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
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
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
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
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