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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
city_n	house_n	king_n	lord_n	6,100	4	3.9503	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86936	A brief exposition on the XII. smal prophets the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.	Hutcheson, George, 1615-1674.	1654 (1654)	Wing H3823; Thomason E1453_1; ESTC R202497	435,098	550

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

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 Baal●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

of many of them was accompanied with the ruine of many of the people and the Nation was cut off with the fall of the last King 6. All the courses and carnal policies that men can follow will not avail them in the least against Gods displeasure for though they sought a King and Princes that they might be a stately Monarchie yet where is there any other that may save thee in all thy Cities they could finde none any where that might so much as help in one City 7. When all refuges have failed the Lords sinful people yet he remains able and willing to supply what other means cannot and will take advantage to do for them because there is no other to do for them for I will be thy King or I will be to wit unchangeably still the same and the help as I have been Where is thy King that may save thee seeing there is no other help therefore he will appear Ver. 12. The iniquity of Ephraim is bound up his sin is hid 13. The sorrowes of a travelling woman shall come upon him he is an unwise son for he should not stay long in the place of the breaking forth of children The second proof and evidence of his assertion v. 9. is that his help shall be forth-coming when they are redacted to greatest extremities The extremitie is in these verses and his promise of help is v. 14. The summe of these two verses is that their sin though yet spared was laid up on record as a sealed bond put in a coffer to a day of payment and was treasured up as a growing summe to be counted for altogether in due time and that this long forbearance should end in sudden and bitter sorrow wherein they should perish because of their stupidity and their not extricating themselves by repentance Whence learn 1. Albeit a people may continue long sinning and God in the mean time forbear them yet their sin is but growing and heaping up to a day of vengeance for the iniquity of Ephraim is bound up his sin is hid like a thing that is safely laid up out of the way that it be not lost See Job 14.17 Rom. 2.4 2. The Lords long-suffering and patience toward impenitent sinners will at last break forth in sudden and extreme sorrow for the sorrowes of a travelling woman shall come upon him and these are both sharp and sudden 3. The greatest extremity of trouble upon the Lords people is travelling with mercy to them if they by repentance would labour to bring forth that birth for it is the sorrows of a travelling woman and there is a birth if they would endeavour to make it break forth 4. It is an usual plague upon impenitent sinners that they lie stupid under judgements not bestirring themselves to get the use and issue of them by conversion unto God for it is supposed he stayes long in the place of the breaking forth of children like a childe that sticks in the very birth and doth not struggle and move for its own relief 5. Stupidity under judgements is a great evidence of madnesse and folly and a very deadly token and an evidence of an hopelesse condition in it selfe for he is an unwise son who doth this and it is like the staying long in the place of breaking forth c. which is a deadly token both to the mother and childe and so their stupidity proved to them as is insinuate in the following promise Vers 14. I will ransome them from the power of the grave I will redeem them from death O death I will be thy plague O grave I will be thy destruction repentance shall be hid from mie eyes Gods helping of them in thir extremity is held forth in a promise of delivering them when they shall be as men dead and in their graves and of his triumphing over death and the grave to the utter undoing of their power of which purpose toward them he declareth that he will never repent This promise together with Isa 25.8 is applied to Christs giving a compleat and full victory to his people at the resurrection 1 Cor. 15.54 55. Partly because this deliverance is a notable pledge of that and partly because that spiritual promise is included here to be performed as well as the other to penitent Israel who flee to Christ for reconciliation and salvation as many of them will do when the Lord shall open their graves and bring them out to embrace the Gospel Doct. 1. The troubles that come upon Gods people for sin may bring them so low as to make them like dead men lying in their graves for so is imported here that they are under death and the power of the grave See Ezek. 57.11 all this is but little to the full desert of sin if God should pursue it in strict justice and even the Lords people may be driven to this before they be put from their carnal confidences to draw to God 2. A peoples being dead and buried under calamities is neither an argument that God will not help them nor any impediment to his Omnipotency to do for them but they may be as near help then as when their trouble is lesse for I will ransome them from the power of the grave I will redeem them from death See Ezek 37.22 John 11.25 40. 3. The Lords mercies and deliverances granted to the visible Church do flow from a purchase made of the Elect among them and so these mercies come to them and to the visible Church for their sake for so much is imported in that he will ransome and redeem them from the grave and death that is because a real ransome is paid to divine justice for the elect among them and because he hath a purpose to give unto these a compleat victory over death at last therefore he redeems or delivers all of them from their deadly difficulties that they may participate of the means which do promove these spiritual ends Compare Mic. 4.10 4. The Lord will not only preserve a people in whom he hath interest under trouble or simply give them deliverance from it but will deliver them by the utter destruction of the means and instruments of their trouble if it were even death and the grave for O death I will be thy plagues O grave I will be thy destruction imports so much as it relates to Israels deliverance that God will destroy all that may stand in the way of it 5. Temporal deliverances are then sweet when with them men by fleeing to Christ have assurance of spiritual and eternal mercies also for so much doth this promise in its full extent import that not only the Nation of Israel should be delivered from their deadly calamities but the Elect among them should at last be raised up to enjoy eternal salvation 6. It is the special comfort of such as flee to Christ that they will at last solidly triumph over all their enemies And particularly this death and the

ill conscience will waste and consume it in a day of calamity For here it makes all faces gather blacknesse See Prov. 14.30 and 17.22 Vers 7. They shall runne like mighty men they shall climbe the wall like men of warre and they shall march every one on his wayes and they shall not break their ranks 8. Neither shall one thrust another they shall walk every one in his path and when they fall upon the sword they shall not be wounded 9. They shall runne to and fro in the city they shall runne upon the wall they shall climbe up upon the houses they shall enter in at the windowes like a thief The fifth branch of the description is that these creatures shall not only waste the land and destroy the fruits and herbs but shall vexe cities and houses And as a strong and numerous armie doth assault a City in order without breaking their ranks So shall they invade Cities in orderly troops and shall enter mens houses by secret passages Yea they shall be beyond armies in this that they shall not fear the sword or any resistance but shall go through all impediments without either fear or hurt Doct. 1. The sovereigne and wise Lord can order the motions of irrational creatures to his purpose as if they were reasonable and trained and disciplined men in an army For so much doth this large description of their orderly march and assault in tearmes borrowed from Warriers teach us Of this also he gave proof in directing the motion of the Kine who brought the Ark from the land of the Philistines 1 Sam. 6.12 2. Men may expect when God is angry to have no shelter from his judgements but they will pursue them into their walled Cities and closed houses even when they are executed by creatures who usually do flee from men For so is here held out 3. Whatever be mens duty to defend themselves from injury even when God thereby is pursuing a controversie Yet where divine vengeance pursueth resistance of the instruments thereof will be to small effect For walls and houses will not hold them out nor will the sword wound them which also holds true of other instruments that such means will not overturne their projects so long as God hath service for them Vers 10. The earth shall quake before them the heavens shall tremble the Sunne and the Moone shall be darke and the Starres shall withdraw their shining The fixth branch of the description is that the calamity shall be so dreadful as to work a great alteration in all the creatures This may indeed be understood of extraordinary signes accompanying this plague such as thunder whereby the heavens seem to tremble earth-quakes ecclipses and darknesse hiding the shining lights But it seemeth rather to point at the greatnesse of the calamitie which should be such as if it were the day of judgement and dissolution of heaven and earth as it is usuall in Prophets to describe great calamities so Isa 34.4 and that it should lo change the order and condition of the creatures as men shall have no quiet in them or consolation by them more then if they hid themselves and their influences The Sunne Moon and Starres should be either hid by reason of their multitude or their light should be as uncomfortable as if it were dark and serve only to let men see their calamity and their influences should be made void by the destruction of whatsoever they produce Doct. 1. Times of calamity for sin serve to shew how unworthy man is of the earth for an habitation to him or of heavens to cover him and to shew what a disturber he is of the whole creation So much is pointed out by the earths quaking and heavens trembling 2. Whatever may be the issue of particular calamities yet they serve to put sinners in minde of a day of judgement and dissolution of all things wherein they will not escape however they wrestle through temporal judgements Therefore also is this calamity thus described 3. Times of calamity will make a strange shake and overturning of delights which seemed to be very settled even as heaven and earth and which seemed to be of constant continuance as the Sunne Moon and Starres their light and influences are 4. All created comforts and what men rest on beside God will fail a sinner when God pleads with him For neither earth nor heaven nor Sun Moon nor Starres will give quiet or comfort to him they will quake and tremble and be darke and withdraw their shining Ver. 11. And the LORD shall utter his voice before his armie for his camp is very great for he is strong that executeth his word for the day of the LORD is great and very terrible and who can abide it The last branch of the description which is by way of conclusion sheweth that all this dreadfulnesse and successe of these creatures is of God who will make it manifest that they fight under his Banner as General who gives them the word to encourage them and to fall on upon his enemies and that they are so strong because they execute vengeance in his Name according to his threatenings against them who provoke him and they shall demonstrate his power and terrour which none shall be able to resist Whence learn 1. Judgements will be then rightly seen for our use when the Lord is seen in them as chief and as employing all instruments Therefore is the description closed with this that the Lord is General of this Army 2. When the Lords people will not hear his voice he is provoked to speak against them as an enemy attended with instruments of vengeance excited by him For The Lord shall utter his voice before his army The speech may relate to a voice of thunder Psal 18.13 or to the dreadful noise made by these creatures intimating that he sent them out to do execution or it may be understood simply that as a General on the head of his Army encourageth his souldiers and exhorts and commands them to fall on so the Lord would animate this his Army and send them out with fury 3. Albeit the Church that should be for God would not only ly by but provoke him to be an enemie yea albeit there should be no men to appear in his quarrel Yet he can easily when he pleaseth raise a numerous and strong army beseeming such a General Therefore it is added for his camp is very great so as he may owne them for his Army and send them out on service 4. The strength of any instruments of vengeance and their successe is to be ascribed to God who is so nuchangeable in his holy justice as he will execute his threatenings against the impenitent And who is Omnipotent so to do by any instruments he pleaseth for it is a reason of the strength of his Army for he is strong that executeth his word 5. Divine wrath will be found intolerable when it comes to be executed and

end in reall executions for so doth he expound his general sentence in the former v. I will not turn away the punishment thereof but I will send a fire c. 2. The just judgements of God inflicted upon impenitent sinners are terrible irresistible and with which no composition can be made therefore are his judgements compared to a fire sent by him devouring all where it cometh It may be true indeed that these Palaces were devoured by fire and the rest likewise which are so threatned but it is most safe to hold in the generall that his judgments be what they will will violently consume like fire being inflicted in the fire of his wrath and displeasure 3. Not onely mean men but even Kings may expect to smart under Gods hand when they provoke him and that not onely in the sufferings of their subjects but in the ruine of their own Palaces for I will send a fire into the house of Hazael who was one of their Kings and a cruel enemy to Israel which shall devour the Palaces of Benhadad that is which belonged to Benhadad who was Hazaels predecessour and Master 2. Kings 8.7 15. or to Benhadad the Son of Hazael 2. Kings 13. 3. The meaning is that this fire should devour these Houses and Palaces for they are the same thing though they had been possessed by never so many Kings for a long time 4. The strength of Cities or any opposition and defence the inhabitants can make will serve in no stead when God in anger is a party for I will break also the bar of Damascus or that which may seem to make it impregnable 5. Variety of Regions and Provinces united together and multiplicity of inhabitants therein will serve for nothing when God is angry but to make the stroak of vengeance more remarkable in overthrowing and cutting off for all these three Provinces and their chief Cities are threatned by him who can easily reach them all and particularly that he will cut off the inhabitant from the plain of Aven or Bikath-Aven and so the place becomes vanity and reaps the fruit of iniquity according to the signification of the name 6. Places that are very pleasant and Royall Families and Races ought to expect no more exemption then others from the stroak of an angry God when they provoke him for saith he I will cut off him that holdeth the Scepter from the house of Eden 7. Meane persons will not escape deserved vengeance either though their provocation be inferiour to that of Rulers and God is provoked utterly to unpeople and transplant a Nation when they sin against him and especially when they invade Gods people in their Land and exercise cruelty upon them for the people of Syria shall go into captivity unto Kir saith the Lord not that Kir in Moah Isa 15.1 but another in Assyria or Media whither the Assyrian carries them as is recorded in the history 2. Kings 16.9 Verse 6. Thus saith the Lord For three transgressions of Gaza and for foure I will not turne away the punishment thereof because they carried away captive the whole captivity to deliver them up to Edom 7. But I will send a fire on the wall of Gaza which shall devoure the palaces thereof 8. And I will cut off the inhabitant from Ashdod and him that holdeth the Scepter from Ashkelon and I will turne my hand against Ekron and the remnant of the Philistins shall perish saith the Lord God The second Nation spoken of are the Philistins Gaza is onely named in the challenge and general sentence it may be because it was chiefe of them at that time or chiefe in this sin In the particular sentence three other of their Cities are mentioned onely Gath the fifth City is omitted here as in other passages of the Prophets either because it was in the possession of the Jewes or because it was become more obscure and ruinous and so is comprehended under the rest or for some other cause not recorded The summe of this purpose is God threatens that he will not spare them because of their manifold provocations and particularly because of their cruelty towards the Jewes in selling all the captives of them they could catch unto Edom who hated them most that so they might never returne to their homes verse 6. And because of this he gives out a particular sentence that he will consume and destroy their chiefe Cities with the inhabitants and Princes or Rulers thereof and will also destroy the rest of that Nation who inhabit the Country and Villages verse 7 8. As for this sinne of the Philistins it seemes to relate to the time when Edom revolted from Judah and returned to exercise and let out their wonted spight against their brethren 2 Chron. 21.8 9 10. At which time also the Philistins with others invaded Judah 2 Chron. 21.16 17. and whomsoever they took captive or any of the Jewes or Israelites who fled for shelter among them about these times as they did to other places Isa 16.4 they delivered them to Edom. The stroke here threatned was inflicted on them partly by Vzziah 2 Chron. 26.6 partly by Hezekiah 2 Kings 18.8 according to the prophesie Isa 14.29 by the Assyrians Isa 20.1 and finally by the Babylonians beside what was done by the Egyptians Jer. 25.20 with chap. 47.1 2 4. And however severall strokes be threatned to come on severall places here yet it is not needfull so to distinguish them as if no more came on any place then is here threatned against them in particular but it may be conceived that all these strokes came on every one of them Doct. 1. It is the common disease of the World that in all places of it sin will be found grosse and growing and ripe for vengeance for here are three trangressions and foure as well as in Damascus and so also in other places which are afterward threatned 2. God is uniforme in his proceeding and still the same for justice and power to take a course with growing sinne in one place as well as in another were they never so many for Gaza and other Nations that are spoken of afterward get the same measure with Damascus Thus saith the Lord for three transgressions and for foure I will not turne away the punishment thereof 3. Such as are come to an height of impiety and wickednesse are readily given up to employ their power against Gods people that so their measure may run over and the stroke may be hastened out for so Gaza which hath three transgressions and foure is given up to wrong Judah upon which specially the sentence is given out 4. False brethren are greatest enemies and doe give harder measure then any other enemy to the people of God when they come into their hands for Edom was so cruel an enemy that it is greater cruelty in the Philistins to deliver the Jewes to them then if they had kept them in bondage themselves after they had captivated

to go otherwise then according to the words verdict yet at last all things will certainly and visibly be according to what the word sayth for so much doth this hold out in general that it is from the word whoever carry it that men may know what God thinks of their way and such as cleave to the word in duty may expect that Gods dealing will in due time be according as they are warranted from the word to expect 7. It is needful work to stir up our own hearts again and again to see God in threatnings and to read his dreadfulnesse therein that so we may be ashamed of our own stupidity that will not fear his anger albeit it have not burst forth in execution Therefore is it again inculcate The lion hath roared who will not feare 8. There is small cause to be offended at ministers freedome in publishing their Commission considering that it is an evidence of their zeal to be imitate by all rather then quarrelled and that they stand strictly engaged to be faithful upon their greatest perill for whereas they could not indure this Prophets freedome he excuseth himselfe with this that the Lord God hath spoken by giving Commission who can but prophesie Whereby we are not onely to understand a strong impulse upon their hearts with the Commission though Prophets had that Jer. 20.9 and conscience and love and zeal for God will set all on edge to plead for God who have his Comission but that his calling laid a necessity on him were he never so unwilling as Cor. 9.17 And that he was in great hazard having his own soul at the stake if he were not faithful as Ezek. 33.6 And therefore he behoved to preach however they quarrelled or contemned him Verse 9. Publish in the palaces at Ashdod and in the palaces in the land of Egypt and say Assemble your selves upon the mountains of Samaria and behold the great tumults in the midst thereof and the oppressed in the midst thereof 10. For they know not to doe right saith the Lord who store up violence and robbery in their palaces These exceptions being thus removed and refuted the Lord by the Prophet goeth on to the processe to accuse and sentence them And for this end forraign Nations about such as Egyptians and Philistines are called to come and bear witnesse against their sinne and to justifie the Lord in the judgements that were to come upon them The sinnes for which they are accused are horrid tumults and oppression v. 9. Wherein they bewrayed much obstinacy and voluntarily contracted blindnesse through custome in sinne and great insatiablenesse in that they heaped up goods taken by oppression in their houses v. 10. He names the Mountains of Samaria though it appeareth there was but one hill on which the City was built 1 Kings 16.24 either because he understands the whole hilly Country that depended on that City or rather since he seems to speak chiefly to the ills done in that City because that hill had several risings in it And so he intimates that in every corner of the City these iniquities were to be found Doct. 1. Whatever be the vain-gloriation of a sinful and corrupt Church yet their course is oft-times worse then the way of very heathens and such as they would condemn for albeit Israel despised all other Nations and these among and above the rest yet they are called to assemble and behold their great wickednesse which they would abhor In which we may consider 1. Albeit Israel would not hear nor could bear these threatnings as appeareth from the former doctrine in this Chapter yet it is here intimated that the Nations about would see they were deserved as 1 Kings 9.8 9. 2. How blind soever Pagan Nations be in matters of the first Table and of Religion though even in that their cleaving to what they chose for a deity will aggravate the inconstancy of the Church Jer. 2.10 11. yet in matters of justice and equity and of the second Table which are here spoken of the practice of many of them by the light of nature may condemn them who have the clear light of the written word Rom. 2.26 27. And so also will the use they make of any means that at any time hath been offered unto them Matth. 12.41 3. In particular these Nations of Egypt and the Philistines of whom Ashdod was a part were noted and infamous among the very Pagans for luxury and other vices And yet even these and they who lived in palaces among them would condemn Israel So is Judah called worse then Sodom Ezek. 16 46 47 48. To shew how vile a people who have visible interest in God may grow when once they decline even to be matter of admiration to the vilest of Pagans and to shew how odious sin is in such Doct. 2. The Lord will also imbitter the cup of such as provoke him by making their enemies witnesses of his judgements upon them for it is for this end also they are assembled to be witnesses and spectators of what he here threatens to afflict upon them And the Egyptians and Philistines are called to in particular partly because they had seen most of Gods glorious actings for Israel therefore now he will vindicate his own holinesse in their view that none may think that he who had owned Israel did approve their sin And partly because these Nations had been inveterate and bitter enemies to Israel and therefore the Lord will add to Israels calamities by letting even such enemies behold that upon them which would be so sweet a sight unto them See 2 Sam. 1.20 Mic. 1.10 3. Times of licentiousnesse tumults and disorders are times of great provocation both in themselves and in their effects for their great sinne which he would have remarked is their great tumults which were sins in themselves and causes and occasions of many other sinnes 4. Oppression is one of the fruits of licentiousnesse and disorder which God is highly offended at for the same word signifieth both tumults and troubles or vexations and then it clearly followeth that there are the oppressed 5. Oppression is so much the more odious when it is not committed in the remote corners of a land but in the midst of Cities where justice should be executed and bear sway for these great tumults and the oppressed are in the midst thereof to wit of the mountain of Samaria where the City stood 6. It is an horrid aggravation of sinne when men do voluntarily blind themselves and will not acknowledge God nor his law to be their rule that so they may sinne without a check and when through a custom and habit in sinne they put out all light and cannot do any thing that is right for both these are in this challenge as an aggravation of their course for or and they know not to do right 7. Whatever course men take to shift the challenges of the word yet they should know that it is God

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.

Sam. 5.6 7 8 9. unto which is sub-joyned and trust in the mountain of Samaria which was also strongly situate upon a mountain 1. Kings 16.24 4. Albeit men also glory and rest in their own eminency and the eminency of the places where they live Yet carnalsecurity will finde no sholter there either nor doth that afford any cause to sleep when God is angry for wo is upon them though they be named the chief of the Nations or the named and eminent ones of the chief places of the two Nations as pointing at their Grandees to whom the house of Israel came or cometh Albeit they were the great men and many might fall ere the stroak reached them and albeit they dwelt in the chief Cities which might stand out when the country should be overrun Yea albeit they might reckon that if they and these Cities were destroyed Israel should have no Judges nor place of meeting as a Nation yea and should not be a Nation yet all that doth not warrant them to be secure nor will keep them from the wo when they are so Verse 2. Passe ye unto Calneh and see and from thence go ye to Hemath the great then go down to Gath of the Philistines be they better then these kingdoms or their border greater then your border The places here spoken of are known from Scripture what they were For Calneh was an ancient City and Kingdome beside Babylon Gen. 10.10 Hemath or Hamath called the great to distinguish it from a City of that name in the land of Israel Josh 19.32 35. was a City and Kingdom on the North border of Israel 1. Chorn. 13.5 2. Chorn. 7.8 Josh 13.5 Numb 34.7 8 and here v. 14. See 2. Kings 23.33 and 25.21 Gath of the Philistines was a known City nearer to themselves But the sense of the place is more difficult for it is a general and ordinary rule especially in this Original language that affirmative questions such as these are here should be resolved in negative assertions Thus the sense of these questions in the end of the v. will be that none of these Nations were better then their Kingdomes nor the extent of their border larger And so the v. will contain a challenge of their ingratitude who had abused such singular favours by their security But however if we look on Israels land with all the priviledges they enjoyed in it and in respect of Gods care and eye upon it and its being a type of Heaven it was justly called the pleasant land Dan. 8.9 and the glory of all lands Ezek. 20.6.15 Yet it is not to be supposed but that other Nations did parallel yea and surpasse it for strength and greatnesse of Cities for pleasure and fertilty of the soile or for extent of bounds And therefore I rather understand the scope of the v. on the contrary thus That it was in vain for them to trust in their strength and eminency v. 1. considering that other Nations and Cities more flourishing and better then they were now desolate by some late stroak which it seemes was fresh in their memory though not recorded elsewhere And for further clearing of difficulties it may be considered 1. That these affirmative questions are not alwaies to be understood negativily but sometime do onely point out the certainty of an affirmative assertion as 2. Sam. 15.27 in the Original it is art thou a seer which is as much as certainly he was one and therefore should carry himselfe as became such a man in that time Likewise Jer. 31.20 where both the notes of interrogation here used are Is Ephraim a dear son is he a pleasant child which imports an affectionate acknowledgement and resentment that he was so And so it may also import here that they should seriously consider the greatnesse of these Cities and Dominions which were now ruined that they might see the folly of their vain gloriation and carnal security 2. Albeit we do resolve the questions negatively they are not better then these Kingdomes yet it will onely import this much here that however of old these Cities and Countries were better then these of Israel and Judah yet now by reason of desolation they were nothing so and therefore did warn them not be carnally confident 3. Whereas three places are here named and preferred to these Kingdomes it is not so to be understood as if in every respect every one of them were better then they for though it be not to be doubted but some of these and possibly both Caineh and Hemath had both stronger Cities more fruitful soile and larger bounds then they and though the land of the Philistines was very fruitful lying by the Sea and belike they enjoyed a larger territory of old Yet Israels dominion was larger then theirs and therefore far larger then that of Gath which was but one City But the meaning seemeth to be that whereas Judah and Israel boasted of strong Cities pleasant and large Territories The Lord declareth that if they viewed these places well they would finde they had surpassed them either in all or some of these respects And particularly that Gath had been a stronger City then any of theirs And for this cause I conceive it is that Gath is onely named of all the Cities of the Philistines because it onely before this time was become desolate belike since Vzziah brake down the wall thereof with some other Cities 2. Chron. 26.6 and never repaired and therefore it is so oft omitted by the Prophets who lived after these times when other Cities of the Philistines are spoken of Doct. 1. Whatever outward favours the Church and people of God enjoy wherein they trust and rest securely because thereof yet the vanity of such a dream may appear in that other Nations come nothing behind them in these things for so is here held out that these places had been better then what they enjoyed and therefore it was their folly to rest on these things 2. As sin doth bring desolation on many a flourishing City and Country in all quarters So the examples of Gods justice on heathen Nations ought to warn even Gods people of their danger Considering that his punishing of these who know not his revealed will is an evidence that much more he will punish them for therefore are these examples produced to warn Judah and Israel And these are named to shew that in all places this his justice had shined and it is like they had been wonderfully laid desolate about that time 3. That the people of God may prevent or cure security and may get good of the warnings that are given them it is needful that they do not give way to supine negligence but that they rouze up themselves to observe the passages of divine providence far and near in the world and that they take notice of the power of divine justice against impenitent sinners in overturning flourishing Cities and strong and great Nations that so they may not lean

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

Imprimatur EDMVND CALAMY January 1. 1655. A BRIEF EXPOSITION ON THE XII Smal Prophets THE FIRST VOLUME CONTAINING AN Exposition ON THE PROPHECIES OF Hosea Joel Amos. By GEORGE HUTCHESON Minister at EDENBURGH HOSEA 12.10 I have also spoken by the Prophets and I have multiplied visions used similitudes by the ministery of the Prophets AMOS 3.7 Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets Ver. 8. The Lion hath roared Who will not fear The Lord God hath spoken who can but prophesy London Printed for Ralph Smith at the BIBLE in Corne-hill 165● TO THE RIGHT REVEREND THE MINISTERS OF THE GOSPEL IN THE CITY OF Edenburgh And the PROFESSOUR of DIVINITY in the UNIVERSITY there The Spirit of our Lord Jesus Christ that great Shepherd of the sheep with grace and peace be multiplied Right Reverend ALbeit I sufficiently know you are not desirous of such addresses as this is nor is the Piece it self as to what is mine in it of such worth as to deserve the Patronage of so many Reverend and Learned men Yet the reasons that have moved me to present it first unto you and under your name to the view of the world have been so pressing upon me that I could not incline to make any other choice One of you was the first mover and solicitour of me to any undertaking of this kinde when I little dream'd of such a matter and hath continued a constant encourager of me in going about it Others of you have been particularly assistant and very refreshful unto me in your perusing this and the former pieces before they came to publick view and in your brotherly and free animadversions upon them according as ye saw cause which I do look upon as a very special kindnesse and favour And all of you have been so indulgent toward me while at any time I have been necessitate to retire my self for perfecting what I had undertaken that I should account my self very ingrate if I did not take hold of an occasion to give some publick testimony of my special obligations unto you upon this very account Next Seeing it is the will of God that the spirits of the Prophets be subject unto the Prophets I hold it my duty in this Piece to give you an account of the substance of some of my labours in the common work of the Ministery with you in this place as acknowledging that ye with the rest of the Reverend Presbytery and other Judicatories established by CHRIST are over me in the LORD and as a testimony that I look upon subjection and orderly walking as a very special ornament of a Minister of the GOSPEL Withall it is one of my speciall purposes in this work that not onely these of my particular charge might have presented to their view for their further edification what they once heard in publick But that as our work and charge in this CITY is in many respects common so I might make what was delivered to one Congregation common to all And I could not think of a more fit mean to render it acceptable to them then by its coming to them under your name and with your approbation Finally that I be not tedious I am much convinced of many obligations laid upon me to acknowledge the mercy of GOD toward me that in this dark time of much confusion and distemper he hath cast my lot in the society of so many faithful Servants of CHRIST whose Company Example Counsel and Encouragement hath been so often refreshfull and edifying unto me and that whatever differences there are the LORD hath keeped our Society free of many of these woful and scandalous distractions which have miserably rent this afflicted Church and which are a lamentation and if mercy prevent not will be for a lamentation even to those who for present look upon them with another eye This mercy hath so often refreshed me that I could not but upon this occasion leave my acknowledgement thereof upon Record as not knowing when I might again have the like opportunity As these reasons I hope will plead for your candid interpretation of this application and your favourable acceptance of this small token of love and duty So I purpose not to insist in prefacing upon any subject unto you to whom I rather professe my self a Scholar and Disciple Onely my desire is that as hitherto ye have received mercy not to faint in the exercise of this Ministery notwithstanding the times that have gone over some of you so ye may continue and abound more and more in feeding the flock of GOD which is among you and being examples to them in acquitting your selves as his wise and faithfull Servants whose aime is to advance the KINGDOME of CHRIST and the Truth of Piety and to follow Truth with Peace and Sobriety without a byass or selfish and carnal designe And my prayer to GOD for all of us shall be that we may be daily more and more rooted and established in the Truth and in these wayes that are well pleasing in his sight and may be made willing and ready to undergo any lot wherewith it shall please him to exercise us In which petition I know you will joyn with Your loving Brother and Fellow-labourer in the Work of the Gospel GEORGE HUTCHESON TO THE READER Christian Reader I Have now through the Lords assistance finished and do here present thee with this Exposition of these three Prophets which with the Piece formerly published do compleat the whole lesser Prophets according to my undertaking when I published the first Piece That I have published these last when yet they are first in order may I confesse seem somewhat strange to any who shall not consider according as I hinted in the Preface to the first that by a recommendation from a faithful Servant of CHRIST I was only desired to undertake Obadiah with some that follow it being expected that others should have done somewhat upon the three first and some of the last of these Prophets But finding that they could not for divers reasons prosecute what they had purposed I was stirred up to essay first these that followed after the Prophets I had undertaken and then these now presented to thee wherein it hath pleased the LORD to carry me on to this period I do acknowledge that beside the conscience of mine own inability and the incumbrance of many diversions from without I have encountered with two great impediments in prosecuting this way of writing especially in this last Piece One is that in these Holy Writings which runne much upon one straine and subject as divers of these Prophets do however the studying of one may contribute much light for understanding of another yet I conceive that the variety of gifts communicated unto empty men were needfull for searching out the Rich Treasures of Doctrine which are hid up in them and that one man especially being of mean parts will on

in the midst of wrath For this is the stroak which is supposed to be inflicted on Judah here 3. In saddest judgements the LORD intends mercie to his peculiar people and conveighs threatening in the bosome of promises to them allowing them when they feel the one to comfort themselves in the hope of the other For this sentence is only supposed in the bosome of a promise I will return the captivity of my people giving them the first sight of their trouble in a promise of deliverance from it 4. As sinne doth ripen a Nation for stroakes and an harvest of calamity So trouble on the Lords people however it do not presently resolve in an issue yet besides that there is a vicissitude in all lots under the Sunne in due time by the Lords blessing of the use of it to his people and through his sympathy remembring them in their low estate it will ripen not only to a restitution but an harvest of advantage For it is an harvest for Judah when I returne the captivity of my people an harvest for which we are to wait patiently James 5.7 and wherein the sower will not only get his seed but increase with it Psal 126.5 6. CHAP. VII IN this Chap. the Lord goeth yet on with that particular demonstration of this peoples desperate case which he had begun ch 6.8 Only having spoken his minde to Judah in the bosome of a promise chap. 6.11 he doth now leave them and deal only with Israel who were in justice to meet with harder measure And by laying before them the many and grosse sinnes of Court and Countrey he makes good that charge ch 6.4 that their case was desperate and that they could look for nothing but destruction which is also held forth here in that geneneral accusation v. 1. which may comprehend all the rest and in the sentence v. 13 c. The Chap. may be taken up in these two parts First He propounds an accusation for many sins mixed with some threatenings and namely their obstinate incurablenesse in sin as appeared in their deceit and violence v. 1. their prophane security and stupid atheisme which God will refute v. 2. their pleasing of their Rulers with their wicked and lying courses v. 3. their pronenesse to spiritual and bodily adultery v. 4. their temperance especially in the Court v. 5. their fraudulent carrying on of their wicked projects to a maturity v. 6. as appeared in their frequent conspiracies without employing God in their calamities v. 7. their mixture with the Gentiles v. 8. their stupidity under afflictions v. 9. their great pride in not seeking unto God notwithstanding their afflictions v. 10. and their folly in seeking to creature-helps v. 11. wherein they shall be disappointed and be punished for it according as he had threatened v. 12. Secondly He pronounceth their case to be irrecoverable because of these sins declareth that wo and destruction is coming on them because of their Apostasy and rebellion v. 13. the equity whereof appeareth in considering their great ingratitude in sinning against God v. 13. their brutish sense of trouble neglecting to seek God rightly yea and rebelling against him v. 14. their ingrate presuming and growing more bold in sin when at any time he repaired their broken strength v. 15. and their hypocrisie in repentance v. 16. for all which and their blasphemous outrages the sentence is again repeated that even the greatest of them should perish by the sword to the derision of their confederates v. 16. Verse 1. WHen I would have healed Israel then the iniquity of Ephraim was discovered and the wickednesse of Samaria for they commit falshood and the thiefe cometh in and the troope of robbers spoileth without The first challenge is directed chiefly though not secluding others against their Rulers under the name of Ephraim and against the chief City wherein they are accused for their obstinacy and incurablenesse in that when the Lord applied remedies to cure the people of their sins and judgements they discovered that their sin was incurable as might appear from their deceit and their violence and oppression in City and Countrey all which made it evident that there was no remedie but they must be destroyed Doct. 1. As sinne is of it self the great sicknesse and wound of a people affecting the soul and conscience and drawing on sad wounds of afflictions So it is God only who can cure these wounds For I would have healed Israel saith he as a Physician offering his help See 2 Chron. 7.13 14. Psal 60.2 Jer. 17.14 2. As the Lord only can cure his people so he is willing to offer his help and essay means for that end before he give up with them For I would have healed Israel This the Lord did and in all ages doth to his people sometime by his Word sent out to reclaime them from sin as there were many Prophets raised up in Israel See 2 Chron. 36.15 16. sometime by giving breathings of prosperity as under Jeroboam the second Joash and others to see if that would draw them to cease from their course of sin sometime by sending lesser afflictions whereof Israel had many essayes as medecine to purge out sin and prevent more sad fruits thereof See Isaiah 27.9 Ezek. 24.13 and sometime by cutting off eminent ring-leaders in Apostasie and giving opportunities of a Reformation if so be that might work on them As when he cut off Ahabs house and raised up Jehu who pretended zeale for the Lord. In applying these means of cure the Lord doth not alwayes work according to his Omnipotency but offereth only sufficient external means yet mercy would be seen in the Method and such lots would be improved as medicinal 3. When God applies means of healing it is usual for men to prove worse and to make it evident that they are incorrigible The Word may but irritate corruption 2 Chron. 36.16 an opportunity of Reformation may discover heart-enmity against the wayes of God mercy and respite may embolden to sin and rods make men worse Isa 1.5 Ezek. 24.13 For When I would have healed Israel then the iniquity of Ephraim was discovered and the wickednesse of Samaria as a Physician by attempting a cure may finde it worse then at first it appeared and the disease may break out worse So did it fare with them the means applied did not only discover but was an occasion of their incorrigible temper He calleth their course iniquity and wickednesse or many evils because they brake out in more and more grosse ills or because lesser ills after such means are indeed worse then greater ills were before 4. Rulers and these that are in eminent places do ordinarily prove most incorrigible in their evils most unfruitful under means of healing and great obstructers of a Lands happinesse For saith the Lord When I would have healed Israel it was Ephraims and Samarias sins that brake out and hindered it 5. Deceit and falshood in mens dealings is

a sad evidence of an incorrigible time as testifying how little place the feare of God hath among men Therefore it comes in as a confirmation that they would not be healed for they commit falshood See Mic. 7.1 5 6. 6. It is also an evidence of such a sad time when injustice and oppression prevaile and men are still so in love with the world that all injust courses secret or open are followed that they may compasse it For it is another proof and the thief cometh in privately into the house or City and the troop of robbers spoileth without that is no place in City or Countrey in the house or fields is free of secret stealth or open robbery Ver. 2. And they consider not in their hearts that I remember all their wickednesse now their own doings have beset them about they are before my face The second sin for which they are challenged and which as all the rest are so many proofes of their incurablenesse which he had laid to their charge v. 1. is their prophane security and stupid atheisme in that they did no more think of giving an account of their wayes then if there were not a God or they had never heard of him Because of which the Lord declareth that as he is a Judge who seeth all their wayes so they should shortly finde themselves so involved in the fruits of their own sins as if they were in a net and should not flee his judgements Whence learn 1. It is mens dutie to be much with their own heart in considering their case and how it is with them For it is a challenge they consider not in their hearts c. or say not to their hearts that is they put not their own hearts to it to ponder how matters stand with them 2. It ought especially to be considered by men in examining their own condition that sin unrepented of is remembred by God how long soever it be since it was committed For it is specially laid to their charge that they consider not that I remember all their wickednesse but since they were spared and prospered after their sinning they thought God took no notice or had forgotten all whereas he was but putting it up upon their account See Deut. 32.34 35. 3. When men give over consideration of their case they turne in effect Atheists denying unto God a providence and by this they are more and more emboldened to sin For not to consider that God remembers all their wickednesse is in effect to deny a God to deny that ever he will punish sin and consequently that he knoweth or taketh notice of it or hath power to redresse it And this is laid to their charge as an evil which loosed the raines in them to all sin For then they had all wickednesse See Psal 14.1 2 c. and 94.3 7. 4. As God knoweth and observeth all the wayes of the children of men whatever they imagin to the contrary So he will bring Atheists to know so much by giving them the fruit of their own wayes For their own doings have beset them about that is their guilt in the effects thereof shall lay hold on them on every hand that they may not escape they are before my face This he subjoynes to the former though they were before him before they beset them because they shall be made to know they were observed by God when they shall beset them See Prov. 5.21 22. 5. When men especially within the visible Church turn practical Atheists and by forgetting and denying of God take courage in sin it is a token that God will very speedily refute that errour by taking order with them for their sins For saith he Now that is shortly their own doings have beset them where he speaks of it in the by-past-time because of its certainty and celerity 6. Man needs no surer fetters and ties to bring him to judgement then his own guilt which will surround him sometime in his own conscience and alwayes pursue him in effects till it leave him in the hands of justice For their own doings have beset them about See Psal 49.5 Numb 32.23 Ver. 3. They make the King glad with their wickednesse and their Princes with their lies The third sin challenged is that the people did please their King and Rulers with their wickednesse that is they gave obedience to them in their wicked commands especially concerning Religion ch 5.11 which they expected would not have been taken so well by the people and they studied to make them more and more glad by their wicked behaviour since they saw them so pleased with it And with their lies whereby we may understand their false worship which is a lying and a deceiving course Isa 44.20 and a lewd lie to father it on God as true worship performed to him as 1 Kings 12.28 Exod. 32.5 Or we may understand it of their malicious slandering of such as were opposite to the course of the Court and of the times or of their flattering their Rulers to comfort them when their consciences vexed them or generally that they gave them occasion of joy that was deceitful Whence learn 1. Let men rejoyce or glory never so much in sin yet wickednesse is but a poor sport and will prove so in end For it draweth God to be against them that they were made glad with wickednesse 2. It evidenceth the sad case of a Land when they who should advance piety and vertue and punish vice are on the contrary rejoycers at the wickednesse of their people and glad to get them drawen to it For it is the challenge that the King and Princes are made glad with their that is the peoples wickednesse that they have a people who will obey their wicked commands and are not so tender and scrupulous as to make question of right and wrong especially in the matter of Religion but will run whither they are driven by a supreme command 3. It is also a sad case when men and especially great ones have such designes as cannot be compassed but by wickednesse and when they are so far given up as to be glad to attain their end by whatsoever means it be For so much also doth the challenge import Their Rulers could not carry their businesse unlesse their subjects were embarqued in a wicked course and they were so farre from making scruple of that that they were glad the people were so that they might gain their point 4. It is the usuall disposition and woful sin of a people that they are still upon the prevailing side and do follow the example and will of their Rulers if it were even to sin For it is laid to their charge They make the King glad with their wickednesse c. they will make no bones of sin if they know it may please him yea they will prove more plyable and forward then could have been expected of them See Prov. 29.12 5. As Idolatry and false worship is a

multiplying and trusting in fenced Cities as Israel was in setting up Idolatry for which the Lord threatens to destroy that which they took so much pains on ver 14. Vers 1. SEt the trumpet to thy mouth he shall come as an eagle against the house of the LORD because they have transgressed my covenant and trespassed against my Law IN this generall proposition they are accused for violating the Lords Covenant and sinning against the written Law and therefore the Prophet is commanded as Gods Herald to denounce that the Assyrian shall come speedily and violently against them as an Eagle doth on the prey and that notwithstanding they were Gods people Whence learn 1. The clear purpose of God concerning his people and their courses is to be had from the Word Therefore the Prophet is to denounce it and to give the most certain sound concerning it 2. As the Lords Ministers ought freely fully and boldly to publish in his Name a peoples sin and danger thereby Isai 58.1 So denouncing of judgements in Gods Name against sin will prove a dreadfull sound in end especially when it comes to execution for set the trumpet to thy mouth alludes to the custome of Heralds denouncing warre and of a Centinell giving an alarm of a present enemy which use to be terrible 3. However a visible Church do not presently cease to be a Church when they fall in sin against God for Israel here continueth to be the house of the Lord For it is spoken of them and not of Judah and the Temple there yet their faire titles and priviledges of being a Church will not keep off a stroak when it is procured by sin For albeit Israel be Gods people and house and family still and they glory in that title yet he shall come against the house of the Lord the Assyrian shall come See Jer. 12 7. and 22.24 4. When a people are ripe for judgement no distance of enemies can secure them and enemies will be fitted for executing vengeance for albeit the Egyptians their confederates were neere and the Assyrians far off yet he as Nebuchadnezzar also did against Judah Ezek. ●7 3 shall come as an Eagle for swift approach and certain obtaining of the prey and violent tearing thereof See Deut. 28.49 Isa 5.26 5. God doth not threaten nor strike his people but when he is provoked by their hainous sins for so much do the causes subjoyned to this threatning teach us 6. As no b●nds will hold men who are mad upon sin So it is an aggravation of sin that God condescends to binde our duty upon us not only by his supreme and absolute authority but by Covenant and mutuall stipulation and yet we rebell For albeit there was a Covenant importing their own consent and Gods gracious promise to reward their endeavours yet they have transgressed my Covenant called his because it came of him that they were treated with in these tearms and to aggravate their impiety who dealt so in Gods Covenant as could not be justified in a Covenant with very equals 7. However the Lord condescend to enter in a Covenant with his people and crave their consent to their duty yet men will not assoile themselves from sin by renouncing their own consent being bound by the Law of a sovereign Lord as well as by an agreed upon Covenant Therefore it is added and trespassed against my Law 8. The visible Church can have no pretence of ignorance to excuse or extenuate her sin For she hath not only a Covenant but a Law to cleare the duties of the Covenant Ver. 2. Israel shall cry unto me My God we know thee 3. Israel hath cast off the thing that is good the enemie shall pursue him This sentence is further confirmed by refuting what Israel might have to say against this threatning or to plead for deliverance when it should be executed For whereas they would alleadge in their distresse that they had interest in God by Covenant and did acknowledge and professe him ver 2. the Lord answers that since in their practice they renounced every good thing therefore the enemy should go on to pursue them ver 3. Whence learn 1. As God can make trouble drive the stoutest sinners to see their need of him So an hypocriticall formall and corrupt Church may be so plagued with delusion as that neither threatnings nor judgements will drive them from a conceit but that they are good enough and will be owned of God as such For Israel shall cry c. and go to God with their claimes expecting to be regarded See Matth. 7.21 22 23. 2. It is a great snare and occasion of delusion to a people when they lean upon a standing visible interest in God and trust to their externall professions and to what they know or acknowledge in their judgement without respecting their practice or studying to make that interest sure unto themselves in the Court of conscience For this is Israels snare and pretence My God we know thee 3 A true and reall interest in God and acquaintance and communion with him is of reall worth and use in straits For so much doth their practice teach who finde a pretending to that their only refuge in distresse 4. God will not be deluded or mocked with mens professions or pretence of interest but will examine them by what they are in practice For he puts them to it and tries what they have cast off 5. As God is the only and chiefe good and his wayes good and ought to be seene to be so So it will aggreage mens guiltinesse that they do reject him and his way though they be such For it is his challenge Israel hath cast off the thing that is good that is God his way of worship and obedience to his Law 6. Men are naturally ignorant of and opposite unto their own true good and all who forsake God and his way will finde in end that they forsake their own mercy For whatever Israels hopes were in their defection yet they have cast off the thing that is good See Psal 73.28 7. When men once begin to turn their back on their own happinesse and on the way of God they will still grow more averse from it till they come to abominate and abhorre it and this fills up the measure of their iniquity for the word in the Originall imports he hath cast off with abomination or detestation the thing that is good and therefore the Lord threatens 8. When men and especially the Church leave off and abhorre the way of duty God will not let sin thrive in their hand but will send on judgements and let them feele their losse in their stroaks who would not see their prejudice in forsaking what was a good For upon this Israel hath cast off the thing that is good it is subjoyned the enemie shall pursue him 9. It is a very sad plague when men cleave so to their delusions and pretentions to interest in God that

he which is true not only of Moses writings but of the Prophets Doctrine the summe whereof was at Gods command left registrate 3. The subject matter of the written Word is great and excellent far above the subject of all humane sciences as revealing God the way of his Worship and of mans salvation and so making them great who embrace it For it is the great things of my Law not to be sleighted nor contemned 5. It is the great though usual sin of the visible Church to live strangers to the Word of God and little conversant with it to look upon its directions as of little moment and that there is little hazard in not walking according to them and to look upon them as very strange and contrary to our dispositions and having little reason for what is injoyned all these concurred in their way in that they were counted as a strange thing They of Israel made little use of the Word they thought it a small matter to stand so much upon the place of Worship and they thought it an unreasonable thing to urge that way of Worship which would be so destructive to the State of Israel if they went up to Jerusalem And therefore they looked on all these things as little concerning them Ver. 13. They sacrifice flesh for the sacrifices of mine offerings and eat it but the LORD accepteth them not now will he remember their iniquity and visit their sinnes they shall returne to Egypt The third branch of the challenge is that in these sacrifices which they pretended to offer to God they were both life-lesse and destitute of all spiritual service and selfish Therefore the Lord declareth their service to be rejected and threatens that he will call them to an account for their sin and send them into bondage like that they had suffered in Egypt or make them flee thither from the fury of the Assyrians Whence lear 1. Externall worship without life and spiritual dispositions and particularly ceremoniall worship without an eye to the substance and thing signified is nothing else but a dead carkase in Gods accompt For they sacrifice flesh for the sacrifice of mine offerings that is their sacrifices which they pretend to offer to me if there were no other fault in them of offering them in a wrong place and by unlawful Ministers c. yet they are but flesh in respect they minde no more but the outward work See Isa 66.3 Jer. 7.21 22 23. 2. Most part of worshippers follow the external duties of Religion no further then their own ends lead them and mens own advantage is the upholder of all false Religion For they sacrifice and eat it that is they observe no rule of burnt-offerings wherein all the sacrifice is offered up to God but of all of them they must eat a part as was allowed in peace or thanksgiving-offerings and so they regard their own bellies most 3. However men cry up their own way yet they will finde that want of a divine approbation will undo all For it is a judgement sufficient but the Lord accepteth them not See 2 Cor. 10.18 4. God will not forget unrepented of iniquity though for a time he spare it but will call sinners to an account when it is least expected and particularly corrupt and formal worship justly brings all a peoples sins to remembrance and ripens them for judgements for all of them Therefore it is added now will he remember their iniquity and visite their sins 5. When men have forgotten their old bondage and walk so as if neither such a stroak nor deliverance had been the Lord is provoked to bring it to remembrance by a new captivity For they shall return to Egypt Assyria shall be made a new Egypt to them and many of them shall run to Egypt the place of their old bondage to meet with new bondage Ver. 14. For Israel hath forgotten his Maker and buildeth temples and Judah hath multiplied fenced cities but I will send a fire upon his cities and it shall devour the palaces thereof In the close of the Chap. Judah is joyned with Israel and challenged that as Israel multiplied Idolatry and Idol-temples so they multiplied fenced Cities For which God threatens to destroy the Cities and stately Palaces thereof This sin challenged here seemeth to have fallen forth in the dayes of wicked Ahaz who considering the incursions of Assyria into Israel made it all his care to secure Judah by fortifying many Cities as we finde them challenged Isa 22.8 9 10 11. And the judgement was executed by Senacherib after the captivity of Israel Isa 36.1 Doct. 1. When the Lord is challenging grossest provocations he will not for all that forget lesser sinnes and passe them over as nothing especially in his people Therefore he forgets not Judahs sin of carnal confidence when he is reckoning with Israel for Idolatry For or and as it is in the Original joyning this with the former challenges Israel buildeth temples and Judah hath multiplied fenced cities 2. The setting up of Idols and of carnall confidences in Gods room are the usuall byasse of mens hearts who when their hearts are not delighting in and relying upon God will not want somewhat beside to supply that want Therefore are building temples and multiplying fenced cities joyned together here as setting up somewhat in Gods room 3. Idolatry in worship and carnal confidences do bewray mens forgetfulnesse of God whose authority prohibits these things and whose kindnesse to his people should engage them not to abandon his Worship nor trust in any thing beside him and particularly how much soever men pretend to remember God by setting up Idols and temples to them yet in all this they do but bewray forgetfulnesse of God For Israel hath forgotten his Maker who not only created him but advanced him to that dignity he enjoyed in his sinning and the like is to be understood of Judah 4. Mens placing their confidence in outward means of defence and safety when yet they little minde the wrath of God against sin is an iniquity to be joyned in some sort with Idolatry in worship For this was Judahs sin in multiplying fenced cities which is held forth to be of the same nature with Israels building temples because both draw the heart from God 5. As judgements inflicted in Gods anger will easily like fire consume most stately places so the Lord is provoked to inflict these when men put confidence in these things Any thing a people and especially the Church put confidence in will surely be plagued For because Judah hath multiplied fenced cities and made this his confidence otherwise it is no sin to use means of defence I will send a fire upon his cities and it shall devour the palaces thereof CHAP. IX THe Doctrine of this Chap relates to a time wherein Israel flourished much by reason of outward plenty victories confederacies with their neighbours and therefore did harden and please themselver in their sinnes whatever

when they had gone astray but they openly and avowedly refused when they were seriously invited See Jer. 8.4 5. Vers 6. And the sword shall abide on his cities and shall consume his branches and devour thee because of their own counsels Secondly the Lord threatens them with an abiding sword upon their cities and their villages which as branches spring out from the cities or on their bars that is their strong holds Rulers and valiant inhabitants and that because of their following their owne wayes and counsels rejecting the Lords Of this See Chap. 10.6 Doct. 1. The sword ought to be looked on as one of the Lords scourges because of his peoples ingratitude and abuse of mercies and their trusting to their own counsels and not regarding Gods Word For because of these provocations it is threatned here 2. The sword is then a most sharp scourge and speakes much of Gods displeasure when it rageth not only amongst armies in the fields but falls in upon Cities when it is universall upon Cities and branches or villages or Forts or Rulers and other inhabitants and when it continueth long thus and abideth till it consume and devour See Jer. 47.6 7. 3. However men trust much to their own inventions and projects neglecting God and his way as here is supposed Yet all this their wit and policy will be so far from holding off a judgement that on the contrary it doth draw it on For it is added as a reason of the sentence because of their owne counsels Vers 7. And my people are bent to backsliding from me though they called thee to the most High none at all would exalt him The first part of this v is by many taken as a further threatning that they should be in suspense and anxiety being pressed on every hand because of their backsliding from God Which though it be a truth in it selfe Deut. 28.66 and the word doth also signifie to be in suspense yet the Originall construction will not beare this interpretation for it is not because of but to backsliding Therefore I understand it with the translation as a second accusation against Israel for their backslidings to which they were so prone that their inclination and course did still hang sway and bend toward it And if they were at any time in suspense and doubt about their course as the word also imports yet all that but tended to more Apostasy and testified their inclination to it in that no such hesitation stopped their course This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Messages sent by Gods servants to them Doct. 1. Backsliding and Apostasy is the great sin of the visible Church to which she hath a strong inclination naturally even in her best frame any other course she followeth being but a motion against nature For it is a challenge that they not only backslide from what they attained but are bent to backsliding See Chap. 6.4 2. Mens hanging sometime in suspense and having some inclinations to returne will neither double out their point against the power of corruption within them nor will it extenuate but rather aggreage their backsliding that it overfloweth such banks So much doth the other reading teach they are in suspense and yet it tends but to backsliding 3. The great backsliding of Gods people is their backsliding from God and communion with him which draweth on all other Apostasies and defections And every backsliding of the Church in duty or worship is a backsliding from God in so far as men thereby do renounce his prerogative to be the sovereigne Lord to prescribe their duty and the way of his own service and do renounce these wayes and means wherein only communion with God is to be found and intertained In these respects it is challenged that they backslide from me saith the Lord. 4. God will not forget a backsliding peoples interest and pretences of interest in him to aggravate their sin For it adds to the challenge my people are bent to backsliding It cannot but grieve God when these whom he hath choosen to be his peculiar people and hath put them in possession of speciall favours and gained their consent in part do recede from him as unworthy and do choose husks whereon the world feeds as the only desirable portion And it is a sad case when all a peoples priviledges and advantages serve only to make their ditty the sadder 5. As it is of the Lords great mercy that he ceaseth not to follow backsliders with Messages from his Word as here it is supposed that yet there were and that diverse and many who called them So by the entertainment that is given to the Word men may trie whether they have backsliden or not or whether they be persisting in it or turning from it For by this is the charge of Apostasy and bentnesse in following it proven in that they obeyed not the call though they called them none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backsliding it is not because he needs them who is glorious and high in himselfe but for their own advantage For he called them from these base things which drew them away to the most high 7. We are never free of backsliding but when God is most high to us and in our estimation and when he is exalted in our hearts and in our respect to his commands and directions and conscience made of his praise the neglect whereof is an evidence of Apostasy and portends more of it For so is imported in that they are called from their backsliding to come to him as the most high and to exalt him 8. Backsliding is by so much the sadder and the cause of a greater quarrell that it is universall For none at all would exalt him but all refused the call Though it may be also understood and read together they exalted not that is not only with one consent they refused but they joyned not in that work as indeed want of union is a speciall mean of carrying on backsliding and defection Vers 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together In the second part of the Chap. the Lord comforts the godly against the imminent and deserved judgements with some blenks of his mercy And first in this v. the mercy of God is held forth in coming over their provocations to do any thing for them and interposing to hold off the extremity of judgements deserved by them wherein 1. It is insinuate by way of sentence for their Apostasy that their sins deserved hard things even such calamities as befell Sodom and the neighbouring Cities of which See Gen. 19.24 Deut. 29.23 But 2. in the execution the Lord was willing to make a stand

and not let it out And here the Lord speaks to our capacity that as a father greeved with the disobedience of a son is ready to avenge it sharply and yet out of fatherly affection represseth his anger and doth not let all of it out in execution So the Lords bowels of compassion are such as not to execute his just wrath as if he repented and as men who repent use to do Doct. 1. The provocations of the visible Church may be and oft-times are so great both in themselves and by reason of many aggravations of ingratitude and backsliding as to deserve utter extirpation like Sodom and Gomorrah For so is imported that it was just to make them as Admah and set them as Zeboim See Isa 1.10 Ezek. 16.48 It is but a needlesse curiosity to enquire why he mentions these two Cities and not Sodom and Gomorrah and therefore I passe it 2. Not only doth the Churches sinne deserve much but it is no easie matter to hold off the extremity of execution when after long forbearance sin is still continued in For so is imported here that only strong afflictions in God prevented the extremity of desolation They were at this brink of misery though they little considered it 3. Whatever be the desert and danger of the sinfull people of God yet no trouble can take effect against them unlesse God permit and let it out and actively concurre in it For whatever their sin was yet they could not be plagued till he give them up and deliver them to the will and power of enemies yea till he make them as Admah and set them as Zeboim See Deut. 32.30 4. When the Church hath put her selfe in a wofull plight by sin there is nothing to step in and interpose for preventing what is deserved but only mercy in God For there is no other impediment to this sad sentence but how shall I give thee up c mine heart is turned within me c. And this he layeth before them that at least they would study to see their need of mercy 5. Mercy in God toward his sinfull people as it cannot be hindered by the greatnesse of their sin So it can put a stop to deserved judgements For how shall I give thee up c. Saith he mine heart is turned within me c. He can finde reasons against his own proceeding in justice against them taken from himselfe when they have nothing to plead and there is no cause of it in them And can argue that mercy is free and goeth not by the rule of deserving and therefore may be extended to the most unworthy And albeit it be an act of his sovereignty in free-grace thus to respect a people going on in sin and therefore ought not to be presumptuously rested on by the impenitent Yet as that cannot hinder it to be shewed even to them So it may be an encouragement to them who are driven sensibly to need his mercy 6. The greatnesse of Gods mercy toward his people is such as all the affections of parents toward their children are but shadowes of it and he who is the unchangeable God will do all for them that can be expected from a parent whose anger is overswayed and changed into pity For so much do all these expressions point out How shall I give thee up doth import that his fatherly affection could not think of putting Israel into the miserable condition they deserved and that he looked on it as not beseeming his love and interest so to deal with them mine heart is turned within me or overcome with motions of love striving against that severity and my repentings are kindled together which are tearmes borrowed from among men do import what abundance of stirrings of love are in his heart toward his ill-deserving people and how all things that might prevent that sentence were kindled and mustered up within him that it might not come to execution and effect 7. It is a speciall evidence of Gods magnified mercy toward Israel that whatever condition they be put in yet they are never dealt with as Sodom and Gomorrah nor totally consumed without hope of restitution or recovery For that is the scope of this whole v. which is further explained in the following purpose Vers 9. I will not execute the fiercenesse of mine anger I will not returne to destroy Ephraim for I am God and not man the holy One in the middest of thee and I will not enter into the city In the next place the Lord comforts them by expresse promises pointing out what this his mercy which had interposed for their good had purposed concerning them The promises are two In the first whereof in this v. he promiseth to moderate that punishment which he in just anger might inflict and that he will not deale with them like an angry man who after he hath stricken returneth and strikes again till he destroy and undo them he is angry at or as souldiers who spoile and spoile again so long as there is any thing to take but he will deale like a mercifull conquerour who having subdued his rebellious subjects and brought them at under doth not come with an army to destroy their c●ty So he will plague them for sin and yet will not utterly destroy and cut off that Nation This he confirmes from some reasons 1. Because he is not an implacable man but a mercifull unchangeable God 2. He is in the midst of them as his elect and chosen people and holy in his promise to perpetuate the elect of the seed of Abraham throughout all generations Whence learn 1. Gods mercy interposing on the behalfe of sinners doth produce not only good wishes but reall effects unto them For here unto the former stirring of his bowels an expresse promise is subjoyned to shew that he not only as is usuall with men pittied and could not help them but that his pitty produceth reall help 2. Gods mercy toward his sinfull people doth not see it fit to keep off all effects of his displeasure or leave them altogether unpunished For the promise is only I will not execute the fiercenesse of mine anger which imports he will execute it in measure See Jer. 30.11 Albeit the Lord do pity them yet it concerneth him to vindicate his own holinesse and to promote their good by afflicting them in measure 3. When a sinful people are under saddest temporal judgements yet so long as they are in the land of the living they are bound to reckon that their condition might be yet worse if all Gods just displeasure were let out For notwithstanding all that was to come on Israel as we see it accomplished this day yet it is imported it had been worse if he had executed the fiercenesse of his anger and returned with stroak after stroak to destroy Ephraim and entered into the city See Lev. 26.18 21 24 28. Isa 9.12 17 21. 4. The Lords moderating of deserved judgements if it were but to

will hold off stroakes And albeit presumptuous sinners do reject God his authority and yoke yet he will exercise dominion over them whether they will or not For saith he his Lord shall returne it upon him whereby he sheweth that no interest will avail to plead for exemption and particularly that his people whom he chooseth he will let them finde that he choosed them on these tearmes to be Lord over them as the Name here is a Name of dominion and will prove it to be so when they sinne CHAP. XIII THis whole Chapter may be taken up as a probation of that conclusion v. 9. of the ch that their destruction came of themselves whereas God was their help This he proveth two wayes First that it was their own sins which had changed and would change their good condition into which he put them into calamities and miseries and had drawn on former plagues and would draw on more till they were rejected and driven into exile And namely 1. That by the Idolatry of Baal they were despoiled of authority and their State broken v. 1. 2. That their perseverance and growth in the Idolatry of the calves after their State was again something recovered from that decay v. 2. did provoke God suddenly and violently to consume them altogether v. 3. 3. That their ingratitude toward God recompencing him who had been good to them v. 4 5. with swelling pride and forgetfulnesse v. 6. did provoke him to take vengeance in a dreadful manner ver 7 8. Unto these challenges and evidences he subjoynes the inference and conclusion v. 9. Which Secondly he proveth yet further by promises of mercy and moderation to be manifested by him when thus they had destroyed themselves and drawn on a deluge of miseries Of this we have these evidences promises 1. He would prove a King to them when their Kings and Princes whom they sinfully sought and whom he had given in anger were to be cut off in his displeasure v. 10 11. 2. When he should reckon with them for their treasured up and marked iniquities and they should be brought into greater extremity v. 12 13. yet he would at last raise them up as it were out of their graves v. 14. All this the Prophet closeth with assuring them that notwithstanding his being their help yet there should be a desolation first both of the Nation and chief City v 15 16. Vers 1. WHen Ephraim spake trembling he exalted himselfe in Israel but when he offended in Baal he died In the first part of this Chap. the Lord demonstrates that their own sins had procured all the desolation that had come or should come upon them and that he had been good unto them till they by their sins had overturned their own good estate The first sin which he mentions as destroying them is their Idolatry in worshipping Baal Concerning which the Lord cleareth for his part that Ephraim was not only made a distinct tribe though he was but the son of one of the twelve Patriarchs who had another at least beside him and preferred to Manasseh the elder brother but was so dignified numerous and potent that he was formidable to the rest as appeared in the person of Joshua who came of that tribe Josh 4.14 and in the whole tribe Judg. 8.1 2. Yea and that tribe was exalted to authority in Israel Jeroboam the first King of Israel being come of it So that they had great authority above the rest But now having brought in the pagan Idolatry of Baal in the dayes of Ahab Ephraim was become like a dead man despoiled of authority many of his subjects cut off and so broken in his former estate and dignity that he is not far from utter ruine though yet he be as one unburied He mentions only the Idolatry of Baal as the cause of this ruine because however they had the golden calves before and these tended to their destruction yet it was the cape-stone of their defection when beside these in serving of which they pretended some acknowledgement of the true God they brought in pagan Idols renouncing him And after this they began to decay by the invasion of forreigners having for most part had to do only with Judah before Doct. 1. As honour and respect is due to superiours So their power and authoritie over subjects is of God and to be held of him For so is here imported that God made trembling or reverence when Ephraim spake or gave out his commands See Psa 18 47. 2. Such as God hath made very eminent may yet go very far wrong yea and greatnesse may embolden men to sin For it was Ephraim who when he spake made trembling and who exalted himselfe in Israel or was set in high dignity that offended even in Baal 3. When men do thus decline and abuse Gods bounty toward them his kindnesse will stand as a witnesse against them For therefore is Ephraims former dignity recorded to witnesse against their way and to cleare that God was free of the consequences of it See Dan. 5.19 20. 4. Sin will undoubtedly blast the eminency either of persons or Nations and will lay them low in their repute estimation and power and make them like a dead carcase above ground For even glorious Ephraim when he offended he died that is he looked no more like what he was before then a dead man hath the activity and vigour of one that is living 5. Idolatry and corrupting of Religion is above all sins a cause of corruption and decay to States and Nations For when he offends in Baal he died 6. Albeit God be angry at all sorts of Idolatry yet he is more especially provoked when a people do altogether renounce him and choose an Idol in his place for the object of their worship And when men will not repent for other Idolatry they are justly given up to this grosse defection to put the certainty of their destruction out of all controversie For whatever Israel thought of their calves and whatever was Gods controversie against them for them yet now when he offends in Baal it is undeniably just that he died as being under an abominable defection Vers 2. And now they sinne more and more and have made them molten Images of their silver and idols according to their own understanding all of it the worke of the crafts-men they say of them Let the men that sacrifice kisse the calves The second sin that destroyed them is their Idolatry in worshipping Images and calves notwithstanding this decay of their State and Gods preserving of them yet from utter destruction For albeit Jehu destroyed Baal and his worshippers and God did in some measure uphold the State of the Kingdome under his posterity yet the golden calves were still adhered unto yea they grew worse in following that sin and multiplied Images according to their own pleasure and fancy And the Rulers commanded and the people encouraged one another to kisse the calves as a

20.20 21. 1. Kings 11.14 2. Chron. 20.10 and 28.17 Psal 83.5.6 and frequently elsewhere Because of all this the Lord threatens that he will destroy the chief Cities of Edom such as Teman Jer. 49.7 and Bozrah Isa 34.6 and 63.1 which doth consequently import that the whole Country should be subdued and overrun Doct. 1. Such as are apostates and false brethren to the Church will be given up to as great and many provocations as any that so all may see the fruit of their apostacy and themselves may be ripened for deserved vengeance for Edom the apostate hath three transgressions and four because of which the Lord will not turn away the punishment thereof 2. Whatever be the other provocations of apostates they will be sure to be persecutors of the blessed seed and whoever persecute them beside they will be the bitterest And this is Gods speciall quarel against them as it is here against Edom because he did pursue his brother with the sword and did tear as a beast doth his prey and that without all pity 3. Such as are apostates and have a cruel and bloody disposition against the people of God may in Gods holy and wise providence get opportunity to vent their malice and God may bring his people at under if it were but to discover and try such for Edom wants not an opportunity to pursue and tear his brother And albeit he was made to serve his brother yet God permits him to break the yoke according to the prediction Gen. 27 40. that he may discover what is in him 4. As no relation to the people of God will stay the furie of Apostates nor will one Family or Womb ever make the two seeds one So the Lord will not forget these relations that he may aggravate their sin thereby for it is put upon his score he did pursue his brother that is the posterity of Jacob who lay in the same womb and that at one and the same time with Esau their Progenitor 5. Natural affection in men toward their relations is commendable in the sight of God and he will make it a quarrel when they do not evidence it by effects for it is a quarrel against Edom that he did cast off all pity or corrupted his compassions or bowels toward his brother See Rom. 1.31 2. Tim. 3.3 6. When men turn Apostates from God and his Covenant and truth the Lords people needs not trust any thing to these affections which ordinarily are most deeply imprinted in them as in all men by nature for they will not onely lose them all but their affection will degenerate into extream and cruel hatred for Edom did cast off all pity or corrupted his compassions and in place thereof his anger did tear 7. The Lords people are not to expect that any length of time will mollifie the rage of Apostates and Persecutors or that their lying by at any time doth flow from any change of their disposition but as they are cruel at all occasions so their wrath is irreconcilable and when they are most quiet they are but waiting for an opportunity to do mischief for his anger did tear perpetually when he had occasion and he kept his wrath for ever 8. Though God may long forbear persecutors even the worst of them yet their cruelty will at last bring vengeance to their own doors to the utter undoing of what is most flourishing among them for I will send a fire upon Teman which shall devour the Palaces of Bozrah He will send his consuming vengeance to burn from City to City Which accordingly was executed by the Caldeans as Histories do record Verse 13. Thus saith the Lord For three transgressions of the children of Ammon and for four I will not turn away the punishment thereof because they have ript up the women with childe of Gilead that they might enlarge their border 14. But I will kindle a fire in the wall of Rabbah and it shall devour the Palaces thereof with shouting in the day of battel with a tempest in the day of the whirlwinde 15. And their King shall go into captivity he and his Princes together saith the Lord. In the fifth place the Ammonites are spoken against and are chalenged for their manifold transgressions and particularly that they not onely slew the men but ript up the very women with child in Gilead that so they might enlarge their Kingdom by possessing that tract of Land laid desolate by themselves v. 13. This injury the Lord threatens to aveng in a terrible manner by consuming Rabbah which was their chief City 2. Sam. 11.1 by the furice of war v. 14. And by sending their King and Princes into captivity v. 15. The word rendred their King is also the name of their idol Malchom called elsewhere Molech and Milcom 1. Kings 11.5.33 2 Kings 23.13 who it may be was carried away with the rest but the context seems to speak more clearly of their King and his Princes As for this cruelty of the Ammonites against the inhabitants of Gilead it was founded on an old quarrel And it appeareth that that Land did of old belong to the Ammonites before that the Ammorits whom Israel dispossessed took it from them Judg. 11 13-24 and therefore on all occasions they contended with Israel about it but injustly seeing that they incroached upon nothing that was then in the Ammonites possession but did onely cast out the Amorites out of Gilead who were a people appointed for destruction As for the sentence given out against the Ammonites although it be true that Vzziah in whose days Amos prophecied did terrifie them and cause them to bring gifts to him 2. Chron. 26 8. and Jotham his Son did defeate them and make then tributaries 2. Chron. 27.5 6. Yet it seemeth that this final overthrow was given them by the Babylonians after the destruction of Jerusalem as Histories do mention Doct. 1. As many as have outward relations to the Church of God will be found guilty of many sins and especially of cruel persecution and ripe for plagues as of any other people in the world for Ammon was also a friend being descended from Lot and yet he hath three transgressions and four for which God will not turn away the punishment thereof and he is also an enemy to Israel 2. As God abhorreth all cruelty so especially that which is exercised against the weaker Sexe and innocents for it is his quarrel they have ript up the women with child of Gilead and so cruelly destroyed the mothers and the young ones 3. Albeit that men count it their glory to be able to remove ancient land-marks and to enlarge their dominion yet it is a sin against God so to do Deut. 19.14 and 27.17 And it is a great aggravation of their cruelty that they should cut off and crush and undoe so many onely that themselves may have more room in the world and more large dominions for it is his controversie that they

lion or young lion will not roar except he have a prey or see one which he is presently to leap upon and take so the Lord doth not threaten but where there is just cause and where judgement is to follow Whence learne 1. It is no new thing to see a people so plagued as they stand not to contemn and despise the threatnings of God for so is here imported Such as are forborne by God or do enjoy present prosperity they are emboldned thereby to neglect what God saith but it is the hight of obstinacie when men are feeling the truth of the word in sad afflictions and yet do despise it in what it threatens for the future 2. However the Lord be absolute and soveraigne and may yet forbeare yea and cure even them who prove themselves otherwise incorrigible under threatnings or judgements Isa 57.17 18 Yet in his ordinary procedure his threatnings do portend a storme and that judgements are comming and will come except they be prevented by repentance for the lions r●aring intimates that he hath a prey or is to fall upon it 3. God revealing his displeasure by threatnings is very dreadfull and will prove so if sinners provoke him to execute what he threatens therefore is he compared to a lion whose roaring is dreafull and that so much the more as when he roareth he is about to teare the prey Verse 5. Can a bird fall in a snare upon the earth where no gin is for him shall one take up a snare from the earth and have taken nothing at all Fourthly whereas they might alleadge that albeit afflictions had come or should come upon them yet what needed they keep such a businesse about them since nothing was more ordinary then to see such revolutions that all Kingdomes and Nations as well as they had their own times of affliction and after a time their case alters again and they recover The Lord to obviate this declares 1. That as a bird is not taken on the earth without a snare so afflictions upon persons or nations do not come by chance nor without his speciall providence 2. That as a fowler doth not willingly nor usually though sometime he may for want of power to prosecute his purpose and so the similitude is not to be strained take up his net before he catch his prey so neither could Prophets cease to threaten till either they were taken therewith and brought as true penitents to Gods mercy or were given up to justice Nor would rods be removed till either they were amended or destroyed by them Doct. 1. Such as do contemn and make ill use of the threatnings of the word will readily also contemn and harden themselves under sad plagues for so much doth the connexion of this with the former verse teach and such as make but ill use of rods would look upon that as the fruit of despising the word and till that be first mourned for the other will not be gotten amended 2. One great distemper and cause of mens hardning themselves under afflictions is their unwillingnesse to see an hand of God in them which would invite and stir them up to repent and turn to him as the onely remedy of their grievances for this is the distemper here refuted and we finde it very eminently in the Philistines notwithstanding all their convictions 1. Sam. 6.9 3. Whatever be the shifts of mens hearts yet it is a clear truth which men are bound to believe and make use of that their afflictions come by the providence of God that it is his forbearance which keeps them from that gin and his hand that intraps them for in this he appeales to themselves and presseth this truth upon them Can a bird fall into a snare upon the earth where no gin is for him The study of this truth is very necessary partly that men may dreame of no issue so long as they neglect to turn to God partly that they may tremble and be affected that they have to do with such a party whose anger is dreadful and in whose favour is their life partly that they may be patient toward Instruments of their trouble when they see God imploying them and partly also that being reconciled with God they may be comforted that his hand and providence is supreme in measuring out their trouble who numbers the very hairs of their heads Math. 10.30 4. It is a judgement on wicked men that plagues sent upon them are as snares and gins to them for so are they here expressed in this similitude not onely because their own sins prove a net to catch them in and deliver them to justice or because many times snares are their greatest plagues when outward favours harden them in sin But 1. because their afflictions do surprize them inexpectedly and they are still taken asleep notwithstanding all the warnings they get Luke 21.24 45. 2. Because their afflictions are plagued to them and by their carriage under them they draw still on more afflictions as a bird taken in a snare doth but intangle it selfe the more that it indeavours to escape Doct. 5. Whatever be the Lords soveraignty in grace to change his dispensations toward his people when he pleaseth yet such as are ill pleased with rough messages or judgements may blame themselves for their continuance since they are sent upon an errand and we must do what they are sent to worke before they be removed for shall one take up a snare from the earth and have taken nothing at all Verse 6. Shall a trumpet be blown in the city and the people not be afraid shall there be evil in a city and the Lord hath not done it In this v. the Prophet repeats and confirmes and inculcares what hath been said concerning threatning and afflictions that so he may stir them up and let them see their stupidity and 1. As for threatnings he declareth that they in any of their Cities would presently feare some danger and gather together for preventing it if the watchman sounded the trumpet at an extraordinary time and gave them the alarme And why then would they not be sensible when God by him threatned them with his wrath and that the enemy should come against them 2. As for the evils that had come or were to come upon them in any of their Cities he declareth that they could not deny but they were of God and therefore why did they sleep so securely Whence learn 1. Alarmes and threatnings from the word are as terrible as any thing can be and would be thought so if they we well considered upon therefore are they compared to a trumpet blown in the city giving the alarme of an enemies approach 2. Mens own consciences may convince them of dreadful stupidity if they feare not when they are threatned and their sense of common and visible dangers will plead against them and tell them that they feare God lesse then any thing for saith he shall a trumpet be

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 ●●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 h●● m●●cies toward them Psal 108.1 2 3 4 5. And 〈◊〉 ●●at as leaven doth make bread sower to the cast and they were to eat of this at their sacrifices of praise So 〈◊〉 ●●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 wh●●● 〈…〉 ●tion is wanting to all or any part of that 〈…〉 not onely not good but an hainous provocat●●● 〈◊〉 ●●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 th● 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 〈…〉 ●ded much Deut. 11.10 11. And

righteous with him to let them smart under want for this stroak cometh also because they did but abuse plenty to serve their lusts and make them drunk v. 1. And because they left his Temple and Priests without Sacrifices and maintenance and employed all these on their idols and to the maintenance of their unlawlul priests v. 4 5. 3. It is a sad lot and speaks much displeasure from the Lord when he makes stroaks become universal so that none can help another and by such a lot he would invite sinners to repentance for this adds to the affliction that it was in all your cities and in all your places and by this he put them to it if so be they would return 4. Sin is for the most part so deeply rooted in mens hearts and so much affected by them and God so little taken notice of in calamities that it is no wonder to see men starved out of the world before they will famish their idols and relinguish sin for albeit their stroak was such Yet have ye not returned to me saith the Lord. From v. 7 8. learn 1. The longer time that sinners be warned of judgements before that stroaks be inflicted it doth heighten their impenitency before the Lord for it adds to their sin that they had three moneths drought before the harvest came in which time rain was most needed to warn them of the ensueing famine and yet it took no effect ye have not returned to me 2. As Gods providence is supreme in ordering all natural causes and effects even in dispensing rain as he pleaseth so it aggravates the impenitency of sinners when Gods hand is eminently seen in a stroak and yet he is not sought unto therefore it is marked that he caused it to rain upon one city and not upon another c. And yet have ye not returned 3. The Lord when he pleaseth can make as small a matter as a drink of water prove a great trial to a people and cause them change their station to follow it for two or three cities wandred to one city belike where rain had been to drink water Such a great pinch was even Ahab brought unto 1. Kings 18.5 6. 4. It cannot but adde to a peoples sin when they are made to feele a stroak and are put to toile by it and yet make no use of it to see Gods quarrel or turn to him for it is his challenge they were made to wander to seek water and yet returned not 5. Whatever course sinners take to be rid of troubles when yet they neglect repentance it is meet and just that they be disappointed therein for notwithstanding their wandering yet they were not satisfied The wells that might supply one city could not supply so many 6 It is the great sin of men that being disappointed in all their expectations and crossed in all the courses they take to be rid of troubles yet they will not among the rest essay to turn to God for this is the challenge that not onely they wanted water but when they used all means they were not satisfied and yet have ye not returned to me saith the Lord. See Hos 2.6 7. From v. 9. Learn 1. God hath variety of means whereby to plague men and to bring upon them any affliction he intendeth against them and particularly he hath several wayes whereby to bring on famine He can arme all his creatures to cut off mens provision one of them after another he can make the change of aire and small insects do that worke when he pleaseth for beside the drought v. 7 8. blasting and mildew do cut off their corne and the palmer-worme spoiles their gardens vineyards and other fruit-trees 2. Albeit men under affliction have their eye much upon the present particular meane of their trouble yet the removal of that will not availe them so long as God is angry But whatever be the change of providential dispensations the impenitent may expect to meet with trouble for as blasting came by withering windes so when that was removed and they got rain either after the drought or in other places where it rained v. 7. that did not availe but cold rain and the heat of the sun after it begot mildew or rottennesse 3. It is a great aggravation of impenitency when the Lord makes all creatures prove enemies and every dispensation prove a crosse to men and yet they will not be driven to make God their friend for this is the challenge that under all this yet have ye not returned unto me saith the Lord. From v. 10. learn 1 When one kinde of affliction will not worke upon sinners God hath change of rods wherewith to exercise them for whem famine prevaled not he had pestilence and the sword 2. It is a very sad and humbling case when the Lord who did gloriously appear for his people by plaguing their enemies is provoked to put his people in the roome of enemies to feele the same plagues And it is yet sadder when such a dispensation doth not affect and drive them to God for this addes to the affliction that I have sent among you the pestilence after the maner of Egypt pointing as would appear at that stroak Exod. 9.8 9. and it is sad that though there was such a strange dispensation yet have ye not returned unto me saith the Lard See Isa 63.9 10. 3. Whatever be a peoples duty yet where God hath a controversie their indeavours aganst their enemies will be to small purpose and will onely contribute to heap miseries upon themselves and they are bound to see Gods quarrel and hand in this for your young men have I slain with the sword and have taken away your horses and I have made the stinke of your camp to come up into your nostrils 4. It doth yet adde to a peoples sin when the Lord doth choose new rods for them when he by his immediate hand concurreth with enemies to ruine them and when these who are reserved beare the sad prints of and warnings from these calamities and yet they will not be induced to turn to God for this is his quarrel here that albeit he not onely made the indeavours of enemies successful but did immediatly smite them with pestilence and albeit their low condition by breaking their military force and the stink of their campe were a warning to them yet have ye not returned unto me saith the Lord. From v. 11. learn 1. The visible Church may so far debord as to deserve to be afflicted as severely as the worst of people and God may in justice inflict what she deserveth for I have overthrown some of you as God speaking of himselfe in the third person overthrew Sodom and Gomorrah It needs neither be certainly affirmed nor denied that God did by fire or some extraordinary vengeance from heaven consume some of them for on the one hand that may be true though it be not recorded in the history And on the other

themselves but it should be to no purpose v. 11. and that he knew their horrid injustice however they did palliat it v. 12. and would therefore punish them with judgements under which they should not dare to mutter and wherein wise observers should adore his justice v. 13. 4. The exhortation is yet again repeated and they are stirred up really to seek good and abandon evil promising them life and his presence which now they did but presumptuously boast of v. 14. and they are pressed to prove the sincerity of their seeking by their zeal and affections and executing of judgement and justice upon which there is hope of mercy held out to that remnant v. 15. otherwise it is threatned that all persons and places shall be filled with sorrow and lamentation v. 16.17 In the third part of the chapter the Lord refutes their carnal confidences which made them contemn his threatnings and namely 1. Their atheistical scorning of threatned judgements and their looking to be better dealt with which he declares was a plague upon them and would be refuted by the dreadful darknesse of the day of vengeance wherein one misery should be heaped on another to plague them v 18 19 20. 2. Their hypocritical conceit of their external worship which the Lord rejects since beside the unwarrantablenesse thereof they walked not streightly in the duties of the second Table v. 21.22 23 24. 3. Their glorying in antiquity and the customes of their fathers Concerning whom the Lord declareth that they had corrupted his worship as well as they who succeeded them v. 25.26 and therefore they who had imitate them should pay for all by their captivity v. 27. Verse 1. HEar ye this word which I take up against you even a lamentation O house of Israel 2. The virgin of Israel is fallen she shall no more rise she is forsaken upon her land there is none to raise her up In these verses the Prophet laieth before Israel their sad condition and approaching ruine in a lamentation given and dictate to him by God thereby to expresse his sense of their condition Wherein it is lamented that the Church and state of Israel is fallen and that without hope of recovery she being deprived of her members and subjects and none left to raise her up againe From v. 1. learn 1. A peoples obstinacy and opposition to God and their contemning of better tidings from the word will at last resolve in sad newes and lamentations and whatever it be that people rejoice and comfort themselves in neglecting God it will certainly end in bitternesse and sorrow for now the wanton and incorrigible house of Israel get a word against them even a lamentation 2. Impenitent sinners are ordinarily so carelesse and so deafe that they have need to be stirred up to give attention even when saddest news are gone out against them for they need a call here Hear ye this word c. O house of Israel 3. Albeit the Lords faithful servants must carry hard tidings against his people when they are comanded and are bound to glorifie Gods justice when it is manifested in righteous judgements Yet their own dispositions are not so cruel but they will be ready to lament for the sad tidings which they must carry and it is matter of deep sorrow when the Lord enters into judgement even with his sinful Church and people and rewards them as they deserve Therefore is this threatning held forth in a lamentation of the Prophet From v. 2. learn 1. It is the sad and lamentable fruit of sin that it brings a Nation or person violently down from their dignities and enjoyments into a gulfe of miseries for it is the lamentation that Israel is fallen which is a violent change to the worse He speaks of it in the present time because of its certainty and nearnesse and because the lamentation is fitted to the time when it should be so 2. A peoples former flourishing condition and their not meeting with such sad lots yea and Gods former tendernesse toward them will not hold off deserved wrath it may well make it sadder for though they be the virgin of Israel both in respect of Gods tendernesse toward them as a man is careful of his daughter being a virgin and in respect of their former flourishing condition and that they had been as an untouched virgin in respect of total subduing and so it is spoken of other Nations Isa 47. 1. Jer. 46.11 Yet the virgin of Israel is fallen and that maketh her fall the sadder 3. Albeit secure sinners especially in the Church do ordinarily dreame of a speedy recovery out of their calamities yet it is no wonder to see deliverance long a coming when once God is provoked to strike in extremity Yea it is just with God to strike an impenitent Church without hope of recovery at least for many generations Therefore it is added she shall no more rise or recover like a weak woman so crushed with a fall that she cannot get up again Which is not to be understood as if Israel should never recover for the contrary is promised Hos 3.5 and 41.10 11. Rom. 11.26 and elsewhere And the original expression is used of things which come not to passe onely for a time as 2. Kings 6.23 and 24.7 compared with Jer. 37.5 But the meaning is that however formerly when they were afflicted they did recouer again either in the same or in the following generation 2. Kings 13.22.23 24 25. and 14.25 26 27. yet now it should not prove so But by this stroak the Nation and state should for once be lost without hope of recovery and should continue so for a long time as hath been sadly verified to this day 4. God when he is provoked can deprive a people of all refuges and leave them destitute of all helpe in the midst of their former enjoyments for she is forsaken and that upon her land there is none to raise her up This confirmes her hopelesse condition that like a virgin crushed with a fall to the ground and wanting help to raise her up so should she be deprived of her subjects who in great numbers had possessed that land and should have none to recover her out of her difficulties but she behoved to lie still upon the ground and not get her state erected again on that land as formerly Verse 3. For thus saith the Lord God The City that went out by a thousand shall leave an hundred and that which went forth by an hundred shall leave ten to the house of Israel The Lord enterposeth to confirm this lamentation and explaineth yet further their helplesse condition in their trouble by shewing that not onely they should be broken as a State or Nation but that great havoke should be made even of the body of the people In so much that whereas in armies offending Commanders use to decimate them and punish the tenth man He on the contrary should onely leave the tenth

God of hosts who sweareth this 3. A peoples excellencies and priviledges will not hinder their being hateful to God who is no respecter of persons when they provoke him Yea when priviledges are abused and carnally rested upon they become abominable especially when men neglect and despise what is their true excellency and content themselves with what is baser All these are imported in that assertion I abhor the excellency of Jacob and hate his palaces Whereby is signified 1. That though Jacob have peculiar excellencies and priviledges yet now God abhorreth him 2. That his excellencies and priviledges are abominable and stinking before God when he is proud of them as the word also signifieth 3. That it was abominable in him on whom greater priviledges and excellencies were allowed to glory onely in wealth and palaces and therefore that word is sub-joined as an explication of the former Doct. 4. When men will not take notice of Gods abhorring them when it is intimate from the word he will make them feele it by effects by giving themselves and all they gloried in to be trod upon by enemies Therefore it is added as an evidence and effect of his abhorring them Therefore will I deliver up the city with all that is therein Verse 9. And it shall come to pass if there remain ten men in one house that they shall die 10. And a mans uncle shall take him up and he that burneth him to bring out the bones out of the house and shall say unto him that is by the sides of the house Is there yet any with thee And he shall say No. Then shall he say Hold thy tongue for we may not make mention of the Name of the Lord. Thirdly he threatens that beside captivity and the taking of their Cities there should be a great mortality among them so that these who escape other judgements shall die at home and as would appear by pestilence And that so few or no domesticks should be left to bury the dead that the uncle or nearest kinsman to whom the right of succession to the inheritance belongs must come to do it and with the help of one must burn them to bury the bones since they cannot carry away the whole body As for that conference in the end of v. 10. it is by many understood thus That when the Uncle shall know from him who goeth into burn the body and bring out the bones that no more are left alive or that all the dead are now burnt he shall enjoine him silence and not to murmure against the just providence of God seeing neither the dead nor themselves had acknowledged or glorified him But it seemeth more genuinly to point at this That they two when they are assured that there are no witnesses of what they have done shall aggree together to keep silent what they had done left they should be sequestrate as being legally polluted by touching the dead Num. 19.14 seeing in these extremities and confusions they could not possibly observe these legal injunctions This is called a making mention of the name of the Lord because by observing these ordinances they did acknowledge and glorifie him as he revealed himselfe and enjoined to them Doct. 1. Where God hath a controversie mens escaping of one stroak will not secure them against another for if there remaine ten men in one house they shall die Whether we take ten men for few or which is more likely for many in a great family yet they remain after former calamities that have swept away others and now they shall die 2. Beside the overthrowing of a State and Nation and these who fall in such a time by the sword and captivity God is provoked also in a time of wrath to pursue particular families and persons with pestilence and other plagues Yea it is not strange when the Lord breaks a Nation by captivity or subjection to see that present generation posted away with mortality and death for after the former stroaks v. 7.8 it followeth if ten men remain in one house they shall die 3. It is an addition to the calamity of sad times when men are not onely cut off but want the honour and solemnity of ordinary burial for a mans uncle shall take him up and he that burneth him to bring out the bones out of the house Albeit among the Jewes they burnt odours at the funerals of some of their Kings 2. Chron. 16.14 and 21.19 yet in ordinary they buried the dead bodies and onely in great extremities burnt the bodies and buried the bones as 1. Sam. 31.12 13. And therefore it adds to the affliction that there are but two here to bury many and that they must burn them See Psal 79.3 4. Whatever may be the Lords condescendence in extremities Yet it is a great addition to the calamities of a time when the observation of any ordinances enjoined by God are interrupted thereby For albeit in many extremities and belike in such as this was the Lord did dispense with Ceremonial observations yet it was in it selfe an affliction that they might not make mention of the name of the Lord. Compare Hos 9.3 5. The Lords appointing of ordinances unto a people is that whereby he reveals himselfe unto them and in the observance whereof he will be acknowlegded and honoured by them and it is the honouring of him which men should chiefly minde in these observances Therefore as God setting up ordinances is his recording of his Name Exod. 20.24 so the right performance and observing of these ordinances is declared to be a making mention or remembring of the name of the Lord. 6. Whatever clearnesse men themselves have in the matter of their liberty concerning religions observations Yet especial care should be had that they give no scandal in the use of their liberty So much seemeth to be imported in the conference and that they should keep the matter quiet knowing that some were so scrupulous as not to digest this even in greatest extremities Vers 11. For behold the Lord commandeth and he will smite the great house with breaches and the little house with clefts Fourthly all these threatnings are amplified by shewing that God had determined utterly to ruine not onely or so much the habitations as the families of great and small as an house cometh to ruine by breaches and clefts and droppings Whence learn 1. In great desolations it is good and necessary to see an hand and purpose of God which maketh them effectual and irresistible Therefore it is premitted the Lord commandeth and he will smite c and a behold is prefixed to this See Nah. 1.14 Jer. 47.6 7. 2. Where God hath a purpose of vengeance he can reach all persons of all ranks and all their enjoyments And he will not spare or be hindered to smite the greatest because of their greatnesse nor will he passe over the small sinner because of his meannesse but will be about with both for he will smite the