A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

Vers. 4. Yet I am the LORD thy God from the land of Egypt, and thou shalt know no God but me: for there is no Saviour beside me.

5. I did know thee in the wildernesse, in the land of great drought.

The third destroying sin, (and an aggravation of the sin of their idolatry, as appears from the way it cometh in, Yet I am the Lord, &c.) is, their ingratitude. Concerning which he re∣cords, 1. What had been his carriage toward them, v. 4, 5. 2. What had been their part, v. 6. 3. What destruction this drew on, v. 7, 8. As to the first, the Lord declareth that how∣ever now they had chosen their idol-calves; yet before ever they knew them he had been good to them, and better then they had found their idols since; for in their deliverance from Egypt, he had proved himself their God by many signes and wonders;

yea, that Covenant made with Abraham, was after that deliver∣ance solemnly renewed with them as a Nation, wherein he in∣structed and obliged them to their duty, and to the true Religi∣on, by closing with him, who only could prove a God and Sa∣viour to them, v. 4. and to confirme them in this, he did so∣lemnly own them for his people, providing for them in the wildernesse, where their meat could be furnished only by miracle, v. 5. Doct. 1. Whatever course the declining people of God follow, yet upon due trial they will finde, that never course thrave with them so well as Gods way; for, so much doth this rehearsing of ancient kindnesse, being laid in the balance with their present condition, teach. 2. The greatest of blessings that can be conferred on a people, is to be owned as Gods peculiar people in Covenant with him: for, this is the fountain of all, I am the Lord thy God. 3. When God is confederate with a people, he will prevent them in their low estate, and will prove his interest by deeds, as their need requireth. for, I am thy God from the land of Egypt, not only since that time, but then in a remarkable manner, when he respected them in their bondage, and by a glorious deliverance proved that he was their God. 4. God who is confederate with his people, will also renew his Covenant when they have forgotten it, and fore-faulted their right to it; for, his being their God from the land of Egypt, doth also point at the renewing of the Covenant on Mount Sinai, shortly after they came out of Egypt, which was Gods great mercy, considering what they had been in Egypt, Ezek. 20.7, 8. 5. When mercies are manifested, and a Covenant re∣newed with a people, it layeth many obligations to duty upon them, and they need many instructions how to behave them∣selves in relation to such dispensations; for, this part of the verse, And thou shalt know no God but me, is not only a decla∣ration that essay whom they would, they should finde none to prove a God unto them, but he: but it relates chiefly to the instructions given them upon Mount Sinai, and to the Law published with the Covenant, the first command whereof is the same with what is here. 6. The great duty that lieth on a confederate people, and these who have reaped the fruits of Gods bounty, is to be engaged to God as the only true God, their only delight, and refuge in all necessities, and en∣gaged to the true Religion wherein his Name is professed and acknowledged; for, this is the summe of that direction, Thou shalt know no God but me, or acknowledge none but him; See,

Psal. 81.8, 9, 10. 7. God doth not seek a people to acknow∣ledge him, because he needeth them, but because they will ne∣ver do so well; they will finde no God but him, and they will finde him delighting to be a Saviour; which none else can do, nor any thing without him; for, so much is imported in this reason of the direction, to acknowledge none but him; for, there is no Saviour beside me. 8. When God hath entered in Covenant with his people, he will prove his all-sufficiency, and engage them yet more to be his, by his constant care of them in their progresse; for, so did he engage them in the wildernesse, after he had entered in Covenant with them; I did know thee in the wildernesse, &c. 9. Mercies are therefore sweet (how common soever) to the Lords people, because they come to them by special providence, and are an evidence of his owning them as his; and this doubleth the obligation on these who are so dealt with; for, it is the sweet and obliging sight he giveth them of his dealing in the wildernesse, I did know thee, or take special care of thee as my people. See, Psal. 31.7. 10. Gods care and providence is most conspicuous to his people, in their straits and wanting condition, that so mercies received at such a time may be yet more obliging; for, so is declared here, I did know thee in the wildernesse, in the land of great drought; where not so much as a drink of water could be had but by miracle