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.

CHAP. IV.

IN this Chap. Israel is cited to Gods tribunal, to hear his controversie pleaded, v. 1.—In prosecution of which controversie, 1. The Lord accuseth them more generally for their grosse violation of both Tables of the Law, both by omission, and commis∣sion, v.—1, 2. and threatens because of this, to send extream desolation, ver. 3. 2. He accuseth them for their desperate incorrigiblenesse, v. 4. Threatening therefore to destroy such, and the false Prophets, and the body of the people and Church, v. 5. 3. He accuseth the Priests in Israel, that through their fault; the people were kept in ignorance, threatening to cast them and their posterity off, v. 6. Likewise he accuseth them for ingratitude toward him, for which he threatens to make their glory turne to ignominie, v. 7. Lastly, he accuseth these Priests for their sensuality and covetousnesse, rendring them unfaithful in their calling, v. 8. and threatens to plague both Priests and people, according as they deserved, v. 9. and to take away the blessing from their pro∣vision, and to deprive them of issue, because they sleighted God, v. 10. being stupified by their sensuality, v. 11. 4. He accu∣seth the whole people for their gross idolatry, v. 12, 13.—and threatens to give up their wives and children to bodily filthiness, v.—13. and not to restraine that sin by corrections, for a time, till for that, and all the sins of all together, they be utterly de∣stroyed, v. 14. 5. He accuseth them for the Idolatry of the calves, from which he disswades Judah, v. 15. as being an evi∣dence of Israels wantonnesse, and the cause of their ensuing ex∣ile, v. 16. 6. He accuseth Ephraim their Kingly Tribe, for their incorrigibleness in idolatry, v. 17. for their intemperance, filthiness, and corruption of justice through covetousness, v. 18. for which he threatens them with sudden and violent destructi∣on 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 steal∣ing, 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 conver∣sion 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 accusa∣tion is subjoyned, which is more generall, laying to their charge the violation of the Law in many omissions and commissions a∣gainst both Tables; Namely, that there was no truth nor ten∣dernesse in their dealing, no spark of the knowledge of God shin∣ing in their way; but on the contrary, perjury, and rash swear∣ing, lying, murther, stealing, and adultery were committed with∣out moderation, and sin heaped upon sin. Whence learn, 1. Al∣beit the servants of the Lord may oft-times have little or no ground of hope, that their Ministery shall have any successe a∣mong 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 con∣tend 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 gi∣ven, 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 suc∣ceeding) 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 ma∣nifested 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. Whate∣ver 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 ca∣lamity: 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 po∣litick and subtile carriages, and unfaithfulness and deceit in bar∣gains and trusts; That may be the cause of Gods sore controver∣sie, 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 afflicti∣on added to the afflicted,) may expect judgement without mer∣cy, if they persevere in it; For, the Lord hath a controversie, be∣cause 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 know∣ledge 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 hu∣mane society, and doth provoke the Lord to just wrath: So such as are rash swearers, will readily make no conscience of lies; Therefore is lying subjoyned to swearing, as frequently conjoyned with it, and as another cause of the controversie. 15. God hath fenced the lives, estates, and chastity of men by his Law, which when it is transgressed, God will reckon with men for blood, cheat∣ing, idlenesse, oppression, filthinesse, and other wayes whereby they violate these and for the least as well as the greatest of them, as drawing on wrath; For, he contends, because of killing, steal∣ing, and committing adultery, all of them as causes of this con∣troversie, though not all alike hainous. 16. It is a great aggra∣vation

of sin, when men in committing of it, do break over all banks of Law, moderation, or civility, and do sin without remorse, shame or fear; For, he challengeth that in all these, they break, or burst out, as a torrent of waters do burst through the banks which are set to keep them in. 17. Ordinarily one sin given way unto, or entertained, doth draw on another, till there be no end, and till the measure be filled up; For, blood toucheth blood, or their bloody crimes are heaped one upon and after another; or their murthers were so many, that dead carcases lay by heaps one upon another.

Vers. 3. Therefore shall the land mourne, and every one that dwelleth therein, shall languish with the beasts of the field, and with the fowles of heaven, yea, the fishes of the sea also shall be taken away.

The Lords sentence or threatening for these sins, is, that extream desolation shall come, not only on the people, but on the land, and all the creatures for their sakes, even on the fishes which were in lakes or ponds in the land. Compare Zeph. 1.2, 3. Doct. 1. The judgements of God upon the visible Church will be very sad and grievous, when they are inflicted, and as universal as sin hath been; For, it will be on every one that dwelleth in the land, and they shall languish, and the land and creatures with them. 2. Al∣beit the Lords judgements on sinful and impenitent people do at first utterly consume them; yet that will be only that they may live a while to feel their own miseries, and then be consumed by them, if they repent not: For, they shall languish, or pine away till they be consumed and cut off, as the word also signifieth. 3. Sinful man is a great enemy to all the creatures, as well as him∣self, he makes both himself and them to mourne and pine away, because he will not mourne indeed; For, The land mourneth, the dwellers languish with the beasts of the field, &c. who are taken a∣way. See Gen. 3.17, 18 4. As the glory of all the creatures is but a flower, which God will soon make to wither and languish when he pursueth for sin; So the creatures will not help man when God is angry at him, but as these draw him from God, so God is provoked to cut him short in them, as here they are consumed with him.

Ver. 4. Yet let no man strive nor reprove another: for this people are as they that strive with the Priest.

The second Article of the accusation, containeth a challenge for their desperate and incorrigible impenitency; that albeit they were guilty of these grosse sins mentioned, v. 1, 2. and of many others, yet it was to no purpose to reprove or seek to reclaime them: For, they would admit of no admonition, private or publick, and if any did essay to do it, they would reject and op∣pose, though it were even their teachers urging the sentence of the Law. He saith, as they that strive, which as in Scripture-language is not only a note of similitude, but a declaration that cer∣tainly they did so. See Job. 1.14. We saw his glory, as the glory, &c. that is, not like unto it, but certainly the same which became the Son of God. Or it may be conceived, that many of their Priests did not rebuke them, but the people were so obstinate as to strive with them, if they did: Or, he speaks so of their striving with their Priests set up by Jeroboam, because they were not true Priests; but though they had been so, yet the people would have con∣tended, and they held them to be such, and yet contended with them. In summe, the challenge is that their case was so desperate, as use of needful means would rather irritate then amend them. Whence learn, 1. Albeit decliners may seem to be little engaged at first, yet when sin is given way unto, it is not easily removed, nor without much strife: For, so is imported here, that any who hoped to reclaime them, behoved to strive. 2. Every man in his station is bound to oppose the growth and continuance of sin, al∣beit he should meet with much opposition and strife; and to keep peace with God in doing duty, albeit he should incurre the ha∣tred of all the world; For, it is imported, that it is the duty of every man to strive, and reprove another. See Lev. 19.17. 3. It is an hainous aggravation of sin, when men become incorri∣gible, and much more when they rise against these who would re∣claim them, and become their enemie who tell the truth: For, this is the expresse challenge, Let no man strive, &c. that is, it is to no purpose to deal with them, for they not only amend not, but grow worse, and strive again, as is usual, that where means are not blessed, men become worse. 4. As it renders men base, and thy people, when they turne incorrigible, and haters and persecuters of the light, and such as bring it to them; so

then they are to be left to God to take course with them; For, it is then, The Lord hath a controversie, v. 1. and then, let no man strive, &c. that is, albeit the Prophet here give out Gods doom, yet in ordinary they were dogs and swine, before whom pearles were not to be cast, Matth. 7.6. 5. Albeit Ministers be not in∣fallible, and when they erre, may be opposed by any; yet it is an hainous impiety when they become the eye-sore of a time, be∣cause of their opposition unto iniquity and defection; For, it is in this respect they are challenged to be as they that strive with the Priest; See 1 Kings 22.8.

Ver. 5. Therefore shalt thou fall in the day, and the Prophet also shall fall with thee in the night, and I will destroy thy mother.

The sentence or threatening for this, is that destruction should come upon such sinners, and on the false Prophets who scattered and soothed them up in this course; yea, he would cut off the Nation and Mother-Church, and so destroy the Dame and all. Whence learn, 1. Mens opposing of the Word, their rejecting of reproof, and blessing themselves when they are rid of it, will not availe them, nor hold off wrath, but rather hasten it; For, albeit they were not to be reproved, v. 4. yet what gain they by that? anger is not the further off, but rather, Therefore shalt thou fall, &c. 2. How high soever men exalt themselves in their opposition to God and his truth; yet that guilt will bring them down, and when God begins to reckon, he will reach every sin∣ner particularly; For, his height will bring a fall, and the higher up the greater fall, and the threatening is directed against every one in particular, thou shalt fall. 3. Vengeance can reach sin∣ners in the height of their prosperity, and can ruine them sudden∣ly, and inavoidably; For, Thou shalt fall in the day, that is, not only shortly on this day, but in a time when none would expect it, as there is no cause of stumbling in the day. 4. It is a plague upon sinners, that when they go furthest wrong, and oppose the faithful Servants of God, yet they will never want corrupt men pretending to come in Gods Name, to bolster them up in their evil way; and God hath a sad controversie against such seducers. For, there is the Prophet who is threatened also. 5. This sen∣tence

of falling in the night with them, threatened against the false Prophet, doth teach, not only that the one and other shall be cut off in a continued tract of judgements, as the night follow∣eth upon the day; or that their calamitie shall turne their day into night, wherein they cannot choose but fall; or that the Pro∣phets, whatever light they pretend to, shall yet be in the dark, and ignorant of this calamity till it come: But chiefly, it teacheth, that when calamities come, such as have been seducers, and soothers up of others, shall fall with greater horrour then any, as having been the cause of the ruine of so many; It shall be night with them, and day with others in comparison of them. 6. How∣ever sinners shelter themselves under the priviledges of a visible Church or State; yet the Lord may let them finde that their sin doth not only undo themselves, but bring utter desolation also on he Church and Nation whereof they are; Therefore it is sub∣oyned, and I will destroy thy mother.

Vers. 6. My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no Priest to me: seeing thou hast forgotten the Law of thy God, I will also forget thy children.

The third Article of this accusation, is against the corrupt Priests and teachers, and is intended not so much against these Priests of Aarons family, and other Levites, who after the rent and defection of the ten Tribes, staid still in Israel because of their inheritance; as against Jeroboams Priests, who whatever they were before God, yet since they took the name and office on them, the Lord threatens them for not walking answerably. This Article hath several branches, in the first whereof, he reprehends them for the ignorance of the people, occasioned through their negligence, and their rejecting and sleighting of the means of knowledge which might enable them to teach others For which he threatens to cast them out of the office they seemed to have, and to reject their posterity that they should not exceed them. Whence learn, 1. As ignorance is a very rise and destroying sin in the visible Church; so the guilt thereof doth oft-times lie in great part at Preachers doors, with whom God will reckon ac∣cording

to the priviledges of his people, whatever they be in them∣selves; For, saith he, My people perish for lack of knowledge, and this the Lord challengeth the Priests for, and as being the occa∣sion of it in those who were his people, though they deserved not the name, as, v. 4. 2. Such as would be able to teach others, ought to take much pains that they may be instructed themselves from God in his Word: Ignorant Ministers are great plagues, their private idlenesse is the cause why they do not edifie in pub∣lick; and when the Lord doth not teach them, they will not reach others to purpose; Therefore it is a challenge against them, and a cause of the former ill, thou hast rejected knowledge, to wit, of the Law, as is after cleared. 3. The more familiar occasion of converse men have with holy things, wanting holinesse, their contempt and dislike of them will be the greater, and their oppo∣sition to light have the more of perversity, and lesse of infirmity in it; For, these Priests do reject knowledge, or wickedly, and with contempt, despise it. 4. Such as do for a time reject and resist means of knowledge, when it bears it self upon them, may at last come to forget it without a challenge, to lose the light they had, and to be nothing moved with any stamp of authority that is in what God saith; Therefore it is added to the former, thou hast forgotten the Law, that is, not only lost any small knowledge of it they had, but they had as little minde of it, and it as lit••le authority in their hearts, or bred them as little disquiet, when they neglected it, or went otherwise wrong, as if they had never heard of it. See Psal. 50 17. 5. The more re∣lation any pretend to God, by vertue of their general or particu∣lar calling, the Lord will make use thereof to aggreage their sin and unanswerable walking; Therefore doth the Lord name him∣self thy God, because they pretended so, and to shew that if they got not benefit by such a relation, it should adde to their wo. And so the blinde presumption of many will but make their ditty the greater, while they pretend to much interest in God, and yet their way looks nothing like such a pretence. 6. Unfaithfulnesse in offices, (especially in the Church) will cast men out of it as unsavoury salt, with much guilt; which is a sad judgement, ser∣vice to such a Master being honourable, and especially to mi∣nister to him in holy things; For, it is his sentence, I will also reject thee, that thou shalt be no Priest to me, to wit, as they pre∣tended they were. However men may spare such who by neglect∣ing duty, prove that they keep the office injustly, yet God will not. 7. However the posterity of godly Ministers may oft-times

meet with hard measure from an ingrate world, as well as Mini∣sters themselves; yet it is the righteous judgement of God on un∣faithful Ministers, that as they neglect and forget Gods children committed to their charge, so God suffers their posterity to be neglected; For, I will also forget thy children, who it seemeth succeeded to them, in imitation of the order established by God in Aarons Family.

Ver. 7. As they were increased, so they sin∣ned against me: therefore will I change their glo∣ry into shame.

In the second branch of this Article, the Lord accuseth them of ingratitude, that the more they prospered, or increased in number or glory, they were the more bold on sin; Therefore he threatens them with ignominie to come in place of that glory which made them to miscarry so far. Whence learne, 1. Such as do provoke God highly, may yet in his long-suffering patience, not 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 exceed∣ingly; For, it is a challenge, that as they were increased, so they sinned against me. 3. Any glory or splendour which men a∣buse to harden themselves in sinne, neglecting that which is their true honour, will certainly end in ignominy; and especi∣ally 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 mon∣strous 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 de∣sirous 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 bene∣fit 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 peo∣ple, (called so, as, v. 6.) and this is all they minde in that pub∣lick 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 in∣iquity, 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 ad∣vantage: For, they set their heart on their iniquity, or earnest∣ly 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 in∣crease, 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, not∣withstanding 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 pos∣sibly 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 where∣in as they regarded not his will in choosing their way, so he will not ask their consent in returning a meet recompence of re∣ward; 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 con∣science beside; For, (saith he, explaining that generall of re∣warding, 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 in∣crease; 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 〈…〉〈…〉 ••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•• 〈…〉〈…〉 ••cially he is provoked, when men make 〈…〉〈…〉 this 〈◊〉〈◊〉; For, it is chal∣lenged

as the cause and root of their miscarriage, and of his judge∣ments, because they have left off to take heed to (or observe) the Lord, or, they have made apostasie from that temper that some∣times 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 in∣deed 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 af∣ter, 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 learn, 1. In times of defection, it is good to be well acquainted with, and scene in the causes of it, and what distempers draw men to that height they go; Therefore doth the Prophet here point at it. 2. It is a great plague on men, that they cannot guide prosperity well, and know no way how to use it, but to feed sensu∣all lusts by it; for, all the use they made of Gods bounty, was Whoredome and wine. 3. Sinnes go seldome there alone, but are linked together, and draw on one another; and particularly, Whoredome and intemperancy go often hand in hand together; Therefore are they conjoyned, Whoredome, and wine, and new wine. He mentions wine, and new wine, because (as drunkards use to do) they tried all kinds of it, or the latter is by way of ex∣plication, because new wine makes soonest drunk. 4. It is a great plague on unclean and sensual men, that thereby they not only abuse their bodies, and become guilty of self-murther, and do wear out any spark of conscience that they had; but that by following these brutish lusts, they renounce even humanity, and turne brutish without sense and common understanding, so that they know not what they do, nor can discerne, or be ashamed of any ill course, nor fear any threatening of danger, and do render themselves unuseful either in Church or State, and effeminate and unable to encounter any trouble: for, Whoredome, and wine, and new wine take away the heart, or sense and understanding. The

word signifieth oft-times to take by force, or by industry, to shew that however at first there may be some wrastlings betwixt lust, and mens sens sense and principles of reason, yet at last lusts given way unto, will carry it. 5. As it is Gods judgement on unfaithful Ministers that they are given up to sensuality; so that will soone besot them, and make them saplesse in their doctrine, and carelesse in their duty; for, in particular, it is true of them whom he had challenged before, Whoredome, and wine, and new wine take away the heart.

Vers. 12. My people aske counsel at their stocks, and their staffe declareth unto them: for the spirit of whordomes hath caused them to erre, and they have gone a whoring from under their God.

13. They sacrifice upon the tops of the mountains, and burne incense upon the hils under oakes, and poplers, and elmes, because the shadow thereof is good: therefore your daughters shall commit whoredome, and your spou∣ses shall commit adultery.

The fourth article of this accusation is general against the whole people for their grosse and heathenish idolatry (which is as adultery, a forsaking of God, and their duty of subjection to which they stand bound by the marriage-Covenant;) This is in∣stanced in their consulting with their stocks of Images, and their staves, or arrowes, (which flowed from their strong inclinations to Idolatry, cherished by Satan) and in their sacrificing openly to Idols on mountains, under the shade of groves, esteeming that heathenish way best: for this the Lord threatens to give up their daughters, and daughters in law, (and others, whom they would have chaste) to bodily filthinesse. Whence learn, 1. When ever the visible Church forsakes God, he will not forget his kindness to her, to aggreage her sinne, and to prove that she hath done it without provocation; Therefore againe the title is my people, to shew that he had intreated them as such; and that he having cho∣sen them from among all people for himself, and as his portion, Deut. 32.8, 9. Isa. 43.21. it was a greater sinne in them then in any, so to behave themselves. 2. Albeit Idolaters will not take with it that they worship stocks and sticks, yet in reality they do so; and hereby they prove their own madnesse in subject∣ing

themselves to these creatures that are inferior to them; and the basenesse of their Religion, in that they have so poore wayes to know the mindes of their Idols; for, they aske counsell at their stocks, (and so consult with them as their gods, and performe religious worship to them; that they may know their minde) and their staffe declareth unto them, that is, any illusion they get, they take it for a divine response. For the way of divinati∣on by a staffe, or arrowes, See, Ezek. 21.21, 22. It seemes, that when he doubted which City to assault first, severall staves or ar∣towes having the names of the severall places on them, being sha∣ken together in a quiver that which was first drawn out deter∣mined the question. And so Idolaters resolved other cases. 3. The backsliding and Idolatry of the visible Church is not to be looked on lightly, or as an infirmity, but as flowing from the power of Satan, working upon that strong inclination that is naturally in all men (and specially in these who have not recei∣ved the love of the truth) to follow error; Therefore is it given as a reason, For the spirit of whoredomes hath caused them to erre, which is to be understood both of their own inclinations, and of the working of the evill spirit, 2 Thes. 2.9. which makes them so bent and zealous in it, and warnes us not to be taken up with every zeale, nor with every religion wherein men seeme to be zealous. 4. They who commit Idolatry, and follow false Religions, and so do renounce subjection to God, and put them∣selves from under his directions, they do also put themselves from under his protection; for, in both these respects it is true, they have gone a whoring from under their God, renouncing that subjection due to him, by violating the Marriage-Covenant, and so depriving themselves of that protection which was ensured to them by the Covenant. 5. Sin is then come to a great height and very ripe for judgement, when men cast off all veiles of pre∣tences or shame, and do openly and avowedly commit it; for, he challengeth when they sacrifice upon the tops of the mountaines, &c. avowedly, without shame, and not in corners onely. 6. It is high presumption in fraile men to think to invent finer or∣dinances of worship by their wit, then what God hath appointed, or that they can put holinesse on things or places; for, it was their sin to choose mountaines and hils and shadowes of trees and groves, in imitation of he Patriarchs (whom the heathen did also imitate) as if these places were more sacred; and to do this as good, and better and more apt to strike men with reverence then what God had appointed, 7. It is no strange thing, that

men in choosing their Religion, be led by their own fleshly lusts, and that they account that best, which pleaseth these most; for, in this respect also they accounted the shadow good, that is, more delectable to their flesh. 8. Sin may be very sadly punished when no stroakes are inflicted, but the sinner given up to more sin, and particularly, spirituall adultery may be punished with bodily filthinesse; for, Therefore your daughters shall com∣mit whoredome, and your spouses shall commit adultery, to which they were tempted by wandering from their families into these solitary and retired places. And this should warne all pro∣fessors to beware of straining the true Religion by such blemishes as are a plague upon Idolaters. See, Rom 1.21, 25, 26, 27. 9. God may justly punish the sins of parents in their children, and may make us sensible of our unfaithfulnesse to God, in the ill carriage of others who are bound to us; for, he punisheth their sin in their daughters, and lets them see their whoredome against God, in the lewdnesse of their daughters and spouses, injuring and bringing reproach on them and their family.

Ver. 14. I will not punish your daughters when they commit whoredome: nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doeth not understand, shall fall.

The Lord threatens further because of this sin, that albeit whoredome in virgins and adultery in married women, be by the law punishable with death; yet for a time the Lord would not by any corrections; restrain the wantonnesse of their daugh∣ters and spouses; and that because they themselves were separate from God by their Idolatrie••, and did commit the like lewdness with harlots, when they came to their Idolatrous sacrifices. For which as he did punish them in giving up their daughters and spouses to uncleannesse, so his forbearance of that fault for a time, was onely because he had a greater quarrel against them for their Idolatry, which drew on the other; and for which, and their affected ignorance in it, he would at last when it came to an height, certainly destroy the Nation. Whence learn, 1. It is one of the sore judgements of God, and tokens of his anger,

when he takas no wains by needfull corrections, to restrain the course of a peoples sin, but looseth the rains, and lets them run on for a time; for, it is a threatening, I will not punish your daughters when they commit whoredome, nor your spouses when they commit adultery. See Psal. 89.30, 31, 32, 33. Heb 12. 6, 7, 8. Rev. 3.19. 2. When the Lord lets particular sinners go on unpunished, it is not because they shall still be spared, (for the text saith, they shall certainly fall;) But first, because sin be∣coming generall, is passed over in particular persons, till it ri∣pen for a national stroak: Secondly, his sparing of them and o∣thers for some sins, is because he hath a greater quarrel and cause of controversie, for all which together, he will in due time reck∣on: Both these are imported in that reason subjoyned to the sen∣tence of not punishing their daughters, for themselves, (that is, not only their daughters and spouses, but the parents and hus∣bands: He speaks of them, and not to them, as formerly, to te∣stifie his indignation against them,) are separated with whores, and they sacrifice with harlots; where by whores and harlots, we are to understand not only spiritually, their Idols and Paramours with whom they committed spiritual adultery, but even literally their harlots whom they feasted and courted in the time of their sacri∣fices in the groves, committing both spiritual and bodily adultery together. And so the force of the reason is, That sin of unclean∣nesse is more general, and more are guilty of it then their daugh∣ters and spouses, and therefore they are spared till the people or Nation fall together; and that it is no wonder he spare them, see∣ing he hath a greater quarrel because of their Idolatry; for which, when by reason of his indulgence, they have added bodily filthi∣nesse to it, he will certainly punish, and the people shall fall. 3. False worship is very licentious, in that not only God plagueth it with loosenesse, but in that it doth allow and foster much fleshly liberty; For, they sacrifice with harlots, not only conti∣nue they avowed harlots, and yet follow that forme of worship; but in their solemne sacrifices, they stand not to joyne with har∣lots, in feasting them with the sacrifices, and courting of them. 4. Let Idolaters joyne never so many fleshly pleasures with their worship, yet God will have no communion with such, but will plead with them as renouncers of his Covenant, and of all com∣munion with him; For, they are separated, (to wit, from God) with whores, &c. 5 Idolaters, how learned soever they pre∣tend to be, or really are, yet in effect they are but brutish and ignorant. It is great brutishnesse to put so base an object, as oft∣times

men do in the place of God, Psal. 115.8. and it is great ignorance, to think that true Religion must be made subservi∣ent to mens politick interests, (which was the rule that Jeroboam walked by;) or to think that Rulers will must give the Law in this matter, (which might be the peoples pretence) or that pompe wanting institution, will make a worship acceptable: for these reasons it is said, they are the people that doth not under∣stand. 6. Ignorance, (especially when it is affected) will not excuse the visible Church her declining in the matter of Reli∣gion, but that she is ignorant (as well as her idolatry, which she would excuse by it) will be the cause of her total and sad o∣verthrow; for, the people that doth not understand (and so run on to these mad courses) shall fall. The original word, (used only here, and, Prov. 10.8, 10.) signifieth such a fall as shall so confound them, as they shall not know what they are doing.

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,

Vers. 17. Ephraim is joyned unto idols: let him a∣lone.

The sixth and last article of the accusation is against their Kingly tribe, called by the name of Ephraim, because the first, and many of their following Kings were of that tribe, and it is conceived that Samaria their chief city stood in that tribe. The accusation hath two branches; in the first whereof, they are charged with being so mad on idolatry, that they are become desperate and irrecoverable. Whence learn, 1. As mens great∣nesse hath its own snares to sin accompanying it; so however they think themselves above the reach of any challenge or censure; yet the Lord will not spare the sins of the greatest, as being or∣dinarily ring-leaders and chief masters in the sins of a land; there∣fore doth he challenge Ephraim, especially for idolatry, which he actively carried on by reason of his State interests. 2. Idolatry is a very bewitching sin, and doth keep where it gets a grip; for, Ephraim is joyned to idols, or glued to them, that he cannot any more be divided from them: for, albeit his politick interest drew him that way at first, yet being engaged, not only that, but a spirit of whoredome and Gods judgements keeps him to it, as a way most agreeable to his own heart. 3. As the Lord will at last give up desperate and incorrigible sinners to them∣selves and their own wayes, so to be thus left is the chiefest of miseries: Men need no more to make them miserable, but to get leave to want a check from conscience or the Ministery of the Word, or from Providence; for, saith he, let him alone, that is, not so much, thou Judah have no converse with him; of which sufficient hath been spoken on v. 15. as, let him go on without any further reproving of him.

Vers. 18. Their drink is soure: they have commit∣ted whoredome continually: her rulers with shame do love, Give ye:

In the second branch of this article, their sins against the Second Table are laid to their charge; namely, 1. Their in∣temperance in drinking till it corrupted in their stomack, which made them to vomit it up again. 2. Their incessant filthinesse. 3. Their covetousnesse and corrupting of justice thereby. Whence learn, 1. It is the great madnesse of the children of men, that if they attain to any greatnesse, they make it shine in nothing but in eminent beastly sins, as if all grandour consisted in this, as here we see in these great ones in Israel. 2. Mens a∣busing of the good creatures of God, and distempering their own bodies through intemperance, is an iniquity for which God will reckon with the greatest; for, it is a challenge, their drink is soure, or gone, to wit, from its native savour and taste, being putrified in their stomack, so that they cannot digest it. 3. As uncleannesse is a sin not easily shaken off, when once men are en∣gaged in it, but it will be their Master, far beyond their first reso∣lutions; so such obstinacy in it is odious before God, when men become devoted and incessant slaves to their own lusts; for, it is a cause of anger, They have committed whoredome con∣tinually. 4. It is a shameful sin in rulers and men of power e∣specially, to be covetous, and to love bribes and reward, and such cannot but pervert justice, and they do come to the height of impudencie, when they are so affected with it, as they dare avow such a course, and command bribes to be brought to them; for, her rulers with shame do love, Give ye: or, it is a shame that they who should be shields, (as it is in the Original) to protect the people from oppression, should oppresse the people with ta∣king of bribes, and corrupting of justice thereby, and that they should love not only to take, but to seek and command them to give.

Ver. 19. The winde hath bound her up in her wings, and they shall be ashamed because of their sacri∣fices.

The Lords sentence because of these sins is, that suddenly, and as with a tempest they should be carried into captivity, where they should be ashamed of all their corrupt worship. Whence learn, 1. The Lords long-suffering toward a wicked and impe∣nitent people, will at last end in speedy and sudden judgements which shall surprize them, and shall be violent and dreadful to compense the delay; for, the winde hath bound her up in her wings, that is, they shall be as speedily carried into captivity, as if they were carried on the wings of the winde, and with as great violence and suddainty, as if a tempestuous whirlwinde surpri∣zed them: he speaks of this as a thing done, because of the certainty of it, and names the whole people her, in the feminine gender, either with an eye to the wanton heifer, v. 16. or to shew that as they were effeminate by reason of their sins, so they should prove such under their trouble. 2. Wicked rulers by their sins against the first and second Table, have great influence on the ruine or captivity of a Nation: as being ordinarily set over a Nation appointed to destruction to hasten it, and as drawing the Nation into the same sins with themselves: for, this threat∣ening against the Nation, comes out as a sentence because of E∣phraims sins. 3. Mens following of corrupt worship will be matter of shame and confusion, and not of comfort in a day of distresse; in that not only it will be reproachful in the eyes of all the world, that Gods people should have forsaken him: and so provoked him to make them an astonishment, 1 Kings 9.7, 8, 9. but also in that all comfort from their courses, wherein they glo∣ry in prosperity, will disappoint them, and their false religion will faile them in straits, when they have most need of comfort, Deut 32.37, 38. Judg. 10.13, 14. therefore is it threatened, they shall be ashamed because of their sacrifices.