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
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
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 Word as the light of the morning v. 5. And particularly they were informed that God was not pleased they should rest on their ceremoniall performances which ought onely to have the second place neglecting morall duties of the first and second Table which should be their chiefe work v. 6. yet they made ill use of all this cleare light And whereas God had not onely enjoyned their duty clearly but entered in a Covenant with them that they seeing and embracing the Messiah who was pointed at in these sacrifices might worship him in faith and love as is enjoyned v 6. They on the contrary brake the Covenant and dealt treacherously in it while they obtruded Ceremonies and sacrifices upon him for expiation of sin and so turned it in a Covenant of workes and even in these neglected the morall and substantiall duties v 7. Doct 1. Such as are not wrought upon and bettered by the Word are in an hopelesse condition and not to be wrought upon by any other thing for this is a proofe of their desperate condition See Luk. 16.29 30 31. 2. As it is the Lords mercy that he yet continueth his Messengers with his sinful people who provoke him if so be they may yet be reclaimed so it is their duty to take up what they speak either by extraordinary revelation or according to the Word as spoken by God and not to sleight their Message nor contradict their authority in carrying of it for it is a witnesse for God against them that they had the Prophets and they carried the words of my mouth saith the Lord. See 2 Chron. 36.15 16. Jer. 5.12 13. 3. As all men by nature are unfit for any good as rough stones and knotty timber for a building till the Word worke upon them and be effectuall in its reproofs and directions So a desperately incorrigible people or a people inconstant in any good do provoke God to deale more sharply with them by his Word and such are not to be soothed up by Ministers and this is a part of Gods care of them for upon what is laid to their charge v. 4. it followeth by way of conclusion Therefore have I hewed them by the Prophets c. See Tit. 1.12 13. 4. As the Word of the Lord is of such efficacy that it will either cure and rectifie a people or else undo them So this ordinary result in the most part that the sharp reproofes and directions of the Word do but make them worse and tend at last to their ruin Therefore it is subjoyned to his hewing I have slain them by the words of my mouth which is not to be understood onely of the sharp edge of the convictions of the Word which did so cut upon them as they thought themselves slain by it nor yet onely of the finall event of this preaching that many were cut off according to the certain threatenings of the Word as 1 King 19.17 Isa 11.4 Jer. 1.10 But of some neerer accidentall effect tending to that to wit that all his sharp reproofes and great pains did but make them worse and put out what life or activity they seemed yet to have in any good Hence it is elsewhere said that the Word doth but harden Isa 6.9 doth make men worse Hos 11.2 and exasperate them the more it is inculcate Mar. 7.6 Act. 7.54 Amos 7.10 5. The Lord hath so clearly revealed his will concerning mens duty as may justifie him and make sinners inexcusable whatever they do pretend For it is another argument against them thy judgements or the righteous ordinances wherein thou art commanded to walk are as the light that goeth forth that is as cleare as day-light which breaks out in the morning It may be he alludes to the ordinary houre wherein the Prophets were sent out to hold forth this light which seemeth to have been in the morning Jer. 7.13 Zeph. 3.5 6. Such as yield syncere and Evangelicall obedience to what the Lord requireth may expect that it will be accepted and themselves in doing of it with pleasure and acquiescence For I desired mercy c. saith he not onely commanded but desired it as a thing wherein I take pleasure as the word signifieth 7. The rule of true Religion requireth that as all that God commandeth should be respected and obedience endeavoured So that morall and most substantiall duties as a fruit of faith in Christ be chiefly made conscience of which as they ought to take place of ceremoniall observances So without them the other are of no account in Gods sight For this was the subject matter of the doctrine which was so clearly pressed and therefore comes in with a for as an illustration of that generall in the end of v. 5. I desired mercy and not sacrifice and the knowledge of God more then burnt-offerings Where under sacrifice and burnt-offrings is comprehended all their ceremonial performances and spoken of not as they related to Christ the substance of all of them but as they were externall performances rested on by that people In which respect his not desiring sacrifice is not to be understood simply as if the Lord did not approve even of the externall performances which were enjoyned by himselfe but comparatively that he desired morall duties more then burnt-offerings as it is in the next sentence To which may be added that in some cases when morall duties come in competition with ceremonials the Lord doth not desire ceremonials at that time but moral duties even of the second Table take place of them or other positive commands concerning the externals of Religion As Mat. 9.11 12 13. and 12.2 7. Yea further let men submit never so much to the externall injunctions about worship or think to satisfie their own consciences therewith yet where Christ is not closed with to enable and make men willing and active in morall duties they will not be approven in the other at all As Isa 1.11 13. and 66. 3. See 1 Cor. 12.31 8. Such as would approve themselves to God ought to make conscience of morall duties both of the first and second Table of the Law and particularly the saving knowledge of God whereby we may regulate the rest of our obedience and shewing of mercy in cases wherein we seeme not to be so strictly bound will prove our reality in Religion Therefore he puts in both the knowledge of God of which before and Psal 14.1 2. and mercy of which Jam. 1.27 Though Christ indeed extend it as comprehending mercy toward our selves as the rule of our duty toward our neighbours Mat. 12.1 2 7. And mercy toward the soules of lost sinners Mat. 9.11 12 13. 9. As it is of the Lords great mercy and condescendence that he will not onely enjoyne sinners their duty but enter in tearmes of a Covenant with them So he is a faithfull Covenant-keeper on whose part no breach will be found for here all this doctrine is held out in the Covenant as it
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
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
you words and turne to the Lord say unto him From the first branch of the petition Take away all iniquity wherein they pray for removal of sin Learn 1. The true penitents care and solicitude is chiefly about sin how to be rid of it Therefore they complain of it in the first place as the chief burden And indeed where guilt remaines the removing of calamities would not be in mercy but would still tend to worse and where sin is pardoned though calamities continue yet they change their nature and are blessed 2. The zeale of true penitents is not partial but strikes against all sin greater or lesser more or lesse beloved For they pray take away all iniquity 3. Men may be truly penitent for sin when yet they cannot get themselves rid of it yea when a penitent is most convinced he cannot remove either the guilt or power or penall effects of sin till God interpose Therefore are they put to God with it take away all iniquity 4. God is alsufficient to remove sin and will do so to the penitent according to his promise He will pardon the guilt of it will subdue the power and purge the pollution of it by degrees till once for all he give a compleat victory and he will remove the penall effects or plagues that follow upon sin when he hath done his work by them and when it is for the penitents good to want them For this direction to pray take away all iniquity doth not only import Gods power to do this but is in effect a promise that he will grant this suite which himself puts in their mouth as the following promises make clear From the second branch of the petition and receive us graciously or give good Learn 1. It is of Gods graciousnesse that the penitent sinner is pardoned and when sin is pardoned it is still grace that receiveth the penitent Therefore it is subjoyned according to the translation and receive us graciously 2. Man is an empty creature of all good and any good he hath is from God So much doth the other reading teach and give good The word doth indeed signifie to take or receive good but being understood of God it importeth to take it that he may give it as a man taketh his gift in his hand and then bestoweth it And it is most clear of Christ who receiveth gifts or good things that he may bestow them upon men as the Apostle Ephes 4.8 explaineth the same word of Psal 68.18 which is here used 3. Till a people become penitent and flee to God through Christ for the pardon of sin they cannot expect any good thing at Gods hand or that any thing they get will be good unto them Therefore it is subjoyned to the former suite as following upon it Take away all iniquity and do good 4. When a penitent hath fled to God through Christ for remission of sin they may expect that then all Gods dealing toward them is good and will tend to their good For when the first petition is granted then will he hear this suite also and do good From the first engagement to offer praise being heard in their requests so will we render the calves of our lips Learn 1. Praise offered up through Christ from an humble heart is the substance of the ceremony of thank-offerings Therefore is it called the calves of our lips as being the substance of these calves and other beasts that were offered up See Psal 69.30 31. Heb. 13.15 2. Gods hearing and respecting of penitents layeth upon them an obligation to praise and they ought to entertain their good condition by such an exercise For say they so will we render the calves of our lips 3. When people in their low condition have an inclination to praise and to glorifie God by mercies when they shall receive them it is an argument that God will hear and grant For so are they taught to plead Take away all iniquity c. so will we render c. See Psal 9.13 14. 4. As men must employ their tongue as their glory as well as their heart in Gods praise so they who make conscience of praise will esteem but meanly of their performance before God as being but the poor fruit of their lips when it is at the best for these causes do they call it the calves of our lips From the second engagement Ashur shall not save us c. wherein they renounce carnal confidences in forreigne helps under the name of Ashur and in military preparations under the name of horses of which See Isa 31.1 and do renounce Idols both as an argument of hearing and an obligation being heard Learn 1. The zeal of penitents though it be universal and impartial yet it will be especially bent against particular sins such as they have been most addicted unto and guilty of so much appeareth in their resolving against these courses which had so oft misled them 2. Praise must be joyned with new obedience and a thankful sense of Gods mercies will excite men thereunto Therefore is it subjoyned to the former engagement Ashur shall not save us c. 3. Men are naturally endlesse in false refuges when they renounce God For they run to Ashur multiply horses and say to the work of their hands Ye are our gods 4. All these are but vain confidences when these who lean to them have most need And a penitent will see them to be so and renounce them as such For they engage themselves to renounce all of them neither to seek nor expect safety from Ashur or confederacies with heathen and profane Nations nor to rely upon horses or military preparations nor to put Idols in the room of the true God but that they will reject them never to be looked on any more From the reason of their prayer and seeking to God renouncing all other confidences for in thee the fatherlesse findeth mercy Learn 1. It is the Churches lot to be very desolate and Orphan-like in the world For they are driven to look to the lot of the fatherlesse The cruelty of men puts them oft-times in this condition and God permits it to be so that they may be fitted for mercy 2. Gods compassion and the sweet manifestations thereof are especially reserved for the time of his 〈◊〉 low condition and their greatest need For as it is of general verity that God hath a tender respect to Orphans so when his Church is low she hath cause to look that in him the fatherlesse will finde mercy 3. The confidence of Gods respect to his humble people would be cherished by the needy and penitent to encourage them to come to him and call upon him For it is a reason why they thus come to God for in thee the fatherlesse findeth mercy wherein they are directed to have and professe their trust in him 4 Such as would comfortably lay hold on God in their need ought to make mercy their claime Which as it is let out
to the unworthy and such as do deserve ill So the faith and apprehension of it may sweeten their thought and meditation on all his other attributes unto them Therefore albeit they be in an Orphan-condition yet that which they look to is only mercy 5. Such as do apprehend and believe the mercy of God toward his needy people will renounce all carnal and sinful confidences as knowing that God is alsufficient of himself and that he will not have any communion with Idols nor will he help them who look to any refuge beside him Therefore also is this a reason why they renounce their former courses for in thee the fatherlesse findeth mercy Vers 4. I will heale their back-sliding I will love them frerly for mine anger is turned away from him Followeth Gods answer to this prayer which he will put in the mouth of converted Israel wherein he removes and answers all their doubts in several promises And first for the matter of iniquity for the removal of which they had prayed he promiseth to heal their back-sliding in its guilt pollution and effects though the last of these be more expressely spoken to in the following promises And that he will do this for them out of his own free love to them from whence also it is that he turnes away his justly manifested anger and is pacified toward them Whence learn 1. Gods giving of a spirit of prayer is a sure pledge of a good answer for what he directed them to seek v. 2. now he grants See Rom. 8.26 27. 2. The great sin of the Church is Apostasie and defection from her professions resolutions and yokes which she hath taken on and submitted unto For it is back-sliding or turning away 3. Albeit they had prayed against all iniquity v. 2. yet now he mentions only back-sliding partly because Apostasie hath a complex of many sins and provocations in it and partly to teach that if the worst of ills do not hinder Gods help nor are above his cure far lesse will smaller sins stand in his way 4. Sin doth bring a wound and sicknesse upon the sinner It is a loathsome disease which debilitateth strength causeth paine and anguish if the sinner were sensible and being continued in it tendeth to death For back-sliding must be healed 5. The wound of sin is above the sinners own cure till God take him in hand For it is God who must heal back-sliding 6. Apostasie requireth not only the power of God to cure it and to reclaime the sinner from his wandering and establish him being reclaimed But it requireth also no small art and a Physicians hand to recover it And so to launce the sore as the back-slider may see the evil of his way and not be secure or presumptuous though God recover him and yet so to support the patient with cordials and encouragements as a sight of his case make him not heartlesse and drive him further away For the word imports to play the skilful Physician in healing back-sliding 7. God is an able and skilful Physician for such diseases and to the penitent he will give a proof of his skill in curing back-sliding the guilt of it by a pardon the pollution and power of it by sanctification and putting his fear in their heart Jer. 32.40 the anguish and pain of it by giving them his peace and the effects thereof by removing judgements in his time and way For it is his expresse promise I will heal their back-sliding 8. Such as are truly convinced and penitent will see no worth in themselves wherefore God should do them any good But the more penitent they are the more will they see the need of free-love Therefore do they need this promise I will love them freely to secure all other promises unto them 9. As the love of God is the great encouragement of the humble sinner and the fountain of Gods bounty toward him So it is his great advantage that this love is free in it self and in its effects as being the love of an alsufficient God who needs not nor can be hired by the creature So that no objection of worthlessenesse in the creature can hinder him to look for that which is free Therefore it is held out for their encouragement I will love them freely ingenuously without guile and liberally as it beseemeth a rich and infinit God to communicate himselfe 10. Where sin is unrepented of there is anger from the Lord which should be chiefly looked to and laid to heart in afflictions for so is imported that anger had been upon them under which all their afflictions are comprehended 11. The Lords former displeasure manifested in sad effects will not hinder the manifestation of his free-love to the penitent and upon repentance anger will be turned away out of every lot by Gods free-love Therefore it is subjoyned for mine anger is turned away from him where he giveth this both as an evidence and assurance of his love toward them because the controversie is now ended and therefore they need not doubt of his love 12. Israel to whom these promises are made is sometime spoken of in the plurall number them sometime in the singular number to him not only because a People or Nation is sometime spoken of collectively as one and sometime distributively as many But further it may teach that what God is to one he will be also to all penitents and his favour to a penitent Church gives ample ground of encouragement to every particular penitent yea in his turning away of his anger from a Church he will have a particular respect to the grievances that every one have endured to see them richly recompenced Vers 5. I will be as the dew unto Israel he shall grow as the lilly and cast forth his roots as Lebanon 6. His branches shall spread and his beauty shall be as the olive-tree and his smell as Lebanon In the next place God answers their suite concerning doing of them good and receiving of them graciously And first he promiseth through the influence of his grace and blessing to make them flourish as flowers and trees of all kindes do by dew and rain What this may point at of the temporal prosperity of Israel and their being so rooted and fixed in it as no opposition shall prevaile against them I leave to the Lord by his performance to expound But certainly it holds out the flourishing beautifull and sure estate of the Church of converted Israel and the blessed condition of the converted among them who will be very many in their spiritual estate Whence learn 1. God can easily when he pleaseth alter the disconsolate and desolate estate of a Church or particular persons For all these promises are opposite to former curses denounced against them as ch 9.16 and 13.15 and else-where which now he promiseth to turn into contrary blessings 2. God answereth the prayers of his needy people richly and so as may commend his love and fulnesse
any longer spare them nor hold off the extremity of desolation and ruine from coming upon the Nation But as a builder doth exactly try his work by his plumb-line to cast down what is not regular so he will not look upon their sinful courses any longer with an eye of mercy and pity and long-suffering but according to the strict rule of justice and he will exactly try how they have observed the Law in worship and manners and will accordingly recompence and not spare And so this relates to what was execute by Shalmaneser We have the same similitude made use of much to this purpose 2. Kings 21.13 Isa 34.11 Lam. 2.8 and somewhat like it is spoken of Dan. 5.27 Doct. 1. It is our duty to be attentive to what God reveals of himself and of his minde as being well worth the marking and we have need to be excited to consider it even when it most nearly concerns us Therefore is Amos quickned to consider this type by a question Amos what feest thou 2. When men are most attentive in considering and do see most of what God manifests yet they will not profit as becomes without Gods help and unlesse he explain his own minde from step to step for though Amos see the type and give an account what it is yet he doth not understand the signification thereof till God reveal in it to him 3. When extreame judgements are nearest approaching ordinarily they are little discerned by them who are concerned for so much may be imported in this that however Amos presently understood the former types yet he cannot understand this pointing out the utter desolation though he see it till God expound it 4. A people who have formerly reaped the fruits of Gods long-suffering even once and again and after they have abused them are not to expect that he will spare them when they continue in sin and make no use of his goodnesse for after his former long suffering held forth in the former visions it comes now to this I will not again passe by them any more to wit to deale moderately and passe over their provocations and spare them or but lightly touch them as in passing as he had done formerly So the phrase to passe by imports See Mic. 7.18 5. God needs no more at any time to ruine a people but exactly consider their sins according to the Law and punish them accordingly and he will do so to all such as make no use of Christ but continue in sin and turn the grace of God into wantonnesse for so much is signified by setting a plumb-line in the midst of Israel as is before explained 6. No priviledge or pretence of interest in God will secure impenitent sinners nor availe them to prevent even utter desolation Therefore doth he give them their title my people Israel in the very sentence to shew that this should availe them nothing to hold it off 7. When God reckons with his people it will be a sad account that he hath taken much pains upon them and furnished them with notable means of doing well and yet they have degenerate So much is signified in that they were sometime a wall made by a plumb-line whom now he tries by a plumb-line See Jer. 2.21 8. It is a sad evidence that judgements do tend to utter ruine when prayer is restrained under them So much seemeth to be signified in that Amos intercedes not here as formerly And we finde it foretold that during the captivity of Babylon prayer should be restrained Ezek. 24.23 And it is regrated that it was so Dan. 9.13 Verse 9. And the high places of Isaac shall be desolate and the sanctuaries of Israel shall be laid wast and I will rise against the house of Jeroboam with the sword This sentence of their utter ruine is further enlarged and explained and it is declared that especially he will destroy their idolatry and lay the places thereof desolate and that he will cut off the house of their King and so pull away the two pillars upon which their state leaned This stroak on Jeroboam the seconds family was accomplished as we finde 2. Kings 15.8 9 10. after which the Kingdome decayed daily and came to ruine speedily Doct. 1. Idolatry and a false religion is one prop of a state which will soonest faile it of any and a sin which God will least spare in his people of any course they take for so did Israel finde in the matter of what they accounted their Sanctuaries and their high places 2. The Lord is so provoked against idolatry and a false religion among his people that he will be satisfied with no lesse then the utter overthrow thereof and the desolation of the places where it is practised if no other course will draw men from it Therefore he threatens that their high places and Sanctuaries shall be desolate and laid waste 3. The most specious pretences of imitating and respecting godly progenitours in idolatrous courses will not justifie them were they never so many But that abuse and pretence will adde to the controversie Therefore are they called the high places of Isaac who worshipped God publickly in several places of that land chiefly at Beersheba as is marked on chap. 5.5 and the sanctuaries of Israel who met with God and worshipped him in several places especially at Bethel And by this is declared that their pretence of imitating them in choosing these places should not hold off the stroak but rather help it on 4. Royal authority and the command of Rulers can as little justifie idolatry as the pretence of the example of Progenitours But Rulers do thereby rather draw violent destruction upon themselves and their families which God is able to inflict when he pleaseth for saith he I will rise against the house of Jeroboam with the sword 5. The violent judgements that come even upon wicked Rulers are tokens of wrath and a meane to draw it on upon a sinful land for this against the house of Jeroboam is brought in as helping on that sad stroak upon the whole Nation v. 8. Vers 10. Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words 11. For thus Amos saith Jeroboam shall die by the sword and Israel shall surely be led away captive out of their own land Followeth to the end of the chapter the prophets trials from the false priests at Bethel with his carriage in relation thereunto This priest doth First in these verses accuse him to the King Wherein 1. He chargeth him with treason and open rebellion and that he excited the people against authority by his doctrine against him 2. He declareth that the land cannot bear all his words whereby may be signified that upon his doctrine the land is like to be shaken with commotions tumults and conspiracies Either the subjects being afflicted
of his displeasure upon the light and empty chaffe of wicked men that abound among his people in the day of their prosperity and doth refine and purge his people and fit them for and give them especial proofes of his favour and love Therefore saith he I will sift the house of Israel like as corne is sifted in a sieve 4. Albeit these who are elect yea and actually converted may go into captivity with others that so the unconverted may be drawen thereby as by other meanes to seek him and the converted may be sifted and purged from drosse Yet God by none of his dispensations will lose any even the meanest of them who are his elect or of them who have really turned to him for yet shall not the least grain fall upon the earth or be lost and perish The word in the Original is a stone and it may be the good grain gets this name from its weight in opposition to the light chaffe 5. The reason why the Lord will not suffer all Israel to be lost in their dispersion is because whatever they were at their rejection or be for present yet he hath many precious elect ones and heirs of glory to come out of their loins and because he will reserve a seed of a glorious Church of that Nation And this is the look we should take of their subsistence under their desolate condition and notwithstanding their long continued in blindnesse and ignorance for so much also is imported here as is before explained 6. God is sufficient to secure intended mercies unto his people and to performe his promises in times of saddest shaking for he undertakes this for Israel that hnwever he sift and shake them yet certainly he wil not lose so much as the least grain 10. All the sinners of my people shall die by the sword which say The evil shall not overtake nor prevent us This promise is yet further confirmed and illustrate by shewing on the contrary who it is he will not spare even wicked sinners who will not trust the word nor be affraied of threatnings who therefore shall die by the sword and this shall refute their folly Whence learn 1. Whatever be the Lords kinde dealing or purposes of good toward his own in trouble Yet impenitent sinners ought to dream of no exemption but that they shall pay for it with the first and that all and every one of them Therefore is this subjoyned to guard the promise All the sinners of my people shall die by the sword And by dying by the sword we may either understand in general that they may expect to be cut off either by that or some other violent death sooner or later or he would have them thinking of being cut off at home in their own land with the first as being the thing they deserved though he spared some of them longer 2. A visible interest in God and mens pretending much unto it and leaning upon it while they go on in sin will produce nothing else but that it shall be a pressing reason why God will take order with them especially Therefore is it put in the sentence that they are the sinners of my people 3. It is the great and crying sin of men within the visible Church that they are so deluded with conceit or so besotted and blinded with Atheisme and custome in sin that they will not believe Gods word nor fear when he threatens Therefore doth he declare who these eminent sinners are whom he will cut off with the first they say the evil shall not overtake nor prevent us or surprize us that is either it shall never reach us nor we meet with it or if it do we shall do well enough and be prepared to abide it 4. Albeit such Atheists and presumptuous sinners think themselves safe enough that they can so proudly boast as if all were well enough if they beleeve not or fear not any evill Yet such a disposition is so far from holding off a plague that it speaks them ripe for it and neare to destruction And God will prove them lyers by his judgements who will not beleeve his word but cry up their own delusions and presumptuous dreams against the verdict thereof for this is their refutation such shall die by the sword See Ezek. 9.9 10. Isa 28.15 17 18. Verse 11. In that day will I raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruins and I will build it as in the daies of old In the second place he sweetens these threatnings and comforts the Godly among them with the promise of restoring and raising up the Kingdome of Christ under the Gospel This began to be accomplished when Christ began to preach and afterward his Apostles and is daily accomplishing in Christs enlarging of his Church But there will be yet a more full accomplishment thereof in the time of the conversion and recollection of Israel of which mention is made v. 14.15 This great promise contains several branches or particular promises And first whereas the house of David and the Church whereof Davids house and Tabernacle was a type Isa 16.5 was sore broken since the rent of the ten tribes and was yet to be further ruined by the captivity of Israel and Judah and the miseries Judah endured after their return The Lord promiseth that in Christ the true heir of David and under the Gospel the Church shall be restored and repaired and become glorious as of old the state of Israel was under David and Solomon This is accomplished and verified in the Gospel-Church in general and will be accomplished to the old Church of Israel in particular Doct. 1. Great desolations may in Gods providence and justice come upon what is most glorous on earth and even upon glorious Churches for the tabernacle of David his family and house and the Church typified thereby is fallen and hath breaches and ruines It is called the Tabernacle of David rather then his house or kingdome either because it became first to be but a Tabernacle by the defection of the ten Tribes and yet albeit it was so low God would humble it with further ruine Or it points out that Davids family was but an obscure Tabernacle till God raised it and so it sheweth that Gods glorious appearing in the raising up thereof would not hinder him to make it fall when he was provoked 2. Albeit the Lords breaking and ruining of his Church and people be the just fruit of their sin and a sad lot for present yet the Lord thereby is but making way for their raising up again This will still hold true of his Church in general however he dispose of particular Churches which he is provoked to destroy And it will be made good to his Church of Israel I will raise up the tabernacle of David that is fallen and close up the breaches thereof and I will raise up his ruines The