they may know him to be the true God infinitly above all idols and that therefore his commands are not to be sleighted nor will he be pleased with outside service and that all they who seek him sincerely have cause to be encouraged in him Therefore doth he describe himselfe to presse them to seek him and comprehendes all in this the Lord is his name 2. The Lord is the Creatour and Supreme Governour of all the creatures in Heaven and Earth And he is to be seen and acknowledged as such without resting on these creatures themselves or ascribing their courses motions and influences to fate or any second cause Therefore is it declared that he maketh the seven stars and Orion c. 3. It is not enough to see God and his providence in the works of nature or motions of second causes But we ought so to see him in them as may commend piety to our hearts and presse us to it Therefore doth the exhortation run seek him that maketh the seven stars c. And particularly first it is an argument to seek him that he maketh the seven stars and Orion Whereby is held out 1 That God is worthy and ought to be sought unto and served who is not onely above men and creatures on earth but his power is in the heavens 2. He is able either to ruine or refresh men by means and second causes which are at a great distance from them even by the influences of the stars and therefore he ought to be sought unto 3. The very vicissitudes and change of seasons and weather are Gods work wherein he is to be seen and which should invite us to seek him Secondly his turning the shadow of death into the morning and making the day dark with clouds teacheth that God is he who can change or settle conditions as he pleaseth He can turn adversity into prosperity and prosperity into adversity as he pleaseth And if he settle none will shake and if he shake none can establish And therefore the short path to well-being is to seek him Thirdly his calling for the waters of the sea and pouring them out upon the face of the earth teacheth that God hath showres of comforts and deluges of miseries to pour out as he pleaseth When they who seek him stand in need he can bring abundance of comforts unto them in as strange a way as to call up sea-waters into the aire and purifie them and pour them out upon the earth And when sinners neglect him he can wonderfully plague them as if he made void his decree concerning the bounds of the sea and let it in upon the land Verse 9. That strengtheneth the spoiled against the strong so that the spoiled shall come against the fortress In this v. the power and providence of God are further commended from what he doth in humane affairs Wherein it is declared that he can employ contemptible and subdued people and make them prevaile over the strongest and their strong holds This may be understood either generally that the Lord doth this among all Nations as he pleaseth Or more particularly that he speaks it with relation to them and that either by way of threatning that if they sought not to him but trusted in their strength and forts he could make most contemptible and weak means crush them and it Or by way of promise that if they would repent and seek him he would strengthen them though sore broken to recover and prevaile over their enemies Doct. 1. The power and providence of God do shine not onely in the works of nature and of natural second causes but also in over ruling the actions of men according to his pleasure and he and not chance or fortune is to be seen suprem in all of them and a right sight thereof will invite men to seek him who is supreme over them and their enterprizes Therefore also is this held out as an argument pressing them to seek him 2. Mens strength and valour or their forts and strong holds will prove but weak defences when God is angry and is about to bring destruction for so is here held forth 3. God needs not any great or probable means to oppose what men account their great strength or to bring it down for he strengtheneth or recreats and gives courage to the spoiled against the strong so that the spoiled shall not onely hazard to go to the fields against enemies but shall come against the fortresse Verse 10. They hate him that rebuketh in the gate and they abhor him that speaketh uprightly This duty which hath been pressed from the consideration of Gods power is yet further inculcate from the consideration of their own sins and of the judgements deserved thereby both which he laieth before them And first which he speaketh of them as not worthy to be spoken unto he challengeth That in the gate they could not endure any rebuke or upright speaking that is their Judges especially who sat in the gate were so wicked and so incorrigible that they could not endure any who opposed or reproved their unrighteous decrees or who spake and pleaded for righteousnesse and equity And they could not endure the Prophets who did publickly reprove their vices and counsel them to do righteously Whence learn 1. Administration of justice being appointed for the genral good of a society should be so managed as Courts of judgement may be open and patent to all who are wronged And Judges should carry themselves openly and fairly in it So much was signified by administration of justice of old in the gate where the meanest might have easie accesse and the Judges determined in open view of all 2. In times of publick and general defections God hath ordinarily much to say to Judges and Rulers for here they who manage matters in the gate as appears from the following verses do that which is worthy to be rebuked and which is not upright 3. It is the commendation of men in a declining time that they are not drawen from their duty by the impetuous streame of the time and that they do in their stations oppose others who do wrong which is a meane to guard themselves when they are zealous against evils in others for here there are Prophets and others in their stations who rebuke and speak uprightly and that publickly in the gate 4. Upright men and such as are faithful and free in an evil time may expect not onely that they will not alwayes prevaile with these they deal with but that they shall meet with contempt and hatred for their pains for such was their lot here See Isa 29.21 5. It is a great height of impiety when men not onely do wrong but cannot endure them who joyne not with them or would reclaim them when they sin with an high hand This is an evil that if it be not repented of and amended will provoke God to take the reproofe in his own hand As here he doth and Rulers
feele his power when men will not tremble and to make it uncomfortable and full of sorrow to them and drive them from off the face thereof with deluges of troubles for it is he who toucheth the land and it shall melt and all that dwell therein shall mourn and it shall rise up wholly like a flood c. 4. Gods power and dominion is universal in heaven and earth in sea and dry land so that there is no escaping of him And the glory of his power doth shine and may be read in the creating of the glorious heavens and ordering of the several regions of the aire and all that is in them in establishing of the earth and seas and in having so many armies at his command ready to execute his command against his enemies All this is held forth in this description of God as it is before explained it is he that buildeth his stories in the heavens and and hath founded his troup in the earth And these visible and ordinary evidences of Gods power are so much insisted on partly to shew how much of him doth shine in these though they be little observed by most for that end partly to shew how much of him spiritual mindes will see in these things having so broad a book open wherever they turn them But chiefly to shew how stupide this people was now become that they did not take up the dreadfulnesse of God as he revealed himselfe in his word to his Church but they must be led out to study him in these things whereby he reveals himselfe to all the world as well as to them 5. Gods power over the waters to call them out of the sea and pour them out on the earth may also serve to affright impenitent sinners when they consider how he can raise up and bring about their calamities in a strange and insensible way as vapours are insensibly drawn out of the sea and gathered in clouds above our heads and then poured down And when they consider how he can and will alter the course of nature and overturn what seemeth most established before they want a scourge as when he causeth the sea transgresse the bounds set unto it and overflow the earth Therefore also is this instance made use of He calleth for the waters of the sea and poureth them out upon the face of the earth 6. God is then rightly seen and acknowledged in his workings when he is taken up to be Jehovah who is of himselfe and from whom is the beginning and continuance of the being of all the creatures and therefore to be adored and obeyed by all Therefore is it subjoined to all this Jehovah is his Name Verse 7. Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir A further confirmation of this sentence is taken from their sinfulnesse and ill deservings For whereas they might object against this sad sentence that they were come of religious and holy Progenitours and were adopted to be his peculiar people He declareth not onely that he did that freely but that their carriage was more like the Ethiopians then the children of Abraham or Israelites and therefore he would deale with them as such And whereas they might reply that he had proven a peculiar interest in them by delivering them from Egypt He answers that the like external favour had been shewed to the Philistians and Syrians and they needed no more boast of the one then they of others the like since their behaviour was no better then theirs As for what is said of the Philistines that he brought them from Caphtor we finde indeed that they and the Caphtorims were of one stock of people Gen. 10.14 But it is not so clearely determined in Scripture how they were brought out from Caphtor whether it was that after the Caphtorims had captivated them in their country the Lord had delivered them from thence by his providence and brought them to the land they now possessed Or whether they and these of Caphtor were incorporated in one people and were delivered from some common slavery in their own country and brought to the country they now dwelt in Yet this last seemes to be more aggreeable to what is elsewhere recorded as Deut. 2.23 where the Caphtorims are said to have possessed the land of the Avims even unto Azzah or Gaza And Jer. 47.4 the Philistines are also called the remnant of the country of Caphtor As for the other instance of bringing the Syrians or Aramites and not the Assyrians as diverse of our translations read it from Kir we finde that they were to be carried captive to Kir about this time or shortly after chap. 1.5 2. Kings 16.9 But it is not so safe to understand this passage here as a prediction of their future return from thence spoken of as if it were already done For the Prophet is convincing them by things already done and it seemes rather to relate to some old story not mentioned elsewhere of their deliverance from thence and when the Assyrians subdued them they sent them back thither again as run-awayes are returned to their old Masters Doct. 1. A sinful peoples priviledges are turned by them into a great snare whileas it hides from them the odiousnesse of their sin and the punishments they deserve thereby Therefore must this be refuted and their condition pointed out in its native colours to them 2. Whatever marks of favour God put upon a people differencing them from others yet they have no cause of boasting thereof before him who gave it and made the difference for are not ye as children of the Ethiopians unto me may import so much that before him they were nothing better of themselves but were all of them his creatures and all alike unworthy and corrupt till he of free grace made them to differ and what they had was all his own and of him See Deut. 7.6 7 8. 3. Whatever priviledges be conferred upon a visible Church yet that will not hide their sin and provocations nor do they secure them against Gods displeasure when they sin far lesse do they afford them cause of boasting for so much is further and more expessly held forth here are ye not as children of the Ethiopians unto me or I account of you as such O children of Israel saith the Lord See Joh. 8.44 4. Not onely will not priviledges hide a peoples sin but as a priviledged people may strangly degenerate so the Lord will account them as base as the basest of the people when they do so and so much the baser as they have sinned against so great mercies and being in such a state as he advanced them unto Therefore are they resembled to and compared with not every fort of people but the Ethiopians whether Arabians or the Southerne Ethiopians I will not determine either
8. The fifth property in faithfulnesse if we take it more generally for firmnesse and stability and real truth of a thing as it is when joyned with mercy as Psal 57.3 it teacheth that however there be many impossible like things promised in the Covenant and all of it depending on free-mercy and however the confederate may be oft-times ready to faile and doth faile on his part yet considering the fidelity of God and that he undertakes for both parties it shall prove a firme and stable Covenant But if we understand the word more particularly for faith as it is used Hab. 2.4 then it teacheth that the condition required on mans part in this Covenant is true faith whereby he renounceth himself and layeth hold on the offer and by resting on the Word wherein the offer is made cometh at length to real performance of what is promised in the Covenant as Luk. 1.45 9. That which is subjoyned and thou shalt know the Lord may comprehend both Gods undertaking to work in them what the Covenant requires whether faith as this word imports Isa 53.11 or all other Covenant-dispositions or fruits of saving faith as Jer. 31.34 and the effects of their embracing the Covenant in experimental tasting what he is And so it teacheth 1. God is the undertaker for and worker in his people of all that is required on their part for entring in and keeping Covenant with him It is his promise thou shalt know the Lord. 2. A right and sanctified knowledge of God is the root and companion of all sanctified graces and Covenant-dispositions Therefore all are comprehended in this to know the Lord Faith gets that name not only because of the certitude and evidence it brings with it but because it is begotten by his Word and knowledge of him in it and is cherished and confirmed by taking him up still more as he is revealed there as Psal 9.10 2 Tim. 1.12 and other graces flow from this faith and are cherished by studying to know him with whom we have to do 3. When sinners get grace to close with God in the Covenant then he will communicate himself his hid Manna and rich love unto them the nearer they come to him they shall know the more of his excellency and fulnesse and they shall experimentally know what a partie he is with whom they are confederate how like himself in his dealing and how far above their shallow conceptions For then they shall know the Lord indeed See Num. 23.19 2 Sam. 7.19 Isa 55.8 9. Hosea 11.9 Vers 21. And it shall come to passe in that day I will hear saith the LORD I will hear the heavens and they shall hear the earth 22. And the earth shall hear the corne and the wine and the oyle and they shall hear Jezreel The sixth ground of consolation is a promise of plenty and outward meanes of subsistence which is a fruit of Marriage when he communicates as it were of his estate with her whom he betrotheth The Lord promiseth that all the creatures should so to say concurre to seek to be employed to furnish Israel and God should so blesse the order and influence of second causes as they should evidently see God blessing them who had been Jezreel the scattered of the Lord but will be then Jezreel the seed of the Lord as the next verse intimateth Whence learne 1. While the Lords people are within time they may read their own frailty in needing so many things to uphold even their outward man For they need a blessing upon heaven and earth to furnish food to them It were good so to be comforted by the promises as to read them still speaking humility to us 2. Outward mercies do so far follow on the Covenant as the confederate may be free of fear and anxiety about them For so much doth this promise assure all beside what it may promise to Israel after their conversion or what the Lord may give to his people at some time Albeit the Lord do not alwayes see it meet to heap plenty of corne and wine and oyle upon his people yet they get still as much as with godlinesse and contentment makes them not only subsist but be as well as when they have most and they may be as free of anxiety in greatest wants as if they had greatest plenty For when they seek the best things other things will certainly be added Matth. 6.33 when God hath given them his own Son he will not deny lesser things when they are needed Rom. 8.32 and his providence in hearing the need of creatures may ease them 3. God is so tender a respector of necessities that he hath an ear to hear the dumb cries of very insensible creatures in their need and that they may be useful one to another especially for the good of his people For when the heaven is made iron it hath a cry which he will hear for the good of inferiour creatures and of his people I will hear saith the LORD I will hear the Heavens The repetition holdeth forth the certainty of it 4. Gods reconciled people are to read not only Gods love in their plenty but that all the Creation which groan under mans sin do in their kinde with a good-will concurre to serve him who is now at peace with their Maker So much may be gathered also from their calling one to another in their order and to God that they may be blessed for the good of his people 6. The Lord sets a mark of excellency upon man and especially on his Church in that so many things concurre to serve them and provide for them For here heavens and earth concurre for this end 6. Whatever it be that one creature affords unto another or may be in the course of nature expected from it yet every creature in it self is empty and must be supplied by God before it satisfie any For let the Earth call to the Heavens for ordinary rain and influence yet they cannot afford it till God hear them 7. As the Lord is not to be tempted but waited on in his established order for any thing as here they must expect to be fed by corne and wine and oyle coming in Gods established course of nature So we are not to rest on any such order or course of nature but to see Gods hand in it who establisheth and blesseth it for such ends For the corne and wine and oyle hear Jezreel not answering any prayers made to them but supplying these necessities which they are appointed for and the earth doth bring forth these and the heavens give influence for that end yet so as it is God who maketh all these so to do and he is to be seen doing so Not that he hears only the heavens and then they hear all the rest of second causes but that beginning at the heavens he blesses their plenty in all the steps of second causes even to the putting a blessing in it when it is produced For
they can flee to for shelter he is omnipresent and able to reach them and will do so Though they should dig into hell or the depths of the earth or climbe up to heaven yet he will take them and bring them down In tops of mountains he will finde them out in depths of the Sea he hath monsters ready to bite and devour them and their thinking to escape by yeelding unto enemies and being carried into captivity will not for all that preserve them from the sword It is also further declared that the Lord will do all this in his great displeasure against them which shall watch over them for evil and not for good Doct. 1. Secure and and presumptuous sinners are endlesse in multiplying false confidences and even when trouble breaks out upon them they will not be driven to God nor see their extreame danger but are ready to think they will finde wayes abundant to get out for so is here imported in all these suppositions of digging to hell climbing to heaven c. which shew how many shiftes they dreamed of to avoid this sentence even albeit it should break forth in execution 2. Among other deluding confidences whereby secure sinners think to shelter themselves this is one that they think their captivity and former troubles lying on should be a reason why no more should be laid upon them Therefore is that brought in among the rest though they go into captivity before their enemies because they reckoned that being already captives either their enemies with whom they had capitulate would spare them or God who had thus afflicted them would therefore forbeare to strike them any more 3. All the defences creatures can seek unto are to no purpose against an angry God were they more then they are He is omnipresent and cannot be fled from Psal 139.7.8 c. He is powerful to destroy having armies and instruments of vengeance everywhere for so is here held out and all these suppositions of climbing to heaven digging to hell hiding in the bottom of the sea c are here produced not that they could do so much for their own safety but to shew how vain their confidences were seeing albeit they could do much more yet it would not availe them 4. It is righteous with God not to rest satisfied with the subduing yea and captivity of an incorrigible and impenitent people but to pursue them with the sword in all the corners where they are carried captives for so is threatned here Though they go into captivity before their enemies thence will I command the sword and it shall slay them See Ezek. 5.2 5. It is a sad addition to the weight and bitternesse of stroaks when they flow from anger and are inflicted in displeasure Therefore it is added to the rest and I will set mine eyes upon them for evil c. which is borrowed from among men who as they look with delight on these they affect so their anger against these they are displeased with appeares in their lookes and their watching all advantages to be about with them 6. God pursuing in anger is too sore a party for a sinner He can take advantage of them at every step to deprive them of all good and afflict them with all kinde of evils and when sinners are so crossed and afflicted on every hand they are bound to read the vigilant displeasure and severity of God in it for so much is imported in this I will set mine eyes upon them for evil and not for good that he will be so to say intent and watchful to reach them as he can easily do See Jer. 44.11 and this is yet the sadder that a reconciled people have a contrary promise Jer. 24.6 Verse 5. And the Lord God of hosts is he that toucheth the land and it shall melt and all that dwelleth therein shall mourn and it shall rise up wholly like a flood and shall be drowned as by the flood of Egypt 6. It is be that buildeth his stories in the heaven and hath founded his troup in the earth he that calleth for the waters of the sea and poureth them out upon the face of the earth the Lord is his Name This whole sentence is further confirmed in these verses from the power of God who is the Lord God of hosts and whose power appeareth in that with a touch he can dissolve the land as with a melting fire and fill it with confusions to make all the inhabitants to mourn and can make it as inhabitable as if it were drowned v. 5. It is he also who by his wisdome and power created the heavens and several regions of the aire as so many stories one above another Psa 104.3 13. who hath variety of creatures as so many troups on earth to serve him and who sendeth out the waters of the sea upon the earth by rain or inundations By all which he proveth himselfe to be Jehovah v. That which is spoken of him v. 5. is the same in substance and almost in words with chap. 8.8 and may be either a repetition of that same particular threatning whereby he undertakes to prove his power and repeats it that they may think more seriously upon it Or it may be taken in general as pointing out what he can do to any land or the whole earth and what he hath done at some times that so he may rouze up this secure people That also which is in the close of verse 6. is again repeated from chap. 5.8 as a doctrine to be much studied Likewise that passage v. 6. he hath founded his troup in the earth may also be thus understood that he hath established the earth as a bundle as the word signifies and a foundation to that stately fabrick of the heaven and stories thereof whereof mention is formerly made Or that he hath founded his bundle upon or beside the earth that is the sea or gathering together of waters which God hath set bounds unto and made it one globe with the earth Any of these interpretations may well enough consist with the scope which is to set forth the great power of God Doct. 1. It is one great sin and snare of sinners that they little consider what God is with whom they have to do and that much pains will not so make him known to them as they may see him formidable while they are in a sinful course Therefore is so much pains taken to inculcate this doctrine 2. General notions of Gods essence and power are not sufficient to make sinners know him unlesse they study to consider him more distinctly as he reveals himselfe Therefore it is not enough to say he is the Lord God of hosts but it is further declared who he is and wherein that appears it is he that toucheth the land c. 3. Albeit the earth be all that carnal men desire and do rest upon when they may enjoy it yet it is easie for God to make the earth
difficulties and yet as their journey toward Canaan wherein they were supported and provided for so he promiseth that Israel after their conversion to God should walk on through the wildernesse of this world toward their heavenly Canaan or more particularly it may relate to some great difficulties converted Israel may meet with before their recollection from exile and in their bringing up from the land of the North Jer. 16.14 15. 3. He promiseth that in this their wandering through the wildernesse he will speak comfortably to their heart which answers to the entring in Covenant with them and the many proofes of love they met with during their fourty years pilgrimage Doct. 1. As a visible Church may become so desperately sick as there is no remedying of her but by utter undoing of her for a time as here it is supposed Israel will be so free-grace in God may take advantage of such incorrigiblenesse and such an undone condition to manifest and magnifie it self upon her and unto her even to admiration Therefore do these promises come in with a Therefore by way of conclusion upon the former purpose intimating that since they had given a proof what they could do and that there was no other remedy but they would be undone for ever therefore he would take occasion of this to manifest what grace could make of such a desperate case and people And this hath a behold prefixed to it as being indeed admirable and remarkable 2. Conversion to God is the great proof of the love of God toward sinners and the first step to their happinesse and it will be the way of God with Israel to turn them to him before they taste of any other fruit of the Covenant and while they are yet in exile For I will allure her or perswade her is the first promise The forme of speech alludes in part to what their idols did of old they did allure them away from God now the Lord shall outbid all their lovers and gain their heart from them and to the Lords dealing with the Gentiles after Israeâ—s rejection he did perswade or allure them it is the same word that is here to dwell in the tents of Shem Gen. 9 27. Now he will perswade Shem to return to his own tents 3. Albeit the efficacy of conversion be not suspended on the liberty of â—ans will but God interposeth so in it as he may certainly undertake that it shall be as here he infallibly promiseth he will allure and perswade her yet herein his way is very sweet and taking with the sinner the efficacy of his grace being conveighed in and by the sweet voice of the Gospel and his allurements and offers so sweet and rich so that the soul is made most willing in this choice So much may be gathered from this description of conversion I will allure her or gain her heart to my self by the sweet allurements of the Gospel 4. Such as are converted to Christ ought to re-resolve on a journey and progresse as having more before them both of duty and exercise and of enjoyments For after she is allured she is to remove and come to a wildernesse whether we understand it of the godlies progresse toward Heaven or Israels in particular toward her wonted enjoyments 5. As unto the converted the world and all things therein will look with another face and whereas they looked on it as their rest they will now see it to be but the place of their sojourning and pilgrimage What they accounted a Paradise they will judge but a wildernesse and that which smiled upon them as being of the world will now frowne upon them So in particular it may please the Lord after the conversion of his people to bring them into sad troubles and exercises for their use and profit For as he did so to Israel of old after their deliverance out of Egypt so he will do to Israel after their conversion I will allure her and bring her to the wildernesse Such a lot as this serveth to stir up yet more to repentance is the way to true rest and fits them for it as Israel found of old See Deut. 8.15 16. 6. Whatever may be the lot of the Lords converted people yet it is their advantage that they are in his hand and guiding who as his sweet allurements and comforts may invite any to follow him though it were even to a wildernesse so his carving out of their lot and going before them and being with them in it will render even the saddest of it tolerable and easie For so is imported here it is upon his alluring she followeth him and he brings her to the wildernesse which is her mercy 7. When the Lord brings his people into a wildernesse-condidition it is out of a purpose of love to them that it may endeer them to his heart may make way for and render them capable of much mercy and many proofes of love For when he brings her to the wildernesse he speaketh comfortably to her or deals kindly with her So Israel of old found her time in the wildernesse a rich time Jer. 2.2 3. 8. The consolations of the â—eople of God within time and under trouble do consist much in promise and they must be content of promises till performance come considering that not only promises are sweet in themselves and will not faile in performance and that exercise by delay is useful but that the only sure token of a blessed condition is not outward enjoyments but the words speaking peace Therefore his allowance to his people is I will speak comfortably to her 9. How tastlesse and empty soever promises may seem to carnall hearts or to Saints in their distemper yet as they are cordials in themselves so when God accompanieth and speaks them by his Spirit they will satisfie and support So much doth the Original expression import I will speak to her heart Vers 15. And I will give her her vineyards from thence and the valley of Achor for a door of hope and she shall sing there as in the dayes of her youth and as in the day when she came up out of the land of Egypt The second ground of consolation wherein he insists in the allusion to their coming out of Egypt is that as of old Israel had an end put to their toile in the wildernesse and got the possession of a fruitful land here signified by vineyards a part for the whole and as they at first entred into the possession of that fruitful valley near Jericho as a pledge of their future successe and of the fertility of their land So the Lord will put an end to his peoples toile and wandering by giving them compleat rest in Heaven or particular deliverances from particular troubles within time and more particularly Israels toile after their conversion shall end in restitution to wonted enjoyments and as would appear to their land which will be made fruitful to them And further till this
God are justly at enmity with man and armed against him so long as he is not reconciled with God their Creatour So much may be gathered from this promise following on their reconciliation 2. Reconciliation with God brings peace with all the creatures so far as is for the reconciled mans good though there must be an exception of needful trial and however none of them shall marre his true peace and happinesse So much is held on t in this promise I will make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground See Job 5.23 3. That which secureth the godly man from trouble from the creatures is Gods dominion over all of them who can ensure his peoples tranquillity for them For saith he I will make a Covenant for them c. that is not only send this mercy to them by vertue of the Covenant which makes it sweet but makes it as sure by reason of his dominion as if there were an expresse Covenant for that effect 4. As peace and deliverance from war is a great blessing So it is the Lord only who puts an end to war and giveth peace For I will break the bowe and the sword and the battel that is all other instruments of war or the war it self acted by these weapons which is broken when the weapons are broken out of the earth See Jer. 47.6 7. 5. When a people studie reconciliation with God and are cordial in following a through Reformation they arr in Gods way for attaining outward peace For it is upon the accomplishment of the former promises and particularly that v. 16 17. that this promise followeth In that day I will break the bowe c. otherwise it may be said as Jehu said to Joram 2 Kings 9.22 See Judg. 5.8 6. When the Lord hath given peace it is he only who must maintain it and can give quietnesse of minde to make people enjoy quietnesse and tranquillity by it For it is a new promise I will make them to lie down safely or in confidence Unlesse he give peace outward tranquillity will not afford it and if he give that we have no cause to complain though we be in the midst of trouble Vers 19. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgement and in loving kindnesse and in mercies 20. I will even betroth thee unto me in faithfulness and thou shalt know the LORD The fifth ground of consolation and fountain of all these blessings is the renewing of the Marriage-covenant with them which because they had turned it of old into a Covenant of Works to themselves and had been plagued for the breach of it Therfore he promiseth now to renew it on such tearmes as should make it sure and comfortable Doct. 1. Whatever may be Gods dealing at first with his own people whom he calleth yet his calling of them imports and tends to an advancing of them to a Marriage-communion with himself whereby they are made one with him and reap the fruits of this conjunction in communication of estates and much love to them For I will betroth thee unto me saith he and it is called betrothing not only because his affection continues still fresh as of new betrothed persons but because our enjoyments here are but as a betrothing in order to a Marriage to be consumnat in Heaven Revel 19.7 2. The Lords renewing his Covenant with his penitent people after their backslidings will be without any upbraiding of them for former debordings whereof now they are ashamed For his covenanting with converted Israel is not a taking her again as an adulterous and divorced wife but a betrothing of her as a pure Virgin 3. Albeit there may be many vicissitudes betwixt Christ and his confederate people as to their conditions his dispensations and manifestations yet the Marriage-tie will remain unviolable for ever And thr Covenant being renewed with Israel as a Natton will endure for ever for the good of the Elect among them For I will betroth thee unto me for ever It is so well ordered that it must be sure 2 Sam. 23.5 See Psal 89.30 34. 4. As for the first propertie of the Marriage-Covenant that it is in righteousnesse it may import that this bargain shall be made and performed in reality and not in shew only Jer. 32.41 for thus Gods righteousnesse seemeth to be taken for his integrity in promising and his reality and constancy in performing what he undertakes as Mic. 7.9 and is the same with that uprightnesse and opposite to that unrighteousnesse of which Psal 92.15 But it seemes to hold out yet more concerning this Covenant that God will communicate the imputed righteousnesse of Christ to the confederate whereby he shall stand in Covenant for ever nothing being to be objected against him but what is abundantly answered and satisfied in his Cautioner Rom. 8.33 34. And that the Lord by doing this shall do them good in righteousnesse as being satisfied in his Son 1 John 1.9 and without any imputation to his righteousnesse and justice against sin having received such a ransome Rom. 3.25 26. 5. The second property in judgement teacheth 1. That as for his confederate people the Lord will have a tender respect and consideration what they are and what their mould is with whom he makes the bargain and therefore will not cast the bargaine for after-failings seeing he knew what they would prove whom he choosed and he will moderate his dealing with them as considering what they are able to bear This discreet consideration and moderating of dispensations is held out under the name of judgement as Psal 99.4 and elsewhere Secondly it teacheth that as for enemies he will not faile to execute vengeance on these of them who are incorrigible and will right all wrongs done to her Thus judgement is frequently taken in Scripture 6. The third property in loving kindnesse or goodnesse or bounty teacheth that the Lord will not only keep Covenant because he is tied but as of his love and bounty he entered in Covenant so he will constantly delight in the confederates as a Bridegroom in his Bride Zeph. 3.17 he will do them good freely and bountifully will be easie to be intreated and answer all objections that can be moved with his own goodnesse and love 7. The fourth property in mercies or bowels teacheth that as the confederate will be far from perfection and will daily need much compassion both as to his sin and miseries following upon it and yet be confederate for all that So the Covenant doth ensure unto him the tender bowels of Gods compassion to sympathize with him in his afflictions and graciously to pardon acknowledged and repented of guilt and that there shall be many even bowels of them to answer to the greatnesse of his sin or trouble and his frequent falling in the one or the other
it remaines still in his hand to blesse or curse it even when it is in the basket and store and in mens mouthes 8. The Lords former sad dispensations toward his people will not hinder him to change his dealing but he will be kinde and do them good so much the more and thoughts of this will make his kindnesse so much the sweeter For albeit they had been Jezreel in respect of their scattering yet he would turn that into a name of blessing and do them good so much the more Vers 23. And I will sowe her unto me in the earth and I will have mercy upon her that had not obtained mercy and I will say to them which were not my people Thou art my people and they shall say Thou art my God In the seventh ground of consolation the Lord promiseth that according to the comfortable signification of their name Jezreel he will make them to encrease as seed that is sown doth multiply that he will give them many proofes of his mercy after their hard usage and confirme them in their interest in him after their rejection which they should embrace and acquiesce into See chap. 1.10 11. The Apostle doth apply this also Rom. 9.25 to Israel in the spirit both of Jew and Gentile who were brought in to Christ even in his time because the Covenant is the same with all the confederates and there was then some accomplishment in part of this prediction But the full accomplishment thereof is reserved for Israel of whom this Chapter speaks most expresly at their conversion as a Nation And if we still take it up as comprehending Jew and Gentile yet the full accomplishment thereof is reserved for that time wherein the conversion of Israel shall be accompanied with the coming in of the fulnesse of the Gentiles and be as a life from the dead to the world Rom. 11.15 25 26. Doct. 1. The increase and growth of the Church and of Converts is a sweet fruit of a time of love and an evidence of it For when all these promises are fulfilling I will sowe her in the earth that is make her to increase as seed which is cast into the earth or make Israel to increase in their own land or make the Church to grow on the barren earth that they may ripen for Heaven 2. It is God only who maketh his Church to grow and to be forth-coming to his service and praise For I will sowe her to me saith he 3. None of the Lords people are so rejected nor their condition so desperate but mercy and a Covenant can reach them and recover them For I will have mercy even upon her that had not obtained mercy and I will say to them which were not my people or to Lo-ammi Chap. 1.9 Thou art my people 4. Proofes of the Lords mercy in his dispensations will not be sufficient to assure and comfort his people unlesse they be assured of an interest in him which is the chief of mercies and which can only perswade them that there is mercy in his dealing Therefore after this I will have mercy is subjoyned Thou art my people to make the comfort full and sure 5. As it is the duty of the Lords people to set their seal by faith to Gods offer and acquiesce in him as an alsufficient portion So these whom he chooseth he giveth them grace to choose him and their embracing of and cleaving to him is an evidence of an interest in him For it is subjoyned as an evidence and effect of Gods owning of them and they shall say Thou art my God And as it is God who must work this in his people according as here he promiseth it so it is a sweet and blessed condition when there is such a correspondence betwixt him and them He publickly owning and avowing them and they avowing and rejoycing in him He proclaiming Thou art my people and they resounding Thou art my God CHAP. III. IN this Chapter we have a new type propounded with a declaration thereof wherein is held forth 1. Gods love continued toward adulterous Israel although she be repudiate v. 1. 2. The low estate wherein she should be kept for a long time because of her sin 3. The hope and assurance given her of a future marriage These two are first propounded in the type v. 2 3. and then repeated by way of explanation the first of them v. 4. and the other v. 5. Vers 1. THen said the LORD unto me Go yet love a woman beloved of her friend yet an adulteresse according to the love of the LORD toward the children of Israel who look to other gods and love flagons of wine THis Chapter containes a new typical Sermon of the same nature with the former but differing somewhat in scope as holding forth more distinctly the Lords method in performing these promises made to Israel chap. 2. especially that promise of betrothing her again v. 19 20. To wit that though Israel should not be finally cast off but be again betrothed unto Christ yet they should for a long time be kept in a low estate to fit them for the marriage which should certainly be in due time This Prophecie cannot be understood of Israel in the Spirit seeing Hosea here speaks of Israel his charge that had been married and was now to be sequestrate for a long time which is only proper to the ten Tribes Nor is it to be understood of Judah nor of their returne from the captivity of Babylon seeing Israel are named to whom Hosea preached and their seeking of Christ under the name of David and that in the latter dayes is fore-prophesied v. 5. So it is to be looked on as a clear prediction of the present condition of the ten Tribes and of their future conversion of which Rom. 11. The first particular in this Sermon is first propounded in the type and then explained In summe we may conceive it thus The Prophet was to propound this type that the case should stand betwixt the Lord and the Nation and Church of Israel after their rejection as if the Prophet were a lover and that of his adulterous wife whom he continued to love though she were justly repudiate for her adulterie even so the matter stood here The Lord had been her husband and loved her she had ingrately followed Idols and sensual pleasures for which albeit he was to repudiate her as not his wife yet he would continue his purpose of love toward her in order to a second betrothing Unto this doth the title of a friend here used agree rather then that of an husband For in this the former marriage is dissolved and the new is not yet made up only he hath a friendly affection to her in order to it And this title of a friend and loving her as such with a purpose of marriage seemeth to be an allusion not so much to heathen customes where there was some special lover under whose protection the harlot
threatens them with sudden and violent destruction and captivity where they should be ashamed of their corrupt worship v. 19. Ver. 1. HEare the word of the LORD ye children of Israel for the LORD hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood HItherto this Prophet in the Lords Name hath denounced the finall destruction and prophesied of the future conversion of Israel making use of some types for that end Now in a great part of this ensuing Prophecy he proceeds in more plain termes to rip up and lay open the iniquitie of this people and to reveal and denounce future judgements if so be there might be any hope of reclaiming them or any of them at least that they might be left without all excuse In this Chap. we have Gods controversie pleaded against them wherein is contained an accusation for diverse sins drawn up in several articles to every one of which the sentence or threatening is subjoyned In these Verses First they are cited to the Tribunal to hear the controversie discussed Then the first article of the accusation is subjoyned which is more generall laying to their charge the violation of the Law in many omissions and commissions against both Tables Namely that there was no truth nor tendernesse in their dealing no spark of the knowledge of God shining in their way but on the contrary perjury and rash swearing lying murther stealing and adultery were committed without moderation and sin heaped upon sin Whence learn 1. Albeit the servants of the Lord may oft-times have little or no ground of hope that their Ministery shall have any successe among a people yet it is their duty having Gods call not to give over while they have any opportunity For albeit in the former Sermons the matter be so closed that Israel was certainly to go into captivity yet Hosea doth not give over pleading as God doth put them to it when they are laid by Jer. 20.9 So their Ministery will have its own successe one way or other Isa 55.10 11. and their labours will not be lost before the Lord Isa 49.4 5. 2. As they who are nearest to God for outward relations may have their own grosse faults which their titles and priviledges will not cover So the Lord will especially contend with them because of these For so is verified here in the children of Israel against whom this procedure is 3. When men look on sad and unpleasant messages as coming from God it will call on them to receive them with other respect then is given when men are only seen for this end doth he begin with Hear the word of the Lord. 4. When people and especially the Church do sin they must expect a processe to follow it and when people do not make right use of better tydings from the Word they must expect sad challenges and sentences from it And when the authority of God contending by his Word is not heeded the Lord is provoked to plead the controversie more immediately For the Lord hath a controversie following on sin and this is pleaded partly by the Word here and that not succeeding by the judgements here threatned 5. Sin is so much the more odious and doth provoke God when it is universal and committed by these who have found him true in his promise and rich in his bounty to them For it is a controversie with the inhabitants of the land or with the body of the people now corrupted and with the people who were setled in that good land which he had sworn to their Fathers to give it them 6. It doth commend the Lords mercy and clear his justice when it is manifested on his sinfull people that he doth not strike before he hath warned them of their danger and debated the matter with them For here he warnes them by the Prophet and before he execute the sentence he doth plead the cause that they may consider of it 7. As the visible Church not walking with God may become monstrous in sinfulnesse so the Lord doth not contend with her without cause or for lesser faults and ordinary infirmities though these do justly provoke him to anger but for grosse debordings in omission or commission So much doth this accusation teach in the general 8. The Lord will not be mocked or deceived with any pretences of Religion when men neglect the duties of the second Table Therefore doth he begin the challenge with these and insist most on them 9. Whatever secret mourners there may be in a corrupt Chuch yet when the contagion becometh general and riseth to an height the Lord will take no notice of them as to holding off a common calamity For albeit there were no doubt some good men in the land yet he saith there is no truth c. in the land because they might get their soules for a prey but would not turne his anger from the land See Ezek. 9.4 5. 14.14 16 18. 10. The Lord abhorreth flattery in his people their want of ingenuity their politick and subtile carriages and unfaithfulness and deceit in bargains and trusts That may be the cause of Gods sore controversie which men look on as an handsome conveyance For the Lord hath a controversie because there is no truth 11. Such as cast off bowels of mercy and exercise oppression either where the cause is unjust or a just cause cruelly prosecuted and affliction added to the afflicted may expect judgement without mercy if they persevere in it For the Lord hath a controversie because there is no mercy 12. As the true knowledge of God is the fountaine and root of true Religion and as mens ill carriage in duties one to another doth prove them void of the knowledge of God and of Religion professe what they will So ignorance of God continued in and affected and appearing in such effects is the matter of a sad controversie against the Church For he challengeth that there is no knowledge of God in the land that is they are void of any Religion which flowes from saving knowledge of God and accompanieth it and in their way toward others they walked as if there were no God in heaven and this is a sad challenge when it is in the land where he may and especially should be known and acknowledged Psal 76.1 See Ps 14.1 2 Thess 1.8 13. Not only perjurie and false swearing but vain and rash swearing wherein men bewray their high presumption in prophaning the Name of God and violating his command without any the least appearance of profit or advantage will be pleaded against when the Lord prosecutes a controversie against a land Therefore is swearing put in the catalogue of the causes of this controversie 14. As lying is a sin inconsistent with humane society and doth provoke the Lord to just wrath
the great sin of men to turne brutish in their oppressing others yet Gods providence is holy and his hand is to be seen in all of it For saith he I will be as a lion albeit it was the Assyrians and Caldeans who were instruments of that beastly cruelty and again I even I will teare c. 4. God being provoked is an invincible and sore party he will teare as a lion go away with his prey without fear when none dare or can rescue For I will tear and go away I will take away and none shall rescue Vers 15. I will go and returne to my place till they acknowledge their offence and seek my face in their affliction they will seek me early The Lord insists in the sentence threatning that he will not only destroy them as a Lion but speaking after the manner of men will withdraw his gracious presence and leave themselves till in their exile they be humbled for their sins and turn to God which he promiseth and undertaketh they shall do As was verified not only in Judah after their captivity Dan. 9. Ezr. 9. and 10 but will be more fully accomplished in the future conversion of all Israel Zech. 12.10 11 c. Whence learn 1. It is a verie sad addition to an afflicted condition when the Lord not onely strikes a people in great severitie but doth desert them also under the stroak not manifesting any tokens of his favour to them Therefore is it subjoyned I will go and returne to my place that is speaking after the manner of men he will manifest no more of his care of them nor of himself to them then if he had shut up himself in heaven See Deut. 32.20 Isa 57.17 64.7 Ezek. 22.20 2. Gods sore stroakes and especially his sad desertions do call men to repentance as being that which may be attained then that which the godly if the sense of their condition be blessed to them will be stirred up unto and that which can promise a blessed issue of their condition to them For this is Gods end in all this to draw them to the true remedie I will returne till they acknowledge their offence As the Lord will make trouble pursue his own especially till they come to the right use of it So where his people are set on work this way by his withdrawing of himself it is a token the desertion is not total but that the Lod hath left somewhat behinde him that drawes them after him whereas to be deserted in trouble in respect of duty when men either neglect means in such a case as Dan. 9.13 or become more estranged from God that he deserts them as Zech. 11.8 is more sad then to be deserted as to the want of sensible comfort and manifestations of God when yet they are pursuing duty as Psal 88.13 14. 3. Repentance is then true when men are indeed convinced of sin and driven to confesse and plead guilty before the Lord and without this much shew of prayer and service by a sinful people will be but little worth For that is here expected to acknowledge their offence or to be guilty that is that they not only make a shew of confession but that really before God they be convinced of guilt and look like a people who have such a burden upon them 4. Such as are really humbled under the sense of guilt ought also to turn real seekers of God that is to be such as would not only be rid of present guilt that they may get ease of trouble but such as set themselves for time to come to presse after communion with God and walk in his way and for that end they must make God himself and not sinister ends their scope in this course they must be sensible of their distance from God and pursue when they do not enjoy yea whatever they enjoy they must still be on the pursuit of more while they are within time All this is imported in that the Lord saith they shall seek me 5. Such as do seek God indeed ought to be ardent and instant in it taking hold of all opportunities and pursuing after God as him whom they may not want and especially former negligence ought to be made up with doubled diligence by such as turne to God So much is imported in that they will seek me early and be betimes at it when they are turned to God 6. All these duties required in right seeking of God ought to be especially set about in sad times Times wherein affliction presse men hard on all hands ought to be times of seeking God indeed and ought to put an edge on diligence and duties otherwise it may draw to a sad account For in their affliction they will seek me early 7. Such as look toward God ought not to be discouraged that afflictions drive them to it who sought him not before and albeit afflictions first set us on duty yet if when we come God give us other earrands it is a sufficient proof of soundnesse For it is foretold as the sound conversion of Israel that in their affliction they will seek me early albeit they sought not before and the crosse drave them to it yet it is sound since their erarand is to seek God 8. Repentance is not only our duty to endeavour it but it is Gods promise who undertakes to work it in his own And such as minde repentance ought to set about it in the faith of a promise and eying him who only can produce it For it is a promise they will seek me early which though it relate particularly to Israels future conversion yet all the Lords people as they are pressed with need may lay hold on it and come to him who is exalted to give repentance unto Israel as well as remission of sin Acts 5.31 CHAP. VI. THe Lord having in the close of the former Chap. foretold the repentance of Israel he doth in the first part of this Chap. enlarge and confirme the same prediction by bringing them in practising what he had foretold of them and by prescribing a forme wherein they shall expresse their repentance This consists of a mutuall exhortation to that duty ver 1. and of encouragements drawing them to it namely that being penitent God will bind up their wounds and sores ver 1. That he will restore and raise them up out of their deadly calamities ver 2. And that he will manifest himselfe his kindnesse and favour to them after all their trouble causing them thereby to grow in piety ver 3. In the second part of the Chap. the Lord clears himselfe from being the cause of Israels destruction and that he could do no otherwise to them then he did ver 4. Considering their inconstancie in any seeming good ver 4. And the ill fruit of the Word among them who were but slain by the efficacy thereof ver 5. And did desperately sin against the clear light thereof ver 5 6 7. Which he
the exhortation to the Priests that they by sounding of the trumpet should call the people to solemne humiliation and he exhorts the people to tremble at this alarme of his appearing in judgement Unto which is subjoyned a general intimation that the dreadful day wherein God would infflict these plagues was at hand And this is brought in as an argument to make the exhortation effectual and is prosecuted and enlarged in the following Verses See ch 1.15 This blowing of the trumpet in Zion or the holy mountaine of the Temple is according to the direction of the Law Num. 10.3 9. wherein the Priests were to convocate the people and to sound an alarme in war by blowing of the trumpets And both of these are pointed at here They are to alarme the people and give them warning of the approaching judgement and to call a convocation for fasting as it is v. 15. Doct. 1. Whatever the Lord say to sinners by his rod when it is imminent and incumbent yet such as would have good use of it have need of the help of the Word and Ordinances with it either for prevenâ—ion preparation or use of it For the trumpet must be blown either to warne them before it come or to stirre them up to be sensible and to do duty when it cometh 2. Whoever be asleep in times of threatened or incumbent dangers yet Ministers ought especially to be awake that they may stir up others For on them is this charge laid Blow ye the trumpet 3. Ministers must be faithful in discharging their trust as becometh watchmen and they must not set themselves to please men but should faithfully point out their danger procured by sin For they must blow and sound an alarme 4. It is not enough for Ministers to point out dangers by sin unlesse they point out remedies also nor is it sufficient for people to be sensible of the one unlesse they be stirred up to the other For they are to blow the trumpet and call to fasting as it is expounded v. 15. as well as to sound an alarme yea this is but subservient to the other 5. The consideration that a people are Gods Church and do enjoy his presence is a special argument to move them to be sensible and study duty in times of calamitie For all this is to be in Zion and my holy mountaine not only because it was the place where the Priests sounded and where the people were to meet for solemne worship but that all this calamitie being on a Church whereof Zion and the mountaine of the Temple was a type therefore they should be sensible and hearken to these alarmes and invitations 6 When God threatens or inflicts judgements it becometh all to be deeply sensible and not to please themselves with formality or trifle with outward shewes but they should quake at the heart at the tokens of Gods anger and it is great courage not to harden our selves but to tremble before an angry God for the inhabitants of the land are to tremble upon the alarme and call to humiliation and repentance See Isa 66.2 Jer 5.22 7. Albeit the Lord may keep off temporal judgements upon the repentance even hypocritical of Rulers as 1 Kings 21.27 28 29 And albeit some few godly may sometime hold off wrath from a Nation as Psal 106.23 Ezek. 22.30 yet it is the duty of all to be afflicted and humbled under common calamities and where this is wanting the piety and repentance of some few will not alwayes availe Therefore is the direction general let all the inhabitants of the land tremble See Ezek. 9.3 4 5. and 14.13 14 15 16 c. 8. It is not to be sleighted but seriously laid to heart how sad it is when God makes alarmes real and stroakes to follow upon them when the day followeth upon the alarme how strong a party God is and how he will prove himself God by his judgements upon them who would not otherwise take notice of him and how dreadful a stroak will be when it is near whatever men think of it at a distance all this is imported in what is here repeated from chap. 1.15 as an argument to affect them for the day of the Lord cometh for it is nigh at hand Verse 2. A day of darknesse and of gloominess a day of clouds and of thick darknesse as the morning spread upon the mountaines a great people and a strong there hath not been ever the like neither shall be any more after it even to the years of many generations That the thoughts of this sad day may take deep impression and stir them up a description of it is held forth at large in several branches as so many arguments pressing them to repent and tremble before God The first branch of the description is that this troop of devouring creatures called a people or Nation as chap. 1.6 being armed with Gods power should come in so great a number as to cover and hide the sight of the skie and heavens as also to put the people in great trouble and perplexity which is figuratively pointed at by a dark day Isa 5.30 and 8.22 Ezek. 32.7 8. Amos 5.18 And they should so swiftly overspread the countrey as the morning light or clouds overspreads all the mountaines Amos 4.13 Joh 38.12 13. And they should be so numerous as the like had not been seen before nor should be afterward for many ages Whence learn 1. As it is the Lords way to make a time of calamity for sin very uncomfortable and full of darknesse and perplexity So this should serve to affect sinners and to humble and stirre them up to repentance For so much doth this day of darknesse c. figuratively taken import and it is propounded here as an argument to make that exhortation v. 1. effectual 2. When God is provoked to punish a people for sin he can easily multiply instruments of vengeance he can make them though small and weak of themselves prove strong he can make them swiftly and suddenly execute all his counsel and can make them hide and take away all comfort from sinners which they might expect from heaven or earth For these small creatures make this time A day of darknesse and of gloominesse a day of clouds and of thick darknesse as hiding any sight of the sky or heaven by reason of their number they swiftly cover the earth to waste it all and deprive men of comforts from thence as the morning spread upon the mountains and in Gods hand they prove a great people and a strong 3. As the Lord will inflict singular calamities eâ—e he be not avenged on impenitent sinners So such singular judgements ought to affect sinners much For it testifieth Gods just and severe pursuing of sin and the necessity of trembling before God that they are a great people and a strong there hath not been ever the like c. 4. The Lord is so gracious that albeit he be so provoked in
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
it in sons and daughters old men and young servants and handmaids It may teach 1. No rank or sex or condition of persons are secluded from the promise of the Spirit â—e they old or young male or female bond or free 2. The efficacy and fulnesse of the Spirit of God is such as to refresh and prevaile with all these sorts of persons young ones who are not capable of mans teaching yet are not secluded from his teaching Mark 10.14 16. Luke 1.15 The Spirit hath vertue to illuminate and subdue young men notwithstanding all the power of their corruptions 1 John 2.13 14. to keep men fresh and lively in old age Psal 92.13 14. and to make servants happy in their condition 1 Cor. 7.22 3. It is Gods sure promise to the Church of the Gospel that the knowledge of him and of his truth shall be continued and propagated therein from generation to generation For therefore is it put in the first place your sons and daughters rising up to succeed you shall prophesie Doct. 10. As for these wayes of revealing the will of God of old by prophecie visions and dreams albeit they point all at one thing and seem to be named all here to let out the fulnesse of Gospel-knowledge answering to all of them and therefore seem to be comprehended all under prophesying as it is attributed to his servants of all sorts and ages Acts 2.18 Yet seeing they are distinctly named and attributed to several sorts of persons as prophesying to sons and daughters visions to young men and dreames to old men We may from it take up some steps and degrees of the knowledge of God wherein they grow up who are under the Spirits teaching As 1. By prophesying attributed to sons and daughters we may understand simply the knowledge of divine things 2. By visions attributed to young men we may understand their clearer insight and uptaking of these mysteries then they had in their younger dayes For vision doth represent the thing revealed more sensibly 3. By dreams wherein men have their senses shut up from the world and which are attributed to old men we may understand a further degree of illumination when light received doth take hold on the affections to sanctifie and subdue them So that mens hearts are taken off the world and filled with the things of God And so this gradation will teach That the knowledge of God which is communicated unto men by the Spirit will be on the growing hand till from a common notion and remembring of it it come to be more seriously pondered and laid to heart and till it take hold upon the affections and conquer the whole heart to God Ver. 30. And I will shew wonders in the heavens and in the earth blood and fire and pillars of smoake 31. The Sunne shall be turned into darknesse and the Moon into blood before the great and terrible day of the LORD come To prevent all secure and carnal thoughts as if upon embracing of the Gospel and receiving of the Spirit men should be rid of all outward trouble The Lord foretells of great commotions which were to be in the world after the pouring out of the Spirit Whereof though there were some particular accomplishments in these primitive times and before that dreadful day of the destruction of Jerusalem Yet the prediction stretcheth forth to all ages after the pouring out of the Spirit till the second coming of Christ to judgement which is here called the great and terrible day of the LORD The expressions pointing out these commotions of wonders in heaven earth c. may be understood either literally that there shall be signes of blood fire darknesse and eclipses of Sun and Moon going before these calamities as presages thereof or figuratively that there shall be such commotions and such signes of Gods anger for sin such judgements and calamities of sword famine and sicknesses such persecutions desertions tentations heresies schismes c. as if heaven and earth were going through other the course of nature overturned and the world full of dreadfull fights of blood fire and darknesse and neither Sunne or Moon affording wonted light or comfort To dip further into what may be connceived to be figuratively pointed at under every one of these I conceive is not very safe Doct. 1. Whatever breathing times God may allow upon his Gospel-Church yet it is her duty to look for commotions and troubles especially after times of pouring out of the Spirit and times of much light and reformation For upon the one hand Satan will bend all his power to oppose the progresse of the Gospel and will set the world in opposition to the Church and on the other hand God will poure out all sorts of calamities upon the visible Church to punish them who contemne his rich offer and do not walk answerably to such dispensations and to trie the graces of his own that they may aspire toward spiritual happinesse in heaven And he will punish secret and open enemies for the injuries they do to the Church For these causes is this prediction subjoyned to the former promise 2. It is the Churches duty not only to look for troubles but to expect that they will be great and very dreadful such as may testifie the greatnesse of Gods displeasure against sin and of mens fury against the Church such as may throughly trie the godly and bring about Gods deep counsels For there will be wonders in the heavens or the firmament and several regions of the aire and in the earth blood and fire c. 3. Whoever be employed in raising these great commotions and whatever be the designes and malice of men in them yet it is the Churches good and safety to see a supreme hand of God in all of them For saith he I will shew wonders c. 4. Though the Church in several ages may get times of breathing and tranquillity yet these will not be permanent but interrupted with sad blasts till the second coming of Christ which as it is certainly approaching so it will put a period to all stormes wherewith the godly are tossed For these things will be before the great and terrible day of the Lord come that is in all ages till that time and belike very violently immediately before Math. 24.29 30. 5. The day of Christs second coming will be great and terrible and as it is Acts 2.20 a notable or illustrious day A despised Christ will be seen great there great things will be done in that day He will then reach his full and final end of all his works All things will then be revealed and made patent the glory of God will be seen face to face the secrets of hearts the glory of Saints and the truth of promises and threatenings will then be made manifest And though the godly will then be free of all terrour yet it will be in it self a day of much state and majesty of the Lord and of great
of this sentence and command given to the executioners is that there shall be great execution made of the enemies and they shall fall without number And for the Churches greater comfort it is declared that this day of the Lords vengeance is near not when the Prophet spake this but it shall speedily come after the enemies great preparations against the Church The place of this execution is called the valley of decision or threshing which is the same with the valley of Jehoshaphat v. 2 12. and it gets this new name because there the Lord will make a great havoke of enemies which is usually expressed by threshing Mic. 4.13 Isa 41.15 2 Kings 13.7 or because it is the valley determined and appointed as the word will signifie wherein to do this execution or the place wherein God will decide this great controversie betwixt him and his Church on the one part and these enemies on the other Doct. 1. Albeit it may be matter of admiration and terrour to the Church to see so great and so many enemies combined against her yet God shall make that resolve in as great a wonder to see the great havoke made of them Therefore is it held out by way of admiration Multitudes multitudes in the valley of decision 2. God will at last decide the controversie betwixt the Church and especially of Israel and her enemies and will determine the question by making many a skin pay for it For the valley of Jehoshaphat will be also the valley of decision and there multitudes multitudes shall be laid in the dust 3. When enemies are at the height of their attempts especially against converted Israel then the Lords people may expect that he will not be long in taking his day about of them wherein his glory will shine for the day of the Lord is near in the valley of decision Verse 15. The Sunne and the Moon shall be darkened and the Starres shall withdraw their shining This execution is further amplified that as the Church had felt before in her calamities chap. 2.10 so the enemies should at that time of their extremity be denied all comfort in the creatures from heaven or earth and that there should be great alterations in the world of which more v. 16. if not also the extraordinary signes of eclipses and darknesse presaging and accompanying the same Doct. 1. Though enemies may be insulting when the Church is in great bitternesse yet the day may and will come about wherein they shall drink of her cup if not of a worse For what was denounced against the Church ch 2.10 is now made their portion 2. Whatever be the delights and enjoyments of Gods enemies yet when he begins to reckon with them all their comforts and refuges from heaven or earth will faile them and all things will frowne and lowre upon them For so much is imported in that the Sunne and Moon shall be darkened c. These creatures shall deny them light and comfort and this shall make all things dark on earth to them and these dreadful sights shall terrifie them Vers 16. The LORD shall also roar out of Zion and utter his voice from Jerusalem and the heavens and the earth shall shake but the LORD will be the hope of his people and the strength of the children of Israel Followeth a comfortable application of all this to the Church and particularly to Israel holding forth in several promises what mercie to them shall be in their recollection of which v. 1. and in this streak on their enemies and what sweet consequents shall follow thereupon The first promise is that when the Lord shall manifest himself thus terribly against their enemies according to the predictions of his Word and out of his love to his people and when he shall make great alterations therby which is a further amplification of the calamities which are to come on enemies Yet in the midst of these confusions and terrours he will afford hope and strength to his Church and people Whence learn 1. When God manifests himself against his Churches enemies and specially against Israels adversaries he will be very terrible and dreadful And his being a party will make all the creatures to deny comfort and will adde to the bitternesse and terrour of such a desolate condition for the Lord shall roar like a Lion see Zeph. 2.11 Isa 42.13 14. And beside their desolate condition v. 15. the Lord also shall roar to imbitter that and as the cause of it as is after cleared of the shaking of heaven and earth 2. Gods executing of vengeance will be according to the predictions uttered in the Church and these will be found terrible in execution what ever men thought of them before for the Lord shall roar out of Zion and utter his voice from Jerusalem imports that God from out of Zion had spoken against them by his Word and that now his speech going forth in execution shall be found terrible as the roaring of a Lion 3. God will make his presence with and love to his people conspicuous by his indignation and severity against their enemies for the Lord shall roar out of Zion c. imports also that he is present there and that he evidenceth his respect to his habitation by his dreadful thunderings against the enemies thereof 4. As God is powerful to overturne heaven and earth when he pleaseth So his subduing of enemies may bring great alterations and overturnings in the world for when he shall roar the heavens and the earth shall shake which together with what is said v. 15. maketh a compleat parallel with the condition of the Church chap. 2.10 and it imports such an alteration of affairs as if there were a dissolution of the world and overturning of the course of nature And it is no wonder if they who are so well rooted in the world cause it to shake hefore they be cast out of it and if they who are so universally spread through the earth need general commotions to make them miserable 5. When God is shaking the earth to overturne enemies Gods people may be exercised with many fears and apprehensions that the storme will break upon them Therefore they need a promise to secure them against this 6. Nothing will be able to secure the hearts of Gods people against the terrours of a time of great commotions but God only and what they finde in him and from him Therefore doth the promise remit them to what the Lord will be unto them 7. In times of great confusion the Lords people may expect that he will be a place of refuge to hide them in that he will furnish them who come to him with ground of hope for the future and with strength and courage to bear out till the accomplishment come for that which is propounded here iâ— hope or a refuge and strength and God undertakes not to disappoint them of these the Lord will be the hope of his people c. he
mighty streame that runs and carries all that is in the way with it and before it Verse 25. Have ye offered unto me sacrifice and offerings in the wilderness fourty yeers O house of Israel 26. But ye have born the tabernacle of your Moloch and Chiun your images the star of your god which ye made to your selves 27. Therefore will I cause you to go into captivity beyond Damascus saith the Lord whose name is the God of hosts Their third carnal confidence is antiquity and their fathers in whom and whose customes they gloried In answer to which the Lord speaks to them as one body of a people with their fathers and declareth that in the Wildernesse their fathers did not worship him with their sacrifices but did even there worship Idols and Images For which he threatens that they being heirs to their fathers guilt and Imitaters thereof in their Idolatry should go into captivity in far countries For clearing some difficulties in this text Consider 1. This not offering of sacrifices unto God for the space of forty yeares in the Wildernesse is not necessary so to be understood as if except what they did at mount-Sinai when they entered in Covenant sacrifices were generally omitted in the Wildernesse as we finde Circumcision was Josh 5.4 5 6 7. But it may as well be understood thus That though they did sacrifice and intended to offer it unto God Yet since beside the Idolatry of the golden calfe and such like rites of their own devising and their want of sincerity and true conversion and reconciliation unto God they joyned grosse Idolatry worshiping the of stars and host of heaven with it and their hearts and eyes were after these their Idols Ezek. 20.15 16 24. Therefore the Lord expounds all their sacrifices as not offered unto him but to their Idols whom they respected so much see Isa 43.22 23. Deut. 32.16 17. 2. This bearing of the Tabernacle of their Moloch as we are helped to read it from Act. 7.43 and not Siccuth your King is to be understood thus That though they carried about the Lords Tabernacle with them as pretending to honour him and that it was their glory to have him present among them Yet they had also Images and representations of thâ—se Idol Gods as the text imports which they carried about in some little tents like chappels 3. As for these Idols and the difference betwixt this text and that place Act. 7.42 43. some whereof I remit to the doctrines we may Consider 1. That Moloch was an Idol of the Ammonites as is frequently recorded in Scripture 2. That which is called Chiun here and Remphan Act. 7.43 is one and the same Idol or supposed deitie and is called Remphan both by the Greek Interpreters of the old Testament and afterwards by Stephen because that name was better known to the Egyptians where the Old Testament was translated and to the Jewes in these daies then the other of Chiun 3. These supposed deities whom they acknowledge under these names were nothing else but the stars or planets as is expresly cleared Act. 7.42 where they are called the host of heaven and here the star of your God An Idolatry to which they were much addicted afterward Zeph. 1.5 Jer. 44.17 c. It is not needful to determine what particular planets are signified by these names though most probablie by Moloch is meant the Sun which as the word signifies is King of the planets and hath dominion over sublunary things And by Chiun or Remphan Saturne 4. They worshiped these Idols not onely immediatly but mediatly in and by Images representing them As is marked Act. 7.43 Figures which ye made to worship them and here mention is made of their Images which it seemeth they carried about with them and the star of your God whereby I conceive is not onely ment your God the star by way of direction and scorn of their folly in choosing such a deitie but that either they made their Images in likenesse of a star or with the signe of a star upon them to testifie what they represented Lastly it would be considered that however this change shall be general Yet it is not to be understood of every one in Israel whereof many were godly but of the body of the people Doct. 1. Such as would profit by the Scriptures and know the minde of God revealed therein should be conversant with all of it whereby they will finde that in one place which is not to be found in another As here we finde somewhat concerning Israel in the wildernesse which is not so clearly in all the History 2. God will not account much service to be offered unto him which is pretended to be so Nor will he accept of service as done to him when men do not offer themselves to God with their service nor do keep close by his way and rule And such is the service that God gets even of many whom he chooseth to be his peculiar people for this cause doth the Lord say of Israel that they offered not sacrifices to him as is before explained 3. This carriage of the Lords people is yet the more hainous when it is performed after glorious deliverances and is of long continuance and in the midst of new exercises and gracious providences for that they neglected this in the wildernesse and forty yeares it doth not onely import that Israel was soone at these courses which the present generation followed But that it is grievous they should do so in such a time and place 4. A present generation imitating the defections of their progenitours have much old debt opon their head which will be laid upon their account Therefore is this ' laid to the present generation as their sin seeing they were one body with their progenitours and did follow their courses Have ye offered unto me c. O house of Israel 5. Let men do what they will ro stupifie their own consciences yet they have not security of them but when they least expect they will leap in their throat And e're all be done God will have the most obdured man pronounce his own sentence with his own mouth Therefore doth he as often before put their own consciences to it and pose them Have ye offered c to intimate that they had no true peace of conscience in the matter and that their consciences would at last turn their saddest party 6. God will have no communion with Idols nor will he approve or accept of even his own institute worship when men joyne Idolatry therewith for it was because of their serving Moloch and the rest of their Idols that God declareth their offerings were not offered to him 7. The visible Church may backslide so far as to be guilty of grossest Idolatry And God is provoked to give her up thereunto when she sets up her own inventions in his worship for Israel carried the Tabernacle of Moloch and Chiun c. And this is the fruit