yet here he speakes only of these whom he is challenging for the abuse of it 3. Such is the Lords tender mercy as that abuse of former kindnesses doth not alwayes prevaile to withhold what further mercies a people need He will not alwayes cast off a delivered people but add new mercies to make their deliverance compleat albeit they have not made right use of what they have received For notwithstanding their ingratitude v. 2. yet he added this mercy 4 When Gods people are weak and their way dark and rough Gods guiding and tender respect to them may yet give them very little to do and make their lot very easie For I taught them to go taking them by their armes Their being alwayes in his hand and lifted over impediments might make their path easie Some have found even sad trials more easie then their ordinary walking 5. It is the usual sin and great ingratitude of a people either to mistake their own mercy and account it evill and a cruell lot or not to see and acknowledge Gods hand in it when they are satisfied that it is good For but they knew or considered and acknowledged not that I healed them Many choice mercies they quarrelled witnesse their murmuring at their deliverance from Egypt their loathing of Manna and their repining at almost all their lots in the wildernesse See Numb 17.12 13. And they did not observe nor acknowledge Gods hand as became them in these mercies they were convinced of 6. The Lords recovering of his people after their crushes for sin and his preventing of other dangers are both rich mercies and the one ought to be acknowledged as healing as well as the other Therefore both get this name I healed them Verse 4. I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jawes and I laid meat unto them To aggravate their ingratitude the Lord mentions yet further kindnesse manifested to them in that he drew them to their duty not by violent means but by perswasions encouragements and other dealing suitable to reasonable creatures and by many proofes of his love And that as a tender husband-man easeth his beast by loosing it from its labour and bearing the yoke when he takes it off and laying meat to it So he had eased them and gave them breathings and rest after some short trials from their oppressours and provided necessary refreshment for them All which kindnesse they had abused as here is to be understood and is expressely charged upon them in the reasons of the sentence v. 5 6. Whence learn 1. Naturally man is so averse from God and from holinesse that he needs to be drawn to it and to have his inclination wrought upon as here is imported I drew them 2. The Lords dealing with his Church whether by his Word or dispensations is fitted and suitable to man as he is a rational creature and singularly obliging except men do even renounce humanity For I drew them with cords of a man that is such as are fitted to mans temper as he is a reasonable creature such as exhortations promises threatenings c. And such dealing as men use to oblige others to them thereby 3. The love of God whether offered in the Word or manifested in dispensations doth lay on strong bands obliging us to duty and it is an hainous aggravation of sin when it is committed against love For it adds to the challenge that he drew them with bands of love evidenced in his revealed Covenant and many sweet dispensations and yet they would not be perswaded See Cant. 8.6 2 Cor. 5.14 4. The Lords people are not to expect that because he loveth them therefore he will keep off trouble when they need it nor ought troubles to hide a sight of his love from his people whatever fatherly displeasure they read in them For so is supposed that notwithstanding those bands of love they had sometime a yoke on their jawes which yet did not prove that his love did cease 5. The Lord will also manifest his mercy to his people in giving them ease after their toile and breaking the yoke of their oppressours whatever be in the way For such was his great mercy here I was to them as they that take off the yoke on their jaws or above their jaws that is by lifting it off their neck and over their head and jawes See Psal 12 5.3 6. It is also a very obliging and convincing mercy that our food and other necessaries are provided and prepared of God for us from day to day and that the burden of our anxieties may be laid over on him and his providence For I laid meat to them as the owner to the Oxe and brought it to their hand See Psal 127.1 2. Verse 5. He shall not returne into the land of Egypt but the Assyrian shall be his king because they refused to returne Followeth the Lords sentence for this their ingratitude in two threatnings First having supposed their being invaded he threatens that it should be in vain to think on Egypt with whom they were confederate 2 King 17.4 for a refuge or retiring place For they should be subdued by the Assyrian and carried to live in his territories And that because they would not returne to God when he reproved and invited them Doct. 1. Whatever confidences or expectations men have which harden them in their evill wayes in hard times yet it is folly to lean to them For when men walk contrary to God and his will he will walk contrary to their will and blast their expectations For they would not hearken to God because they thought Egypt would either releeve them or be a retiring place unto them Therefore it is threatned he shall not return into the land of Egypt where by naming it a returning he puts them in minde of their former bondage there to check their folly in making it now their refuge 2. As it may be expected by all in a time of triall that they shall be put to the exercise they have least will of because that is a triall indeed So in particular whatever lot wicked men are most averse from it is just with God to put them to it For Israel could not endure Assyria either to be subject unto or be in exile there and the Lord threatens the Assyrian shall be his King that is he shall subdue and bring them under his dominion and shall carry them into his own territories 3. Simple sinning is not so great a quarrell against men as impenitency and persisting in it after mercies shewed and offered and means used to reclaime them And it is not so hainous simply not to return which may be for a time through infirmity or the violence of tentation as to sleight repentance and invitations to it All this is included in this reason of the sentence because they refused to return they not onely returned not
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
was and who upon her good behaviour would promise to marry her As to the custome of an Israelites marrying the Heathen Virgin Deut. 21.10 13. Doct. 1. As it is matter of sad challenge against the Church that she ingrately sins against loving kindnesse and is an adulteresse unprovoked for so may be imported here that this adulteresse had been beloved and yet plaid the harlot See Jer. 2.5 Mic. 6.3 so loving kindnesse doth not alwayes give up upon sad provocations nor upon saddest dispensations for so is expressely held out here the repudiate adulteresse is yet beloved of her friend and this sets out the love of the Lord toward the children of Israel c. This holds true of the Nation of Israel to this day Rom. 11.28 29. and there may be toward all the Lords people many sweet purposes lying hid under sad dispensations Jer. 29.11 2. Such is mens stupidity in taking up their own case and their superficialnesse in pondering of it that it needs to be much and sensibly inculcate Therefore is this matter twice told first in the type Go yet after that former type chap. 1.2 love a woman c. and then in the explication according to the love of the Lord c. 3. This outward grosse Idolatry with other gods as they judged them to be gods which Israel was guilty of and for which she was repudiate may teach That corrupting the Worship of God and declining from him and his way is the great sin for which the Lord doth plead and may at last reject a visible Church and albeit tentations to such courses may be removed from a Church yet the dispensation and way of Israel may warne us that the hearts of all men are prone that way if they had a tentation that we encline more to false worship then true that naturally we have false wayes to heaven and happinesse and that idols and not the true God are chief in our hearts And when God and his way of service are not delighted in we may charge all these upon our selves So much may we gather from this challenge against Israel they look to other gods or turning their back on God they placed their affection confidence dependance respex on Idols For looking doth import this Ps 123.1 2. Isa 45.22 See Ezek. 20.16 24. 4. The challenge joyned with this that they love flagons of wine or sensual pleasures doth teach that as idolatry and false worship are plagued with sensuality and delight in it as witnesse the feasts of Idolaters Exod 32.6 So sensual men bewray their own inclination that they are ripe for being Idolaters if they had the tryal Therefore are they conjoyned in the challenge as having much affinity and drawing on one another Vers 2. So I bought her to me for fifteen pieces of silver and for an homer of barley and an half homer of barley 3. And I said unto her Thou shalt abide for me many dayes thou shalt not play the harlot and thou shalt not be for another man so will I also be for thee In these verses the type of the second and third parts of the Chapter is propounded As if the Prophet should purchase this adulteresse out of the hand of all her lovers for so much money and barley and sequestrate her from himself and them to live on this sober entertainment in hope of marriage if she carried her self well So should it be betwixt the Lord and Israel as is explained in the following verses Albeit this type be expounded by the Lord himself yet since his speaking of the matter twice invites us to look on it again and again I shall observe somewhat on the type And first the Prophets purchasing the adulteresse for so much money is not to be strained to signifie the Lords redeeming of his Church for the price is given to her self for maintenance and to purchase her good-will though she be his own in order to second marriage But it teacheth that as a common strumpet being bought from all her lovers and a slave bought with money are at the buyers disposal So however Israel followed many idols yet the Lord would prove that he alone had dominion over her to set her in what condition he pleased where none of her lovers should help her Secondly the price given for her fifteen pieces of silver whereby we are to understand so many shekels being but half a servants worth Exod. 21.32 and half the estimation of a woman Lev. 27.4 may teach how little worth they are and how base and contemptible they make themselves who despise the Lord and corrupt his Worship as may be seen on the Jewes to this day and much more on Israel who are in a manner lost in the World See Amos 9.7 Thirdly this small price with the barley joyned with it and given her being but little and sober fare and unfit food especially for women may teach 1. That sensuality provokes God to send pinching penury For she who loved flagons of wine v. 1. cometh to this fare 2. That we must be much stripped of all things before we be sensible and weaned from our idols For this adulteresse must be thus pinched before she give over her wantonnesse Our hearts are so mad on Idols that they will be fed so long as we have any thing to our selves Fourthly his charging her to abide many dayes sequestrate not playing the harlot nor enjoying him for so the Original hath it Thou shalt not be for a man either me or any other but having hope of marriage if she did well may teach 1. That cutting short of outward mercies should cut off sin and humble us that we may be ripe for mercy and whatever our frame and carriage be yet by affliction God will cut short occasions of sin For as an adulteresse shut up and dieted is secluded from her lovers so Israel by Gods dispensations is made to abide and not be for a man 2. The Lord may intend much good to them whom he brings in contempt and to a low condition For he sequestrates and shuts up Israel thus with an eye to marrying of her 3. Such as God intends this mercy for may yet continue long in a sad condition partly to shew the greatnesse of his displeasure against his people when he is provoked to reject them and partly that they may see the ill of their wayes and may cleave to God the faster when he restores them For Israel is to abide many dayes whereof we have seen a sad accomplishment from the time of their captivity to this day whereof though they get no use in the time of their rejection yet it will be otherwise when they turne to God 4. As it is a choice mercy in affliction not to forsake God nor cleave to other idols though he seem to reject us So it is a token for good to Gods people when by affliction he cuts short their sin For so this sequestrating her is expounded to be an
abiding for him abide for me Although she be rejected from being the Lords wife and have little minde or expectation of him yet the Lords sequestrating her from idolatry to wit in a national way in her captivity is a proof that he will make it an abiding for him whatever she intend or expect in it Fifthly this typical promise of his abiding for her as she doth for him so will I also be for thee is not to be strictly pressed seeing God hath since the time of their rejection chosen the Gentiles though it may be thus constructed 1. He choosed none till the Messiah under whom they are to be converted came in the flesh 2. All whom he chooseth must put this respect upon the elder brother though now gone out of the house that they become Israel before they lay claim to Israels Covenant 3. Whomever the Lord hath chosen yet he hath a room in his heart for them and will have them married to him and this exhausts the scope 4. Their conversion will be indeed as his solemne marriage-day and a resurrection from the dead to the world Rom. 11.15 and that day will evidence what respect he had to them in their lost condition And so it may teach us 1. Notwithstanding the glorious dayes of the Son of man that appear in the world by the conversion of the Gentiles and their marriage to him yet his ancient people are not forgotten by him But as of old when the Jewes were his Church yet he minded the Gentiles and purposed their conversion John 10.16 so his heart is on Israel till they be brought in 2. Not only is it a token that God hath reserved comfort for them who will not have any comfort in trouble without him but as a shut-up adulteresse do renounce all lovers till their husband embrace them again But when the Lord makes his peoples affliction continue sad without any outgate beside himself it is a pledge that he hath thoughts of peace toward them in that trouble For he abideth for her who is made to abide and not to be for a man or secluded from any comfortable condition as a shut-up harlot This is the condition of the Jewes and of Israel at this day who are kept in so low a condition beyond all Nations that they may never flourish till God turne them to him and he embrace them Sixthly the Prophets doing all this in obedience to that command v. 1. to love the woman may teach 1. That as tender husbands do shut up and pinch their wanton and treacherous wives for their good So the Lords love may oft-times be visible in hard usage and denying indulgence to his incorrigible people and his love be ordered by prudent and wholesome severity to tame them 2. That not to be cut off but made to subsist in the saddest condition in hope of future mercy is a rich expression of love For so doth his love toward Israel appear in that he preserveth them however scattered or lost in mens eyes with a purpose to do them good in the latter end See Lam. 3.22 26 29. Ver. 4. For the children of Israel shall abide many dayes without a King and without a Prince and without a sacrifice and without an image and without an Ephod and without Teraphim Here we have the second thing in the Chap. and an Exposition of the first part of the type concerning the adulteresse her being sequestrate in a base and poor condition This the Lord expounds to signifie that albeit he was to cast Israel out yet for the Elects sake in her and because of the Covenant made with her Fathers he would testifie his love to her by making her to subsist during the long time of her captivity though in a sober and mean condition wanting a civil State and without the use either of a true Religion signified by sacrifices and an Ephod or a false signified by Images and Teraphim which were a peculiar sort of Images representing as is conceived their Idols in humane shape This prediction cannot be understood of particular persons of Israel nor of all of them taking them distributively for certainly at all times where ever they are they have some Religion either true or false But it is to be taken of Israel collectively that as a Nation they could neither set up nor performe true or false worship as they had done before their rejection and so it is opposed to their national conversion Further when the Lord foretels that they shall be deprived of true Worship under the name of a sacrifice and Ephod comprehending under this all their Priestly garments and their Priests who used them in publick worship it is not his purpose to justifie their borrowing of these from Judah and making use of them in the worship of the calves as true and acceptable worship but being such as they supposed true and came nearest to it yet they should be deprived of it Or the words are to be taken absolutely without restriction to what they had before to signifie that they should have no true worship at all From this we may beside what is held out in the type further Learn 1. As the Lord may make the fruits of sin very bitter and sad and of long continuance even to his own people So such a condition may have mercy in it and may yet end in mercy For albeit what is here held out be very sad and of continuance for many dayes yet they abide under it and are made to subsist till better come 2. The want of a face of Government of a Nations self is a misery to be laid to heart either when a people are scattered from being a Nation or are ruled over by strangers and yet it is a misery under which a people may be preserved for much mercy For it is foretold here as a part of Israels misery that they shall be without a King and without a Prince without any face of Authority lesse or more over them of their own Nation being scattered among the Nations and under the Government of others where they come and yet in this case they abide till the marriage come 3. As the publick Worship of God is a sweet cordial in affliction and the want thereof a judgement which the Lord will bring on his dearest people when they provoke him and as it is a sad judgement to want the face of a visible Church even albeit there were some corruption in it So corrupting the Worship of God provokes him to give up a people to have no worship at all For this prediction they shall abide without a sacrifice and without an Image and without an Ephod and without Teraphim doth not import that simply it is a judgement to want corrupt worship though whorish Israel in Hosea's time might think so as an harlot would do to be shut up from her Paramours which is indeed a woful temper nor doth it here import so much a mercy to deprive
threatens them with sudden and violent destruction and captivity where they should be ashamed of their corrupt worship v. 19. Ver. 1. HEare the word of the LORD ye children of Israel for the LORD hath a controversie with the inhabitants of the land because there is no truth nor mercy nor knowledge of God in the land 2. By swearing and lying and killing and stealing and committing adultery they break out and blood toucheth blood HItherto this Prophet in the Lords Name hath denounced the finall destruction and prophesied of the future conversion of Israel making use of some types for that end Now in a great part of this ensuing Prophecy he proceeds in more plain termes to rip up and lay open the iniquitie of this people and to reveal and denounce future judgements if so be there might be any hope of reclaiming them or any of them at least that they might be left without all excuse In this Chap. we have Gods controversie pleaded against them wherein is contained an accusation for diverse sins drawn up in several articles to every one of which the sentence or threatening is subjoyned In these Verses First they are cited to the Tribunal to hear the controversie discussed Then the first article of the accusation is subjoyned which is more generall laying to their charge the violation of the Law in many omissions and commissions against both Tables Namely that there was no truth nor tendernesse in their dealing no spark of the knowledge of God shining in their way but on the contrary perjury and rash swearing lying murther stealing and adultery were committed without moderation and sin heaped upon sin Whence learn 1. Albeit the servants of the Lord may oft-times have little or no ground of hope that their Ministery shall have any successe among a people yet it is their duty having Gods call not to give over while they have any opportunity For albeit in the former Sermons the matter be so closed that Israel was certainly to go into captivity yet Hosea doth not give over pleading as God doth put them to it when they are laid by Jer. 20.9 So their Ministery will have its own successe one way or other Isa 55.10 11. and their labours will not be lost before the Lord Isa 49.4 5. 2. As they who are nearest to God for outward relations may have their own grosse faults which their titles and priviledges will not cover So the Lord will especially contend with them because of these For so is verified here in the children of Israel against whom this procedure is 3. When men look on sad and unpleasant messages as coming from God it will call on them to receive them with other respect then is given when men are only seen for this end doth he begin with Hear the word of the Lord. 4. When people and especially the Church do sin they must expect a processe to follow it and when people do not make right use of better tydings from the Word they must expect sad challenges and sentences from it And when the authority of God contending by his Word is not heeded the Lord is provoked to plead the controversie more immediately For the Lord hath a controversie following on sin and this is pleaded partly by the Word here and that not succeeding by the judgements here threatned 5. Sin is so much the more odious and doth provoke God when it is universal and committed by these who have found him true in his promise and rich in his bounty to them For it is a controversie with the inhabitants of the land or with the body of the people now corrupted and with the people who were setled in that good land which he had sworn to their Fathers to give it them 6. It doth commend the Lords mercy and clear his justice when it is manifested on his sinfull people that he doth not strike before he hath warned them of their danger and debated the matter with them For here he warnes them by the Prophet and before he execute the sentence he doth plead the cause that they may consider of it 7. As the visible Church not walking with God may become monstrous in sinfulnesse so the Lord doth not contend with her without cause or for lesser faults and ordinary infirmities though these do justly provoke him to anger but for grosse debordings in omission or commission So much doth this accusation teach in the general 8. The Lord will not be mocked or deceived with any pretences of Religion when men neglect the duties of the second Table Therefore doth he begin the challenge with these and insist most on them 9. Whatever secret mourners there may be in a corrupt Chuch yet when the contagion becometh general and riseth to an height the Lord will take no notice of them as to holding off a common calamity For albeit there were no doubt some good men in the land yet he saith there is no truth c. in the land because they might get their soules for a prey but would not turne his anger from the land See Ezek. 9.4 5. 14.14 16 18. 10. The Lord abhorreth flattery in his people their want of ingenuity their politick and subtile carriages and unfaithfulness and deceit in bargains and trusts That may be the cause of Gods sore controversie which men look on as an handsome conveyance For the Lord hath a controversie because there is no truth 11. Such as cast off bowels of mercy and exercise oppression either where the cause is unjust or a just cause cruelly prosecuted and affliction added to the afflicted may expect judgement without mercy if they persevere in it For the Lord hath a controversie because there is no mercy 12. As the true knowledge of God is the fountaine and root of true Religion and as mens ill carriage in duties one to another doth prove them void of the knowledge of God and of Religion professe what they will So ignorance of God continued in and affected and appearing in such effects is the matter of a sad controversie against the Church For he challengeth that there is no knowledge of God in the land that is they are void of any Religion which flowes from saving knowledge of God and accompanieth it and in their way toward others they walked as if there were no God in heaven and this is a sad challenge when it is in the land where he may and especially should be known and acknowledged Psal 76.1 See Ps 14.1 2 Thess 1.8 13. Not only perjurie and false swearing but vain and rash swearing wherein men bewray their high presumption in prophaning the Name of God and violating his command without any the least appearance of profit or advantage will be pleaded against when the Lord prosecutes a controversie against a land Therefore is swearing put in the catalogue of the causes of this controversie 14. As lying is a sin inconsistent with humane society and doth provoke the Lord to just wrath
proves from the wickednesse that was to be found in particular places as Gilead ver 8. And particular ranks of persons as Priests ver 9. And in the whole Nation both of Israel ver 10. And of Judah who though they should be punished yet their trouble should end in restitution ver 11. Ver. 1. COme and let us returne unto the LORD for he hath torne and he will heal us he hath smitten and he will bind us up IN this first part of the Chap. the Lord insists on the future repentance of Israel and brings them in as doing what he had promised of them Chap. 5.15 Partly for the encouragement of the godly in that time to whom these sad messages and dispensations published by the Prophets and performed before their eyes could not be insupportable unlesse they had this ground of future hope And partly to prescribe unto the present generation a pattern of true repentance in the practice of these who after them should obtain mercy that so they might not please themselves with their own way of repentance but might let about the duty in earnest if so be there might yet be hope This verse containeth the mutuall exhortation and up-stirring one of another to repentance and their first ground of encouragement which is that though while they were impenitent the Lord had smitten and torne them sore Chap. 5.12 14. yet now upon their turning to him he would as a tender Chirurgion binde up and heale all these wounds Doct. 1. Where-ever there is true repentance there will be a returning unto the Lord which imports 1. That a true penitent will be sensible not onely of straying from God which hath made a distance betwixt God and him but that his straying hath begotten an aversenesse and turned his back upon God so that he needs to return And particularly he must be sensible of further straying under afflictions which were sent to reclaime him as was their case Chap. 5.13 See Isa 1.5 2. A penitent must have a deep sense that all other courses he hath essayed in his straying from God are but vanity that he hath been a loser thereby and that the Lord is onely worthy to be chosen and embraced and therefore he returneth to him as the onely excellent of choices See Hos 2.7 And 14.3 Jer. 3.22 23. c. 3. A penitent must have a through indeavour to make up this distance not being moved by affliction onely or by sin as it draweth on affliction but by the want of God whose favour he desires to enjoy and to come under his yoke and not contenting himselfe with motions or fits in this endeavour but studying to follow it forth till he come to a reall enjoyment of God and so return unto the Lord indeed which these penitents are yet endeavouring albeit already there be such an edge upon them as makes them stir up one another Doct. 2. As there is great need of upstirring for the right performance of the duty of repentance which is a duty far above our reach Isa 64.7 So however love may prevent the Lords people in their very dead condition yet the ordinary forerunner of a time of mercy is the Lords stirring up his people to seek him for here they are excited and exciting one another to this duty come and let us return and this is their temper in a time of love See Ezek. 36.37 Zech. 12.9 10. 3. As it is a sure evidence of true repentance when men are deeply convinced of the need of repentance and would have all to set about it as here they are and as true repentance and brotherly love exciting one another go together and want of love argues much impenitency So it is a sweet thing when the Lords people joyn hand in hand and by their example and encouragement stir up one another to seek God and times of mercy will be joyning times and unite the Lords people in the duties of repentance for such will be their way in this time Come and let us return See Zeph. 3.9 4. When a people once begin to decline from God ordinarily they become desperate in sin and are neere undone before they become sensible or be drawn to God for so is supposed here they are torn and smitten before they are brought to need repentance See Lev. 26.18 39. Amos 4.6 11. Apostasie once given way unto is not easily recovered sense of calamities and of sin procuring them is not soone attained the blessing of afflictions is not taken up at our foot our ill humors raised by afflictions in swelling against Providence doating after ruined Idols c. are not soone laid So that it is no wonder matters draw to this height 5. God is a severe purâ—urer of sin when once he begins to prosecute a controversie with a visible Church for he will both smite and tare and deale severely before they return not He is a consuming fire Heb. 12.29 not to be provoked Heb. 10.31 His provoked love will end in jealous rage Hos 13.8 His sovereignty and power will not endure that men should refuse to receive correction from him or think to prove stronger then he in walking contrary to him Lev. 26. And his love will not want his people though he should pursue them with never so great severity 6. Sad strookes which have been long inflicted on the Lords people and yet they have continued stupid under them may at last be blessed and work upon them to make them sensible and seek to God for now they not onely feel but are driven to seek the true remedy of their afflictions which they did not before Chap. 5.13 Albeit our hearts and afflictions of themselves will never produce this yet the Lords free-grace and blessing accompanying afflictions will bring it about See Lev. 26.40 41 c. 7. As the afflictions of the Church are from God and to be taken as from his hand so the healing thereof must come onely from him for He hath torn and he will heal us c. God will not proceed in such a way of judgement toward his people as to deliver them from trouble when yet they are not led to him thereby or to obscure his own love which doeth for them but will blast all probable means till they come to him and be left on him and then he will cure what is otherwayes incurable and for which there is no balme beside 8. It is the duty of such as minde to set about repentance and conversion to God in earnest to do it with encouragement and hope and as we are to believe that the Lord not onely sends cleanly trials that he may get work and give proofes of his art but even corrections for sin as minding our good and that he may draw us to repentance and alloweth us to take even a stroak inflicted in wrath as an errand to come to him with and sent to drive us to his mercy when we want another argument So we ought to
them of any help by their King and to let them see the folly of relying on him v. 3. 2. He accuseth them for deceitfulnesse and perjury in all their Covenants whereby unrighteousnesse abounded among them v. 4. for which he threatens to destroy their Idol-calves to the terrour and grief of their chief City and all the Worshippers and Ministers of these Idols v. 5. to send the calves into captivity whereby they should have shame of all their enterprizes on their behalf v. 6. to cut off their King v. 7. and to lay the places of their Idolatrous worship desolate and to fill the people with horrour and despaire because of these evils v. 8. 3. He accuseth them for their continuance and excesse in sin since the dayes of their fathers though he had spared them when he plagued others v 9. for which he threatens to punish them and expose them as a prey to their enemies however they set themselves to prevent the stroak v. 10. And that however Ephraim was so delicate as not to endure the yoke yet God would put both them and Judah to trouble v. 11. upon which he exhorts them to repentance and amendment upon hope of mercy v. 12. 4. He accuseth them for their diligence in sin wherein they were bolstered up by their confidence in their own projects and their valiant men ver 13. for which he threatens to confound their people and expose their fortresses to a cruel sacking whereof they had seen a late example v. 14. and to plague them thus severely for their sin in the matter of worship and suddenly to cut off their King and Kingdome ver 15. Vers 1. ISrael is an empty vine he bringeth forth fruit unto himself according to the multitude of his fruit he hath encreased the altars according to the goodnesse of his land they have made goodly images This Verse contains a part of the first accusation wherein Israel is challenged for fruitlessenesse and bringing forth fruit to themselves and not to God and that they multiplied instruments of Idolatry according as they encreased in wealth Whence learn 1. As the Church in many things doth resemble a Vine and particularly in that they are good for nothing when they are not fruitful Ezek. 15. and that God takes great paines upon them Psal 80.8 c. Isa 5.1 2. So emptinesse is her great and usual sin having not only no fruit or ill fruit but emptying evanishing fruit For Israel is an empty vine and thus also are they as some read the words an emptying vine which poure out their strength and the fruits of Gods bounty in empty and vain fruits as a vine that bringeth forth nothing but branches and leaves 2. When men improve all Gods paines upon them and dispensations toward them only in seeking of themselves or their own interests it is their great sin and a proof of their fruitlessenesse Therefore it is subjoyned he bringeth forth fruit unto himself that is they consume all the fruits of Gods dispensations and care toward them upon their own lusts Men are then indeed empty before God and as some read the words their fruit is equal or like to themselves when the honour of God is not so much eyed in their way as themselves or their name when dispensations are not improven to make them more for God and when they are not publick-minded rather then seeking their own things 3 It is the great ingratitude of men and a peculiar proof of their emptinesse and selfishnesse when they are not the more for God that he is good to them but do increase in wickednesse because of Gods bounty For it followeth as a proof of the former according to the multitude of his fruits he hath encreased the altars c. that is when God sent him plenty and made his land fat he erected yet more Altars to his Idols and bestowed more cost upon his images 4. Prosperity meeting with wicked dispositions is very ill to guide and readily proveth a great snare drawing men to these sins which either want or slavish fear kept somewhat at under in trouble for so much also doth this challenge teach And therefore it is a mercy when the Lord with-holds such a snare from his afflicted people till their dispositions be more renewed Ver. 2. Their heart is divided now shall they be found faulty he shall break down their altars he shall spoile their images This Verse containes yet more of the accusation that they were divided in their hearts partly betwixt God and their calves partly in the matter of their idolatrous worship some being for the calves only others for Baal also as appeared in Jehu's daies and partly by civil commotions as 2 Kings 15. Unto these accusations the Lords sentence is subjoyned whereof this is a part that God would shortly convince them of their sin and take them with the crime This he was about to do by his judgements when he should destroy their altars and images Doct. 1. As the heart is a vital part which cannot be divided without death so men can have no life of God nor acknowledgement of him when they are not solely and throughly for him and his way nor will he endure any halting betwixt him and Idols 1 King 18.21 For it is his challenge their heart is divided 2. When men do fall from Gods way it is just with him to give them up to start and multiplie divisions without end in their own way For thus also their heart is divided 3. Civil dissensions and commotions are the just fruit of mens halting and declining from Gods way and of their divisions in the matters of God and his Worship For this dividing of the heart followed upon the rest 4. It is no strange thing to see men when they commit grossest ills yet be very hardly convinced of it considering their wit to defend and their pretexts to palliate their courses and that men by continuing in sin do still become more and more stupid For so is imported here in that God must take a course to finde them faulty or guilty 5. God hath a schoole of judgements and afflictions wherein he will teach and convince the most obstinate of their sin against him And this should be looked on as near approaching when men will not see their guilt from the Word For now shall they be found faulty or made to know their guilt shortly when God shall smite them See Jer. 2.35 6. As monuments of Idolatry ought to be destroyed so where men will not do it but either maintain them or are negligent in suppressing them God will take the work in his own hand and get it done by his judgements upon their expence For he shall break down their altars he shall spoile their images to wit by the Assyrians as is cleared in the rest of the Chapter Vers 3. For now they shall say We have no king because we feared not the LORD What then should a king do
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
preserve a people from being utterly consumed is a great proof of Gods mercy and ought to be acknowledged as such For this is held out as a fruit of his kindled repentings I will not execute the fiercenesse of mine anger I will not return to destroy Ephraim c. See Lam. 3.22 That this may be well discerned 1. We would not only see what we suffer but consider what we deserve 2. We would take up the dreadfulnesse of the fiercenesse of anger against sin and how much mercy it speaks and how it proves him to be God that he doth set any bounds to it and that he doth not pursue with stroak after stroak till he cease to be but lets us subsist under our saddest condition 3. Though we be readily imbittered under present troubles and that we are not rid of them even by cutting off when there is no other present issue yet that is but our pride and our case would appear otherwise if we considered that preservation may portend much future good to be laid up for a people or for the Elect among them as the Lord here manifests afterward Doct. 5. It is the great mercy and advantage of the Lords sinful people that they have to do with God and not with man in their miscarriages For mans pity and mercy may be exhausted were it never so great but God is infinit pitiful and merciful men may for a time be so totally transported with anger as to do that which afterward they will repent of but he is the Lord not subject to such perturbations Man may change and his love turne into hatred He is the Lord and changeth not Man may think it dishonourable to agree with or spare an inferiour when he stoops not to him God is so far above the creature as he may when he will think him below his indignation and magnifie his mercy upon him and man in his executing justice is a creature and bound to a Law which he may not transgresse but God is Sovereigne and hath mercy on whom he will Upon these considerations it is that this is subjoyned as a reason of the promise and ground of their encouragement for I am God and not man 6. The Lords relation to and interest in a people may stand unaltered when yet he doth because of sin smite them with sore judgements drive them into exile and keep them long so under sad distresse For so is held out to Israel that notwithstanding all he was to do unto them yet he still is the Holy One of Israel or God of Israel in the midst of thee as to the standing of the Covenant-right to be manifested in due time Rom. 11.28 29. 7. God is so pure and holy that not only his anger against his people is without all mixture of any thing that may be an imputation to him but there shall be no cause of imputing to him any breach of promise however he afflict Therefore it is added the Holy One of Israel who can be charged with no blemish and who hath given his Holinesse as a pledge of the stability of his Covenant even when he afflicts most sharply Psal 89.35 Ver. 10. They shall walk after the LORD he shall roare like a lion when he shall roare then the children shall tremble from the West 11. They shall tremble as a bird out of Egypt and as a dove out of the land of Assyria and I will place them in their houses saith the LORD In the second promise the Lord undertakes further that not only he will not consume Israel under their troubles but that after their rejection and exile he will convert them to follow him that the Lord will declare himself so terrible as none shall dare to hinder their return and themselves shall tremble to resist the call of God bidding them return but shall go as affrighted sparrowes and doves from all the places where they are scattered And that God will place them not only in the Church but as would appear in their land and houses to serve him in peace And this is a promise to Ephraim or the ten Tribes v. 8 9. Doct. 1. The Lords preserving of his people how long soever rejected and scattered may at last end in much good to them as this promise to Israel subjoyned to the former doth teach 2. Conversion unto God is the dawning of this fair day and here his purpose of good begins openly to manifest it self toward these whom he hath long preserved For this is the first visible effect of his mercy toward Israel They shall walk after the LORD or be converted 3. Such as are truly converted will take God for a teacher to follow his directions and for their captain to be employed where-ever he commands in doing or suffering and he will be a guide and captaine to such For so is their conversion described They shall walk after the LORD 4. When a people turne to God and follow after him he will manifest himself terrible to all who would stand in the way of their felicity For he shall roare like a lion not only by the voice of the Gospel working upon Israels hearts but shall manifest himself to the terrour of the world who will be alarmed by the conversion of Israel and their appearing on the stage again 5. The dreadfulnesse of God ought to work even upon his converted people to affright them from neglecting duty and to make them tender-hearted before him For when he shall roare the children shall tremble from the West They shall tremble as a bird and as a dove that is the dreadfulnesse of God shall not only make them with reverence flee to him but shall make them afraid to sit Gods call inviting them to return as appears to their land whatever difficulty there be in the way 6. The Lord will not lose his scattered people and especially Israel but will seek them and finde them to do them good in whatsoever corner they are For from the West out of Egypt and out of the land of Assyria that is in all quarters he will finde and bring them to restore them 7. The Lord is sufficiently able to settle his people in their wonted enjoyments after long tossing and for this Gods undertaking and promising of it is ground of hope sufficient For I will place them in their houses saith the LORD Ver. 12. Ephraim compasseth me about with lies and the house of Israel with deceit but Judah yet ruleth with God and is faithful with the Saints In this Verse which agreeth best with the beginning of Chap. 12. we have the third part of the Chap. Wherein the Lord rejects Israels and their Rulers excuses whereby they thought to cover their faults in Religion and conversation These they made a pretence of before God that they might prevent plagues and they did cast them up to the Prophets when they threatned but the Lord declares them to be but false and deceitful pretences And to
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
be left of them but their noisome stinke and this he will do because or though they had done great things against Gods people As for that which is said and will drive him to a land c. with his face toward the East-Sea c. it may be either understood thus that though they were so many as to fill the breadth of the land from the East or Dead Sea to the West or Mediterranean Sea Yet he would drive them to the Wildernesse and kill them there or rather that the main bulk and body of them should be driven into the Wildernesse their fore-party into the dead sea and their reere into the West-sea there to die However it teacheth 1. Scourges and hurtful things were they never so dreadful yet God who sends them can drive them away and consume them when he will for I will remove farre off from you the Northern armie which had beene dreadful before And he can make use of Wildernesses and Seas even the uselesse dead Sea to help his people against their enemies I will drive him into a land barren and desolate c. 2. God can let scourges be seene how contemptible they are when he hath done with them for this formidable armie serveth for nothing but to stink above ground his stink shall come up and his ill savour shall come up 3. Instruments of Gods vengeance against his people will gaine nothing by their paines but stroaks And though they have acted much yet God will reach them for all this done because or although he the Northern armie hath done great things Ver. 21. Fear not O land be glad and rejoyce for the LORD will do great things 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring for the tree beareth her fruit the fig-tree and the vine do yield their strength These promises are for more assurance and comfort applied and amplified And first application is made to the land that it should not fear but rejoyce seeing God was to do great things and to the beasts that they should lay aside their fear since the earth was to be blessed with pasture and fruit This speaking to the land and beasts doth not import them capable but God by this would speak to the comfort of the penitent And it teacheth 1 The Lord would have his promises and comforts applied by them to whom they are given for their refreshment So much doth this application of the former promises import 2. Gods kindnesse to penitents will be such as not only to refresh themselves but to gladden and refresh their land their beasts and all in their kinde for so is held out here 3. Penitents are instrumental to draw down blessings on themselves and on what they enjoy for now the mourning land ch 1.10 and the crying beasts ch 1.18 20. are made to rejoyce 4. Gods care of the earth and of very cattel may assure penitents of his respects to them If he respect the lands affliction and the beasts how much more theirs See Matth. 6.26 30. 5. God when he pleaseth can make fears end in joy and the hope thereof should bring joy when fear is yet on for so much is held out in the command to the land Fear not be glad and rejoyce and that in hope 6. Gods great power who promiseth and who hath given proof thereof in executing threatenings may guard against fear and afford ground of hope were the thing promised never so great and difficult for so is held forth in the reason of joy that the Lord who had done great things by that Army v. 20. will do great things 7. God can and in due time will remove the feares of his people by giving actual proofes of his love for so are they encouraged by the promise made to the beasts for their sake and good v. 22. Be not afraid ye beasts of the field for the pastures of the wildernesse do spring c. Ver. 23. Be glad then ye children of Zion and rejoyce in the LORD your God for he hath given you the former raine moderately and he will cause to come down for you the raine the former raine and the latter raine in the first moneth 24. And the floores shall he full of wheat and the fats shall overflow with wine and oile 25. And I will restore to you the years that the locust hath eaten the cankerworme and the catterpiller and the palmerworme my great army which I sent among you Secondly the promises are applied to the Church whom he exhorteth to rejoyce And that because 1. He will give them which he speaks of as done because of reall certainty raine in due season and measure and make the effects prove it a reall blessing v. 23 24. 2. Because by succeeding plenty he will make up the losse they sustained by the years of famine v. 25. Whence learn 1. Whoever misse of joy yet God will have his penitent Church and people to rejoyce and they are allowed to have as much and as solid joy as any and more Therefore are the children of Zion called to it 2. The Lord must not only afford matter of joy and comfort to his people but must speak and apply it to their heart and stir them up to rejoyce in it before it work Therefore is this exhortation and application needful Be glad then ye children of Zion and rejoyce 3. Common favours and benefits should be unto the Lords people but as a step leading them up to rejoyce in God and not to be rested on themselves Therefore though the promise be of plenty yet they are to rejoyce in the Lord their God and because of a special interest in him See Jer. 9.23 24. Luke 10.19 20. 4. Common favours given so a people upon repentance do warrant them to rejoyce in God as evidencing his respect unto them and interest in them even by these For so the penitents here are upon this promise commanded rejoyce in the Lord your God 5. As man needs many things for his subsistence and for furnishing the meanes thereof as raine at several seasons to make the earth fruitful So the Lords measuring and timing of outward mercies is that which makes them mercies indeed for though rain be needful yet it is the blessing of it that he giveth it moderately and that he sends the former raine and the latter raine in the first moneth which was the season as appeareth of the latter rain concerning which it is not needful to make further inquiry Only what is here said of raine holds good in all outward mercies that it is the great advantange of Saints that the disposing of them is in the hand of their only wise Lord. 6. Promising mercies will not prove unuseful nor disappoint the expectation of penitents as the Lord in justice deals often with the wicked For as moderate and seasonable rain promiseth a good harvest so it shall prove so the floores shall be full of
should point out that as these waters flowed out from the Temple with the blood of the sacrifices So these Gospel-refreshments and graces do flow out unto the world from the death of Christ Which is a truth of it self that Christ is to be acknowledged for all of these whatever be said of the allusion Or it may be conceived thus that as of old the Doctrine of the Gospel conveighing these graces and refreshments came from Zion and Jerusalem Isa 2.3 so after the conversion of Israel and their becoming the house of the Lord these same refreshing waters should flow out again from them And this leads to the third thing to be explained which is the extent of this benefit that it shall flow out as a river to water not only Judea but the country about signifying that there should not only be abundance of saving doctrine and of graces and refreshments in the Church of Israel but that fountaine opened up among them should flow forth to other Nations to water them and make them fruitful And in particular the valley of Shittim is named which is a plaine in Moah Numb 25.1 Josh 2.1 which it seemes was barren and the waters thereof unwholesome by reason it lay so near the Dead-sea or lake of Sodome And yet it is promised that this fountain shall water it and make it fruitful See Ezek. 47.8 Doct. 1. Piety hath indeed the promises and is the shortest cut to do well every way and where the Lord cometh and is entertained in spiritual benefits he will give what is good in other things for converted Israel shall get an ample proof of what God is able to do in all ages if it were for his peoples good In that day the mountaines shall drop down new wine and the hills shall flow with milke and all the rivers of Judah shall flow with waters 2. It is the great fault even of the Lords people that their estimation of mercies decayeth because they are common and ordinary whereas Gods hand should be seen dispensing them in a peculiar way to them And to prevent their miscarriage he doth so order their outward mercies as his special providence may be seen in giving them Therefore doth he make promises concerning these temporal things that they may see more then others in his giving thereof to them And he did so order matters concerning their land as the having abundance of water which is a very common benefit among many others should be a special favour to them 3. When the Lord lets out much plenty to his Church there is great need of much of the grace of God and spiritual things of his Kingdome therewith to season and sanctifie the use thereof unto her Therefore is there a spiritual promise subjoyned to the former albeit it was said before they should be holy Without this prosperity is but a snare and it is an evidence of an ill condition when much plenty doth not put men to it to presse after the enjoyment of God and after grace so much the more 4. As the graces and blessings held out and conveighed by the Gospel are the great refreshment of the children of men and therefore compared to a fountain of waters which quencheth thirst and refresheth and watereth the earth So where they are once received they will never utterly decay and will still be refreshful and comfortable Therefore are they compared to a fountain coming forth or a spring which never runs dry and the waters thereof are still fresh 5. Spiritual Gospel-blessings are twice mercies when not only they refresh and do good to these who receive them but do make them instrumental to make the same spread to others for it is the advantage of this fountain that it shall come forth not only to water themselves but others 6. As at the first the riches of the Gospel flowed out from among the Jewes and by the Ministery of the Jewes to the Gentiles So again converted Israel will be made instrumental to propagate the Gospel and the Kingdom of Christ to other Nations For then a fountain shall come forth of the house of the Lord and shall water the valley of Shittim See Rom. 11.15 7. The Doctrine of the Gospel and the graces and refreshments communicated thereby are able to cure and recover them whose condition is most deadly and to make them fruitful who have been most barren And in particular converted Israel will be employed to bring in Nations to Christ who have layen still under the curse during the rime of the Gospels spreading among the Gentiles though possibly at the first going forth thereof many of them have heard somewhat of it So much seemeth to be signified by this fountaines watering even the valley of Shittim though it be probable that even then some will be left still in their former condition See Ezek. 47.8 Verse 19. Egypt shall be a desolation and Edom shall be a desolate wildernesse for the violence against the children of Judah because they have shed innocent blood in the land 20. But Iudah shall dwell for ever and Ierusalem from generation to generation The sixth promise is that their inveterate enemies such as Egypt and Edom had been of old shall be utterly destroyed because of the injuries done to them Whereas the Lord shall not only establish but continue them a Church to him from age to age after their conversion Whence learn 1. Inveterate enemies to the people of God and such as do cruelly oppresse them after the manner of Egypt of old and do prove false brethren to them as Edom did of old will certainly be destroyed and that utterly that so an end may be put to their opposition for Egypt shall be a desolation and Edom shall be a desolate wildernesse or made void of inhabitants This is oft repeated again and again that others who trace these steps may see their own danger before-hand and study to prevent it and to assure the godly that this is not a rash sentence but such as he will not recal it 2. A peoples opposition to the Church of God and their violence and cruelty toward them is a special controversie which God will prosecute for this sentence is given out for the violence against the children of Judah because they have shed blood c. 3. The Lords controversie against his people for sin because of which he lets enemies loose upon them doth not make the quarrel of enemies the more just nor doth his peoples blood which they shed cease to be innocent blood for all that and to cry for vengeance upon them For saith he they have shed innocent blood 4. If this that they have shed blood in their land be referred to Egypt and Edom that they were cruell to such Jewes as lived in exile among them It doth teach that mens cruelty is so much the more odious before God when it is exercised on these who are already broken with afflictions But it seemes rather to
did this that they might enlarge their border Senacherib gloried that he was good at this of removing the bounds of the people Isa 10.13 And God suffered his sons to passe over the bound of their duty and kill him Isa 37.37 38. 4. When men do with cruelty and violence usurpe upon others God is provoked to make them lose what was their own as well as that which they purchased so sinfully for because of this I will saith the Lord kindle a fire in the wall of Rabbath c. It brings calamity and desolation to their own Country and Cities 5. Judgements upon wicked and cruel men will have much of Gods wrath in them and they will come suddenly and violently and be accompanied with much terror and confusion for the calamity shall be like a fire which devoureth all as being inflicted in the burning indignation of God and they shall be consumed with shouting in the day of battell that is in the fury of war wherein there shall be dreadful shoutings of assailing enemies and of affrighted people and with a tempest in the day of the whirlewinde that is the calamity shall surprize and overwhelme them like a tempestuous whirlwinde All which sheweth how sweet it is to have peace with God in a sad and boisterous time for it is the want of this that maketh this condition so dreadful to them 6. Kings and great ones will be so far from helping these whom they draw to sin with them and idols so unable to help these that worship and trust in them that themselves shall be made eminent spectacles of justice and monuments of the power of the true God and of the truth of his word for their King or Malchom shall go into captivity he and his Princes together saith the Lord. CHAP. II. IN this chapter 1. The Lord proceedeth to chalenge and threaten Moab another of the Nations about v. 1.2 3. 2. He doth also speak a word against Judah v. 4 5. 3. He begins the processe against Israel his more peculiar charge whom he chargeth with many sins particularly with injustice oppression and uncleannesse v. 6 7. and that they joined their oppression with and strove to cloak it by their corrupt worship v. 8. and with great ingratitude in that they sinned thus against him who not onely subdued their enemies who possessed that Land v. 9. but delivered them from Egypt and preserved them in the wildernesse till they got that Land v. 10. and in that they did no lesse prophanely entertain his spiritual mercies and favours v. 11 12 Because of all which he declareth that being burdened with their sins v. 13. he would send inevitable calamities upon them v. 14 15 16. Verse 1. THus saith the Lord For three transgressions of Moab and for four I will not turn away the punishment thereof because he burnt the bones of the King of Edom into lime In this Verse Moab is chalenged and the Lord threatens not to spare them any longer And that because of their many and multiplied sins and particularly because of some horrid cruelty committed by their King as would appear upon the body of the King of Edom whose bones he burnt into lime that is into small white dust like unto lime or as some conceive he made indeed lime of it to plaister his house that so his cruelty might be satisfied This fact of the King of Moab is applied by very many to that which is recorded 2. Kings 3.26 27. as supposing that the King of Moab being beseiged by three Kings did attempt to break through into Edoms Campe either because it was weakest or because he had greatest indignation against him for joyning with Israel and Judah to whom he was yet subject in this quarrel but failing in the attempt he took the King of Edoms Son who was either new taken or before that time in his power and burnt him But it seems rather that that History should be understood of the King of Moab's offering of his own Son in a barbarous Sacrifice to his idols imploring their help in his extremity And beside the heire of the Kingdom could not well be called the King of Edom while his father was yet alive and in the Camp Therefore I conceive that this chalenge relates to some other act and that the King of Moab either when he went to avenge himselfe on Edom after these three Kings had raised their seige 2. Kings 3.27 or at some other time did let out his fury upon the very bones of the dead King either after he had slaine him or being dead before he digged them out of the grave Doct. 1. Gods providence and dominion is universal in the world not onely to avenge wrongs done by heathen Nations unto the Church but to take order with the wrongs done among themselves for he threatens to reckon with Moab for what he did to Edom. 2. The Lords having a sad and just quarrel against men will not assoile nor excuse others who do them wrong for he hath much to say against Edom Chap. 1.11 and yet Moabs fault is not the lesse 3 Barbarous and inhumane cruelty is odious to God and the fruit of much growth and ripenesse in sin for here it is the result and height of Moabs three transgressions and four for which the Lord will not turn away the punishment thereof 4. It is in particular an hateful and barbarous cruelty that is exercised against the dead bodies and graves of men for this is chalenged here that he burnt the bores of the King of Edom into lime And if God will not passe over this when it is done to a prophane man how much more will he avenge it when it is done to the bodies of his Saints and Martyrs 5. Cruelty is so much the more odious to God when it is exercised by kinsmen and friends against these to whom they have relation for Moab was also a kinsman to Edom and therefore his cruelty is the more hainous Verse 2. But I will send a fire upon Moab and it shall devour the Palaces of Kerioth and Moab shall die with tumult with shouting and with the sound of the trumpet 3. And I will cut off the judge from the midst thereof and will slay all the Princes thereof with him faith the Lord. The particular threatning and sentence against Moah is that God will consume Moab and their chief City Kirioth Jer. 48.41 with the fury of his anger in the heat of war when there shall be great tumults and cries and sounding of trumpets stirring up the assailers to do execution and great noise among them who perish v. 2. It is also further threatened that God will make them cease from being a Nation by cutting off all their Rulers of all ranks v. 3. Whence learn 1. What ever men may expect by cruel policies which they use either to avenge or secure themselves for the future yet it will certainly bring home terrible judgements upon themselves and
blown in the city and the people not be afraid where he brings in their feares in such dangers as witnessing against their stupidity when they are threatned and puts the matter to their consciences if they could excuse them in this 3. It would help much to make threatnings effectual if men would look over these who carry them to God who sendeth them and to what they portend for so much also doth this similitude teach A watchman in himselfe is not terrible nor wisheth ill unto the City nor is the sound of his trumpet in it selfe dreadfull but as it warneth of the approach of a furious enemy and so is it here 4. Threatnings do not prove false alarmes but are seconded with plagues on these who make no use of them and it is very rare to see it otherwise but they who debord so far as to need threatnings do also provoke God to smite for the one doth follow on the other here and Israel tasted of both having before this been visited with many rods chap. 4.6 c. to prevent the finall sentence all which they had also abused 5. Albeit afflictions for sin be the holy works of an holy God and acts of justice and so good and albeit they do worke for good to the Lords penitent people Psal 119.67.71 yet as they are evil in themselves so they are and will prove an evil to the wicked and impenitent as here they are called evil in the City or in any of their Cities For they are sent to be bitter and crosse to men who walk contrary to God and to thwart their corruptions and rob them of their enjoyments They should also discover the evil and bitternesse of mens departing from God Jer. 2.19 and where they have not this effect it will not avail that men finde them evil unto them Yea they will prove evil to make men worse and more wicked then they found them 6. As the not seeing of Gods hand in trouble and that we have to do with him is a chief cause of our miscarriage under it so this is an evil not soon remedied and a lesson not easily learned Therefore after what is said v. 5. it must be again inculcate shall there be evil in the city and the Lord hath not done it 7. Whatever be mens stupidity and wilfull blindnesse yet the Lord hath a witnesse in every mans bosome who doth not utterly renounce a deity that he is the author of afflictions Therefore doth he pose their consciences to see if they could shift this shall there be evil and the Lord hath not done it 8. Let men be never so unwilling yet it is their duty never to give over till they have seen God in their afflictions Therefore doth the Lord so presse it upon them as a needful lesson For beside what is marked of our own advantage and duty on v. 5. it is our glorifying of God to acknowledge his providence and that not onely in general but as it shines in particular actions and in particular to look upon afflictions for sin as beseeming an holy and just God and this would help us to our duty under them Verse 7. Surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 8. The lion hath roared Who will not fear the Lord God hath spoken Who can but prophesie Lastly whereas they might except that if judgements were to come upon them from God yet why would they trouble them continually with the noise thereof before they came They could not but look on Prophets as the authors of their disquiet and delighters in their ruine since they would never let them alone and in particular they would little regard him who was a base man and one of Judah who bare them at little good will The Prophet in the Lords name declareth in answer to this that they were rather bound to see and acknowledge Gods long-suffering and mercy who would forwarne them of their danger before it came and for that end imployed his messengers and him in particular v. 7. And therefore it was but folly and madnesse in them not to tremble when God by him did testifie his anger like a roaring lion or to let out all their spleen against him who could not but deliver what he had in Commission v. 8. For the understanding of that general assertion v. 7. consider 1. God is not bound at all to observe this method but may execute what he pleaseth though he have neither reveaved it to men nor angels onely it pleaseth him out of his gracious condescendence ordinarly to follow this method 2. This is not to be extended to all persons nor yet to all things as if he did nothing in mercy justice or soveraignty in all the world but he did communicate it with his servants first But the meaning is that in inflicting judgements on the Church he usually takes this course first to advertise them by his messengers 3. Albeit this relates especially to the time wherein the Church had extraordinay Prophets yet this holds still true that the desert of all sin is held out in the written word and declared unto people by their faithful pastours from the word so that the Church may see and know what she is to expect as well as when she had extraordinary messengers Doct. 1. As divine Doctrine is a mystery above the reach of reason and to be known onely by revelation so in particular however the Lords wrath be very clearely deserved by sinners yet it is ofttimes a secret to them and not discerned till it be inculcate upon them or till they feel it Therefore is it called his secret here 2. The way to know Gods minde concerning men is by the ministery of his servants either extraordinary or ordinary speaking according to the word for he revealeth his secret unto his servants the Prophets for the Churches information 3. Such as would get the minde of God to carry to his people would become his servants not onely by taking up that office upon his call and attending on him in it but also by being in their whole course devoted to him that so he may blesse them in that particular function for they are his servants 4. It is the Churches great mercy whereof she should make especiall use that God doth warn her of her danger before she fall into it for it is held out as their advantage that surely the Lord God will do nothing but he revealeth his secret unto his servants the Prophets 5. A people may mistake and quarrel many dispensations of God towards them which yet do speak his great kindnesse to them if it were well considered for they quarrelled all this freedom which yet flowed from Gods mercy and long-suffering toward them 6. The word of God is the sure rule whereby men may know their duty and what will be the profit or danger of any course they follow And albeit dispensations may seem for a time
hand the expression may point rather at the measure of Gods displeasure then at the manner of the punishment and it is sufficient to assert that by the many and divers judgements inflicted on them they were utterly consumed in several places 2. As the Lord is still gracious to his Church and people to preserve a remnant of them in the midst of utter desolation and notwithstanding great provocations so he seeth it meet to cause such as are preserved bear the marks of common calamities that they may be stirred up to make use of them for saith he to the remnant preserved ye were as a firebrand plucked out of the burning intimating what was his goodnesse which plucked them out and what prints of that combustion were upon them whereof they might make use of See Zech. 3.2 3. It is an undeniable proofe of a peoples incorrigibelnesse when neither the extremity of judgements or of Gods displeasure or immediate hand in them nor of mercy remembred in wrath will prevaile with them to make them turn to God for this feals up the challenge that when some of them were overthrown like Sodom and yet some of them were preserved yet have ye not returned unto me saith the Lord. Verse 12. Therefore thus will I do unto thee O Israel and because I will do this unto thee prepare to meet thy God O Israel Unto these challenges a further threatning is sub-joined of some strange judgements to come upon them In consideration whereof he exhorts them to prepare to meet him that is according to that speech Luke 14. 31 32 either they would strengthen themselves to grapple with him and resist his judgements Or since they were too weak for that they would by repentance study to prevent this stroak of an angry God And this exhortation hath an argument couched in the bosome of it that as it became them who were Israel thus to behave themselves So it might encourage them that the Covenant was not yet renounced or made void but he was their God still Doct. 1. The incorrigiblenesse and impenitency of a smitten people doth portend terrible judgements yet to come and doth justly procure them For it is righteous with God to prosecute his begun processe against an undanted people who have said by their practise that they will not receive correction nor be reclamed whatever he do till it be seen whose word shall stand his or theirs as Jer. 44.28 And it is just with him not to respect any afflictions that are on a people who make no use of them but still to inflict more plagues though they had never so many before Therefore doth their incorrigiblenesse draw forth this sentence Therefore thus will I do unto thee O Israel 2. When the Lord hath smitten a people never so sore he hath yet more and sadder judgements to inflict if they continue impenitent for after all the former stroaks he yet threatens thus will I do unto thee and Lâ—v. 26. it is often said he can smite an impenitent people yet seven times more The judgement here threatned is onely mentioned in a general thus will I do whereby we are not so much to understand that he will do as he hath formerly threatned v. 2.3 or that he keeps it up that he might make it sadder or lighter according as they carry themselves in the matter of repentance But by this it seems he would point out the tetriblenesse of this stroak in that it is inexpressible and the very nameing of it terrible And if any question what can be added to the judgements formerly inflicted it would be considered 1. Albeit former judgements have not wrought upon a people yet there may be hope that Gods pursuing them may prevaile Therefore the Lord may adde this to all the former judgements that they shall be plagued with the want of any future blessings of rods and that afflictions shall never do them any more good but shall harden them See Ezek. 22.20 and 24.13 2. Whereas these judgements had wrought slowly toward their ruine He can turn the moth into a lion and speedily consume them See Hos 5.12 14. 3. He can send these judgements not successively one after another upon a people but can pour them out all at once as Lam. 2.22 4. Whereas mens mindes may be supported under a deluge of outward calamities he can break the peace of their minde can fixe their eyes to pore upon their troubles raise up tentations about them and waken up anguish and perplexities as Lam. 3.18 19. Iob. 9.18 27 28. 5. Whereas notwithstanding all the former judgements a people may yet have a remnant preserved and be permitted to dwell in their land He can cast them out of their land and make their remembrance to cease as v. 2.3 Ezr. 9.14 Deut. 32.26 6. Whereas a people under all these calamities may yet continue to be a Church He can break his staves and unchurch them Hos 1.9 7. All these calamities formerly mentioned are but temporal but God can adde to all these the casting of both body and soul in hell Doct. 3. This exhortation given to threatned Israel may in general teach 1. When the Lord is about to strike in great severity yet he desireth an intercessor and to be prevented And albeit this will not alwayes hold off the stroak especially when some few onely set about it and the body of a people are perverse and stubborn Jer. 14.11 Ezek. 14.13 14. c. yet it is well pleasing to him that the duty be set about therefore doth he command it here See Isa 59.16 Ezek. 22.30 2. Such as have been much hardened in impenitency under many warnings and judgements may yet attain to repentance if they will know the plague of their own heart and in time set about the duty for the exhortation supposeth that any who are sensible of their former obduration should not despair of repentance as impossible See Lev. 26.40 41. 3. No man but he will indeavour to prevent wrath by repentance who is sensible that he is no party for God nor able to abide his anger for so much doth the exhortation import that if they were not able to stand it out they should submit and repent See 1.1 Cor. 10. 22. Psal 90.11 Doct. 4. In particular these exhortations to prepare to meet God holds out the duty of true penitents in these particulars 1. A penitent should take up God as his party with whom he hath to do both in judgements and in performing duties of repentance for it is God he hath to do with 2. He is not to look upon repentance as a duty he will attain to at a fit but there must be preparation and up-stirring for it by reall conviction for sin much diligence and seriousnesse for they must prepare for this duty 3. He must make it his care especially to prevent wrath by repentance for he must prepare to meet God comming against him with vengeance Albeit repentance be good
and cut off nine parts to wit by slaughter and captivity as is explained chap. 3.12 Doct. 1. It is a needful study to observe and hear God speaking in threatnings and seriously to consider what a Lord he is therefore is it subjoyned for thus saith the Lord and to affect them the more he is described to be the Lord God 2. When God is provoked to let out the wrath that is due to sin it will make a sad and great change and a great havoke of men for so it is here scarcely is the tenth man left The City that went out by a thousand shall leave an hundred and that which went forth by an hundred shall leave ten to the house of Israel The forme of speech alludes to the dividing of the people under captains of thousands and of hundreds 3. When a Nation becometh impenitent and obstinate it is just with God not onely to ruine them as a State and break their authority as a Nation but to break forth upon the body of the people and consume them with judgements also for such was Israels lot not onely did they fall as a Nation v. 2. but here the body of the people are consumed 4. The Lord in greatest severity doth yet remember mercy toward his people Even threatnings against them have promises of mercy in their bosome And in particular no sad dispensation toward Israel doth utterly make void Gods mercy toward them for so doth appeare here albeit it be a threatning that they are but ten yet that they are ten is a mercy and promise See Isa 6.13 Verse 4. For thus saith the Lord unto the house of Israel Seek ye me and ye shall live 5. For seek not Bethel nor enter into Gilgal and passe not to Beersheba for Gilgal shall surely go into captivity and Bethel shall come to nought Followeth the Lords scope in all this threatning which is to invite them to repentance unto which they are so frequently exhorted and pressed and directed in this part of the chapter In these verses they are 1. Commanded and exhorted to seek him 2. They are encouraged so to do by a promise of life whereby we are to understand not onely a spiritual life of grace here and glory hereafter but also that they should be delivered from trouble at least not be totally consumed by it and enjoy outward prosperity and felicity in place of the calamities which their sin drew on 3. They are directed how to seek him rightly to wit that they should seek him in his own appointed way and not follow their idolatrous courses And to this a reason is sub-joined that the places where their idols were entertained and worshipped were to be consumed by the wrath of God and therefore it was their folly to follow them From v. 4. learn 1. The Lords scope when he threatens most severely is to drive his people to repentance that they may be fit for mercy Therefore this exhortation comes in with the particle for or since it is so this is the thing I drive at seek me Unlesse we fasten upon this we will either but despise threatnings so long as we can or become heartlesse when are sensible of them 2. As to enjoy God will be the chiefe desire and aime of penitents and not to be freed from trouble onely So however secure sinners glory much of their enjoying of God yet when trouble is blessed to set them on worke they will finde their mistake and see that he is departed In both these respects are they directed to seek God as their chiefe desire and him whom they had lost in their security 3. Albeit sensible souls finde the Lord absent from them through their own default Yet that should not deterre them from seeking and pursuing after him again for to such is the command seek ye me To be made sensible of a distance and of absence is a greater token for good then that it should be crushed by such discouragements 4. Albeit also such as finde a distance and are seeking to make it up may possibly for their further exercise not seem to come speed at first yet that should not weaken their hands nor will they be accounted lesse penitent or be further from acceptance that they are but pursuers and not enjoyers for approven repentance here is not to finde God but to seek God and these get the promise Seek ye me and ye shall live 5. Albeit Satan lay many impediments in a penitents way Sometime by assaulting him with fits of security sometime representing God so unto him as he dare not approach sometime suggesting that there is no hope for him and sometime discouraging him that his former endeavours seme to have been in vain Yet this may resolve the doubts of most desperate sinners that even they are commanded to come to God and that by him whose power may terrifie and whose sufficiency may encourage and at whose command we may let down the net Therefore is the exhortation thus pressed Thus saith the Lord unto the house of Israel as bad as they are seek ye me See Isa 45.19 6. A penitent seeker of God would not onely minde the command of God but would eye the encouragement also and joine the Gospel with the Law to quicken him in his duty Therefore is there an encouagement sub-joined seek ye me and ye shall live 7. As all they who do not seek God are but dead even while they seem to live in pleasure 1. Tim. 5.6 So to seek God is the undoubted way to attain a spiritual life and to get a sentence and principle of eternal life and to live comfortably in his favour Yea it is the ready way to obtain outward prosperity in so far as is for their good and to have their lot whatever it be made comfortable for this promise ye shall live albeit it hold not out such temporal favours to every penitent as it doth to Israel yet it holds out so much as is contained in the doctrine to every penitent From v. 5. learn 1. The right and acceptable way of seeking God is an old controversie in the Church and a controversie which God onely by his word must resolve and determine Therefore doth he adde this direction how to seek him 2. The following of idoles and their service and the worshipping of God in and by them will prove but a poor shift in trouble and is a service which he will not accept nor approve of as right seeking of him Therefore whereas they might be ready if they did any thing upon such an invitation to run to the worship of the calves The Lord expressly prohibites them if they would approve themselves as seekers of him But seek not Bethel nor enter into Gilgal and passe not into Beersheha These places have been often spoken of in Hosea onely Beersheba is here first named in these Prophets which it seemes they also frequented for idolatrous worship because Abraham and Isaac had dwelt often
themselves And albeit it be mens great cruelty so to intreat an afflicted people yet the afflicted are bound to see Gods justice therein So much doth the first interpretation hold forth 2. As all men are bound reverently to adore and submit to God in his judgements and to silence all the swelling thoughts of their heart against his dealing or at least to smother them when they cannot suppresse them for so much doth this silence in general import See Lev. 10.3 Psal 39 9 So it is a sad case when the truly godly who are cordial sympathizers and earnest intercessours in the straits of a Nation are striken dumb in a day of calamity and do see so much provocation among a people and so much incorrigiblenesse under other means that they have nothing to say wherefore God should not take his rod in his hand for beside the general duty this is it which is here held forth in particular as an addition to Israels calamity that they should be smitten and the godly should have nothing to plead why it should not be so The prudent shall keep silence c. 3. Such as would walk aright under sad dispensations and judgements ought to be spiritually wise and prudent and ought to compare dispensations with provocations procuring the same for they are the prudent who keep silence and they consider that it is an evil time for which God sendeth these dispensations Verse 14. Seek good and not evil that ye may live and so the Lord the God of hosts shall be with you as he hath spoken The exhortation is the fourth time repeated and is partly explained and pressed by propounding encouragements v. 14 15. and partly pressed from the calamities that were approaching v. 16 17. In this v. the exhortation is explained that they should so seek him as to follow what is good and to renounce evil And unto this the former promise of life is sub-joined To which is further added by way of explication that whereas they now onely presumptuously dreamed and boasted of their enjoying Gods presence they should upon their sincere seeking of him finde it really true Whence learn 1. When the Lord is most sharply reproving and sadly threatning a people yet he would not have them thereby deterred from seeking to him Therefore to prevent this mistake he repeats the exhortation after the former challenges and threatnings 2. Men do need frequent up-stirring unto and informations concerning the right way of repentance and seeking of God as being unwilling and very ignorant and ready to run wrong or please themselves on sleight grounds in that matter Therefore is the exhortation again inculcate and explained 3. Men in seeking God should follow that which is really good and not what seems to be so onely And they who seek God sincerely do not onely offer service and homage to God but are seeking their own reall good Therefore is seeking of God explained to be seek good 4. Albeit it be an evidence of mens enjoying reall good when they sincerely seek God And albeit there be much good daily conferred on them who are seeking him Yet the sincere seeker of God will see his wants most and be set on work to pursue after what is good and these who are sincerely pursueing are accepted in Gods sight Therefore are true penitents described that they seek good rather then by their enjoyments 5. Men must not lay their account to seek after good retaining their former evils But they who would approve themselves must abandon them that they may enjoy good Yea their former fervour in following thereof must be employed in seeking good and must be a spur in their sides not to be remisse and coldrife in their duty Therefore it is Subjoyned seek good and not evil 6. Let men reproach God and his waies as they please yet it is a certain truth that God delights to do good unto his people and that none shall seek him in vain For his word is again given that seeking tends to this that ye may live Wherein not onely the certainty of their liveing is held forth but his delight and desire that they should live and therefore he exhorts them to seek that so they may take the way to life and get it seek good that ye may live see Ezek. 18.29 30 31 32. 7. Albeit convinced sinners ought to make use of the Law as well as the Gospel and albeit their discouragement and unbeliefe being convinced may for a time put them to some diligence and pains Yet neither will they be able to persevere in such a course nor will it worke an effectual and through change unlesse the Gospel and encouragement by faith be made use of and eyed likewise Therefore also doth he propound Gospel encouragements and comforts as a special means of making the exhortation effectual seek good that ye may live c. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people and the special and cheife cause of their happy life And no wonder he being the Lord whose being is of himselfe and needs nothing of them and can give a being unto any encouragement and by his word can create it of nothing when they need it and being the Lord of hosts whose power is able to protect them and raise instuments and meanes of help unto them Therefore it is added as their special encouragement an explication of that promise of life So the Lord the Lord of hosts shall be with you 9. Albeit the members of a visible Church will not be put from a conceit of Gods favour and presence with them what ever their way be Yet they are but deluded and do onely dreame of it while they continue in sin and do not sincerely seek him for it is imported they have spoken much of his presence but groundlesly so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely that whatsoever men conceit of Gods favour and their own happinesse while yet they are in a wicked way will prove all really true if they will take the right way of seeking God for so is expresly held out for their encouragement seek good c. And so the Lord the God of hosts shall be with you as ye have spoken 11. Whatever men may boast of Gods favour and their hope to attain salvation as their great happinesse yet they declare themselves liars and proclame their contempt thereof when they will not so much as follow the sure way to attain that which they pretend so much to esteeme Therefore also doth he urge their presumptuous delusions against them as pleading for what he presseth that they should take the right way to attain what they pretend to account so much of Vers 15. Hate the evil and love the good and establish judgement in the gate it may be that the Lord God of Hosts will be gracious unto the remnant of
them 12. When the Lord brings a Church so low and they are sensible of their sin such a condition calls on them who are sensible to betake themselves to God as Amos doth here and they are warranted to cleave to a Covenant interest imported in the name of Jacob with whom the Covenant was made or renewed to plead in faith against the utter ruine of a Church and her falling without recovery for the question laieth this as a principle that Jacob must arise and upon that he pleads against their hoplesse condition and they are warranted to make use of their own weak and low condition as an argument of pity Therefore it is sub-joined for he is small 13. The Lord is very willing to be intreated and upon intreaty to divert and moderate his stroaks especially during the time of his long suffering for this it shall not be to wit to undo them quite saith the Lord his word is enough for it 14. Whatever be the carriage of men under calamities Yet it is Gods mercy and gracious condescendence that is alone to be magnified in any moderation or favour they meet with for The Lord repented for this or of this c. It was his gracious condescending to change his dealing as men do when they repent that produced this favourable sentence Verse 4. Thus hath the Lord God shewed unto me and behold the Lord God called to contend by fire and it devoured the great deep and did eat up apart 5. Then said I O Lord God cease I beseech thee by whom shall Jacob arise for he is small 6. The Lord repented for this This also shall not be saith the Lord God The second type and vision pointing out Gods long-suffering is of fire devouring the great deep or drying up the springs which come from it and consuming a part of the land the progresse whereof is stopped upon the intercession of Amos as the former was This also being a type represented in a vision needs not to be understood literally of fire or drought whereby some parts of that Kingdome were afflicted chap. 4.7.8.9 but it seemeth to point out other sadder calamities which like fire threatned to devour the whole Kingdome which may be here signified by the great deep or a confluence of waters as usually great Nations are signified by waters Rev. 17.1.15 and did consume it in part when their power was broken and weakned their men killed and the sword famine and pestilence succeeding one another or coming together had almost ruined them And particularly it seemeth to relate to the stroaks inflicted by Hazael and his son which had undone them if the Lord had not raised up Jeroboam the second to interpose 2. Kings 14.23 27 and it may be also to the stroaks inflicted by the Assyrians before their final overthrow Doct. 1. Lesser corrections and moderation and favour shewed in them are ofttimes so abused as draweth on new and sadder stroaks for this followed after the former when they had made no use of them nor of their deliverance from them 2. Such as will contend and strive with God and will not be bettered by his dealing do provoke him to strive with them yet more and he hath still more and sadder stroaks and instruments to inflict them and power to make them effectual for he called to his fitted instruments to contend against their stubbornnesse by a new judgement of fire and it devoured By all which he proveth himself to be the Lord God as here he is twice designed 3. The wrath of God pursuing an inpenitent people is so violent and irresistible as no indeavours of men can stand in its way or stop the course thereof Therefore it is compared to fire devouring the great deep and eating up a part and ready to devour all if God had not recalled it 4. It is the duty of Gods people not to be weary of prayer and intercession in times of calamitiy even albeit they should increase and a people grow still worse for Amos intercedes again upon this new occasion though greater and though the people were so much the more hardened by their abuse of Gods former dealing 5. Albeit Gods faithful servants be ofttimes ill-beloved and hated by a wicked people yet they are indeed their best friends and special means by their intercession of drawing down any blessings which they enjoy for so did Amos prove to Israel however they could not endure him 6. The same arguments for coming speed in prayer must not be cast away even when a people have abused Gods accepting of them but may yet be pleaded before him in new straits for albeit the people made ill use of Gods favouring them in mercy upon the grounds of Amos pleading yet he reneweth the same sure in this new difficulty onely in place of pardon and forgiving he pleads that God would cease or forbeare to strike further and consume them by it as being a visible effect of pardon which he desires may be manifested or as pointing out what it is to grant a National pardon to the body of a people to wit That the Lord would so far passe over their provocations as not to destroy them from being a Church and Nation though by peece-meal he cut off all the particular offenders were they never so many yea and punish them eternally for their sins See Numb 14.19 20 21 22 23. 7. The Lords compassion is not so exhausted by letting forth it selfe in former exigents nor yet by a peoples abusing the effects thereof but he hath still bowels of mercy ready upon prayers and intercessions to respect them and it is not once but often that he moderates the afflictions of his people before he utterly consume them For upon this second intercession for this stubborn people Amos finds the same mercy in God and gets the same answer that formerly And albeit Amos was an eminent Prophet yet he was a man subject to like passions and may be an encouragement to others Jam. 5.17 Verse 7. Thus he shewed me and behold the Lord stood upon a wall made by a plumb-line with a plumb-line in his hand Verse 8. And the Lord said unto me Amos what seest thou and I said A plumb-line Thou said the Lord Behold I will set a plumb-line in the midst of my people Israel I will not again pass by them any more The scope of this third type and vision of the Lords standing upon a wall made by a plumb-line c. is to shew that the Lord will not deale so favourably with this people as formerly But as he had like a Master builder building a straight wall by a plumb-line erected them into a Nation and orderly state and had given them an excellent rule and line of lawes whereby they ought to have squared their actions So since they were so far degenerate and were neither excited by lighter rods nor drawen to repentance by heavier judgements nor wrought upon by his favours He will not
the word of God in whose mouth soever it be and the excellency of the power thereof is of God and not of men for Amos thinks it no just ground of sleighting the message he carried that the Lord took him as he followed the flock and said Go prophesie c. 5. Where the Lord giveth a call and imposeth a duty he must be obeyed and followed oppose who will for in answer to all that was said for his fleeing to Judah he asserts this The Lord took me and said Go prophesie to Israel See Act. 4.19 6. The Lord evidenceth such respect to a people in sending his messengers unto them that it is very odious in them to despise and loath such a mercy for he upbraids their ingratitude with this that it was in the Commission prophesie unto my people Israel Verse 16. Now therefore hear thou the word of the Lord Thou sayest Prophesie not against Israel and drop not thy word against the house of Isaac 17. Therefore thus saith the Lord Thy wife shall be an harlot in the city and thy sons and thy daughters shall fall by the sword and thy land shall be divided by line and thou shalt die in a polluted land and Israel shall surely go into captivity forth of his land In the second part of this reply Amos in the Lords name threatens this false Priest for his presumptuous prohibiting of him to prophesie and foretels that his wife shall be an open harlot not so much forced by souldiers as voluntarily addicted to it his children shall be slain his land divided and himself die in exile out of the holy land And withal he declareth that however he would not hear of it yet Israel should certainly go into captivity And it is very likely he went into captivity with them either at the first or second time of which 2. Kings 15.29 and chap. 17. for it is not so many yeares betwixt the death of this Jeroboam and the last captivity as should make it altogether incredible Doct. 1. Such as would hinder the course of Gods word and oppose his servants in carrying of it shall not misse a sad word against themselves for though this Priest deserved this sad sentence otherwise yet this put the capstone on all Thou sayest prophesie not against Israel and drop not thy word against the house of Isaac And for this phrase that prophesying is called dropping See on Mic. 2.6 And even threatnings against incorrigble people may be compared to dropping and rain because however they do not make a people fruitful yet they prosper in what the Lord sends them to do as is said in a certain case Isa 55.10 11. 2. It is an ill use made of a peoples priviledges when they are held up to ward off sad messages and do embolden them to despise the word Therefore doth Amos mention his mustering up of the titles of Israel and the house of Isaac in this matter though it was not before recorded It may be he pressed Amos oftener then once and was more boisterous at one time then another 3. It is righteous with God to make opposers of the word spectacles of his justice and indignation and to let out judgements on corrupt Church-men their families and enjoyments sutable to their abusing of his Church and people in their calling for such a procedure is to be seen in this sentence against the Priest He induced Gods Church to spiritual adultery and his wife is an harlot in the city See Hos 4.13 He destroyed the souls of Gods children and his sons and daughters fall by the sword He was given to the world and was a chiefe cause why Israel was dispoiled of their inheritance and his land is divided by line among the Conquerours He was a chiefe cause of Israels exile and would not let them beleeve it and he gets the threatning verified on himself and that without recovery thou shalt die in a polluted land And he polluted the holy land with idolatry and he dies in a polluted land 4. Whatever be the secure confidences of sinners or seducers yet these will not make void Gods threatnings but he will refute all their dreames by reall stroaks for in opposition to what he would not beleeve himself nor let the people beleeve it is here again asserted and Israel shall surely go into captivity saith the Lord. 5. Whatever may be the lot of the truly godly yet it cannot but be sad and bitter to wicked men when they are made witnesses of these calamities which they occasion and draw upon a people by misleading and hardning them in sin and when they share deeply in them and never see an end of them but die under them for so much may be gathered from this that he lived till the captivity came and drank so deep of that cup. CHAP. 8. AMos doth not stand upon the prohibition laid upon him but goeth on fully and clearly to lay before them their approaching ruine and the causes thereof And in this chapter first under a new type is represented the final subversion of that State and Nation neare approaching v. 1 2. wherein their sacred songs should be turned into howlings and their dead should be so many as they should bury them without lamentation v. 3. Secondly this sentence is enlarged and amplified in the rest of the chapter Wherein 1. The equity of the sentence is cleared from the consideration of their sins procuring it which beside what is mentioned in the threatnings are their great inhumanity v. 4. and their wearying of their sacred solemnities longing to have opportunity to follow their gain and that by deceitful bargaining they might enrich themselves and bring the poor into bondage v. 5.6 2 The grievousnesse of the calamities that were to be inflicted for their sins is pointed forth in several particulars Namely That God hath sworn not to forget these courses but will keep them on record till he punish for them v. 7. That this should draw on horrible confusions accompanied with great sorrow and a deluge of calamities to cast them out of their land as their consciences could tell them v. 8. That he would send a sudden change of their condition when they least expected v. 9. would fill them with bitter sorrow v. 10. would plague them with the want of his despised word v. 11 12. would consume even the strongest with calamities v. 13. and which contains another cause of the judgement would cause idolaters to perish without hope of recovery v. 14. Verse 1. THus hath the Lord God shewed unto me and behold a basket of summer fruit 2. And he said Amos what seest thou and I said A basket of summer fruit Then said the Lord unto me The end is come upon my people of Israel I will not again pass by them any more In these verses by the type of a basket of summer fruit which Amos is excited to consider is signified that God will not plead any longer with them nor
of Israel after their conversion yet herein is ground of comfort that they are under Christ their Head who hath influence to assist and refresh them and power to protect and support them For they shall appoint themselves one head and they shall come up out of the land See Cant. 8.5 Mic. 2.13 As for that reason subjoyned in the end of the ver For or because or albeit great shall be the day of Jezreel If we take Jezreel to signifie the scattered of the Lord as v. 4. the meaning will be as if the Lord said because there will be such a dreadful day of Iezreel therefore I will make it up by this restitution as indeed in a time of love his compassion floweth out the more abundantly as calamities have been sad and unsupportable Ier. 31.20 21. or it may be taken thus Albeit there hath been such a great day of Jezreel yet this mercy shall also come to passe neither the irreparablenesse of his stroak nor his anger inflicting it shall make his promise of mercy void But we may as well here take Jezreel for the seed of God as it is alluded to Chap. 2.23 to intimate by way of confirmation of the promise that as seed when it is sowne in the ground doth hereby multiplie and bring forth increase so they being encreased and multiplied in their dispersion it should make the day of their recollection to be a great and remarkable day And it teacheth 1. In a time of love the Lord can and will turn his peoples hardest lots into mercies Jezreel scattered of the Lord becomes Jezreel the seed of the Lord. 2. Dayes of the Lords manifesting mercy towards his people are indeed great dayes and worth the marking as affording mercies above any mercies beside For such a day shall be a great day 3. As all the times wherein God is kinde to his people are remarkable times so in particular a time of his love after sad calamities his bringing forth the fruits of their afflictions and of his love after a long interruption will make a refreshful time whereof the state of Israel shall be a clear instance the time of whose conversion will be a remarkable and glorious time For great shall be the day of Jezreel when God shall regard them as his seed after their scattering and make them encrease thereby CHAP. II. IN the first part of this Chapter 1. The Lord chargeth the godly remnant to contend with the Church of Israel because of her defection and to exhort her to repentance and reformation v. 1 2. lest he plague her and her children v. 3 4. 2. For confirmation of this the Lord laieth before her her sin and the judgements that were to follow thereupon Threatening that since she impudently followed Idols because of advantage as she supposed by them v. 5. therefore he should stop the course of her prosperity and whoredomes till she should finde her errour v. 6 7. and threatening that since she acknowledged him not for her prosperity v. 8. therefore he would take it from her v. 9. make her vileness appear v. 10. deprive her of her mirth and solemnities v. 11. and lay her land waste v. 12 And in a word he threatens to take course with her grosse Idolatrie v. 13. In the second part of the Chap. the Lord promiseth unto Israel under the Gospel conversion and manifestation of his kindnesse under affliction vers 14. restitution to her former enjoyments ver 15. an exact and through reformation v. 16 17. the blessing of peace v. 18. the renovation of the Covenant v. 19 20. outward means of subsistence v. 21 22. and increase and many satisfactory proofs of interest and love after their rejection and hard usage v. 23. Vers 1. SAy ye unto your brother Ammi and to your sister Ruhamah 2. Plead with your mother plead for she is not my wife neither am I her husband let her therefore put away her whoredomes out of her sight and her adulteries from between her breasts In this Chapter we have an enlargement and application of the former Doctrine wherein the accusation and threatenings that were typically propounded are insisted on by way of Exposition to ver 14. and the promises which were briefly propounded are more fully branched out to the end of the Chapter In these verses there is a charge laid upon the godly remnant that they should enter in a contest with the Church of Israel their mother concerning her Idolatry whereby she had forefaulted her priviledge of being Gods wise and that they should stir her up to duty and to forsake this spiritual whoredome Whence learn 1. In times of greatest defection of a visible Church the Lord may and doth keep unto himself a remnant for whose sake he continueth his presence with a corrupt Church or they prove witnesses for him and these to whom he will be good however it go with the body of the Church For so is imported here there are brethren and sisters to plead which can never be understood of the Church which was to be in the dayes of the Gospel chap. 1.10 11. as if they were brought in by the Lord to shame present Israel from her whoredomes nor yet of Judah called unto to plead with Israel For the present Church of Israel could not be called a mother to either of these But it is to be taken of a remnant among themselves at that same time See 1 Kings 19.18 2. The great priviledges of the truly godly is that the priviledges offered to the visible Church are ensured to them even when she is rejected And in particular that they have interest in God as his peculiar people which as it floweth from Gods free mercy allanerly so it proves the Fountain of much mercy and tender dealing toward them So much may be gathered from their names Ammi or my people and Ruhamah or having obtained mercy which names are given to them when the body of the people are for present or shortly to be Lo-ammi and Lo-ruhamah Chap. 1.6 9. Yet it would be considered that we are not to look on these names as to be given one to the brethren the other to the sisters only but both of them as common to both though because of the Original construction they be thus distributed 3. It is the duty of the godly to be much in cherishing mutual love among themselves especially in times of general defection and of approaching calamities Therefore are they designed as brethren and sisters one to another 4. It is the commendation of the truly godly in an ill time to be careful of others and of the publick good and when their sense of their great priviledges and of Godstender mercies toward them makes them compassionate and active for the publick weal of the Church in their stations So much is imported in the charge laid on Ammi and Ruhamah in reference to their Mother-Church 5. Whatever be the activity of the godly in their duty yet
God are justly at enmity with man and armed against him so long as he is not reconciled with God their Creatour So much may be gathered from this promise following on their reconciliation 2. Reconciliation with God brings peace with all the creatures so far as is for the reconciled mans good though there must be an exception of needful trial and however none of them shall marre his true peace and happinesse So much is held on t in this promise I will make a covenant for them with the beasts of the field and with the fowles of heaven and with the creeping things of the ground See Job 5.23 3. That which secureth the godly man from trouble from the creatures is Gods dominion over all of them who can ensure his peoples tranquillity for them For saith he I will make a Covenant for them c. that is not only send this mercy to them by vertue of the Covenant which makes it sweet but makes it as sure by reason of his dominion as if there were an expresse Covenant for that effect 4. As peace and deliverance from war is a great blessing So it is the Lord only who puts an end to war and giveth peace For I will break the bowe and the sword and the battel that is all other instruments of war or the war it self acted by these weapons which is broken when the weapons are broken out of the earth See Jer. 47.6 7. 5. When a people studie reconciliation with God and are cordial in following a through Reformation they arr in Gods way for attaining outward peace For it is upon the accomplishment of the former promises and particularly that v. 16 17. that this promise followeth In that day I will break the bowe c. otherwise it may be said as Jehu said to Joram 2 Kings 9.22 See Judg. 5.8 6. When the Lord hath given peace it is he only who must maintain it and can give quietnesse of minde to make people enjoy quietnesse and tranquillity by it For it is a new promise I will make them to lie down safely or in confidence Unlesse he give peace outward tranquillity will not afford it and if he give that we have no cause to complain though we be in the midst of trouble Vers 19. And I will betroth thee unto me for ever yea I will betroth thee unto me in righteousness and in judgement and in loving kindnesse and in mercies 20. I will even betroth thee unto me in faithfulness and thou shalt know the LORD The fifth ground of consolation and fountain of all these blessings is the renewing of the Marriage-covenant with them which because they had turned it of old into a Covenant of Works to themselves and had been plagued for the breach of it Therfore he promiseth now to renew it on such tearmes as should make it sure and comfortable Doct. 1. Whatever may be Gods dealing at first with his own people whom he calleth yet his calling of them imports and tends to an advancing of them to a Marriage-communion with himself whereby they are made one with him and reap the fruits of this conjunction in communication of estates and much love to them For I will betroth thee unto me saith he and it is called betrothing not only because his affection continues still fresh as of new betrothed persons but because our enjoyments here are but as a betrothing in order to a Marriage to be consumnat in Heaven Revel 19.7 2. The Lords renewing his Covenant with his penitent people after their backslidings will be without any upbraiding of them for former debordings whereof now they are ashamed For his covenanting with converted Israel is not a taking her again as an adulterous and divorced wife but a betrothing of her as a pure Virgin 3. Albeit there may be many vicissitudes betwixt Christ and his confederate people as to their conditions his dispensations and manifestations yet the Marriage-tie will remain unviolable for ever And thr Covenant being renewed with Israel as a Natton will endure for ever for the good of the Elect among them For I will betroth thee unto me for ever It is so well ordered that it must be sure 2 Sam. 23.5 See Psal 89.30 34. 4. As for the first propertie of the Marriage-Covenant that it is in righteousnesse it may import that this bargain shall be made and performed in reality and not in shew only Jer. 32.41 for thus Gods righteousnesse seemeth to be taken for his integrity in promising and his reality and constancy in performing what he undertakes as Mic. 7.9 and is the same with that uprightnesse and opposite to that unrighteousnesse of which Psal 92.15 But it seemes to hold out yet more concerning this Covenant that God will communicate the imputed righteousnesse of Christ to the confederate whereby he shall stand in Covenant for ever nothing being to be objected against him but what is abundantly answered and satisfied in his Cautioner Rom. 8.33 34. And that the Lord by doing this shall do them good in righteousnesse as being satisfied in his Son 1 John 1.9 and without any imputation to his righteousnesse and justice against sin having received such a ransome Rom. 3.25 26. 5. The second property in judgement teacheth 1. That as for his confederate people the Lord will have a tender respect and consideration what they are and what their mould is with whom he makes the bargain and therefore will not cast the bargaine for after-failings seeing he knew what they would prove whom he choosed and he will moderate his dealing with them as considering what they are able to bear This discreet consideration and moderating of dispensations is held out under the name of judgement as Psal 99.4 and elsewhere Secondly it teacheth that as for enemies he will not faile to execute vengeance on these of them who are incorrigible and will right all wrongs done to her Thus judgement is frequently taken in Scripture 6. The third property in loving kindnesse or goodnesse or bounty teacheth that the Lord will not only keep Covenant because he is tied but as of his love and bounty he entered in Covenant so he will constantly delight in the confederates as a Bridegroom in his Bride Zeph. 3.17 he will do them good freely and bountifully will be easie to be intreated and answer all objections that can be moved with his own goodnesse and love 7. The fourth property in mercies or bowels teacheth that as the confederate will be far from perfection and will daily need much compassion both as to his sin and miseries following upon it and yet be confederate for all that So the Covenant doth ensure unto him the tender bowels of Gods compassion to sympathize with him in his afflictions and graciously to pardon acknowledged and repented of guilt and that there shall be many even bowels of them to answer to the greatnesse of his sin or trouble and his frequent falling in the one or the other
8. The fifth property in faithfulnesse if we take it more generally for firmnesse and stability and real truth of a thing as it is when joyned with mercy as Psal 57.3 it teacheth that however there be many impossible like things promised in the Covenant and all of it depending on free-mercy and however the confederate may be oft-times ready to faile and doth faile on his part yet considering the fidelity of God and that he undertakes for both parties it shall prove a firme and stable Covenant But if we understand the word more particularly for faith as it is used Hab. 2.4 then it teacheth that the condition required on mans part in this Covenant is true faith whereby he renounceth himself and layeth hold on the offer and by resting on the Word wherein the offer is made cometh at length to real performance of what is promised in the Covenant as Luk. 1.45 9. That which is subjoyned and thou shalt know the Lord may comprehend both Gods undertaking to work in them what the Covenant requires whether faith as this word imports Isa 53.11 or all other Covenant-dispositions or fruits of saving faith as Jer. 31.34 and the effects of their embracing the Covenant in experimental tasting what he is And so it teacheth 1. God is the undertaker for and worker in his people of all that is required on their part for entring in and keeping Covenant with him It is his promise thou shalt know the Lord. 2. A right and sanctified knowledge of God is the root and companion of all sanctified graces and Covenant-dispositions Therefore all are comprehended in this to know the Lord Faith gets that name not only because of the certitude and evidence it brings with it but because it is begotten by his Word and knowledge of him in it and is cherished and confirmed by taking him up still more as he is revealed there as Psal 9.10 2 Tim. 1.12 and other graces flow from this faith and are cherished by studying to know him with whom we have to do 3. When sinners get grace to close with God in the Covenant then he will communicate himself his hid Manna and rich love unto them the nearer they come to him they shall know the more of his excellency and fulnesse and they shall experimentally know what a partie he is with whom they are confederate how like himself in his dealing and how far above their shallow conceptions For then they shall know the Lord indeed See Num. 23.19 2 Sam. 7.19 Isa 55.8 9. Hosea 11.9 Vers 21. And it shall come to passe in that day I will hear saith the LORD I will hear the heavens and they shall hear the earth 22. And the earth shall hear the corne and the wine and the oyle and they shall hear Jezreel The sixth ground of consolation is a promise of plenty and outward meanes of subsistence which is a fruit of Marriage when he communicates as it were of his estate with her whom he betrotheth The Lord promiseth that all the creatures should so to say concurre to seek to be employed to furnish Israel and God should so blesse the order and influence of second causes as they should evidently see God blessing them who had been Jezreel the scattered of the Lord but will be then Jezreel the seed of the Lord as the next verse intimateth Whence learne 1. While the Lords people are within time they may read their own frailty in needing so many things to uphold even their outward man For they need a blessing upon heaven and earth to furnish food to them It were good so to be comforted by the promises as to read them still speaking humility to us 2. Outward mercies do so far follow on the Covenant as the confederate may be free of fear and anxiety about them For so much doth this promise assure all beside what it may promise to Israel after their conversion or what the Lord may give to his people at some time Albeit the Lord do not alwayes see it meet to heap plenty of corne and wine and oyle upon his people yet they get still as much as with godlinesse and contentment makes them not only subsist but be as well as when they have most and they may be as free of anxiety in greatest wants as if they had greatest plenty For when they seek the best things other things will certainly be added Matth. 6.33 when God hath given them his own Son he will not deny lesser things when they are needed Rom. 8.32 and his providence in hearing the need of creatures may ease them 3. God is so tender a respector of necessities that he hath an ear to hear the dumb cries of very insensible creatures in their need and that they may be useful one to another especially for the good of his people For when the heaven is made iron it hath a cry which he will hear for the good of inferiour creatures and of his people I will hear saith the LORD I will hear the Heavens The repetition holdeth forth the certainty of it 4. Gods reconciled people are to read not only Gods love in their plenty but that all the Creation which groan under mans sin do in their kinde with a good-will concurre to serve him who is now at peace with their Maker So much may be gathered also from their calling one to another in their order and to God that they may be blessed for the good of his people 6. The Lord sets a mark of excellency upon man and especially on his Church in that so many things concurre to serve them and provide for them For here heavens and earth concurre for this end 6. Whatever it be that one creature affords unto another or may be in the course of nature expected from it yet every creature in it self is empty and must be supplied by God before it satisfie any For let the Earth call to the Heavens for ordinary rain and influence yet they cannot afford it till God hear them 7. As the Lord is not to be tempted but waited on in his established order for any thing as here they must expect to be fed by corne and wine and oyle coming in Gods established course of nature So we are not to rest on any such order or course of nature but to see Gods hand in it who establisheth and blesseth it for such ends For the corne and wine and oyle hear Jezreel not answering any prayers made to them but supplying these necessities which they are appointed for and the earth doth bring forth these and the heavens give influence for that end yet so as it is God who maketh all these so to do and he is to be seen doing so Not that he hears only the heavens and then they hear all the rest of second causes but that beginning at the heavens he blesses their plenty in all the steps of second causes even to the putting a blessing in it when it is produced For
it remaines still in his hand to blesse or curse it even when it is in the basket and store and in mens mouthes 8. The Lords former sad dispensations toward his people will not hinder him to change his dealing but he will be kinde and do them good so much the more and thoughts of this will make his kindnesse so much the sweeter For albeit they had been Jezreel in respect of their scattering yet he would turn that into a name of blessing and do them good so much the more Vers 23. And I will sowe her unto me in the earth and I will have mercy upon her that had not obtained mercy and I will say to them which were not my people Thou art my people and they shall say Thou art my God In the seventh ground of consolation the Lord promiseth that according to the comfortable signification of their name Jezreel he will make them to encrease as seed that is sown doth multiply that he will give them many proofes of his mercy after their hard usage and confirme them in their interest in him after their rejection which they should embrace and acquiesce into See chap. 1.10 11. The Apostle doth apply this also Rom. 9.25 to Israel in the spirit both of Jew and Gentile who were brought in to Christ even in his time because the Covenant is the same with all the confederates and there was then some accomplishment in part of this prediction But the full accomplishment thereof is reserved for Israel of whom this Chapter speaks most expresly at their conversion as a Nation And if we still take it up as comprehending Jew and Gentile yet the full accomplishment thereof is reserved for that time wherein the conversion of Israel shall be accompanied with the coming in of the fulnesse of the Gentiles and be as a life from the dead to the world Rom. 11.15 25 26. Doct. 1. The increase and growth of the Church and of Converts is a sweet fruit of a time of love and an evidence of it For when all these promises are fulfilling I will sowe her in the earth that is make her to increase as seed which is cast into the earth or make Israel to increase in their own land or make the Church to grow on the barren earth that they may ripen for Heaven 2. It is God only who maketh his Church to grow and to be forth-coming to his service and praise For I will sowe her to me saith he 3. None of the Lords people are so rejected nor their condition so desperate but mercy and a Covenant can reach them and recover them For I will have mercy even upon her that had not obtained mercy and I will say to them which were not my people or to Lo-ammi Chap. 1.9 Thou art my people 4. Proofes of the Lords mercy in his dispensations will not be sufficient to assure and comfort his people unlesse they be assured of an interest in him which is the chief of mercies and which can only perswade them that there is mercy in his dealing Therefore after this I will have mercy is subjoyned Thou art my people to make the comfort full and sure 5. As it is the duty of the Lords people to set their seal by faith to Gods offer and acquiesce in him as an alsufficient portion So these whom he chooseth he giveth them grace to choose him and their embracing of and cleaving to him is an evidence of an interest in him For it is subjoyned as an evidence and effect of Gods owning of them and they shall say Thou art my God And as it is God who must work this in his people according as here he promiseth it so it is a sweet and blessed condition when there is such a correspondence betwixt him and them He publickly owning and avowing them and they avowing and rejoycing in him He proclaiming Thou art my people and they resounding Thou art my God CHAP. III. IN this Chapter we have a new type propounded with a declaration thereof wherein is held forth 1. Gods love continued toward adulterous Israel although she be repudiate v. 1. 2. The low estate wherein she should be kept for a long time because of her sin 3. The hope and assurance given her of a future marriage These two are first propounded in the type v. 2 3. and then repeated by way of explanation the first of them v. 4. and the other v. 5. Vers 1. THen said the LORD unto me Go yet love a woman beloved of her friend yet an adulteresse according to the love of the LORD toward the children of Israel who look to other gods and love flagons of wine THis Chapter containes a new typical Sermon of the same nature with the former but differing somewhat in scope as holding forth more distinctly the Lords method in performing these promises made to Israel chap. 2. especially that promise of betrothing her again v. 19 20. To wit that though Israel should not be finally cast off but be again betrothed unto Christ yet they should for a long time be kept in a low estate to fit them for the marriage which should certainly be in due time This Prophecie cannot be understood of Israel in the Spirit seeing Hosea here speaks of Israel his charge that had been married and was now to be sequestrate for a long time which is only proper to the ten Tribes Nor is it to be understood of Judah nor of their returne from the captivity of Babylon seeing Israel are named to whom Hosea preached and their seeking of Christ under the name of David and that in the latter dayes is fore-prophesied v. 5. So it is to be looked on as a clear prediction of the present condition of the ten Tribes and of their future conversion of which Rom. 11. The first particular in this Sermon is first propounded in the type and then explained In summe we may conceive it thus The Prophet was to propound this type that the case should stand betwixt the Lord and the Nation and Church of Israel after their rejection as if the Prophet were a lover and that of his adulterous wife whom he continued to love though she were justly repudiate for her adulterie even so the matter stood here The Lord had been her husband and loved her she had ingrately followed Idols and sensual pleasures for which albeit he was to repudiate her as not his wife yet he would continue his purpose of love toward her in order to a second betrothing Unto this doth the title of a friend here used agree rather then that of an husband For in this the former marriage is dissolved and the new is not yet made up only he hath a friendly affection to her in order to it And this title of a friend and loving her as such with a purpose of marriage seemeth to be an allusion not so much to heathen customes where there was some special lover under whose protection the harlot
multiplying and trusting in fenced Cities as Israel was in setting up Idolatry for which the Lord threatens to destroy that which they took so much pains on ver 14. Vers 1. SEt the trumpet to thy mouth he shall come as an eagle against the house of the LORD because they have transgressed my covenant and trespassed against my Law IN this generall proposition they are accused for violating the Lords Covenant and sinning against the written Law and therefore the Prophet is commanded as Gods Herald to denounce that the Assyrian shall come speedily and violently against them as an Eagle doth on the prey and that notwithstanding they were Gods people Whence learn 1. The clear purpose of God concerning his people and their courses is to be had from the Word Therefore the Prophet is to denounce it and to give the most certain sound concerning it 2. As the Lords Ministers ought freely fully and boldly to publish in his Name a peoples sin and danger thereby Isai 58.1 So denouncing of judgements in Gods Name against sin will prove a dreadfull sound in end especially when it comes to execution for set the trumpet to thy mouth alludes to the custome of Heralds denouncing warre and of a Centinell giving an alarm of a present enemy which use to be terrible 3. However a visible Church do not presently cease to be a Church when they fall in sin against God for Israel here continueth to be the house of the Lord For it is spoken of them and not of Judah and the Temple there yet their faire titles and priviledges of being a Church will not keep off a stroak when it is procured by sin For albeit Israel be Gods people and house and family still and they glory in that title yet he shall come against the house of the Lord the Assyrian shall come See Jer. 12 7. and 22.24 4. When a people are ripe for judgement no distance of enemies can secure them and enemies will be fitted for executing vengeance for albeit the Egyptians their confederates were neere and the Assyrians far off yet he as Nebuchadnezzar also did against Judah Ezek. â—7 3 shall come as an Eagle for swift approach and certain obtaining of the prey and violent tearing thereof See Deut. 28.49 Isa 5.26 5. God doth not threaten nor strike his people but when he is provoked by their hainous sins for so much do the causes subjoyned to this threatning teach us 6. As no bâ—nds will hold men who are mad upon sin So it is an aggravation of sin that God condescends to binde our duty upon us not only by his supreme and absolute authority but by Covenant and mutuall stipulation and yet we rebell For albeit there was a Covenant importing their own consent and Gods gracious promise to reward their endeavours yet they have transgressed my Covenant called his because it came of him that they were treated with in these tearms and to aggravate their impiety who dealt so in Gods Covenant as could not be justified in a Covenant with very equals 7. However the Lord condescend to enter in a Covenant with his people and crave their consent to their duty yet men will not assoile themselves from sin by renouncing their own consent being bound by the Law of a sovereign Lord as well as by an agreed upon Covenant Therefore it is added and trespassed against my Law 8. The visible Church can have no pretence of ignorance to excuse or extenuate her sin For she hath not only a Covenant but a Law to cleare the duties of the Covenant Ver. 2. Israel shall cry unto me My God we know thee 3. Israel hath cast off the thing that is good the enemie shall pursue him This sentence is further confirmed by refuting what Israel might have to say against this threatning or to plead for deliverance when it should be executed For whereas they would alleadge in their distresse that they had interest in God by Covenant and did acknowledge and professe him ver 2. the Lord answers that since in their practice they renounced every good thing therefore the enemy should go on to pursue them ver 3. Whence learn 1. As God can make trouble drive the stoutest sinners to see their need of him So an hypocriticall formall and corrupt Church may be so plagued with delusion as that neither threatnings nor judgements will drive them from a conceit but that they are good enough and will be owned of God as such For Israel shall cry c. and go to God with their claimes expecting to be regarded See Matth. 7.21 22 23. 2. It is a great snare and occasion of delusion to a people when they lean upon a standing visible interest in God and trust to their externall professions and to what they know or acknowledge in their judgement without respecting their practice or studying to make that interest sure unto themselves in the Court of conscience For this is Israels snare and pretence My God we know thee 3 A true and reall interest in God and acquaintance and communion with him is of reall worth and use in straits For so much doth their practice teach who finde a pretending to that their only refuge in distresse 4. God will not be deluded or mocked with mens professions or pretence of interest but will examine them by what they are in practice For he puts them to it and tries what they have cast off 5. As God is the only and chiefe good and his wayes good and ought to be seene to be so So it will aggreage mens guiltinesse that they do reject him and his way though they be such For it is his challenge Israel hath cast off the thing that is good that is God his way of worship and obedience to his Law 6. Men are naturally ignorant of and opposite unto their own true good and all who forsake God and his way will finde in end that they forsake their own mercy For whatever Israels hopes were in their defection yet they have cast off the thing that is good See Psal 73.28 7. When men once begin to turn their back on their own happinesse and on the way of God they will still grow more averse from it till they come to abominate and abhorre it and this fills up the measure of their iniquity for the word in the Originall imports he hath cast off with abomination or detestation the thing that is good and therefore the Lord threatens 8. When men and especially the Church leave off and abhorre the way of duty God will not let sin thrive in their hand but will send on judgements and let them feele their losse in their stroaks who would not see their prejudice in forsaking what was a good For upon this Israel hath cast off the thing that is good it is subjoyned the enemie shall pursue him 9. It is a very sad plague when men cleave so to their delusions and pretentions to interest in God that
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
interest in a people his stroakes will be all dipped in love and ought to be looked on as making way for and ending in new proofes of love For saith he I will yet make thee to dwell in tabernacles where he giveth them the first sight of their exile and dispersion in a promise of making them keep feasts in remembrance of their deliverance from it 6. The Lord when he afflicts his people undertakes not only to give a sweet issue from it which can be expected only from him but that he will satisfie them therewith and cause them to rejoyce because of it For I will make thee to dwell in Tabernacles holds forth Gods undertaking to give the deliverance and that they should be satisfied and keep feasts or have joy like unto what they had during these typical feasts 7. God hath given ancient proofes of his love to his people which as forgetfulnesse of them draweth on new trouble so being in trouble they give ground of confirmation of faith for what he further promiseth For I will make thee to dwell as in the dayes of the solemne feasts imports not only that the former mercy now forgotten behoved to be revived by a new mercy after a stroak but that the one might be a pledge to the other Vers 10. I have also spoken by the Prophets and I have multiplied visions and used similitudes by the ministery of the Prophets Followeth the second article of accusation and challenge which hath foure branches Whereof the first is their unfruitfulnesse under the dispensation of the Word The Lord who by delivering them from Egypt and by his kindenesse since v. 9. had laid an obligation upon them to serve him had also sent Prophets to them who frequently and clearly had revealed his minde and what their duty was to which they were obliged by his kindness and yet as is to be understood they remained ignorant and disobedient Whence learn 1. Pains taken on a people by the Word as it doth not alwayes prevaile with them so it is so speciall a benefit and doth so clearly hold out duty as it draweth on great guilt when use is not made of it For the scope of this challenge and aggravation of their sin from the clear light held out unto them teacheth so much 2. As it is God who speaks by his Messengers and who is either received or contemned in mens carriage toward them so this will greatly heighten despisers guilt For I have spoken by the Prophets saith he and yet have been sleighted 3. The eminency of Messengers imployed and the excellency of their Message and of the way of their receiving it doth yet further plead for God and against despising sinners For they were extraordinary Prophets and rehearsed visions and what they received in an extraordinary way And though the Church have not such Messengers now yet it may let us see their guilt who despise most eminent ordinarie Messengers who labour to stand in Gods Counsel and to depend upon him that they may finde out his minde in the Word and bring it out with evidence and power to people and it doth also witnesse against them who have the visions of the same Prophets recorded in Holy Writing and explained to them by such ordinary Ministers and yet do despise them 4. It is but a false pretence for men to reject the Messages of the Word because the Messengers are ordinary and may erre For they who are of that temper would use Prophets and Visions no better as Israels carriage doth teach us 5. The frequency and continuance of a Ministery and Messages from God by them as it argueth the Lords care and long-suffering toward a people so it giveth them the more to reckon for Therefore it is added I have multiplied visions 6. As the Lord looketh to the manner as well as to the matter of Preaching and must be the enabler for both so even the manner and plainnesse of the way of Preaching will yet further condemne the disobedient For it is a part of his praise in furnishing his Prophets and of their ditty I used similitudes which is a plain and familiar way of Preaching representing divine things in some sort to the very senses by the ministery of the Prophets Vers 11. Is there iniquity in Gilead surely they are vanity they sacrifice bullocks in Gilgal yea their altars are as heaps in the furrowes of the fields The second branch of the challenge in this Ver. is by some thus understood That iniquity was not alone in Gilead though now they are become vanity being carried into captivity before the rest as these beyond Jordan were 2 Kings 15.29 but the like evil was in Gilgal and commonly in all places and so they should not be spared either But the Text runs better thus Whereas they doubted if there could be any sin in their worship in Gilead relative to the calves it being masked with so many pretences Therefore the Lord declareth that all these were but vanity and that both there and in Gilgal and elsewhere their sacrifices were but profane bullock-flesh and their many altâ—rs no better then so many heaps of stone gathered from off the land and so many testimonies as heaps of stone were made use of for witnessing of old of their departing from Gods appointed Worship Whence learn 1. Idolatry and corrupt worship may be so busked up as the practiser of it will not readily see the ill of it For Is there iniquity in Gilead say they as not convinced of it or the Lord by the Prophet as challenging their conscience for such a profane thought 2. It is one deceitful pretence of corrupt worship when men set it up as a memorial of somewhat done by God for his people and accordingly they choose either time or place as they have opportunity of either wherein that was done to performe their worship in For therefore did they choose Gilead where Jacob got a proof of love in his deliverance from Laban Gen. 3â— 47 48. and Gilgal where they entered the promised land Josh 4.19 and where the Covenant was renewed Josh 5.2 9. 3. Let men pretend what they will for palliating Idolatry and corrupt worship yet in truth and before God their pretences are all but vain and deceitful and will prove so Surely saith he they are vanity 4. Most solemne administrations and ordinances wanting an institution are but common things and so much the baser that they are so abused For they sacrifice but bullocks and they are so still 5. Idolatry and corrupt Religion will never satisfie the mindes and consciences of men as their endlesse multiplying of these courses when they forsake the rule witnesseth For their altars are as heaps or many of them 6. Multitudes of Altars or services will not render them the more acceptable where an institution is wanting For were their altars never so many yet they are but as heaps in the furrowes of the fields because they had but one
had been his carriage toward them v. 4 5. 2. What had been their part v. 6. 3. What destruction this drew on v. 7 8. As to the first the Lord declareth that however now they had chosen their idol-calves yet before ever they knew them he had been good to them and better then they had found their idols since for in their deliverance from Egypt he had proved himself their God by many signes and wonders yea that Covenant made with Abraham was after that deliverance solemnly renewed with them as a Nation wherein he instructed and obliged them to their duty and to the true Religion by closing with him who only could prove a God and Saviour to them v. 4. and to confirme them in this he did solemnly own them for his people providing for them in the wildernesse where their meat could be furnished only by miracle v. 5. Doct. 1. Whatever course the declining people of God follow yet upon due trial they will finde that never course thrave with them so well as Gods way for so much doth this rehearsing of ancient kindnesse being laid in the balance with their present condition teach 2. The greatest of blessings that can be conferred on a people is to be owned as Gods peculiar people in Covenant with him for this is the fountain of all I am the Lord thy God 3. When God is confederate with a people he will prevent them in their low estate and will prove his interest by deeds as their need requireth for I am thy God from the land of Egypt not only since that time but then in a remarkable manner when he respected them in their bondage and by a glorious deliverance proved that he was their God 4. God who is confederate with his people will also renew his Covenant when they have forgotten it and fore-faulted their right to it for his being their God from the land of Egypt doth also point at the renewing of the Covenant on Mount Sinai shortly after they came out of Egypt which was Gods great mercy considering what they had been in Egypt Ezek. 20.7 8. 5. When mercies are manifested and a Covenant renewed with a people it layeth many obligations to duty upon them and they need many instructions how to behave themselves in relation to such dispensations for this part of the verse And thou shalt know no God but me is not only a declaration that essay whom they would they should finde none to prove a God unto them but he but it relates chiefly to the instructions given them upon Mount Sinai and to the Law published with the Covenant the first command whereof is the same with what is here 6. The great duty that lieth on a confederate people and these who have reaped the fruits of Gods bounty is to be engaged to God as the only true God their only delight and refuge in all necessities and engaged to the true Religion wherein his Name is professed and acknowledged for this is the summe of that direction Thou shalt know no God but me or acknowledge none but him See Psal 81.8 9 10. 7. God doth not seek a people to acknowledge him because he needeth them but because they will never do so well they will finde no God but him and they will finde him delighting to be a Saviour which none else can do nor any thing without him for so much is imported in this reason of the direction to acknowledge none but him for there is no Saviour beside me 8. When God hath entered in Covenant with his people he will prove his all-sufficiency and engage them yet more to be his by his constant care of them in their progresse for so did he engage them in the wildernesse after he had entered in Covenant with them I did know thee in the wildernesse c. 9. Mercies are therefore sweet how common soever to the Lords people because they come to them by special providence and are an evidence of his owning them as his and this doubleth the obligation on these who are so dealt with for it is the sweet and obliging sight he giveth them of his dealing in the wildernesse I did know thee or take special care of thee as my people See Psal 31.7 10. Gods care and providence is most conspicuous to his people in their straits and wanting condition that so mercies received at such a time may be yet more obliging for so is declared here I did know thee in the wildernesse in the land of great drought where not so much as a drink of water could be had but by miracle Vers 6. According to their pasture so were they filled they were filled and their heart was exalted therefore have they forgotten me In the next place we have their part and carriage toward God who had been thus kinde to them to wit that being brought out of the wildernesse to the good land they were swelled with pride and forgat God Whence learn 1. Gods owning and caring for his people will end in a good issue when he seeth fit for these whom he knew in the wildernesse v. 5. come at last to get a pasture 2. It is the fault of Gods people that they take too well with prosperity and deliverances and do fat themselves therewith and let loose all their lusts to satiate themselves for according to their pasture so were they filled which imports not only Gods bounty in giving them abundance but that they minded no more but to fill themselves with it See Deut. 32.15 When this is considered it needs not to be thought strange if God oft-times withhold such a lot from his people Prov. 30.8 9. 3. The great sin and evidence of abused prosperity is pride and loftinesse of minde and that men do not become the more humble that mercy is let out unto them for they were filled and their heart was exalted See Deut. 8.12 13 14. Psal 73.6 7 8 9. 4. Pride under prosperity is then at the height when God is forgotten in our prosperity either what sensible need sometime we have had of him and his help or what he did for us or for what end and what engagements his bounty layeth upon us to seek him for their heart was exalted therefore have they forgotten me See Deut. 6.10 11 12. and 8.10 11. Psal 10.4 Ver. 7. Therefore I will be unto them as a Lion as a Leopard by the way will I observe them 8. I will meet them as a Beare that is bereaved of her whelps and will rent the caule of their heart and there will I devoure them like a Lion the wilde beasts shall teare them In the third place we have the destruction which this ingratitude drew upon them from God to wit that his dreadful vengeance and all his creatures should be armed against them utterly to consume them His vengeance and the enemies executing it shall deal with them as the most fierce and cruel beasts deal with a man when
they get him in their power and belike also he would send wilde beasts upon them Whence learn 1. Ingratitude and proud forgetfulnesse of God do draw on violent mortal and deadly stroaks of destruction for he will because of these sins rent the caule of their heart after which a man cannot live and devoure them there that is presently after he hath killed them or swallowed them up as a beast doth his prey so that they shall not be to be found as a Nation 2. All the dreadfulnesse of the creatures put together is but a shadow and resemblance of the fierce anger of God against incorrigible sinners for look what is in a Lion a Leopard and a Beare and it is all here and much more 3. It is one sad fruit of sin and making God an enemy that he will as it were lie in wait to take all advantages of sinners to undo them which is not only sad that he who watcheth over his people for good should be provoked thus to do but he will soon reach the creature when he thus le ts out his displeasure therefore saith he as a Leopard by the way as they use to do Jer. 5.6 will I observe them to wit that I may take all advantages against them to destroy them Hence it is that an angry God can inflict a curse upon sinners in every step of their life Deut. 28.16 17 18 19. 4. Sinning against the love of God and wronging of manifested affection to his people will make wrath against them bitter for I will meet them as a Beare that is bereaved of her whelps as her being bereaved makes her more cruel to any she meets with Prov. 17.12 so should they finde the bitter fruit of bereaving him of themselves to whom he had let forth so much love 5. The wrath of God can arme all creatures against sinners and make men cruel like heasts in executing his vengeance for the wilde beast shall teare them may be understood both that enemies should be beastly cruel against them and that even wilde beasts should be let loose upon them either in their own land or when they were going from thence into exile Vers 9. O Israel thou hast destroyed thy selfe but in me is thine hope This verse is both a conclusion inferred from the former purpose wherein he hath proved that he had been their help and yet they had destroyed themselves and a ground of what followeth wherein he undertaketh to appear for their help when they had thus undone themselves Whence learn 1. Even a visible Church and an Israel may come the length of being destroyed and undone as here we are taught 2. Albeit God as a Soveraign Judge be the principal efficient of all calamities yet a peoples destruction is of themselves and their own procuring for O Israel thou hast destroyed thy self 3. God hath many testimonies of his kindnesse to plead for him that he is not to be blamed for his peoples destruction however they oft-times quarrel therefore doth he adde but or because in me is thy help that is I dealt bountifully with thee till thou by sin provokedst me to do otherwise and therefore thy destruction is of thy self 4. It may adde to a peoples guilt and misery that they have not only undone themselves but have overturned a glorious and happy condition wherein they were put by God so much also may this as it relates to the preceding purpose import and may be looked on as a challenge that they brought all that good condition wherein he had put them to so sad an issue 5. As all the help of lost and destroyed people is only in God so there is no miserie on men but there is help in God for it and so he will prove to his people for so much also doth this hold out as it relates to the following purpose that he who alone could would yet help them after they had destroyed themselves Verse 10. I will be thy King where is any other that may save thee in all thy Cities and thy Judges of whom thou saidest Give me a King and Princes 11. I gave thee a King in mine anger and took him away in my wrath Followeth the second way of proving that conclusion v. 9. which is taken from his moderating their deserved stroakes his shewing mercy under them and giving an issue from them And this doth prove that however they had undone themselves yet he would help them The first proof and evidence hereof is in these verses wherein he promiseth that when their Kings and Princes whom they sinfully sought and whom God gave in anger and had and would take away in displeasure should be gone and unable to save them so much as in any one city yet then he would prove himself a King and Helper This that is related here hath indeed some allusion to that of the peoples seeking a King 1 Sam. 8.5 19 20. When God gave them Saul who was afterward cut off wherein yet the fault was not simply in desiring a King since they had a warrant to expect a King from Deut. 17.14 15. but that they waited not on God but prescribed the time and manner to him But seeing this matter was afterward setled in the Lords choosing of David and his race and the Lord is now only speaking to the ten tribes therefore it seemeth rather to point at Israels defection from Davids race and their getting Kings in anger which were for most part and particularly the last of them cut off for a judgement on that people Doct. 1. Men may sin very hainously against God in the matter of change of Civil Government when his prescribed rule is not followed for so did Israel when they said Give me a King and Princes or let me have a State of my own rejecting Davids posterity 2. When men are following their wicked enterprises God may in his holy providence and permission let it succeed with them and may seem to second them in it though without all imputation to his holinesse for I gave thee a King to wit when he did intimate his purpose concerning Jeroboam and let them succeed in their course of defection yet no way approving of it 3. Men may get their will in much wrath and particularly God can let out much of his displeasure in giving of Rulers to a people for I gave thee a King in mine anger 4. When men once are out of Gods way they will meet with wrath in every condition whether they have or want their Will for I gave thee a King in mine anger and took him away in my wrath It was wrath still whether they had or wanted him 5. A way which is accursed in the beginning will be yet more accursed in its end for there was anger in giving a King at first but wrath or hot displeasure in taking him away Partly because the removal of one did but make way for a worse oppressour and partly because the cutting off
Vers 1. O Israel returne unto the LORD thy God for thou hast fallen by thine iniquity This exhortation doth hold forth partly the original and rise of Israels conversion and repentance which is Gods effectual up-stirring of them unto it for which end he leaveth the exhortation on record to take effect in due time And partly a description of their repentance together with the reasons motives therof some whereof are imported in their name and the names and titles which God taketh to himself here and some are expressed taken from the prejudice they had sustained by their sinful wayes Doct. 1. Kindnesse betwixt God and his people doth alway begin on his side even after they have provoked him For here he followeth them with an exhortation to returne before they repent 2. One special mean whereby God brings about his purposes of converting his people is doctrine and exhortations by and with which he communicates efficacy and life for these exhortations do neither import that they have power of themselves to return nor do they leave the matter uncertain but they are in effect a Prophecy and promise that in due time he will stirre them up effectually and make these arguments and motives effectual upon them as appeareth from the promises that are subjoyned And therefore they who are not wrought upon by this mean would consider how desperate that speaks their condition to be 3. In the practice of repentance there would be a stop made in our sinful courses considering whither they tend and a turning home even to God and a closing with him by faith for that end for so much is imported in this exhortation returne which imports they should go no further on in their former course but should come back and that to the Lord and that they may do this they ought to lay hold on God as their own by Covenant and in Christ thy God 4. When men consider what they are and what dignity is conferred upon them by God it may make them ashamed to lie still in sin without repentance For O Israel return they who are Israel and exalted to be a peculiar people should be ashamed not to obey this command 5. It may invite sinners to repentance that God to whom they are invited is the only fountain of all good to them that come to him For saith he returne to Jâ—hovah See Jer. 2.13 6. It may also encourage to this exercise that such as turne to him will finde that their sin and a long tract of judgements upon them hath not made void a Covenant-interest in God for saith he returne to thy God that relation stands still 7. Such as do rightly believe an interest in God will be kept from presuming and will be afraid to provoke him to forefault their right For so also doth the argument run if be be thy God then returne 8. Sinne doth abase a people and bring them down from their dignity both in it self and in the sad and miserable effects that follow upon it For thou hast fallen by thine iniquity See Psal 106.43 9. Such as are convinced of their sad condition by sin will seriously think on repentance and returning to God who only can recover their lost condition And will be encouraged so to do when they consider that there is yet any hope for such forlorne ones as they are For it is an argument return to the Lord thy God for thou hast fallen Thoughts of a fall will make them think of rising and coming to God who only can raise them up and it ought to affect them that such an invitation and offer is given to them who have fallen so foully Vers 2. Take with you words and turn to the LORD say unto him Take away all iniquity receive us graciously so will we render the calves of our lips 3. Ashur shall not save us we will not ride upon horses neither will we say any more to the work of our hands Ye are our gods for in thee the fatherlesse findeth mercy Followeth a direction from God how to prosecute repentance and what to say unto him when they turne to him They are directed 1. To pray for removal of sin and for gracious acceptance or getting of good 2. To engage themselves to offer praise and to renounce their former carnal and sinful confidences 3. To professe their perswasion of Gods mercy to the needy and afflicted as the ground of their prayer and of their engagement unto God From the general direction Take with you words and turne to the LORD say unto him c. Learn 1. The Lord requireth that a penitent and turning people make much use of prayer as the mean to remedie and finde ease of their grievances Therefore doth he direct them here to that exercise 2. The Lord requireth that not only a penitents inward man should be exercised before God in prayer but that he should employ his mouth and words also as a mean appointed for stirring up affections and as a testimony of his devoting the whole man to the service of God Therefore doth he require that they bring words and say to God 3. Our words in prayer ought not be such nor so ordered as we please but God is the prescriber of our prayers whose directions we are bound to follow For so much doth this direction given by him teach 4. It may be the condition of Gods humble and exercised people that they cannot command their own dispositions nor get their hearts brought in frame before God In which case however he abhorre these who draw near him with their lips when they remove their heart farre from him Isa 29.13 yet they wo are sensible of the backwardnesse of their heart ought not to stay away because of that but should come if it were but with words to God to seek of him that he would give them more to bring unto him So much may be gathered from this Take with you words albeit they could command no more 5. Gods humble people may be also so perplexed and confounded that they will not know what to speak or say before him till he come and guide them So much also may be imported in that God must teach them what to say Take with you words See Josh 7.8 Job 6.2 3. 6. When the Lord intends good to a people it is his usual way to give them the spirit of supplication and set them about prayer And he is so willing to be reconciled with humbled sinners that he will furnish them who want furniture to call on him For saith he Take with you words say unto the Lord which is in effect a promise that in due time he will furnish repenting Israel with supplications to call on him 7. Whatever weak endeavours in prayer the Lord accept in his people yet such as would pray aright ought to have their face toward God and in their practice endeavour still to be turning more and more to him For saith he Take with
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
to the unworthy and such as do deserve ill So the faith and apprehension of it may sweeten their thought and meditation on all his other attributes unto them Therefore albeit they be in an Orphan-condition yet that which they look to is only mercy 5. Such as do apprehend and believe the mercy of God toward his needy people will renounce all carnal and sinful confidences as knowing that God is alsufficient of himself and that he will not have any communion with Idols nor will he help them who look to any refuge beside him Therefore also is this a reason why they renounce their former courses for in thee the fatherlesse findeth mercy Vers 4. I will heale their back-sliding I will love them frerly for mine anger is turned away from him Followeth Gods answer to this prayer which he will put in the mouth of converted Israel wherein he removes and answers all their doubts in several promises And first for the matter of iniquity for the removal of which they had prayed he promiseth to heal their back-sliding in its guilt pollution and effects though the last of these be more expressely spoken to in the following promises And that he will do this for them out of his own free love to them from whence also it is that he turnes away his justly manifested anger and is pacified toward them Whence learn 1. Gods giving of a spirit of prayer is a sure pledge of a good answer for what he directed them to seek v. 2. now he grants See Rom. 8.26 27. 2. The great sin of the Church is Apostasie and defection from her professions resolutions and yokes which she hath taken on and submitted unto For it is back-sliding or turning away 3. Albeit they had prayed against all iniquity v. 2. yet now he mentions only back-sliding partly because Apostasie hath a complex of many sins and provocations in it and partly to teach that if the worst of ills do not hinder Gods help nor are above his cure far lesse will smaller sins stand in his way 4. Sin doth bring a wound and sicknesse upon the sinner It is a loathsome disease which debilitateth strength causeth paine and anguish if the sinner were sensible and being continued in it tendeth to death For back-sliding must be healed 5. The wound of sin is above the sinners own cure till God take him in hand For it is God who must heal back-sliding 6. Apostasie requireth not only the power of God to cure it and to reclaime the sinner from his wandering and establish him being reclaimed But it requireth also no small art and a Physicians hand to recover it And so to launce the sore as the back-slider may see the evil of his way and not be secure or presumptuous though God recover him and yet so to support the patient with cordials and encouragements as a sight of his case make him not heartlesse and drive him further away For the word imports to play the skilful Physician in healing back-sliding 7. God is an able and skilful Physician for such diseases and to the penitent he will give a proof of his skill in curing back-sliding the guilt of it by a pardon the pollution and power of it by sanctification and putting his fear in their heart Jer. 32.40 the anguish and pain of it by giving them his peace and the effects thereof by removing judgements in his time and way For it is his expresse promise I will heal their back-sliding 8. Such as are truly convinced and penitent will see no worth in themselves wherefore God should do them any good But the more penitent they are the more will they see the need of free-love Therefore do they need this promise I will love them freely to secure all other promises unto them 9. As the love of God is the great encouragement of the humble sinner and the fountain of Gods bounty toward him So it is his great advantage that this love is free in it self and in its effects as being the love of an alsufficient God who needs not nor can be hired by the creature So that no objection of worthlessenesse in the creature can hinder him to look for that which is free Therefore it is held out for their encouragement I will love them freely ingenuously without guile and liberally as it beseemeth a rich and infinit God to communicate himselfe 10. Where sin is unrepented of there is anger from the Lord which should be chiefly looked to and laid to heart in afflictions for so is imported that anger had been upon them under which all their afflictions are comprehended 11. The Lords former displeasure manifested in sad effects will not hinder the manifestation of his free-love to the penitent and upon repentance anger will be turned away out of every lot by Gods free-love Therefore it is subjoyned for mine anger is turned away from him where he giveth this both as an evidence and assurance of his love toward them because the controversie is now ended and therefore they need not doubt of his love 12. Israel to whom these promises are made is sometime spoken of in the plurall number them sometime in the singular number to him not only because a People or Nation is sometime spoken of collectively as one and sometime distributively as many But further it may teach that what God is to one he will be also to all penitents and his favour to a penitent Church gives ample ground of encouragement to every particular penitent yea in his turning away of his anger from a Church he will have a particular respect to the grievances that every one have endured to see them richly recompenced Vers 5. I will be as the dew unto Israel he shall grow as the lilly and cast forth his roots as Lebanon 6. His branches shall spread and his beauty shall be as the olive-tree and his smell as Lebanon In the next place God answers their suite concerning doing of them good and receiving of them graciously And first he promiseth through the influence of his grace and blessing to make them flourish as flowers and trees of all kindes do by dew and rain What this may point at of the temporal prosperity of Israel and their being so rooted and fixed in it as no opposition shall prevaile against them I leave to the Lord by his performance to expound But certainly it holds out the flourishing beautifull and sure estate of the Church of converted Israel and the blessed condition of the converted among them who will be very many in their spiritual estate Whence learn 1. God can easily when he pleaseth alter the disconsolate and desolate estate of a Church or particular persons For all these promises are opposite to former curses denounced against them as ch 9.16 and 13.15 and else-where which now he promiseth to turn into contrary blessings 2. God answereth the prayers of his needy people richly and so as may commend his love and fulnesse
spoken of And this is the first promise which is made to Judah as a pledge of the spiritual deliverance of his Church and all his people and of temporal deliverance also in so far as it is needed Doct. 1. When the Lord giveth general grounds of encouragement from his Woâ—d he is able to instruct and make them good by particular evidences of his love to the consciences of his own Therefore having given that generall promise ch 2.32 he doth here subjoyn a particular and convincing evidence thereof For I will bring again the captivity of Judah 2. Gods dispensations toward his Church and people whether in mercy or judgement are very admirable And men ought instead of their sleepinesse carelessenesse and astonishment when great things are in doing to stir up themselves to observe them much Therefore is a Behold prefixed to this wherein their captivity is supposed and their restitution promised and to what further shall be done at that time 3. Greatest spiritual mercies manifested to the Church may be seconded with saddest outward afflictions even with captivity and restraint of liberty driving them from their interests and acquaintance and putting them under the power of others And that as for other reasons so because they contemne and make no use of these spiritual mercies For so is imported here that after Christ came in the flesh to the Church of the Jewes and the Spirit was poured out among them yet because they despised and opposed all this therefore there is a captivity of Judah and Jerusalem 4. Deliverance and restitution according to the tenour of the Covenant will certainly follow upon the captivity of the Lords people even to admiration and the astonishment of all And particularly Judah's second and long captivity will have a remarkable issue For Behold I shall bring again the captivity of Judah and Jerusalem Verse 2. I will also gather all nations and will bring them down into the valley of Jehoshaphat and will plead with them there for my people and for my heritage Israel whom they have scattered among the nations and parted my land 3. And they have cast lots for my people and have given a boy for an harlot and sold a girle for wine that they might drink Followeth the second promise concerning the punishment of all the enemies of the Church and of Judah in special as a pledge of what he will do for others The time of performing this promise being propounded ver 1. We have here further 1. The convocation of these enemies and the bringing of them to judgement Their conspiring against the Church and particularly against Israel about the time of their conversion and recollection shall be the Lords work to gather them to the place of judgement and execution of vengeance 2. The place of judgement is here called the valley of Jehoshaphat which some take for some valley lying in view of Jerusalem to intimate that these enemies may surround the Church and bring her into great straits before that Gods issue come as Rev. 20.9 And that the execution of this vengeance will be in view of the Church to her full satisfaction and contentment when her eyes shall see her desire upon her enemies But it rather seemes to point at that valley where Jehoshaphat got that notable deliverance 2 Chron. 20.22 26. And albeit it were needlesse curiosity to determine that that same should be the place of this notable judgement and execution yet the allusion intimates that the plague on these enemies should be like that which befell Edom and his confederates then when the Lord stirred them up to slay one another and they became a prey to the Jewes The word also being taken appellatively doth signifie the valley of Gods judgement and so it will be let the particular place be where it will 3. We have the forme of procedure which that the certainty and equity of the judgment may appear the more is set down by way of judicial processe wherein God the Judge doth plead the cause of his people against them to v. 7. giveth out sentence v. 7 8. and seeth it executed v 9 16. In these Verses we have Gods pleading against all these enemies in general for their scattering his hereditary people their parting the land that was proper to him and for that with cruelty and contempt they divided his people and children by lot among themselves to be so many slaves and gave boyes and girles to satisfie their lusts Doct. 1. God will not only restore and deliver his people but will give them a seen and satisfactory amends for all the wrongs they have received from men and will make the time of their restitution prove sad dayes to enemies So much doth the connexion of this with the former Verse teach in that time when I shall bring again the captivity of Judah and Jerusalem I will also gather all Nations c. 2. Albeit that enemies will be on foot when ever God appears for his people and particularly at the conversion and recollection of Judah and Israel to oppose and bear them down Yet God will not only frustrate their designes but will bring his own purposes to passe by their enterprizes For the Nations gathering of themselves to oppose the Church is Gods gathering them to judgement I wâ—ll gather all Nations and bring them down c. 3. Albeit they are not few but many who do conspire against the Church on all occasions and will gather together at the conversion of Israel yet their multitude will not make Gods purposes void For I will gather even all Nations c. 4. God hath even the very place prepared and fore-ordained in his counsel wherein he will plead with and execute vengeance upon enemies and wherein he will manifest his justice and power and his love to his people as of old Therefore doth he point at the place putting them in minde of what he had done of old and assuring them of his righteous judgement to be executed on their behalf I will bring them down into the valley of Jehoshaphat 5. The injuries done to the Church are such as God will certainly plead with men for albeit none else should regard them and he will so revenge their quarrel as equity and justice shall shine in it For I will plead with them there for my people And albeit his pleading here be by stroakes yet he giveth it the name of pleading and frameth a processe to shew how conspicuous his justice shall be in that procedure 6. Albeit Gods people be in themselves worthlesse yet his interest in them is sufficient ground of hope that he will plead against their enemies And albeit his dealing seem oft-times to obscure this interest yet he will again make it conspicuous and prove it by his pleading for them yea whatever he have to say against them yet he will never lay aside this interest when he pleads against enemies but will recompence them as if his people had never
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
themselves but it should be to no purpose v. 11. and that he knew their horrid injustice however they did palliat it v. 12. and would therefore punish them with judgements under which they should not dare to mutter and wherein wise observers should adore his justice v. 13. 4. The exhortation is yet again repeated and they are stirred up really to seek good and abandon evil promising them life and his presence which now they did but presumptuously boast of v. 14. and they are pressed to prove the sincerity of their seeking by their zeal and affections and executing of judgement and justice upon which there is hope of mercy held out to that remnant v. 15. otherwise it is threatned that all persons and places shall be filled with sorrow and lamentation v. 16.17 In the third part of the chapter the Lord refutes their carnal confidences which made them contemn his threatnings and namely 1. Their atheistical scorning of threatned judgements and their looking to be better dealt with which he declares was a plague upon them and would be refuted by the dreadful darknesse of the day of vengeance wherein one misery should be heaped on another to plague them v 18 19 20. 2. Their hypocritical conceit of their external worship which the Lord rejects since beside the unwarrantablenesse thereof they walked not streightly in the duties of the second Table v. 21.22 23 24. 3. Their glorying in antiquity and the customes of their fathers Concerning whom the Lord declareth that they had corrupted his worship as well as they who succeeded them v. 25.26 and therefore they who had imitate them should pay for all by their captivity v. 27. Verse 1. HEar ye this word which I take up against you even a lamentation O house of Israel 2. The virgin of Israel is fallen she shall no more rise she is forsaken upon her land there is none to raise her up In these verses the Prophet laieth before Israel their sad condition and approaching ruine in a lamentation given and dictate to him by God thereby to expresse his sense of their condition Wherein it is lamented that the Church and state of Israel is fallen and that without hope of recovery she being deprived of her members and subjects and none left to raise her up againe From v. 1. learn 1. A peoples obstinacy and opposition to God and their contemning of better tidings from the word will at last resolve in sad newes and lamentations and whatever it be that people rejoice and comfort themselves in neglecting God it will certainly end in bitternesse and sorrow for now the wanton and incorrigible house of Israel get a word against them even a lamentation 2. Impenitent sinners are ordinarily so carelesse and so deafe that they have need to be stirred up to give attention even when saddest news are gone out against them for they need a call here Hear ye this word c. O house of Israel 3. Albeit the Lords faithful servants must carry hard tidings against his people when they are comanded and are bound to glorifie Gods justice when it is manifested in righteous judgements Yet their own dispositions are not so cruel but they will be ready to lament for the sad tidings which they must carry and it is matter of deep sorrow when the Lord enters into judgement even with his sinful Church and people and rewards them as they deserve Therefore is this threatning held forth in a lamentation of the Prophet From v. 2. learn 1. It is the sad and lamentable fruit of sin that it brings a Nation or person violently down from their dignities and enjoyments into a gulfe of miseries for it is the lamentation that Israel is fallen which is a violent change to the worse He speaks of it in the present time because of its certainty and nearnesse and because the lamentation is fitted to the time when it should be so 2. A peoples former flourishing condition and their not meeting with such sad lots yea and Gods former tendernesse toward them will not hold off deserved wrath it may well make it sadder for though they be the virgin of Israel both in respect of Gods tendernesse toward them as a man is careful of his daughter being a virgin and in respect of their former flourishing condition and that they had been as an untouched virgin in respect of total subduing and so it is spoken of other Nations Isa 47. 1. Jer. 46.11 Yet the virgin of Israel is fallen and that maketh her fall the sadder 3. Albeit secure sinners especially in the Church do ordinarily dreame of a speedy recovery out of their calamities yet it is no wonder to see deliverance long a coming when once God is provoked to strike in extremity Yea it is just with God to strike an impenitent Church without hope of recovery at least for many generations Therefore it is added she shall no more rise or recover like a weak woman so crushed with a fall that she cannot get up again Which is not to be understood as if Israel should never recover for the contrary is promised Hos 3.5 and 41.10 11. Rom. 11.26 and elsewhere And the original expression is used of things which come not to passe onely for a time as 2. Kings 6.23 and 24.7 compared with Jer. 37.5 But the meaning is that however formerly when they were afflicted they did recouer again either in the same or in the following generation 2. Kings 13.22.23 24 25. and 14.25 26 27. yet now it should not prove so But by this stroak the Nation and state should for once be lost without hope of recovery and should continue so for a long time as hath been sadly verified to this day 4. God when he is provoked can deprive a people of all refuges and leave them destitute of all helpe in the midst of their former enjoyments for she is forsaken and that upon her land there is none to raise her up This confirmes her hopelesse condition that like a virgin crushed with a fall to the ground and wanting help to raise her up so should she be deprived of her subjects who in great numbers had possessed that land and should have none to recover her out of her difficulties but she behoved to lie still upon the ground and not get her state erected again on that land as formerly Verse 3. For thus saith the Lord God The City that went out by a thousand shall leave an hundred and that which went forth by an hundred shall leave ten to the house of Israel The Lord enterposeth to confirm this lamentation and explaineth yet further their helplesse condition in their trouble by shewing that not onely they should be broken as a State or Nation but that great havoke should be made even of the body of the people In so much that whereas in armies offending Commanders use to decimate them and punish the tenth man He on the contrary should onely leave the tenth