not throughly but only in so farre as may serve their own turne For albeit Jehu was anointed at Gods command to execute his judgement on Ahabs house 2 Kings 9.6 7. yea and temporally rewarded for it 2 Kings 10.30 yet it is here accounted murther to be avenged on his house because he did it not out of zeal for God but to get a Kingdome to himself and because which is an evidence of the former he did only so much as might serve his ends and establish him in the Kingdome For though he executed Gods quarrel on Ahab and his house and on Baals Priests and followers yet he clave to the Idolatry of the calves for securing his own interest 2 Kings 10.31 and so proved himself more careful of his own affaires and setling then of Religion 6. Men may prosper a while in a course against which the Lord hath a standing quarrel and will avenge it on their posterity For saith the Lord I will avenge the blood of Jezreel upon the house of Jehu though himself and his next successours were exempted for a time which as it may be dreadful to men who prosper in an ill way who may be made to rot above ground in plagues on their posterity So it may warne men not to follow the sins of their predecessors meerely because they prospered in their hand 7. However sinners may blesse themselves when judgements seem to be afar off yet they will at last draw near and any thing that is measured by time will soon come about For notwithstanding the promise given to Jehu and his posterity for some generations yet now it is Yet a little while and I will avenge the blood of Jezreel c. 8. As Kingdomes have their periods prefixed by God so there may be so much anger against a Nation evidenced in the smiting even of their wicked Magistrates and so great commotions in overturning of them and confusions following thereupon as may not only be a presage of the overthrow of a Kingdome but will give it such an irreparable stroak and so break the power thereof as it shall never recover especially continuing in the same sins Therefore is it subjoyned to this stroak on Jehu's house And I will cause to cease the Kingdome of the house of Israel for though it endured a while after yet this was a presage of it and they never recovered of that stroake but were broken by confusions and distractions till the forreigne enemie came upon them as is hinted at in the next verse and expressed more at length in their miserable condition 2 Kings 15. 9 As there is no power nor strength of a Kingdom able to resist God coming in anger So the Lords breaking of a Kingdomes power and exhausting it totally is a sad evidence of his displeasure and presage of further ruine Therefore is it added as a part of the stroak and the way how the Kingdome came to cease At that day I will break the bowe of Israel under the bowe much used among them and whereof Jehu made special use 2 Kings 9.24 comprehending all warlike power And that he will do this in the valley of Jezreel that is not so much by any battel there of which we read not elsewhere as that they should not be broken by any discomfiture on their borders which the Kingdome might repaire again but this decay should reach the very heart of their Countrey where their strength and royall Cities were and where they thought themselves secure and therefore were insolent in oppression and bloodshed and this exposed them to the calamities which followed Vers 6. And she conceived again and bare a daughter and God said unto him Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel but I will utterly take them away The second childe is a daughter called Lo-ruhamah or not having obtained mercy This type is made use of as would appear to point at that period of their sins ripening for the stroak of a begun captivity by Tiglah-pileser King of Assyria of which see 2 Kings 15.29 The Lord declareth that this time should be a time of no mercy as the childes name signified because he would not adde any more as he had done formerly 2 Kings 14 25 26 27. to manifest his mercy toward them in their affliction but would make that captivity irrecoverable and a presage of the captivity of the whole Nation which shortly followed 2 Kings 17. and under which they are held to this day Doct. 1. Whatever be the Lords prerogative of free-grace in delivering when and whom he will and whatever be his pitie toward his own who cry to him under justly procured afflictions yet such as continue in sin after the Lord hath smitten them may expect that their calamities will not expiate their sin but that God will pursue them with stroake upon stroak Therefore albeit Israel was plagued and broken before yet since they continued in their defection from the true worship of God and from the house of David this ripens to a new birth of judgement She conceived again and bare c. 2. It is a sad judgement when the Lord not only weakens a people outwardly but takes away also manly spirits from them and they became like women either for doing or suffering So much may be imported by this type of a daughter that the estate of the people after the former stroake and at the coming on of this was quite broken and themselves effeminate so that they were content to take any tearmes of the Assyrians who molested them 2 Kings 15.19 which is called a light affliction in respect of this that followed Isa 9.1 and did quietly stoop under so many murthering Kings who did rise every one upon the ruines of another When men are in such a temper conscience will readily be trampled on through basenesse 3. It is a sad ingredient of an afflicted condition when Gods mercy and bowels of compassion are withheld from a people under it when they have no assurance of a roome in his heart and sympathy which is a faire advantage nor any effects thereof manifested in moderating or delivering from it Therefore saith he Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel The sadnesse of this condition may be read in the Churches complaint Isa 63.15 and in Gods promise to his children Psal 89.30 31 32 33 34. 4. However the Lord do manifest much mercy toward a visible Church and she be ready to presume on that yet abuse of former mercy may bring the exercise of mercy toward a visible Church to a period For saith the Lord I will no more have mercy upon the house of Israel or adde no more to have mercy as of before and the sad evidence of this condition is that their former rods had not been blessed but their abuse thereof by their continuance in sin had drawn forth this new rod with this sad
note upon it 5. Where the Lord denies his mercy under affliction not only will that stroak prove irrecoverable but it is an evidence of moe strokes to come till a people be consumed for saith he I will no more have mercy but I will utterly take them away that is seeing I deny mercy not only shall this captivity be without recovery but moe of them even the whole Nation shall follow Vers 7. But I will have mercy upon the house of Judah and will save them by the LORD their God and will not save them by bowe nor by sword nor by battel by horses nor by horsemen This sad condition of Israel is illustrate from the contrary condition of Judah who adhered better unto the Covenant Albeit Judah was both before and after this molested by Israel Isa 7.1 c. 2 King 14.12 c. and looked on as forlorne by them yet the Lord promiseth to manifest mercy unto them and deliver them from their enemies and that not by ordinary meanes and wayes but by his own immediate hand or by Christ Dan. 9.17 and by vertue of the Covenant Zech. 9.11 This was verified in their deliverance from Senacherib when Israel was carried captive and Judah was very low and in their returne from the Babylonish captivity Hosea doth thus speak favourably of Judah whom their own Prophets dealt more roundly with not only because he was sent chiefly to insist on Israels condition but because Judah in his dayes had none of the worst Kings except Ahaz and especially an Hezekiah to whose dayes this seems especially to relate and because they were in many things better then Israel as Hosea 11.12 and were accordingly better dealt with Doct. 1. Albeit the Lord cut off a sinfull people pretending interest in him yet will he not want a Church to whom he will be kinde and whose priviledge shall be to be the object of his mercy for at this time of calamity on Israel I will have mercy upon the house of Judah saith he 2. It will be an aggravation of backsliders misery to see others who waite on God well dealt with when they reap the fruit of their doings Therefore is Judah's lot set in opposition to theirs to imbitter their cup I will no more have mercy upon the house of Israel vers 6. But I will have mercy upon the house of Judah 3. Great mercy may be attending a people who yet may be plunged in great difficulties for so was Judah after this promise both by Syria and Israel 2 Chron. 28.5 6 c. and by the Assyrians 2 Kings 18.13 we must not measure Gods purposes of love by present crosses without which we could not take up his mercy well 4. The mercy of God is a fountaine from whence deliverance will flow according to the tenor of the Covenant and the safety and deliverance of the Church is a thing out of question though she oft-times fall in debate with God about the way and means of it for upon this I will have mercy it followeth I will save them and it is an absolute promise I will save them though he will not take these wayes to do it that the Church usually looks most unto 5. The Lord needs not creature-helps nor is he so tied to meanes as that he cannot work greatest things without and above them yea he oft-times delights to act more immediately for his Church and to take her as the forlorne into his own hand for saith he I will save them by the Lord their God that is as is before explained by his own hand through Jesus Christ and by vertue of the Covenant and thus he saves them though he will not save them by bowe c. 6. The Lords laying aside probable meanes and instruments in delivering his people is for their double advantage for not only are they certainly delivered but their deliverance that way doth assure them of their interest in God through Christ by vertue of a Covenant standing firme in the midst of all their afflictions for the God by whom they are saved is then seen to be the Lord their God 7. Albeit deliverance of the Lords Church from her troubles be a sweet mercy and call for praise whatever way the Lord be pleased to send it and albeit the Lords people having his calling may by warre assert themselves into freedome yet it is a special mercy when the Lord not only saves by his own hand but without warre and bloodshed not only because he humbleth them so farre and so advanceth their spiritual good but because warre even when it brings safety is a terrible lot and in effect a scourge and produceth such distempers and effects as may leave matter of humiliation in the midst of greatest deliverances so much also may be gathered from this that the Lord will not save them by bowe nor by sword nor by battel by horses nor by horsemen that is neither by military preparations nor actians how promising soever but by his own hand answering the mournful prayers of his people as in Hezekiah's dayes Vers 8. Now when she had weaned Lo-ruhamah she conceived and bare a sonne 9. Then said God Call his name Lo-ammi for ye are not my people and I will not be your God The last period of their sinnes ripening for Gods judgements is represented under the type of the third childe called Lo-ammi or not my people pointing at the time of their utter captivity by Shalmanesor 2 King 17. whereby God made void the relation betwixt him and that people scattering them among the Nations and making them cease from being his Church and people to wit as a Nation for otherwise remnants of them did cleave to Judah Whence learne 1. Such is the long-suffering patience of God especially toward the visible Church that he is not only slow to anger and to manifest the same by judgements but even when he hath begun to strike he yet waits patiently to see what use they will make of present judgements to prevent future and sadder stroakes and in particular it is very long ere the Lord come to unchurch a people that have been in Covenant with him So much are we taught in this type that this stroak came not till the birth of the third childe and that this childe was not conceived till after she had weaned Lo-ruhamah which took up a longer time then if she bad given it suck by another 2. However the Lords long-suffering patience be great and admirable yet it will not last alwayes toward a sinfull people especially after he hath begun to plead with them but will at last come to a sad period For at last she conceived and bare a son typifying their utter rejection 3. Albeit no limits ought to be set to the freedome and efficacy of the grace of God who can and doth sanctifie afflictions unto the Church and make them a mean to turne her and cause her cleave faster to him yet it doth also
in the Word as the light of the morning v. 5. And particularly they were informed that God was not pleased they should rest on their ceremoniall performances which ought onely to have the second place neglecting morall duties of the first and second Table which should be their chiefe work v. 6. yet they made ill use of all this cleare light And whereas God had not onely enjoyned their duty clearly but entered in a Covenant with them that they seeing and embracing the Messiah who was pointed at in these sacrifices might worship him in faith and love as is enjoyned v 6. They on the contrary brake the Covenant and dealt treacherously in it while they obtruded Ceremonies and sacrifices upon him for expiation of sin and so turned it in a Covenant of workes and even in these neglected the morall and substantiall duties v 7. Doct 1. Such as are not wrought upon and bettered by the Word are in an hopelesse condition and not to be wrought upon by any other thing for this is a proofe of their desperate condition See Luk. 16.29 30 31. 2. As it is the Lords mercy that he yet continueth his Messengers with his sinful people who provoke him if so be they may yet be reclaimed so it is their duty to take up what they speak either by extraordinary revelation or according to the Word as spoken by God and not to sleight their Message nor contradict their authority in carrying of it for it is a witnesse for God against them that they had the Prophets and they carried the words of my mouth saith the Lord. See 2 Chron. 36.15 16. Jer. 5.12 13. 3. As all men by nature are unfit for any good as rough stones and knotty timber for a building till the Word worke upon them and be effectuall in its reproofs and directions So a desperately incorrigible people or a people inconstant in any good do provoke God to deale more sharply with them by his Word and such are not to be soothed up by Ministers and this is a part of Gods care of them for upon what is laid to their charge v. 4. it followeth by way of conclusion Therefore have I hewed them by the Prophets c. See Tit. 1.12 13. 4. As the Word of the Lord is of such efficacy that it will either cure and rectifie a people or else undo them So this ordinary result in the most part that the sharp reproofes and directions of the Word do but make them worse and tend at last to their ruin Therefore it is subjoyned to his hewing I have slain them by the words of my mouth which is not to be understood onely of the sharp edge of the convictions of the Word which did so cut upon them as they thought themselves slain by it nor yet onely of the finall event of this preaching that many were cut off according to the certain threatenings of the Word as 1 King 19.17 Isa 11.4 Jer. 1.10 But of some neerer accidentall effect tending to that to wit that all his sharp reproofes and great pains did but make them worse and put out what life or activity they seemed yet to have in any good Hence it is elsewhere said that the Word doth but harden Isa 6.9 doth make men worse Hos 11.2 and exasperate them the more it is inculcate Mar. 7.6 Act. 7.54 Amos 7.10 5. The Lord hath so clearly revealed his will concerning mens duty as may justifie him and make sinners inexcusable whatever they do pretend For it is another argument against them thy judgements or the righteous ordinances wherein thou art commanded to walk are as the light that goeth forth that is as cleare as day-light which breaks out in the morning It may be he alludes to the ordinary houre wherein the Prophets were sent out to hold forth this light which seemeth to have been in the morning Jer. 7.13 Zeph. 3.5 6. Such as yield syncere and Evangelicall obedience to what the Lord requireth may expect that it will be accepted and themselves in doing of it with pleasure and acquiescence For I desired mercy c. saith he not onely commanded but desired it as a thing wherein I take pleasure as the word signifieth 7. The rule of true Religion requireth that as all that God commandeth should be respected and obedience endeavoured So that morall and most substantiall duties as a fruit of faith in Christ be chiefly made conscience of which as they ought to take place of ceremoniall observances So without them the other are of no account in Gods sight For this was the subject matter of the doctrine which was so clearly pressed and therefore comes in with a for as an illustration of that generall in the end of v. 5. I desired mercy and not sacrifice and the knowledge of God more then burnt-offerings Where under sacrifice and burnt-offrings is comprehended all their ceremonial performances and spoken of not as they related to Christ the substance of all of them but as they were externall performances rested on by that people In which respect his not desiring sacrifice is not to be understood simply as if the Lord did not approve even of the externall performances which were enjoyned by himselfe but comparatively that he desired morall duties more then burnt-offerings as it is in the next sentence To which may be added that in some cases when morall duties come in competition with ceremonials the Lord doth not desire ceremonials at that time but moral duties even of the second Table take place of them or other positive commands concerning the externals of Religion As Mat. 9.11 12 13. and 12.2 7. Yea further let men submit never so much to the externall injunctions about worship or think to satisfie their own consciences therewith yet where Christ is not closed with to enable and make men willing and active in morall duties they will not be approven in the other at all As Isa 1.11 13. and 66. 3. See 1 Cor. 12.31 8. Such as would approve themselves to God ought to make conscience of morall duties both of the first and second Table of the Law and particularly the saving knowledge of God whereby we may regulate the rest of our obedience and shewing of mercy in cases wherein we seeme not to be so strictly bound will prove our reality in Religion Therefore he puts in both the knowledge of God of which before and Psal 14.1 2. and mercy of which Jam. 1.27 Though Christ indeed extend it as comprehending mercy toward our selves as the rule of our duty toward our neighbours Mat. 12.1 2 7. And mercy toward the soules of lost sinners Mat. 9.11 12 13. 9. As it is of the Lords great mercy and condescendence that he will not onely enjoyne sinners their duty but enter in tearmes of a Covenant with them So he is a faithfull Covenant-keeper on whose part no breach will be found for here all this doctrine is held out in the Covenant as it
aggreage their sin and vexe them the more he commends Judah at least for having a lawful Kingdom in Davids posterity wherein they ruled with Gods approbation And that in the matter of prescribed worship in Religion they were faithful as became Saints keeping the faith and Religion received from their religious ancestors and keeping the true Priesthood This commendation is given to Judah not only because they still clave to their lawful Magistrate but even in the matters of Religion though at some times they revolted in much yet they were so yet to wit when Israel revolted they had not corrupted Religion whatever were the failings of Solomon See 2 Chron. 13.4 12. and sometimes thereafter they were so also and in all the dayes of Hosea's Ministery their Kings excepting Ahaz were none of the worst friends to Religion and some of them zealous Reformers in whose time it may be this was preached yea in the times of their foul defections they for most part carried still some respect to the Temple and Priesthood Doct. 1. Whatever mercy the Lord manifest to be in his heart toward sinners yet that gives no warrant to them to please themselves in sin or to think that the Lord takes lesse notice of it or abhorreth it the lesse To prevent this the Lord returns to wonted challenges after the former promises 2. Evil courses in a land ordinarily begin at the Rulers and what they are that the people do prove For what Ephraim is guilty of that the house of Israel joyn in 3. When men go furthest wrong readily their courses will not appear to themselves in their worst colours nor will they let them be seen so to others but will palliate and cloak them over the best they may For it is charged upon them here that they used lies and deceit that is false pretences and excuses wherewith they thought to justifie their course 4. Such pretences are dangerous plagues to men and a cause of Gods controversie especially when they dare present them to God as such as he will approve and because of them not plague their courses and when they hinder the Word from taking effect For it is a challenge they compasse me about with lies which may be understood either as Gods speech complaining that by these they would as it were besiege and keep him in from plaguing of them or the Prophets whom they would hinder from uttering threatenings against a course which they endeavoured to render so plausible 5. Whatever pretences men betake themselves unto yet God doth see through them and his Word will call them what they are And he hath declared that all pretences for justifying a sinful course are but mens deceiving of themselves and as they bear no weight before God so they will disappoint the sinner in end Therefore whatever they accounted these courses to be yet God by his Prophet pronounceth them lies and deceit 6. As it is the commendation of people to stand fast when others do decline as here Judah is commended So it will be a great addition to a peoples sin and ditty when they go wrong and yet are so far from being seduced by others that they have a contrary example from them For this addes to Israels sin that they did all this when Judah yet rules with God 7. The holding up and continuing of civil government according to Gods appointment and the rules of his Word is a commendable duty and it is a peoples great sin when it is otherwise For it is Judahs commendation he ruleth with God not only many of his Rulers act for God which is a presage of good to a Land but the way of Government is lawful and approven wherein Israel failed 8. It is the duty of such as do embrace the true Religion to be in reality Saints that they may reap the fruit of Religion and adorne their profession For it is the commendation of their progenitours who transmitted the truth to Judah that they were Saints 9. Whatever may be the other failings of a people yet it is matter of commendation to keep even external Religion pure as it is transmitted from pious Ancestors according to the Word For such is Judahs commendation he is faithful with the Saints whereby Hosea would not cover their other faults which he elsewhere reproveth and leaveth to be reprehended especially by their own Prophets Only he sheweth that this was commendable in it self and that in this they had out-stripped Israel And when he saith he is faithful with the Saints his meaning is not to justifie every thing as imitable because it is in a Saint or Saints as if their infirmities were all to be licked up But his meaning is to shew that Judahs Religion as it was in the first place aggreeable to the rule so it was followed by their progenitours and transmitted by them as such neither of which Israel could alleadge for their way though they gloried in their Progenitours as much as Judah CHAP. XII IN this Chap. the Lord insisteth to accuse Israel especially for sin seconding the challenges with exhortations and threatenings And 1. Having accused Ephraim for following empty and vain courses to his own prejudice v. 1. and threatned both him and Judah v. 2. He sets before them the example of their Father Jacob in his carriage and successe v. 3 4. inviting them to follow his footsteps in hope of like successe from him who is an unchangeable God v. 5 6. 2. He returnes to challenge them for being so unlike Jacob in their way And particularly he accuseth them of covetousnesse accompanied with deceit and oppression v. â— and of pleasing themselves in their way v. 8. for which he threatens them with exile yet promising to restore them v. 9. Next he challengeth them for contempt of the Word v. 10. for increase of Idolatry and excusing of it with vain pretences v. 11. for causelesse boasting of their Original and Predecessours v. 12 13. and generally for their bitter and ingrate provoking of God v. 14. for which he threatens them v. 14. Vers 1. EPhraim feedeth on winde and followeth after the East-winde he daily increaseth lies and desolation and they do make a covenant with the Assyrians and oile is carried into Egypt In this Verse the ten Tribes are challenged for their empty and vain hopes and shifts and particularly for their hunting after humane helps and confidences and their making Covenants and sending presents on every hand for that end This the Lord pronounceth to be not only an unprofitable but an hurtful course which he expresseth partly in borrowed tearms of feeding on winde an empty thing which may fill but cannot feed and following the East-winde which was tempestuous and noisome in these Countreys Gen. 41.6 Isa 27.8 Jon. 4.8 and partly in more proper tearmes calling their courses lies and desolation Whence learn 1. It is no unusual thing to see men abound in empty and false hopes whereby they may as they think hold
up their own hearts against wrath and the threatenings of the Word For so doth Ephraims example teach 2. Carnal confidence in humane helps and confederacies is one maine hinderance of the words working upon people and a prop to deluded and wicked men For such was Ephraims hope in particular 3. Men are naturally so averse from God that they will spare no paines or expence to keep them out of his reverence and will turne them to all hands to prevent any necessity of seeking to him For therefore doth Ephraim make a Covenant with the Assyrians to his own great expence a Kings 15.19 17.3 and to secure himself yet more oile which was very excellent in Judah 2 Kings 20.13 is carried into Egypt on the other hand to buy their peace And all this is that he may secure himself without turning to God 4. Upon due consideration men may finde that they have no lesse pains by going out of Gods way then if they had kept in it but that Gods way as it is undoubtedly the surest so in many respects it is even the easiest course For when Ephraim goeth wrong he must follow after and earnestly pursue his course he must dayly increase though it were but lies and he must hire Egypts kindnesse with oile and the Assyrians not without a present Whereas turning to God however it be altogether contrary to nature yet it doth not impose such bondage and toile upon men 5. When men are given up to place their rest in sinful confederacies and carnal confidences ordinarily they prove also perfidious in their pactions and Covenants For such also was Ephraims way They do make a covenant with the Assyrians to be servants to them as it is 2 Kings 17.3 and yet oile is carried into Egypt in a clandestine way to borrow help in proving false to the Assyrian as is cleared 2 Kings 17.4 6. Whatever carnall hopes men do rest upon yet they are but empty and deceitful and will prove so let men esteem of them as they will For they are but winde and lies That which is said of Idols Isa 44.20 will prove true of all such confidences 7. Such as would deceive God with faire shewes and vain pretences are justly plagued with disappointment in these courses they choose unto themselves For they who compassed the Lord or his servants with lies ch 11.12 do now feed on winde and increase lies 8. Carnal confidences will not only deceive men but draw on more plagues and be the occasion and cause if not also the mean of their ruine For the winde proves the East-winde and their lies desolation And so it was verified for not only did they impoverish themselves with presents and gifts but the Assyrians were Ephraims ruine and the Egyptians not only helped them not but their seeking to them drew the Assyrians upon their tops 2 Kings 17.4 5. Vers 2. The LORD also hath a controversie with Judah and will punish Jacob according to his wayes according to his doings will he recompense him To terrifie Israel the more he declareth that he hath a controversie with Judah also though better then they which he will plead as well as he will punish Israel who descended from Jacob and gloried in that title according to their wayes and doing Whence learn 1. Such as do promise unto themselves impunity because sin is general and others imbarked in it with them will meet with a disappointment And all the advantage that the general over-spreading of sin affords will be that it provokes God the more and that every sinner shall get more company in the calamity For this was one of Israels refuges that Judah also was not very good and in particular that they were now and then following these confederacies as the Scripture makes clear And this the Lord refutes by this threatning 2. Whatever God approve of in people that is right either in publick managing of affaires or external way of Worship yet he both seeth and will punish the sins of their conversation which are not answerable to these For albeit Judah be commended ch 11.12 yet because of their failings in daily practice The Lord hath also a controversie with Judah 3. The Lord is so impartial and tender as that however every sin deserve extreamest judgements and he will not spare any yet he will measure out his stroakes and dispensations according to the degree of peoples sin and their obstinacy in it For he hath a controversie with Judah which imports that the processe was but yet in pleading by the Word and more gentle corrections and that he would not so suddenly destroy them whereas for Israel he will punish Jacob c. 4. The Lord will not be deceived nor cease to prosecute a controversie because of faire titles which men pretend to when yet their wayes are not answerable For though they were Jacob all whose children were of the blessed seed as it was not with Abraham and Isaac and therefore as good as Judah yet the Lord will punish Jacob according to his wayes according to his doings will he recompense him Vers 3. He took his brother by the heele in the wombe and by his strength he had power with God 4. Yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us Having mentioned Jacob in whom they gloried so much he takes occasion to relate what was Jacobs deportment and successe partly that he might invite them to imitate him in hope of like favours and partly also that it might be seen how justly he did accuse and sentence them for being no way like to him as appears from the rest of the Chap. In this relation he points at three Histories concerning Jacob The first is that of his conception and birth Gen. 25.22 26. where in the very wombe he took his brother by the heele whence also he got his name as striving by a divine instinct for the blessing It imports 1. A divine instinct and inclination put in Jacob in the very wombe to strive with his brother for the Birth-right and Blessing And teacheth 1. The favour of God and his grace are so far from being conferred according to mens merits and works that the Lord not only chooseth his own from eternity and before they have done good or evil but doth also sometime prevent them with his sanctifying grace in the very wombe as here appeareth in Jacob. See Jer. 1.5 Luke 1.44 2. It is a great blessing and a double mercy when the Lord not only conferreth grace upon a sinner but doth it timely and makes them his from the wombe to the grave as here he did to Jacob. This doth prevent much bitternesse for many slips before conversion and for being as it were borne out of due time 3. It is the commendable evidence of grace when it stirs up men to labour that none out-strip them in desiring spirituall blessings For it
the Churches thoughts of a present afflicted condition yet the issue of the worst of her lots will be full of obliging mercies for so is here imported that their wandering in the wilderness had a good issue to possesse the land of the Amorites And these onely are named of all the Nations of Canaan because they were most potent as v. 9. Verse 11. And I raised up of your sons for Prophets and of your young men for Nazarites Is it not even thus O ye children of Israel saith the Lord 12. But yee gave the Nazarites wine to drink and commanded the Prophets saying Prophesie not In prosecuting of this challenge and aggravation of their sinne the Lord subjoynes some spiritual mercies conferred upon them also And namely that he sent them Prophets and that of their owne children and people And did raise up Nazarites who by their strict way of living according to the Law Num. 6. were patternes of that purity in moral duties which God required of the people And it may be also that by these are understood the sons of the Prophets who in their youth were bred under more strict discipline for that holy calling Upon all this the Lord inferreth that since these instances of his mercy were so clear as their consciences could not deny the truth of them v. 11. they did injustly aggregage iniquities formerly laid to their charge And particularly these spiritual favours shewed unto them did render their carriage odious in that they not onely made not right use of them but made the Nazarites contradict their profession and break their vow by giving them wine to drink contrary to the Law Num. 6.2 3. and did prohibite the Prophets to reprove their sinnes freely or did trouble them if they did it From v. 11. Learn 1. Whatever outward favours are conferred upon a people yet spirituall benefits ought to be looked on as chiefe mercies and specially obliging Therefore doth the Lord adde these to the former as compleating the mercy of their outward deliverance and adding much to the sinne of their ingratitude 2. Whatever be a corrupt peoples estimation of faithfull Ministers sent to reveale the word of God unto them yet the Lords sending of them is a speciall mercy for it is one witness for him pleading against their ingratitude that he raised up Prophets among them See Isa 30.20 Jer. 3.14 15. 3. It should not occasion a peoples contempt of Ministers that they are men like themselves and chosen from among themselves but it should rather oblige a whole Land to God that he raiseth up faithfull and eminent instruments of them for he rehearseth it as a mercy shewed unto them I raised up of your sons for Prophets 4. It is a mercy which should oblige a land when they have not onely schooles of Prophets and hopes of a succeeding ministery by young men their separating themselves from worldly delights and incombarances that they may fit themselves for that calling But when there is purity and holinesse among them and some eminent paterns of it to stir up others for so much is imported in this I raised up of your young men for Nazarites 5. Albeit that wicked men take no great notice of Gods mercies toward them yea and often times do quarrel and mistake them yet their consciences will plead for God that his mercies are reall and true mercies and that he doth them good indeed and doth not onely say so for is it not even thus to wit that I have done to you as I say O ye children of Israel saith the Lord From v. 12. learn 1. Not onely temporal but even spiritual favours of ordinances and encouragements to piety will not worke upon a naughty people But the more kindely they are dealt with they will bewray their perversity the more as this carriage of the Israelites doth teach 2. It is a horrid sin and hainous abuse of Gods kindnesse when men will not onely not be holy themselves but do hate and oppose and crush it in others that they may not obey the Law of God more then themselves for such is this challenge against them here But ye gave the Nazarites wine to drink 3. It is also an abuse of great kindenesse and a sinning against mens own mercies when they will oppose and hinder or molest the messengers of God in the free discharge of their trust toward them for this was also the ingrate carriage of Israel and commanded the Prophets saying prophecy not whereof this same Prophet had experience chap. 7.12 13. Verse 13. Behold I am pressed under you as a cart is pressed that is full of sheaves This v. as it is by some translated is a part of the sentence or threatning shewing that God would presse their Place or Land and fill it with heaps of judgements and enemies as a Cart is pressed and filled with sheaves in harvest But as it is here translated it is a general conclusion introductory to the sentence wherein the Lord declareth that the multitude and variety of these their sins did so provoke his justice and patience that he might justly complain of them as insupportable and intolerable as a Cart groans under burdens and therefore he would punish as is declared in the following verses Doct. 1. It is the way of secure sinners to lay over the weight of all their sins on God and on his mercy as if he were but a Cart to lie under the burden of them all that so they may sleep the sounder and sin the faster for so much doth this similitude teach 2. The Lord even toward secure sinners will take on this burden so far as to suffer their manners long before he cast it off albeit he be provoked by every sin and doth not allow their presumptuous casting off their iniquities upon him yet he doth not complain nor strike till he be pressed as a Cart that is full of sheaves 3. Gods patience and long suffering will at last weary to endure the provocations of sinners as becoming insupportable for saith he I am pressed under you c. see Isa 1.24 Ezek. 5.13 and 6.9 4. When the cup of mens iniquities is full and God is about to forbeare them no longer yet they may be so stupide as to need up-stirring to consider it for Behold saith he I am pressed c. Verse 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself 15. Neither shall he stand that handleth the bowe and he that is swift of foot shall not deliver himself neither shall he that rideth the horse deliver himself 16. And he that is couragious among the mighty shall flee away naked in that day saith the Lord. The particular sentence for these sins to be inflicted by God thus wearied to wait upon them is that inevitable judgements should befall them wherein no means should availe them Neither speed of foot nor horse as it
this 〈…〉 continuance and when rain was most needed 〈…〉 â—vidence also was visible in sending raine on 〈…〉 yea and parcel of ground and not on another and 〈◊〉 themselves were made sensible of this stroak by the want of water causing them seek it from place to place but to no purpose v. 7 8. Thirdly which is yet another cause of famine they were smittin by blasting windes putrefaction and insects devouring all the fruits of their ground v. 9. Fourthly they were smitten with pestilence such as was inflicted on Egypt of old and by the sword upon their young men their horses were taken away by their conquering enemies 2. Kings 13.7 or were consumed in the war or with the pestilence and by reason of mortality and slaughter in their camps there was such an ill savour as could not be indured v. 10. Fifthly They were for the most part so consumed with judgements as Sodom was so that any remnant that was left were but like a stick halfe burnt plucked out of the fire v. 11. And yet to all these and every one of them it is sub-joyned that they made no right use of one or other of them From this whole challenge in the general learn 1. When God begins to reckon with a visible Church he will finde her guilty not of one or few but of many grosse faults for in this processe beside the faults formerly challenged he findes her guilty of this also that she is incorrigible See Ezek. 8.6 13 15. 2. A course of sin will not prove a thriving way in end to any but especially to the Church which the Lord will either make a theatre of mercy or a field of blood and he hath many rods for that end for as they liked their way of sin v. 5. so he also chooseth their judgements and pours out a quivet full of them upon them 3. When the Lord strikes his Church sorest and with most rods either together or one after another yet he doth but hereby call her to repentance and drive her to his mercy for it is his challenge that being under all these judgements yet they set not about turning to him as the thing he was driving at 4. It must not be mens own conceits or their partial selfe love but God who judgeth of the truth and reality of their repentance for whatever they might pretend to offer to 〈…〉 â—â—â—ictions yet he assumes the judgement thereof 〈…〉 to himselfe ye have not returned saith 〈…〉 Whatever exercise judgements may put sin◠〈◊〉 to yet it is not easie to attain to true repentance â—â—â—er them for this is the constant challenge yet have ye not returned to me or even to me This is not to limite the Lord but he both can and doth drive many to him by rods inflicted for sin yet it is no small difficulty as sad experience proves in too many Considering 1. Even sad stroaks are not soon felt by every one or so felt as to stir them up to any exercise Isa 42.25 Hos 7.9.2 When stroaks are felt bitternesse resentment discouragement c. are soon attained and without any pains but repentance is a more difficult task and is oft-times impeded by these distempers 3. Gods hand is not soon nor easily seen in felt rods to invite us to repentance as the onely remedy or it is but little seen by reason of our eyeing of instruments and second causes 4. When we do in general acknowledge an hand of God in our calamities yet we may deceive our selves with a deluded conceit of being delivered some other way or by some other mean then by turning to him 5. When we are convinced of the necessity of repentance yet it is not easie to attain sincerity and stedfastnesse in it Psal 78.34 35 36.37 6. When we desire most sincerely to repent under calamities yet it cannot succeed till first we look back and mourn for our sleighting the word which drew on the rod. 7. In a word no outward dispensation can produce repentance without the grace of God but crosses of themselves will rather drive men further from it See Isa 57.17 Jer. 31.18 So that all have great need to set about this duty in the sense of these great difficulties that they may eye God the more and they who finde mercy to get another use of trouble ought to acknowledge the singular grace of God in it Doct. 6. It speaks very sad wrath on Gods part and much impenitency on our part when not onely the same judgements continue but new judgements are inflicted one after another for this variety of rods doth declare that Israel had not yet returned to God and that he was still pursuing them Such a condition doth declare that no rods formerly inflicted have wrought upon us that God is still angry Isa 9.12 17 21. and 5.25 and 10.4 and that we are walking contrary to God which provokes him to walk contrary to us and punish us yet seven times more Lev. 26.21 23 24. c. 7. Such as do not repent nor are bettered by one rod may also abuse and harden themselves under never so many for this was their fault under all of them yet have ye not returned to me Men must get the plague of their own heart cured before any affliction worke upon them judgements are in themselves stupifying and do harden sinners if grace prevent not and abuse of one rod draweth on more hardnesse and fits a sinner for the abuse of more rods so that still the longer it is still the more easie to go wrong 8. Incorrigiblenesse and impenitency under multiplicity of rods is a great height of defection in a people and the cause of a sad controversie for here this is the great challenge God hath against them which draweth on yet a sadder quarrel in the following purpose See Isa 1.5 and 9.13 Jer. 5.3 and 6.29 30. Ezek. 24.13 In particular that we may enlarge this incorrigiblnesse from the text from v. 6. learn 1. As famine is a sad stroak however sinners think little of their daily bread for here it is mentioned as a rod which might have reclaimed them So when a people become brutish and will not be led so much as by principles of reason to acknowledge God or to take up their duty nor will take notice of other evidences of Gods displeasure against them it is just with him to pinch them by the belly like beasts whom they resemble in practice for they who were kine of Bashan v. 1. and were so brutish as to take no notice of Gods giving them up to their own counsels v. 4 5. are given up to cleannesse of teeth and want of bread as to a stroak which they would feel And whenever the Lord smites a people with famine they ought to read their own brutish disposition in that rod. 2. Such as do abuse prosperity and do not maintain the service of God and his ministry with the good things given to them it is
oft-times prove too true that when the Lord begins to contend with her she proves so obstinate in sin and so incorrigible and incessant in defection that nothing ends it but her utter rejection at least for a time For such was the issue of his former dispensations with Israel as is to be seen till this day 4. The capestone of all judgements upon a people and in which they will resolve if not made use of is their unchurching and cutting off the relations betwixt God and them For this is the sad and final stroak on Israel Ye are not my people and I will not be your God or not be yours as it is in the Original See the like forme of speech Ezek. 16.8 Thou becamest mine or my people 5. Whatever may follow upon Gods smiting of a people in severity and their not making use thereof yet his relation and interest in a people is not alwayes to be measured by his severity in striking or denying any expression of his compassion and sympathy under it For under the former stroakes they were Lo-ruhamah and yet came not to be Lo-ammi till this stroak See Isa 63.15 16. 6. When ever the Lord gives up with a people as to being their God he will make it appear that the breach began on their side and that they first voluntarily rejected him and choosed that state and condition sinfully to which and the effects thereof he gives them up judicially So much doth the order of this sentence import ye are not my people and therefore it is reason he subjoyne I will not be your God 7. A people may seem to be on the recovering hand for outward strength yea and possibly seem not to be so ill as formerly when their utter captivity is even at hand So much seemeth to be represented to us in that the type of this last stroak is a son whereas in the former it was a daughter pointing at their condition about the time of their captivity partly in that they recovered some little strength making them attempt to free themselves of the Assyrian yoke 2 Kings 17.4 Hereby teaching how little cause impenitent sinners have to trust to outward appearances even albeit they seem to have wrastled out of many difficulties and to be upon the amending hand And partly in that they were not so ill as formerly neither their King 2 Kings 17.2 who it may be let all that would go up to Jerusalem and worship as some conceive that Passeover 2 Chron. 30. was before their final captivity nor yet were the people at least some of them so ill For they did their wickednesse secretly 2 Kings 17.9 and yet then they went into captivity Hereby warning all that smaller sins of a present age joyned with the grosser abominations of predecessors will soon fill up a cup and that any seeming reformation when it is not through nor former defections mourned for and any liberty a people enjoy after bondage when it is not improven do but hasten on judgements Withall it may be the Lord did this that he might send them away with some sense of God and his Worship for their use in their captivity Ver. 10. Yet the number of the children of Israel shall be as the sand of the Sea which cannot be measured nor numbred and it shall come to passe that in the place where it was said unto them Ye are not my people there it shall be said unto them Ye are the sonnes of the living God Unto these threatenings are subjoyned some Gospel-promises for the comfort of the godly who should taste of these calamities The first Promise is that though Israel should be rejected as a Nation yet the true Israelite of Jewes and Gentiles should be increased under the Gospel as the sand of the Sea And though their being cast out of their Land should be an evidence of their rejection as well as the Gentiles were yet in all places throughout the World where they and the Gentiles should embrace Christ they should enjoy the dignity and the priviledges of the Sonnes of God This Prediction is so expressely applied both to Jewes and Gentiles Rom. 9.24 25 26. and to the scattered strangers 1 Pet. 1.1 with 2.10 that there is no doubt to be made of it Doct. 1. In a time of greatest severity the Lord remembereth mercy and doth not alter his purpose of being great and getting Worshippers in the World For so much doth this Promise teach 2. Albeit the godly in their dayes and generation should meet with nothing but hard lots yet it may be a comfort unto them under present hard dispensations that there are promises of better dayes to be accomplished in after-ages and in particular the Prediction of Gospel-times and dispensations was the comfort of the godly under the Law much more should the accomplishment be so to us Therefore doth the Lord by Hosea comfort the godly in his time with these promises See Luke 10.23 24. Gen. 48.21 3. Believers of all Nations are Abrahams seed and the true Israel and consequently whatever became of Israels temporal priviledges yet their spiritual priviledges were not lost when they were cast out but distributed among Believers of them and the rest of the children For they are called The children of Israel and come to be the Sonnes and People of GOD See Rom. 4.16 17. Gal. 3.7 6 16. 4. The encrease of the Church is a great mercy and doth richly make up the dispersion and scattering of any visible Church Therefore is it held out as the encouragement The number of the children of Israel shall be as the sand of the Sea which cannot be measured nor numbred 5. The Lord is still mindful of his Covenant and so careful of performing the same that whatever appear to the contrary yet he will still make it good one way or other and in particular the promise to Abraham concerning the multiplying of his seed is richly accomplished under the Gospel though his seed after the flesh be rejected for a time Therefore doth he repeat that promise to Abraham Gen. 22.17 as a thing that would not fail and to be accomplished under the Gospel 6. The priviledges of the people of God under the Gospel and better Covenant have an advantage of the times under the Law and the priviledges of the truly godly are far above these of any visible Church whatsoever Therefore in opposition to their being not my people it is promised not only that they shall be my people but Sonnes And it is thus expressed partly because however the Covenant under the Old and New Testament be the same in substance yet the priviledges are more ample clear and distinct now then before Though his people were then children yet they were keeped under the condition of a servant whereas now their Sonship is more clear Gal. 4.1 7. and partly because the external state and priviledges of the Nation of Israel come far short of the dignities of the
in it from it yet of themselves and without the grace and blessing of God they will never discover sin nor change our naturâ— but rather irritate it the more For She shall follow after her lovers and seek them imports that the thorne-hedge should but irritate her to be more eager in her pursuit and that she should be so far from thinking these afflictions came for her Idolatry as on the contrary she would reckon the only way to be freed of them were to follow Idols more 4. Sin and particularly Idolatry becometh very ensnaring and entangling where it is given way unto and albeit men may be allured to it by reason of prosperity which seemeth to attend it yet it begets such a stiffe-neck as affliction will not drive from it For though she followed her lovers for bread and water c. v. 5. yet now when her way is hedged up she will not abandon them She shall follow after her lovers She will digest more affliction in a wrong way then in cleaving to God Affliction will easily make her stumble at the true Religion but will not drive her from Idolatry 5. It is just with God the more eager that men be on sin and on advantage by it to let them meet with the moe disappointments and he will do so especially where he hath a purpose of love toward any For saith he She shall follow after her lovers but shall not overtake them and she shall seek them but shall not finde them that is she shall reap no expected advantage by multiplying Idolatries under affliction and this the Lord doth that he may reclaime her 6. As turning unto God and his way is the kindly and blessed fruit of affliction so even such as have been incorrigible in Idolatry and become the worse of many rods God can yet blesse affliction to reclaime them For so much doth he undertake for Israel at last then shall she say I will go and returne 7. Even Apostate Idolaters when they repent are allowed to lay hold on God as heirs and on the relation of an husband as standing still in force to encourage them Therefore is she allowed to say I will return to my first husband called first in relation to many Idols whom she had put in the place of husbands since God choosed her though they were not husbands indeed See Jer. 3.1 8. Such as embrace God and his way would take him up as the best of choices and his way as the shortest cut to do well and be well and would be sensible of their own disadvantages by forsaking him So much is imported in the reason of her return for then was it better with me then now See Jer. 3 22 23 24 25. Hosea 14.3 Vers 8. For she did not know that I gave her corne and wine and oyle and multiplied her silver and gold which they prepared for Baal A second branch of the challenge which clears and addes to the former and sheweth a reason why she should finde her self a loser by forsaking God v. 7. is for her grosse and affected ignorance in not acknowledging that the good things she had was from God but fathered them upon her Idols and therefore employed them in thier service Whence learn 1. The Lord is very liberal to his own keeping his way when it is for their good and he doth not at first withdraw his bounty in their declining that thereby he may reclaime them For He gave her corne and wine and multiplied her silver and gold even after her begun Apostasy 2. God manifests much kindnesse whereof little notice is taken and wherein his hand is not seen nor acknowledged and this is ground of a sad challenge For here the Lord challengeth She did not know that I gave her corne and wine c. but acknowledged her Idols for it v 5. 3. Much light will not discover to sinners their duty or the ill of their way but they will either remain grossely ignorant or will affect ignorance and not ponder what they know For albeit this was the Church who might be abundantly informed and convinced that all things were of God yet she did not know it she was grossely and affectedly ignorant 4. Where God is not seen nor acknowledged in mens prosperity it is a sure token they will employ it ill and to his dishonour For so did they here they prepared it for Baal Ver. 9. Therefore will I returne and take away my corne in the time thereof and my wine in the season thereof and will recover my wooll and my flaxe given to cover her nakednesse Because of this sin the Lord giveth out sentence against them in diverse particulars And first that he will take these things from her which were given for necessary use and which she abused and that he will do this in a time when she expects most from them Whence learn 1. However the Lord communicate of his bounty with the children of men yet he still retained the dominion of all the creatures in his own hand that he may dispose of them at his pleasure For saith he it is my corne and my wine my wooll and my flax though she called all her own v. 5. 2. Mens abuse of prosperity especially to uphold a false Religion doth justly forefault their right thereunto before God and doth provoke him to take away abused mercies For Therefore will I take away my corne c. 3. As Gods former bounty will not secure prosperity to the abuser of it For he will return and take away or change his dealing and take again his benefits So he will take it away even when it promiseth fairest in the time and season thereof when it is come to the harvest 4. As outward mercies are given for the supply of necessity as to cover nakednesse and not for fostering of luxury So it is a special cause of Gods stroak that men do so far miscarry because of that without which they would be so vile For these things were given to cover her nakednesse and she would be vile without them and yet she abused them and therefore God will take them away Ver. 10. And now will I discover her lewdnesse in the sight of her lovers and none shall deliver her out of mine hand Secondly he threatens that by plaguing her he should make her vilenesse appear in despight of all her lovers idols or confederates and in their sight Whence learn 1. How right soever sinners may appear to themselves or others in their prosperity yet God will by judgements make it appear how lewd and vile their way hath been For I will discover her lewdnesse or villiany and folly saith he 2. God is so strong a party as when he contends with sinners all their confidences in Idolatry false worship or confederates will faile them and not be able to help them For I will discover her lewdnesse in the sight of her lovers not being afraid that they will avenge her
miseries it speakes a wo with every affliction that is on and threatens with more till the sinnner finde it so For Yea wo also so to them when I depart from them Vers 13. Ephraim as I saw Tyrus is planted in a pleasant place but Ephraim shall bring forth his children to the murderer A twofold amplification is subjoyned to this sentence The first is that their strong and flourishing condition even like Tyrus of which Ezek. 27. should not hinder the execution of the former sentence of cutting off their children Whence learn 1. Prosperity is one of the great bucklers whereby men would ward off Gods threatnings that they may not move nor affect them For this comes in as an exception against the sentence that Ephraim as I saw Tyrus is planted in a pleasant place that is he flourisheth as ever the Prophet or any saw Tyrus do or as some read as they saw a tree planted in the pleasant places of Tyrus 2. However when God is even departing from a people they may be in a more prosperous condition then ever yet all that will not make his threatnings void For so was Ephraim and yet the former sentence stands 3. The Idolatry of parents is a speciall cause of judgements on their posteritie For such was Ephraim who shall bring forth his children to the murderer or slayer For they are called murderers not so much because the Assyrian had not a lawfull authority as to point at the cruelty of their execution like murderers Vers 14. Give them O LORD what wilt thou give give them a miscarrying womb and dry breasts The second amplification of this sentence is held out in the Prophets intercession who fore seeing this misery would rather wish that the children came never to maturity in the womb or that they died from their cradles for lack of suck then that they should live to be cut off in ripe age Whence learn 1. It is the lawfull and necessary duty of Ministers and other godly men to commiserate and condole the miseries of a visible Church and to pray for them though they be most wicked and going to ruine For so much doeth the Prophets practice teach 2. It may put godly men to a great stand and perplexity what to pray for in outward things when they consider a peoples sin and the certainty of judgements that justice calls for stroakes and that yet these are sad and will undo them and when they consider that in times of calamity there is no lot we can pitch on but it may be made sadder then what appears more formidable So much doth the Prophets perplexity in his suite teach Give them O LORD what wilt thou give as wishing the peoples deliverance on the one hand and yet pondering their sin and justice pursuing on the other which he could not but subscribe unto and as fore-seeing that however their childrens growing up seemed a greater mercy at present yet afterward it would produce a sharper trial 3. The fruitlesseness or barrennesse of the womb and breasts is from God and he is to be seen and acknowledged in it whatever second causes there be For the Prophet supposeth here it is Gods gift give them a miscarrying womb c. 4. A Nations sin may draw on such sad times that in many respects it were a mercy if parents had no children borne or they died in their infancy then that their children should live to see these times and be exposed as a prey to slaughters tyrannie false Religion Apostasy c. So soon can God imbitter the cup of sinners mercies and make the sad private afflictions of some in losse of children be seen to be a mercy afterward For so much doth this wish import that considering the slaughter that was to be of their children v. 13. and other miseries they were to endure it were a mercy to give them a miscarrying womb and dry breasts See Luk. 21.23 Vers 15. All their wickednesse is in Gilgal for there I hated them for the wickednesse of their doings I will drive them out of mine house I will love them no more all their princes are revolters In the last part of the Chap. the Lord as it were answering to the Prophets intercession ver 14. accuseth them for their Idolatry especially of the calves which they used in Gilgal among other places Chap. 4.15 and 12.11 and that all their Princes who led them on these courses were Apostates from the first to the last And therefore he proceeds to threaten declaring that he hates them and that he will cast them out of his land and from being a Church and will withhold the former effects of his kindnesse While he saith all their wickednesse is in Gilgal the meaning is not 1. That they had no other wickednesses but that of Idolatry but that as their Idolatry was their chiefe and greatest sin and the fountain whence their other wickednesse did spring so that whereas they pretended to cover all their wickednesse with these Idolatrous sacrifices which they obtruded on him the Lord declares that this was the chief and height of their wickednesse Nor 2. is this the meaning that they had no other place of publick worship but Gilgal But whereas they had chosen and possibly now frequented most this place as holy and more famous then Bethel because of more recent favours there in rolling away their reproach giving them the first fruits of the land and the first passeover after they came out of the wildernesse The Lord declares that this adds to the sin and their sacrifices were more abominable there then any where Whence learn 1. Not only is Idolatry and corrupting of Religion a peoples chiefe sinne and openeth the sluce to other wickednesse But peoples think ing to cover their other sins and stop Gods mouth with externall performances of worship espcially in an unlawfull and unwarranted way of worship doth exceedingly add to the sin and become their chiefe guilt For thus all their wickednesse is in Gilgal as is before explained See Jer. 7.9 10. 2. The fairer pretexts and maskes men have for a corrupt way of serving God and in corrupting Religion it is still the more odious and the more men would wash such a course it will be still the blacker For so was all their wickednesse in Gilgal which they thought the best place and made uâ—e of what God had done of old there as a plausible pretence to make their Religion taâ—e with others 3. It is a chiefe sin in people to meet Gods mercies with ingrate and corrupt service and to abuâ—e them to render a corrupt religion acceptable For thus did they in Gilgal return Idolatry for all the mercies they had received there and made a pretence of these to make it passe currant 4. Rulers will not be able to assoile people from sin by their commanding it but may well get themselves challenged as chiefe Apostates For so are they here all their Princes are
and trouble Jer. 31.20 Heb. 12.5 So he will especially make his delivering of them proclaime his love and estimation of them and his peculiar interest in them For saith he I called my Son out of Egypt that is he delivered them as his adopted children above all Nations which he not only caused intimate to Pharaoh Exod. 4.22 23. but made manifest to all the world by his asserting them into liberty by an outstretched arme 7. This calling out of Egypt is applied unto Christ and his coming out from thence Matth. 2 15. because the Lord in delivering Israel did also bring forth Christ 1. As the head of his body the Church from whom he is inseparable 2. As the blessed seed of Abraham descending in the loines of his parents and to be manifested in due time And so as Levi payed tithes in Abrahams loines Heb. 7.9 10. So he came out of Egypt in the loins of his progenitours 3. As in a type The carrying of Israel into Egypt and their deliverance from thence being a type of his exile there and his return from thence to perfect the work of mans Redemption It teacheth 1. That the Scriptures are a great and unsearchable depth containing far more then our shallow judgements can reach or discern in them as appeares in that the lot of Christ in his own person is couched under this type So likewise in the Apostles inferences on very words and their being expressed in this or that way as Gal. 3.16 And from his doctrine on Abrahams Sons and of mount Sinai Gal. 4.22 23 24 25 c. and in many other instances And albeit this be no warrant for men curiousty to dip into Scriptures and multiply types and allegories neglecting the literall sense yet it ought to humble all in their making use of such a treasure and lay the pride of these who either contemne the simplicity of the Scripture or conceit of their own skill and insight in it 2. The Lord hath a great respect and eye to Christ in all his great works especially in his Church And as this deliverance was great and notable not only in it selfe but chiefly as it pointed at Christ So should we learn to esteeme of every thing according as we see Christ in it and as it leads to him 3. It is a great evidence of the love of Christ to his Church that not only as her head be sympathizeth with her in all her troubles but that in the dayes of his flesh he would in his own person essay what had been her lot and what she might meet with that so he might experimentally know the heart of a stranger and be a mercifull and faithfull high Priest Therefore did he undergo exile in Egypt See Heb. 4.15 Doct. 8. It is a great addition to a peoples mercies when they not only get deliverances but have Messengers sent unto them by God to point out their duty to direct them how to make use of mercies and to put them in mind when they go out of the way For it is supposed here as a further mercy that they had men who called them â— The true touch-stone and triall of a peoples thankfulnesse for mercies is by their obedience to the Word and their subjection to God speaking in it Therefore is this the first challenge and evidence of their ingratitude they called them and they went from them 10. As God speaking in his Word doth oft-times get little obedience even from his own people to whom he hath been especially kinde as this instance teacheth So when a people do not profit by the Word their corruptions will be irritate and themselves grow so much the worse as pains is taken on them For as they called so they went from them that is they went openly and of purpose and in contempt the quite contrary way 11. It is Satans great engine to draw men to contemne God and his Word under pretext of disrespect and prejudice against the Messengers only And however men palliate their sin that way yet in Gods account that same very disrespect and hatred of Ministers is an evidence they are wrong and a snare to lead them further wrong For so they went from them to wit from these that were sent unto them as Israel murmured against Moses and Aaron but indeed against the Lord Exod. 16.8 12. The contempt of Gods Ministers and their Ministery and Message is a forerunner of Idolatry and of defection from the true Religion Such a temper of it selfe is ready to go wrong and God justly plagues such with giving them up to wilde courses For upon this it followeth they sacrificed to Baalim See Joh. 5.43 2 Thess 2.10 11 12. 13. When men renounce the true God and his way of worship and turne Idolaters they renounce also their owne happinesse and tranquillity which they do proclaime by their multiplying of Idols and confidences For they had Baalim in the plurall number many Idols under that name 14. Beside the sin of grossest Idolatry in choosing a false god for the object of worship the Lord cannot away with Images put in any religious State for representing him or to worship him in and by them Therefore it is added as another challenge and burnt incense to graven Images a notable instance whereof we have in the golden calfe wherein they pretended to do service to God Exod. 32.4 5. Vers 3. I taught Ephraim also to go taking them by their armes but they knew not that I healed them In this v. the Lord records a further benefit conferred on Israel which seemes to relate to his leading them in the wildernesse in that he directed their way and tenderly conducted them in it as a tender parent or nurse leads a child by the hands and lifts it up by the armes and carries it over a rough piece of way See Deut. 1.31 and 32.10 11 12. Unto this he subjoyneth by way of challenge what their ingrate carriage was to wit that they considered not that he did all this and that he healed them that is when they by their sins had made breaches on themselves he recovered them Psal 106.23 Yea and saved them from all dangers whereinto they might have fallen in that wildernesse Whence learn 1. Deliverance from bondage and distresse is not all that the Church needs at Gods hand but her way being delivered may be so dark and so rough as usually Gods way is to flesh and blood that she neither knoweth it nor can walk in it more then a child in a rough way For so is here imported that they needed God to guide the way and to enable them to go in it 2. It is the Churches great advantage that God who delivers her will not leave her so but will guide and carry her For after the former mercy v. 1. it is added I taught Ephraim also to go By Ephraim he understands the ten tribes and albeit all Jacobs posterity tasted of this mercy in the wildernesse
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 câ—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
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
you words and turne to the Lord say unto him From the first branch of the petition Take away all iniquity wherein they pray for removal of sin Learn 1. The true penitents care and solicitude is chiefly about sin how to be rid of it Therefore they complain of it in the first place as the chief burden And indeed where guilt remaines the removing of calamities would not be in mercy but would still tend to worse and where sin is pardoned though calamities continue yet they change their nature and are blessed 2. The zeale of true penitents is not partial but strikes against all sin greater or lesser more or lesse beloved For they pray take away all iniquity 3. Men may be truly penitent for sin when yet they cannot get themselves rid of it yea when a penitent is most convinced he cannot remove either the guilt or power or penall effects of sin till God interpose Therefore are they put to God with it take away all iniquity 4. God is alsufficient to remove sin and will do so to the penitent according to his promise He will pardon the guilt of it will subdue the power and purge the pollution of it by degrees till once for all he give a compleat victory and he will remove the penall effects or plagues that follow upon sin when he hath done his work by them and when it is for the penitents good to want them For this direction to pray take away all iniquity doth not only import Gods power to do this but is in effect a promise that he will grant this suite which himself puts in their mouth as the following promises make clear From the second branch of the petition and receive us graciously or give good Learn 1. It is of Gods graciousnesse that the penitent sinner is pardoned and when sin is pardoned it is still grace that receiveth the penitent Therefore it is subjoyned according to the translation and receive us graciously 2. Man is an empty creature of all good and any good he hath is from God So much doth the other reading teach and give good The word doth indeed signifie to take or receive good but being understood of God it importeth to take it that he may give it as a man taketh his gift in his hand and then bestoweth it And it is most clear of Christ who receiveth gifts or good things that he may bestow them upon men as the Apostle Ephes 4.8 explaineth the same word of Psal 68.18 which is here used 3. Till a people become penitent and flee to God through Christ for the pardon of sin they cannot expect any good thing at Gods hand or that any thing they get will be good unto them Therefore it is subjoyned to the former suite as following upon it Take away all iniquity and do good 4. When a penitent hath fled to God through Christ for remission of sin they may expect that then all Gods dealing toward them is good and will tend to their good For when the first petition is granted then will he hear this suite also and do good From the first engagement to offer praise being heard in their requests so will we render the calves of our lips Learn 1. Praise offered up through Christ from an humble heart is the substance of the ceremony of thank-offerings Therefore is it called the calves of our lips as being the substance of these calves and other beasts that were offered up See Psal 69.30 31. Heb. 13.15 2. Gods hearing and respecting of penitents layeth upon them an obligation to praise and they ought to entertain their good condition by such an exercise For say they so will we render the calves of our lips 3. When people in their low condition have an inclination to praise and to glorifie God by mercies when they shall receive them it is an argument that God will hear and grant For so are they taught to plead Take away all iniquity c. so will we render c. See Psal 9.13 14. 4. As men must employ their tongue as their glory as well as their heart in Gods praise so they who make conscience of praise will esteem but meanly of their performance before God as being but the poor fruit of their lips when it is at the best for these causes do they call it the calves of our lips From the second engagement Ashur shall not save us c. wherein they renounce carnal confidences in forreigne helps under the name of Ashur and in military preparations under the name of horses of which See Isa 31.1 and do renounce Idols both as an argument of hearing and an obligation being heard Learn 1. The zeal of penitents though it be universal and impartial yet it will be especially bent against particular sins such as they have been most addicted unto and guilty of so much appeareth in their resolving against these courses which had so oft misled them 2. Praise must be joyned with new obedience and a thankful sense of Gods mercies will excite men thereunto Therefore is it subjoyned to the former engagement Ashur shall not save us c. 3. Men are naturally endlesse in false refuges when they renounce God For they run to Ashur multiply horses and say to the work of their hands Ye are our gods 4. All these are but vain confidences when these who lean to them have most need And a penitent will see them to be so and renounce them as such For they engage themselves to renounce all of them neither to seek nor expect safety from Ashur or confederacies with heathen and profane Nations nor to rely upon horses or military preparations nor to put Idols in the room of the true God but that they will reject them never to be looked on any more From the reason of their prayer and seeking to God renouncing all other confidences for in thee the fatherlesse findeth mercy Learn 1. It is the Churches lot to be very desolate and Orphan-like in the world For they are driven to look to the lot of the fatherlesse The cruelty of men puts them oft-times in this condition and God permits it to be so that they may be fitted for mercy 2. Gods compassion and the sweet manifestations thereof are especially reserved for the time of his 〈◊〉 low condition and their greatest need For as it is of general verity that God hath a tender respect to Orphans so when his Church is low she hath cause to look that in him the fatherlesse will finde mercy 3. The confidence of Gods respect to his humble people would be cherished by the needy and penitent to encourage them to come to him and call upon him For it is a reason why they thus come to God for in thee the fatherlesse findeth mercy wherein they are directed to have and professe their trust in him 4 Such as would comfortably lay hold on God in their need ought to make mercy their claime Which as it is let out
unto the Lord. As a matter whereof they should be sure and grow in it that they may go on in repentance 13. Repentance and conversion would neither be gone about in our own strength nor managed with discouragement nor any inherent change wrought in us be rested on as sufficient to make up our peace with God But our chief care should be to embrace God by faith as ours through Christ and to draw strength out of him for the duty and by faith set against all our crushing discouragements which may be ready to arise upon our affliction of spirit and sense of sin Therefore are they commanded in this repeated exhortation turn unto the Lord your God wherein all these are included 14. Whatever the Lord be or will say and do to the impenitent yet there is nothing in him to be terrible to a convert and a penitent And without the sight of this conviction or contrition would but end in despare Therefore notwithstanding all the former threatenings to this is subjoyned to the exhortation by way of reason and encouragment Turne ye for he is gracious c. 15. These many encouragements taken from Gods properties and put together may teach 1. How hard it is to raise up truly cast down sinners and overcome their diffidence how presumptuous soever they had been before 2. It may teach what infinite fulnesse not easily expressed there is in God to answer all the doubts and feares of a penitent 3. It teacheth how willing the Lord is that penitents be encouraged as may be evidenced by his laying out that fulnesse of comfort that is in him for that end Doct. 16. Gods graciousnesse and readinesse to shew mercy freely without our deserving and his tender bowels of compassion and sympathy are such as may assure the afflicted penitent that he will be respected And a serious study of this may invite sinners to set about their duty in hope For Turne ye for he is gracious and mercifull 17. Gods long forbearance and waiting for the repentance of sinners before he strike albeit it may make the stroak sad when it comes yet it is an evidence and argument that he is willing to embrace a penitent Turne ye for he is slow to anger 18. Gods great bounty and kindnesse which is over all his works and fills the earth Psal 33.5 may assure the penitent that he will meet with special kindnesse and with a liberal Lord and benefactour So much doth the other property teach he is of great kindnesse or bounty 19. It needs not affright nor discourage the penitent that God hath denounced wrath against his sin and it may be hath begun to execute it for he hath to do with a Lord who so delights in mercy and is so affected with his peoples distresses that upon their repentance he will willingly recall his sentence from being executed and withdraw his hand from striking For so much is held out in this argument he repenteth him of the evil or changeth his dealing as repenters use to do Ver. 14 Who knoweth if he will returne and repent and leave a blessing behinde him even a meat-offering and a drink-offering unto the LORD your God The second reason of the exhortation is that as God is gracious in himself so it is possible and to be hoped that upon repentance he will avert the judgement so farre as the people shall subsist and the publick worship not be altogether interrupted during the famine And that after these plagues are over they shall have plenty This phrase of leaving a blessing behinde him or after these devourers are past by and God past by with this his scourge and armie is to be understood partly that after every one of these have devoured in their course as chap 1.4 somewhat may possibly be preserved for the peoples subsistence and the publick worship and partly that after all these plagues are over plenty may come As for that doubtful phrase who knoweth c We may for further understanding of it compare what is said on Jon. 3.9 and Zeph. 2.3 Doct. 1. When sinners are most exercised in the duties of repentance yet the true penitents hope is only fixed on God and his turning and change of dealing and not on his own turning and repentance for so are penitents directed to look to Gods turning and repenting 2. Albeit God will be certainly reconciled with sinners upon their repentance and faith in Christ And albeit God will mitigate his plagues unto penitents at least so far as that judgements are turned into fatherly chastisements to them Yet repentance will not alway hold off or take off a temporal stroak when either sinne hath come to a great height calling on God to vindicate his glory in punishing it or when he would have the penitent yet more quickened up in his repentance which readily he would fall slack in if the rod were away And albeit the Lord may intend to prevent or remove calamities yet he will make the penitent more solicitous diligent and humble by keeping him in suspence about it for these causes it is that there is so incertaine like a promise concerning their preservation under and issue from this rod who knoweth if he will returne c 3. No incertainty about these things should discourage a penitent in his duty as knowing that better promises are sure enough to him That Gods exercising him with incertainty is no evidence that he will not do even that for him And that however it go he is in Gods way for attaining these things as they may tend to his good Therefore is he encouraged to repent upon this same who knoweth if he will returne c 4. Outward benefits and meanes of plenty are in themselves a blessing however we abuse them They flow in their growth and preservation from a rich blessing of influences They do us good because God puts a blessing in them for that end And they are given to the penitent wiâ—h a special blessing for these causes are the fruits of the ground here called a blessing as Isa 65.8 because as they are given to mankinde especially in any measure of plenty they are a common favour to all though the wicked make them a snare and plague to themselves and a special blessing to the godly 5. Gods correcting will not hinder his blessing to penitents and there may be rich mercies waiting for them both in the time of affliction to make them subsist and after them to make them up for there is hope that upon repentance he will leave a blessing behinde him in both these respects as is before explained 6. As true penitents will be most affected with what concerneth God and his worship in times of calamities and will be encouraged when he holds up his publick worship and ordinances among them whereby their interest in him is avowed and confirmed whatever become of their outward conditions So it gives ground of hope to penitents that he hath an
of their daily faults of ignorance and infirmity for so under the Law they had trespasse-offerings and sin-offerings beside their burnt-offerings So men that make right use of Christ to expiate particular guiltinesse will be led by their falling therein to study yet more the corruption of their nature and general pollution and to flee to Christ that the evidences of their reconciliation may be made clear unto them after such a cloud upon them So much doth the joyning of offerings for particular sins with the burnt-offerings teach Thirdly their meat-offerings of which Lev. 2. and the peace-offerings of their fat beasts of which Lev. 3. which were several sorts of thank offerings do teach 1. Praise is to be made conscience of by all those who live in visible Covenant with God and his mercies towards them are not to be buried in oblivion So much did the appointing and practice of these offerings teach 2. The Lord is so gracious and condescending that however he will not appove of sleighters of his service Mal. 1.14 Yet he will not respect his servants according to the greatnesse of their gift but according to the sincerity of the offerer Therefore did he appoint both meat-offerings and peace-offerings of beasts for praise that such as could not afford a beast to offer might not be discouraged if they were willing but might bring a little floure and such things as they had This condescendence was observed also in other sacrifices Lev. 5.7 11. and 12.8 3. Such as make conscience to offer praise unto God do reap much advantage unto themselves and Ministers may look for sweet dayes to themselves and for fair spiritual allowances and enlargements when they minister unto a people whose hearts are in love with God and taken up with his praise therefore also was it called a meat-offering because the Priests got a share of these offerings to eat as both they and the people also did get a part of the peace-offering of beasts 4. Men are bound to offer praise to God not onely for his special favours and singular mercies but even for common providences and favours if it were of meat and drink So much also was signified by their meat-offering as signifying that they acknowledged they had their meat of God Albeit these mercies be common and ordinary and therefore little thought of yet they are in themselves greater and more needful then many mercies with the want or enjoyment whereof we are more affected And conscience being made of praise for these it will prove a meane to draw down more special and sensible mercies 5. Whatever the Lord accept of his poor and empty people yet he requireth that we offer him the choice of what we have and particularly that we go not about praise with formal dispositions Therefore required he the fat in these sacrifices Lev. 3.3 c. and therefore it is required they be fat beasts 6. Albeit praise be in it selfe an excellent performance and men are ready to conceit of it who attain to it Yet Christ must be employed for the acceptance of it and the offerer must hide himselfe and his service under Christs righteousnesse otherwise the best of it is an abomination before the Lord So much is signified not onely in that burnt-offerings were to be joined with this offering as is before marked but that all of them must be offerings and laid upon the Altar there to go up with acceptance And Christ is the substance as of the offering so of the Altar which sanctifieth the gift Math. 23.19 Fourthly their songs and use of viols do teach 1. Singing of Psalmes and spiritual songs is an ordinance of God and a part of his service and meane of setting out his praise 2. Praise is a duty for the performance whereof we are especially unfit and a duty which requires the exciting of our selves and all the faculties of our soul and which needs special influence that we may go rightly about it for so much was imported by the Ceremoial use of viols and other musical instruments whereby they were excited and quickned to sing and whereby was signified the employing of all their strength in that work And albeit the Ceremony be ceased yet the thing signified thereby is still our duty Doct. 2. Whatever pains men seeme to take in a way of Religion and whatever time they devote to it or how specious soever their performances seeme to be yet it will be all to no purpose where Gods warrant and institution for these performances are wanting Neither will God accept that men dedicate and consecrate a day to him as holy when he hath not appointed it to be so in his word nor will he accept of any service where a divine institution is wanting in whole or in part Therefore doth he reject all these as their own since their dayes were not the dayes appointed by him and their services were not performed in the right place nor by the right Priests 3. The Lords dislike of will-worship and the devices of men in the matter of Religion is not onely a simple dislike or not approving of it though that be sad enough seeing it is his acceptance that makes our service of any worth or use But he doth exceedingly abhort it as a thing he cannot endure that men should be so presumptuous as to take his roome to prescribe the way of Religion and to come before him with that which he hath not appointed So much do all the expressions of the dislike import I hate I despise your feast dayes I will not smell in your solemn assemblies or not accept or smell a savour of rest in your sacrifices offered at these times See Gen. 8.21 Exod. 29.18 Ezek. 20.40 41. I will not accept or regard offerings take away thy songs I will not hear thy viols 4. Such as professe that they have chosen the true God and in testimony thereof do offer external worship to him should prove the sincerity thereof and adorne their profession by a righteous conversation and by discretion and equity and justice in their dealing with men And as will-worshippers do make these as well as others commands of God of no effect by their traditions So this their miscarriage doth yet render their corrupting of Religion the more odious Therefore doth he insinuate that they were wanting in the matter of judgement and righteousnesse which if he would not endure in Judah who kept by the Rule in the matter of external worship how much more intolerable was it in them who regarded not how they walked and obtruded their own devices as a satisfaction to him 5. Righteousnesse and judgement are then rightly performed when men abound in the fruits thereof like waters and a mighty streame where there is much water When they are firme and constant in them like a streame and river that keeps the channel and when they are performed in zeal bearing down all opposition discouragement and tentation before it like a
because the colour of that people points out Israels incorrigibelnesse in sin Jer. 13.23 or rather because these Nations were descended of cursed Cham and were in themselves barbarous and eminently naughty and wicked as in some particulars is remarked of the Arabians Jer. 3.2 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church Yet as wicked Nations may get many outward common favours also So the Church hath no more cause to boast and glory of the one then they of the other as an evidence of Gods favour toward her when yet she provokes God and walks not answerable to these mercies but rests upon them not thirsting after the spiritual mercies offered unto her Therefore is their glorious deliverance from Egypt compared with what the Philistines and Syrians had received because that albeit this elsewhere be inculcate as a special mercy Yet sinning Israel making no use thereof had no more cause to expect favour in that condition because of that mercy then other Nations might build upon the common favours that were bestowed on them And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ and therefore it was but an outward shell and common favour when they sought not after this 6. Albeit secure sinners lull themselves asleep upon their priviledges and the outward proofes of love they receive yet their own consciences can tell them that it cannot be a sound sleep and that no priviledges of a visible Church can be a shelter for sin nor former favours secure them for the future Therefore is all this put to their own consciences by these questions as frequently before Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom and I will destroy it from off the face of the earth saying that I will not utterly destroy the house of Jacob saith the Lord. Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people saving that sometime he hath made some gracious offers if they would repent and considering that there was no hope of that did return to threaten again Now in the close of the prophecy all this doctrine is sweetened with a twofold comfortable promise In the first whereof these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities till better dayes should come under the Gospel which is the summe of the second promise The first promise is propounded in this v. That though he have an eye upon their wayes and do purpose for their sin to destroy the profane body of the people and to make them cease from being a Nation Yet he will not utterly destroy all the people but preserve some because of the Covenant and because of the elect of them and of their posterity who were to spring of them Whence learn 1. A people confederate with God may come to that height in sin as to be justly accounted a sinful kingdom not onely because of the corruption of Rulers in it but because of the general overspreading of impiety and wickednesse Therefore it gets the name of the sinful kingdome 2. As God doth observe the wayes of all Nations to punish them accordingly so especially he doth so toward his Church and people and his observance of their debordings and his stroaks upon them will be especially remarkable for saith he Behold as a thing to be remarked the eyes of the Lord are upon the sinful kingdome and I will destroy it 3. The Lords confedrate people may so far miscarry as to provoke him to consume them so as beside the general cutting off of particular persons they shall not have the face of a Nation upon the earth for of this Israel is a sad instance I will destroy it from off the face of the earth 4. Even when God deals with his people in greatest extremity there is still moderation toward them and under saddest dispensations they will meet with some proofe of love for this threatning hath an exception subjoyned 5. As the Lords preserving a remnant of his people under calamities even though they be scattered and afflicted and the face of their Nation extinguished is a sufficient reason why they should not murmur Lam. 3.22 39. and being well emproven may pretend much future good to them how sad soever their cause may be for present So in particular the Lord will never utterly consume his ancient people Israel but doth preserve a remnant of them to witnesse that their election stands fast notwithstanding their long and sad afflictions ready to be manifested in glorious effects in due time for I will not utterly destroy the house of Jacob faith the Lord. Verse 9. For lo I will command and I will sift the house of Israel among all nations like as corn is lifted in a sieve yet shall not the least grain fall upon the earth This promise is further confirmed and illustrate from a similitude Wherein is declared that as men when they sift and winnow corne to put away the chaffe will not lose any of the good grain So however their Kingdom was to cease and the people to be scattered into captivity and tossed with wandering yet he will not lose his elect and a remnant The meaning of this is not that in dispensing these calamlties he would put a visible difference betwixt the elect and reprobate for as no doubt many elect ones perish by the sword in their own land as well as others so the elect who went into captivity with the rest were tossed as well as they as the similitude holds forth But the meaning is that he will so by his providence order their scattering as none of his elect shall perish eternally and so as he will not lose a remnant of that people out of whom his elect are to spring in due time and whom he will make as good grain to grow up to a fair harvest and become a glorious Church to him Doct. 1. Captivity and scattering and wandering among strange Nations is a sad and sharp trial wherewith they may be exercised who escape the fury of an enemies sword for such is their trial here I will sift the house of Israel among all Nations 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people And it should not passe without an especial remark that he prosecutes his controversie so and that he makes all meanes so effectual for driveing them from their enjoyments into exile and for their disquiet and tossing in it Therefore saith he Lo I will command and I will sift c. 3. Such sad lots as these coming upon the Lords people are for sifting of them Thereby the Lord doth narrowly try and bring out what drosse and chaffe and what soundnesse and sincerity is in every mans bosome Luk. 22.31 and thereby also he lets out the winde
of his displeasure upon the light and empty chaffe of wicked men that abound among his people in the day of their prosperity and doth refine and purge his people and fit them for and give them especial proofes of his favour and love Therefore saith he I will sift the house of Israel like as corne is sifted in a sieve 4. Albeit these who are elect yea and actually converted may go into captivity with others that so the unconverted may be drawen thereby as by other meanes to seek him and the converted may be sifted and purged from drosse Yet God by none of his dispensations will lose any even the meanest of them who are his elect or of them who have really turned to him for yet shall not the least grain fall upon the earth or be lost and perish The word in the Original is a stone and it may be the good grain gets this name from its weight in opposition to the light chaffe 5. The reason why the Lord will not suffer all Israel to be lost in their dispersion is because whatever they were at their rejection or be for present yet he hath many precious elect ones and heirs of glory to come out of their loins and because he will reserve a seed of a glorious Church of that Nation And this is the look we should take of their subsistence under their desolate condition and notwithstanding their long continued in blindnesse and ignorance for so much also is imported here as is before explained 6. God is sufficient to secure intended mercies unto his people and to performe his promises in times of saddest shaking for he undertakes this for Israel that hnwever he sift and shake them yet certainly he wil not lose so much as the least grain 10. All the sinners of my people shall die by the sword which say The evil shall not overtake nor prevent us This promise is yet further confirmed and illustrate by shewing on the contrary who it is he will not spare even wicked sinners who will not trust the word nor be affraied of threatnings who therefore shall die by the sword and this shall refute their folly Whence learn 1. Whatever be the Lords kinde dealing or purposes of good toward his own in trouble Yet impenitent sinners ought to dream of no exemption but that they shall pay for it with the first and that all and every one of them Therefore is this subjoyned to guard the promise All the sinners of my people shall die by the sword And by dying by the sword we may either understand in general that they may expect to be cut off either by that or some other violent death sooner or later or he would have them thinking of being cut off at home in their own land with the first as being the thing they deserved though he spared some of them longer 2. A visible interest in God and mens pretending much unto it and leaning upon it while they go on in sin will produce nothing else but that it shall be a pressing reason why God will take order with them especially Therefore is it put in the sentence that they are the sinners of my people 3. It is the great and crying sin of men within the visible Church that they are so deluded with conceit or so besotted and blinded with Atheisme and custome in sin that they will not believe Gods word nor fear when he threatens Therefore doth he declare who these eminent sinners are whom he will cut off with the first they say the evil shall not overtake nor prevent us or surprize us that is either it shall never reach us nor we meet with it or if it do we shall do well enough and be prepared to abide it 4. Albeit such Atheists and presumptuous sinners think themselves safe enough that they can so proudly boast as if all were well enough if they beleeve not or fear not any evill Yet such a disposition is so far from holding off a plague that it speaks them ripe for it and neare to destruction And God will prove them lyers by his judgements who will not beleeve his word but cry up their own delusions and presumptuous dreams against the verdict thereof for this is their refutation such shall die by the sword See Ezek. 9.9 10. Isa 28.15 17 18. Verse 11. In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruins and I will build it as in the daies of old In the second place he sweetens these threatnings and comforts the Godly among them with the promise of restoring and raising up the Kingdome of Christ under the Gospel This began to be accomplished when Christ began to preach and afterward his Apostles and is daily accomplishing in Christs enlarging of his Church But there will be yet a more full accomplishment thereof in the time of the conversion and recollection of Israel of which mention is made v. 14.15 This great promise contains several branches or particular promises And first whereas the house of David and the Church whereof Davids house and Tabernacle was a type Isa 16.5 was sore broken since the rent of the ten tribes and was yet to be further ruined by the captivity of Israel and Judah and the miseries Judah endured after their return The Lord promiseth that in Christ the true heir of David and under the Gospel the Church shall be restored and repaired and become glorious as of old the state of Israel was under David and Solomon This is accomplished and verified in the Gospel-Church in general and will be accomplished to the old Church of Israel in particular Doct. 1. Great desolations may in Gods providence and justice come upon what is most glorous on earth and even upon glorious Churches for the tabernacle of David his family and house and the Church typified thereby is fallen and hath breaches and ruines It is called the Tabernacle of David rather then his house or kingdome either because it became first to be but a Tabernacle by the defection of the ten Tribes and yet albeit it was so low God would humble it with further ruine Or it points out that Davids family was but an obscure Tabernacle till God raised it and so it sheweth that Gods glorious appearing in the raising up thereof would not hinder him to make it fall when he was provoked 2. Albeit the Lords breaking and ruining of his Church and people be the just fruit of their sin and a sad lot for present yet the Lord thereby is but making way for their raising up again This will still hold true of his Church in general however he dispose of particular Churches which he is provoked to destroy And it will be made good to his Church of Israel I will raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines The