjoyned according to the translation and receive us graciously 2. Man is an empty creature of all good and any good he hath is from God So much doth the other reading teach and give good The word doth indeed signifie to take or receive good but being understood of God it importeth to take it that he may give it as a man taketh his gift in his hand and then bestoweth it And it is most clear of Christ who receiveth gifts or good things that he may bestow them upon men as the Apostle Ephes 4.8 explaineth the same word of Psal 68.18 which is here used 3. Till a people become penitent and flee to God through Christ for the pardon of sin they cannot expect any good thing at Gods hand or that any thing they get will be good unto them Therefore it is subjoyned to the former suite as following upon it Take away all iniquity and do good 4. When a penitent hath fled to God through Christ for remission of sin they may expect that then all Gods dealing toward them is good and will tend to their good For when the first petition is granted then will he hear this suite also and do good From the first engagement to offer praise being heard in their requests so will we render the calves of our lips Learn 1. Praise offered up through Christ from an humble heart is the substance of the ceremony of thank-offerings Therefore is it called the calves of our lips as being the substance of these calves and other beasts that were offered up See Psal 69.30 31. Heb. 13.15 2. Gods hearing and respecting of penitents layeth upon them an obligation to praise and they ought to entertain their good condition by such an exercise For say they so will we render the calves of our lips 3. When people in their low condition have an inclination to praise and to glorifie God by mercies when they shall receive them it is an argument that God will hear and grant For so are they taught to plead Take away all iniquity c. so will we render c. See Psal 9.13 14. 4. As men must employ their tongue as their glory as well as their heart in Gods praise so they who make conscience of praise will esteem but meanly of their performance before God as being but the poor fruit of their lips when it is at the best for these causes do they call it the calves of our lips From the second engagement Ashur shall not save us c. wherein they renounce carnal confidences in forreigne helps under the name of Ashur and in military preparations under the name of horses of which See Isa 31.1 and do renounce Idols both as an argument of hearing and an obligation being heard Learn 1. The zeal of penitents though it be universal and impartial yet it will be especially bent against particular sins such as they have been most addicted unto and guilty of so much appeareth in their resolving against these courses which had so oft misled them 2. Praise must be joyned with new obedience and a thankful sense of Gods mercies will excite men thereunto Therefore is it subjoyned to the former engagement Ashur shall not save us c. 3. Men are naturally endlesse in false refuges when they renounce God For they run to Ashur multiply horses and say to the work of their hands Ye are our gods 4. All these are but vain confidences when these who lean to them have most need And a penitent will see them to be so and renounce them as such For they engage themselves to renounce all of them neither to seek nor expect safety from Ashur or confederacies with heathen and profane Nations nor to rely upon horses or military preparations nor to put Idols in the room of the true God but that they will reject them never to be looked on any more From the reason of their prayer and seeking to God renouncing all other confidences for in thee the fatherlesse findeth mercy Learn 1. It is the Churches lot to be very desolate and Orphan-like in the world For they are driven to look to the lot of the fatherlesse The cruelty of men puts them oft-times in this condition and God permits it to be so that they may be fitted for mercy 2. Gods compassion and the sweet manifestations thereof are especially reserved for the time of his 〈◊〉 low condition and their greatest need For as it is of general verity that God hath a tender respect to Orphans so when his Church is low she hath cause to look that in him the fatherlesse will finde mercy 3. The confidence of Gods respect to his humble people would be cherished by the needy and penitent to encourage them to come to him and call upon him For it is a reason why they thus come to God for in thee the fatherlesse findeth mercy wherein they are directed to have and professe their trust in him 4 Such as would comfortably lay hold on God in their need ought to make mercy their claime Which as it is let out
in his Name calleth the land my land and the trees my vine my fig-tree to teach 1. That interest in God especially if it be but in an external way and by reason of visible interest in priviledges will not hold off deserved stroaks for albeit all these were the Lords because the people were his and he had given them the land and all that was in it and had a special respect to them and to what was theirs yet a Nation is come up upon my land he hath laid my vine waste c. 2. It doth aggreage the guilt of sinners that they do provoke him not to spare even what he hath interest in â— for it was their great sin that made him smite his own land 3. The greatnesse also and severity of Gods displeasure against sin may be read in his pursuing it even to the smiting of what is his for so much also is held out here Doct. 4. As there are many men so grosse even in the visible Church as to live for no other end but to abuse themselves and the creatures by intemperance so when the Lord sends famine upon a land he intends to plague such in a special manner thereby therefore are drunkards and drinkers of wine first alarmed with this rod for not only is their sin visible in such a rod and so their guilt may make it bitter but it will especially afflict them who cannot endure want so well as others who have lived more soberly 5. Albeit that drunkards do besot themselves and do make themselves a merry jovial life yet God by famine can both rouze them up and marre their mirth Awake saith he weep and howl and if they will not repent nor be sensible of their provocations or of the want of Gods favour he will cause their abuse of the creatures end in lamentation for want of occasion to feed their lusts and will make them howle in trouble like beasts whom they resembled in their conversation Awake saith he weep and howl because of the new wine for it is cut off from your mouth The command doth not import any approbation of such a carriage but is only a prediction of what he should drive them to by calamities Vers 8. Lament like a Virgin girded with sackcloth for the husband of her youth 9. The meat-offering and the drink-offering is cut off from the House of the LORD the Priests the LORDS Ministers mourn The second effect of this stroak is that it shall be matter of bitter lamentation to see the interruption of the publick worship of God through the want of offerings and of the Priests maintenance by reason of the scarcity to see the Lords Priests mourning for both these causes Whence learn 1. The Lord is so severe an avenger of sin that he will not spare it though the stroak should reach even his own worship and ordinances for by this stroak for sin the meat-offering and the drink-offering is cut off from the House of the Lord. Under these two all other sacrifices and oblations are to be understood which could not but be restrained when the beasts were consumed as well as the fruits of the ground v. 18 20. and these are named because they were sacrifices of praise and thanksgiving and therefore the joyful dayes they had in offering them are chiefly missed as v. 16. 2. Calamities and judgements are then sad when they reach the Lords publick worship and ordinances and however it fare with men in their own case do bring an interruption to them one way or other for it is to be lamented when the meat-offering and drink-offering is cut off and so there is no publick worship nor allowance for Priests to wait upon it See Zeph. 3.18 3. Men ought to be so far from selfishnesse and minding their own things only in times of calamities that they should be most affected with the sufferings that are on Gods interests for this consideration calls them to lament like a virgin girded with sackcloth for the husband of her youth who being newly married or betrothed only and therefore called a virgin is deprived of him by death and that in the time of her youth when affections are more violent and ready to resent crosses 4. As the Lord hath appointed and set apart officers to minister to him in his service and as it is their duty to be affected and mourn for the interruption of his service so it is a sad token of anger and matter of lamentation when they are made to mourn for neglected ordinances and want of livelihood and maintenance The Priests the Lords Ministers mourn holds forth both their office and duty and is a reason of that lamentation v. 8. It could not but be sad to see them mourne who otherwise were not allowed to mourn even for matters of great concernment to themselves Lev. 10.6 7. and 21.1 2 8. c. Vers 10. The field is wasted the land mourneth for the corne is wasted the new wine is dried up the oyle languisheth A third effect of this stroak and another cause of the lamentation v. 8. is that the land shall look with a desolate and mournful countenance being despoiled of corne wine and oile and that partly as would appear from the words by drought Whence learn 1. The earth when it is blessed of God with increase and variety of fruits is a very pleasant and refreshful sight whereby as it were it rejoyceth in Gods bounty and inviteth us to rejoyce in him who maketh his creatures to smile on us therefore it is said to mourn when these things are taken away See Psal 65.12 13. 2. When sinners will not mourn for sin it is righteous with God to reprove and punish that fault by making the earth to mourn and look sorrowful like under judgement for because of their sin it is that the field is wasted the land mourneth c. See Jer. 12.11 Ver. 11. Be ye ashamed O ye Husbandmen howl O ye vine-dressers for the wheat and for the barley because the harvest of the field is perished 12. The vine is dried up and the fig-tree languisheth the pomegranate-tree the palme-tree also and the apple-tree even all the trees of the field are withered because joy is withered away from the sons of men The fourth effect is that the Husband-men and Vine-dressers should be ashamed and disappointed of their expectations through the barrennesse of land and trees yea and the decaying and withering of all sorts of trees And so they should be made to lament and their joy which was usual in harvest Isa 9.3 and 16 10. Jer. 48.33 should cease with the ceasing of the fruit of their labours Doct. 1. Albeit men are bound to labour for their daily bread yet except God blesse their labour will be in vaine and their expectations by it end in sad disappointments and God is provoked so to deal with sinners For Be ye ashamed O ye husband-men howle O ye vine-dressers for the
as make it their study and place their happinesse in having not only present means of subsistence but in laying up great store beside them as Luk. 12.18 19. may meet with a sad disappointment because of their sin For the garners are laid desolate the barnes are broken down as serving for no use in this time of scarsity 4. God can easily reach any or all of his creatures and is provoked to plague them because of mens sins For it is an evidence of his Sovereigne power and providence and of his controversie against that people that the beasts groan c. 5. The destruction that comes upon the creatures and their perplexities under want should invite sinners for whose cause they are plagued to repentance For their groaning perplexity and desolation is an argument pressing on Judah to cry to God Vers 19. O LORD to thee will I cry for the fire hath devoured the pastures of the wildernesse and the flame hath burnt all the trees of the field 20. The beasts of the field cry also unto thee for the rivers of waters are dried up and the fire hath devoured the pastures of the wildernesse The fifth argument is that the Prophet foreseeing and laying this stroak to heart could not but cry to God considering how these insects or the drought had like a fire consumed all the pastures even in the deserts how the trees were burnt up and how the beasts were made to cry through want of drink and pasture Whence learn 1. They who invite others to mourne would essay it themselves and Ministers would be affected with the judgements which they denounce in Gods Name that so their example may be a mean to affect others Therefore the Prophet draweth an argument to repentance from his own practice O Lord to thee will I cry 2. The Lords anger is a dreadfull party and can easily consume all creatures to ruine the sinner that will not repent for here it makes pastures and trees be burnt up as with a fire and drieth up rivers of waters 3. As the cries of beasts in their necessity is expounded by God as directed to him Job 38.41 Psal 104.27 28. 147.9 that so he may much more encourage needy sinners to come to him So the distresse and perplexity of beasts should stir us up to be sensible and their cries to God in their kinde when they are in want should make men ashamed to lie behinde in their duty for saith the Prophet O Lord unto thee will I cry because the beasts of the field cry also unto thee 4. This smiting of all creatures by God and their crying to him in straits may also teach us what the alsufficiency of God is from whom the ordinary and daily provision of all creatures cometh and who can take it away or restore it at his pleasure See Psal 104.27 28. and 145.15 CHAP. II. IN this Chapter the Lord prosecutes what he had propounded in the former Chap. setting before them the sadnesse of the calamity to stirre them up to repent and withall he promiseth to respect them upon heir repentance And so in the first part of the Chapter having exhorted them to solemne humiliation and fasting because of that dreadful day of vengeance that was approaching v. 1. he doth for their upstirring set forth at large the greatnesse and dreadfulnesse of that judgement shewing that the number of these insects should be so great as to over-cloud the skie and over-spread the land to the great perplexity of men v. 2. that they should lay the land desolate v. 3. that they should have courage and celerity like horses and be terrible like armed chariots and armies of trained souldiers v. 4 5. and so should bring an universal terrour on the people v. 6. that they should not only destroy the fruits of the ground but should vexe cities and houses v. 7 8 9. that they should bring such a calamity as if the course of nature were overturned v. 10 and that they should be thus dreadful and successeful because they are employed by God to execute his threatenings v. 11. In the second part of the Chap. the Lord exhorts them to sincere repentance v. 12 13. considering the graciousnesse of God v. 13. and what hope there is of mercy and moderation v. 14. And he resumes and presses the former exhortation to the Priests to stir up all sorts of people to publick and solemne humiliation v. 15 16. wherein the Priests themselves are to be eminently active v. 17. In the third part of the Chap. they are encouraged to repentance by many promises of great things to be done for them being penitent and these both temporal relating to their present affliction and spiritual The temporall promises are that Gods compassion and pity shall be manifested toward them and their land v. 18. that he will provide liberally for them to the taking away of their reproach v. 19. and that he will take away these insects that had consumed their land v. 20. By all which the land will have allowance to rejoyce and the beasts not to fear v. 21 22. and the Church shall be made to rejoyce in God who will give them plenty v. 23 24. and make up their losses by the former famine v. 25. so that they shall have the use of this mercy to their satisfaction and shall praise God for it v. 26. and he shall by this his dealing convince them of his relation to them and confirme the godly that they shall never be ashamed v. 26 27. And this is the first spiritual promise unto which is added further that in the dayes of the Gospel he will poure out of his Spirit largely v. 28 29. and that albeit many calamities and commotions shall follow on the back of that v. 30 31. yet such as cleave to God shall be saved and there shall still be a remnant to get the performance of the promise v. 32. Vers 1. Blow ye the trumpet in Zion and sound an alarme in my holy mountaine let all the inhabitants of the land tremble for the day of the LORD cometh for it is nigh at hand Whatever other calamities to come upon Judah may be allegorically pointed at under the type of these locusts and other insects which wasted their land which yet it is not safe to follow too far yet in the letter he here speaks of the same calamity of which he spake in the former Chap. as may appear from the whole description and particularly from the promises made of deliverance from it and specially these v. 20 25. And the Prophets scope in the two first parts of the Chap. to v. 18. is to presse that exhortation ch 1.13 14. yet so as in the first part after he hath propounded the exhortation again he digresseth to describe the greatnesse of the calamity and then in the second part from ver 12. he resumes and inculcates their duty upon them In this Verse the Lord by the Prophet repeats
waiting for such an advantage 5. It is also an argument of pitie and ground of pleading to the penitent that enemies are lying at wait to take advantage of their distresse and that trouble may drive them on tentations and put them to hard shifts Therefore is it pleaded as another inconvenient following on their reproachfull trouble that the Heathen should rule over them Which though some read it as an explication of that reproach to use a by-word against them yet as it is translated it signifieth that their want did not only give the Heathen occasion of reproach against them but they might be ready also to take advantage of their weaknesse to invade them And they might be ready to sell themselves into bondage to get meat or to wander among the Heathen as Ruth 1.1 2 Kings 8.1 5. And therefore they pray that God wousd prevent this 6. Affliction will be yet sadder to the penitent when it seemeth to reflect on God and his honour as if he were not willing or able to supply his people And this reproaching of God is an argument of pitie especially when it becometh the penitents affliction for it is another ground of pleading that they say among the people Where is their God and that they are affected with this as a chief ingredient in their distresse Wherefore should they say among the people Where is their God Ver. 18. Then will the Lord be jealous for his land and pitie his people Followeth in the third part of the Chapter the encouragements unto repentance held forth by God wherein he promiseth that upon their repentance and seeking unto him he will bestow upon them many blessings and these both temporal relating to their present affliction and spiritual The temporal promises are first propounded to v. 21. then they are applied and amplified to v. 28. In this verse we have the first promise wherein they are assured that upon their repentance Gods affection toward them and their land shall appear in compassion and pity as the cause of staying further vengeance and of the blessings following Whence learn 1. Penitents will undoubtedly finde good acceptance at Gods hand whatever their deservings have been for upon their performing what is enjoyned before it is subjoyned then will the Lord be jealous 2. Penitents are allowed to plead an interest in God and will be owned and confirmed in so doing by God for whereas they had pleaded themselves thy people v. 17. now the Lord confirmeth that declaring that they are his people 3. Gods people are not only dear to him being penitents but all their enjoyments and concernments will be respected for their sakes and as coming to them by Covenant for not only his people but their lands distresse is considered as being his land given them by Covenant Which though it was true of the promised land in a peculiar way Yet it is still of general verity that the Lord hath a special respect to what belongs to penitents 4. A roome in Gods affection is the first and chief mercy conferred on penitents for it is here the first promise from whence all the rest do flow 5. Affection in God toward his people and their enjoyments for their sake will do whatsoever can be expected from marriage or parental affection in distresse His affliction will resent injuries done to them as an husband doth in behalfe of his wife and will pitied stresse and upon that will spare as the word imports for the Lord will be jealous for his land and pitie his people See Psal 103.13 His jealousie for the land relates to what is said of its being married Isa 63.4 Which was a pledge of their being married to him Vers 19. Yea the LORD will answer and say unto his people Behold I will send you corne and wine and oile and ye shall be satisfied therewith and I will no more make you a reproach among the heathen The second promise sheweth that in answer to their prayers he will provide liberally for them in things of this present life to their satisfaction and the taking away of their reproach Whence learn 1. God will prove his affection to penitents by reall effects and may answer them in the very particular which they seeke when it good for them And particularly he may give plenty to them to let them see that piety is the shortest cut even to do well outwardly for so much is held out in this promise subjoyned to the former wherein he satisfieth their desire and evidenceth his jealousie and pitie I will send you corne and wine and oile 2. Mercies unto penitents and supplicants are twice mercies both in themselves and in that they are the answer of prayers and do evidence his love to them and interest in them for so this mercie cometh the Lord will answer and say and that unto his people 3. Mercies are also sweet when we see Gods hand in them And it is especially to be remarked when he who formerly had smitten begins to deale favourably and when his hand makes an admirable change from great distresse and want to great abundance Therefore doth he owne this mercie and prefix a behold to it Behold I send you câ—rne c. 4. Penitents get their mercies first by promise that so their faith may be tried and they may have the advantage of spiritual exercise even about temporal favours And that the mercie when it cometh may be so much the sweeter unto them Therefore is their plenty first held out in a promise I will send or I am sending you corne c. 5. Penitents mercies will be satisfactorie by their getting abundance of them or a blessing with what they get and by their contentment and quiet of minde with what they enjoy which the simple favour of it self could not produce for and ye shall be satisfied therewith 6. As reproach is a very sad affliction especially when it ariseth upon Gods hard dealing giving occasion to enemies to be insolent So however the Lord will smite his impenitent people and see to his own glory another way Yet in due time he will take away the visible marks of his displeasure from penitents and so remove the occasion of their reproach Therefore albeit before this time he had justly given them over to the sad trial of reproach yet now he promiseth I will no more make you a repraach among the heathen Ver. 20. But I will remove farre off from you the Northerne army and will drive him into a land barren and desolate with his face toward the East-sea and his hinder part toward the utmost sea and his stink shall come up and his ill savour shall come up because he hath done great things The third promise which secureth their plenty v. 19. and removeth the great cause of their fear is that he will drive away these devouring creatures who were driven upon them as a great army by a North-winde and that he will kill them so that nothing shall
it in sons and daughters old men and young servants and handmaids It may teach 1. No rank or sex or condition of persons are secluded from the promise of the Spirit â—e they old or young male or female bond or free 2. The efficacy and fulnesse of the Spirit of God is such as to refresh and prevaile with all these sorts of persons young ones who are not capable of mans teaching yet are not secluded from his teaching Mark 10.14 16. Luke 1.15 The Spirit hath vertue to illuminate and subdue young men notwithstanding all the power of their corruptions 1 John 2.13 14. to keep men fresh and lively in old age Psal 92.13 14. and to make servants happy in their condition 1 Cor. 7.22 3. It is Gods sure promise to the Church of the Gospel that the knowledge of him and of his truth shall be continued and propagated therein from generation to generation For therefore is it put in the first place your sons and daughters rising up to succeed you shall prophesie Doct. 10. As for these wayes of revealing the will of God of old by prophecie visions and dreams albeit they point all at one thing and seem to be named all here to let out the fulnesse of Gospel-knowledge answering to all of them and therefore seem to be comprehended all under prophesying as it is attributed to his servants of all sorts and ages Acts 2.18 Yet seeing they are distinctly named and attributed to several sorts of persons as prophesying to sons and daughters visions to young men and dreames to old men We may from it take up some steps and degrees of the knowledge of God wherein they grow up who are under the Spirits teaching As 1. By prophesying attributed to sons and daughters we may understand simply the knowledge of divine things 2. By visions attributed to young men we may understand their clearer insight and uptaking of these mysteries then they had in their younger dayes For vision doth represent the thing revealed more sensibly 3. By dreams wherein men have their senses shut up from the world and which are attributed to old men we may understand a further degree of illumination when light received doth take hold on the affections to sanctifie and subdue them So that mens hearts are taken off the world and filled with the things of God And so this gradation will teach That the knowledge of God which is communicated unto men by the Spirit will be on the growing hand till from a common notion and remembring of it it come to be more seriously pondered and laid to heart and till it take hold upon the affections and conquer the whole heart to God Ver. 30. And I will shew wonders in the heavens and in the earth blood and fire and pillars of smoake 31. The Sunne shall be turned into darknesse and the Moon into blood before the great and terrible day of the LORD come To prevent all secure and carnal thoughts as if upon embracing of the Gospel and receiving of the Spirit men should be rid of all outward trouble The Lord foretells of great commotions which were to be in the world after the pouring out of the Spirit Whereof though there were some particular accomplishments in these primitive times and before that dreadful day of the destruction of Jerusalem Yet the prediction stretcheth forth to all ages after the pouring out of the Spirit till the second coming of Christ to judgement which is here called the great and terrible day of the LORD The expressions pointing out these commotions of wonders in heaven earth c. may be understood either literally that there shall be signes of blood fire darknesse and eclipses of Sun and Moon going before these calamities as presages thereof or figuratively that there shall be such commotions and such signes of Gods anger for sin such judgements and calamities of sword famine and sicknesses such persecutions desertions tentations heresies schismes c. as if heaven and earth were going through other the course of nature overturned and the world full of dreadfull fights of blood fire and darknesse and neither Sunne or Moon affording wonted light or comfort To dip further into what may be connceived to be figuratively pointed at under every one of these I conceive is not very safe Doct. 1. Whatever breathing times God may allow upon his Gospel-Church yet it is her duty to look for commotions and troubles especially after times of pouring out of the Spirit and times of much light and reformation For upon the one hand Satan will bend all his power to oppose the progresse of the Gospel and will set the world in opposition to the Church and on the other hand God will poure out all sorts of calamities upon the visible Church to punish them who contemne his rich offer and do not walk answerably to such dispensations and to trie the graces of his own that they may aspire toward spiritual happinesse in heaven And he will punish secret and open enemies for the injuries they do to the Church For these causes is this prediction subjoyned to the former promise 2. It is the Churches duty not only to look for troubles but to expect that they will be great and very dreadful such as may testifie the greatnesse of Gods displeasure against sin and of mens fury against the Church such as may throughly trie the godly and bring about Gods deep counsels For there will be wonders in the heavens or the firmament and several regions of the aire and in the earth blood and fire c. 3. Whoever be employed in raising these great commotions and whatever be the designes and malice of men in them yet it is the Churches good and safety to see a supreme hand of God in all of them For saith he I will shew wonders c. 4. Though the Church in several ages may get times of breathing and tranquillity yet these will not be permanent but interrupted with sad blasts till the second coming of Christ which as it is certainly approaching so it will put a period to all stormes wherewith the godly are tossed For these things will be before the great and terrible day of the Lord come that is in all ages till that time and belike very violently immediately before Math. 24.29 30. 5. The day of Christs second coming will be great and terrible and as it is Acts 2.20 a notable or illustrious day A despised Christ will be seen great there great things will be done in that day He will then reach his full and final end of all his works All things will then be revealed and made patent the glory of God will be seen face to face the secrets of hearts the glory of Saints and the truth of promises and threatenings will then be made manifest And though the godly will then be free of all terrour yet it will be in it self a day of much state and majesty of the Lord and of great
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
of this sentence and command given to the executioners is that there shall be great execution made of the enemies and they shall fall without number And for the Churches greater comfort it is declared that this day of the Lords vengeance is near not when the Prophet spake this but it shall speedily come after the enemies great preparations against the Church The place of this execution is called the valley of decision or threshing which is the same with the valley of Jehoshaphat v. 2 12. and it gets this new name because there the Lord will make a great havoke of enemies which is usually expressed by threshing Mic. 4.13 Isa 41.15 2 Kings 13.7 or because it is the valley determined and appointed as the word will signifie wherein to do this execution or the place wherein God will decide this great controversie betwixt him and his Church on the one part and these enemies on the other Doct. 1. Albeit it may be matter of admiration and terrour to the Church to see so great and so many enemies combined against her yet God shall make that resolve in as great a wonder to see the great havoke made of them Therefore is it held out by way of admiration Multitudes multitudes in the valley of decision 2. God will at last decide the controversie betwixt the Church and especially of Israel and her enemies and will determine the question by making many a skin pay for it For the valley of Jehoshaphat will be also the valley of decision and there multitudes multitudes shall be laid in the dust 3. When enemies are at the height of their attempts especially against converted Israel then the Lords people may expect that he will not be long in taking his day about of them wherein his glory will shine for the day of the Lord is near in the valley of decision Verse 15. The Sunne and the Moon shall be darkened and the Starres shall withdraw their shining This execution is further amplified that as the Church had felt before in her calamities chap. 2.10 so the enemies should at that time of their extremity be denied all comfort in the creatures from heaven or earth and that there should be great alterations in the world of which more v. 16. if not also the extraordinary signes of eclipses and darknesse presaging and accompanying the same Doct. 1. Though enemies may be insulting when the Church is in great bitternesse yet the day may and will come about wherein they shall drink of her cup if not of a worse For what was denounced against the Church ch 2.10 is now made their portion 2. Whatever be the delights and enjoyments of Gods enemies yet when he begins to reckon with them all their comforts and refuges from heaven or earth will faile them and all things will frowne and lowre upon them For so much is imported in that the Sunne and Moon shall be darkened c. These creatures shall deny them light and comfort and this shall make all things dark on earth to them and these dreadful sights shall terrifie them Vers 16. The LORD shall also roar out of Zion and utter his voice from Jerusalem and the heavens and the earth shall shake but the LORD will be the hope of his people and the strength of the children of Israel Followeth a comfortable application of all this to the Church and particularly to Israel holding forth in several promises what mercie to them shall be in their recollection of which v. 1. and in this streak on their enemies and what sweet consequents shall follow thereupon The first promise is that when the Lord shall manifest himself thus terribly against their enemies according to the predictions of his Word and out of his love to his people and when he shall make great alterations therby which is a further amplification of the calamities which are to come on enemies Yet in the midst of these confusions and terrours he will afford hope and strength to his Church and people Whence learn 1. When God manifests himself against his Churches enemies and specially against Israels adversaries he will be very terrible and dreadful And his being a party will make all the creatures to deny comfort and will adde to the bitternesse and terrour of such a desolate condition for the Lord shall roar like a Lion see Zeph. 2.11 Isa 42.13 14. And beside their desolate condition v. 15. the Lord also shall roar to imbitter that and as the cause of it as is after cleared of the shaking of heaven and earth 2. Gods executing of vengeance will be according to the predictions uttered in the Church and these will be found terrible in execution what ever men thought of them before for the Lord shall roar out of Zion and utter his voice from Jerusalem imports that God from out of Zion had spoken against them by his Word and that now his speech going forth in execution shall be found terrible as the roaring of a Lion 3. God will make his presence with and love to his people conspicuous by his indignation and severity against their enemies for the Lord shall roar out of Zion c. imports also that he is present there and that he evidenceth his respect to his habitation by his dreadful thunderings against the enemies thereof 4. As God is powerful to overturne heaven and earth when he pleaseth So his subduing of enemies may bring great alterations and overturnings in the world for when he shall roar the heavens and the earth shall shake which together with what is said v. 15. maketh a compleat parallel with the condition of the Church chap. 2.10 and it imports such an alteration of affairs as if there were a dissolution of the world and overturning of the course of nature And it is no wonder if they who are so well rooted in the world cause it to shake hefore they be cast out of it and if they who are so universally spread through the earth need general commotions to make them miserable 5. When God is shaking the earth to overturne enemies Gods people may be exercised with many fears and apprehensions that the storme will break upon them Therefore they need a promise to secure them against this 6. Nothing will be able to secure the hearts of Gods people against the terrours of a time of great commotions but God only and what they finde in him and from him Therefore doth the promise remit them to what the Lord will be unto them 7. In times of great confusion the Lords people may expect that he will be a place of refuge to hide them in that he will furnish them who come to him with ground of hope for the future and with strength and courage to bear out till the accomplishment come for that which is propounded here iâ— hope or a refuge and strength and God undertakes not to disappoint them of these the Lord will be the hope of his people c. he
rest since others of whom God took no such strict notice were afflicted as well as they By these predictions God would let them see that he had a hand in all of them 3. This doctrine against the Nations tendeth to the aggravation of Israels guilt for whose sake God had plagued so many as will appear in the rest of the Chapter and yet they proved as bad as any 4. It tendeth also to shew unto them that the present prosperity of the wicked Nations should not embolden them to despise Gods threatnings against themselves seeing that prosperity was to come to such an end 5. From these threatnings Israel might gather that God who punished the Nations who were without the written Law would not spare them who were his people and knew his will and who were guilty of sins and these as grosse and many as any of the Nations For they were Idolaters as well as they and were cruel oppressours of their brethren as well as the heathen whom God was to punish for the same fault The first Nation here spoken to is Syria whose head City is Damascus Isa 7.8 These the Lord challengeth and threatneth not to withhold any longer their deserved punishment And that because of their many and multiplied sins and especially because of their cruelty against his people in Gilead which the History declareth was done by Hazael 2. Kings 8.12 and 10.32 33. And by Benhadad his son 2. Kings 13.3 7. As for this kinde of cruelty of threshing people with instruments of Iron it seemeth to be the same with that 2. Sam. 12.31 or somewhat like it It was a kinde of torture inflicted upon vanquished people which the Syrians put in practise or at least did use them as cruelly as if they had done so Doct. 1. God is soveraigne Judge of all the world to give out sentence according to mens ways and to ride circuit in it to see his sentence executed for so much is held forth in this processe led against the Nations on every hand to every one of which Thus saith the Lord is prefixed 2. Eminent persons and such as live in eminent places of a Land do ordinarily prove the fountains an promoters of all that evil which draweth down wrath upon the whole Land for this cause it is that here onely Damascus the chief City is at first named as being together with the Royall Family comprehended under it v. 4. the rise and cause of all this provocation and woe 3. Albeit the Lord be long-suffering towards all yea even towards heathens yet when men abuse his patience by continiance in sin till there be no end nor remedy he will surely reckon with them for now it cometh to this I will not turn away the punishment thereof as in his long-suffering he had done formerly or he will not let them be quiet or at peace or not take pains to convert them any more but will give them up to reap as they deserve 4. The Lord will then begin to reckon with a people for sin When 1. Their provocations are grosse for kinde being transgressions or rebellions 2. When these sins are not few out multiplied and many three and four 3. When their sins are still growing and sin added to sin as when it goeth from three to four 4. When the longer they grow in sin their sins are still the grosser and more horrid as it will still be such as the particular sin here laid to their charge is 5. When iniquity continued in filleth up the compleat measure prescribed by God in his long-suffering for three and four make up seven which is a number of perfection All this is imported in this general chalenge and threatning which is made use of here and afterward for three transgressions and for four I will not turn away the punishment because they have c. Doct. 5. Albeit a people may have many sins and these very grosse provoking God against themselves Yet when God is about to punish there is ordinarily some particular ill that puts the capstone on all the rest and fills up the measure and which draws out the stroak Therefore after these three transgressions and four there is here one particular sin condescended on as a notable one above the rest for which especially God will strike 6. Cruelty against Gods people as it is a fruit of mens ripenesse and comming to an hight in sin so it is a particular sin which God will not passe over though he wink at many other faults for this is the particular sin here because they have threshed Gilead with threshing instruments of Iron the sub-joining whereof to the generall chalenge sheweth that none but they who had three transgressions and four would have followed such a cruel course against the Church And that however he had turned away their punishment notwithstanding many former provocations yet now because of this he would not spare 7. Before the Lords people shall want a scourge when they provoke him he will raise up even subdued Nations to do that worke for these Syrians were subdued by David 2. Sam. 10.15.19 but they began to lift up their head again upon Solomons defection from God 1. Kings 11.23 24 25 and are now a strong and sharp scourge to Israel Verse 4. But I will send a fire into the house of Hazael which shall devour the palaces of Benhadad 5. I will break also the bar of Damascus and cut off the inhabitant from the plain of Aven and him that holdeth the Secpter from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord. In these verses is held forth the particular sentence and threatning for this sin that he will destroy the Palaces of their Kings v. 4. and will break the strength of their fortified Cities and so give them up into the enemies hands who shall destroy the inhabitants waste the Country root out their Kingly race and send the body of the people into captivity v. 5. As for the place here named Damascus the plain of Aven and the house of Eden or Beth-Eden it is thus conceived that as Damascus was their chief City and commanded a tract or Province of Syria about it so Aven was another great City and chief in another Province though Damascus was chief of all which together with the plain about it are here threatned or the name of it was Bikath-Aven which is translated the plain of Aven and it is threatned with the losse of the inhabitants And the house of Eden or Beth-Eden signifying a place of pleasure was the chief City in another pleasant Province called afterward Coelo-Syria from whence their Royall Race came or they did much reside there because of the pleasantnesse of the place or on other occasions not left on record and therefore it is threatned they shall be cut off with this place Doct. 1. Gods threatnings not to spare a wicked people are not empty words but will
punishment deserved thereby for this is one particular pretence whereof he makes a chalenge that they were misled by the lyes after the which their fathers have walked Sin is so much the more dangerous as it is hereditary Ezr. 9.7 Act. 7.51 7. The righteous Lord will not onely not spare his people when they sin but will make their outward lot as sad as the lot of others whom they are like in sin and so much the sadder as their destruction is accompanied with sad stroaks on his own precious interests for he threatens them with the same judgements that came on others I will send a fire upon Judah and it shall devour the Palaces of Jerusalem among which the Temple was chief and this might make their stroak sad Verse 6. Thus saith the Lord For three transgressions of Israel and for four I will not turn away the punishment thereof because they sold the righteous for silver and the poor for a pair of shoes 7. That pant after the dust of the earth on the head of the poor and turn aside the way of the meek and a man and his father will go in unto the same maid to profane my holy Name After all this preface concerning the judgements to come on the Nations about and on the Jewes the Lord imployeth Amos to deale with Israel his more proper charge with whom in this chapter he enters in processe chalenging and threatning them in the Lords Name for their manifold iniquities several particulars whereof he layeth before them to v. 13 and then giveth out a more particular sentence against them to the end of the Chapter In these verses after the general chalenge and sentence for their many iniquities nothing inferiour to what was among other Nations He doth in particular charge them 1. With injustice and oppression appearing in several particulars namely that they were given to bribery to the perverting of justice so that for silver they would sell the man that had a righteous cause into the hand of an unjust oppressour Yea for a very small gift they would betray the right of the poor who had nothing to give them and that they thirsted to have the poor under their feet and oppressed and did subvert and overthrow peacable men in their course and cause 2. He chargeth them with incestuous uncleannesse whereby they profaned the name of God that was called upon them From v. â—6 learn 1. Such as do backslide from God his pure worship and truth will soon be given up to many and multiplied grosse iniquities which may discover what are the fruits of these courses in Religion which they choose refute all their pretences justifying the same for Apostate Israel hath three transgressions and four for which God will not spare them And the Lord instanceth these chiefly in grosse sins against the second Table that they who would not see their sin in corrupting Religion might read it here and might discerne what were the fruits of a false Religion 2. Circumvention of men in their righteous cause and the perverting of justice are cruel merchandizing and selling of men and sins for which God is provoked against a whole Land for so are they here called they sold the righteous and the poor and because of these corruptions of their Judges all Israel are threatned 3. Covetousness is not onely a great evill of it selfe but the root of much evill and miscarriage and particularly in Judges who being led thereby doe readily pervert justice for it is for silver and advantage that all these disorders are committed 4. Men are not advanced to places of power and authority that they should enrich themselves by all the shifts they can or to decide in causes according as they are byassed with bribes but to execute justice impartially to all And when it is not so God will make a challenge of it for he challengeth here that they sold the righteous for silver 5. When men are addicted to covetousness and once accustomed to pervert justice for bribes they will easily be drawne over to doe wrong by a small tentation like a harlot who having once prostitute her chastity will be so shameless at last as to take any price for they will sell the poor for a paire of shooes or a meane price before they want altogether 6. Albeit the poore finde few to doe for them yet God will owne them in their righteous cause and will resent the injuries done unto them for here he challengeth men for the wrongs they doe them From verse 7. Learn 1. The Lord takes notice of mens affections unto and their assiduousnesse in sinne when they are watching all occasions and restlesse till they carry their point for he marks that they pant after the dust of the earth on the head of the poore The Lord seeth not onely who sinne but who are driven to it through the violence of tentation and who are eager and panting to be at it 2. It is a plague upon men that they want not their owne toyle and vexation in following sinne and yet all that toyle will not reclame them nor make them give over for they pant and are breathlesse with eagernesse and yet they goe on see Jer. 9.5 3. The cruell designes of oppressors are hatefull to God when they are not content to pill the poore but will have them utterly ruined and crushed for it is his challenge that they pant after the dust of the earth on the head of the poore that is they are never at rest till they get the very head of the poore on the ground among the dust that they may tread on it or till they bring them under extreame calamities and sorrow causing them to put dust on their head as was usual in great distresse 2 Sam. 13.19 Job 2.12 and elsewere 4. It is the commendation of men to be peaceable and meek not given to contention and modest in prosecuting of their rights when they are called to contend for so much is imported in their name who are here owned of God they are the meek 5. Mens modest and peaceable behaviour will not restraine wicked ones from troubling and studying to overthrow them by fraud or force for they turn aside the way of the meek that is they supplant him and doe overthrow his courses and enterprizes as if a man were turned out of the way wherein he is walking 6. The more modest and peaceable men are and the more meekly they carry themselves under injuries the Lord will owne their quarrel the more for he doth here take their cause in hand and challengeth these oppressors that they turne aside the way of the meeke 7. Incest is an abominable and odious sinne and yet they who give way to any sinne though it seeme more cleanly may be given up to that also for where covetousnesse fraud and oppression had place there also a man and his father will goe in unto the same maid Delighted in sins may draw
is v. 15. should deliver them nor strength of body or courage of minde as the two words v. 14. may be distinguished nor provision of armour and skill to use it for offence at distance make them dare to stand and face their enemies But even the stoutest shall think it fares well with him if he escape with his life when he hath cast away his apparrel Whence learn 1. When Gods patience is come to a period it will appeare in sad judgements and in his casting off that burden which he hath born so long for Therefore because I am pressed c. v. 13. the flight shall perish c. 2. When God lets out judgements upon a Nation they will certainly reach all who are aimed at by them for though some get away v. 16. yet all that he hath a minde to cut off be they swift or strong will be reached 3. As all outward accommodations and advantages are in themselves empty and can availe nothing without a providence of God Eccl. 9.11 nor are they to be gloried in Jer. 9.23 24. so when God is angry all probable means that have availed at other times will prove vain either for resisting the judgement or escaping from it for so are we here taught that swiftnesse of men and horses strength or courage will do no good 4. Such as do oppresse others and do not spare the very garments of the poor so they may inrich themselves are justly invironed with these straits that it shall be a deliverance to them to get their life for a prey though they have not so much left them as to cover their nakednesse for these cruel exactors who pilled the poor v. 8. get now this doome he that is couragious among the mighty shall flee away naked in that day saith the Lord. CHAP. III. THe Doctrine of this chapter seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages And therefore in the first part of the chapter the Lord by his Prophet having called them to hear his processe and sentence against them v. 1. doth refute all their exceptions whereby they indeavoured to make void his threatnings Shewing that interest in him and his former kindenesse toward them would rather hasten then hold off the stroaks deserved by them v. 2. that sin would separate them from him whom they pretended to enjoy and be familiar with v. 3. that threatnings were not vain nor without cause v. 4. that afflictions came not by chance nor would they be rid of them or of threatnings for sin till they had done their work v. 5. and therefore it was their stupidity not to be alarmed with threatnings and not to see God in troubles v. 6. and that when he warned them by his messengers v. 7. it became them to fear and not to quarrel his servants who carried their Masters minde v. 8. In the second part of the chapter he goeth on to the processe calling the Nations to judge of their wickednesse and of the justice of his judgements and accusing them for oppression and disorders v. 9. and that they did voluntarily blind themselves through custome in sin and heaped up wealth by oppression v. 10. for which he threatens that he will invirone them with enemies on all hands who should break their power and spoile their houses v. 11. that a very few shall escape these judgements v. 12. that he will also punish them for their idolatrous worship wherein they confided and will cause break and deface their Altars v. 13.14 and that he will punish their rich and great ones by destroying their stately Palaces v. 15. Verse 1. HEar this word that the Lord hath spoken against you O children of Israel against the whole family which I brought up from the land of Egypt saying In this verse they are cited to heare this message of challenges and threatnings which God had sent by this prophet unto them wherein he obviates their exception at the Prophets basenesse by shewing that it is his word and their trusting in their own priviledges by shewing that this should not exempt them as is at lengeth deduced in the following purpose Doct. 1. When the Lord condescends to choose a people to himselfe it is his way to prevent them in their low condition by his goodnesse and to purchase a dominion over them and engage them to be his by many mercies shewed unto them for such was his dealing with Israel he brought them up from the land of Egypt where they were in bondage and upon this he grounds his plea and chalenge 2. A delivered and dignified people do ofttimes so carry themselves as God hath much to say against them for there is this word which the Lord hath spoken against you O children of Israel 3. Such as God hath done good unto are bound not to slight his word but to heare and ponder what he hath to say though it were even against them considering what misery it portends if not prevented to have the word against them and how little it will availe them not to hearken to it and considering what their obligations to God are and that he can reach them otherwise who will not heare the word Therefore saith he heare this word c. 4. It is the duty of these who would have the word effectual on their hearts not to fixe their eye upon the basenesse of the instruments who carry it but on God who putteth these messages in their mouths Therefore are they led from looking to this herdman and to hear this word that the Lord hath spoken 5. All a peoples reall priviledges and what they please to arrogate to themselves beside will not availe them before God when they provoke him nor will they be a shelter to protect them in their slighting of the word for saith he hear this word against the whole family which I have brought up c. Albeit Israel to whom the Prophet is sent were not this whole Family yet they were the greatest part and they thought little of Judah in comparison of themselves accounting that as they were the most in number so they were the Lords chief people to whom the adoption and promises did belong And the Lord declares that granting all that were true as it was not yea and though Judah were joyned with them and so the sentence should import a rejection not onely of a part but of all that people yet all that could not availe to excuse their sin or keep in this sad sentence Verse 2. You onely have I knowne of all the Families of the earth therefore I will punish you for all your iniquities Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them And first whereas they might alledge that they onely of all the Nations were Gods peculiar and chosen peoplâ— and therefore could not be rejected nor ruined unless God
blown in the city and the people not be afraid where he brings in their feares in such dangers as witnessing against their stupidity when they are threatned and puts the matter to their consciences if they could excuse them in this 3. It would help much to make threatnings effectual if men would look over these who carry them to God who sendeth them and to what they portend for so much also doth this similitude teach A watchman in himselfe is not terrible nor wisheth ill unto the City nor is the sound of his trumpet in it selfe dreadfull but as it warneth of the approach of a furious enemy and so is it here 4. Threatnings do not prove false alarmes but are seconded with plagues on these who make no use of them and it is very rare to see it otherwise but they who debord so far as to need threatnings do also provoke God to smite for the one doth follow on the other here and Israel tasted of both having before this been visited with many rods chap. 4.6 c. to prevent the finall sentence all which they had also abused 5. Albeit afflictions for sin be the holy works of an holy God and acts of justice and so good and albeit they do worke for good to the Lords penitent people Psal 119.67.71 yet as they are evil in themselves so they are and will prove an evil to the wicked and impenitent as here they are called evil in the City or in any of their Cities For they are sent to be bitter and crosse to men who walk contrary to God and to thwart their corruptions and rob them of their enjoyments They should also discover the evil and bitternesse of mens departing from God Jer. 2.19 and where they have not this effect it will not avail that men finde them evil unto them Yea they will prove evil to make men worse and more wicked then they found them 6. As the not seeing of Gods hand in trouble and that we have to do with him is a chief cause of our miscarriage under it so this is an evil not soon remedied and a lesson not easily learned Therefore after what is said v. 5. it must be again inculcate shall there be evil in the city and the Lord hath not done it 7. Whatever be mens stupidity and wilfull blindnesse yet the Lord hath a witnesse in every mans bosome who doth not utterly renounce a deity that he is the author of afflictions Therefore doth he pose their consciences to see if they could shift this shall there be evil and the Lord hath not done it 8. Let men be never so unwilling yet it is their duty never to give over till they have seen God in their afflictions Therefore doth the Lord so presse it upon them as a needful lesson For beside what is marked of our own advantage and duty on v. 5. it is our glorifying of God to acknowledge his providence and that not onely in general but as it shines in particular actions and in particular to look upon afflictions for sin as beseeming an holy and just God and this would help us to our duty under them Verse 7. Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 8. The lion hath roared Who will not fear the Lord God hath spoken Who can but prophesie Lastly whereas they might except that if judgements were to come upon them from God yet why would they trouble them continually with the noise thereof before they came They could not but look on Prophets as the authors of their disquiet and delighters in their ruine since they would never let them alone and in particular they would little regard him who was a base man and one of Judah who bare them at little good will The Prophet in the Lords name declareth in answer to this that they were rather bound to see and acknowledge Gods long-suffering and mercy who would forwarne them of their danger before it came and for that end imployed his messengers and him in particular v. 7. And therefore it was but folly and madnesse in them not to tremble when God by him did testifie his anger like a roaring lion or to let out all their spleen against him who could not but deliver what he had in Commission v. 8. For the understanding of that general assertion v. 7. consider 1. God is not bound at all to observe this method but may execute what he pleaseth though he have neither reveaved it to men nor angels onely it pleaseth him out of his gracious condescendence ordinarly to follow this method 2. This is not to be extended to all persons nor yet to all things as if he did nothing in mercy justice or soveraignty in all the world but he did communicate it with his servants first But the meaning is that in inflicting judgements on the Church he usually takes this course first to advertise them by his messengers 3. Albeit this relates especially to the time wherein the Church had extraordinay Prophets yet this holds still true that the desert of all sin is held out in the written word and declared unto people by their faithful pastours from the word so that the Church may see and know what she is to expect as well as when she had extraordinary messengers Doct. 1. As divine Doctrine is a mystery above the reach of reason and to be known onely by revelation so in particular however the Lords wrath be very clearely deserved by sinners yet it is ofttimes a secret to them and not discerned till it be inculcate upon them or till they feel it Therefore is it called his secret here 2. The way to know Gods minde concerning men is by the ministery of his servants either extraordinary or ordinary speaking according to the word for he revealeth his secret unto his servants the Prophets for the Churches information 3. Such as would get the minde of God to carry to his people would become his servants not onely by taking up that office upon his call and attending on him in it but also by being in their whole course devoted to him that so he may blesse them in that particular function for they are his servants 4. It is the Churches great mercy whereof she should make especiall use that God doth warn her of her danger before she fall into it for it is held out as their advantage that surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 5. A people may mistake and quarrel many dispensations of God towards them which yet do speak his great kindnesse to them if it were well considered for they quarrelled all this freedom which yet flowed from Gods mercy and long-suffering toward them 6. The word of God is the sure rule whereby men may know their duty and what will be the profit or danger of any course they follow And albeit dispensations may seem for a time
appears not from this place but in sacrifices of praise there fell much to the Priests share and much was employed in feasts and so it was lesse matter what were mens share and portion if God got what was his due partly that as leaven taketh a time to prepare the dough for baking Matth. 13.33 and doth â—â—ke the lump to swell and heave up so especially in the performance of praise men would have their hearts put in frame for it and they should be raised up with the sense of the excellency and love of God and of hâ—â— mâ—â—cies toward them Psal 108.1 2 3 4 5. And 〈◊〉 â—â—at as leaven doth make bread sower to the cast and they were to eat of this at their sacrifices of praise So 〈◊〉 â—â—ll most seriously offer praise for any mercies and deliverances when we still entertain sensible thoughts of the bitternesse from which we are delivered and this also was pointed at by the bitter herbs used in the feast of the Passover 5. These free offerings which are to be proclaimed and published of which Lev. 7.16 22.18 c. Numb 15.3 and elsewhere were sacrifices of praise performed by some beside their ordinary peace offerings either in testimony of their sense of Gods goodnesse in general or upon the receipt of some special favour or performance of some vow They do not serve to warrant a man to devise any part of worship of his own head upon whatsoever pretence of affection or zeale for all that were but will-worship and so not acceptable And there are duties abundant in institute worship whereby men may testifie all the zeale and affection they can pretend to But they serve to point out that our service to God and especially praise should be performed out of a free voluntary and ingenuous disposition and that favours daily observed in Gods dealing toward us and received by us should daily put a new edge upon our affections and engage us with our own consent to what is our duty and that out willingnesse and affection should witnesse it selfe not by verbal professions onely but by real offering of our selves and what is ours to God Psal 116.12.16 Doct. 2. The practice of Israel in imitating these parts of institute worship and the Lords reproving thereof and giving them up thereunto may teach 1. Men in judging of the truth or falshood of a way of Religion have need to be very attentive and circumspect that they be not deceived with pretences or shews for Israels way was very plausible they did imitate the true Religion in many things they were very active in their way and diligent and early about it and did multiply sacrifices and they made a great shew of zeale and affection in it they did proclame and publish the free offerings All this put together might easily deceive the simple and yet did not at all justifie their way 2. Whatever imitation there be of the true Religion or whatever activity o◠〈…〉 there be in a way of worship yet whâ—â—◠〈…〉 â—tion is wanting to all or any part of that 〈…〉 not onely not good but an hainous provocatâ—â—◠〈◊〉 â—â—â—â—cause of controversie and the more there is of it 〈◊〉 is the more provocation in it for whatever Israel pretended to in their way yet since they had no command to offer these things at Gilgal or Bethel nor on their Altars or by their Priests the Lord declareth concerning it that they come to Bethel and transgresse at Gilgal they multiply transgression by their frequent and many sacrifices 3. Mens not consulting with God in his word but following their own humours and inclinations is a crooked rule of Religion their hears being naturally mad on ill wayes and their interests being ready to byasse them Therefore are they upbraided with following this as their rule that they did so and so for this liketh you O ye children of Israel 4. When men once engage in a corrupt course of Religion they wil not readily abandon it again There is more of a judgement in mens being given up to it then will easily be shaken off for this exhortation Come to Bethel and transgresse c. and his declaring that this liked them imports that there was no reclaming of them Which may be a warning to men not to embarque in the least in such courses and may guard us from stumbling or thinking a course of Religion right meerly because men persist obstinately in it 5. As God is provoked to give up such to their own counsels as are obstinate in a false religion So a false religion is a plague great enough of it self and it speaks a judgement sad enough to be given up to it considering what a spiritual plague it is beside what it may draw on both here and hereafter Therefore albeit he threaten elsewhere to punish them otherwise for this sinne yet there he declareth that he needs no more for a plague but give them their will Come to Bethel c. for this liketh you O ye children of Israel saith the Lord God Verse 6. And I also have given you cleannesse of teeth in all your Cities and want of bread in all your palaces yet have ye not returned unto me saith thâ— Lor◠〈…〉 I have withholden the rain from you 〈…〉 yet three moneths to the harvest and I 〈…〉 to rain upon one City and caused it not to rain upon another City one piece was rained upon and the piece whereupon it rained not withered 8. So two or three Cities wandered unto one City to drink water but they were not satisfied yet have ye not returned unto me saith the Lord. 9. I have smitten you with blasting and mildew when your gardens and your vineyards and your fig-trees and your olive-trees increased the palmer worm devoured them yet have ye not returned unto me saith the Lord. 10. I have sent among you the pestilence after the manner of Egypt your young men have I slain with the sword and I have taken away your horses and I have made the stink of your camps to come up unto your nostrils yet have you not returned unto me saith the Lord. 11. I have overthrown some of you as God overthrew Sodom and Gomorrah and ye were as a firebrand pluckt out of the burning yet have ye not returned unto me saith the Lord. The third Article of the challenge is for their incorrigiblenesse and impenitency In that when for their Idolatry and other sinnes God had inflicted many judgements to reclame them yet they did not return to him but persisted obstinately in their wicked courses The judgments and corrections which they had thus abused are first famine so that they could not foul their teeth with eating and that universal in all places v. 6. And so we find they were afflicted 1 King 17. 18. 2 King 4.38 and may be at other times after that Secondly which is one cause of famin want of rain which 〈…〉 â—ded much Deut. 11.10 11. And
they may know him to be the true God infinitly above all idols and that therefore his commands are not to be sleighted nor will he be pleased with outside service and that all they who seek him sincerely have cause to be encouraged in him Therefore doth he describe himselfe to presse them to seek him and comprehendes all in this the Lord is his name 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth And he is to be seen and acknowledged as such without resting on these creatures themselves or ascribing their courses motions and influences to fate or any second cause Therefore is it declared that he maketh the seven stars and Orion c. 3. It is not enough to see God and his providence in the works of nature or motions of second causes But we ought so to see him in them as may commend piety to our hearts and presse us to it Therefore doth the exhortation run seek him that maketh the seven stars c. And particularly first it is an argument to seek him that he maketh the seven stars and Orion Whereby is held out 1 That God is worthy and ought to be sought unto and served who is not onely above men and creatures on earth but his power is in the heavens 2. He is able either to ruine or refresh men by means and second causes which are at a great distance from them even by the influences of the stars and therefore he ought to be sought unto 3. The very vicissitudes and change of seasons and weather are Gods work wherein he is to be seen and which should invite us to seek him Secondly his turning the shadow of death into the morning and making the day dark with clouds teacheth that God is he who can change or settle conditions as he pleaseth He can turn adversity into prosperity and prosperity into adversity as he pleaseth And if he settle none will shake and if he shake none can establish And therefore the short path to well-being is to seek him Thirdly his calling for the waters of the sea and pouring them out upon the face of the earth teacheth that God hath showres of comforts and deluges of miseries to pour out as he pleaseth When they who seek him stand in need he can bring abundance of comforts unto them in as strange a way as to call up sea-waters into the aire and purifie them and pour them out upon the earth And when sinners neglect him he can wonderfully plague them as if he made void his decree concerning the bounds of the sea and let it in upon the land Verse 9. That strengtheneth the spoiled against the strong so that the spoiled shall come against the fortress In this v. the power and providence of God are further commended from what he doth in humane affairs Wherein it is declared that he can employ contemptible and subdued people and make them prevaile over the strongest and their strong holds This may be understood either generally that the Lord doth this among all Nations as he pleaseth Or more particularly that he speaks it with relation to them and that either by way of threatning that if they sought not to him but trusted in their strength and forts he could make most contemptible and weak means crush them and it Or by way of promise that if they would repent and seek him he would strengthen them though sore broken to recover and prevaile over their enemies Doct. 1. The power and providence of God do shine not onely in the works of nature and of natural second causes but also in over ruling the actions of men according to his pleasure and he and not chance or fortune is to be seen suprem in all of them and a right sight thereof will invite men to seek him who is supreme over them and their enterprizes Therefore also is this held out as an argument pressing them to seek him 2. Mens strength and valour or their forts and strong holds will prove but weak defences when God is angry and is about to bring destruction for so is here held forth 3. God needs not any great or probable means to oppose what men account their great strength or to bring it down for he strengtheneth or recreats and gives courage to the spoiled against the strong so that the spoiled shall not onely hazard to go to the fields against enemies but shall come against the fortresse Verse 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly This duty which hath been pressed from the consideration of Gods power is yet further inculcate from the consideration of their own sins and of the judgements deserved thereby both which he laieth before them And first which he speaketh of them as not worthy to be spoken unto he challengeth That in the gate they could not endure any rebuke or upright speaking that is their Judges especially who sat in the gate were so wicked and so incorrigible that they could not endure any who opposed or reproved their unrighteous decrees or who spake and pleaded for righteousnesse and equity And they could not endure the Prophets who did publickly reprove their vices and counsel them to do righteously Whence learn 1. Administration of justice being appointed for the genral good of a society should be so managed as Courts of judgement may be open and patent to all who are wronged And Judges should carry themselves openly and fairly in it So much was signified by administration of justice of old in the gate where the meanest might have easie accesse and the Judges determined in open view of all 2. In times of publick and general defections God hath ordinarily much to say to Judges and Rulers for here they who manage matters in the gate as appears from the following verses do that which is worthy to be rebuked and which is not upright 3. It is the commendation of men in a declining time that they are not drawen from their duty by the impetuous streame of the time and that they do in their stations oppose others who do wrong which is a meane to guard themselves when they are zealous against evils in others for here there are Prophets and others in their stations who rebuke and speak uprightly and that publickly in the gate 4. Upright men and such as are faithful and free in an evil time may expect not onely that they will not alwayes prevaile with these they deal with but that they shall meet with contempt and hatred for their pains for such was their lot here See Isa 29.21 5. It is a great height of impiety when men not onely do wrong but cannot endure them who joyne not with them or would reclaim them when they sin with an high hand This is an evil that if it be not repented of and amended will provoke God to take the reproofe in his own hand As here he doth and Rulers
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
saith the Lord See Exod. 12.12 and this is the cause of all the wo that is here denounced against them 4. When the Lord is provoked to appear in anger against them who will not repent he will make all their joy and insolent scorning of repentance end in sorrow for there shall be wailing and they shall say alas alas 5. God will make the sorrow of a guilty people universal both on persons and in places That so he may reach all who are guilty and that they may be stripped of all comforts who will not seek to him for this sorrow shall be in all streets in all high-wayes among the husbandmen and in all vineyards Neither City nor Country shall be free of it nor open fields and high-wayes nor inclosed vineyards 6. It is righteous with God to make the sorrow of an impenitent people singular and unto such trouble inflicted by an angry God will produce sorrow greater then can be expressed Therefore beside these who are afflicted such as are skilful of lamentation of whom see 2. Chron. 35.25 Jer. 9.17 18. Math. 9.23 shall be called to wailing Whereby the spirit of God doth not justifie the lawfulnesse of mens having skill and faculty to put on such affections and their hireing them out for gain But he intimateth that their sorrow should be so great as to need help to expresse it 7. We ought frequently to consider that it is God with whom we have to do in threatnings and judgements lest forgetting that we miscarry under them Therefore again all is sealed up with this saith the Lord. Verse 18. Wo unto you that desire the day of the Lord to what end is it for you the day of the Lord is darknesse and not light 19. As if a man did flee from a lion and a bear met him or went into the house and leaned his hand on the wall and a serpent bit him 20. Shall not the day of the Lord be darknesse and not light even very dark and no brightness in it Because the Lord had to do with men of corrupt dispositions who would neither be allured with offers not affrighted with threatnings that so they might seek him But still fostered themselves in security by reason of many false pretences and presumptuous conceits Therefore in the close of this chapter he refutes these their confidences that so the threatnings might sink down in their hearts to move them to repent And first he deals with them who desire the day of the Lord that is such who being Atheists and Epicures did not acknowledge God or a providence nor would believe any thing of approaching judgement Or such who being presumptuously secure of Gods favour and an interest in him could not believe that any such day would come as the Prophet threatned or that it would be so dreadful to them as the Prophets foretold And therefore in presumptuous scorne they desired once to see that day wherewith they were so often threatned See Isa 5.19 Jer. 17.15 Ezek. 12.22 2. Pet. 3.3 4. Concerning these the Lord declareth that this disposition was an evidence of a plague upon them and of more yet to come and that they little considered what they were doing for that day should not onely come but it should be full of perplexities and miseries without any light or comfort v. 18. And heaps of evils should follow one after another so that he who escaped one should fall in another v. 19. yea certainly it should be a time of great misery without any light of counsel or comfort v. 20. From v. 18. learn 1. When the word is most clearly preached and threatnings most terrible there will still some be found so atheistical as not to credite them at all and so presumptuous as not to submit to the verdict of the word but they will comfort themselves expecting that God will do otherwise then it faith for so is here imported 2. It is no wonder to see such Atheists and presumptuous sinners come to that height as not onely to harbour such thoughts in their own bosomes but to pluck off any vaile of hypocrisie they had and set down in the seat of the scornful and openly deride the word for so do they here they desire the day of the Lord or the day of vengeance wherein he will prove himselfe to be the Lord that is with insolent and profane scorne they desire to see that day and that the Prophets would make their words good which they expect will never be Albeit many who harbour such thoughts would be unwilling it should be known Yet God is provoked to pluck off the mask and bring them out And where the word effectually preached doth not prevaile corruption will be irritate thereby to vent it selfe more openly 3. Such atheistical and presumptuous dispositions in men are an heavy plague of themselves and do portend more plagues and that there is a plague and wo in all the calamities that come upon them In these respects it is said Wo unto you that desire the day of the Lord. 4. Epicures and presumptuous Atheists and Hypocrites do little consider what they are doing or what is their danger when they scorne threatnings and desire to see them accomplished And if their consciences were put seriously to it they would tell them it were so Therefore doth he pose them to what end is it for you Or what can ye expect in such a day or what do ye gain by such a scornful temper that ye should be so bent on it Their consciences if awake could tell them that such a day were rather to be prevented then desired and that they could reap nothing by such atheistical scorn For neither did it produce any present true good in them nor would it hold away that day but rather hasten it and make it more bitter and grevious And therefore they ought to consider better and avoid it 5. As even the cleanly trials of Gods people may produce much humbling exercise through want of light or sensible comfort that so they may be trials indeed and may purge drosse And as judgements inflicted upon a people for sin will be full of perplexity and discomfort as being accompanied with reall desertion with guilt of conscience and other spiritual plagues So in special presumptuous and secure Atheists may expect an hot alarme and that calamities will be made dreadful to them for unto all but especially unto them the day of the Lord is darknesse and not light that is full of misery and perplexity leaving them void of counsel and comfort From v. 19. learn 1. When God appears in anger against an atheistical and incorrigible people they may expect to be involved in an heap of miseries on all hands and that not one but many evils either together or following one after another or both Therefore it is resembled to the condition of a man environed on all hands with lions bears and serpents 2. There is no shifting nor declining
mighty streame that runs and carries all that is in the way with it and before it Verse 25. Have ye offered unto me sacrifice and offerings in the wilderness fourty yeers O house of Israel 26. But ye have born the tabernacle of your Moloch and Chiun your images the star of your god which ye made to your selves 27. Therefore will I cause you to go into captivity beyond Damascus saith the Lord whose name is the God of hosts Their third carnal confidence is antiquity and their fathers in whom and whose customes they gloried In answer to which the Lord speaks to them as one body of a people with their fathers and declareth that in the Wildernesse their fathers did not worship him with their sacrifices but did even there worship Idols and Images For which he threatens that they being heirs to their fathers guilt and Imitaters thereof in their Idolatry should go into captivity in far countries For clearing some difficulties in this text Consider 1. This not offering of sacrifices unto God for the space of forty yeares in the Wildernesse is not necessary so to be understood as if except what they did at mount-Sinai when they entered in Covenant sacrifices were generally omitted in the Wildernesse as we finde Circumcision was Josh 5.4 5 6 7. But it may as well be understood thus That though they did sacrifice and intended to offer it unto God Yet since beside the Idolatry of the golden calfe and such like rites of their own devising and their want of sincerity and true conversion and reconciliation unto God they joyned grosse Idolatry worshiping the of stars and host of heaven with it and their hearts and eyes were after these their Idols Ezek. 20.15 16 24. Therefore the Lord expounds all their sacrifices as not offered unto him but to their Idols whom they respected so much see Isa 43.22 23. Deut. 32.16 17. 2. This bearing of the Tabernacle of their Moloch as we are helped to read it from Act. 7.43 and not Siccuth your King is to be understood thus That though they carried about the Lords Tabernacle with them as pretending to honour him and that it was their glory to have him present among them Yet they had also Images and representations of thâ—se Idol Gods as the text imports which they carried about in some little tents like chappels 3. As for these Idols and the difference betwixt this text and that place Act. 7.42 43. some whereof I remit to the doctrines we may Consider 1. That Moloch was an Idol of the Ammonites as is frequently recorded in Scripture 2. That which is called Chiun here and Remphan Act. 7.43 is one and the same Idol or supposed deitie and is called Remphan both by the Greek Interpreters of the old Testament and afterwards by Stephen because that name was better known to the Egyptians where the Old Testament was translated and to the Jewes in these daies then the other of Chiun 3. These supposed deities whom they acknowledge under these names were nothing else but the stars or planets as is expresly cleared Act. 7.42 where they are called the host of heaven and here the star of your God An Idolatry to which they were much addicted afterward Zeph. 1.5 Jer. 44.17 c. It is not needful to determine what particular planets are signified by these names though most probablie by Moloch is meant the Sun which as the word signifies is King of the planets and hath dominion over sublunary things And by Chiun or Remphan Saturne 4. They worshiped these Idols not onely immediatly but mediatly in and by Images representing them As is marked Act. 7.43 Figures which ye made to worship them and here mention is made of their Images which it seemeth they carried about with them and the star of your God whereby I conceive is not onely ment your God the star by way of direction and scorn of their folly in choosing such a deitie but that either they made their Images in likenesse of a star or with the signe of a star upon them to testifie what they represented Lastly it would be considered that however this change shall be general Yet it is not to be understood of every one in Israel whereof many were godly but of the body of the people Doct. 1. Such as would profit by the Scriptures and know the minde of God revealed therein should be conversant with all of it whereby they will finde that in one place which is not to be found in another As here we finde somewhat concerning Israel in the wildernesse which is not so clearly in all the History 2. God will not account much service to be offered unto him which is pretended to be so Nor will he accept of service as done to him when men do not offer themselves to God with their service nor do keep close by his way and rule And such is the service that God gets even of many whom he chooseth to be his peculiar people for this cause doth the Lord say of Israel that they offered not sacrifices to him as is before explained 3. This carriage of the Lords people is yet the more hainous when it is performed after glorious deliverances and is of long continuance and in the midst of new exercises and gracious providences for that they neglected this in the wildernesse and forty yeares it doth not onely import that Israel was soone at these courses which the present generation followed But that it is grievous they should do so in such a time and place 4. A present generation imitating the defections of their progenitours have much old debt opon their head which will be laid upon their account Therefore is this ' laid to the present generation as their sin seeing they were one body with their progenitours and did follow their courses Have ye offered unto me c. O house of Israel 5. Let men do what they will ro stupifie their own consciences yet they have not security of them but when they least expect they will leap in their throat And e're all be done God will have the most obdured man pronounce his own sentence with his own mouth Therefore doth he as often before put their own consciences to it and pose them Have ye offered c to intimate that they had no true peace of conscience in the matter and that their consciences would at last turn their saddest party 6. God will have no communion with Idols nor will he approve or accept of even his own institute worship when men joyne Idolatry therewith for it was because of their serving Moloch and the rest of their Idols that God declareth their offerings were not offered to him 7. The visible Church may backslide so far as to be guilty of grossest Idolatry And God is provoked to give her up thereunto when she sets up her own inventions in his worship for Israel carried the Tabernacle of Moloch and Chiun c. And this is the fruit
of their Idolatry in the matter of the golden calfe as is cleared Act. 7.40 41 42. 8. It is the great folly and madnesse of men to think that a deitie is in their choice to choose and make what they will a God unto themselves Or to think to represent a deitie by Images which are of their making or to worship these Images as in reality they do whatever they pretend to the contrary for it was also their fault that they had Images the star of your God which ye made to your selves And Act. 7.43 it is said figures which ye made to worship them 9. Idolatry being continued in will at last draw on exile and captivity Therefore is the sentence given out against the present generation that since that course had gone such a length Therefore I will cause you go into captivity beyond Damascus And by this expression beyond Damascus is imported not onely that they should be carried far away beyond that place which Stephen Act. 7.43 respecting the event declareth how far it was even so far beyond Damascus that it was beyond Babylon also But further the expression may also import 1. Whereas they thought much of the stroaks had been inflicted on them by the Syrians of Damascus and that belike some of them were carried into captivity by them The Lord declareth that they should be carried further off then ever they were carried by the Syrians And that their continued in provocations should make them think little of what they had felt in respect of what was to come upon them 2. Whereas they might think strange of that sentence given out against the Syrians and of their threatned captivity chap. 1.5 The Lord declareth that they should be carried further off then the Syrians and that the stroak to come on them who were his people and yet proved incorrigible should be sadder in that respect then his stroak on a pagan Nation 3 Whereas they might look on the Kingdome of Syria and Damascus as a strong bulwark betwixt them and any remoter enemy on that quater as being a potent Kingdome not easily to be subdued The Lord declareth that this refuge shall faile them and an enemy should come further-off who should carry them beyond it Doct. 10. Men will very readily sleep securely under saddest threatnings unlesse they consider again and again that God is their party and do seriously meditate upon his greatnesse and power Therefore are they again advertised that this is said by the Lord whose name is the God of hosts CHAP. VI. ALbeit Israel was Amos peculiar charge yet in this chap. Iudah is joyned with them both in the challenge v. 1. And all alongst as appeareth from the last threatning v. 14. And by so doing the Lord would have it cleared that his servant was not partial in his doctrine nor led by any private spleen against Israel And he would let Israel see how little cause they had to be secure seing Iudah is so dealt with also In the first part of the chap. the Lord challengeth and denounceth a wo upon the Inhabitants of Jerusalem and Samaria and especially the great ones for their prophane security relieing upon their strength and eminency v. 1. which yet was but a weak ground if they considered other Nations and cities v. 2. for their contempt of threatnings and the oppression that followed thereupon v. 3. And for their sensualty and luxury little regarding the afflictions of the rest of the countrey v. 4.5.6 In the second part of the chap. the Lord explains that wo v. 1. and pronounceth sentence against them That these secure voluptuous persons should go into captivity with the first and so their jollity should be removed v. 7. That certainly he would not regard their priviledges and execellencies but would trample upon them and deliver up their city to the enemies v. 8. That there should be a great mortality among them v. 9.10 And that he would ruine the families and houses of great and small v. 11. In the third part of the chap. the Lord confirmeth this sentence shewing that however hitherto he had manifested his patience and taken pains upon them Yet now it was to no purpose to use any further meanes to reclaime them as appeared from their horrid injustice v. 12. And however they were insolent and boasters of their own strength v. 13. Yet he would refute that carnal confidence by sending an enemy who should overrun the Land of Canaan from one end to another Verse 1. Wo to them that are at ease in Zion and trust in the mountain of Samaria which are named chief of the nations to whom the house of Israel came In this v. a wo is pronounced against the inhabitants of the chief Cities of both Judah and Israel and especially against the great ones there because they were stupidly secure as trusting in their strength by situation and their own and the places eminency these two places being the two chief places of both the Nations or Kingdomes to which all Israel did resort as to the chief Cities of the Kingdomes and places of publick justice and of publick worship also in Jerusalem Doct. 1. Albeit ease and a quiet settled condition be that which men love well and do hunt after by all means and take too well with when they enjoy it Yet ofttimes such a condition breeds so much presumption and carnal security that it brings a wo and curse with it for wo to them that are at ease or secure as these at ease ordinarily are 2. Such as seeme to cleave or really do cleave to God and his way better then others may readily make a sleeping pillow of that and yet that doth not warrant them to be secure but will rather put them in the front of those that are under the wo if they prove so Therefore doth he begin with this wo to them that are at ease in Zion before Samaria Where it is imported that they may be at ease and that then they get the first of the wo. And he names Zion rather then Jerusalem because among other reasons this mount was the eminent part of their City being the City of David the man according to Gods heart with whom the Covenant was made and who herein was a type of Christ and the place whereunto David brought the Arke 2. Sam. 6.12 And therefore it is that however the Temple stood on mount Morijah 2. Chron. 3.1 yet mount Zion is often named as the place of Gods residence to which the promises are made being a type of the Church where Christ the Son of David reignes and dwells And yet the Lord declareth that all this should no avert the wo. 3. Albeit that the strength of places by situation do breed carnal confidence and that draw on security yet all that is no warrant for it nor will guard against the wo Therefore also is Zion named because it was strong and long a taking from the Jebusites 2.
their Idols are called Samaria's though it may be understood also of Bethel which was within the territory of Samaria 4. When men reckon rightly they will finde that Idolatry is their great sin and the chiefe cause of Gods quarrel and not the matter of their confidence Therefore it shall be called the sin of Samaria 5. Whatever the Lord may do unto the body of a Nation after he hath afflicted them Yet it is just with him to prove his displeasure against Idolaters therein by consumeing them utterly without restitution for even they shall fall and never rise up again CHAP. 9. FOr the right taking up of the scope of this chap. we are to consider that the vision of the Lord standing upon the Altar c. v. 1. is not to be understood of the Altars of their Idols nor of their temples in Israel with which the Lord had never any thing to do but of the Temple of Jerusalem And so as they were chalenged and sentenced together Chap. 6. so here over again this sentence is confirmed to be irrevocable against both And by the Lords joyning of Judah who had some forme of external lawful worship and their Temple in the sentence with Idolatrous Israel he would let them see what great cause they had to be affraid Withal they are thus joyned in the sentence that so way may be made for the following promises v. 8.9 11. c. which are common to both In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel comprehending Judah also both great and small wherein there should be no escaping v. 1. seeing there is no sleeing from God when he pursues in anger as he would do them v. 2.3 4. which is further confirmed from the great power of God v. 5.6 and their sinfulnesse and basenesse v 7. In the second part of the chap. this sentence and the rest of these hard messages are sweetened and moderated by a twofold promise First which qualifies the extremity thereof for the present that God will spare a remnant in the midst of these calamities and that though he destroyed the prophane body of the Nation yet he will reserve them v. 8. and will not lose them however he scatter and tosse the Nation v. 9. and do cut off prophane Atheists v. 10. Secondly which followeth upon the former in due time he promiseth to restore the Church of Israel and raise up a Gospel Church under Christ comparable to the condition of Israel of old v. 11. to enlarge the Church by the addition of the Gentiles unto them v 12. to blesse them with prosperity v. 13. And particularly that he will recollect restore and establish Israel v. 14.15 Verse 1. I Saw the Lord standing upon the altar and he said Smite the lintel of the door that the posts may shake and cut them in the head all of them and I will slay the last of them with the sword be that fleeth of them shall not flee away and he that escapeth of them shall not be delivered The scope of the type and summe of the sentence in this v is that by the Lords command to his instruments to smite the lintel of the door till the posts upholding it do shake is signified not onely the destruction of the Temple but the cutting off of great and small of the people which is declared to be a stroak which none of them should escape Doct. 1. Despised ordinances will at last bring sad judgements and mens conceit of their service and Gods former savour and acceptance thereof will not hold it off So much is signified by the Lords standing upon or beside the Alter which not onely imports that his glory is now removed from the mercy seat and come that length as Ezek. 9.3 and that he is standing ready to execute his judgements but that the sentence cometh from the abused Altar and that God cares for no other sacrifice there but a sacrifice of men and that the place of propitiation where they thought to please him however they sinned is now turned into a seat of justice Therefore also is the Commission given to the executioners while they stand beside the brazen Altar Ezek. 9.2 Even Gods mercy-seat will be terrible to impenitent sinners 2. Gods smiting of his own house is a sad presage to a people and his not sparing his own Church may cause others tremble who are yet worse then they for therefore is use made of such a type he said to his prepared instruments smite the lintel of the door which was graven with flowers and so gets the name from them that the posts may shake whereby is signified that he was to destroy that Temple and the service thereof as a pledge of Judah's ruine and by this sentence against Judah he lets Israel see what they may expect And albeit this smiting of the lintel of the door and shaking of the posts may import that it is a chiefe mean of ruining a Church when the doors of discipline and order are broken down yet that is not to be strictly pressed but the general scope is to shew that it should be a ruinous house And withal beside what relates to the Temple it selfe it may point at what is further typified thereby that as the stroak on the lintel did shake the posts so the ruine of the Nation should begin at the stroaks that were to come upon the great ones as is after cleared 3. When God is angry against a Nation he will not spare great nor small but by cutting off these in eminency he will expose the people to ruine for as smiting the lintel made the posts to shake so saith he cut them in the head all of them or cut the head and great ones and I will slay the last of them or the meaner sort with the sword 4. However men may think to secure themselves when God is angry yet all will be in vain There is no way of escaping his indignation nor will probable means secure them for he that fleeth of them shall not flee away but shall be over taken and he that escapeth of them from one stroak or at one time shall not be delivered from another stroak or at another time Verse 2. Though they dig into hell thence shall mine hand take them though they climbe up to heaven thence will I bring them down 3. And though they hide themselves in the top of Carmel I will search and take them out thence and though they be hid from my sight in the bottom of the sea thence will I command the serpent and he shall bit them 4. And though they go into captivity before their enemies thence will I command the sword and it shall slay them and I will set mine eyes upon them for evil and not for good This last part of the sentence concerning their not escaping is further amplified and enlarged wherein it is declared that wherever
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
it remaines still in his hand to blesse or curse it even when it is in the basket and store and in mens mouthes 8. The Lords former sad dispensations toward his people will not hinder him to change his dealing but he will be kinde and do them good so much the more and thoughts of this will make his kindnesse so much the sweeter For albeit they had been Jezreel in respect of their scattering yet he would turn that into a name of blessing and do them good so much the more Vers 23. And I will sowe her unto me in the earth and I will have mercy upon her that had not obtained mercy and I will say to them which were not my people Thou art my people and they shall say Thou art my God In the seventh ground of consolation the Lord promiseth that according to the comfortable signification of their name Jezreel he will make them to encrease as seed that is sown doth multiply that he will give them many proofes of his mercy after their hard usage and confirme them in their interest in him after their rejection which they should embrace and acquiesce into See chap. 1.10 11. The Apostle doth apply this also Rom. 9.25 to Israel in the spirit both of Jew and Gentile who were brought in to Christ even in his time because the Covenant is the same with all the confederates and there was then some accomplishment in part of this prediction But the full accomplishment thereof is reserved for Israel of whom this Chapter speaks most expresly at their conversion as a Nation And if we still take it up as comprehending Jew and Gentile yet the full accomplishment thereof is reserved for that time wherein the conversion of Israel shall be accompanied with the coming in of the fulnesse of the Gentiles and be as a life from the dead to the world Rom. 11.15 25 26. Doct. 1. The increase and growth of the Church and of Converts is a sweet fruit of a time of love and an evidence of it For when all these promises are fulfilling I will sowe her in the earth that is make her to increase as seed which is cast into the earth or make Israel to increase in their own land or make the Church to grow on the barren earth that they may ripen for Heaven 2. It is God only who maketh his Church to grow and to be forth-coming to his service and praise For I will sowe her to me saith he 3. None of the Lords people are so rejected nor their condition so desperate but mercy and a Covenant can reach them and recover them For I will have mercy even upon her that had not obtained mercy and I will say to them which were not my people or to Lo-ammi Chap. 1.9 Thou art my people 4. Proofes of the Lords mercy in his dispensations will not be sufficient to assure and comfort his people unlesse they be assured of an interest in him which is the chief of mercies and which can only perswade them that there is mercy in his dealing Therefore after this I will have mercy is subjoyned Thou art my people to make the comfort full and sure 5. As it is the duty of the Lords people to set their seal by faith to Gods offer and acquiesce in him as an alsufficient portion So these whom he chooseth he giveth them grace to choose him and their embracing of and cleaving to him is an evidence of an interest in him For it is subjoyned as an evidence and effect of Gods owning of them and they shall say Thou art my God And as it is God who must work this in his people according as here he promiseth it so it is a sweet and blessed condition when there is such a correspondence betwixt him and them He publickly owning and avowing them and they avowing and rejoycing in him He proclaiming Thou art my people and they resounding Thou art my God CHAP. III. IN this Chapter we have a new type propounded with a declaration thereof wherein is held forth 1. Gods love continued toward adulterous Israel although she be repudiate v. 1. 2. The low estate wherein she should be kept for a long time because of her sin 3. The hope and assurance given her of a future marriage These two are first propounded in the type v. 2 3. and then repeated by way of explanation the first of them v. 4. and the other v. 5. Vers 1. THen said the LORD unto me Go yet love a woman beloved of her friend yet an adulteresse according to the love of the LORD toward the children of Israel who look to other gods and love flagons of wine THis Chapter containes a new typical Sermon of the same nature with the former but differing somewhat in scope as holding forth more distinctly the Lords method in performing these promises made to Israel chap. 2. especially that promise of betrothing her again v. 19 20. To wit that though Israel should not be finally cast off but be again betrothed unto Christ yet they should for a long time be kept in a low estate to fit them for the marriage which should certainly be in due time This Prophecie cannot be understood of Israel in the Spirit seeing Hosea here speaks of Israel his charge that had been married and was now to be sequestrate for a long time which is only proper to the ten Tribes Nor is it to be understood of Judah nor of their returne from the captivity of Babylon seeing Israel are named to whom Hosea preached and their seeking of Christ under the name of David and that in the latter dayes is fore-prophesied v. 5. So it is to be looked on as a clear prediction of the present condition of the ten Tribes and of their future conversion of which Rom. 11. The first particular in this Sermon is first propounded in the type and then explained In summe we may conceive it thus The Prophet was to propound this type that the case should stand betwixt the Lord and the Nation and Church of Israel after their rejection as if the Prophet were a lover and that of his adulterous wife whom he continued to love though she were justly repudiate for her adulterie even so the matter stood here The Lord had been her husband and loved her she had ingrately followed Idols and sensual pleasures for which albeit he was to repudiate her as not his wife yet he would continue his purpose of love toward her in order to a second betrothing Unto this doth the title of a friend here used agree rather then that of an husband For in this the former marriage is dissolved and the new is not yet made up only he hath a friendly affection to her in order to it And this title of a friend and loving her as such with a purpose of marriage seemeth to be an allusion not so much to heathen customes where there was some special lover under whose protection the harlot