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. 15. Though thou Israel play the harlot, yet let not Judah offend: and come not ye unto Gilgal, nei∣ther go ye up to Beth-aven, nor swear, The LORD liveth:

16. For Israel slideth back as a back-sliding heifer: now the LORD will feed them as a Lamb in a large place.

The fifth article of the accusation is, for the idolatry of the calves in Gilgal and Bethel. It is contained in an exhortation to Judah, not to joyne with them in that harlotry; however it be pal∣liate under the pretence of worshipping God that way, v. 15. and that because, 1. (Which is his accusation and aggravation of this sin in Israel,) it is not only harlotry, v. 15. but a mark of Israels wantonnesse against God, and of her love of carnal li∣berty, and therefore not to be imitated. 2. (Which is his sen∣tence against them for this sin,) because the Lord will drive them shortly into exile for it, where they shall be as a solitary Lamb in a wildernesse, not knowing where to finde a flock, or its dam, and exposed as a prey to all wilde beasts. And therefore it were madnesse in Judah to run on such hazards: for clearing this text a little, Consider, 1. That in this prohibition, the Pro∣phet doth not mention Dan, which was one of the two places, wherein Jeroboam erected the calves for publick worship, 1 Kings

12.28, 29. because Gilgal and Bethel being on the South-bor∣der toward Judah, the Jewes might easily be drawn and come thither, but Dan was remote and on the Northmost border of Israel, and so Judah was in no hazard of going there: for albeit the first portion of Dan was near the tribe of Judah, and taken (at least in part) out of it, Josh. 19.40, &c. yet either (be∣cause it proved too little, or because for their sins they were not able to drive out the inhabitants, Judg. 1.34.) they removed to the very Northmost border, and gave the name of Dan to this City, where one of the calves was set up. See Josh. 19.47. Judg. 18.1, 2, &c. with v. 26, 27, 28, 29. Consider, 2. That albeit Jeroboam set up the Calves only in Dan and Be∣thel, yet here Gilgal where Joshua renewed Circumcision, and kept the Passeover, Josh. 5. is ranked among the places of their idolatrous worship, because it seemeth, (though the history record it not) Jeroboam erected the same idolatry there also, (as at other places,) for the case of the people and fame of the place, that so they might have many places on that border, to di∣vert them from going to Jerusalem, and therefore we have not only Gilgal mentioned here, and Amos 4.4. & Hos. 12.11. but Beersheba also on the South-border, Amos 5.4, 5. and (as would appear,) Gilead also beyond Jordan, Hos. 12.11. where it is also remarked, that the people out of their superstition, and for their own ease, multiplied altars for private devotion in all pla∣ces. Doct. 1. Not only do men commit spiritual whoredome, when they worship an idol, or that which is no god: but when they dare pretend to worship the true God, in or by images or wayes of their own devising; for Israels worshipping the calves is called harlotry; thou Israel playest the harlot. 2. When men once decline from the rule of Gods Word in choosing a way of worship, they are readily given up to be endlesse in multiplying defection by such devices: the same vanity of minde, and the same principles of policy that lead them wrong in one step may draw on more: beside, that they felt insufficiency of all false wayes, to quiet the conscience, draweth men to a restlesse multi∣plying of these courses; therefore it is that Israel do adde Gil∣gal to the former places of their publick worship, and other places also, as is before explained. 3. As it is no warrantable rule to follow the example of any in matters of Gods worship, where a warrant from the Word is wanting: so men had need to guard against contagion by such examples, especially when the contagion is near, when the example is given by brethren, and

they flourishing in their evil way, and when their way cometh nearest of any to the true worship; for, thus stood the case with Judah in reference to Israels calves, and therefore are warned to guard against it; Though thou Israel play the harlot, yet let not Judah offend. 4. The Lords most peculiar people their sin∣ning against him is more sad and hainous then the sin of any other, considering what unkindenesse, unfaithfulnesse, and dis∣honour to God there is in it; and especially that they have fewer tentations then others, and that they being left alone to cleave to the true God, it were horrid iniquity to abandon him; for these causes it is, that Judah, (who clave to the Temple and true worship of God, and were much better then Israel) is so pressed upon when Israel is given up as desperate, and is shortly to be quite rejected; though thou Israel play the harlot, yet let not Judah offend; Though he gave up Israel, yet he could not en∣dure that Judah should follow them, for they only now were left for God, they were not so accustomed to this defection as Is∣rael had been for many yeares, they had the Temple and want∣ed these politick pretences for abandoning thereof, that the Kings of Israel had. 5. Whoever make defection from God and his way, yet he will not want a people to embrace him and his way; so much also may we learn, in that this exhortation, how∣ever directed to Judah, yet is spoken to Israel at first; Though thou Israel play the harlot, &c. as defying her to deprive him of a people when she had done her worst, and when he should at last make her Lo-ammi, because of her sins; for albeit some in Judah might make defection to their way, and sometime his wor∣ship was interrupted there by their wicked Kings; yet they should have the face of a true Church, and warrantable Ordi∣nances, during the time of his patience toward them, as is more expressely held out, Hos. 11.12. 6. No pretence will serve to justifie or cover an unwarrantable way of worship, nor doth the Lords manifestation of himself in a place, by any special act of power or favour, warrant men to make use thereof as more holy then others, or, under that pretext abuse it to superstition; for, it was upon these grounds Israel made use of Gilgal and Bethel for the place of their worship, and yet Judah is disswaded from it, as one of the sinful courses of Israel; Come not ye unto Gil∣gal, neither go ye up to Beth-aven or Bethel, which stood on some height, and therefore they did go up to it. 7. Places and things do lose all their honour and eminencie when they are abused to idolatry; Bethel, the house of God, becomes Beth-aven, the house

of vanity, or of iniquity; which is a name taken from a place near to Bethel, Joshua 7.2. 8. Such as would be free of ido∣latry or infection thereby, ought to abstain from coming to the very places, where there is danger of infection, unlesse that abso∣lute necessity, and a clear call draw them; for, so is Judah's du∣ty; Come not ye to Gilgal, neither go ye up to Beth-aven. 9. The Lord will not have his worship mixed with idolatrous courses, nor is superstition or idolatry the more warrantable or imitable, that it is done under the pretence of serving God thereby; for, albeit swearing, The Lord liveth, be lawful, and a part of his worship, and sometime put for all of it: yet it is forbidden Judah, nor swear, The Lord liveth, to wit, in these places, and the meaning is, pretend not to mixe my worship with the rites used there, nor be ye taken up with their way, though they pretend to worship the true God, as Aaron did when he made the golden calfe, Exod. 32.4, 5. 10. As mens presuming to prescribe wayes, and be changelings in the matters of Religion, is a fruit of wantonnesse and idlenesse of minde, having little to do: so the consideration of mens wantonnesse in sinning, may deterre o∣thers from it if they be of sober spirits; for, it is an argument to disswade Judah from this way of Israel: for, in this Israel slideth back as a back-sliding heifer; that is, this course is an evidence of Israels rebellion, as a wanton heifer that casts the yoke, and therefore is not to be imitated. 11. Such as are so bent on liberty and licentiousnesse, as they can endure no yoke of God, may meet with liberty enough little to their profit: God can give them the world to wander through in exile, who would not be bounded with the Law; he can lay them open to felt and feared dangers, who placed all happinesse in being rid of his yoke; and he can make them weak and faint-hearted in trouble, who were strong and stout-hearted to sin; for, the Lord will feed them, (not by taking care of them, though that in some respect be true; but in place of their residence in their own land, he will drive them into exile, and make their pasture to be) as a Lamb, (not any more a wanton strong heifer) in a large place, where by its bleating alone, it shall bewray its own soli∣tude, danger and fear, and where it shall be exposed as a prey, and not know where to turn it. 12. When defection from God com∣eth to the height of wantonnesse and rebellion against him, and rejecting of his yokes, then judgement is not far off; for, now the Lord will feed them, &c. that is, shortly. 13. What∣ever may be the present condition of back-sliders, which might

tempt others to joyne with them, yet a serious consideration of the certain consequents of such a course, may break that snare; therefore, however Judah for present, might be tempted by rea∣son of Israels successe, yet the Lord propounds this as an ar∣gument to disswade them, that now the Lord will feed them as a Lambe in a large place,