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. VI.

THe Lord having in the close of the former Chap. foretold the repentance of Israel; he doth in the first part of this Chap. enlarge and confirme the same prediction, by bring∣ing them in practising what he had fore∣told of them, and by prescribing a forme wherein they shall expresse their repentance. This consists of a mutuall exhortation to that duty, ver. 1.—and of encouragements drawing them to it, namely, that being penitent, God will bind up their wounds and sores, ver.— 1. That he will restore and raise them up out of their deadly calamities, ver. 2. And that he will manifest himselfe, his kindnesse and favour to them after all their trouble, causing them thereby to grow in piety, ver 3. In the second part of the Chap. the Lord clears himselfe from being the cause of Israels destruction, and that he could do no otherwise to them then he did, ver. 4. — Considering their inconstancie in any seeming good, ver.—4. And the ill fruit of the Word among them, who were but slain by the efficacy thereof, ver. 5.— And did desperately sin against the clear light thereof, ver.—5, 6, 7. Which he proves from the wick∣ednesse that was to be found in particular places, as Gilead, ver. 8. And particular ranks of persons, as Priests, ver. 9. And in the whole Nation, both of Israel, ver. 10. And of Judah, who though they should be punished, yet their trouble should end in restitution, ver. 11.

Ver. 1. COme, and let us returne unto the LORD: for he hath torne, and he will heal us: he hath smitten, and he will bind us up.

IN this first part of the Chap. the Lord insists on the future repentance of Israel, and brings them in as doing what he had promised of them, Chap. 5.15. Partly for the encourage∣ment of the godly in that time, to whom these sad messages and

dispensations published by the Prophets, and performed before their eyes could not be insupportable, unlesse they had this ground of future hope: And partly to prescribe unto the pre∣sent generation, a pattern of true repentance in the practice of these, who after them should obtain mercy; that so they might not please themselves with their own way of repentance, but might let about the duty in earnest, if so be there might yet be hope.

This verse containeth the mutuall exhortation, and up-stir∣ring one of another to repentance, and their first ground of en∣couragement, which is; that though, while they were impenitent the Lord had smitten and torne them sore, Chap. 5.12, 14. yet now upon their turning to him, he would, as a tender Chirur∣gion, binde up and heale all these wounds. Doct. 1. Where∣ever there is true repentance, there will be a returning unto the Lord, which imports, 1. That a true penitent will be sensible not onely of straying from God which hath made a distance be∣twixt God and him; but that his straying hath begotten an a∣versenesse, and turned his back upon God; so that he needs to return. And particularly, he must be sensible of further stray∣ing under afflictions, which were sent to reclaime him; as was their case, Chap. 5.13. See Isa. 1.5. 2. A penitent must have a deep sense, that all other courses he hath essayed in his stray∣ing from God, are but vanity, that he hath been a loser thereby, and that the Lord is onely worthy to be chosen and embraced; and therefore he returneth to him, as the onely excellent of choices. See, Hos. 2.7. And 14.3. Jer. 3.22, 23. &c. 3. A pe∣nitent must have a through indeavour to make up this distance not being moved by affliction onely, or by sin as it draweth on affliction; but by the want of God, whose favour he desires to enjoy, and to come under his yoke; and not contenting him∣selfe with motions or fits in this endeavour, but studying to fol∣low it forth till he come to a reall enjoyment of God, and so re∣turn unto the Lord indeed, which these penitents are yet endea∣vouring, albeit already there be such an edge upon them, as makes them stir up one another. Doct. 2. As there is great need of upstirring, for the right performance of the duty of repentance, which is a duty far above our reach, Isa. 64.7. So however love may prevent the Lords people in their very dead condition; yet the ordinary forerunner of a time of mercy, is the Lords stirring up his people to seek him; for, here they are excited, and exciting one another to this duty, come and let us

return, and this is their temper in a time of love. See, Ezek. 36.37. Zech. 12.9, 10. 3. As it is a sure evidence of true repen∣tance, when men are deeply convinced of the need of repen∣tance, and would have all to set about it, (as here they are;) and as true repentance and brotherly love, exciting one another go together, and want of love argues much impenitency: So it is a sweet thing when the Lords people joyn hand in hand, and by their example and encouragement stir up one another to seek God; and times of mercy will be joyning times, and unite the Lords people in the duties of repentance; for such will be their way in this time, Come, and let us return. See, Zeph. 3.9. 4. When a people once begin to decline from God, ordinarily they become desperate in sin, and are neere undone before they be∣come sensible, or be drawn to God; for, so is supposed here they are torn and smitten before they are brought to need repen∣tance. See, Lev. 26.18.—39. Amos 4.6,—11. Aposta∣sie once given way unto, is not easily recovered, sense of cala∣mities and of sin procuring them, is not soone attained, the blessing of afflictions is not taken up at our foot, our ill hu∣mors raised by afflictions, in swelling against Providence, doat∣ing after ruined Idols, &c. are not soone laid. So that it is no wonder matters draw to this height. 5. God is a severe pur••urer of sin, when once he begins to prosecute a controversie with a visible Church; for, he will both smite and tare, and deale severely before they return not. He is a consuming fire, Heb. 12.29. not to be provoked, Heb. 10.31. His provoked love will end in jealous rage, Hos. 13.8, His sovereignty and power will not endure that men should refuse to receive correction from him, or think to prove stronger then he, in walking con∣trary to him, Lev. 26. And his love will not want his people, though he should pursue them with never so great severity. 6. Sad strookes which have been long inflicted on the Lords peo∣ple, and yet they have continued stupid under them, may at last be blessed, and work upon them, to make them sensible and seek to God; for, now they not onely feel, but are driven to seek the true remedy of their afflictions, which they did not before, Chap. 5.13. Albeit our hearts, and afflictions of themselves will never produce this, yet the Lords free-grace and blessing, accompanying afflictions will bring it about. See, Lev. 26.40, 41, &c. 7. As the afflictions of the Church are from God, and to be taken as from his hand; so the healing thereof must come onely from him; for, He hath torn and he will

heal us, &c. God will not proceed in such a way of judgement toward his people, as to deliver them from trouble, when yet they are not led to him thereby, or to obscure his own love which doeth for them; but will blast all probable means, till they come to him, and be left on him, and then he will cure what is otherwayes incurable, and for which there is no balme beside. 8. It is the duty of such as minde to set about repen∣tance and conversion to God in earnest, to do it with encou∣ragement and hope; and as we are to believe that the Lord not onely sends cleanly trials that he may get work, and give proofes of his art; but even corrections for sin, as minding our good, and that he may draw us to repentance; and alloweth us to take even a stroak inflicted in wrath, as an errand to come to him with, and sent to drive us to his mercy, when we want an∣other argument: So we ought to encourage our selves, expe∣cting that God, who mindes our good in affliction, will give a good issue to it, when we are made to feele it, and driven to him by it; for, thus do they proceed, Let us return, for he hath torn, and by so doing invites us to returne, and he will heal; and so our indeavours will not be in vain. Where men have not these right constructions of God, and this hope in some measure, their convictions will but drive them further away, and their discouraging exercise will but impede their repentance; whereas apprehension of mercy under the sense of anger, will draw the heart to turn to God. See, Ezek. 10.2. 9. All the afflictions and diseases of a penitent will in due time end in through healing, and in the meane time the Lord will handle him tenderly and to his profit: He will be a tender Chirurgion to give him a roome in his heart and sympathy, and will not launce his wounds, but when it is in order to his cure and pro∣fit, and when he hath balme and oyle to poure into them; for, all this do they expect; He hath torn, and he will heal us; he hath smitten, and he will binde us up.

Vers. 2. After two dayes will he revive us, in the third day he will raise us up, and we shall live in his fight.

This ver. (containing the second ground of their encourage∣ment) is by many applied to the resurrection of Christ on the

third day, (which will be acknowledged by Israel in the time of their conversion) as if it were the Scripture the Apostle points at, 1 Cor 15.4. And thus the sense is, that the penitents fetch the ground of their hope of recovery from the resurrection of Christ, in whom and through whom it is that his people do live and recover out of their miseries and troubles. And indeed this interpretation hath these truths in it, 1. That Christ and promises concerning him, is the usuall and ordinary ground of the Churches comfort in troublous times, as, Isa. 7.14. 2. Penitents apprehending Christ by faith, in his sufferings and re∣surrection, will finde ample ground of comfort in all their troubles; for, 1. Through him the sting is taken out of all their trouble, 1 Cor. 15.55, 56, 57. 2. As he is their head, so all their troubles are accounted his, not onely what is expresse∣ly for his truth and cause, but even all of the penitents trou∣bles are his in respect of sympathy. 3. They are sweetned to the penitent, by Christs essaying their lots in his own person, and so sanctifying them unto them. 4. As believers are made con∣forme to him in sufferings, so in his deliverance he is a pat∣terne of their victory, Rom. 8.17. 5. He is the purchaser of believers deliverance, having paid a price for it. 6. His resur∣rection and victory is a pledge of their deliverance, being judici∣ally raised up in him, Eph. 2.6. All which should invite afflicted sinners to close with Christ, as being a compendious way to a sweet issue from all troubles.

But the drift of this context seemeth not to speake so expresse∣ly of his resurrection, as of the raising up of penitents them∣selves, which doth indeed flow from his resurrection, and that may be hinted at here. And so this encouragement is an ampli∣fication of the former, meeting with the deadlinesse and con∣tinuance of their trouble; wherein they expect that albeit their troubles were so great and of such continuance, as that they seemed to be dead and buried under them; yet the Lord, in due time, would not onely revive and raise them up from their graves, but make them live a comfortable life in his presence and favour. As for the time to which this restitution is limited, after two dayes, in the third day, it is diversly conceived, by some for a long time, that neither at present, nor for some time after, were they to meet with this mercy; others under∣stand it of a short time. We may take in both in diverse re∣spects; that the time of their restitution after their conversion, may be somewhat prolonged, and seeme so to sense, and yet it

may be justly accounted short, if they reckon right. Doct. 1. Such oft-times is the obstinacie of the visible Church in her sin, and her stupiditie under judgements inflicted for sin, and such is the Lords severity in prosecuting a begun controversie, That she may not onely be smitten, and sore wounded and torne, but in a manner quite dead and buried under trouble; for, so is here imported, she needs to be revived, and raised up. See, Ezek. 37.2, 3, &c. Psal. 14.1.7. 2. True penitents are allowed ground of hope of recovery, were their condition never so desperate and deadly; for, here they professe their hope that it will be so. Pe∣nitents do but wrong God, and themselves, when they draw hard conclusions on their lots, and do not leave a latitude to Gods love and omnipotency, and answer all their inextricable doubts with, O Lord, thou knowest. Ezek 37.3. 3. It may seeme good to the Lord, not to deliver penitents at their first seeking of him, but may keep them under exercise for a time that he may sharpen them yet more in that duty, and try the reality thereof for, it is after two dayes, and not at first they expect it. 4. Albeit length of time under trouble, joyned with the greatnesse of it, and the Lords seeming to neglect prayer and repentance for a time, be a sore triall, as, Psal. 22.1, 2. and 119 82. yet the penitent is allowed to believe, that however he delay, till it come to that complaint, Jer. 8 20. yet delive∣rance will come, and that no length of time ought to bring the truth of the Word in question: for, so do they reckon, that though it be not till after two dayes, yet he will revive. See, Hab. 2.3. 5. How long soever the Lord delay, a penitent is still bound to avoid fainting, and to account the time short, by compa∣ring it with eternity, and by his resolution, patience, and ma∣king use of the delay; for, in these respects, this form of speech, after two dayes, in the third day, may import a short time. 6. Albeit the Lord in delivering his people, do proceed usually by degrees, because our narrow vessels can receive his mercies, and observe them but by parts; yet where he begins, he will compleat deliverance, how small soever the beginnings be: for, here his Word is held out in severall branches, of reviving in their graves, raising up out of their graves after they are revived, and causing them to live and walke after they are revived and raised up; and all these toge∣ther, make a compleat deliverance. 7. The Lord will not on∣ly, in due time, recover the desperat and hopelesse outward condition of his people; but will also refresh and revive their

dying spirits thereby, which may be so broken, that outward deliverances will not cure them; for, so much may be imported in that when they are revived, and raised up, they shall live, that is, their hearts shall be encouraged and refreshed thereby, and enabled to improve that mercy. 8, As much and long con∣tinued trouble, may give a sore crush to piety, and weaken hands in the duties thereof; So mercies and encouragements are then blessed, when they make men active and lively in walking be∣fore God; for, so much also is imported in that, being revived and raised up, they shall live, or walke in newnesse of life. 9. As they who would approve themselves in duty, ought to walke singlie as before God; so his delivered people, improving their deliverances for that end, may expect to enjoy the favour and countenance of God, and to live under his protection and care; for, both these may be held out in this, we shall live in his fight: or, walk as before him, and be refreshed in his favour and care.

Ver. 3. Then shall we know, if we follow on to know the LORD; his going forth is prepared as the morning; and he shall come unto us as the raine; as the latter and former raine unto the earth.

In the third ground of encouragement, (which is an enlarge∣ment of that living in his fight, ver. 2.) they promise unto them∣selves that by repentance and turning unto God, they shall attain unto, and grow in the saving knowledge of God, which is the root of true piety, and in the experimentall knowledge of the favour and love of God in Christ, as the fruit and cherisher of piety. The certainty and sweetnesse of this encouragement, is further confirmed and illustrate from two similitudes, shewing that unto the penitent there is a time of Gods manifesting him∣selfe, like the morning light that comes after the dark night, and the rain that comes after the drought: So the knowing of God is to be understood here, as comprehending true piety and godlinesse, whereof this is the root. See, ver. 6. Jer. 22.15, 16. Hos. 4.1. and 5.4. and likewise the experimentall knowledge of the favour of God. It is also to be observed that in the ori∣ginall, this promise is not conditionall, We shall know, if we follow on to know, (though that be true also in some respect) but absolute, we shall know, we shall follow on to know. Doct. 1. The great encouragement of a true penitent, is the hope of attaining to true piety, which is an encouragement and reward

unto it selfe; and such as begin a true repentance, may expect not to be disappointed in this; for, Then (to wit, when we re∣turne, and he hath revived) shall we know, to wit, the Lord, as is after expressed: This is their sure hope and sweet encourage∣ment. 2. The summe and root and life of true Religion con∣sists in the saving knowledge of God in Christ: for, so do they comprehend it, we shall know the Lord. See, Joh. 17.3. It is not onely a principall part in Religion, 1 Cor. 2.2. but more doth flow from it; for, if God were better known in his power, fidelity, beauty, terror, and in his other attributes, and his love in Christ, it would produce more confidence, encouragement, obedience, fear to offend, and would allure hearts more unto him. See, Psal. 9.10. Isay. 51.12, 13. 2 Tim. 1.12. Heb 12.28, 29. and elsewhere. 3. The Lord is for the most part an unknown, or mistaken God in the world, by reason of our na∣turall darknesse, the distance bred by desertion, the power of tentation, our looking through the prospect of our own guilt, and the want of sensible need of what is in him; for, here it is held out as a speciall priviledge of penitents, We shall know the Lord. 4, The true penitent pursuing after piety, shall not on∣ly attain thereunto, but shall experimentally taste of the excel∣lency and goodnesse of God, to encourage him in his course; He shall experimentally know how good God is, and that it is not in vain to seek him, Psal. 34.8. Isai. 45.19. He shall know his fidelity in keeping Covenant, notwithstanding sad dispen∣sations; He shall be confirmed that his wisdome and power o∣ver-rules all dispensations for his good, and that he hath thoughts of peace toward him, in times of saddest trouble; So much also doth this import, we shall know the Lord. 5. Piety and the knowledge of God, and the experimentall manifestations of him, is an infinite and growing subject, which cannot be all ta∣ken up at first; Every step of our way may discover more of our short-coming and ignorance to us, and when we have tasted most of his bounty, there is still more to be communicate; for, when men know, there is need to follow on to know the Lord. See, Job. 42.5. Prov. 30.2, 3. 1 Cor. 8.2. 6. As true and san∣ctified knowledge of God will be growing, and make men desire more of it, both for securing their own good condition to them, Joh. 8.31, 32. and that they may tast more of the sweetnesse of it, 1 Pet. 2.2, 3. So such as thus presse on to know God, do prove that indeed they do know him, how little soever they seeme to have: For; it is added, We shall follow on to know the Lord,

both as an effect, and evidence of their knowing of him. 7. When penitents have done all they can by way of duty, yet their living, their knowing and enjoying of God, must flow from his gracious and active manifestation of himselfe, without which all their endeavoures would be uselesse; for so much is held forth in the confirmation, it is his going forth, (or manifestation of himselfe, opposite to his going away, Chap. 5.15.) and his com∣ing to us, that is the cause of all this. 8. The manifestations of God toward his penitent people, are certain and in readinesse as being decreed of old; for, his going forth is prepared, and ready. See, 1 Cor. 10.13. Psal 31.19. 9. This similitude taken from the morning doth teach, 1. That refreshment and deliverance is as certain unto penitents, after their trouble, as it is certain in the course of nature, that the morning followeth the night. Hence it is, that these vicissitudes in the course of nature are brought in the Churches plea for the change of her sad condition, Psal. 74.16, 17. 2. That the Lords manifestation of himselfe to his people, will be as refreshfull after their trouble, as the cleare morning is after the dark night, especially to a wearied Centinell, Psal. 130.6. Doct. 10. The second similitude from rain, &c. Teacheth. 1. The presence of God to his people parched with trouble and tentation will be as refreshfull, as the rain can be to burnt up ground. See, Jer 31.12. 2. Gods refreshing of his people will produce fruitfullnesse also, and cheare up their decayed, discouraged and blasted graces, as the rain doth the fruits of the ground. 3. The manifestations of God to his people, will be seasonable, when they are most needed, and may be most usefull; for, so is the former and latter rain, dispensed on the earth. See, Heb. 4.16. 4. His manifestations will also be constant to his peo∣ple, to begin and carry them on to perfection; for, in this also doth the resemblance hold in the former and latter rain. 5. Al∣beit the Lord see it fit oft-times to delay and suspend the mani∣festation of himselfe, yet it is his peoples duty not to weary; but they ought to testifie their estimation thereof, by their eagerness and unwearied patience in expecting it; for, to this end also is this similitude made use of in Scripture; That as men wait for this rain with great earnestnesse, as being of singular use, Job. 29.23. and as the husband-man patiently waits for it, that he may at last have a fruitfull harvest to recompence his labours: So should the Lords people earnestly and yet patiently wait for him, as knowing that his coming will make up all, Jam. 5.7, 8.

Ver. 4. O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee: for your goodnesse is as a morning cloud, and as the early dew which goeth away.

Followeth the second part of the Chap. wherein, after this sweet digression, foretelling their future repentance, the Lord returnes to his former challenges against these two Kingdomes and clears himselfe that he was not the cause of that destruction that was to come upon them before these joyfull dayes. So that this purpose doth not come in by way of exception against their repentance, formerly described as unsound; for that contains a patterne of true Repentance, and of what they will do at their last conversion. But the dependance may be conceived thus; That on the one hand, the Lord having comforted the truly godly by this prediction, he now turns himselfe to the body of the people, and his affection (if we may speak of him after the manner of man) being kindled with the thoughts of that sweet time of love that was to be betwixt Israel and him, he expostulates with them that they were nothing like this pattern here prescribed, and that themselves being Judges, he could do no other then destroy them. On the other hand, whereas they might object, how could he destroy them toward whom he had such a purpose, and they were still ready to accuse his rigour and severity toward them: Therefore he puts them to instruct any cause they could, wherefore he should deal otherwise with them.

We may take up the purpose in these, 1. An assertion that he was not to blame for their destruction, but their own conditi∣on, which was so deplorably desperate, that he propounds the matter to themselves, to shew upon what grounds he could do otherwise with them then he did, considering their way. 2. Some confirmations of this assertion, whereof the first (in the rest of this v.) prevents an objection taken from their seeming good∣nesse at some times, as we finde severall reformations in Judah, and in Israel, we have Ahabs humiliation, Jehu's zeale, and o∣thers of their Kings not so bad as the rest of them, 2 King. 17.2. Concerning this the Lord declareth, that (whatever reall good was in some persons, yet) any work of repentance or refor∣mation the body of the people attained to, was empty and in

constant, and could no more endure, nor abide the touch-stone then the morning-cloud and dew can endure the rising Sun. And therefore this could not hinder, but rather hasten their destruction. Doct. 1. When the Lord proceeds in severity a∣gainst his people, he is not to be looked on as one who takes pleasure in such a way, or who delighted in it, if their conditi∣on did not unavoidably call for it; for, so much doth this ex∣postulation (wherein he puts on the affections of a perplexed creature) teach us. See, Hos. 11.8. 2. The disposition and way of the visible Church is oft-times so desperate, that no dispen∣sation will better them; and however the Lord take no pleasure in their destruction, and their priviledges seeme to call for ano∣ther lot; yet there is no remedy, but their carriage draweth it on; For, O Ephraim, what shall I do unto thee? &c. imports that he had essayed all other means, but in vain, and that now he could do no otherwise with them. See, Mat. 11.16, 17. Isa. 5.4. Jer. 9.7. Ezek 5.13. with. 6.9. and. 24.13. 3. The consciences of the Lords people may plead for God, proceeding in greatest severity, if they were awaked; and it is their duty to justifie him in judging; and for this end to be sensible of their desperate incorrigiblenesse; for, this question, What shall I do unto thee? doth not import any ignorance and perplexity in God, but puts the matter to their own consciences, which being well informed (as they ought to be) would justifie him in his greatest severity. 4. As oft-times a people enjoying purer worship, may be as ripe for judgement, and in as desperate a condition as they who have made fouler visible defection; so the universall overspread∣ing of sin contributes to make a peoples case more irremediable; Therefore is Judah put to it with Ephraim, who yet seemed to be far better then they; and this is an evidence of their desperate case. 5. A people may have some shew of goodnesse, at least at some times, who yet are little the better, and their condition nothing the lesse desperate; for, so it is supposed this people had, your goodnesse, which comprehends any shew of piety toward God, or of goodnesse, bounty and mercy toward men, which they had at any time. 6. Mens goodnesse, when it is onely in shew, and not in reality, proves ordinarily a great snare and neck-break to them, as hiding the sight of their deserving from them, being a ground of exceptation against challenges, and of swelling against corrections; Therefore must the Lord here take off this objection, and clear what their goodnesse was. 7. What∣ever goodnesse men seeme to have, yet it will not availe to ex∣empt

them, when either it is but empty, and wants a firme root, or proclaimes its own unsoundnesse by its inconstancy, and being but at fits; for, so much doth this comparison teach us, Your goodnesse is as a morning cloud, and as the early dew it goeth away. Whatever use may be made of these similitudes elsewhere, to point out what is really good, yet in this place they point at the emptinesse of their goodnesse (as a cloud that hath no rain in it, and the dew that enters not into the ground, to moisten it) and at its inconstancy, and evanishing.

Ver. 5. Therefore have I hewed them by the Pro∣phets, I have slaine them by the words of my mouth, and thy judgements are as the light that goeth forth.

6. For I desire mercy, and not sacrifice, and the knowledge of God, more then burnt-offerings.

7. But they like men have transgressed the Cove∣nant: there have they dealt treacherously against me.

The second confirmation of their desperate condition, is, that the Word did no good unto them. Albeit the Lord by his Word dealt effectually and sharply with them, as men do with rough stones and knotted timber, to square them, yet all this did but slay them, v. 5 — And albeit their duty was held clearly out 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 se∣cond place, neglecting morall duties of the first and second Ta∣ble, which should be their chiefe work, v. 6. yet they made ill use of all this cleare light. And whereas God had not onely en∣joyned 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 Co∣venant of workes, and even in these neglected the morall and substantiall duties, v 7. Doct 1. Such as are not wrought up∣on 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 reclaim∣ed; so it is their duty to take up what they speak either by ex∣traordinary revelation, or according to the Word, as spoken by God, and not to sleight their Message, nor contradict their au∣thority 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 up∣on 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 one∣ly 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 re∣vealed 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 righte∣ous 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 ordina∣ry 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 obedi∣ence to what the Lord requireth, may expect that it will be ac∣cepted, and themselves in doing of it, with pleasure and acqui∣escence; For, I desired mercy, &c. saith he, not onely com∣manded, 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 ge∣nerall in the end of v. 5.) I desired, mercy and not sacrifice, and the knowledge of God more then burnt-offerings: Where, under sa∣crifice 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 performan∣ces 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 enjoyn∣ed 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 cere∣monials 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 injuncti∣ons 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 do∣ctrine is held out in the Covenant, as it is before explained, wherein they onely, and not he, are transgressours. 10. As nei∣ther clear light, nor Covenant-offers or obligations will tie sinners to their duty; So it is a great sin, and a perfidious and treacherous prevarication, for men to violate Covenant with God; For, they have transgressed even the Covenant there (to wit, in the Covenant) have they dealt treacherously against me. 11. Men may seeme to do many things in Religion, and ex∣ternall worship, and yet be but Covenant-breakers, when nei∣ther they are led to Christ in and by externall performances, nor do they seek after what is most substantiall; for, albeit they omitted not sacrifices and burnt-offerings, wherein Christ was held forth, yet they have transgressed the Covenant, because they looked not to Christ in these, nor proved their communion with him, by a consciencious care of performing morall duties; as is before cleared. 12. Their breaking of the Covenant, like men, is not to be understood so much of their resembling Adam in his violating of the Covenant of works, and so proving themselves children of such a father: But it contains these ag∣gravations of their fault. 1. That (as the words may also read) they had broken the Covenant, as if it had been but the Co∣venant of a man, and he their fellow-creature; Covenant-brea∣kers do bewray the mean thoughts they have of God, which he will resent and avenge. 2. Albeit he had chosen them to be his peculiar people, yet they broke the Covenant as if no such en∣couragement had been given, or obligation laid upon them, more then any men in the world. When singular priviledges do not tie men to duty, they will aggravate the violation there∣of. 3. As he proved himselfe to be God in his keeping Covenant on his part, so they proved themselves to be corrupt and weak men (whose nature is facil and inconstant in good) in breaking of it on their part: When we see our actuall trans∣gressions rightly, we will be led up to be sensible also of our o∣riginall and nature, from wich such practices flow. 4. Whereas

men ought to prove themselves men in acts of lawfull valour. 2. Sam 10.12. and to quit themselves like men in being faithfull in the midst of difficulties, 1 Cor. 16.13. they on the contrary, plaid the men, and proved their man-hood in nothing but re∣bellion against God, and violation of his Covenant, which was their high presumption; Gallantry in sin, being an aggrava∣tion thereof.

Vers. 8. Gilead is a city of them that worke ini∣quity, and is polluted with blood.

In the third place, whereas the former confirmations of their desperate case might seeme to hold out but more generall chal∣lenges against them: Therefore he comes to a more particular demonstration of the iniquities, that abounded in particular places, among particular sorts of persons, or of the whole Na∣tions. Whereby also he proves their breach of Covenant, and transgression of morall commandments. The first challenge is against Gilead, whom he accuseth to be given up to a trade of sin, and particularly, that they were polluted with blood, or cunning in circumventing men, to shed their blood craftily, or (as the word may also bear) so bloody, as if their footsteps might be traced, by the blood dropping from them, which they had shed. By Gilead here we may understand that land be∣yond Jordan, given to the two tribes and halfe tribe, Num. 32. the inhabitants whereof were combined as one incorporation in these wicked courses, or every city there was bent that way; and therefore they got the first stroak by the Assyrian, 2 King 15.29. But it seems rather to be understood of Ramoth in Gilead, which was a city of the Priests, and appointed to be a refuge for the man∣slayer, Josh. 21.38. And so it is to be taken as comprehending all the rest of that kinde in these bounds (which it seems Jerobo∣am and his successors had still continued for that use for which they were at first appointed,) And the summe of the challenge is, that they who by reason of the Priests dwelling there, and that they might be exemplary to such as fled thither for refuge, ought to have been holy, were devoted to iniquity, and that they whose city was appointed to prevent the shedding of innocent blood, were polluted with blood, either by committing mur∣thers among themselves, or by the Priests their receiving in of wilfull murtherers, or secluding or delivering up these who ought

to have been protected, if they might have any gain thereby. This interpretation is strengthened and confirmed from the following vers. Hence we may Learn, 1. In judging of the matter of Covenant-keeping, and the streightnesse of a land, the Lord hath an especiall eye to persons or places which are e∣specially obliged, and have most advantages to keep them right; Their miscarriage being a sad evidence, that the rest of the land is not right. Therefore doth he begin the instancing of their desperate condition, at Gileads wickednesse, where the Priests dwelt, and therefore ought to be an holy place. 2. As the naughtinesse of men will soone corrupt the best of Gods Ordi∣nances; and as no excellency and priviledge will in such a case plead mens innocency, or allow them matter of gloriation; so such decliners prove readily worst of any; for, Gilead, who might pretend that they were once adorned with eminent privi∣ledges, are now accused that all that was perverted, and that now the inhabitants did worke iniquities, which is not to fall in infirmi∣ties, but to commit grossest sins, and make a trade of it, and there∣fore is the character of grossely wicked men, Psal. 6.8. and 92 7. and elsewhere. 3. Blood-shed is a very heavy charge and sad matter of challenge; for, it pollutes, they are polluted with blood. And this is singled out as the particular instance of their grosse iniquity, and a sin that would trace, and finde them out at last, See, Psal. 51.14. Isa. 26.21. 4. Sin, and particularly bloodshed, will be aggravated by the place, where it is committed, and by the warnings and documents men have gotten to avoid it; and when God makes inquisition for blood, not only actors, but con∣currers with bloody men will be found guilty however they con∣veigh it; Therefore he challengeth Gilead of blood, which should have been a Sanctuary from oppression, and where they might have seen the fruit even of casual slaughter, in the man∣slayers restraint. And he challengeth the Priests as accessory to bloodshed, (as is before explained) though they wanted not their own cunning conveighances in it.

Vers. 9. And as troopes of robbers wait for a man, so the company of Priests murther in the way by con∣sent: for they commit lewdnesse.

Secondly, the Priests, (which is to be understood especially of these in Israel) who were indirectly accused, v. 8. are now ex∣presly

challenged, that they conspire together with one consent to commit murther, as bands of robbers use to do. This the Priests did not onely by slaying peoples soules, and fostering them in their sin; but rather by their joyning with bloody murtherers, in giving shelter to them, as is expressed in the former vers. And by their slaying or causing to murther them who went up to Jeru∣salem to worship, or others also who were travelling about their lawfull affaires, to which aggreeth their murther in the way: Con∣cerning which (whatever the particular way was) the Lord pronounceth that it is committing of lewdnesse. Whence learn, 1. Of all societies of men, none are more vile then Ministers when once they become corrupt, they will be given up to act grossest evils, and be accessory to all the grosse abominations in a land; for, in these respects their Priests are compared to troopes of robbers, and charged with murther. 2. Corrupt Ministers al∣so by their being actors, or occasions of the sins of a land, come to have a chiefe hand in the drawing on of generall judgements; Therefore their sins are brought in as an instance of the peoples desperate condition, and a reason why the Lord could do no o∣ther with them, but destroy them. 3. Such as do intrude or suffer themselves to be intruded on an office to which they have no calling from God, especially these who usurpe the office of the Ministery, may expect never to do good in it, but that they will be given up to such courses as will draw plagues on them∣selves, and the land; for, such were these Priests, who are espe∣cially challenged here. They were of the lowest of the people, whom Jeroboam advanced, rejecting the Priests of the Lord, 1 King. 12.31. 2 Chron. 11.14, 15. 4. Generall concurrence in sin, and especially of corrupt Ministers in defection, is so far from extenuating, that it aggreageth sin before the Lord; for, it adds to the challenge, that they murder by consent, or with one shoulder, as the word is also taken, Zeph. 3 9. 5. It is not sufficient sim∣ply to see or speak of sin, but it would be looked upon over and over again, till it be seen in its colours; Therefore doth the Lord give a new sight of this sin, shewing that in it, they commit lewdnesse. 6. Sins in the visible Church, for which God pleads with her, when they are rightly seen, will be found to be lewd and vile, and particularly, it is an hainous provocation, when men dare come to that height and obstinacy, as not onely rashly to fall in sin, but to plot and contrive it, and persist till they act and perfect it; for, they commit lewdnesse is his verdict, and the words in the originall will read, they act, or perfect their contri∣ved

and plotted wickednesse. See, Ezek. 24.13: And for this cause, it may be it is that they are charged with murther, and compared with bloody robbers, because they contrived what they made others to act; For (which im∣ports a reason of the former) they commit, (or act, or cause o∣thers to act) projected wickednesse, and so are as desperate as they.

Vers. 10. I have seen an horrible thing in the house of Israel: there is the whoredome of Ephra∣im; Israel is defiled.

Thirdly, the whole Nation of Israel is accused, that however they covered their course, yet God was certain of their horrible wickednesse, in that Ephraim, or their Rulers, brought in the Idolatry of the calves, and other defections of that nature, which being received, defended, and propagated among the people, had polluted them to that day. Compare Chap. 5.3. Doct. 1. Al∣beit the Lord may have much to say against corrupt teachers in a time of general defection; yet that doth not free people before the Lord, but he will set their wayes in order before them; For, here after his challenges against the Priests, the whole Nation also is accused. 2. However men labour to prove strange pallia∣ters of sin, as if they could do it undiscerned, and so make their own wit and parts a plague unto themselves: yet let men cover their way, and dig as deep as they will, God doth still see them impartially; For, I have seen, or, I see an horrible thing, saith the Lord. 3. The corrupting of true Religion, and defection from it, is a very horrid and abominable sin, and doth pollute, let men pretend to what purity they will; For, their whoredom is an horrible thing, and so Heathens would account it, Jer. 2.10, 11. and thereby Israel is defiled. 4. Beside the inclination, that is in every mans heart by nature, to Idolatry and false Re∣ligion, it cannot but adde much to the tentation to decline, when the wrong course is owned and carried on by authority, and pre∣vailing powers; Their corrupt defections do very readily over∣spread and pollute all; For, it is the whoredom of Ephraim, whereby Israel is defiled. Their defection did easily prevaile with the people.

Vers. 11. Also, O Judah, he hath set an harvest for thee, when I returned the captivity of my people.

Lastly, somewhat is said to Judah, as well as to Israel, to make good this proof; in interpreting whereof, there is some difficulty: For an harvest may either signifie a peoples ripen∣ing for judgements, as, Rev. 14.15. and so the sense is given, that Judah did so ripen in communicating with Israel in their courses, and in other sinnes, that the LORD (who speaks of himselfe here, both in the third and first person, as also, Isaiah 22.19.) did send a sharp stroak upon them, cutting them down as a ripe harvest, at that time when by the Ministers of Oded, he brought again their captivity, of which see 2 Chron. 28.5, —9, &c. Or, an harvest may be taken for a ripening for deliverance, and restitution of captivity, as, Psal. 126.5, 6. And so the whole ver. is a promise of re∣storing their captivity in due time, which yet imports a sen∣tence of banishment for sin, to be inflicted before. This seem∣eth to be the surest interpretation, because it taketh in both; be∣ing in summe, a declaration that God would send them into captivity for their sinne, which is a proof of their desperate con∣dition, and that yet he would mitigate this stroak by restoring of them, according as Judah got the peculiar promise, ch. 1.7. Doct. 1. The Lords smiting of his people, is sufficient to prove them guilty, he being the Just and Holy One who doth it; and when he puts in his sickle, it is a clear proof that their harvest is ripe; For, thus doth he prove Judah••s desperate condition, by the sentence of captivity imported here. It is true indeed, the Lord may sharply afflict his own dear children for their trial; but when after a processe deduced from the Word, he proceeds either to correct his children for their miscarriages, or to plague the wicked for their iniquity, it should silence all their pleading of innocency, unlesse they would reflect upon his holinesse and justice. And such is the case here with Judah, who are challenged, ver. 4. &c. and now the challenge is con∣firmed by the stroak, 2. Captivity and scattering is one of

the fruits of the Churches sinne, which so long as the Lord keeps off, she is bound to acknowledge that he remembers mercy in the midst of wrath: For, this is the stroak which is supposed to be inflicted on Judah here. 3. In saddest judgements, the LORD intends mercie to his peculiar people, and conveighs threatening in the bosome of pro∣mises to them, allowing them when they feel the one, to comfort themselves in the hope of the other; For, this sen∣tence is only supposed in the bosome of a promise, I will return the captivity of my people, giving them the first sight of their trouble in a promise of deliverance from it. 4. As sinne doth ripen a Nation for stroakes, and an harvest of calami∣ty; So trouble on the Lords people, however it do not pre∣sently resolve in an issue, yet (besides that there is a vicissi∣tude in all lots under the Sunne,) in due time, by the Lords blessing of the use of it to his people, and through his sympathy remembring them in their low estate; it will ri∣pen, not only to a restitution, but an harvest of advantage: For, it is an harvest for Judah, when I returne the captivity of my people, an harvest for which we are to wait patient∣ly, James 5.7. and wherein the sower will not only get his seed, but increase with it, Psal. 126.5, 6.