not throughly but only in so farre as may serve their own turne For albeit Jehu was anointed at Gods command to execute his judgement on Ahabs house 2 Kings 9.6 7. yea and temporally rewarded for it 2 Kings 10.30 yet it is here accounted murther to be avenged on his house because he did it not out of zeal for God but to get a Kingdome to himself and because which is an evidence of the former he did only so much as might serve his ends and establish him in the Kingdome For though he executed Gods quarrel on Ahab and his house and on Baals Priests and followers yet he clave to the Idolatry of the calves for securing his own interest 2 Kings 10.31 and so proved himself more careful of his own affaires and setling then of Religion 6. Men may prosper a while in a course against which the Lord hath a standing quarrel and will avenge it on their posterity For saith the Lord I will avenge the blood of Jezreel upon the house of Jehu though himself and his next successours were exempted for a time which as it may be dreadful to men who prosper in an ill way who may be made to rot above ground in plagues on their posterity So it may warne men not to follow the sins of their predecessors meerely because they prospered in their hand 7. However sinners may blesse themselves when judgements seem to be afar off yet they will at last draw near and any thing that is measured by time will soon come about For notwithstanding the promise given to Jehu and his posterity for some generations yet now it is Yet a little while and I will avenge the blood of Jezreel c. 8. As Kingdomes have their periods prefixed by God so there may be so much anger against a Nation evidenced in the smiting even of their wicked Magistrates and so great commotions in overturning of them and confusions following thereupon as may not only be a presage of the overthrow of a Kingdome but will give it such an irreparable stroak and so break the power thereof as it shall never recover especially continuing in the same sins Therefore is it subjoyned to this stroak on Jehu's house And I will cause to cease the Kingdome of the house of Israel for though it endured a while after yet this was a presage of it and they never recovered of that stroake but were broken by confusions and distractions till the forreigne enemie came upon them as is hinted at in the next verse and expressed more at length in their miserable condition 2 Kings 15. 9 As there is no power nor strength of a Kingdom able to resist God coming in anger So the Lords breaking of a Kingdomes power and exhausting it totally is a sad evidence of his displeasure and presage of further ruine Therefore is it added as a part of the stroak and the way how the Kingdome came to cease At that day I will break the bowe of Israel under the bowe much used among them and whereof Jehu made special use 2 Kings 9.24 comprehending all warlike power And that he will do this in the valley of Jezreel that is not so much by any battel there of which we read not elsewhere as that they should not be broken by any discomfiture on their borders which the Kingdome might repaire again but this decay should reach the very heart of their Countrey where their strength and royall Cities were and where they thought themselves secure and therefore were insolent in oppression and bloodshed and this exposed them to the calamities which followed Vers 6. And she conceived again and bare a daughter and God said unto him Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel but I will utterly take them away The second childe is a daughter called Lo-ruhamah or not having obtained mercy This type is made use of as would appear to point at that period of their sins ripening for the stroak of a begun captivity by Tiglah-pileser King of Assyria of which see 2 Kings 15.29 The Lord declareth that this time should be a time of no mercy as the childes name signified because he would not adde any more as he had done formerly 2 Kings 14 25 26 27. to manifest his mercy toward them in their affliction but would make that captivity irrecoverable and a presage of the captivity of the whole Nation which shortly followed 2 Kings 17. and under which they are held to this day Doct. 1. Whatever be the Lords prerogative of free-grace in delivering when and whom he will and whatever be his pitie toward his own who cry to him under justly procured afflictions yet such as continue in sin after the Lord hath smitten them may expect that their calamities will not expiate their sin but that God will pursue them with stroake upon stroak Therefore albeit Israel was plagued and broken before yet since they continued in their defection from the true worship of God and from the house of David this ripens to a new birth of judgement She conceived again and bare c. 2. It is a sad judgement when the Lord not only weakens a people outwardly but takes away also manly spirits from them and they became like women either for doing or suffering So much may be imported by this type of a daughter that the estate of the people after the former stroake and at the coming on of this was quite broken and themselves effeminate so that they were content to take any tearmes of the Assyrians who molested them 2 Kings 15.19 which is called a light affliction in respect of this that followed Isa 9.1 and did quietly stoop under so many murthering Kings who did rise every one upon the ruines of another When men are in such a temper conscience will readily be trampled on through basenesse 3. It is a sad ingredient of an afflicted condition when Gods mercy and bowels of compassion are withheld from a people under it when they have no assurance of a roome in his heart and sympathy which is a faire advantage nor any effects thereof manifested in moderating or delivering from it Therefore saith he Call her name Lo-ruhamah for I will no more have mercy upon the house of Israel The sadnesse of this condition may be read in the Churches complaint Isa 63.15 and in Gods promise to his children Psal 89.30 31 32 33 34. 4. However the Lord do manifest much mercy toward a visible Church and she be ready to presume on that yet abuse of former mercy may bring the exercise of mercy toward a visible Church to a period For saith the Lord I will no more have mercy upon the house of Israel or adde no more to have mercy as of before and the sad evidence of this condition is that their former rods had not been blessed but their abuse thereof by their continuance in sin had drawn forth this new rod with this sad
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
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
the pitiful mothers and then dashed the mothers to death and laid them in heaps above their children Ver. 15. So shall Bethel do unto you because of your great wickednesse in a morning shall the King of Israel be utterly cut off Secondly as for their confidence in their way of Religion and settled State the Lord threatens First that that sore calamity mentioned v. 14. should come upon them because of their great sin of Idolatry at Bethel Secondly that their King and Kingdome should fall by a sudden and speedy blow Whence learn 1. Idolatry and corrupting of Religion is the great wickednesse of a visible Church and the cause of saddest judgements For So as is before threatned shall Bethel do unto you because of your great wickednesse to wit which is committed there and under Bethel the other place of their corrupt worship are comprehended 2. As we are ready enough to see instruments in our calamities and ought to acknowledge Gods hand in them So we should see the great influence of our own sin in procuring them For So shall Bethel do unto you to wit by your provoking of God there 3. Impenitent Rulers and their Kingdomes may not only be sore afflicted and wasted but it may draw at length to utter cutting off even though they be Gods people in visible Covenant with him for the King of Israel and the Kingdome with him shall utterly be cut off 4. God can very speedily and suddenly bring about great revolutions and overturnings of Kingdomes And he would have the greatnesse of their sin and of his displeasure seen in such a dispensation for in a morning shall this be done which imports a short time as a morning before the Sun rise and a sudden stroak as if in a morning before men were awake an Army or City were surprized And it seemes that albeit Samaria endured a three years siege 2 King 17.5 yet some one morning it was surprized and so their King and Kingdome came to an end CHAP. XI IN the first part of this Chap. the Lord continueth to accuse and give out sentence against Israel And 1. He accuseth them of ingratitude in that albeit he had loved them in their Infant-condition and delivered them out of Egypt ver 1. and had sent Prophets to them to teach them their duty v. 2. yet they walked contrary to their directions and served Idols v. 2. And albeit he did carry them through the wildernesse yet they did not consider nor acknowledge this v. 3. and that notwithstanding he did gently draw them to their duty and provide for them v. 4. For this the Lord threatens that they should finde Egypt no refuge to them but should be carried to Assyria v. 5. and that the sword should abide upon their Townes and Villages till it consumed them according as they deserved v. 6. 2. He accuseth them for their pronenesse to Apostasie and ill intertainment given to the messages sent from God unto them v. 7. In the second part of the Chap. the godly are comforted against the judgements imminent and deserved by their sinnes wherein is held forth the mercy of God interposing to hold off the judgements deserved by them v. 8. and his expresse promise to moderate the execution of his just displeasure in not consuming the Nation utterly v. 9. and to convert and restore them after their rejection and exile v. 10 11. In the third part of the Ch. the Lord rejects all their pretences wherewith they would cover their faults and sheweth how much they were worse then Judah ver 12. Ver. 1. WHen Israel was a childe then I loved him and called my sonne out of Egypt 2. As they called them so they went from them they sacrificed unto Baalâ—m and burnt incense to graven images THis Chap. begins with a challenge of Israels ingratitude And for this end the Lord brings to remembrance his favour and his benefits conferred upon them and subjoynes what their ingrate carriage had been In these Verses he calls to minde his love toward them in their infant-condition in Egypt his preserving and delivering them out of Egypt as his adopted children and as a type of Christ and his sending Prophets particularly Moses to call them to obedience and to entertain fellowship with him in the use of his worship which trust these Prophets faithfully discharged All which doth aggreage their sin and convince them of ingratitude who walked so crosse to the directions of the Prophets and multiplied Idols and Images which they worshipped Doct. 1. Ingratitude and walking unanswerably to many received mercies is the great and crying sin of the Lords people and Church as this challenge teacheth Unfruitfulnesse under rods will not be rightly mourned for till this sin be begun at See Deut. 28.47 48. 2. The Church and people of God are in themselves very unlike the great dignities to which he advanceth them And particularly Israel was in a very mean and low condition till God did forme them both into a distinct and potent Nation and into a visible Church for himselfe For Israel was a child or in an infant-condition not as yet grown up No more like to the condition God put them in when he increased and delivered them and when he exalted and established them in the promised land then a child is like a grown up man And at that time they were not formed in a Church-State till after their deliverance from Egypt Which may put us in minde of the mercy of a grown up Church-State under the Gospel and what obligations a perfected reformation layeth upon them who attain to it 3. Gods love to the Church is her first and great priviledge which prevents her in her lowest condition when she is unworthy and base and which is the fountain of all his bounty and so makes it comfortable For when Israel was a child witlesse and worthlesse then I loved him and this is the fountain of all his bounty after mentioned Deut 7.7 8. 4. The Lord will make his love to his people conspicuous in their preservation in a low condition and under much trouble when he seeth it not fit to deliver them from it For so is supposed he dealt with Israel in Egypt preserving them from being extinguished by the fury of Pharaoh till he called them out of Egypt See Exod. 1.12 5. The Lord also will magnifie his love in their deliverance from trouble and bondage not only spirituall but outward also in so far as is for their good For I called my Son out of Egypt or brought him out with my invitation by the Ministery of such as were sent to speak to Pharaoh and them which I made effectuall And this was not only a type of the Churches delivery from spirituall bondage but a pledge also of his doing great things for his people See Exod. 12.42 Psal 34.19 6. As the Lord doth oft-times manifest his love and put speciall honour on his people by putting them to sufferings
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
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
aggreage their sin and vexe them the more he commends Judah at least for having a lawful Kingdom in Davids posterity wherein they ruled with Gods approbation And that in the matter of prescribed worship in Religion they were faithful as became Saints keeping the faith and Religion received from their religious ancestors and keeping the true Priesthood This commendation is given to Judah not only because they still clave to their lawful Magistrate but even in the matters of Religion though at some times they revolted in much yet they were so yet to wit when Israel revolted they had not corrupted Religion whatever were the failings of Solomon See 2 Chron. 13.4 12. and sometimes thereafter they were so also and in all the dayes of Hosea's Ministery their Kings excepting Ahaz were none of the worst friends to Religion and some of them zealous Reformers in whose time it may be this was preached yea in the times of their foul defections they for most part carried still some respect to the Temple and Priesthood Doct. 1. Whatever mercy the Lord manifest to be in his heart toward sinners yet that gives no warrant to them to please themselves in sin or to think that the Lord takes lesse notice of it or abhorreth it the lesse To prevent this the Lord returns to wonted challenges after the former promises 2. Evil courses in a land ordinarily begin at the Rulers and what they are that the people do prove For what Ephraim is guilty of that the house of Israel joyn in 3. When men go furthest wrong readily their courses will not appear to themselves in their worst colours nor will they let them be seen so to others but will palliate and cloak them over the best they may For it is charged upon them here that they used lies and deceit that is false pretences and excuses wherewith they thought to justifie their course 4. Such pretences are dangerous plagues to men and a cause of Gods controversie especially when they dare present them to God as such as he will approve and because of them not plague their courses and when they hinder the Word from taking effect For it is a challenge they compasse me about with lies which may be understood either as Gods speech complaining that by these they would as it were besiege and keep him in from plaguing of them or the Prophets whom they would hinder from uttering threatenings against a course which they endeavoured to render so plausible 5. Whatever pretences men betake themselves unto yet God doth see through them and his Word will call them what they are And he hath declared that all pretences for justifying a sinful course are but mens deceiving of themselves and as they bear no weight before God so they will disappoint the sinner in end Therefore whatever they accounted these courses to be yet God by his Prophet pronounceth them lies and deceit 6. As it is the commendation of people to stand fast when others do decline as here Judah is commended So it will be a great addition to a peoples sin and ditty when they go wrong and yet are so far from being seduced by others that they have a contrary example from them For this addes to Israels sin that they did all this when Judah yet rules with God 7. The holding up and continuing of civil government according to Gods appointment and the rules of his Word is a commendable duty and it is a peoples great sin when it is otherwise For it is Judahs commendation he ruleth with God not only many of his Rulers act for God which is a presage of good to a Land but the way of Government is lawful and approven wherein Israel failed 8. It is the duty of such as do embrace the true Religion to be in reality Saints that they may reap the fruit of Religion and adorne their profession For it is the commendation of their progenitours who transmitted the truth to Judah that they were Saints 9. Whatever may be the other failings of a people yet it is matter of commendation to keep even external Religion pure as it is transmitted from pious Ancestors according to the Word For such is Judahs commendation he is faithful with the Saints whereby Hosea would not cover their other faults which he elsewhere reproveth and leaveth to be reprehended especially by their own Prophets Only he sheweth that this was commendable in it self and that in this they had out-stripped Israel And when he saith he is faithful with the Saints his meaning is not to justifie every thing as imitable because it is in a Saint or Saints as if their infirmities were all to be licked up But his meaning is to shew that Judahs Religion as it was in the first place aggreeable to the rule so it was followed by their progenitours and transmitted by them as such neither of which Israel could alleadge for their way though they gloried in their Progenitours as much as Judah CHAP. XII IN this Chap. the Lord insisteth to accuse Israel especially for sin seconding the challenges with exhortations and threatenings And 1. Having accused Ephraim for following empty and vain courses to his own prejudice v. 1. and threatned both him and Judah v. 2. He sets before them the example of their Father Jacob in his carriage and successe v. 3 4. inviting them to follow his footsteps in hope of like successe from him who is an unchangeable God v. 5 6. 2. He returnes to challenge them for being so unlike Jacob in their way And particularly he accuseth them of covetousnesse accompanied with deceit and oppression v. â— and of pleasing themselves in their way v. 8. for which he threatens them with exile yet promising to restore them v. 9. Next he challengeth them for contempt of the Word v. 10. for increase of Idolatry and excusing of it with vain pretences v. 11. for causelesse boasting of their Original and Predecessours v. 12 13. and generally for their bitter and ingrate provoking of God v. 14. for which he threatens them v. 14. Vers 1. EPhraim feedeth on winde and followeth after the East-winde he daily increaseth lies and desolation and they do make a covenant with the Assyrians and oile is carried into Egypt In this Verse the ten Tribes are challenged for their empty and vain hopes and shifts and particularly for their hunting after humane helps and confidences and their making Covenants and sending presents on every hand for that end This the Lord pronounceth to be not only an unprofitable but an hurtful course which he expresseth partly in borrowed tearms of feeding on winde an empty thing which may fill but cannot feed and following the East-winde which was tempestuous and noisome in these Countreys Gen. 41.6 Isa 27.8 Jon. 4.8 and partly in more proper tearmes calling their courses lies and desolation Whence learn 1. It is no unusual thing to see men abound in empty and false hopes whereby they may as they think hold
be understood of the Jewes land which these enemies invaded and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation as they did on Judah when they were staying at home and not troubling them 5. Albeit the Church do oftentimes seem to be furthest behinde of any society for outward prosperity yet the time will come when she shall see her own mercy in the misery of others and shall be in good condition when they are gone for in opposition to what shall come on Egypt and Edom it is added But Judah shall dwell for ever c. See Isa 27.7 Exod. 14.30 31. 6. The Lord will perpetuate a Church of Israel after their conversion and restitution till the end of time for it is his expresse promise Judah shall dwell for ever and Jerusalem from generation to generation Ver. 21. For I will clense the blood that I have not clensed for the LORD dwelleth in Zion All these promises and particularly that of perpetuating the Church of Israel are confirmed by a new promise wherein the Lord undertakes to purge her by Justification and Sanctification from the pollution wherein she had layen so long and that he will do this because he dwells or that so he may dwell among them by his Word and Spirit with no lesse blessing then of old Whence learn 1. Sin when it is rightly looked upon will be found a very vile and loathsome thing and they will so judge of it whom God is about to deliver from it Therefore is not only the bloody crimes but all the iniquity of these whom he is about to purge called their blood as Ezek. 16.6 2. There can be no assurance of obtaining other favour till this pollution be done away Therefore this promise cometh in as a confirmation of the former and making way for them For I will clense their blood 3. There can be no purging of sin to fit us for other mercies till God interpose in it and till he apply the merit and efficacy of the death of Christ to take away the guilt and pollution thereof and this he will do to his own he will send this mercy to fit and prepare them for moe I will clense their blood saith he The endeavours of such as are most convinced of sin will not availe without this and till they imploy him for this end 4. The Lords former rejecting of a people and giving them up to walk in their own wayes will not hinder his respecting them and purging their sin in a time of love For albeit Israel have now for many ages not been clensed yet saith he I will clense their blood that I have not clensed 5. As it is the Lords presence in favour with a people and not their merit that assures them of his purging their sin for this is done for the Lord dwelleth in Zion So his clensing of a people from sin doth assure them more and more that he will abide with them for so will the words also read I will clense c. and the Lord or so shall the Lord dwell in Zion AMOS The Argument This Prophet was raised up by God and sent from Judah to preach unto Jsrael much about the same time with Hosea who in executing of his Commission after he hath threatned some Nations about for their sins and spoken against Judah also he falls expresly upon Jsrael and chargeth upon them and sometimes upon Judah with them the many sins of idolatry oppression incorrigiblenesse wantonnesse and the like for which he threatneth that God would destroy them to chap. 7. After which by divers types and representations he confirmeth that this sentence of their destruction was irrevocable threatning the false Priest at Bethel who opposed him in his ministery And then closeth the Prophecy with some promises relating to the times of the Gospel which are sub-joyned for the comfort of the godly who should live in these sad and calamitous times that were ensuing CHAP. I. IN this Chapter after the inscription of the Prophecy v. 1. and the generall summe thereof v. 2. The Lord by his Prophet denounceth judgements to come on several Nations about because of their many and multiplied sins and namely on Syria v. 3 4 5. On the Philistines v. 6 7 8. On Tyrus v. 9 10. On Edom v. 11 12. And on the Ammonites v. 13 14 15. Verse 1. THe words of Amos who was among the herdmen of Tekoa which he saw concerning Israel in the days of Vzziah King of Judah and in the days of Jeroboam the son of Joash King of Israel two yeers before the earthquake The inscription of this Prophecy holds forth first That Amos who carried this message was but a meane man of Tekoa in Judah of which 2. Chro. 11 5 6. Jer. 6.1 and of a mean employment being but an Herdman and of the meanest sort not one who had herds which were kept and fed by others as the word here used somtime signifieth 2. Kings 3 4. but one who was either a mean servant to others or at best a mean man who fed his own cattel as appeareth from Chap. 7.15 Secondly it holds forth that he was sent especially to Jsrael though he deale also with others upon occasion And thirdly that he received his Divine message and began his preaching in the days of Vzziah and Jeroboam the second two years before that earthquake of which mention is made onely here and Zech. 14.5 Some conceive it to have been in the year of Vzziahs death and that it is hinted at Isa 6.1 4 Others that it was at the time of his presuming to offer incense 2. Chron. 26.16 as another testimony beside his leprosie 2. Chron. 26.20 of divine displeasure against his course But at whatever time it was this is certain that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among these Nations as accordingly came to passe on Israel after the death of Jeroboam the second Doct. 1. The word of the Lord ought not to be rejected in the mouth of meanest instruments nor is their authority to be suspected or condemned because they are meane for Amos who was among the herdmen of Tekoa hath the words which he saw concerning Israel 2. Albeit that men ought not to usurp the ministerial calling nor leave their mechanick and servile employments to intrude themselves upon it for Amos had an extraordinary calling and albeit men who are called to that office ought not to tempt God by neglecting lawful means appointed for their enabling to discharge their calling for the endowments of Amos who was not bred for that calling Chap. 7.14 were by extraordinary dispensation Yet such as are called of God and are conscious to themselves of much insufficency and inability though they use means such I say have notable encouragment to come to God for teaching and furniture in an ordinary way who hath given such
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
on other sinnes at which at first men may be ready to startle 8. Sinne in the visible Church is not onely odious in it selfe but as it tends to the dishonour of God when it is committed by these who have his name called upon them and who will needs pretend they are his dear people notwithstanding all they do for it aggravates their sinne that it was done to profane my holy name saith the Lord. Verse 8. And they lay themselves downe upon clothes laid to pledge by every altar and they drinke the wine of the condemned in the house of their god The third particular sinne laid to their charge is their joyning of oppression with Idolatry and seeking to palliate it by their corrupt worship for they not onely took and detained the poore mans pledge contrary to the law and did unjustly fine men and exact money of them but when they had done so they durst goe to their Idols Temples and their Altars to worship and thought all well enough if they employed the unlawfull purchase in sacrifices and feasts before their Idols Whence learne 1. The Lord abhorreth cruelty even in mens prosecuting of their rights against the poore for so much doth the Law against detaining of the poore mans pledge Exod. 22.26 27. teach for the violation whereof they are here challenged they lay themselves downe upon cloaths laid to pledge that is they not onely detained them but did weare and make use of them 2. Idolatry in worship and corrupt conversation are very neere in kin and will agree well together for worshipping of that which they accounted their God who was not the true God who would not be represented by their calves and their many Altars doe suit well with detaining of pledges and condemning of men unjustly Which should warne the followers of the true Religion that they doe not put a blot upon it by such courses 3. As Idolatry is a very licentious way for they lie downe there as was the custome at Feasts Ezek. 23.41 and drink wine and are still at Feasts in their Idol service So ill purchase is ordinarily ill spent and employed in Idolatry and Luxury or the like for so did they with their pledges and fines 4. It is an high degree of impiery when men dare avow sinne before and in worshipping of that which they suppose to be a deity for it was their great presumption that they lay themselves downe upon cloaths laid to pledge by every Altar and they drink the wine of the condemned in the house of their God see Matth. 5.23 24. 5. It is also yet higher presumption when men doe think that outward shewes or performances of Religion whether it be true or false are sufficient to expiate or cover their grosse oppressions or iniquities for in this also they sinned that they thought all well enough if they came and made offerings to their Idols of their unlawful purchase Which was a great errour had the way of Religion been even pure and and according to the rule as it was not see Jer. 7.8 9 10 11. Verse 9. Yet destroyed I the Amorite before them whose height was like the height of the Cedars and he was strong as the Oaks yet I destroyed his fruit from above and his roots from beneath 10. Also I brought you up from the land of Egypt and led you fourty years through the wildernesse to possesse the land of the Amorites The fourth particular sinne charged upon them and which is an aggravation of their other iniquities is their ingratitude in thus sinning against God who had heaped upon them mercies both temporal v. 9 10. and spiritual v. 11. The temporal mercies conferred upon them were 1. The destroying and cutting off of the Amorites both root and branch before them that so he might give them their land and riches And that the Lord did this notwithstanding that the Amorites were Gyants and stronger then Israel v. 9. 2. That before this the Lord did deliver them from Egypt and preserve and keep them in the wildernesse till he brought them to the possession of that Land v. 10. From v. 9. Learn 1. Ingratitude is the great sinne and aggravation of all the other sinnes of the visible Church when mercies will not doe at them either to prevent sinne or make their heart melt for it when it is committed for this is the aggravation of all their sinne that notwithstanding this their carriage yet I destroyed the Amerite before them c. saith the Lord. 2. As the Lord is able to overcome the greatest and strongest of Nations and will quite root them out if they stand in the way of his peoples mercie so deliverance from potent and mighty enemies is an obliging mercy and the greater difficulties there be in bringing about deliverance the more of Gods power and love and the more obligation to duty should be read in it when it comes for albeit the Amorites height was like the height of the Cedars and he was strong as the Oakes and so were stronger then Israel yet I saith the Lord destroyed his fruit from above and his roots from beneath or did quite extirpate them out of that Land as a tree that is taken away root and branch And therefore Israels sinne was the greater who received so notable proofe of love and yet sinned against God 3. The Lords sore stroakes on wicked enemies because of sinne and for the Churches good should be laid to heart to stirre her up to duty who is more kindly dealt with for so much also may be gathered from this challenge and aggravation of their sinne that since the Lord had made the Land to spew out these Nations root and branch for sinne it was abominable in Israel who were put in their room to grow as ill or worse From v. 10. Learn 1. Albeit wee be ready to forget greatest mercies and to despise them when they are past yet they should never be forgotten but kept in remembrance to binde us to our duty And when we grow negligent herein God will not forget to inculcate them to aggravate our sinne for albeit this his kindness in redeeming them from Egypt was forgotten and out of date in their account yet God mentions it on all occasions as a mercy which did yet oblige them and which would not faile to make up their dittay when they sinned Also I brought you up from the land of Egypt 2. Albeit the Lords people in their distresses may be ready to say wherein hast thou loved us yet even a wildernesse-condition may have much obliging mercie in it and mercies which it is great ingratitude to sleight and not to walk answerably for it commeth in also as an aggravation of their sinne I led you fourty yeares through the wildernesse His protection provision and suffering of their manners there were mercies not onely to sweeten the hardships of that lot but to oblige them to God throughout all their generations 3. Whatever may be
the Churches thoughts of a present afflicted condition yet the issue of the worst of her lots will be full of obliging mercies for so is here imported that their wandering in the wilderness had a good issue to possesse the land of the Amorites And these onely are named of all the Nations of Canaan because they were most potent as v. 9. Verse 11. And I raised up of your sons for Prophets and of your young men for Nazarites Is it not even thus O ye children of Israel saith the Lord 12. But yee gave the Nazarites wine to drink and commanded the Prophets saying Prophesie not In prosecuting of this challenge and aggravation of their sinne the Lord subjoynes some spiritual mercies conferred upon them also And namely that he sent them Prophets and that of their owne children and people And did raise up Nazarites who by their strict way of living according to the Law Num. 6. were patternes of that purity in moral duties which God required of the people And it may be also that by these are understood the sons of the Prophets who in their youth were bred under more strict discipline for that holy calling Upon all this the Lord inferreth that since these instances of his mercy were so clear as their consciences could not deny the truth of them v. 11. they did injustly aggregage iniquities formerly laid to their charge And particularly these spiritual favours shewed unto them did render their carriage odious in that they not onely made not right use of them but made the Nazarites contradict their profession and break their vow by giving them wine to drink contrary to the Law Num. 6.2 3. and did prohibite the Prophets to reprove their sinnes freely or did trouble them if they did it From v. 11. Learn 1. Whatever outward favours are conferred upon a people yet spirituall benefits ought to be looked on as chiefe mercies and specially obliging Therefore doth the Lord adde these to the former as compleating the mercy of their outward deliverance and adding much to the sinne of their ingratitude 2. Whatever be a corrupt peoples estimation of faithfull Ministers sent to reveale the word of God unto them yet the Lords sending of them is a speciall mercy for it is one witness for him pleading against their ingratitude that he raised up Prophets among them See Isa 30.20 Jer. 3.14 15. 3. It should not occasion a peoples contempt of Ministers that they are men like themselves and chosen from among themselves but it should rather oblige a whole Land to God that he raiseth up faithfull and eminent instruments of them for he rehearseth it as a mercy shewed unto them I raised up of your sons for Prophets 4. It is a mercy which should oblige a land when they have not onely schooles of Prophets and hopes of a succeeding ministery by young men their separating themselves from worldly delights and incombarances that they may fit themselves for that calling But when there is purity and holinesse among them and some eminent paterns of it to stir up others for so much is imported in this I raised up of your young men for Nazarites 5. Albeit that wicked men take no great notice of Gods mercies toward them yea and often times do quarrel and mistake them yet their consciences will plead for God that his mercies are reall and true mercies and that he doth them good indeed and doth not onely say so for is it not even thus to wit that I have done to you as I say O ye children of Israel saith the Lord From v. 12. learn 1. Not onely temporal but even spiritual favours of ordinances and encouragements to piety will not worke upon a naughty people But the more kindely they are dealt with they will bewray their perversity the more as this carriage of the Israelites doth teach 2. It is a horrid sin and hainous abuse of Gods kindnesse when men will not onely not be holy themselves but do hate and oppose and crush it in others that they may not obey the Law of God more then themselves for such is this challenge against them here But ye gave the Nazarites wine to drink 3. It is also an abuse of great kindenesse and a sinning against mens own mercies when they will oppose and hinder or molest the messengers of God in the free discharge of their trust toward them for this was also the ingrate carriage of Israel and commanded the Prophets saying prophecy not whereof this same Prophet had experience chap. 7.12 13. Verse 13. Behold I am pressed under you as a cart is pressed that is full of sheaves This v. as it is by some translated is a part of the sentence or threatning shewing that God would presse their Place or Land and fill it with heaps of judgements and enemies as a Cart is pressed and filled with sheaves in harvest But as it is here translated it is a general conclusion introductory to the sentence wherein the Lord declareth that the multitude and variety of these their sins did so provoke his justice and patience that he might justly complain of them as insupportable and intolerable as a Cart groans under burdens and therefore he would punish as is declared in the following verses Doct. 1. It is the way of secure sinners to lay over the weight of all their sins on God and on his mercy as if he were but a Cart to lie under the burden of them all that so they may sleep the sounder and sin the faster for so much doth this similitude teach 2. The Lord even toward secure sinners will take on this burden so far as to suffer their manners long before he cast it off albeit he be provoked by every sin and doth not allow their presumptuous casting off their iniquities upon him yet he doth not complain nor strike till he be pressed as a Cart that is full of sheaves 3. Gods patience and long suffering will at last weary to endure the provocations of sinners as becoming insupportable for saith he I am pressed under you c. see Isa 1.24 Ezek. 5.13 and 6.9 4. When the cup of mens iniquities is full and God is about to forbeare them no longer yet they may be so stupide as to need up-stirring to consider it for Behold saith he I am pressed c. Verse 14. Therefore the flight shall perish from the swift and the strong shall not strengthen his force neither shall the mighty deliver himself 15. Neither shall he stand that handleth the bowe and he that is swift of foot shall not deliver himself neither shall he that rideth the horse deliver himself 16. And he that is couragious among the mighty shall flee away naked in that day saith the Lord. The particular sentence for these sins to be inflicted by God thus wearied to wait upon them is that inevitable judgements should befall them wherein no means should availe them Neither speed of foot nor horse as it
this 〈…〉 continuance and when rain was most needed 〈…〉 â—vidence also was visible in sending raine on 〈…〉 yea and parcel of ground and not on another and 〈◊〉 themselves were made sensible of this stroak by the want of water causing them seek it from place to place but to no purpose v. 7 8. Thirdly which is yet another cause of famine they were smittin by blasting windes putrefaction and insects devouring all the fruits of their ground v. 9. Fourthly they were smitten with pestilence such as was inflicted on Egypt of old and by the sword upon their young men their horses were taken away by their conquering enemies 2. Kings 13.7 or were consumed in the war or with the pestilence and by reason of mortality and slaughter in their camps there was such an ill savour as could not be indured v. 10. Fifthly They were for the most part so consumed with judgements as Sodom was so that any remnant that was left were but like a stick halfe burnt plucked out of the fire v. 11. And yet to all these and every one of them it is sub-joyned that they made no right use of one or other of them From this whole challenge in the general learn 1. When God begins to reckon with a visible Church he will finde her guilty not of one or few but of many grosse faults for in this processe beside the faults formerly challenged he findes her guilty of this also that she is incorrigible See Ezek. 8.6 13 15. 2. A course of sin will not prove a thriving way in end to any but especially to the Church which the Lord will either make a theatre of mercy or a field of blood and he hath many rods for that end for as they liked their way of sin v. 5. so he also chooseth their judgements and pours out a quivet full of them upon them 3. When the Lord strikes his Church sorest and with most rods either together or one after another yet he doth but hereby call her to repentance and drive her to his mercy for it is his challenge that being under all these judgements yet they set not about turning to him as the thing he was driving at 4. It must not be mens own conceits or their partial selfe love but God who judgeth of the truth and reality of their repentance for whatever they might pretend to offer to 〈…〉 â—â—â—ictions yet he assumes the judgement thereof 〈…〉 to himselfe ye have not returned saith 〈…〉 Whatever exercise judgements may put sin◠〈◊〉 to yet it is not easie to attain to true repentance â—â—â—er them for this is the constant challenge yet have ye not returned to me or even to me This is not to limite the Lord but he both can and doth drive many to him by rods inflicted for sin yet it is no small difficulty as sad experience proves in too many Considering 1. Even sad stroaks are not soon felt by every one or so felt as to stir them up to any exercise Isa 42.25 Hos 7.9.2 When stroaks are felt bitternesse resentment discouragement c. are soon attained and without any pains but repentance is a more difficult task and is oft-times impeded by these distempers 3. Gods hand is not soon nor easily seen in felt rods to invite us to repentance as the onely remedy or it is but little seen by reason of our eyeing of instruments and second causes 4. When we do in general acknowledge an hand of God in our calamities yet we may deceive our selves with a deluded conceit of being delivered some other way or by some other mean then by turning to him 5. When we are convinced of the necessity of repentance yet it is not easie to attain sincerity and stedfastnesse in it Psal 78.34 35 36.37 6. When we desire most sincerely to repent under calamities yet it cannot succeed till first we look back and mourn for our sleighting the word which drew on the rod. 7. In a word no outward dispensation can produce repentance without the grace of God but crosses of themselves will rather drive men further from it See Isa 57.17 Jer. 31.18 So that all have great need to set about this duty in the sense of these great difficulties that they may eye God the more and they who finde mercy to get another use of trouble ought to acknowledge the singular grace of God in it Doct. 6. It speaks very sad wrath on Gods part and much impenitency on our part when not onely the same judgements continue but new judgements are inflicted one after another for this variety of rods doth declare that Israel had not yet returned to God and that he was still pursuing them Such a condition doth declare that no rods formerly inflicted have wrought upon us that God is still angry Isa 9.12 17 21. and 5.25 and 10.4 and that we are walking contrary to God which provokes him to walk contrary to us and punish us yet seven times more Lev. 26.21 23 24. c. 7. Such as do not repent nor are bettered by one rod may also abuse and harden themselves under never so many for this was their fault under all of them yet have ye not returned to me Men must get the plague of their own heart cured before any affliction worke upon them judgements are in themselves stupifying and do harden sinners if grace prevent not and abuse of one rod draweth on more hardnesse and fits a sinner for the abuse of more rods so that still the longer it is still the more easie to go wrong 8. Incorrigiblenesse and impenitency under multiplicity of rods is a great height of defection in a people and the cause of a sad controversie for here this is the great challenge God hath against them which draweth on yet a sadder quarrel in the following purpose See Isa 1.5 and 9.13 Jer. 5.3 and 6.29 30. Ezek. 24.13 In particular that we may enlarge this incorrigiblnesse from the text from v. 6. learn 1. As famine is a sad stroak however sinners think little of their daily bread for here it is mentioned as a rod which might have reclaimed them So when a people become brutish and will not be led so much as by principles of reason to acknowledge God or to take up their duty nor will take notice of other evidences of Gods displeasure against them it is just with him to pinch them by the belly like beasts whom they resemble in practice for they who were kine of Bashan v. 1. and were so brutish as to take no notice of Gods giving them up to their own counsels v. 4 5. are given up to cleannesse of teeth and want of bread as to a stroak which they would feel And whenever the Lord smites a people with famine they ought to read their own brutish disposition in that rod. 2. Such as do abuse prosperity and do not maintain the service of God and his ministry with the good things given to them it is
they shall run to and fro to seek the word of the Lord and shall not finde it Fifthly Whereas they were now so desirous to be rid of the word The Lord threatens that in their extremities they should be deprived of it and should not finde it though they seek after it Whence learn 1. The word of the Lord should be and is unto the Soule what food is to the body for refreshing and strengthening thereof for keeping it in life and enabling to action and work Therefore is the want thereof called famine in the land See Job 23.12 2. When the word is despised and men be weary of it God is justly provoked to take it from them for whereas the false priest expresseth their general temper chap. 7.12 13. now the dayes come Saith the Lord God that I will send a famine in the land of hearing the words of the Lord. 3. As mens Souls are better then their bodies and their eternal welfare to be preferred to a natural life So a famine of the word is a sadder stroak and speaks more wrath then if the Lord should let a Nation starve for want of meat and drink Therfore is it expressed so as not a famine for bread nor a thirst for water which were a small matter in comparison of this but of hearing the words of the Lord And therefore also is a Behold prefixed to it 4. Greatest despisers of the word and they who would think it their great mercy to be rid of the trouble thereof may yet come into extremities wherein they shall misse the word and would be glad of it and take much pains to enjoy it for they shall wander and run to and fro to seek the word of the Lord. 5. It is righteous with God that they who contemne the word when it is offered and do misse and seek it in trouble onely out of the sense of calamities to get ease of them and not out of any sense of sin or desire of true spiritual comfort It is righteous I say with God that such should come no speed in seeking after the word though they take never so much pains to run through all the corners of the land for they shall wander from sea to sea and from the north even to the east they shall run to and fro to seek the word of the Lord and shall not finde it Where in assigning the borders of the land the onely difficulty is that as the great sea was on the west so the other is placed south which elsewhere is said to lie eastward But it sufficeth us that however the dead sea lay eastward to Judah yet it lay south or southeast to Israel or it may be conceived that the sea on the south is the red sea which sometime is put for the border of the land Exod. 23.31 It is further to be considered that however he speak of their wandering with relation to the bounds of the land of Canaan yet it appeareth not that they had that want before their captivity for not onely had they prophets still in Judah if they had been so earnest but it is probable Hosea continued till their final captivity But as it is usual to describe the several quarters of the earth with relation to the borders of Canaan and under the same names So it seemeth to be the sense that in their exile they should seek for the word in all quaters and not finde it Verse 13. In that day shall the fair virgins and young men faint for thirst Sixthly He threatens that their calamities should be such as the very young men should not be able to endure them and fair and tender virgins should not be respected but should succumb under them By thirst here we may understand either literally the want of food and drink or figuratively that they should finde no refreshment nor comfort under their troubles as Hos 2.3 Whence learn 1. When the Lord removes his word from a people it is an evidence of sad plagues following upon it and of much fainting discouragement without hope of issue under them for after that threatning v. 11.12 it followeth in that day shall they faint for thirst Either shall they be plagued with famine or left under that or the like rod without all refreshment and comfort and that not for a fit but till they faint again 2. Mens natural strength and vigout as it comes far short of what strength God gives unto his faint people Isa 40.29 30 31. so especally it will not endure not carry through under calamities and judgements for sin for the young men shall faint 3. When God is provoked against a Nation he will not respect nor spare them whose condition otherwise pleads for pitty for neither fair and tender virgins nor growing up youth and posterity are here spared Verse 14. They that swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth even they shall fall and never rise up again Lastly He thretens that all Idolaters Such as all they were that worshipped the Calves at Bethel Dan or Beersheba or any other place should chiefly suffer and perish without hope of remedy And this not onely contains a threatning but poynts out also another cause together with their oppression v. 4.5.6 of these threatned judgements Their idolatrous worship is expressed by swearing which is frequently put for all religious worship as is marked on Zeph. 1.5 And several sorts of it are expressed here And namely that they did swear by their Idols which were maintained by their chief city Samaria though it was their sin and not their God That though they pretended to worship the true God in this and to swear by his name Yet they did not honour him as he revealed himselfe in his word and is acknowledged in his true Church but did swear by him as he was worshiped in Dan and by the God whose way and manner of service they had erected at Beersheba And so they gave that honour to their Idols and calves immediately and pretended to offer it to God onely in and by these Idols Doct. 1. God hath a special controversie against Idolaters and corrupters of Religion in his Church Therefore is there a peculiar threatning against such 2. The true God will not acknowledge any service as done to him which is offered in any Idolatrous way and in and by Idols and Images Nor will he acknowledge that he is the God who is worshipped and acknowledged in such away for albeit to swear by the true God be a part of his worship Yet he makes it a quarrel that they swear by him as represented by their Idols and as he is served in Dan and in Beersheba after their devices They swear by the sin of Samaria and say Thy God O Dan liveth and the manner of Beersheba liveth 3. Idolatry will be especially charged upon these who are chiefe in promoting and entertaining thereof for in that respect
consists is brought into bondage or destroyed in their powers and want the face of a Church yet God pursuing for sinne will not only break a Nation but cause judgements reach particular persons also for the children of this mother be the children of whoredomes and therefore are threatened also 6. It is the sad sting of and an addition unto trouble when mercy is denied either for preventing moderating or removing of it such is their doom here I will not have mercy upon her children Where this is not denied deserved strokes may be kept off Hos 11.8 9. and irreparable strokes may be made up such as are naked and in their blood may be bid live in wildernesses men may meet with gracious leading and get water even out of flinty rocks Vers 5. For their mother hath played the harlot she that conceived them hath done shamefully for she said I will go after my lovers that give me my bread and my water my wooll and my flax mine oile and my drink To clear the equity of this sentence the Lord doth repeat their sinne in sad challenges and the judgements deserved by it in sharp threatenings Their sinne may be comprehended in this general of their idolatry in and because of their prosperous condition but since the Lord doth branch it out in several challenges and subjoynes threatenings to every one of them I shall follow it in that method The first branch of the challenge is that in her prosperity she would follow the idolatry of the calves and her confederates and their idols because she thought they upheld her and were the cause of her prosperity and so followed any course which might bring her profit and pleasure This the Lord challengeth as being not simple whoredome which may be done in the dark but avowed effronted adultery Whence learn 1. Such is the stupidity of grossest sinners that they neither see the ill nor danger of their way unlesse it be much and frequently inculcate therefore doth the Lord insist so much again upon both and subjoynes this challenge to the former sentence with the particle for that he may yet let her see how justly he accused her as being not his wife and threatened her because of that For their mother hath played the Harlot 2. A visible Church declining will readily turne impudent in sinne in regard the more corruption hath been hemmed in by the external bonds of order it swells the more over all banks and bounds and God justly giveth such up to be filled with their own devices for not only hath the mother played the harlot but she that conceived them hath done shamefully and impudently which may also be imported in her going after her lovers or pursuing of them as Ezek. 16 33 34. 3. It is a great aggravation of the sinne of idolatry that idols do become lovers and do bewitch and draw the heart from God Therefore doth she call not only her confederates by joyning with whom she thought to prosper but chiefly her idols my lovers in regard they drew her heart from God See Jer. 50.38 4. As it is a great sinne to depart from God and his true worship so especially it is a shamefull way of departing from him when mens ends are so low and base that they will follow any way of Religion for interest and advantage and account the thriving way best for herein did she shamefully that she went after her lovers and why they give me my bread and my water my wool and my flax c. she thought she thrave best in and because of her idolatry Albeit it was her mistake and sinne to father her prosperity so as we will finde v. 8. yet supposing it had been as she said it was still her great sinne to make that the rule whereby to trie true Religion and not to love the way of God whatever disadvantage followed See Jer. 44.17 5. It is also a great evidence of impudence when men do not sinne through infirmity or tentation but deliberately and do wilfully follow their resolutions whatever be said to the contrary for herein also she did shamefully in that she said I will go after my lovers c. She avowed it and was obstinate in it against all warnings See Jer. 44.16 17. Ps 81.11 Vers 6. Therefore behold I will hedge up thy way with thornes and make a wall that she shall not finde her paths 9. And she shall follow after her lovers but she shall not overtake them and she shall seek them but shall not finde them then shall she say I will go and return to my first husband for then was it better with me then now Because of this impudent and base wilfulnesse the Lord threatens that as a wanton and wandering adulteresse is curbed by hard usage and shut up by her husband so by afflictions and captivity he would daunton her wantonnesse and stiffnesse and make her following of idols as unpleasant and difficult as if an harlot would essay to creep through a thorn hedge and climbe over an high wall to get to her paramours v. 6. And if that should not yet reclaime her but she would obstinately follow Idolatry as hoping yet to prosper in it he threatens still to disappoint her till she should renounce them and turn to him confessing she had fated the worse for leaving him v. 7. As for this effect of her affliction and disappointments albeit this far it might be true of the wicked that affliction may let them see and convince them of their folly in forsaking God as we finde the body of Judah convinced of the truth of Gods Word which they contemned Zech. 1.6 yet taking this prediction altogether it holds out their true conversion which was verified in the Elect among them and will be more conspicuous when that Nation shall turn to the Lord. Doct. 1. Where God is not acknowledged in prosperity not looked upon as the giver of it he will be seen in adversity and prove himself God by overturning these resolutions wherein men have never so much of will Therefore in opposition to their mistake and wilfulnesse v. 5. he subjoynes Therefore behold I will hedge up her way c. Though she should follow her lovers he will crosse her way though she saw not him as the giver of prosperity he will be remakably seen in removing it 2. It is righteous with God that nothing that draweth the Churches heart from him should prosper in her hand and it speaks mercy if well emproven when the way of sin is made difficult to a people Therefore because prosperity drew her away he threatens to remove it and to hedge up her way with thornes and make a wall that she shall not finde her paths that is to make her have a bitter and difficult time of it while she adheres to Idolatry and all this in order to her reclaiming 3. Albeit afflictions from the Lord should point out sin and prove as hedges and walls to hem us
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
only continue as they are but increase in prosperity issue and glory for a time For They were increased 2. As there is no outward mercy conferred on wicked or unrenewed men but they do make it a snare to draw them to sin and harden them in it So this abuse of Gods goodnesse doth aggravate sin exceedingly For it is a challenge that as they were increased so they sinned against me 3. Any glory or splendour which men abuse to harden themselves in sinne neglecting that which is their true honour will certainly end in ignominy and especially when Ministers glory of worldly state or riches as their chief excellency neglecting that true honour of being faithful in their station For therefore will I change their glory into shame Ver. 8. They eat up the sin of my people and they set their heart on their iniquity In the third branch of this Article they are accused of monstrous greed and luxury neglecting their duty They were so farre from deterring the people from sin or pointing out the true use and end of sacrifices when they came to offer for sinne that they minded nothing but to fatten themselves with the portion of the sacrifices which fell to them And therefore they were desirous and glad to have the people fall in many sins that so they might get many sacrifices whereof to share Whence learn 1. Albeit livelihood be due to faithful Ministers and they who serve at the Altar should live of the Altar yet it is the fearful sinne of Ministers when they minde only the benefit or profit of their calling neglecting the duty when they are so addicted to their belly as they can flatter or be silent from reproving sin so they may gaine and have to eat For this a challenge They eat up the sin or sacrifices for sin of my people called so as v. 6. and this is all they minde in that publick service The speech alludes to the Law which the Priests in Israel did imitate wherein the Priest got a portion of some sacrifices Numb 18.8 9 c. 2. It is yet a more fearful iniquity when such as would be accounted Ministers not only care not for the sins of the people committed to their charge but do desire and delight in it so it may tend to their gain and advantage For they set their heart on their iniquity or earnestly long to have them sinning that they may bring sacrifices to them In a word Covetousnesse is the bain and cut-throat of Religion and especially in Church-men and when they stand upon nothing but gain Ver. 9. And there shall be like people like Priest and I will punish them for their wayes and reward them their doings 10. For they shall eat and not have enough they shall commit whoredome and shall not increase because they have left off to take heed to the LORD Because of this the Lord threateneth 1. That both People and Priests should be punished alike according to their deserts v. 9. 2. That since they had contemned and sleighted God he would take away the blessing from their meat and deprive them of issue even although that beside their wives they should take concubines and whores that they might have many children v. 10. Whence learn 1. Evil Ministers are a chief cause of sin and misery upon the people they have charge of Therefore are the people threatened as being made obnoxious to wrath by the Priests carriage formerly mentioned And this is an addition to the Priests judgment that they draw so many with them into it 2. Albeit naughty Ministers be great plagues and snares to people yet that will not excuse a peoples sin nor exempt them from judgements Therefore are the people threatened also notwithstanding he challenged the Priests The sending of evil Ministers may be so much the fruit of peoples former sins and they may be so well satisfied with it Jer. 5.31 as may justly ripen them for a stroak 3. As Pastors and people are ordinarily like other in sin and mutuall plagues each to other so will they be joyned together in judgements For There shall be like people like Priests that is both involved in judgement though possibly in different measure according to the degree of their sin and none of them able to help or comfort another Isa 24.2 4. Albeit the Lord may spare for a time and seem to let things lie in confusion yet he hath a day of visitation wherein he will call men to an account and recompence them not according to their pretences but their reall deeds and practice and wherein as they regarded not his will in choosing their way so he will not ask their consent in returning a meet recompence of reward For I will punish or visite upon them for their wayes and reward them or returne unto them their doings 5. When men have made no conscience of sin so they might compasse these delights which they think will make them up yet it is easie for God to prove that the blessing of these delights are only in his hand and that men gain nothing by enjoying them but a sad disappointment of their expectation from them and an ill conscience beside For saith he explaining that generall of rewarding v. 9. they shall eat of these sacrifices which they so sinfully longed after and yet not having enough 6. As no means can prosper where God deserts and withdrawes his blessing so what a man prosecutes unlawfully he cannot look it should be blessed For They shall commit whoredome and shall not increase either they should not have issue for all that which was a curse especially among that people or they should not increase by their issue in regard they should be cut off by the sword 7. As the true cause of all mens debording is their not serious 〈…〉 â—he Majestie of God with whom they have to do that 〈…〉 consider how to serve and observe him as becomes 〈…〉 is he cares not for any external forme o◠〈…〉 â—cially he is provoked when men make 〈…〉 this 〈◊〉 For it is challenged as the cause and root of their miscarriage and of his judgements because they have left off to take heed to or observe the Lord or they have made apostasie from that temper that sometimes was among them Vers 11. Whoredome and wine and new wine take away the heart This general sentence subjoyned may be understood of the judgements to come upon them and that they shall meet with such stupidity under them as useth to attend these sinnes as indeed trouble will confound sinners especially such as have beene unfaithful and given to luxurie as these Priests and the people were But it seemes rather to be a general sentence pointing out the cause of all their miscarriage challenged both before and after and in particular of their neglecting God v. 13. to wit that their sensual pleasure and filthinesse had besotted them so that they waxed wanton and considered not what they did Whence
notwithstanding the Lords free admonitions given to all ranks by the Prophets that had lived among them such as Ahijah Elijah Elisha and others and notwithstanding his warnings by lesser corrections Whence learn 1. Oppression is in Gods account bloody cruelty and slaughter for all of it and every kind of it is here cal'd a making slaughter 2. Mens ability or parts in compassing defending ill courses doth not extenuate but rather aggrege them and make them the more odious that they seem to convey them handsomly make them seem plausible for it is a challenge that they are profound to make slaughter or as robbers who lie in wait they lay their plots deep that they may compasse them handsomely and plausibly 3. As mens subtile conveyances in sinning and their parts in palliating of it prove snares to themselves to harden them so much the more in it so to be deeply rooted and engaged in a course of sinning is an aggravation thereof so much also may be imported in that they are profound to make slaughter or have taken deep root in that course as Hosea 9.9 Isa 31.6 which is in part occasioned by their subtile way of it 4. Apostates and revolters from God are ordinarily given up to be grossest in their course to be bloody and cruel without a check or scruple to be plagued with abilities to compasse their ends and to defend their wayes and to be most deeply plunged in ill courses for it is the revolters who are profound to make slaughter 5. As it is of the Lords great mercy that he gives free warning to his Church of her danger and sends out lesser corrections to reclaim her so sin after such dealing becomes very sinful for it is an aggravation of their way that they went on though I have been a rebuker or correction as the word also signifieth of them all 6. When men once breed themselves to contemn the Word of God and to despise instruction by his corrections it is not only an evidence they are deeply engaged in grosse sin but then certainly grossest courses will follow on it for they are then profound to make slaughter when he had been a rebuker or correcter but without effect Vers 3. I know Ephraim and Israel is not hid from me for now O Ephraim thou committest whoredome and Israel is defiled Notwithstanding all their policies and pretexts for which he hath challenged them the Lord declareth that he perfectly knoweth all of them both rulers called Ephraim and people called Israel In testimony whereof which is the third ground of challenge or accusation he pronounceth them idolaters and polluted thereby and by their other conversation Whence learn 1. It is no strange thing to see wicked men ignorant of themselves deceived with their own hearts and hardened in their sin by reason of the false glosses they put upon it to blinde themselves and others for this assertion I know Ephraim c. supposeth that they were not known to themselves and that they dreamed to blinde others as themselves were 2. However men may mistake themselves may wilfully hide light from themselves or put a vaile on their wayes to deceive others yet the Lord seeth through all pretexts and how things are in truth for I know Ephraim and Israel is not hid from me let him mask himself as he will 3. God will prove his omniscience and knowledge of men as by other means so in particular by his Word discovering their wayes and setting them before them in their colours which men would look upon as warning them of an eye of God upon them therefore doth he prove his knowledge of them by this challenge in the mouth of his servant for now thou art come at length to that degree of defection or I take thee in the very fact notwithstanding thy pretences and do challenge thee that O Ephraim thou committest whoredome c. See 1 Cor. 14.24 25. Heb. 4.12 4. Idolatry and corrupting of Gods worship is spiritual whoredome and a pollution before God and errour or superstition is so small a friend to piety that it tends to pollution in conversation and it is a proof of Gods omniscience when he is not mocked with mens plausible pretexts covering such wayes but doth discover and teach his servants to discover them to be so vile for in testimony of his knowledge of them he sends out his Prophet to declare that their well marked wayes were whoredome and that thereby all Israel is defiled both with these ways in themselvs and with the effects of them Ver. 4. They will not frame their doings to turne unto their God for the spirit of whoredomes is in the midst of them and they have not known the LORD A fourth challenge which is also an aggravation of the former is for their being obstinately impenitent and incurable in their sin through long custome in it through a spirit or strong inclination to whoredome or idolatry and through their affected ignorance of God Whence learn 1. It is a great aggravation of sin when men not only do fall in it but do impenitently and obstinately persist in it for it is a challenge and aggravation of all the former that they will not turne to God See Jer. 8.4 5. 2. It doth yet more aggreage mens impenitencie that God to whom they will not turne hath been their God by their Profession and by his tender care of them and that he offers yet to prove himself their God if they will return for it addes to the challenge that they will not turne to their God and indeed despised and abused mercy will be one of the bitterest ingredients in the challenges against the Church 3. A people are yet the more inexcusable in their impenitencie when they will not so much as think on endeavouring or using the very outward means which might tend toward repentance for they will not frame their doings to turn they might have sought and yet not come speed because of their unsoundnesse and formality in their way but they were either so ignorant or malicious and impious as they did not so much as endeavour to bend their course that way 4. Custome in sin is a great slavery and cause of impenitence and is a judgement to which such as delight in sin are given up for so the words will also reade their doings will not give or suffer them to turn which is the first cause of their impenitencie flowing from what followeth See 2 Pet. 2.14 Jer. 13.23 5. It is just with God to give Apostates up to the violent inclination of their own spirits and to a spirit of Satan to possesse their hearts which will drive them on to follow sin madly and render them incorrigible for it is another cause of their impenitencie and that from which the former flowes for a spirit of whoredome is in the midst of them or hath possessed their heart and very inwards whoredomes may be understood here either generally
rottennesse in a tree that so they might be drawn to repent v. 12. they on the contrary when they felt their disease did seek to humane helps to assert them out of trouble but were in justice disappointed v. 13. because God was provoked by their abuse of the rod and miscarriage under it to deal more severely with them as accordingly he threatens to do v. 14. The Original in v 12. hath only I unto Ephraim as a moth c. but whether we supply it I will be by way of threatening for the future or I have been which agreeth best with the next ver where he challengeth them for their miscarriage under such a dispensation already committed all cometh to this that whether the Lord had or would inflict such a stroak yet this their miscarriage would certainly follow on it to the drawing down of more wrath upon themselves It is likewise to be considered that v. 12. doth not begin in the Original with Therefore as if it contained a sentence for the former sin though indeed the stroak be the fruit of sin but with and which in that language is only a transition to a new purpose as here it begins a new challenge From v. 12. Learn 1. The Lord needs no more to undo a people but a very insensible curse whether of inward dissensions or blasting mens spirits counsels and estates in a secret unfelt way Therefore did he only send a moth to Ephraim and rottennesse or a worme to the house of Judah whereby we may understand the many intestine confusions and forreigne invasions of Israel antecedent to their overthrow and the many troubles of Judah partly from Israel and partly from the Syrians and Assyrians which are recorded in the Sacred History which whatever impression they made yet seemed but little as to the utter overthrowing of these Kingdomes He compareth his stroak on Ephraim to a moth and on Judah to a worme or rottennesse it may be because Ephraim was sooner to be destroyed as a moth doth eat cloath and Judah was to subsist longer as a tree doth albeit it be worm-eaten though it was to be destroyed at last 2. Whatever judgements be inflicted on a people it is their duty to look upon them as the fruit of their own way and coming of themselves For the moth breeds of the cloath it consumeth and rottennesse or the worme of the tree 3. God is to be looked on in judgements inflicted not as an idle spectator or a simple permitter only but as an active worker and inflicter of what we deserve For saith he I will be or have been as a moth that is I will inflict a stroak like to that 4. As the Lords mercy may be read in the midst of consuming wrath when he begins with moderate stroaks and doth consume but slowly so the study of this mercy ought to invite such as are so stricken to repentance For this is the scope of this purpose to aggreage their sin who being thus moderately smitten and not totally and in a moment consumed yet they did not make right use thereof but went further wrong From v. 13. Learn 1. Albeit the Lords judgements do bring on sad trouble yet this is not soon seen or laid to heart For When Ephraim saw his sicknesse and Judah saw his wound imports that they saw it not at first albeit they were sick and wounded It is a peculiar plague accompanying insensible judgements inward or outward that they are not soon laid to heart And under any judgements mens selfishnesse will hide the sight of common stroakes and their stupidity and obduration make them little consider their own or a Lands case See Ex. 10.7 Isa 42.15 Hos 7.9 2. It will be but to little purpose that men see their casâ— when they see only their distresse but not the causes thereof for this was the cause of their miscarriage that they saw their sicknesse and wound and no more Such a temper will rather resolve in bitternesse pining away under judgements Ezek. 24.23 and more provocation then in turning to God 3. Where men get not the right sight or use of corrections they will become the worse for them and such as feel trouble but take not up the cause of it will readily run to ill shifts neglecting the true remedy and so increase their own guilt For so was it here Ephraim not secluding Judah added to his sin and went to the Assyrian and sent to King Jareb he went when he sent Ambassadours This name Jareb used here ch 10.6 and signifying one that shall plead or avenge or assert out of trouble seemeth either to have been a common name to all the Assyrian Kings as Pharaoh to the Kings of Egypt or that this was the designation given by them when they sent to him they acknowledged him their Protector and he whom only they trusted to plead their cause and assert them out of their miseries Of this see what is recorded both of Judah and Israel 2 Kings 15.19 16.6 7. 4. It is a speciall proof of the naughtinesse of mens hearts and of the little use they get of corrections when they dare have recourse unto and rest upon humane helps neglecting God who is pursuing a controversie for sin For herein was Ephraims miscarriage he went to the Assyrian c. 5. True repentance is so difficult a path and so contrary to mens nature that they will rather essay any mean then come to God under trouble For so much doth the practice of this people teach 6. Where God is a party and pursuing for sin humane helps will prove uselesse so long as he is slighted and they rested on For the Assyrian could not heal you nor cure you of your wound From ver 14. Learn 1. Humane helps do prove uselesse in a day of trouble not only because of their own emptinesse and insufficiency but because God is provoked to anger by mens leaning to them Therefore is the reason given why they could not cure For I will be unto Ephraim as a lion and this is to be seen chiefly in such disappointments 2. When men make no use of lesser corrections but neglecting true remedies do seek to sinfull remedies and rest on creature-helps they do hereby heighten their own guilt and trouble and do provoke God not only to let former troubles lie on and to disappoint their expectations but to increase their calamities For it is added that not only the Assyrian could not cure them but the moth turned into a lion I will be unto Ephraim as a lion and as a young lion to the house of Judah It is not very needful to make a distinction betwixt the lion and young lion as if Judahs stroak were compared to tearing by a young lion because it continued not so long as Israels For though that proved true yet the scope in both is simply to point out a stroak that should utterly for once destroy them 3. However it be
in the midst of wrath For this is the stroak which is supposed to be inflicted on Judah here 3. In saddest judgements the LORD intends mercie to his peculiar people and conveighs threatening in the bosome of promises to them allowing them when they feel the one to comfort themselves in the hope of the other For this sentence is only supposed in the bosome of a promise I will return the captivity of my people giving them the first sight of their trouble in a promise of deliverance from it 4. As sinne doth ripen a Nation for stroakes and an harvest of calamity So trouble on the Lords people however it do not presently resolve in an issue yet besides that there is a vicissitude in all lots under the Sunne in due time by the Lords blessing of the use of it to his people and through his sympathy remembring them in their low estate it will ripen not only to a restitution but an harvest of advantage For it is an harvest for Judah when I returne the captivity of my people an harvest for which we are to wait patiently James 5.7 and wherein the sower will not only get his seed but increase with it Psal 126.5 6. CHAP. VII IN this Chap. the Lord goeth yet on with that particular demonstration of this peoples desperate case which he had begun ch 6.8 Only having spoken his minde to Judah in the bosome of a promise chap. 6.11 he doth now leave them and deal only with Israel who were in justice to meet with harder measure And by laying before them the many and grosse sinnes of Court and Countrey he makes good that charge ch 6.4 that their case was desperate and that they could look for nothing but destruction which is also held forth here in that geneneral accusation v. 1. which may comprehend all the rest and in the sentence v. 13 c. The Chap. may be taken up in these two parts First He propounds an accusation for many sins mixed with some threatenings and namely their obstinate incurablenesse in sin as appeared in their deceit and violence v. 1. their prophane security and stupid atheisme which God will refute v. 2. their pleasing of their Rulers with their wicked and lying courses v. 3. their pronenesse to spiritual and bodily adultery v. 4. their temperance especially in the Court v. 5. their fraudulent carrying on of their wicked projects to a maturity v. 6. as appeared in their frequent conspiracies without employing God in their calamities v. 7. their mixture with the Gentiles v. 8. their stupidity under afflictions v. 9. their great pride in not seeking unto God notwithstanding their afflictions v. 10. and their folly in seeking to creature-helps v. 11. wherein they shall be disappointed and be punished for it according as he had threatened v. 12. Secondly He pronounceth their case to be irrecoverable because of these sins declareth that wo and destruction is coming on them because of their Apostasy and rebellion v. 13. the equity whereof appeareth in considering their great ingratitude in sinning against God v. 13. their brutish sense of trouble neglecting to seek God rightly yea and rebelling against him v. 14. their ingrate presuming and growing more bold in sin when at any time he repaired their broken strength v. 15. and their hypocrisie in repentance v. 16. for all which and their blasphemous outrages the sentence is again repeated that even the greatest of them should perish by the sword to the derision of their confederates v. 16. Verse 1. WHen I would have healed Israel then the iniquity of Ephraim was discovered and the wickednesse of Samaria for they commit falshood and the thiefe cometh in and the troope of robbers spoileth without The first challenge is directed chiefly though not secluding others against their Rulers under the name of Ephraim and against the chief City wherein they are accused for their obstinacy and incurablenesse in that when the Lord applied remedies to cure the people of their sins and judgements they discovered that their sin was incurable as might appear from their deceit and their violence and oppression in City and Countrey all which made it evident that there was no remedie but they must be destroyed Doct. 1. As sinne is of it self the great sicknesse and wound of a people affecting the soul and conscience and drawing on sad wounds of afflictions So it is God only who can cure these wounds For I would have healed Israel saith he as a Physician offering his help See 2 Chron. 7.13 14. Psal 60.2 Jer. 17.14 2. As the Lord only can cure his people so he is willing to offer his help and essay means for that end before he give up with them For I would have healed Israel This the Lord did and in all ages doth to his people sometime by his Word sent out to reclaime them from sin as there were many Prophets raised up in Israel See 2 Chron. 36.15 16. sometime by giving breathings of prosperity as under Jeroboam the second Joash and others to see if that would draw them to cease from their course of sin sometime by sending lesser afflictions whereof Israel had many essayes as medecine to purge out sin and prevent more sad fruits thereof See Isaiah 27.9 Ezek. 24.13 and sometime by cutting off eminent ring-leaders in Apostasie and giving opportunities of a Reformation if so be that might work on them As when he cut off Ahabs house and raised up Jehu who pretended zeale for the Lord. In applying these means of cure the Lord doth not alwayes work according to his Omnipotency but offereth only sufficient external means yet mercy would be seen in the Method and such lots would be improved as medicinal 3. When God applies means of healing it is usual for men to prove worse and to make it evident that they are incorrigible The Word may but irritate corruption 2 Chron. 36.16 an opportunity of Reformation may discover heart-enmity against the wayes of God mercy and respite may embolden to sin and rods make men worse Isa 1.5 Ezek. 24.13 For When I would have healed Israel then the iniquity of Ephraim was discovered and the wickednesse of Samaria as a Physician by attempting a cure may finde it worse then at first it appeared and the disease may break out worse So did it fare with them the means applied did not only discover but was an occasion of their incorrigible temper He calleth their course iniquity and wickednesse or many evils because they brake out in more and more grosse ills or because lesser ills after such means are indeed worse then greater ills were before 4. Rulers and these that are in eminent places do ordinarily prove most incorrigible in their evils most unfruitful under means of healing and great obstructers of a Lands happinesse For saith the Lord When I would have healed Israel it was Ephraims and Samarias sins that brake out and hindered it 5. Deceit and falshood in mens dealings is
sentence is pronounced in a threatning of wo and destruction to come upon them for their Apostasy and rebellion unto which is added the first confirmation of the equity of this sentence taken from their horrid ingratitude against God who had redeemed and delivered them from many troubles since the time of their deliverance from Egypt and yet they lied against him both in profession and practice Whence learn 1. The sins of the visible Church are odious in that they are not simple sinnes but Apostasy and defection as here is laid to their charge 2. Apostasy is in this horrible in that the Apostate not onely like a vagabond runs away from so excellent a Master contrary to his duty but that he labours to bring an ill report on God by fleeing from him as if he were an enemy for they have fled from me is the aggravation of their guilt 3. Departing from God will soone draw men to most wicked and rebellious courses for unto this is subjoyned they have transgressed or rebelled against me not onely by their Apostasy breaking all bonds but this drawing on more insolencie in sin 4. As Apostasy and rebellion is of it selfe a condition sufficiently plagued and miserable though no calamities followed upon it So it will also at last draw on desolation and destruction and Gods curse with it for wo and destruction or spoil a destruction with a wo in the bosome of it followeth on their course to confirme what a wofull course it was of it selfe 5. However the Lord in mercy bestow many notable deliverances on his sinning people yet that will not stop the course of their defection and this doth highly aggravate their sin for though I have redeemed them yet they have spoken lies against me See Psal 106.43 6. The visible Church doth lie against God having been delivered by him either when she denieth him in her practice Tit. 1.16 Psal 14.1 or when being delivered she doth belie these professions and promises she made in trouble or when she cleaves still to false doctrine and corrupt religion pretending it to be the truth and constructs of Gods delivering her as if it were a testimony that he favoured her way or when in her prosperity she forgets God ascribing all her deliverances to her Idols as all her afflictions to him as Chap. 2.5 Jer 44.17 18. In all these respects it was the sin of Jsrael that when God redeemed them yet they spoke lies against him Ver. 14. And they have not cryed unto me with their heart when they howled upon their beds they assemble themselves for corne and wine and they rebell against me A second confirmation of the equity of the sentence is taken from their not seeking God syncerely under trouble but onely howling because of outward wants and that however they seemed to make solemne applications to God yet they continued in their rebellion Whence learn 1. Every shew of seeking even the true God will not be accepted of him and may be so far from preventing wrath that it may haste it on for this their defect in seeking God is one cause why wo and destruction cometh upon them 2. Mens prayers how instant soever they seeme to be yet are nothing before God when the heart is not engaged in the duty nor affected with that which is mens true misery and the cause of their trouble nor sincerely engaged to God from whom they expect help for it is a challenge they have not cried unto me with their heart when they sought to him under trouble albeit no doubt they were affected with the stroak and seriously desired to be rid of it 3. As men who employ not God under trouble will soone be broken and crushed with it So the cries of such which flow onely from sense of pain and want and from spirits not humbled under Gods hand are not onely inacceptable to God but rather like the carriage of beasts then even of rationall men much more of gracious men for in their cries they but howled upon their beds that is their troubles cast them as it were on sick beds and there they do not cry to God syncerely but howle like dogs who can feele and resent pain as well as they do 4. Men may make very solemne addresses to God and keep very publick humiliations who yet are not soundly exercised nor accepted of God For they assemble themselves to wit for solemne prayer and yet in all this they but adde to the controversie 5. God doth justly reject these prayers how solemne soever wherein men are only driven by outward necessities and their first and only suit is their own particular never minding better things or greatet wants For they assemble themselves for corne and wine not seeking Gods favour and grace and therefore are rejected 6. Mens solemn worship is also justly rejected when they never give over their stubborne and rebellious dispositions against God But whereas mens calling on God should engage them against sin they on the contrary whatever they seem to be in immediate worship yet they runne presently after it to their old courses in their ordinary conversation and when they obtain their will at Gods hand they presently sleight God as if they had no more to do with him For this is another cause of his condemning their way they assemble themselves and they rebell against me that is they retain their rebellious dispositions and albeit in the mean time they act no grosse rebellion yet they never purpose to give it over but to be as they were so soon as they have done with the duty or God hath granted their desire Vers 15. Though I have bound and strengthened their armes yet do they imagine mischief against me A third confirmation of the equity of the sentence and a further evidence of their ingratitude is taken from this that when ever the Lord did in any measure restore the strength and power of their State which had been broken by many troubles as he did by Joash 2 Kings 13.25 and Jeroboam the second 2 Kings 14.25 26 27. then they conspired the more boldly against God and plotted as if they would have cast him out of the possession of a Kingdome among them That thus the binding or strengthening of their armes is to be interpreted appeareth from the contrary threatening Ezek. 30.20 21 22 23. Doct. 1. The visible Church doth oft-times cast herself into many dangers which would ruine her if God interposed not and particularly her abuse of power doeth justly make her power to be broken as here is imported 2. As God in his pity and long-suffering toward his sinful Church doth interpose for restoring her out of her desperate distempers So it is her great fault that kindnesse doth not gain her but she requites him with evil for good as here we are taught Though I have bound and strenghened their armes yet do they imagine mischief against me 3. The power and strength and authority which the
Her interest is little regarded and her love of no worth to any unlesse she hire them 4. Departing from God and employing sinful helps and means is very prejudicial not only in the event and issue but even in the work it self For whereas they might have had real and effectual help from God if they had turned to him without money and without price now albeit their other helps did stand in no stead yet they must hire lovers Vers 10. Yea though they have hired among the nations now will I gather them and they shall sorrow a little for the burden of the King of princes The Lord threatens because of this that their endeavours to hire help among the Nations should not availe them but God should gather them that is either their hired friends to be employed against themselves or he will gather themselves among the Nations in heaps as dead corpses or whereas they were wilde and untameable v. 9. he will reclaim them from this humour and make them endure his yoke of judgements as Jer. 2.24 This stroak is amplified from an effect that however the taxes imposed upon them by the great King of Assyria 2 Kings 15.19 20. and 17.3 were very heavy and a cause of that revolt 2 King 17.4 yet they should finde cause to grieve little at that in respect of what followed when part of the Nation was carried into captivity 2 Kings 15.29 and then all of them 2 Kings 17. Doct. 1. It will be but to small purpose what means men use so long as they do not make matters sure with God and do not consider how he will dispose of them or their helps For so it proved here Yea though they have hired among the nations now will I gather them 2. When God is provoked to anger he can employ the means of our help to ruine our selves and can bring the wildest under sad rods So much doth his gathering them as is before explained teach Now or shortly will I gather them 3. When the Lord hath his Church to try or them and the rest of the world to scourge he can and may let wicked men prosper to a very great height for that end For the Assyrian is the King of princes having so many Kings and Princes subject and tributarie to him Isa 10.8 36.13 4. A people who have suffered under lesser trouble and yet have made no right use of it to prevent more or have used sinful means to be rid of it may expect no other issue but that the Lord will send a greater trouble to make them forget the former For this had been their carriage under their tribute and burdens and they are therefore told they shall sorrow a little for the burthen of the King of princes See Matth. 24.7 8. 5. Taxes and burdens under the feet of oppressours are but easie in comparison of captivity and exile and therefore ought to be the more patiently born For they sorrow a little for the burden c. as being easie in respect of what followed Verse 11. Because Ephraim hath made many altars to sin altars shall be unto him to sin Followeth the fourth sin and cause of their judgement wherein their further corrupting of worship is laid to their charge and aggravated in three branches whereof the first which is charged on Ephraim as the misleader of the people is that whereas God had appointed only one Altar for his Worship and their Fathers of old had made a great stirre when there was appearance of erecting another Josh 22. Now they had not only set up one in Dan and another in Bethel beside that which God had appointed at Jerusalem but had multiplied them on every hill as ch 4.13 and almost every where as ch 12.11 This they did to sin that is not so much that they did this to offer expiatory sacrifices for sin as that the nature of their work was sin And therefore the Lord threatens that they should have their fill of sin by it and feel it Whence learn 1. Albeit the Lord be justly provoked to anger by all the sins of his Church yet their corrupting of Religion is his chief and great quarrel and is the sin in following of which men contract so much stupidity as they need to be frequently charged with it Therefore doth the Lord fall again upon their corrupt worship as his great quarrel and the sin wherewith they were most blinded 2. When men once leave God and the true way of his Worship there will be no satisfaction in any other way of Religion they follow and therefore no end of defection For Ephraim hath made many altars not contenting himself with these he set up at first 3. However men may buske up a false Religion to make it plausible and may seek to colour and excuse it with good intention yet not only doth the follower and promoter of it sin but God lookes upon him as intending all the sin that is in it For he hath made many altars to sin as if he intended all the sin that is in that course 4. As men are then most fearfully plagued when they are given up to go on in their sin and perish So when men do not stand in aw of the sin of their course it is righteous with God to make them feel what sin is and how ill he is pleased with it for altars shall be unto him to sin imports both these that they shall be given up to that sin and as they sinned and cared not so the Lord should make it be seen to be sin indeed and make them feel how sad that is Vers 12. I have written to him the great things of my Law but they were counted as a strange thing The second branch of the challenge is that in their defections and specially in this sin in corrupting the Worship of God they contemned the Law or Word of God written to them by God looking on its directions as of little importance and little concerning them Whence learn 1. The Word of God is the true touch-stone whereby mens wayes and their Religion is to be tried and approven and neither Traditions nor Revelations Therefore to prove the sin of their corrupt worship he chargeth them with contempt of the Law or Divine Doctrine in that matter See Isa 8.20 2. It was the great mercy and priviledge of Israel of old to have the Word and Oracles of God for instructing them in the way of salvation and it is so still to any who enjoy it and they ought to finde and esteem it so For it is an aggravation of his sin as the abuse of a very great priviledge that it was written to him See Psal 89.15 147.19 20. Rom 3.1.2 3. As it is a great mercy that the Lord hath caused to registrate his Will in writing to prevent delusion and mistakes So he is the Author of the written Word whoever be employed as Penman For I have written my Law saith
Israel should feel it and should then be made to know the folly and madnesse of their false Prophets who deluded them with vaine hopes and should know that they were given up to such as a punishment of their iniquities to render the stroak the sadder and that it might surprize them Whence learn 1. However wicked men being threatned do put an evil day far away from them yet at last it will certainly draw near and the time will come wherein God will make an impartial trial of mens wayes which he seemed not to regard and will recompence accordingly For The dayes of visitation are come the dayes of recompence are come or are now near approaching 2. Near approaching or incumbent trouble will be dreadful especially to the wicked and beside that it will refute their vain dreams of ease will be more sad then they in their security could dream of Therefore is this prediction added to the former threatnings that they may have more weight since the dayes are come 3. They who will not hearken to God speaking in his Word are justly sent to the rod as a more severe School-Master to teach them what they so much neglect For in these dayes Israel shall know it that is shall feel the rod and be made to know these things under it concerning Gods thoughts of them and their way which otherwise they heeded not 4. It is the height of madnesse and folly for men to be doating on pleasant dreams and delusions and to be devising such to themselves or others when yet God hath other thoughts and purposes For the Prophet or he who pretends falsly to that office is a fool the spiritual man or he who intends to be inspired by the Spirit is mad in suggesting other things to a sinful people then they will really meet with at Gods hand 5. When delusions are rise in the Church and men do vent their unsound Doctrine and this is readily received then ordinarily the Lord will refute these delusions by real judgements Such a temper doth prognosticate plagues and stroakes and these will convincingly refute them and let these men see the folly of them and their own folly in leaning to them For it is in these dayes that the false Prophets will be knowen of all to be what indeed they are and this also Israel shall know that the Prophet is a fool c. 6. The Lords giving up a Church to the delusions of false Prophets and Teachers is a fruit of their many sins and a sharp punishment thereof previous to other calamities for that they have mad Prophets it is for the multitude of thine iniquitie and a fruit thereof to draw on the dayes of visitation And it doth speak much of Gods anger against a people and of their hatred against the true Prophets and their Doctrine For of both these it may be understood that this plague is for the great hatred See 2 Thess 2.10 11 12. Ver. 8. The watchman of Ephraim was with my God but the Prophet is a snare of a Fowler in all his wayes and hatred in the house of his God In this Verse the same purpose is further amplified shewing that however these false Prophets pretended to be inspired of God and to keep communion with him as is the duty of all true Prophets and the people gloried in them as such yet they did nothing but ensnare the people with their jugling and delusions and they were hateful objects provoking God to anger Whence learn 1. Things that are in reality most abominable and vile may yet appear to the world masked with fairest pretences and titles For The watchman of Ephraim was or is for the Original expresseth no time with my God is the pretence of these Prophets which Hosea propounds as their alleadgeance that he may refute it This people loved to have some who speaking in Gods Name might be for them and their way and they got such as pretended for office to be watchmen the watchman of Ephraim and for qualification to be inspired by God and have near communion with him with my God 2. Deluded men and deceivers their pretending to interest and nearnesse with God ought to endear him so much the more to the hearts of these who are his own indeed that so they may make that sure in reality which others pretend to and that they may testifie their indignation that such courses should be fathered on him who is so dear to them Therefore saith the Prophet repeating this pretence my God 3. Deluded and deluding Teachers are the most dangerous plagues that can befal a people and will most effectually insnare them in sin and judgements For but the Prophet whatever he pretend is a snare of a Fowler in all his wayes His Doctrine carriage and undertakings will entrap them as a Fowler doth birds 4. As false Teachers are hateful in themselves that they should have any room in what is or is accounted to be Gods house and as their being permitted to infest the Church is a fruit of Gods anger So are they causes anâ— instruments of Gods anger against his Church ripening them for wrath All these may be imported in this that he is hatred hateful an effect of wrath and cause of more wrath in the house of his God that is in the Church of the true God to whom he pretends to belong or in these places which Israel set a part to be an House of God Ver. 9. They have deeply corrupted themselves as in the dayes of Gibeah therefore he will remember their iniquity he will visite their sinnes In the third part of this Chap. they are threatned yet further with miserie for their own sins and the sins of their Fathers whom they did imitate The accusation and challenge for sin hath two branches whereof the first is That they were deeply rooted and engaged in abominable sins as the Inhabitants of Gibea of whom Judg. 19. were And therefore since they had followed their example since their daies the Lord would not spare them more then he did Gibea but make them pay for all together See Chap. 8.13 Whence learn 1. Contempt of true Prophets and delighting is deceivers and their delusions will draw men upon abominable wickednesse For so much doth the connexion of this challenge with the former sin of being taken up with false Prophets teach 2. As men once giving way to grosse sins will soon involve themselves so as in a deep mirie pit that they cannot recover themselves so it is a dreadfull condition to be entangled in sin without hope of recoverie and for men to be active in hardening themselves till neither the Word nor mercy nor judgement will work upon them For it is a challenge they have deeply corrupted themselves as a man plunged in a deep pit out of which he cannot be recovered 3. As there is no wicked course or measure of sin wherein men have fallen but the Church departing from God may fall in it
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
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
service which proves contrary to that for Ephraim is on heifer that loveth to tread out the corne 2. It is a great snare to men making them to doat on an easie way when they have been accustomed in Gods providence to such a lot and by taking too well with it become effeminate For Ephraim is taught and loveth to tread out the corne that is hath been tenderly dealt with and hath accustomed his own heart to that way 3. God hath an indignation at such as are too delicate and take too well with ease and is provoked to put them to trouble for I passed over upon her faire neck that is I brought her under the yoke who kept her self so dainty as if a man put a yoke upon the fat and found neck of an undaunted heifer 4. Let wicked men tamper as they will yet they will not get trouble alwayes shifted but God will bring captivity and bondage or other trouble upon them for I will make Ephraim to ride c. that is he shall be tossed into captivity as a man makes his horse carry him in far journeyes 5. The Lords sentence is universal against all secure and delicate sinners that he will send toile and trouble upon them be they lesse or more corrupt Therefore doth Judah though more pure in many things then Israel come in in the sentence Judah shall plow which is an hard labour but seems to be distinguished from riding because however Judah was oppressed in these times yet they went not so soon into captivity as Israel 6. The hard lots of sinners may yet through Gods blessing prove usefull and profitable to them however they may be ill satisfied with them Therefore doth he express their lot thus Judah shall plow and Jacob shall break his clods which is the useful labour of husband-men as is further insinuate in the next verse I conceive that Jacob in this place is all one with Judah distinguished from Ephraim or the ten Tribes who are made to ride Their name is doubled to shew that no title of their interest in the royal Tribe of Judah or in holy Jacob will hold off the sentence And their trouble is tearmed plowing c. because they were to attain to the fruit and issue of their trouble more speedily then Israel Vers 12. Sowe to your selves in righteousnesse reap in mercy break up your fallow ground for it is time to seek the Lord till he come and raine righteousnesse upon you These threatenings are sweetned with an exhortation to repentance and reformation of their way in tearmes borrowed from v. 11. The exhortation is twofold to every one of which an encouragement is subjoyned by way of argument pressing the duty He exhorts them that they would sowe the fruits of righteousnesse promising to make them reap the fruits of his mercy 2. That for this end they would cleave up and manure the hard and wilde ground of their own heart which they had neglected so long and so impeded their own seeking of God Upon the amendment whereof he promiseth liberally to performe promises to absolve them from sin and to cloath them with Christs righteousnesse Whence learn 1. When the Lord is most severe in threatenings we are bound to look on them as containing exhortations to repentance and promises to the penitent in the bosome of them for so is here cleared. And if this were hearkened unto who knoweth what mercy would make of the most desperate person or people in the world 2. The fruits of righteousnesse of the second Table are the true evidences of repentance and of conversion to God through faith in Jesus Christ Therefore doth he require sowing in righteousnesse or the duties of righteousnesse not as if that were all their conversion but as evidences and fruits thereof 3. Albeit God be not bound to our pains yet he requireth diligence in penitents And they must be content to performe duties without looking for present fruit of recompence Therefore is their dutie expressed in tearms taken from the painful calling of husbandry and particularly of sowing wherein men must wait for the recompence of their labours See Ps 97.11 James 5.7 4. Albeit the Lord doth condescend to have his glory manifested in a peoples obedience and do also freely reward it as if it were of worth to him yet God doth not seek service because he needeth it but all the advantage of it is the mans own who performeth it For sowe to your selves saith he See Ps 16.2 5. However mens walking in wayes of righteousnesse seem oft-times to be long forgotten and lie like seed under the clod which might seem lost yet in due time it will resolve in an harvest of comfort and free reward For saith he sowe and reap See Ps 126.6 Gal 6.9 6. Whatever be the boisterous and proud complaints of hypocrites as Isa 58.3 Mal. 3.14 yet such as are righteous walkers indeed and do flee to Christ in a Covenant of Grace and draw strength from him for the duties of new obedience they will look only to Gods mercy and not their own worth for obtaining any reward for they look to reap in mercy 7. Such as are thus brought in mercies reverence mercy will be bestowed on them and mercy will be the carver of their portion and its out-lettings will be like it self and according to the promise For it is a promise reap in mercy or according to the mouth of mercy that is according to its verdict and sentence and according to the proportion it shall carve out and according to the promises which God in his mercy hath made and spoken 8. Men can reap no fruit of any seeming diligence till their hearts which are hard and unaccustomed to any good be manured and changed and put in a new and fruitfull frame Therefore is the other exhortation subjoyned break up your fallow ground where in a Metaphor borrowed from plowing they are tought that their hearts are as wilde and unaccustomed to any good work as land that is not in use of being plowed is hard and ill to plow and that therefore the more paines must be taken upon them by humiliation repentance and mortification to get them put in a frame 9. Misspent time in neglecting or refusing to seek God ought to be redeemed and will be so by all them who are sensible of their own case For it is a reason of the exhortation for it is time to seek the Lord considering how long ye have neglected it See 1 Pet. 4.3 10. So long as sinners are preserved and invited to repentance it is yet an acceptable time if sinners will hearken and such opportunities should not be neglected Both these also are imported in this reason that it was yet time and that the opportunity would be laid hold on 11. As sincere seekers do seek God only and to enjoy him as their chief scope So they will not give over till he come for they seek the Lord and that
when they had gone astray but they openly and avowedly refused when they were seriously invited See Jer. 8.4 5. Vers 6. And the sword shall abide on his cities and shall consume his branches and devour thee because of their own counsels Secondly the Lord threatens them with an abiding sword upon their cities and their villages which as branches spring out from the cities or on their bars that is their strong holds Rulers and valiant inhabitants and that because of their following their owne wayes and counsels rejecting the Lords Of this See Chap. 10.6 Doct. 1. The sword ought to be looked on as one of the Lords scourges because of his peoples ingratitude and abuse of mercies and their trusting to their own counsels and not regarding Gods Word For because of these provocations it is threatned here 2. The sword is then a most sharp scourge and speakes much of Gods displeasure when it rageth not only amongst armies in the fields but falls in upon Cities when it is universall upon Cities and branches or villages or Forts or Rulers and other inhabitants and when it continueth long thus and abideth till it consume and devour See Jer. 47.6 7. 3. However men trust much to their own inventions and projects neglecting God and his way as here is supposed Yet all this their wit and policy will be so far from holding off a judgement that on the contrary it doth draw it on For it is added as a reason of the sentence because of their owne counsels Vers 7. And my people are bent to backsliding from me though they called thee to the most High none at all would exalt him The first part of this v is by many taken as a further threatning that they should be in suspense and anxiety being pressed on every hand because of their backsliding from God Which though it be a truth in it selfe Deut. 28.66 and the word doth also signifie to be in suspense yet the Originall construction will not beare this interpretation for it is not because of but to backsliding Therefore I understand it with the translation as a second accusation against Israel for their backslidings to which they were so prone that their inclination and course did still hang sway and bend toward it And if they were at any time in suspense and doubt about their course as the word also imports yet all that but tended to more Apostasy and testified their inclination to it in that no such hesitation stopped their course This generall challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Messages sent by Gods servants to them Doct. 1. Backsliding and Apostasy is the great sin of the visible Church to which she hath a strong inclination naturally even in her best frame any other course she followeth being but a motion against nature For it is a challenge that they not only backslide from what they attained but are bent to backsliding See Chap. 6.4 2. Mens hanging sometime in suspense and having some inclinations to returne will neither double out their point against the power of corruption within them nor will it extenuate but rather aggreage their backsliding that it overfloweth such banks So much doth the other reading teach they are in suspense and yet it tends but to backsliding 3. The great backsliding of Gods people is their backsliding from God and communion with him which draweth on all other Apostasies and defections And every backsliding of the Church in duty or worship is a backsliding from God in so far as men thereby do renounce his prerogative to be the sovereigne Lord to prescribe their duty and the way of his own service and do renounce these wayes and means wherein only communion with God is to be found and intertained In these respects it is challenged that they backslide from me saith the Lord. 4. God will not forget a backsliding peoples interest and pretences of interest in him to aggravate their sin For it adds to the challenge my people are bent to backsliding It cannot but grieve God when these whom he hath choosen to be his peculiar people and hath put them in possession of speciall favours and gained their consent in part do recede from him as unworthy and do choose husks whereon the world feeds as the only desirable portion And it is a sad case when all a peoples priviledges and advantages serve only to make their ditty the sadder 5. As it is of the Lords great mercy that he ceaseth not to follow backsliders with Messages from his Word as here it is supposed that yet there were and that diverse and many who called them So by the entertainment that is given to the Word men may trie whether they have backsliden or not or whether they be persisting in it or turning from it For by this is the charge of Apostasy and bentnesse in following it proven in that they obeyed not the call though they called them none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backsliding it is not because he needs them who is glorious and high in himselfe but for their own advantage For he called them from these base things which drew them away to the most high 7. We are never free of backsliding but when God is most high to us and in our estimation and when he is exalted in our hearts and in our respect to his commands and directions and conscience made of his praise the neglect whereof is an evidence of Apostasy and portends more of it For so is imported in that they are called from their backsliding to come to him as the most high and to exalt him 8. Backsliding is by so much the sadder and the cause of a greater quarrell that it is universall For none at all would exalt him but all refused the call Though it may be also understood and read together they exalted not that is not only with one consent they refused but they joyned not in that work as indeed want of union is a speciall mean of carrying on backsliding and defection Vers 8. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together In the second part of the Chap. the Lord comforts the godly against the imminent and deserved judgements with some blenks of his mercy And first in this v. the mercy of God is held forth in coming over their provocations to do any thing for them and interposing to hold off the extremity of judgements deserved by them wherein 1. It is insinuate by way of sentence for their Apostasy that their sins deserved hard things even such calamities as befell Sodom and the neighbouring Cities of which See Gen. 19.24 Deut. 29.23 But 2. in the execution the Lord was willing to make a stand
and not let it out And here the Lord speaks to our capacity that as a father greeved with the disobedience of a son is ready to avenge it sharply and yet out of fatherly affection represseth his anger and doth not let all of it out in execution So the Lords bowels of compassion are such as not to execute his just wrath as if he repented and as men who repent use to do Doct. 1. The provocations of the visible Church may be and oft-times are so great both in themselves and by reason of many aggravations of ingratitude and backsliding as to deserve utter extirpation like Sodom and Gomorrah For so is imported that it was just to make them as Admah and set them as Zeboim See Isa 1.10 Ezek. 16.48 It is but a needlesse curiosity to enquire why he mentions these two Cities and not Sodom and Gomorrah and therefore I passe it 2. Not only doth the Churches sinne deserve much but it is no easie matter to hold off the extremity of execution when after long forbearance sin is still continued in For so is imported here that only strong afflictions in God prevented the extremity of desolation They were at this brink of misery though they little considered it 3. Whatever be the desert and danger of the sinfull people of God yet no trouble can take effect against them unlesse God permit and let it out and actively concurre in it For whatever their sin was yet they could not be plagued till he give them up and deliver them to the will and power of enemies yea till he make them as Admah and set them as Zeboim See Deut. 32.30 4. When the Church hath put her selfe in a wofull plight by sin there is nothing to step in and interpose for preventing what is deserved but only mercy in God For there is no other impediment to this sad sentence but how shall I give thee up c mine heart is turned within me c. And this he layeth before them that at least they would study to see their need of mercy 5. Mercy in God toward his sinfull people as it cannot be hindered by the greatnesse of their sin So it can put a stop to deserved judgements For how shall I give thee up c. Saith he mine heart is turned within me c. He can finde reasons against his own proceeding in justice against them taken from himselfe when they have nothing to plead and there is no cause of it in them And can argue that mercy is free and goeth not by the rule of deserving and therefore may be extended to the most unworthy And albeit it be an act of his sovereignty in free-grace thus to respect a people going on in sin and therefore ought not to be presumptuously rested on by the impenitent Yet as that cannot hinder it to be shewed even to them So it may be an encouragement to them who are driven sensibly to need his mercy 6. The greatnesse of Gods mercy toward his people is such as all the affections of parents toward their children are but shadowes of it and he who is the unchangeable God will do all for them that can be expected from a parent whose anger is overswayed and changed into pity For so much do all these expressions point out How shall I give thee up doth import that his fatherly affection could not think of putting Israel into the miserable condition they deserved and that he looked on it as not beseeming his love and interest so to deal with them mine heart is turned within me or overcome with motions of love striving against that severity and my repentings are kindled together which are tearmes borrowed from among men do import what abundance of stirrings of love are in his heart toward his ill-deserving people and how all things that might prevent that sentence were kindled and mustered up within him that it might not come to execution and effect 7. It is a speciall evidence of Gods magnified mercy toward Israel that whatever condition they be put in yet they are never dealt with as Sodom and Gomorrah nor totally consumed without hope of restitution or recovery For that is the scope of this whole v. which is further explained in the following purpose Vers 9. I will not execute the fiercenesse of mine anger I will not returne to destroy Ephraim for I am God and not man the holy One in the middest of thee and I will not enter into the city In the next place the Lord comforts them by expresse promises pointing out what this his mercy which had interposed for their good had purposed concerning them The promises are two In the first whereof in this v. he promiseth to moderate that punishment which he in just anger might inflict and that he will not deale with them like an angry man who after he hath stricken returneth and strikes again till he destroy and undo them he is angry at or as souldiers who spoile and spoile again so long as there is any thing to take but he will deale like a mercifull conquerour who having subdued his rebellious subjects and brought them at under doth not come with an army to destroy their 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
Temple one Altar and one Priest-hood appointed of GOD. Vers 12. And Jacob fled into the countrey of Syria and Israel served for a wise and for a wife he kept sheep 13. And by a Prophet the LORD brought Israel out of Egypt and by a Prophet was he preserved The second branch of the accusation is a challenge for their vain gloriation in their Original while they sleighted the grace of God which exalted them They looked on themselves as excelling all Nations for Nobility of kinde according to men and to the flesh forgetting what root they did spring from and that Jacob their Father being a stranger with his Fathers in the promised land was made to flee into Syria and was there so poor that he had no portion to pay for a wife but sold himself to be a shepherd to pay it His posterity likewise were but in a mean condition being driven out of Canaan by famine made slaves in Egypt and delivered from thence and preserved in the wildernesse only by the Ministery of Moses who though a Prophet yet was not famous for carnal prerogatives but a banished man and a shepherd in his exile And by this also the Lord would again set before them the carriage of their forefathers which they did not imitate and his great kindenesse in delivering preserving and advancing them and that by the means of a Prophet to aggreage their ingratitude toward him and their contempt of present Prophets Whence learn 1. Scripture-Histories and examples are recorded for our use and they are profitably read only when use is drawn from them For so doth the Lord hold out this History of Jacob and Israel not as a naked History but as containing challenges and documents for the present generation See Rom. 15.4 2. Albeit the Church when she is exalted by God and honoured with great priviledges do readily swell with conceit as if God could not get a people beside her Yet if she keep her Original in minde she will see cause to glory in nothing but in grace alone For so much do these examples teach 3. The Lord may lay them very low by afflictions whom yet he will advance and may traine them up under the rod and prepare them for these intended mercies For so much did Jacob finde in his flight and hard service when Esau who had sold his birth-right is prospering and Israel in Egypt and the wildernesse See Deut. 8.14 15 16. 4. A good wife is one of the chief of mens external blessings and a favour that cannot be dear bought And it is the duty of wives so to carry themselves as they may not be esteemed of only for the great portion they bring with them which they may soon misspend and more with it but for their being a comfortable help to their husbands So much is imported in the Law among some Nations of paying dowry for a wife Gen. 34.12 1 Sam. 18.25 2 Sam. 3.14 which Jacob paid by hard service Israel served for a wife and for a wife he kept sheep 5. God by very small means can deliver his people out of extream dangers and can preserve them as they will need preservation after deliverance that so they may glory in him only For by a Prophet without any visible power the Lord brought Israel out of Egypt and by a Prophet was he preserved 6 Whatever estimation secure and profane men may have of a Ministery yet they are Gods notable instruments for the good of his Church as they alwayes finde in a day of distresse For by mentioning a Prophet as the instrument of Israels deliverance and preservation he doth upbraid their sleighting of Prophets now though of old they had stood them in so great stead Vers 14. Ephraim provoked him to anger most bitterly therefore shall he leave his blood upon him and his reproach shall his Lord returne unto him The last branch of the accusation and the summe of all the rest is that by their sinful ingratitude and their own inventions they provoked God grievously and as it were of set purpose To all which is subjoyned the Lords sentence that he will give them up to reap the fruit of their bloody crimes whereof themselves only should bear the blame And that he will cast on their own faces the fruit of that reproach and dishonour which they offered to do to God by their sins All which he will do according to his right of dominion over them Whence learn 1. Gods people cannot prove that he takes up a controversie needlessely against them but he is only angry when they put him to it by their sin For Ephraim who misled all the rest provoked him to anger 2. As all sin floweth from a bitter root and doth provoke God to let the sinner feel it bitter in end so the provocation of his people is most bitter especially when they forsake him and embrace idols and when they carry themselves ingrately toward him and yet will pretend to an interest in him For it was by these and the like sins that Ephraim provoked him to anger most bitterly where he speaks after the manner of men who are imbittered by undutiful and grosse miscarriages toward them and it imports that their provocations were intolerable and that they should finde by the bitter fruits of them how much he is provoked 3. God needs no more for taking course with men but leave them to their own guilt to reap as it deserveth And it is a sad judgement when our guilt and not Gods mercy gets the measuring out of stroaks For it is his sad sentence therefore shall he leave his blood upon him that is God will leave him under the guilt and power of his bloody crimes and cruel sinnes against the second Table that they may draw vengeance upon him 4. When God threatens and strikes his sinfull people he is innocent of their ruine and onely sinne is to be blamed For he shall leave his blood upon him may import also that his blood and destruction for these bloody crimes was upon his owne head and not to be charged on God 5. Wicked men within the Church do by their miscarriage reproach and raise an ill report upon God as if he were not an all-sufficient God worthy to be served as if he should be guided by them in the matter of duty and Religious performances and accept what they offer and not what himself commands and as if he were a liker and approver of their sinne because he continues his favour toward such And all this they do beside the reproach cast upon God by the Heathen because of their miscarriages For there is a reproach to be returned which consequently imports they had cast it upon him 6. A reproached Lord will vindicate his own glory by causing all the reproachful effects of sin to return upon the sinner For his reproach shall his Lord return unto him 7. When God is provoked to anger neither a real nor pretended interest
grave will be so destroyed at their resurrection as they shall neither have sting nor victory over them for so much doth this promise concerning the grave and death which is the last enemy 1 Cor. 15.26 as it is held out here and explained 1 Cor. 15. teach us 7. The mercies which were shewed of old unto Israel and more particularly to be fulfilled at their Conversion are not able evidences and pledges of Gods power to perform what he hath promised to perform to his own at the resurrection therefore are both held out in one promise the one being as a pledge of the other for their Conversion will be as life from the dead not only to themselves but to the world Rom. 11.15 which will notably confirme faith and the hope of a future resurrection 8. As Gods purposes of mercy toward his Elect are immutable and unchangeable so also are his purposes concerning the raising up and Conversion of Israel as a Nation therefore is it subjoyned to this promise concerning them repentance shall be hid from mine eyes that is not only will he plague death without pity but generally he will never repent nor change this purpose of raising them up See Rom. 11.28 29. Ver. 15. Though he be fruitful among his brethren an East-winde shall come the winde of the LORD shall come up from the wildernesse and his spring shall become dry and his fountain shall be dried up he shall spoile the treasure of all pleasant vessels The Prophet closeth this chapter with assuring them that however he would help them yet they should once be laid desolate which if it be joyned with the promises in chap. 14. doth make up another ample proof of that assertion v. 9. This assertion is held forth first in a threatening against Ephraim whose name is alluded unto here who is threatened here in borrowed termes that however both for number power and riches he was above other tribes yet God should send the enemy like a tempestuous winde which parcheth up the moisture of the earth and makes it barren to cut off his prosperity to the very root and to bereave him of what he delighted in Whence learn 1. God hath all lots in his hand to make one person or people increase and be fruitful above another as he pleaseth for Ephraim as his name imports is fruitful among his brethren according to Jacobs prophecie Gen. 48.19 See Psal 75.6 7. 2. Such as are most advanced by God in outward things do ordinarily ripen most for stroaks for fruitful Ephraim by his carriage draweth this judgement on himself 3. Mens prosperous condition or Gods bounty toward them of that kinde will not avail them when they ripen for judgements for though he be fruitful among his brethren an east-winde shall come 4. Judgements for sin will look very boisterous and dreadful-like especially to the guilty conscience for it shall be an Eastwinde which was tempestuous in these parts and a winde from the wildernesse where windes rage most or whence the Assyrians came 5. Judgements will be the more sad when God is seen a party in them and that this tempest is the winde of the Lord not only a great winde as this phrase often imports the greatnesse of a thing but raised by him to pursue them 6. Though the prosperous condition of sinners may seem to be such as will never faile as if it were a stream fed from a springing fountain yet wrath from God will soon reach the bottom of all these and utterly strip the sinner for his spring shall become dry and his fountain shall be dried up 7. Pleasures will not secure against wrath nor need men think that pleasures and pleasant things at used to sin will continue with them for he that is Ashur and the Lord by him shall spoile the treasures of all pleasant vessels or stuffe He shall take away what they treasured up as of most worth and to be kept in greatest safety Ver. 16. Samaria shall become desolate for she hath rebelled against her God they shall fall by the sword their infants shall be dashed in pieces and their women with childe shall be ript up Secondly the same sentence is given out in more proper termes against Samaria the chief City wherein is threatened that because of sin it should be totally laid desolate by the cruel enemy and sacked by the sword without any mercie even to Infants and women with childe Whence learn 1. Chief and eminent places are ordinarily chief in provocations and exemplary in punishments for them so much doth Samaria's example teach 2. Sin given way unto may lay strong and flourishing Cities even utterly desolate for Samaria shall become desolate 3. The great cause of Gods controversie against the visible Church or particular persons and societies therein is their rebelling against a received yoke and their declining after engagements for this is the quarrel here for she hath rebelled against God 4. The nearer that God draws to any in relations and offers and they to him by Professions the more hainous is their sin for this addes to the quarrel she hath rebelled against her God See Isa 58.1 2. 5. It is righteous with God not to rest satisfied with spoiling the wealth or laying desolate the habitations of impenitent sinners but to pursue their persons also therefore it is added they shall fall by the sword 6. Impenitent sinners do provoke God to cut off themselves and their posterity also and that he should give up enemies to be destitute of all humanity and compassion in their dealing toward them for their infants shall be dashed in pieces and their women with childe shall be ript up Infants even in their mothers belly have in themselves sufficient guilt to deserve such judgements and so they may be inflicted without any imputation to God But in this stroak the Lord would have us chiefly look to the desert of that present generation and their Parents CHAP. XIV IN the close of this Prophecie the Lord giveth ample hope of the future conversion of Israel undertaking to stir them up unto it effectually to direct them in doing of it by giving them the spirit of supplication and then graciously to answer them The parts of the Chapter are 1. An exhortation wherein Israel are invited to repent and turne to God v. 1. together with a direction how to go about it by calling on God and ingaging themselves to him v. 2 3. 2. Gods gracious answer to that prayer which he shall put in their hearts and mouthes wherein he promiseth to pardon their iniquity and be reconciled with them v. 4. to make them flourish through his blessing and influence v. 5 6. and to blesse them who shall come in under their shadow v. 7. So that they shall see that there is no need to have recourse to Idols but they shall renounce them considering what they finde in God v. 8. 3. There is a conclusion subjoyned to this whole Prophecy
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
be wrought upon Now since they are become desperate he will not forbear nor moderate their calamities as formerly v. 8. but will especially destroy their Idolatry and cut off their Royal Family v. 9. In the second part of the chap. Amos being accused and delated to the King by the false Priests at Bethel v. 10.11 and being by him allured and terrified from prophesying any more against them v. 12.13 he doth vindicate and assert his own authority to prophesie v. 14 15. and threatens this subtil persecuter and confirmes the sad sentence against the land v. 16.17 Verse 1. THus hath the Lord God shewed unto me and behold he formed grashoppers in the beginning of the shooting up of the latter growth and lo it was the latter growth after the Kings mowings 2. And it came to passe that when they had made an end of eating the grasse of the land then I said O Lord God forgive I beseech thee by whom shall Jacob arise for he is small 3. The Lord repented for this It shall not be saith the Lord. The Lord being to declare that his long-suffering and patience toward that people was at an end He doth first hold forth how and in what measure it had been manifested to them by two types and visions The first whereof in these verses is of grashoppers created by God to consume their fruits which having consumed much they are upon the intercession of Amos pleading from Jacobs irrecoverable condition recalled from the utter consuming of all For clearing of this consider 1. This being but a vision it is not needful to understand these grashoppers literally or onely of these or the like creatures sent among them and causing famine of which chap. 4.9 But generally they signifie all the lesser afflictions by incursions and invasions from enemies by drought insects or the like whereby they were afflicted and by which and his sending them in a more moderate and gentle way God did excite them to repentance 2. As for the time of this vision being the beginning of the shooting up of the latter growth after the Kings mowings it seemeth to be understood not so much of their cutting the first growth of the rank corn that so it might stand and ripen the better as that the first growth of their grasse was cut down for the Kings use to maintain his war-horses and the latter growth came to the people for their private use And this circumstance of the vision is not necessarily to be interpreted of their condition after their defection from the house of David that their former flourishing condition was become but like a latter growth oft cut down But it seemeth rather to signifie that this rod did afflict chiefly onely the body of the people their Kings being as the type imports furnished and their state yet standing 3. This intercession of the Prophet albeit it hold forth in particular his tendernesse and sympathie with that people yet it points out also what was the practice of all the godly in that time Doct. 1. When the Lord is about to strik his people in greatest extremity it is their duty to be convinced and acknowledge that mercy and long-suffering hath been much manifested toward them before it come to that for so much doth the scope of this and the following type and vision premitted to the third import for by the two first he clears what his long-suffering had been before the final sentence come forth 2. Such is our stupidity and little observing of Gods dealing that when it is most obvious and visible yet it must be much and divers wayes inculcate for albeit the afflictions that had come upon them might be sensibly felt Yet it must not onely be told they were afflicted but it must be held out in a sensible type and they excited twice to remark it Behold lo and all this especially is done to let them see Gods hand in these lots that so they might make use of them 3. It is not inconsistent with the Lords mercy and long-suffering toward a sinning people that he strikes them in some measure But when he doth smite in measure and not procceed to extremity even that should serve to magnifie his mercy and long-suffering and to invite them to repentance that they may reap more fruits of mercy for in this vision wherein he holds out his long-suffering it is declared he did smite them but so as might rather allure them to come to him then consume them 4. Trouble is of Gods creating and forming and he is to be looked on as the author thereof and before a needful affliction be wanting God will create or forme it out of nothing or what is unlikely to produce such a trial for the Lord God shewed to me and behold he formed grashoppers 5. Weak means and scourges in Gods hand will serve his turn to afflict in what measure he pleaseth Therefore are these afflictions compared to grashoppers or the like little creatures and yet they did eat up and put the sensible Prophet to prayer 6. It should be acknowledged as special mercy when God doth spare any thing when he inflicts stroaks on a people for sin And in particular albeit stroaks on particular persons may be very sad yet they should not be accounted intolerable so long as the publick interest and a state stands for so much may be signified by the grashoppers coming not before the latter growth after the Kings mowings as is before explained 7. It is no strange thing that when God inflicts any calamities they do consume much before a people be stirred up to make any use of them for so much is imported in the vision they made an end of eating the grasse of the land before the Prophets intercession 8. Albeit ofttimes few of these who are smitten and especially concerned in judgements will be sensible or seek to God under them yet the truly godly both should and will intercede with God in times of publick calamities for so much doth Amos practice teach 9. Such as would intercede acceptably with God in times of calamities should be most affected with the sense of sin and a desire to have it removed Therefore doth Amos begin O Lord God forgive I beseech thee as expecting a good issue from the trouble in the pardon of their sin 10. Such as are truly convinced of and humbled under the sense of sin will be driven to seek for a free pardon as their onely refuge and will be far from thoughts of their own deservings or of their ability to rid themselves of that burden for such is Amos request forgive I beseech thee 11. Trouble will soon exhaust and bring a people so low as there will be no visible effectual mean of their restauration were they never so potent before for so much is imported in that question by whom shall Jacob arise that they were fallen and neither could they raise themselves nor were there any other to help
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
feele his power when men will not tremble and to make it uncomfortable and full of sorrow to them and drive them from off the face thereof with deluges of troubles for it is he who toucheth the land and it shall melt and all that dwell therein shall mourn and it shall rise up wholly like a flood c. 4. Gods power and dominion is universal in heaven and earth in sea and dry land so that there is no escaping of him And the glory of his power doth shine and may be read in the creating of the glorious heavens and ordering of the several regions of the aire and all that is in them in establishing of the earth and seas and in having so many armies at his command ready to execute his command against his enemies All this is held forth in this description of God as it is before explained it is he that buildeth his stories in the heavens and and hath founded his troup in the earth And these visible and ordinary evidences of Gods power are so much insisted on partly to shew how much of him doth shine in these though they be little observed by most for that end partly to shew how much of him spiritual mindes will see in these things having so broad a book open wherever they turn them But chiefly to shew how stupide this people was now become that they did not take up the dreadfulnesse of God as he revealed himselfe in his word to his Church but they must be led out to study him in these things whereby he reveals himselfe to all the world as well as to them 5. Gods power over the waters to call them out of the sea and pour them out on the earth may also serve to affright impenitent sinners when they consider how he can raise up and bring about their calamities in a strange and insensible way as vapours are insensibly drawn out of the sea and gathered in clouds above our heads and then poured down And when they consider how he can and will alter the course of nature and overturn what seemeth most established before they want a scourge as when he causeth the sea transgresse the bounds set unto it and overflow the earth Therefore also is this instance made use of He calleth for the waters of the sea and poureth them out upon the face of the earth 6. God is then rightly seen and acknowledged in his workings when he is taken up to be Jehovah who is of himselfe and from whom is the beginning and continuance of the being of all the creatures and therefore to be adored and obeyed by all Therefore is it subjoined to all this Jehovah is his Name Verse 7. Are ye not as children of the Ethiopians unto me O children of Israel saith the Lord have not I brought up Israel out of the land of Egypt and the Philistines from Caphtor and the Syrians from Kir A further confirmation of this sentence is taken from their sinfulnesse and ill deservings For whereas they might object against this sad sentence that they were come of religious and holy Progenitours and were adopted to be his peculiar people He declareth not onely that he did that freely but that their carriage was more like the Ethiopians then the children of Abraham or Israelites and therefore he would deale with them as such And whereas they might reply that he had proven a peculiar interest in them by delivering them from Egypt He answers that the like external favour had been shewed to the Philistians and Syrians and they needed no more boast of the one then they of others the like since their behaviour was no better then theirs As for what is said of the Philistines that he brought them from Caphtor we finde indeed that they and the Caphtorims were of one stock of people Gen. 10.14 But it is not so clearely determined in Scripture how they were brought out from Caphtor whether it was that after the Caphtorims had captivated them in their country the Lord had delivered them from thence by his providence and brought them to the land they now possessed Or whether they and these of Caphtor were incorporated in one people and were delivered from some common slavery in their own country and brought to the country they now dwelt in Yet this last seemes to be more aggreeable to what is elsewhere recorded as Deut. 2.23 where the Caphtorims are said to have possessed the land of the Avims even unto Azzah or Gaza And Jer. 47.4 the Philistines are also called the remnant of the country of Caphtor As for the other instance of bringing the Syrians or Aramites and not the Assyrians as diverse of our translations read it from Kir we finde that they were to be carried captive to Kir about this time or shortly after chap. 1.5 2. Kings 16.9 But it is not so safe to understand this passage here as a prediction of their future return from thence spoken of as if it were already done For the Prophet is convincing them by things already done and it seemes rather to relate to some old story not mentioned elsewhere of their deliverance from thence and when the Assyrians subdued them they sent them back thither again as run-awayes are returned to their old Masters Doct. 1. A sinful peoples priviledges are turned by them into a great snare whileas it hides from them the odiousnesse of their sin and the punishments they deserve thereby Therefore must this be refuted and their condition pointed out in its native colours to them 2. Whatever marks of favour God put upon a people differencing them from others yet they have no cause of boasting thereof before him who gave it and made the difference for are not ye as children of the Ethiopians unto me may import so much that before him they were nothing better of themselves but were all of them his creatures and all alike unworthy and corrupt till he of free grace made them to differ and what they had was all his own and of him See Deut. 7.6 7 8. 3. Whatever priviledges be conferred upon a visible Church yet that will not hide their sin and provocations nor do they secure them against Gods displeasure when they sin far lesse do they afford them cause of boasting for so much is further and more expessly held forth here are ye not as children of the Ethiopians unto me or I account of you as such O children of Israel saith the Lord See Joh. 8.44 4. Not onely will not priviledges hide a peoples sin but as a priviledged people may strangly degenerate so the Lord will account them as base as the basest of the people when they do so and so much the baser as they have sinned against so great mercies and being in such a state as he advanced them unto Therefore are they resembled to and compared with not every fort of people but the Ethiopians whether Arabians or the Southerne Ethiopians I will not determine either
because the colour of that people points out Israels incorrigibelnesse in sin Jer. 13.23 or rather because these Nations were descended of cursed Cham and were in themselves barbarous and eminently naughty and wicked as in some particulars is remarked of the Arabians Jer. 3.2 5. Albeit Gods mercy doth shine very eminently in the many outward deliverances granted to his Church Yet as wicked Nations may get many outward common favours also So the Church hath no more cause to boast and glory of the one then they of the other as an evidence of Gods favour toward her when yet she provokes God and walks not answerable to these mercies but rests upon them not thirsting after the spiritual mercies offered unto her Therefore is their glorious deliverance from Egypt compared with what the Philistines and Syrians had received because that albeit this elsewhere be inculcate as a special mercy Yet sinning Israel making no use thereof had no more cause to expect favour in that condition because of that mercy then other Nations might build upon the common favours that were bestowed on them And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ and therefore it was but an outward shell and common favour when they sought not after this 6. Albeit secure sinners lull themselves asleep upon their priviledges and the outward proofes of love they receive yet their own consciences can tell them that it cannot be a sound sleep and that no priviledges of a visible Church can be a shelter for sin nor former favours secure them for the future Therefore is all this put to their own consciences by these questions as frequently before Verse 8. Behold the eyes of the Lord God are upon the sinful kingdom and I will destroy it from off the face of the earth saying that I will not utterly destroy the house of Jacob saith the Lord. Hitherto Amos hath in this Prophecy onely denounced hard things against this incorrigible people saving that sometime he hath made some gracious offers if they would repent and considering that there was no hope of that did return to threaten again Now in the close of the prophecy all this doctrine is sweetened with a twofold comfortable promise In the first whereof these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities till better dayes should come under the Gospel which is the summe of the second promise The first promise is propounded in this v. That though he have an eye upon their wayes and do purpose for their sin to destroy the profane body of the people and to make them cease from being a Nation Yet he will not utterly destroy all the people but preserve some because of the Covenant and because of the elect of them and of their posterity who were to spring of them Whence learn 1. A people confederate with God may come to that height in sin as to be justly accounted a sinful kingdom not onely because of the corruption of Rulers in it but because of the general overspreading of impiety and wickednesse Therefore it gets the name of the sinful kingdome 2. As God doth observe the wayes of all Nations to punish them accordingly so especially he doth so toward his Church and people and his observance of their debordings and his stroaks upon them will be especially remarkable for saith he Behold as a thing to be remarked the eyes of the Lord are upon the sinful kingdome and I will destroy it 3. The Lords confedrate people may so far miscarry as to provoke him to consume them so as beside the general cutting off of particular persons they shall not have the face of a Nation upon the earth for of this Israel is a sad instance I will destroy it from off the face of the earth 4. Even when God deals with his people in greatest extremity there is still moderation toward them and under saddest dispensations they will meet with some proofe of love for this threatning hath an exception subjoyned 5. As the Lords preserving a remnant of his people under calamities even though they be scattered and afflicted and the face of their Nation extinguished is a sufficient reason why they should not murmur Lam. 3.22 39. and being well emproven may pretend much future good to them how sad soever their cause may be for present So in particular the Lord will never utterly consume his ancient people Israel but doth preserve a remnant of them to witnesse that their election stands fast notwithstanding their long and sad afflictions ready to be manifested in glorious effects in due time for I will not utterly destroy the house of Jacob faith the Lord. Verse 9. For lo I will command and I will sift the house of Israel among all nations like as corn is lifted in a sieve yet shall not the least grain fall upon the earth This promise is further confirmed and illustrate from a similitude Wherein is declared that as men when they sift and winnow corne to put away the chaffe will not lose any of the good grain So however their Kingdom was to cease and the people to be scattered into captivity and tossed with wandering yet he will not lose his elect and a remnant The meaning of this is not that in dispensing these calamlties he would put a visible difference betwixt the elect and reprobate for as no doubt many elect ones perish by the sword in their own land as well as others so the elect who went into captivity with the rest were tossed as well as they as the similitude holds forth But the meaning is that he will so by his providence order their scattering as none of his elect shall perish eternally and so as he will not lose a remnant of that people out of whom his elect are to spring in due time and whom he will make as good grain to grow up to a fair harvest and become a glorious Church to him Doct. 1. Captivity and scattering and wandering among strange Nations is a sad and sharp trial wherewith they may be exercised who escape the fury of an enemies sword for such is their trial here I will sift the house of Israel among all Nations 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people And it should not passe without an especial remark that he prosecutes his controversie so and that he makes all meanes so effectual for driveing them from their enjoyments into exile and for their disquiet and tossing in it Therefore saith he Lo I will command and I will sift c. 3. Such sad lots as these coming upon the Lords people are for sifting of them Thereby the Lord doth narrowly try and bring out what drosse and chaffe and what soundnesse and sincerity is in every mans bosome Luk. 22.31 and thereby also he lets out the winde