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.

Hosea. The ARGUMENT.

THis Prophet was sent out among the first of those whose writings are recorded in Scripture, being em∣ployed at the same time; at first with Isaiah, and then with him and Mi∣cah in Judah, and with Amos in Israel, as the several Titles of these Prophecies hold forth. Whether Jo∣nah, (the accomplishment of whose prediction we read of in the time wherein Hosea Prophesied. 2 Kings 14.25.) Prophesied with him, or rather a little before him, I will not determine; but that Prophecie of Jonah, recorded among lesser Prophets; seemeth to have been after Hosea began. This Prophets Commission is chiefly to Israel, and therefore he speaks but little to

Judah; and albeit these Tribes, after their rent and defection from Davids Family; did also make Apostasy from the true Wor∣ship of God, sometime following after Baal and other Idols, and constantly cleaving to the Calves at Dan and Bethel, erected by Je∣roboam; Yet the Lord was pleased to send extraordinary Pro∣phets unto them, yea, and many of them, (who are mentioned in the History of the Kings and Cronicles,) partly to supply the want of the ordinary Ministery of Priests and Levits; partly to keep up some face of a Church among them, during the time of his patience toward them, and to invite the body of the people unto repentance; and partly, for the encouragement of the godly among them: If not also with relation to their long and sad captivity which hath since followed; it being usual that there be very faire Sun-blenkes before such a storme; for which as the body of a people are ripened by the abuse of such mercies, so the godly are fortified thereby, to endure them with more patience and hope.

The Commission of this Prophet is delivered partly in Types, Chap. 1, 2, 3 and parlty in expresse termes in the rest of the Book. In the first of these, he more briefly challengeth them for their sin, especially Idolatry, denounceth judgements against them, and foretels their rejection; and yet comforts the godly with predicti∣ons of Gospel-mercies, and particularly with promises of the con∣version of that Nation, and of Gods renewing the Covenant with them after their long rejection and sequestration. In the second, he doth more at large prosecute Gods Controversie against Israel, especially in sharp accusations, and sad sentences for the many hainous iniquities, committed both by private and publick persons, against both first and second Tables of the Law: His Scope in all, which is to invite them to repentance, and if they continued obstinate, that God might be justified in his judgements, and they rendered inexcusable. This taske he performes in such sharp and concise termes, as might testifie how his heart filled with zeal and love to God, stood affected to their way; and with very little intimati∣on of any hope of future mercie, till towards the end, wherein he brings forth Gods purpose of love, and in the very close summeth up all with Evangelical, and ample promises to them.

CHAP. I.

IN this Chap. we have, 1. The Inscripti∣on of the whole Prophecy, ver. 1.2. A typicall accusation of Israel for their Idola∣try, v. 2, 3. 3. A prediction of several degrees of calamities to come upon them, under the type of three children brought forth to the Prophet: By the first whereof is intimated, the judgement to come on Jehu's posterity, and on the Kingdome thereby, v 3, 4, 5. By the second is signifi∣ed a further stroke upon them, in their begun captivity by the Assyrians, v. 6. In opposition to which, there is a promise of mercy and deliverance to Judah, v. 7. And by the type of the third childe, is held forth their utter rejection in their finall captivity, v. 8, 9. 4. We have subjoyned unto these threatenings, some Gospel-promises of the increase of the Israel of God, v. 10. and of the recollections of Judah and Israel, under Christ their Head, v. 11.

Vers. 1. NHe word of the LORD that came unto Hosea the son of Beeri, in the dayes of Ʋzziah, Jotham, Ahaz and Hezekiah, Kings of Judah, and in the dayes of Jeroboam the son of Joash King of Israel.

THe Inscription of the Prophecy holds forth, 1. The Pen∣man of this Doctrine, described from his own and his Fa∣thers Name, concerning whom, since we read no more, it were needlesse curiosity to dip further in it, seeing that is not the great businesse to be here looked to. 2. The Divine authority of this Doctrine, and his calling to publish it. 3. The time of his Ministery, which is reckoned by the reignes of the Kings of Judah in that time, though he preached unto Israel; because (as would appear,) the fearful miscarriages of most of these Kings, and the confusions occasioned thereby, rendered them unworthy of being taken notice of by God. Only Jeroboam the second, one of Jehu's race, is mentioned, partly to shew that he did not

begin to Prophesy toward the end of Uzziah's reigne, but even in Jeroboams time, who began his reigne before Uzziah, (or Azariah,) 2 Kings 14.23. and 15.1. and ended it a good while before him, 2 Kings 15.8. and so it intimates that he Prophesied long, and continuing in the dayes of Hezekiah, it is likely that he saw the captivity of Israel, which was in the sixth year of Hezekiah, 2 Kings. 18.10. partly, this is marked, to shew that Hosea began thus to Prophesy, not when the declining condition of affaires under the succeeding Kings, might repre∣sent to any these sad things which he foretold, but when Israel was in a most flourishing condition, as it was under this King, 2 Kings 14.23, 25. From this Inscription, Learn, 1. Whoever be the instrument that carrieth the Lords message, it is still our duty to study the Divine Authority of his Word and Messages sent by them, that so we may know whereon to lane; that we may be attentive, considering we have to do with God, and not with men and vain terrours from them; and that it may take the envy of any hard Message from off instruments, as flowing no way from their humors, or desire to disturbe the common tran∣quillity: For these causes is the Divine Authority of this Prophe∣cy in particular asserted it is, The word of the Lord to Hosea, the son of Beeri. See 2 Pet. 1.20, 21. 2. As it is the duty of the Lords faithful servants, to preach only Gods Word to his people; so for performing of this, it is required, not only that they have a∣bilities and endowments, but authority and a calling also, which may assure them of assistance and successe in some measure, and of support under any difficulties they meet with; Therefore it is called, The word of the Lord that came unto Hosea; The Lords Word came unto him to call him to the Office, and being called, he received the ensuing Messages by Inspiration, and ex∣traordinary Revelation, and these only be recordeth and publish∣eth. 3. Such is the goodnesse and long-suffering of God, as not to give up with his sinful people at first, but he will pursue them with messages from himself, even for a long time, and till their case prove irrecoverable; For, so much doth he manifest by continuing Hosea in his Ministery for so long a time, not∣withstanding their Apostasy, The word of the Lord came unto Hosea, in the dayes of Uzziah, Jotham, Ahaz, and Hozekiah, &c. See 2 Chron. 36.14, 15, 16. 4. It may be the lot of the Lords faithful servants, that when they have spent their time and strength, for a long time among a people, yet they become worse, and go to ruine; For, notwithstanding Hoseas paines for so

long a time, yet Israel was not converted, but sent into capti∣vity, as his own Doctrine, and the History of these times bear witnesse. See Isa. 49.4. 5. It is the commendation of th•• Lords faithful servants, that as length of time doth not make them weary of their hard toile, and apparently fruitlesse labours; so in varierie of times and changes, they remaine the same: For, notwithstanding the many revolutions in the time of Hoseas Mini∣stery, yet he bears out in his calling, and is uniforme in his Do∣ctrine. 6. As the Lord may have sad strokes coming on a peo∣ple, when they are in the height of prosperity, and have over∣come all their outward enemies; So, however wicked people do abuse their prosperity, and turne it into a snare for themselves, yet spiritual observers will not be blinded therewith, but will see sad wrath under all of it, ready to break forth: For, this mes∣sage containing sad threatenings, came in the dayes of Jeroboam, the son of Joash, King of Israel; when Israel was flourishing, and then the Prophet saw it. 7. It is in special commendation of faithfull Ministers, when the prosperity of an impenitent people doth not tempt them to Prophesy smooth things, but they de∣nounce wrath most stoutly against a people liable to it, when the Lords dispensations seem to promise the contrary: Therefore in the dayes of Jeroboam, when all seemed to go well, and when therefore faithful Prophets could hardly be suffered, Amos 7.10, 12. even then doth he so freely plead the Lords controversie▪

Ver. 2. The beginning of the word of the LORD by Hosea: And the LORD said to Hosea, Go, take unto thee a wife of whoredomes, and children of whore∣domes: for the land hath committed great whoredome, departing from the LORD.

3. So he went and took Gomer the daughter of Dib∣laim, which conceived and bare him a son.

— Diblaim.]

The first Message wherewith Hosea is intrusted, (and the di∣vine authority of which is in particular asserted,) is an accusati∣on of Israel for their spiritual whoredome, or idolatry, and vio∣lation of the Marriage-Covenant betwixt God and them, repre∣sented

by the Prophets taking a wife of whoredomes; which how∣ever some understand literally, and that Hosea did this, pre∣tending to justifie it by Gods extraordinary command, who might warrant Israel to spoile the Egyptians, and Abraham to offer up his own Son; yet (beside what difference may be con∣ceived in the actions themselves, between mens taking of reward and wages for their long and hard service, and offering up to God what was his own, and this fact of a Prophet making himself the member of an harlot,) this would seem probable. 1. That the Prophet took not so long a time in preaching this one Ser∣mon, as was requisite for marrying a woman, and having three children by her, she her self giving them suck and weaning them, far lesse that he should take yet another, (as he is commanded Chap. 3.1.) either with her, or after her in so short time, and should multiplie such strange facts. 2. That in a time wherein the Prophets person and calling was already much in contempt, the Lord would not enjoyne him that as a duty, which might justly adde to it, as being not only specially prohibited unto the Ministers of holy things, Lev. 21.1, 7. but at the same time wherein Hosea lived, was threatened as a curse upon a false Priest, Amos 7.17. Therefore I rather understand it typically, that the Prophet is commanded under this type, to point out the great Idolatry of the land, and their defection thereby from God; and to declare that the Nation was such to God, as if after he had taken a wife; she had plaid the harlot; and particular persons were such, as if his wives children were children of whoredomes, that is, suspected to be Bastards, being borne of such a mother, though going under his name; or given to whoredome in imitation of their mother. And accordingly the Prophets taking Gomer the daughter of Diblaim, is his preaching their case under such a type, and the names here used, may either be taken properly for the name of a famous strumpet in that time, daughter to such a one, who might fitly resemble Israels filthinesse; or, they may be taken appellatively, the first word Gomer, signifying either perfection, or consumption, and the second Diblaim, being either the name of a great wildernesse, called Diblath, Ezek. 6.14. or signify∣ing a cluster, or cakes of figs, (as a word like this is translated, 1 Chron. 12.40. 1 Sam 30.12.) which were used in Feasts: Both these may very fitly point out the condition of Israel, whom God is now challenging, as being brought from an howling wil∣dernesse and desolate condition, and made perfect through his comliness, Ezek. 16.3,—14. but now because of her sensuali∣ty,

drawing her unto, and attending her Idolatry, was to be con∣sumed. Doctrine, 1. Such as would profit by the Word, will finde it not enough to acknowledge in general the authority there∣of, unlesse they have serious thoughts of it in receiving every par∣ticular message, and particularly hard tydings; Therefore be∣side the general inscription, v. 1. we have the divine authority of this particular message twice asserted, it is. The word of the Lord by Hosea, or, in Hosea, to wit, by divine inspiration; And, The Lord said it to Hosea. 2. Whatever be the Lords tendernesse and meeknesse, and his allowance that his servants deal so with such as sin through ignorance and infirmity, and are not hardened in their sin; yet when a people are obstinate and desperate in sinning, it is the Lords will they be handled sharply, and peremptorily dealt with; For, this sad challenge, is the first Message put in Hoseas mouth to this people; It is the beginning of the word of the Lord, or the first message he got in commission. 3. Albeit it should be the care of Ministers to gain the affections of people, that way may be made for their message; yet they would guard, lest in so doing, they blunt the edge of zeal, and quit their fai••h∣fulness and a good conscience; but they would first and last de∣clare their opposition to sin: Therefore also is Hosea command∣ed to begin thus, without any previous insinuation to the preju∣dice of this duty. 4. Whatever grosse iniquities may be in the visible Church, and whatever Gods controversie may be because of them; yet the great sin and cause of Gods controversie is, when she corrupts Religion, and especially when she makes A∣postasy unto Idolatry: Therefore doth the Lord begin with this, as the great challenge against Israel. 5. Idolatry, especially in the Church, is spiritual whoredome, because it strikes at the marriage-tie and relation betwixt God and his people, and takes in another lover; and therefore is more hainous in the Church, then among Pagans; and because it is an irreconcileable fault, as awaking jealousie, which the Scripture calleth the rage of a man: Therefore is it called whoredome, and their sinfulness is repre∣sented by a wife of whoredomes; See Exod. 20.4, 5. 6 As I∣dolatry is exceedingly aggreaged, by the consideration of the partie whom Idolaters do desert, who is the Lord Jehovah; and by their obligations unto him, by reason of many favours, being the land or the people, who were setled in that promised land by his especial hand, and who enjoyed special dignities and privi∣ledges in it, and by the gene above: flowing of this sin, when it is not some few only, but the land, all of them, and the body

of the Nation who fall in it: So whatever Idolaters may pre∣tend of cleaving to God, together with their Idols, (as Jeroboam did, 1 Kings 12.28.) yet the Lord will look upon them as re∣jecters of him and his yoke, and such as he wil have no communi∣on with; Therefore, saith he, The land hath committed whore∣dome, departing from the Lord, or, whoredome from after the Lord, as in effect renouncing all subjection to him, and casting him off, whatever they pretend; See 2 Cor. 6.15, 16. 7. It is the plague of God on a visible Church, that when she renounceth God and his Worship, she is given up to be exceedingly grosse in Idolatry, and corrupting the Worship of God, as not only the fruit of her inclination, but that Gods judicial upgiving of her may also be seen in it; Therefore is Israel resembled to a wife of whoredomes, or a wife eminently and superlatively whorish, as the Original forme of speech imports; See 2 Chron. 33.9. Ezek. 16.46, 47, 48, 51, 52. 2 Thess. 2.10, 11. 8. Idolatry is also an intangling sin, which when the Church once falleth into, she is still the more enamoured and taken with it, and goeth the more incessantly on, adding one degree of defection to another; to which she is given up of God, as a punishment for her presum∣ing to debord in the least; so much also are we taught in the challenge, The land hath committed great whoredome, or, in whoring hath gone a whoring, one step hath drawn on another, as the Original imports. 9. A Church making defection from God unto Idolatry, doth bring great prejudice upon her chil∣dren or particular members, either by drawing them into defe∣ction with her, or by making them share in the sad effects there∣of: Therefore albeit an Idolatrous Church may bring forth children unto God, so long as he hath not given her a bill of divorce, Ezek. 16.20, 21. yet the state of the particular mem∣bers of the Church of Israel, is here represented under the type of children of whoredomes; partly, because Idolatry was not only authorized and enjoyned by the representatives of Church and State, but generally embraced by the people; and partly, because when such an iniquity overfloweth, it fareth the worse with par∣ticular members for their sake, and they do share in the common plagues as children of whoredomes: Idolatry is a speciall sin, the sad effects whereof may follow posterity long, Exod. 20.5. 10. As a people do grow in sin, or draw neerer judgement, they become the more stupid, and insensible of their sin and danger; for this cause it is that Israel needs these types to inculcate this Doctrine. 11. Such as God employeth in carrying his minde

to the Church, must deny themselves and their interests, and be content to be exercised and disposed of, as the Lord seeth may most contribute to make their Doctrine useful and effectual; Therefore must Hosea apply unto himself this ignominious type, of taking a wife of whoredomes, even Gomer the daughter of Dib∣laim, if so be it might convince them. So Ezekiel must be content to lose his beloved wife by a sudden stroak, and to for∣bear mourning under it, if so be it might move the people to hear one Sermon, Ezek. 24.16, 17, &c.

Ver. 3. — Which conceived and bare him a Son.

Vers. 4. And the LORD said unto him, Call his name Jezreel: for yet a little while, and I will avenge the blood of Jezreel upon the house of John, and will cause to cease the Kingdome of the house of Israel.

5. And it shall come to passe at that day, that I will break the bowe of Israel in the valley of Jezreel.

Followeth from the end of ver. 3. to v. 10. a prediction of the calamities that were to come upon them by degrees, till they should cease to be a Kingdome, a Nation, or a Church. This is typically held forth under the representation of three children, brought forth to the Prophet by this wife of whoredomes; whereby is signified a threefold period of the ripening of their sin, and a threefold degree of their ruine and destruction: And in this the type doth suite well, for as children are the fruit of Marriage, or of unlawful conjunction under cloak of an Husband, so their I∣dolatry and other sins being ripe, did at last bring forth that sad fruit.

The first son called Jezreel, did intimate sins coming to an height under Jehu's posterity; for which the Lord threatens shortly to call them to an accompt, and to take vengeance on Jehu's race for his bloodshed committed on the house of Abab, 2 Kings 9, and 10th. Chap. as accordingly was accomplished on Zechariah, the son of this Jeroboam, who reigned but six moneths before he was slain by a conspiracy, 2 Kings 15.8, 9, 10, 12. This stroak is amplified from some effects thereof, that

by it not only Jehu's race should be cut off, but the Kingdome should cease, or get such a blow in their fall, and after it, as it should never recover its former vigour till it were destroyed: And that their warlike power should be broken, even in the very heart of their Countrey, and in the valley lying before Jezreel, which was one of the habitations of Ahab, 1 Kings 21.1. of which see Josh. 17.16. Judg. 6.33. To all this prediction doth the childes name, Jezreel agree, as being to be punished for the blood which was shed in Jezreel, as being a den of bloody robbers, as Ahab made Jezreel by killing Naboth; and being in stead of Israel, to become Jezreel, or scattered of the Lord, and broken by divisions, as they were after that time till they were utterly scattered. Doct. 1. Whatever present fruits men may seem to reap by sin, yet at last, being continued in, it will ripen to an height, and fit for stroakes; for this wife of whoredomes doth conceive and bea•• a son, her whoredomes come to an height, and did draw down the sad fruits thereof. 2. Notwithstanding that sinners in the Church do conceit of their priviledges; yet God will not only plague them, but make their sin and judge∣ment as conspicuous, as if it were their very name; For, The Lord said unto him, Call his name Jezreel, whereby is signified, that however they gloried in the name of Israel, yet the Lord should make them become a Jezreel by manifesting of their sin, and by plagues for it. 3. Albeit Idolatry be the great sin of the Church, and doth deserve saddest judgements; yet the Lord us∣eth to give up such Apostates unto other grosse wickednesses, to let them and the world see the fruit of their departing from God, and by all these sinnes together to hasten the judgement: For, albeit the chief sin and cause of Gods controversie, be Idolatry, v. 2. yet for these causes, are they given up to murther and blood∣shed with it. 4. The Lord is so respective of man made after his Image, and of justice and equity among men, as the blood, even of these who are wicked, and deserve destruction at Gods hand, will not be unrevenged on these who shed it unwarrantably, either for their way, or end in it; I will, saith he, avenge the blood, (or, bloods) of Jezreel, or the blood of Ahabs house, the Lords requiring whereof, gives ample ground of hope to expect the like of others, who suffer more innocently; See Gen. 9.6. Ps. 9.12. He nameth it bloods, because there were many slaughters, even of all Ahabs family, 2 King. 10.11. together with Ahaziah, 2 King. 9.27. and his brethren, 2 Kings 10.13, 14. And, the bloods of Jezreel, because however some of these were slain in

Samaria, and elsewhere, yet not only did the execution begin, or was most there, and was done elsewhere by Jehu's authority in Jezreel, but because what was done there on Jehoram, and Je∣zebel, seemed to be most justifiable, because of foregoing Prophe∣cies, 2 Kings 9.25, 26, 36, 37. and yet the Lord will avenge it. 5. Men may not only be doing that which God in his Ho∣ly Providence will permit to succeed, but even that which is in it self just, and materially Gods command, and yet be guilty be∣fore God, and justly punished for it, when either they do not the Lords work sincerely, but for their own base ends and inte∣rest, or when they do it not throughly, but only in so farre as may serve their own turne: For, albeit Jehu was anointed at Gods command, to execute his judgement on Ahabs house, 2 Kings 9.6, 7. yea, and temporally rewarded for it, 2 Kings 10.30. yet it is here accounted murther, to be avenged on his house, because he did it not out of zeal for God, but to get a Kingdome to him∣self, and because (which is an evidence of the former) he did only so much as might serve his ends, and establish him in the Kingdome: For, though he executed Gods quarrel on Ahab and his house, and on Baals Priests and followers, yet he clave to the Idolatry of the calves for securing his own interest, 2 Kings 10.31. and so proved himself more careful of his own affaires and setling, then of Religion. 6. Men may prosper a while in a course, against which the Lord hath a standing quarrel, and will avenge it on their posterity: For, saith the Lord, I will avenge the blood of Jezreel upon the house of Jehu, though himself and his next suc∣cessours were exempted for a time, which as it may be dreadful to men who prosper in an ill way, who may be made to rot a∣bove ground in plagues on their posterity; So it may warne men not to follow the sins of their predecessors, meerely because they prospered in their hand. 7. However sinners may blesse themselves; when judgements seem to be afar off; yet they will at last draw near, and any thing that is measured by time, will soon come about; For, notwithstanding the promise given to Jehu and his posterity for some generations, yet now it is, Yet a little while, and I will avenge the blood of Jezreel, &c. 8. As Kingdomes have their periods prefixed by God; so there may be so much anger against a Nation evidenced in the smiting even of their wicked Magistrates, and so great commotions in over∣turning of them, and confusions following thereupon, as may not only be a presage of the overthrow of a Kingdome, but will give it such an irreparable stroak, and so break the power thereof, as

it shall never recover, especially continuing in the same sins: Therefore is it subjoyned to this stroak on Jehu's house, And I will cause to cease the Kingdome of the house of Israel, for though it endured a while after, yet this was a presage of it, and they never recovered of that stroake, but were broken by confusi∣ons and distractions, till the forreigne enemie came upon them, as is hinted at in the next verse, and expressed more at length in their miserable condition, 2 Kings 15. 9 As there is no pow∣er nor strength of a Kingdom able to resist God coming in anger: So the Lords breaking of a Kingdomes power, and exhausting it totally, is a sad evidence of his displeasure, and presage of further ruine; Therefore is it added as a part of the stroak, and the way how the Kingdome came to cease, At that day I will break the bowe of Israel, under the bowe (much used among them, and whereof Jehu made special use, 2 Kings 9.24.) comprehending all warlike power: And that he will do this in the valley of Jez∣reel, that is, not so much by any battel there, (of which we read not elsewhere) as that they should not be broken by any discomfi∣ture on their borders, which the Kingdome might repaire again; but this decay should reach the very heart of their Countrey, where their strength and royall Cities were, and where they thought themselves secure, and therefore were insolent in oppressi∣on and bloodshed, and this exposed them to the calamities which followed.

Vers. 6. And she conceived, again, and bare a daughter▪ and God said unto him, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel: but I will utterly take them away.

The second childe is a daughter, called Lo-ruhamah, or, not having obtained mercy; This type is made use of (as would ap∣pear) to point at that period of their sins, ripening for the stroak of a begun captivity, by Tiglah-pileser King of Assyria, of which see, 2 Kings 15.29. The Lord declareth that this time should be a time of no mercy, (as the childes name signified,) because he would not adde any more, (as he had done formerly, 2 Kings 14 25, 26, 27.) to manifest his mercy toward them in their affliction, but would make that captivity irrecoverable, and a

presage of the captivity of the whole Nation, which shortly fol∣lowed, 2 Kings 17. and under which they are held to this day. Doct. 1. Whatever be the Lords prerogative of free-grace, in de∣livering when and whom he will; and whatever be his pitie to∣ward his own, who cry to him under justly procured afflictions, yet such as continue in sin, after the Lord hath smitten them, may expect that their calamities will not expiate their sin, but that God will pursue them with stroake upon stroak; Therefore albeit Israel was plagued and broken before, yet since they con∣tinued in their defection from the true worship of God, and from the house of David, this ripens to a new birth of judgement; She conceived again, and bare, &c. 2. It is a sad judgement, when the Lord not only weakens a people outwardly, but takes away also manly spirits from them, and they became like women either for doing or suffering. So much may be imported by this type of a daughter; that the estate of the people after the former stroake, and at the coming on of this, was quite broken, and themselves effeminate; so that they were content to take any tearmes of the Assyrians, who molested them, 2 Kings 15.19. (which is called a light affliction in respect of this that followed, Isa. 9.1.) and did quietly stoop under so many murthering Kings, who did rise every one upon the ruines of another. When men are in such a temper, conscience will readily be trampled on, through basenesse. 3. It is a sad ingredient of an afflicted condi∣tion, when Gods mercy and bowels of compassion are withheld from a people under it, when they have no assurance of a roome in his heart, and sympathy, (which is a faire advantage,) nor any effects thereof manifested in moderating, or delivering from it: Therefore saith he, Call her name Lo-ruhamah: for I will no more have mercy upon the house of Israel. The sadnesse of this condition may be read in the Churches complaint, Isa. 63.15. and in Gods promise to his children, Psal. 89.30, 31, 32, 33, 34. 4. However the Lord do manifest much mercy toward a visible Church, and she be ready to presume on that, yet abuse of former mercy, may bring the exercise of mercy toward a vi∣sible Church, to a period; For, saith the Lord, I will no more have mercy upon the house of Israel, or adde no more to have mercy, as of before; and the sad evidence of this condition is, that their former rods had not been blessed, but their abuse thereof by their continuance in sin, had drawn forth this new rod, with this sad note upon it. 5. Where the Lord denies his mercy under affli∣ction, not only will that stroak prove irrecoverable, but it is an

evidence of moe strokes to come, till a people be consumed; for, saith he, I will no more have mercy, but I will utterly take them away, that is, seeing I deny mercy, not only shall this captivity be without recovery, but moe of them, even the whole Nation, shall follow.

Vers. 7. But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bowe, nor by sword, nor by battel, by horses, nor by horsemen.

This sad condition of Israel is illustrate from the contrary condition of Judah, who adhered better unto the Covenant. Al∣beit Judah was both before and after this molested by Israel, Isa. 7.1, &c. 2 King. 14.12, &c. and looked on as forlorne by them; yet the Lord promiseth to manifest mercy unto them, and deliver them from their enemies, and that not by ordinary meanes and wayes, but by his own immediate hand, or by Christ, Dan. 9.17. and by vertue of the Covenant, Zech. 9.11. This was verified in their deliverance from Senacherib, when Israel was carried captive, and Judah was very low; and in their re∣turne from the Babylonish captivity. Hosea doth thus speak favourably of Judah, whom their own Prophets dealt more round∣ly with, not only because he was sent chiefly to insist on Israels condition, but because Judah in his dayes had none of the worst Kings, except Ahaz, and especially an Hezekiah, to whose dayes this seems especially to relate; and because they were in many things better then Israel. as Hosea 11.12. and were accordingly better, dealt with. Doct. 1. Albeit the Lord cut off a sinfull people, pretending interest in him, yet will he not want a Church to whom he will be kinde, and whose priviledge shall be, to be the object of his mercy; for, at this time of calamity on Israel, I will have mercy upon the house of Judah, saith he, 2. It will be an aggravation of backsliders misery to see others who waite on God, well dealt with, when they reap the fruit of their doings; Therefore is Judah's lot set in opposition to theirs, to imbitter their cup: I will no more have mercy upon the house of Israel; vers 6. But I will have mercy upon the house of Judah, 3. Great mercy may be attending a people, who yet may be plunged in great difficulties; for, so was Judah after this pro∣mise, both by Syria and Israel, 2 Chron. 28.5, 6, &c. and by

the Assyrians, 2 Kings 18.13. we must not measure Gods pur∣poses of love by present crosses, without which we could not take up his mercy well. 4. The mercy of God is a fountaine from whence deliverance will flow, according to the tenor of the Co∣venant, and the safety and deliverance of the Church is a thing out of question, though she oft-times fall in debate with God about the way and means of it; for, upon this, I will have mercy, it followeth, I will save them, and it is an absolute promise, I will save them, though he will not take these wayes to do it, that the Church usually looks most unto. 5. The Lord needs not creature-helps, nor is he so tied to meanes, as that he cannot work greatest things without and above them; yea, he oft-times delights to act more immediately for his Church, and to take her as the forlorne into his own hand for, saith he, I will save them by the Lord their God, that is, (as is before explained) by his own hand, through Jesus Christ, and by vertue of the Co∣venant; and thus he saves them, though he will not save them by bowe, &c. 6. The Lords laying aside probable meanes and in∣struments in delivering his people, is for their double advantage; for not only are they certainly delivered, but their deliverance that way, doth assure them of their interest in God, through Christ by vertue of a Covenant standing firme in the midst of all their afflictions; for, the God by whom they are saved is then seen to be the Lord their God. 7. Albeit deliverance of the Lords Church from her troubles, be a sweet mercy, and call for praise, whatever way the Lord be pleased to send it; and albeit the Lords people, having his calling, may by warre assert themselves into freedome: yet it is a special mercy, when the Lord not only saves by his own hand, but without warre, and bloodshed, not only because he humbleth them so farre, and so advanceth their spiritual good; but because warre, even when it brings safety, is a terrible lot, and in effect a scourge, and pro∣duceth such distempers and effects, as may leave matter of humi∣liation in the midst of greatest deliverances; so much also may be gathered from this, that the Lord will not save them by bowe, nor by sword, nor by battel, by horses, nor by horsemen, that is, neither by military preparations nor actians, how promising so∣ever, but by his own hand, answering the mournful prayers of his people, as in Hezekiah's dayes.

Vers. 8. Now when she had weaned Lo-ruhamah, she conceived and bare a sonne.

9. Then said God, Call his name Lo-ammi: for ye are not my people, and I will not be your God.

The last period of their sinnes ripening for Gods judgements, is represented under the type of the third childe, called Lo-ammi, or, not my people; pointing at the time of their utter captivity by Shalmanesor, 2 King. 17. whereby God made void the re∣lation betwixt him and that people, scattering them among the Nations, and making them cease from being his Church and people, to wit, as a Nation, for otherwise remnants of them did cleave to Judah; Whence learne, 1. Such is the long-suffering patience of God, especially toward the visible Church, that he is not only slow to anger, and to manifest the same by judge∣ments; but even when he hath begun to strike, he yet waits pa∣tiently to see what use they will make of present judgements, to prevent future and sadder stroakes; and in particular, it is very long ere the Lord come to unchurch a people that have been in Covenant with him; So much are we taught in this type, that this stroak came not till the birth of the third childe, and that this childe was not conceived till after she had weaned Lo-ruha∣mah, which took up a longer time, then if she bad given it suck by another. 2. However the Lords long-suffering patience be great and admirable, yet it will not last alwayes toward a sin∣full people, especially after he hath begun to plead with them, but will at last come to a sad period: For, at last she conceived and bare a son, typifying their utter rejection. 3. Albeit no limits ought to be set to the freedome and efficacy of the grace of God, who can and doth sanctifie afflictions unto the Church, and make them a mean to turne her, and cause her cleave faster to him: yet it doth also oft-times prove too true, that when the Lord begins to contend with her, she proves so obstinate in sin, and so incorrigible and incessant in defection, that nothing ends it but her utter rejection, at least for a time: For, such was the issue of his former dispensations with Israel, as is to be seen till this day. 4. The capestone of all judgements upon a people, (and in which they will resolve, if not made use of,) is their unchurching, and cutting off the relations betwixt God and them; For, this is the sad and final stroak on Israel: Ye are not my people, and I will not be your God, or, not be yours, as it is in the Original, See the like forme of speech, Ezek. 16.8. Thou becamest mine, or my people. 5. Whatever may follow

upon Gods smiting of a people in severity, and their not making use thereof, yet his relation and interest in a people, is not al∣wayes to be measured by his severity in striking, or denying any expression of his compassion and sympathy under it; For, un∣der the former stroakes they were Lo-ruhamah, and yet came not to be Lo-ammi, till this stroak. See Isa. 63.15, 16. 6. When ever the Lord gives up with a people as to being their God, he will make it appear that the breach began on their side, and that they first voluntarily rejected him, and choosed that state and condition sinfully, to which, and the effects thereof, he gives them up judicially: So much doth the order of this sentence import, ye are not my people, and therefore it is reason he sub∣joyne, I will not be your God. 7. A people may seem to be on the recovering hand for outward strength, yea and possibly seem not to be so ill as formerly, when their utter captivity is e∣ven at hand: So much seemeth to be represented to us, in that the type of this last stroak is a son, (whereas in the former it was a daughter,) pointing at their condition about the time of their captivity; partly, in that they recovered some little strength, making them attempt to free themselves of the Assyrian yoke, 2 Kings 17.4. Hereby teaching how little cause impenitent sinners have to trust to outward appearances, even albeit they seem to have wrastled out of many difficulties, and to be upon the amending hand. And partly, in that they were not so ill as formerly, neither their King, 2 Kings 17.2. (who, it may be, let all that would go up to Jerusalem and worship, as some conceive that Passeover, 2 Chron. 30. was before their final cap∣tivity,) nor yet were the people, at least some of them so ill; For, they did their wickednesse secretly, 2 Kings 17.9. and yet then they went into captivity. Hereby warning all that smaller sins of a present age, joyned with the grosser abominations of predecessors will soon fill up a cup; and that any seeming refor∣mation, when it is not through, nor former defections mourned for, and any liberty a people enjoy after bondage, when it is not improven, do but hasten on judgements. Withall, it may be the Lord did this that he might send them away with some sense of God and his Worship, for their use in their captivity.

Ver. 10. Yet the number of the children of Israel shall be as the sand of the Sea, which cannot be mea∣sured nor numbred, and it shall come to passe, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sonnes of the living God.

Unto these threatenings are subjoyned some Gospel-promises, for the comfort of the godly who should taste of these calamities. The first Promise is, that though Israel should be rejected as a Nation, yet the true Israelite of Jewes and Gentiles, should be increased under the Gospel, as the sand of the Sea: And though their being cast out of their Land should be an evidence of their rejection, as well as the Gentiles, were; yet in all places throughout the World, where they and the Gentiles should em∣brace Christ, they should enjoy the dignity and the priviledges of the Sonnes of God. This Prediction is so expressely applied both to Jewes and Gentiles, Rom. 9.24, 25, 26. and to the scattered strangers, 1 Pet. 1.1. with 2.10. that there is no doubt to be made of it. Doct. 1. In a time of greatest severity, the Lord remembereth mercy, and doth not alter his purpose of being great, and getting Worshippers in the World: For, so much doth this Promise teach. 2. Albeit the godly in their dayes and generation should meet with nothing but hard lots; yet it may be a comfort unto them, under present hard dispensations, that there are promises of better dayes to be accomplished in after-ages: and in particular, the Prediction of Gospel-times and dis∣pensations, was the comfort of the godly under the Law, much more should the accomplishment be so to us: Therefore doth the Lord by Hosea, comfort the godly in his time with these pro∣mises; See Luke 10.23, 24. Gen. 48.21. 3. Believers of all Nations are Abrahams seed, and the true Israel, and consequent∣ly, whatever became of Israels temporal priviledges, yet their spiritual priviledges were not lost, when they were cast out, but distributed among Believers of them, and the rest of the children; For, they are called, The children of Israel, and come to be the Sonnes and People of GOD: See Rom. 4.16, 17. Gal. 3.7. & 6, 16. 4. The encrease of the Church is a great mercy, and doth richly make up the dispersion and scattering of any visible

Church; Therefore is it held out as the encouragement; The number of the children of Israel, shall be as the sand of the Sea, which cannot be measured nor numbred. 5. The Lord is still mindful of his Covenant, and so careful of performing the same, that whatever appear to the contrary, yet he will still make it good one way or other; and in particular the promise to Abra∣ham, concerning the multiplying of his seed, is richly accom∣plished under the Gospel, though his seed after the flesh be re∣jected for a time; Therefore doth he repeat that promise to A∣braham Gen. 22.17. as a thing that would not fail, and to be accomplished under the Gospel. 6. The priviledges of the peo∣ple of God under the Gospel and better Covenant, have an ad∣vantage of the times under the Law; and the priviledges of the truly godly, are far above these of any visible Church whatsoever, Therefore in opposition to their being not my people, it is pro∣mised, not only that they shall be my people, but Sonnes. And it is thus expressed, partly, because however the Covenant under the Old and New Testament, be the same in substance, yet the priviledges are more ample, clear and distinct now then be∣fore: Though his people were then children, yet they were keeped under the condition of a servant, whereas now their Son∣ship is more clear. Gal. 4.1, 7. and partly, because the external state and priviledges of the Nation of Israel, come far short of the dignities of the Israel in the Spirit, who are not only people and subjects, but Sons by vertue of Regeneration and Adoption. 7. As it is an high dignity to become children, Sons and Heires unto God, so this dignity doth appear more distinctly, by con∣sidering that God, to whom they have relation, is not a dumb idol, but the living God, who hath life in himself, who is the Fountain of all life, and the Author of eternal life to all his chil∣dren; For, it is their dignity, Ye are the sonnes of the living God. 8. Grace in God can, and doth make choice of such to be his children, as had no relation to him, or such as had for∣feited all their relations and priviledges; and they who are thus advanced, ought not to forget what they were without it: For, these who were not my people, (either Gentiles, without God, or Israelites rejected and put from their priviledges,) are made sons of the living God, and this is put in the promise to minde them of it. 9. It is a comfortable and refreshful mercy, when Reli∣gion is taking place in the World where it was not before; and it is the advantage of Gospel-times, that the Church is not con∣fined to one Nation or Countrey, but in all places God may be

served, and our interest in him avowed: For, they get this dig∣nity, in the place where it was said unto them, Ye are not my peo∣ple; that is, throughout the World where the Gentiles lived with∣out God, and the Israelites dispersion there, was an evidence of their rejection, and so their condition said it to them, beside the verdict of the Word against them; See John 4.21. 10. It is also a great advantage, when the Lords goodnesse to his Saints and their way, doth convince the World of their excellencie, and neither their afflictions nor carriage doth make them a re∣proach, nor cause the World to stumble at them: So much may be gathered from this, it shall be said unto them, Ye are the sonnes of the living God, not only shall the Gospel call and bring them to this dignity, and passe such a sentence in their favours, but others shall be made to acknowledge and admire it in them; Isa. 61.9,

Ver. 11. Then shall the children of Iudah, and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land; for great shall be the day of Jezreel,

The second Promise seemes to relate more especially to Israel in the letter, holding forth their future recollection and union with Judah under Christ their Head, and their coming up out of their forlorne condition, to enjoy the priviledges allowed up∣on them. The same Promise for substance is also held forth, Isa. 11.13. Jer. 3.18. Eezek. 27. from ver. 16, to 26. As for this part of the promise, They shall come up out of the land, albeit it be spoken with allusion unto the Babylonish captivity, from whence Judah came up to Judea, which lay higher, yet it was not then accomplished; for neither did there at that time any such number of Israel come up, nor can Zerubbabel be the head appointed here, but only Christ, Ezek. 34.22, 23. & 37.24, 25. And albeit this may be understood spiritually, of convert∣ed Judah and Israel, (as all the godly) their gathering them∣selves out of the World to the Church, and moving on toward their heavenly Canaan, which was typified by Israels coming out of Egypt, and Judah out of Babylon; yet the parallel places speak also expressely of their coming up from the land of their di∣spersion to the land which their Fathers inhabited, Ezek. 37.

21, 22, 25. Jer. 3.18. Doct. 1. Albeit the Lord have now for a long time rejected the body of Judah and Israel, and filled their room with Gentiles, the branches of the wilde Olive; yet his gifts and calling toward them, are without repentance, as doth appear in his reservation of a special portion of Gospel-blessings for them, as this Promise holds forth. 2. The salvation promised to the seed of Abraham in the dayes of the Gospel, is not peculiar to the Jewes only, who were rejected for their crucifying of Christ, but common to Israel also, who shall be converted and made again one body with Judah, after all the rents that have been betwixt them, since their defection from the house of David, and their corrupting of Religion: For, The children of Iudah, and the children of Israel shall be gathered together; See Rom. 11.26. 3. The day is coming, wherein all Israel shall acknowledge the true Messiah, when Iudah shall look unto him whom they have peirced, and mourn, and embrace him; and when Israel shall embrace him for their King, and the true Son and Heire of Da∣vid, from whom they have made so foule defection, and in him shall they be united: For, he is that one head, in embracing of whom they shall be converted, and in whom they shall be united. 4. As union amongst the people of God, is a choice Gospel-mer∣cy, considering (among other things,) the violence of the con∣tentions of Brethren; So, true union needs never be expected, but where Christ is made our Head, with whom communion is holden, and set up as a King to governe, and men are not suffer∣ed to walk after their own imaginations: This general instru∣ction may be gathered from this particular instance, Iudah and Israel shall be gathered together, their union after so great dissen∣sions, is a great mercy, and they attain to it when they have one head. 5. Albeit Christ be a King set by his Father over Zion, Psal. 2.6. yet it is the duty and priviledge of the Church, vo∣luntarily to embrace, and acknowledge, and submit unto him: Therefore it is said, they shall appoint themselves one head. 6. The happinesse of choicest Gospel-times, consists not so much in what the people of God enjoy for present, as in their moving for∣ward toward their heavenly rest, joyning themselves to the Church, that they may have the use of means for that end; and a time of love will make difficulties in the way easie, and loose the bonds of earthly affections, or spiritual slavery wherein men are held, or retarded by them; So much doth this promise spiritually under∣stood, teach, they shall come up out of the land; See Cant. 8.5. 7. When Israel and Iudah shall be converted, the Lord will re∣member

his Covenant, and restore them to their promised privi∣ledges; and in particular, there will not only be converts of them scattered here and there among the Gentiles, but their conversion will be accompanied with the recollection of them as a Nation, and (as would appear) with a restitution of their cap∣tivity, and bringing them back to their land: So much ap∣peares to be in this promise, They shall be gathered together, and they shall come up out of the land, as is before explained: And this is the tenour of the Covenant with them, Deut. 30.1, 2, 3, 4, 5. 8. Whatever be the difficulties of the children of God in their journey toward Heaven, or may be the trials of Israel after their conversion; yet herein is ground of comfort, that they are under Christ their Head, who hath influence to assist and refresh them, and power to protect and support them: For, they shall appoint themselves one head, and they shall come up out of the land; See Cant. 8.5. Mic. 2.13.

As for that reason subjoyned in the end of the ver. For, (or because, or albeit) great shall be the day of Jezreel; If we take Jezreel, to signifie, the scattered of the Lord, as v. 4. the mean∣ing will be, as if the Lord said, because there will be such a dread∣ful day of Iezreel, therefore I will make it up by this restitution; as indeed in a time of love, his compassion floweth out the more abundantly, as calamities have been sad and unsupportable, Ier. 31.20, 21. or it may be taken thus, Albeit there hath been such a great day of Jezreel, yet this mercy shall also come to passe; neither the irreparablenesse of his stroak, nor his anger inflicting it shall make his promise of mercy void. But we may as well here take Jezreel for the seed of God, as it is alluded to Chap. 2.23. to intimate (by way of confirmation of the promise,) that as seed when it is sowne in the ground, doth hereby multiplie, and bring forth increase; so they being encreased and multiplied in their dispersion, it should make the day of their recollection, to be a great and remarkable day. And it teacheth, 1. In a time of love, the Lord can and will turn his peoples hardest lots into mercies; Jezreel scattered of the Lord, becomes Jezreel the seed of the Lord. 2. Dayes of the Lords manifesting mercy to∣wards his people, are indeed great dayes, and worth the marking, as affording mercies above any mercies beside; For, such a day shall be a great day. 3. As all the times wherein God is kinde to his people, are remarkable times; so in particular, a time of his love after sad calamities, his bringing forth the fruits of their

afflictions, and of his love after a long interruption, will make a refreshful time: whereof the state of Israel shall be a clear in∣stance, the time of whose conversion will be a remarkable and glorious time: For, great shall be the day of Jezreel, when God shall regard them as his seed after their scattering, and make them encrease thereby.

CHAP. II.

IN the first part of this Chapter, 1. The Lord chargeth the godly remnant to contend with the Church of Israel, because of her defection, and to exhort her to repentance and reformati∣on, v. 1, 2. lest he plague her and her children, v. 3, 4. 2. For confirmation of this, the Lord laieth before her, her sin and the judgements that were to follow thereupon; Threatening, that since she impudently followed Idols, because of advantage (as she supposed) by them, v. 5. therefore he should stop the course of her prosperity and whoredomes till she should finde her errour, v. 6, 7. and threatening that since she acknowledged him not for her prosperity, v. 8. therefore he would take it from her, v. 9. make her vileness appear, v. 10. deprive her of her mirth and so∣lemnities, v. 11. and lay her land waste, v. 12 And in a word, he threatens to take course with her grosse Idolatrie, v. 13. In the second part of the Chap. the Lord promiseth unto Israel under the Gospel, conversion and manifestation of his kindnesse under affliction, vers. 14. restitution to her former enjoy∣ments, ver. 15. an exact and through reformation, v. 16, 17. the blessing of peace, v. 18. the renovation of the Covenant, v. 19, 20. outward means of subsistence, v. 21, 22. and in∣crease and many satisfactory proofs of interest and love, after their rejection and hard usage, v. 23.

Vers. 1. SAy ye unto your brother, Ammi, and to your sister, Ruhamah:

2. Plead with your mother, plead: for she is not

my wife, neither am I her husband: let her therefore put away her whoredomes out of her sight, and her adulteries from between her breasts:

In this Chapter we have an enlargement and application of the former Doctrine, wherein the accusation and threatenings that were typically propounded, are insisted on by way of Expositi∣on, to ver. 14. and the promises which were briefly propounded, are more fully branched out to the end of the Chapter. In these verses, there is a charge laid upon the godly remnant, that they should enter in a contest with the Church of Israel, their mother, concerning her Idolatry, whereby she had forefaulted her privi∣ledge of being Gods wise, and that they should stir her up to du∣ty, and to forsake this spiritual whoredome. Whence learn, 1. In times of greatest defection of a visible Church, the Lord may, and doth keep unto himself a remnant, for whose sake he con∣tinueth his presence with a corrupt Church, or they prove wit∣nesses for him, and these to whom he will be good, however it go with the body of the Church; For, so is imported here, there are brethren and sisters to plead, which can never be understood of the Church, which was to be in the dayes of the Gospel, chap. 1.10, 11. as if they were brought in by the Lord, to shame pre∣sent Israel from her whoredomes, nor yet of Judah called unto to plead with Israel; For, the present Church of Israel could not be called a mother to either of these: But it is to be taken of a remnant among themselves at that same time; See 1 Kings 19.18. 2. The great priviledges of the truly godly is, that the pri∣viledges offered to the visible Church, are ensured to them, even when she is rejected; And in particular, that they have interest in God as his peculiar people: which as it floweth from Gods free mercy allanerly; so it proves the Fountain of much mercy, and tender dealing toward them; So much may be gathered from their names, Ammi, or my people, and Ruhamah, or having ob∣tained mercy, which names are given to them, when the body of the people are (for present, or shortly to be) Lo-ammi, and Lo-ruhamah, Chap. 1.6, 9. Yet it would be considered, that we are not to look on these names as to be given, one to the bre∣thren, the other to the sisters only; but both of them as common to both, though because of the Original construction they be thus distributed. 3. It is the duty of the godly to be much in

cherishing mutual love among themselves, especially in times of general defection, and of approaching calamities; Therefore are they designed as brethren and sisters one to another. 4. It is the commendation of the truly godly in an ill time, to be careful of others and of the publick good; and when their sense of their great priviledges, and of Godstender mercies toward them, makes them compassionate and active for the publick weal of the Church, in their stations; So much is imported in the charge laid on Ammi and Ruhamah, in reference to their Mother-Church. 5. Whatever be the activity of the godly in their duty, yet they need upstirring by the Ministery of the Word, and to be mutual encouragers and sharpeners one of another, especially in declining times, when duty may be full of hazard, successe, hopelesse, and themselves under some degrees of the spiritual plagues of the time: For, this exhortation, Say ye to your brethren, &c. imports not only that it is their duty which is here given them in charge, say it who will unto them, but that Hosea and the rest of the Pro∣phets are to say it to them; and that they are to say it one to an∣other. 6. As a Church may be very far declining, and yet co∣ver it with fair pretences, excuses and justifications, requiring that she should be pleaded with, to put her from them; So it is the duty of every true childe of God, to plead for him and his truth against all, even if it were a whole Church, and to plead with their mother, or the body of the Nation, who were a visible Church, and brought them forth to God: And they are bound to insist in this duty without discouragement, though they be alone, and a Church against them, and albeit they seem to have no successe; Therefore is the exhortation doubled, plead with your mother, plead. 7. Open pleading for God against a Church, is then lawful in private persons, when not only they have truth on their side, and have essayed other more peace∣able means before, but in vain: But more especially when the corruption pleaded against, is Idolatry striking at the marriage∣tie, and she is not my wife, as to the merit of her way, which is here given for the reason of their pleading; and when she is in∣treated, though faulty, with reverence, and as a mother, plead with your mother, yet as with a mother. And if she was to be so dealt with, so long as God gave her not a bill of divorce, though an harlot, how much more is it required, when faults reproveable are nothing such? This would make men in acquitting of their consciences, mourne more, and be more orderly, and lesse tur∣bulent. 8. It is no sure ground for a visible Church to rest up∣on,

that she hath once given up her name to God, and was mar∣ried to him, unlesse she also persevere: seeing a visible Church may decline so far as to make void the marriage-Covenant on her part, and to deserve rejection, and a bill of divorce. Of this the Church of Israel is a sad and evident instance, she is not my wife, her carriage was such as became not a wife, neither am I her husband, that is, she deserves to be rejected, though as yet the bill of divorce be not given. 9. Such is the long-suffering patience of God, as that he doth not at first give up with a Church, even when her disease is desperate, but by contending with her, calls her to amendment, upon which there is a door of hope left open; Therefore doth he subjoyne this to the challenge, as his scope in it, Let her therefore put away her whoredomes and adulteries: and it is only upon neglect of this that the sentence cometh forth, v. 3. 10 God will not accept of fair underta∣kings from a declining Church, but he requireth that her Refor∣mation be reall, and especially of idolatry and corrupting of Re∣ligion and his worship; for, saith he, let her put away her whore∣domes, &c. 11. God requireth of his declining Church, that she be sensible of the ill of her activity in idolatrous worship and of her own impudence in following it, and that she renounce it with detestation; for, saith he, let her put her whore∣domes out of her sight, or, from her face, and her adulteries from between her breasts, alluding to the pompe and open impudence of harlots, who paint their face and deck their breasts, and make them bare, to follow filthinesse and to engage and allure others: See Jer. 2.33. This she is to be so sensible of, as to put them out of her sight, or to have them so in abomination, as she cannot en∣dure to look on them: See Isa. 30.22. 12. This similitude; pointing at the practice of idolaters, by the carriage of lewd harlots, teacheth that the Lord abhorreth painting and lascivi∣ous decking of the body, and that the practicers thereof cannot be free of whoredome in the sight of God; for whoredome is in their face, and adultery between their breasts.

Vers. 3. Lest I strip her naked, and set her as in the day that she was born, and make her as a wildernesse, and set her like a drie land, and slay her with thirst.

4. And I will not have mercy upon her children, for they be the children of whoredomes.

Unto this exhortation a certification is subjoyned, that if the Church of Israel hearkened not unto it, he would destroy her selfe, v. 3. and deny mercy to her children, or particular mem∣bers of that Church, as being involved in the same guilt with her, v 4. The judgements threatened against her selfe, are held out under many similitudes, 1. Of an adulterous wife, spoiled of all her ornaments, and set naked as when she was born; whereby is signified the depriving her of all spiritual and tempo∣ral favours, which she enjoyed by vertue of the Covenant, and leaving her as he found her, see Ezek. 16.4, 59. & 23, 26, 29. 2. Of a desolate and barren drie land, signifying, that she who was as a watered garden, should become as a wildernesse, and as a land wanting moisture, both in her spiritual estate, and out∣ward enjoyments. 3. Of a traveller, who being cast into a so∣litary wildernesse, is slain through want of drink and refresh∣ment; so should she be left under scorching wrath, and destitute of all comfort in her extremities. Doct. 1. However the Lord may for a time spare sinners, and they be ready to sleep, because of this; yet at last when their cup is full, and they have proven themselves incorrigible, judgement will certainly come; so much doth this certification subjoyned to the exhortation, teach us. 2. However a carnal Church may be ready to swell with con∣ceit of her own enjoyments and excellencies; yet the Lord needs no more to make her miserable, but take away what he hath gi∣ven her, and leave her as he found her: and he will do so to the incorrigible; I will strip her naked, and set her as in the day that she was born. 3. Sinne will prove a wasting plague to souls, or Countreys and enjoyments; for, so is imported in that he will make her as a wildernesse, and set her like a drie land? see Psal. 107.34. 4. It is the great and insupportable misery of wick∣ed men, that their guilt doth leave them destitute of succour or comfort, in their greatest extremity, to be consumed thereby; therefore doth he adde, and slay her with thirst. 5. As particu∣lar members of a Church do ordinarily runne wrong with her, when she in her Rulers or Judicatores, doth decline, so however such may think to escape, when the Church or body of the Nation whereof the Church consists, is brought into bondage, or destroyed in their powers, and want the face of a Church; yet God pursuing for sinne, will not only break a Nation, but cause judgements reach particular persons also; for, the children of this mother be the children of whoredomes, and there∣fore are threatened also. 6. It is the sad sting of, and an additi∣on

unto trouble, when mercy is denied, either for preventing, moderating, or removing of it; such is their doom here, I will not have mercy upon her children. Where this is not denied, de∣served strokes may be kept off, Hos. 11.8, 9. and irreparable strokes may be made up, such as are naked and in their blood, may be bid live: in wildernesses men may meet with gracious leading, and get water even out of flinty rocks.

Vers. 5. For their mother hath played the harlot; she that conceived them, hath done shamefully: for she said, I will go after my lovers, that give me my bread and my water, my wooll and my flax, mine oile, and my drink.

To clear the equity of this sentence, the Lord doth repeat their sinne, in sad challenges, and the judgements deserved by it, in sharp threatenings. Their sinne may be comprehended in this general, of their idolatry in, and because of their prosperous con∣dition; but since the Lord doth branch it out in several chal∣lenges, and subjoynes threatenings to every one of them, I shall follow it in that method.

The first branch of the challenge, is, that in her prosperity she would follow the idolatry of the calves, and her confederates and their idols, because she thought they upheld her, and were the cause of her prosperity, and so followed any course which might bring her profit and pleasure. This the Lord challengeth, as be∣ing not simple whoredome, which may be done in the dark, but avowed, effronted adultery. Whence learn, 1. Such is the stu∣pidity of grossest sinners, that they neither see the ill nor danger of their way, unlesse it be much and frequently inculcate; there∣fore doth the Lord insist so much again upon both, and sub∣joynes this challenge to the former sentence, with the particle for, that he may yet let her see how justly he accused her as be∣ing not his wife, and threatened her because of that, For their mother hath played the Harlot. 2. A visible Church declining, will readily turne impudent in sinne, in regard, the more corruption hath been hemmed in by the external bonds of order, it swells the more over all banks and bounds; and God justly giveth such

up to be filled with their own devices; for not only hath the mo∣ther played the harlot, but she that conceived them, hath done shame∣fully, and impudently, which may also be imported in her going after her lovers, or pursuing of them, as Ezek. 16 33, 34. 3. It is a great aggravation of the sinne of idolatry, that idols do become lovers, and do bewitch and draw the heart from God; Therefore doth she call (not only her confederates, by joyning with whom she thought to prosper, but chiefly) her idols my lovers, in regard they drew her heart from God. See Jer. 50.38. 4. As it is a great sinne to depart from God and his true worship; so especially it is a shamefull way of departing from him, when mens ends are so low and base, that they will follow any way of Religion for interest and advantage, and account the thriving way best; for, herein did she shamefully, that she went after her lovers, and why? they give me my bread, and my water, my wool and my flax, &c. she thought she thrave best in and because of her idolatry. Albeit it was her mistake and sinne to father her prosperity so, as we will finde, v. 8. yet supposing it had been as she said, it was still her great sinne to make that the rule whereby to trie true Religion, and not to love the way of God, whatever disadvantage followed. See Jer. 44.17. 5. It is also a great evidence of impudence, when men do not sinne through infirmity or tentation, but deliberately, and do wilfully follow their resolutions, whatever be said to the contrary; for, herein al∣so she did shamefully, in that she said, I will go after my lo∣vers, &c. She avowed it, and was obstinate in it against all warnings. See Jer. 44.16, 17. Ps. 81.11.

Vers. 6. Therefore behold, I will hedge up thy way with thornes, and make a wall, that she shall not finde her paths.

9. And she shall follow after her lovers, but she shall not overtake them, and she shall seek them, but shall not finde them: then shall she say, I will go and return to my first husband, for then was it better with me, then now.

Because of this impudent and base wilfulnesse, the Lord threa∣tens that as a wanton and wandering adulteresse is curbed by hard usage, and shut up by her husband; so by afflictions, and captivity, he would daunton her wantonnesse and stiffnesse, and make her following of idols as unpleasant and difficult, as if an harlot would essay to creep through a thorn hedge, and climbe over an high wall to get to her paramours, v. 6. And if that should not yet reclaime her, but she would obstinately follow Ido∣latry, as hoping yet to prosper in it, he threatens still to disappoint her, till she should renounce them, and turn to him, confessing she had fated the worse for leaving him, v. 7. As for this effect of her affliction and disappointments, albeit this far it might be true of the wicked, that affliction may let them see, and convince them of their folly in forsaking God, as we finde the body of Ju∣dah convinced of the truth of Gods Word, which they contem∣ned, Zech. 1.6 yet taking this prediction altogether, it holds out their true conversion, which was verified in the Elect among them, and will be more conspicuous, when that Nation shall turn to the Lord. Doct. 1. Where God is not acknowledged in prosperity, not looked upon as the giver of it; he will be seen in adversity, and prove himself God, by overturning these resoluti∣ons wherein men have never so much of will; Therefore in op∣position to their mistake and wilfulnesse, v. 5. he subjoynes, Therefore behold, I will hedge up her way, &c. Though she should follow her lovers he will crosse her way; though she saw not him as the giver of prosperity, he will be remakably seen in removing it. 2. It is righteous with God, that nothing that draweth the Churches heart from him, should prosper in her hand; and it speaks mercy, if well emproven, when the way of sin is made difficult to a people: Therefore, because prosperity drew her away, he threatens to remove it, and to hedge up her way with thornes, and make a wall, that she shall not finde her paths, that is, to make her have a bitter and difficult time of it, while she adheres to Idolatry, and all this in order to her reclaiming. 3. Albeit afflictions from the Lord should point out sin, and prove as hedges and walls to hem us in it from it; yet of them∣selves, and without the grace and blessing of God, they will never discover sin, nor change our natur••, but rather irritate it the more. For, She shall follow after her lovers, and seek them, imports, that the thorne-hedge should but irritate her to be more eager in her pursuit, and that she should be so far from thinking these afflictions came for her Idolatry, as on the con∣trary,

she would reckon the only way to be freed of them, were to follow Idols more. 4. Sin (and particularly Idolatry) be∣cometh very ensnaring and entangling, where it is given way unto; and albeit men may be allured to it by reason of prosperity, which seemeth to attend it; yet it begets such a stiffe-neck, as affliction will not drive from it: For, though she followed her lovers for bread and water, &c. v. 5. yet now when her way is hedged up, she will not abandon them; She shall follow after her lovers. She will digest more affliction in a wrong way, then in cleaving to God: Affliction will easily make her stumble at the true Religion, but will not drive her from Idolatry. 5. It is just with God, the more eager that men be on sin, and on advan∣tage by it, to let them meet with the moe disappointments; and he will do so especially where he hath a purpose of love toward any; For, saith he, She shall follow after her lovers, but shall not overtake them, and she shall seek them, but shall not finde them; that is, she shall reap no expected advantage by multiplying I∣dolatries under affliction; and this the Lord doth that he may re∣claime her. 6. As turning unto God and his way, is the kind∣ly and blessed fruit of affliction, so even such as have been in∣corrigible in Idolatry, and become the worse of many rods, God can yet blesse affliction, to reclaime them: For, so much doth he undertake for Israel at last, then shall she say, I will go and returne. 7. Even Apostate Idolaters when they repent, are allowed to lay hold on God as heirs, and on the relation of an husband, as standing still in force, to encourage them: There∣fore is she allowed to say, I will return to my first husband, cal∣led first, in relation to many Idols whom she had put in the place of husbands since God choosed her, though they were not hus∣bands indeed. See Jer. 3.1. 8. Such as embrace God and his way, would take him up as the best of choices; and his way, as the shortest cut to do well and be well: and would be sensible of their own disadvantages by forsaking him: So much is import∣ed in the reason of her return, for then was it better with me then now: See Jer. 3 22, 23, 24, 25. Hosea 14.3.

Vers. 8. For she did not know that I gave her corne, and wine, and oyle, and multiplied her silver and gold, which they prepared for Baal.

A second branch of the challenge, (which clears and addes to the former, and sheweth a reason why she should finde her self a loser by forsaking God, v. 7.) is for her grosse and affected igno∣rance, in not acknowledging that the good things she had, was from God, but fathered them upon her Idols, and therefore em∣ployed them in thier service. Whence learn, 1. The Lord is very liberal to his own, keeping his way, when it is for their good; and he doth not at first withdraw his bounty in their declining, that thereby he may reclaime them: For, He gave her corne, and wine, and multiplied her silver and gold, even after her begun A∣postasy 2. God manifests much kindnesse whereof little notice is taken, and wherein his hand is not seen nor acknowledged, and this is ground of a sad challenge: For, here the Lord challengeth, She did not know that I gave her corne and wine, &c. but ac∣knowledged her Idols for it, v 5. 3. Much light will not dis∣cover to sinners their duty, or the ill of their way, but they will either remain grossely ignorant, or will affect ignorance, and not ponder what they know; For, albeit this was the Church who might be abundantly informed and convinced that all things were of God; yet she did not know it, she was grossely and affected∣ly ignorant. 4. Where God is not seen nor acknowledged in mens prosperity, it is a sure token they will employ it ill, and to his dishonour; For, so did they here, they prepared it for Baal.

Ver. 9. Therefore will I returne, and take away my corne in the time thereof; and my wine in the sea∣son thereof, and will recover my wooll and my flaxe given to cover her nakednesse.

Because of this sin, the Lord giveth out sentence against them in diverse particulars. And first, that he will take these things from her, which were given for necessary use, and which she a∣bused, and that he will do this in a time when she expects most from them. Whence learn, 1. However the Lord communi∣cate

of his bounty with the children of men, yet he still retained the dominion of all the creatures in his own hand, that he may dispose of them at his pleasure: For, saith he, it is my corne and my wine, my wooll, and my flax, though she called all her own, v. 5. 2. Mens abuse of prosperity, especially to uphold a false Religi∣on, doth justly forefault their right thereunto before God, and doth provoke him to take away abused mercies; For, Therefore will I take away my corne, &c. 3. As Gods former bounty, will not secure prosperity to the abuser of it; (For, he will return and take away, or change his dealing, and take again his bene∣fits,) So he will take it away, even when it promiseth fairest, in the time and season thereof, when it is come to the harvest. 4. As outward mercies are given for the supply of necessity, (as to cover nakednesse) and not for fostering of luxury; So it is a special cause of Gods stroak that men do so far miscarry, because of that, without which they would be so vile: For, these things were given to cover her nakednesse, and she would be vile with∣out them, and yet she abused them; and therefore God will take them away.

Ver. 10. And now will I discover her lewdnesse in the sight of her lovers, and none shall deliver her out of mine hand.

Secondly, he threatens that by plaguing her, he should make her vilenesse appear, in despight of all her lovers, idols, or confe∣derates, and in their sight. Whence learn 1. How right so∣ever sinners may appear to themselves or others in their prosperi∣ty, yet God will by judgements make it appear how lewd and vile their way hath been: For, I will discover her lewdnesse, or villiany and folly, saith he. 2. God is so strong a party, as when he contends with sinners, all their confidences, in Idolatry, false worship, or confederates, will faile them, and not be able to help them; For, I will discover her lewdnesse in the sight of her lovers, (not being afraid that they will avenge her quarrel, as an husband may be of his adulterous wise her paramours; for,) and none shall deliver 〈◊〉〈◊〉 out of my hand. 3. Idolatry, and abuse of prosperity to uphold that, doth ripen a visible Church for very speedy destruction; For, Now, saith he, I will discover her na∣kednesse, &c.

Ver. 11. I will also cause all her mirth to cease, her feast-dayes, her new Moones, and her Sabbaths, and all her solemne feasts.

Thirdly, he threatens to cut short her mirth, and all her so∣lemnities of worship, which were set up in imitation of the feasts appointed by God in Judah; See 1 Kings 12.32. Whence learn, 1. Sin and mirth will not last long together, but were there never so much of it, sin will cut it all short: For, I will also cause all her mirth to cease, whether her rejoycing at her pros∣perous condition, or at these solemne feasts in paarticular. 2. God will not be mocked with external performances of solemne wor∣ship to him, (especially being of mens own invention.) when they joyne grosse Idolatry with them; but he will send on wrath to cut all short together: For, saith he, I will make to cease her feast-dayes, her new Moons, and her Sabbaths, and all her solemne feasts, as came to passe in her captivity: Her Sabbaths were e∣very seventh day from the creation, which she observed as well as Judah; and her feast-dayes seemeth to be a general, comprehend∣ing the two followiag, of new Moons, and other solemne feasts.

Vers. 12. And I will destroy her vines, and her fig-trees, whereof she hath said, These are my re∣wards that my lovers have given me: and I will make them a forrest, and the beasts of the field shall eat them.

Fourthly, he threatens to destroy, not only their fruits, but the trees they grew upon, and so to leave their land desolate as a forrest for wilde beasts: and that because they looked on these things as the reward of their Idolatry. Whence learn, 1. Spi∣ritual judgements and deprivation of Ordinances, will have but little weight with wicked men, unlesse 〈◊〉〈◊〉 other rod be with them; Therefore after that threatening, v. 11. of depriving them of their solemnities, must this again be added, I will de∣stroy her vines, &c. 2. Such is the desperate stupidity and ob∣stinacy of declining sinners, as no cutting off of present enjoy∣ments

will affect them, unlesse their future expectations be cut off liikewise: For, he must destroy, not only her present fruits, but her vines and her fig-trees, and make them a forrest, that the beasts of the field may eat them, before she be sensible of it as a stroak. 3. As God doth not cut off enjoyments from sinners, but when they do abuse them; So we would take head of forget∣ting Gods quarrel under calamities, and particularly, the abuse of prosperity, in not acknowledging God, but stregthening our selves in an ill way, because of it; Therefore is the challenge repeat∣ed, he destroyeth her vines, &c. whereof she said, These are my rewards that my lovers have given me; or, the fruits of my I∣dolatry, and the benefits I reap by that which the Prophets call my whoredome; For, the speech alludes to the hire given to an harlot.

Vers. 13. And I will visit upon her the dayes of Baalim, wherein she burnt incense to them, and she decked her self with her eare-rings and her jew∣els, and she went after her lovers, and forgate me, saith the LORD.

The last branch of the challenge, (and the height of all the sin formerly challenged,) is for her Idolatry, particularly of Baal, which she followed with much sumptuousnesse, forgetting God; For this the Lord threatens in due time to punish. Whence learn, 1. The capestone and height of sin, and abuse of mercy in the visible Church, is Idolatry, when all her care is to set up a false Religion, and to uphold it by her prosperity: and in par∣ticular, when not only the true God is worshipped in a wrong way, but when an Idol is set up to be the object of worship; This is the substance of all the former challenges, her burning incense to Baalim, (or several Idols under that name, or that same Idol under several shapes in diverse places,) and going after her lovers. 2. Such as admit of one step of Idolatry, may be given up to more; and such as set up their own devices in worshipping the true God, are justly given up to take an Idol in his room, and would do so, if they had a tentation: For, they who at first worshipped the calves, do now embrace Baalim. 3. Idolatry is a way to which our hearts incline by nature, and much external pomp is no evidence of a true Religion: For, she burnt incense

to them, and decked her self with her eare-rings and her Jewels, and she went after her lovers: Her pomp and superfluity in up∣holding that Idolatry, (as an harlots decking when she prosti∣tutes her self,) declared the inclination of her heart, and this pomp proclaimed the unsoundnesse of that way. 4. As Idolatry in the visible Church proclaimeth great forgetfulnesse of God, what he is in himself, and hath been unto them; So the Lord will take notice of this as an aggravatiun of that sin: Therefore is it added, and forgat me, saith the LORD; See Deut. 32.6, 7, 15, 16. 5. Albeit the Lord may seem to look on for a time, when his people depart from him; yet he is a jealous God, who will not suffer Idolatry to go unpunished, but will in due time come and take order with it, and repay all their obstinate conti∣nuance in it: For, saith he, I will visit upon her, (or come to take order with her for) the dayes of Baalim, or the long time she continued serving them, and that albeit these dayes had ceased since Jehu's reformation.

Ver. 14. Therefore behold, I will allure her; and bring her into the wildernesse, and speak comfort∣ably unto her.

In the rest of this Chap. the Lord for the comfort of the E∣lect Israelites that were then living, or should live afterwards, brings forth his purpose of mercy in several Gospel-consolations, which however they belong spiritually to all the Israel of God, yet are here expressed with a peculiar eye to Israel here threatened, and in particular, with an eye to their future conversion as a Nation, Rom. 11.25, 26.

The first ground of consolation, or promise in this ver. hath three branches, 1. It being supposed in the former threatenings, that Israel is rejected for sin, and driven in exile, and under bon∣dage, as when they were in Egypt, (to which the allusion is;) The Lord promiseth, even when she is in that condition, to al∣lure and perswade her by the voice of the Gospel, and efficacy of his Spirit, to turn to him, and come out of her spiritual bon∣dage to follow him; which answers to their call out of Egypt, by the Ministery of Moses and Aaron, Hos 11.1. 2. As Israel

after their coming out of Egypt, were brought into a wildernesse, where they were made to walk long, (as the word here will read,) amidst many difficulties, and yet as their journey toward Canaan, wherein they were supported and provided for; so he promiseth that Israel, after their conversion to God, should walk on through the wildernesse of this world, toward their heavenly Canaan; or more particularly, it may relate to some great difficulties convert∣ed Israel may meet with before their recollection from exile, and in their bringing up from the land of the North, Jer. 16.14, 15. 3. He promiseth, that in this their wandering through the wil∣dernesse, he will speak comfortably to their heart; which answers to the entring in Covenant with them; and the many proofes of love they met with during their fourty years pilgrimage. Doct. 1. As a visible Church may become so desperately sick, as there is no remedying of her, but by utter undoing of her for a time, (as here it is supposed Israel will be;) so free-grace in God may take ad∣vantage of such incorrigiblenesse, and such an undone conditi∣on, to manifest and magnifie it self upon her, and unto her, even to admiration; Therefore do these promises come in with a Therefore by way of conclusion upon the former purpose, intimat∣ing, that since they had given a proof what they could do, and that there was no other remedy, but they would be undone for ever; therefore he would take occasion of this to manifest what grace could make of such a desperate case and people. And this hath a behold prefixed to it, as being indeed admirable and re∣markable. 2. Conversion to God, is the great proof of the love of God toward sinners, and the first step to their happinesse; and it will be the way of God with Israel to turn them to him, before they taste of any other fruit of the Covenant, and while they are yet in exile: For, I will allure her, or perswade her, is the first promise. The forme of speech alludes in part, to what their idols did of old, they did allure them away from God, now the Lord shall outbid all their lovers, and gain their heart from them: and to the Lords dealing with the Gentiles after Israe••s rejecti∣on; he did perswade, or allure them, (it is the same word that is here,) to dwell in the tents of Shem, Gen. 9 27. Now he will perswade Shem to return to his own tents. 3. Albeit the effica∣cy of conversion be not suspended on the liberty of ••ans will, but God interposeth so in it, as he may certainly undertake that it shall be: (as here he infallibly promiseth he will allure and per∣swade her,) yet herein his way is very sweet and taking with the sinner; the efficacy of his grace being conveighed in and by the

sweet voice of the Gospel, and his allurements and offers so sweet and rich, so that the soul is made most willing in this choice; So much may be gathered from this description of conversion, I will allure her, or gain her heart to my self by the sweet allurements of the Gospel. 4. Such as are converted to Christ, ought to re∣resolve on a journey and progresse, as having more before them, both of duty and exercise, and of enjoyments; For, after she is allured, she is to remove and come to a wildernesse, whether we understand it of the godlies progresse toward Heaven, or Israels in particular toward her wonted enjoyments. 5. As unto the converted, the world and all things therein, will look with ano∣ther face; and whereas they looked on it as their rest, they will now see it to be but the place of their sojourning and pilgrimage; What they accounted a Paradise, they will judge but a wilder∣nesse; and that which smiled upon them, as being of the world, will now frowne upon them: So in particular, it may please the Lord, after the conversion of his people, to bring them into sad troubles and exercises for their use and profit; For, as he did so to Israel of old after their deliverance out of Egypt, so he will do to Israel after their conversion, I will allure her, and bring her to the wildernesse. Such a lot as this serveth to stir up yet more to repentance, is the way to true rest, and fits them for it, as Israel found of old; See Deut. 8.15, 16. 6. Whatever may be the lot of the Lords converted people, yet it is their advantage that they are in his hand and guiding, who as his sweet allurements and com∣forts may invite any to follow him, though it were even to a wil∣dernesse; so his carving out of their lot, and going before them, and being with them in it, will render even the saddest of it to∣lerable and easie; For, so is imported here, it is upon his allu∣ring, she followeth him, and he brings her to the wildernesse, which is her mercy. 7. When the Lord brings his people into a wil∣dernesse-condidition, it is out of a purpose of love to them, that it may endeer them to his heart, may make way for, and render them capable of much mercy and many proofes of love; For, when he brings her to the wildernesse, he speaketh comfortably to her, or deals kindly with her. So Israel of old found her time in the wildernesse, a rich time, Jer. 2.2, 3. 8. The conso∣lations of the ••eople of God within time, and under trouble, do consist much in promise, and they must be content of promises till performance come; considering that not only promises are sweet in themselves, and will not faile in performance, and that exercise by delay is useful; but that the only sure token of a

blessed condition, is not outward enjoyments, but the words speaking peace; Therefore his allowance to his people is, I will speak comfortably to her. 9. How tastlesse and empty soever pro∣mises may seem to carnall hearts, or to Saints in their distemper; yet as they are cordials in themselves, so when God accompanieth and speaks them by his Spirit, they will satisfie and support: So much doth the Original expression import, I will speak to her heart.

Vers. 15. And I will give her, her vineyards from thence, and the valley of Achor for a door of hope, and she shall sing there, as in the dayes of her youth, and as in the day when she came up out of the land of Egypt.

The second ground of consolation, (wherein he insists in the allusion to their coming out of Egypt,) is, that as of old Israel had an end put to their toile in the wildernesse, and got the pos∣session of a fruitful land, (here signified by vineyards, a part for the whole;) and as they at first entred into the possession of that fruitful valley near Jericho, as a pledge of their future suc∣cesse, and of the fertility of their land: So the Lord will put an end to his peoples toile and wandering, by giving them compleat rest in Heaven, or particular deliverances from particular troubles within time; and more particularly, Israels toile after their con∣version, shall end in restitution to wonted enjoyments, and (as would appear) to their land, which will be made fruitful to them; And further, till this full enjoyment come, he will give unto them such beginnings and tastes of his bounty, as may be a pledge and ground of hope of getting more. This promise is amplified from an effect, that Gods bounty should make them rejoyce and sing, as of old at the red Sea, Exod. 15.1, &c. Doct. 1. The Lord will comfort his people, not only with ample promises, but in due time also with real effects of his love in performing promi∣ses; Therefore is this promise subjoyned to the former of speak∣ing comfortably, v. 14. 2. The Lord can, and will make the troubles of his reconciled people have a notable end, and restore them to their enjoyments which were lost, by reason of sin: For, I will give her, her vineyards from thence; albeit these were cut off for sin, v. 12. yet now they are recovered, and they are given

from thence, or, from the wildernesse, out of which they entered into the possession of these. 3. Albeit the Lord do not at first satisfie his peoples expectations and desires, nor give them all he promiseth, when he begins to appear for them; yet he will not faile to let out pledges of his love, which may support them, and be a pledge of what is coming, and whereof they should make use for that end: For, he will give them the valley of Acho••, (of which, Josh. 7.24, 25, 26) and that for a door of hope, as disco∣vering ground of hoping for more, and allowing them to do so, as 1 Sam. 7.12. This valley (though it got the name from Achans troubling them, yet) was a door of hope, because it was the first place they possessed after they passed over Jordan, and was given them as a pledge of possessing the whole. And the fruitfulnesse thereof, (of which, Isa. 65.10) was a pledge to them what the whole land should prove: Thus the godly have the Spirit as the earnest of their inheritance, and some help from some straits as a pledge of the sweet issue of all of them; and converted Israel will be restored to some beginnings of Gods wonted bounty, assuring them of more. 4. The Lords dealing with his reconciled peo∣ple, is such as will furnish them cause of joy, and the Lord will refresh them by it; For, it is his promise, she shall sing. 5. Not only ought Gods people to rejoyce when all things are performed according to promises, but (beside what is required of glorying in tribulations, Rom. 5.3.) when the Lord gives any pledge of his love, or begun evidences of it, they ought to cherish it by joy and praise, though full fruition be wanting; For, even there, on the border of her wildernesse, in the valley of Achor, she shall sing. 6. The Lords ancient kindnesse, and the Churches joy of old, is recorded in Scripture as a pledge of what she may yet expect, when she is reconciled to God; and the joy of Israel after their conversion, shall come behinde with no song that at any time they have had; For, she shall sing as in the dayes of her youth, (that is, in the day when he first married her, and entered in Covenant with her, Jer. 2.2, 3 Exek. 16.60. and so it is expounded in the following words,) and as in the day when she came up out of the Land of Egypt. 7. That vocal singing to the Lords praise, is a Gospel-ordinance, may appear in part from this place, wherein it is promised as a Gospel-practice, and the practice of converted Israel, that they shall sing as of old at the Red-Sea: Though mu∣sical instruments and dances, (which wera used then also,) are abolished, as being ceremonial.

Ver. 16. And it shall be at that day, saith the LORD, that thou shalt call me Ishi, and shalt call me no more Baali.

17. For I will take away the names of Baalim out of her mouth, and they shall no more be remem∣bred by their name.

The third ground of consolation, is held out in a promise of through reformation, making them so to cleave to God in the exercise of the true Religion, as they shall renounce all corrupti∣ons, even the very names that had been abused to Idolatry. And this the Lord himself undertakes to effectuate, and to root out I∣dols. Albeit the names Baali, and Ishi, signifie both of them an husband, (though the first signifie chiefly an husband under the notion of authority, and the other of love,) And albeit Baali might be said of God, as for any thing in it self, as it is Isa. 54.5. yet since it had been abused and given to Idols, he will have it no more used. Doct. 1. When the Lord delivereth and is kinde to his people, it is their duty to prove their thank∣fulnesse, by embracing of Christ, and cleaving to him and his pure service and by zeal in Reformation, and deliverance is then blessed, when this accompanieth it: Therefore is this promise subjoyned to the former. 2. The Lord will be unto his people what a faithful husband is unto his wife, and they are allowed to expect, and in the faith thereof, to professe and avow him in the exercise of true Resigion; For, thou shalt call me Ishi, or avow me for thy husband, as thou art warranted to do. 3. The Lord is so tender of the matter of his worship and service, that he will allow no mixture in it, nor halting betwixt it and Idolatry; yea, not so much as names of Idols are to be remembered with their worshipping of him, nor an abused name to be made use of in his religious worship; For, thou shalt call me no more Baali, nor use that name, though in my service, and the names of Baalim, must be taken away out of her mouth, and they no more remember∣ed by their name, to wit, in any Religious State especially. She must be so far from her former Idolatry, as their very names must be forgotten. 4. Our hearts are naturally so averse from true Religion, and so prone to what is wrong, that it is Gods work a∣lone, to draw us to the true Religion, and root out the false: and

he will so do to his people, and in particular to Israel being con∣verted: For, it is a promise, Thou shalt call me Ishi, &c. for I will take away the names of Baalim, &c.

Vers. 18. And in that day will I make a cove∣nant for them with the beasts of the field, and with the fowles of heaven, and with the creeping things of the ground: and I will break the bowe, and the sword, and the battell out of the earth, and will make them to lie down safely.

The fourth ground of consolation, is outward peace; Gods favour and Covenant shall secure them from hurt by any of the creatures, as if a Covenant were made with them for that effect; and shall give them peace, and security from warres. As for the extent of this promise, we may compare what is observed on Mic. 4.3, 4. It seemeth to have a special relation unto the state of converted Israel, of which, Ezek. 38.8. Doct. 1. All the creatures of God are justly at enmity with man, and armed a∣gainst him, so long as he is not reconciled with God their Crea∣tour: So much may be gathered from this promise following on their reconciliation. 2. Reconciliation with God brings peace with all the creatures, so far as is for the reconciled mans good, though there must be an exception of needful trial; and however, none of them shall marre his true peace and happinesse; So much is held ont in this promise, I will make a covenant for them with the beasts of the field, and with the fowles of heaven, and with the creeping things of the ground; See Job 5.23. 3. That which secureth the godly man from trouble from the creatures, is Gods dominion over all of them, who can ensure his peoples tranquillity for them; For, saith he, I will make a Covenant for them, &c. that is, not only send this mercy to them by vertue of the Covenant, (which makes it sweet) but makes it as sure, by reason of his dominion, as if there were an expresse Covenant for that effect. 4. As peace and deliverance from war is a great blessing; So it is the Lord only who puts an end to war, and giveth peace: For, I will break the bowe, and the sword, and the battel, (that is, all other instruments of war, or the war it self acted by these weapons, which is broken, when the weapons are

broken,) out of the earth; See Jer. 47.6, 7. 5. When a people studie reconciliation with God, and are cordial in following a through Reformation, they arr in Gods way for attaining out∣ward peace; For, it is upon the accomplishment of the former promises, and particularly that, v. 16, 17. that this promise followeth, In that day I will break the bowe, &c. otherwise it may be said as Jehu said to Joram, 2 Kings. 9.22. See Judg. 5.8. 6. When the Lord hath given peace, it is he only who must maintain it, and can give quietnesse of minde to make people enjoy quietnesse and tranquillity by it; For, it is a new promise, I will make them to lie down safely, or in confidence. Unlesse he give peace, outward tranquillity will not afford it; and if he give that, we have no cause to complain, though we be in the midst of trouble.

Vers. 19. And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving kindnesse, and in mercies.

20. I will even betroth thee unto me in faithfulness, and thou shalt know the LORD.

The fifth ground of consolation, and fountain of all these bles∣sings, is the renewing of the Marriage-covenant with them: which because they had turned it of old into a Covenant of Works to themselves, and had been plagued for the breach of it; Therfore he promiseth now to renew it on such tearmes, as should make it sure and comfortable. Doct. 1. Whatever may be Gods dealing at first with his own people whom he calleth, yet his cal∣ling of them imports, and tends to an advancing of them to a Mar∣riage-communion with himself, whereby they are made one with him, and reap the fruits of this conjunction in communication of estates, and much love to them; For, I will betroth thee un∣to me, saith he; and it is called betrothing, not only because his affection continues still fresh, as of new betrothed persons, but because our enjoyments here, are but as a betrothing in order to a Marriage to be consumnat in Heaven, Revel. 19.7. 2. The Lords renewing his Covenant with his penitent people, after their backslidings, will be without any upbraiding of them for

former debordings, whereof now they are ashamed; For, his covenanting with converted Israel, is not a taking her again as an adulterous and divorced wife, but a betrothing of her as a pure Virgin. 3. Albeit there may be many vicissitudes betwixt Christ and his confederate people, as to their conditions, his dispensa∣tions and manifestations; yet the Marriage-tie will remain un∣violable for ever: And thr Covenant being renewed with Israel as a Natton, will endure for ever, for the good of the Elect among them; For, I will betroth thee unto me for ever, It is so well ordered that it must be sure, 2 Sam. 23.5. See Psal. 89.30, —34. 4. As for the first propertie of the Marriage-Covenant, that it is in righteousnesse, it may import that this bargain shall be made and performed in reality, and not in shew only, Jer. 32.41. (for thus Gods righteousnesse seemeth to be taken for his integrity in promising, and his reality and constancy in per∣forming what he undertakes, as Mic. 7.9. and is the same with that uprightnesse, and opposite to that unrighteousnesse, of which, Psal. 92.15.) But it seemes to hold out yet more concerning this Covenant, that God will communicate the imputed righte∣ousnesse of Christ, to the confederate, whereby he shall stand in Covenant for ever, nothing being to be objected against him, but what is abundantly answered and satisfied in his Cautioner, Rom. 8.33, 34. And that the Lord by doing this, shall do them good in righteousnesse, as being satisfied in his Son, 1 John 1.9. and without any imputation to his righteousnesse and ju∣stice against sin, having received such a ransome, Rom. 3.25, 26. 5. The second property (in judgement) teacheth, 1. That as for his confederate people, the Lord will have a tender respect and consideration what they are, and what their mould is with whom he makes the bargain; and therefore will not cast the bar∣gaine for after-failings, seeing he knew what they would prove whom he choosed, and he will moderate his dealing with them, as considering what they are able to bear: This discreet conside∣ration and moderating of dispensations is held out under the name of judgement, as Psal. 99.4. and elsewhere. Secondly, it teacheth, that as for enemies, he will not faile to execute venge∣ance on these of them who are incorrigible, and will right all wrongs done to her; Thus judgement is frequently taken in Scripture. 6. The third property (in loving kindnesse, or good∣nesse, or bounty) teacheth, that the Lord will not only keep Co∣venant because he is tied; but as of his love and bounty, he en∣tered in Covenant, so he will constantly delight in the confede∣rates,

as a Bridegroom in his Bride, Zeph. 3.17. he will do them good freely and bountifully, will be easie to be intreated, and answer all objections that can be moved, with his own good∣nesse and love. 7. The fourth property, (in mercies, or bowels) teacheth, that as the confederate will be far from perfection, and will daily need much compassion, both as to his sin and mise∣ries following upon it, and yet be confederate for all that: So the Covenant doth ensure unto him the tender bowels of Gods com∣passion, to sympathize with him in his afflictions, and gracious∣ly to pardon acknowledged and repented of guilt; and that there shall be many, even bowels of them, to answer to the greatnesse of his sin or trouble, and his frequent falling in the one or the o∣ther. 8. The fifth property, (in faithfulnesse) if we take it more generally for firmnesse and stability, and real truth of a thing, (as it is, when joyned with mercy, as Psal. 57.3.) it teacheth, that however there be many impossible like things promised in the Covenant, and all of it depending on free-mercy; and however the confederate may be oft-times ready to faile, and doth faile on his part; yet considering the fidelity of God, and that he undertakes for both parties, it shall prove a firme and stable Covenant. But if we understand the word more particu∣larly for faith (as it is used, Hab. 2.4.) then it teacheth, that the condition required on mans part in this Covenant, is true faith, whereby he renounceth himself, and layeth hold on the offer, and by resting on the Word wherein the offer is made, cometh at length to real performance of what is promised in the Covenant, as Luk. 1.45. 9. That which is subjoyned, (and thou shalt know the Lord) may comprehend both Gods under∣taking to work in them what the Covenant requires, (whether faith, as this word imports, Isa. 53.11. or all other Covenant-dispositions, or fruits of saving faith, as Jer. 31.34.) and the effects of their embracing the Covenant, in experimental tasting what he is. And so it teacheth, 1. God is the undertaker for, and worker in his people of all that is required on their part for entring in and keeping Covenant with him; It is his promise, thou shalt know the Lord. 2. A right and sanctified knowledge of God, is the root and companion of all sanctified graces, and Covenant-dispositions; Therefore all are comprehended in this, to know the Lord; Faith gets that name, not only because of the certitude and evidence it brings with it, but because it is begot∣ten by his Word and knowledge of him in it, and is cherished and confirmed by taking him up still more, as he is revealed

there, as Psal. 9.10. 2 Tim. 1.12. and other graces flow from this faith, and are cherished by studying to know him with whom we have to do. 3. When sinners get grace to close with God in the Covenant, then he will communicate himself, his hid Man∣na, and rich love unto them; the nearer they come to him, they shall know the more of his excellency and fulnesse, and they shall experimentally know what a partie he is with whom they are confederate, how like himself in his dealing, and how far a∣bove their shallow conceptions; For, then they shall know the Lord indeed; See Num. 23.19. 2 Sam. 7.19. Isa. 55.8, 9. Hosea 11.9.

Vers. 21. And it shall come to passe in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth.

22. And the earth shall hear the corne, and the wine, and the oyle, and they shall hear Jezreel.

The sixth ground of consolation, is a promise of plenty and outward meanes of subsistence, which is a fruit of Marriage, when he communicates (as it were) of his estate with her whom he be∣trotheth. The Lord promiseth that all the creatures should (so to say) concurre to seek to be employed to furnish Israel, and God should so blesse the order and influence of second causes, as they should evidently see God blessing them, who had been Jez∣reel, the scattered of the Lord, but will be then Jezreel, the seed of the Lord, as the next verse intimateth. Whence learne, 1. While the Lords people are within time, they may read their own frailty in needing so many things to uphold even their outward man; For, they need a blessing upon heaven and earth to furnish food to them. It were good so to be com∣forted by the promises, as to read them still speaking humility to us. 2. Outward mercies do so far follow on the Covenant, as the confederate may be free of fear and anxiety about them; For, so much doth this promise assure all, beside what it may promise to Israel after their conversion, or what the Lord may give to his people at some time. Albeit the Lord do not alwayes see it meet to heap plenty of corne, and wine, and oyle upon his people; yet they get still as much, as with godlinesse and contentment makes

them not only subsist, but be as well as when they have most; and they may be as free of anxiety in greatest wants, as if they had greatest plenty: For, when they seek the best things, other things will certainly be added, Matth. 6.33. when God hath given them his own Son, he will not deny lesser things, when they are needed, Rom. 8.32. and his providence in hearing the need of creatures, may ease them. 3. God is so tender a respector of ne∣cessities, that he hath an ear to hear the dumb cries of very insen∣sible creatures in their need, and that they may be useful one to another, especially for the good of his people; For, when the heaven is made iron, it hath a cry which he will hear for the good of inferiour creatures, and of his people: I will hear; saith the LORD, I will hear the Heavens. The repetition holdeth forth the certainty of it. 4. Gods reconciled people are to read, not only Gods love in their plenty, but that all the Creation (which groan under mans sin,) do in their kinde, with a good-will, con∣curre to serve him who is now at peace with their Maker: So much may be gathered also from their calling one to another in their order, and to God, that they may be blessed for the good of his people. 6. The Lord sets a mark of excellency upon man, and especially on his Church, in that so many things concurre to serve them, and provide for them; For, here heavens and earth, concurre for this end. 6. Whatever it be that one creature affords unto another, or may be in the course of nature expected from it; yet every creature in it self is empty, and must be supplied by God before it satisfie any; For, let the Earth call to the Heavens for ordinary rain and influence, yet they cannot afford it till God hear them. 7. As the Lord is not to be tempted, but waited on in his established order, for any thing, (as here, they must ex∣pect to be fed, by corne, and wine, and oyle, coming in Gods e∣stablished course of nature;) So we are not to rest on any such or∣der or course of nature, but to see Gods hand in it, who establish∣eth and blesseth it for such ends; For, the corne, and wine, and oyle, hear Jezreel, (not answering any prayers made to them, but supplying these necessities, which they are appointed for,) and the earth doth bring forth these, and the heavens give influence for that end, yet so as it is God who maketh all these so to do, and he is to be seen doing so. Not that he hears only the heavens, and then they hear all the rest of second causes, but that beginning at the heavens, he blesses their plenty in all the steps of second causes, even to the putting a blessing in it, when it is produced; For it remaines still in his hand to blesse or curse it, even when

it is in the basket and store, and in mens mouthes. 8. The Lords former sad dispensations toward his people, will not hin∣der him to change his dealing, but he will be kinde and do them good so much the more; and thoughts of this will make his kindnesse so much the sweeter: For, albeit they had been Jez∣reel in respect of their scattering, yet he would turn that into a name of blessing, and do them good so much the more.

Vers. 23. And I will sowe her unto me in the earth, and I will have mercy upon her that had not obtained mercy, and I will say to them which were not my peo∣ple, Thou art my people; and they shall say, Thou art my God.

In the seventh ground of consolation, the Lord promiseth that (according to the comfortable signification of their name Jezreel) he will make them to encrease as seed that is sown doth multiply, that he will give them many proofes of his mercy after their hard usage, and confirme them in their interest in him, after their rejection, which they should embrace and acquiesce into: See chap. 1.10, 11. The Apostle doth apply this also, Rom. 9.25. to Israel in the spirit both of Jew and Gentile, who were brought in to Christ, even in his time, because the Cove∣nant is the same with all the confederates, and there was then some accomplishment in part of this prediction. But the full ac∣complishment thereof is reserved for Israel (of whom this Chapter speaks most expresly) at their conversion as a Nation. And if we still take it up as comprehending Jew and Gentile; yet the full accomplishment thereof is reserved for that time, wherein the conversion of Israel shall be accompanied with the coming in of the fulnesse of the Gentiles, and be as a life from the dead to the world. Rom. 11.15, 25, 26. Doct. 1. The in∣crease and growth of the Church, and of Converts, is a sweet fruit of a time of love, and an evidence of it; For, when all these promises are fulfilling, I will sowe her in the earth; that is, make her to increase as seed which is cast into the earth; or make Israel to increase in their own land, or make the Church to grow on the barren earth, that they may ripen for Heaven. 2. It is God only who maketh his Church to grow, and to be forth∣coming to his service and praise; For, I will sowe her to me,

saith he. 3. None of the Lords people are so rejected, nor their condition so desperate, but mercy and a Covenant can reach them, and recover them; For, I will have mercy, even upon her that had not obtained mercy; and I will say to them which were not my people, (or to Lo-ammi, Chap. 1.9.) Thou art my people. 4. Proofes of the Lords mercy in his dispensations, will not be sufficient to assure and comfort his people, unlesse they be assured of an interest in him, which is the chief of mercies; and which can only perswade them, that there is mercy in his dealing: Therefore after this, I will have mercy, is subjoyned, Thou art my people, to make the comfort full and sure. 5. As it is the duty of the Lords people to set their seal by faith to Gods offer, and acquiesce in him as an alsufficient portion: So these whom he chooseth, he giveth them grace to choose him, and their em∣bracing of, and cleaving to him, is an evidence of an interest in him; For, it is subjoyned as an evidence and effect of Gods owning of them, and they shall say, Thou art my God; And as it is God who must work this in his people, according as here he promiseth it; so it is a sweet and blessed condition, when there is such a correspondence betwixt him and them: He publickly owning and avowing them, and they avowing and rejoycing in him; He proclaiming, Thou art my people, and they resound∣ing, Thou art my God.

CHAP. III.

IN this Chapter we have a new type propound∣ed, with a declaration thereof; wherein is held forth, 1. Gods love continued to∣ward adulterous Israel, although she be re∣pudiate, v. 1. 2. The low estate where∣in she should be kept for a long time, because of her sin. 3. The hope and assurance given her of a future marriage. These two are first propounded in the type, v. 2, 3. and then repeated by way of explanation; the first of them, v. 4. and the other, v. 5.

Vers. 1. THen said the LORD unto me, Go yet, love a woman, (beloved of her friend, yet an adulteresse) according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.

THis Chapter containes a new typical Sermon, of the same nature with the former, but differing somewhat in scope, as holding forth more distinctly the Lords method in performing these promises made to Israel, chap. 2. especially that promise of betrothing her again, v. 19, 20. To wit, that though Israel should not be finally cast off, but be again betrothed unto Christ; yet they should for a long time be kept in a low estate, to fit them for the marriage which should certainly be in due time. This Prophecie cannot be understood of Israel in the Spirit, seeing Hosea here speaks of Israel his charge, that had been married, and was now to be sequestrate for a long time, which is only proper to the ten Tribes: Nor is it to be understood of Judah, nor of their returne from the captivity of Babylon; seeing Israel are named to whom Hosea preached, and their seeking of Christ under the name of David, and that in the latter dayes, is fore∣prophesied, v. 5. So it is to be looked on as a clear prediction of the present condition of the ten Tribes, and of their future conver∣sion, of which, Rom. 11.

The first particular in this Sermon, is first propounded in the type, and then explained: In summe, we may conceive it thus; The Prophet was to propound this type, that the case should stand betwixt the Lord and the Nation, and Church of Israel after their rejection, as if the Prophet were a lover, and that of his adulterous wife, whom he continued to love, though she were justly repudiate for her adulterie, even so the matter stood here: The Lord had been her husband and loved her, she had ingrately followed Idols and sensual pleasures; for which, al∣beit he was to repudiate her as not his wife, yet he would conti∣nue his purpose of love toward her, in order to a second betroth∣ing. Unto this doth the title of a friend here used, agree rather then that of an husband: For in this, the former marriage is dissolved, and the new is not yet made up, only he hath a friend∣ly affection to her, in order to it. And this title of a friend, and

loving her as such, with a purpose of marriage, seemeth to be an allusion, (not so much to heathen customes, where there was some special lover under whose protection the harlot was, and who upon her good behaviour, would promise to marry her. As) to the custome of an Israelites marrying the Heathen Virgin, Deut. 21.10,—13. Doct. 1. As it is matter of sad challenge against the Church, that she ingrately sins against loving kind∣nesse, and is an adulteresse unprovoked; (for so may be import∣ed here, that this adulteresse had been beloved, and yet plaid the harlot; See Jer. 2.5. Mic. 6.3.) so loving kindnesse doth not alwayes give up upon sad provocations, nor upon saddest dispen∣sations; for so is expressely held out here, the repudiate adulte∣resse is yet beloved of her friend, and this sets out the love of the Lord toward the children of Israel, &c. This holds true of the Nation of Israel to this day, Rom. 11.28, 29. and there may be toward all the Lords people, many sweet purposes lying hid un∣der sad dispensations, Jer. 29.11. 2. Such is mens stupidity in taking up their own case, and their superficialnesse in ponde∣ring of it, that it needs to be much and sensibly inculcate; Therefore is this matter twice told, first in the type, Go yet, (after that former type, chap. 1.2.) love a woman, &c. and then in the explication, according to the love of the Lord, &c. 3. This outward grosse Idolatry with other gods, (as they judged them to be gods) which Israel was guilty of, and for which she was repudiate, may teach; That corrupting the Worship of God, and declining from him and his way, is the great sin for which the Lord doth plead, and may at last reject a visible Church: and albeit tentations to such courses may be removed from a Church; yet the dispensation and way of Israel may warne us, that the hearts of all men are prone that way, if they had a tenta∣tion, that we encline more to false worship then true, that na∣turally we have false wayes to heaven and happinesse; and that idols, and not the true God, are chief in our hearts. And when God and his way of service are not delighted in, we may charge all these upon our selves; So much may we gather from this challenge against Israel, they look to other gods, or, turning their back on God, they placed their affection, confidence, depend∣ance, respex on Idols; For, looking doth import this, Ps. 123.1, 2. Isa. 45.22. See Ezek. 20.16, 24. 4. The challenge joyned with this, that they love flagons of wine, or sensual plea∣sures, doth teach, that as idolatry and false worship are plagued with sensuality and delight in it, (as witnesse the feasts of Ido∣laters,

Exod 32.6.) So sensual men bewray their own inclinati∣on, that they are ripe for being Idolaters, if they had the tryal: Therefore are they conjoyned in the challenge, as having much affinity, and drawing on one another.

Vers. 2. So I bought her to me for fifteen pieces of silver, and for an homer of barley, and an half ho∣mer of barley.

3. And I said unto her, Thou shalt abide for me many dayes, thou shalt not play the harlot, and thou shalt not be for another man, so will I also be for thee.

In these verses, the type of the second and third parts of the Chapter is propounded; As if the Prophet should purchase this adulteresse out of the hand of all her lovers, for so much money and barley, and sequestrate her from himself and them, to live on this sober entertainment, in hope of marriage, if she carried her self well; So should it be betwixt the Lord and Israel, as is explained in the following verses. Albeit this type be expounded by the Lord himself; yet since his speaking of the matter twice, invites us to look on it again and again; I shall observe somewhat on the type, And first, the Prophets purchasing the adulteresse for so much money, is not to be strained to signifie the Lords re∣deeming of his Church, for the price is given to her self for maintenance, and to purchase her good-will, though she be his own, in order to second marriage; But it teacheth, that as a common strumpet being bought from all her lovers, and a slave bought with money, are at the buyers disposal; So, however Israel followed many idols, yet the Lord would prove that he alone had dominion over her, to set her in what condition he pleased, where none of her lovers should help her. Secondly, the price given for her, fifteen pieces of silver, (whereby we are to understand so many shekels,) being but half a servants worth, Exod. 21.32. and half the estimation of a woman, Lev. 27.4. may teach, how little worth they are, and how base and con∣temptible they make themselves, who despise the Lord, and cor∣rupt his Worship; as may be seen on the Jewes to this day, and much more on Israel, who are in a manner lost in the World;

See Amos 9.7. Thirdly, this small price with the barley joyned with it, and given her, being but little and sober fare, and unfit food, especially for women, may teach, 1. That sensuality provokes God to send pinching penury; For, she who loved flagons of wine, v. 1. cometh to this fare. 2. That we must be much stripped of all things, before we be sensible and weaned from our idols: For, this adulteresse must be thus pinched, be∣fore she give over her wantonnesse: Our hearts are so mad on Idols, that they will be fed so long as we have any thing to our selves. Fourthly, his charging her to abide many dayes seque∣strate, not playing the harlot, nor enjoying him, (for so the O∣riginal hath it, Thou shalt not be for a man, either me or any o∣ther,) but having hope of marriage if she did well, may teach. 1. That cutting short of outward mercies, should cut off sin, and humble us that we may be ripe for mercy; and whatever our frame and carriage be, yet by affliction God will cut short occasions of sin; For, as an adulteresse shut up and dieted, is secluded from her lovers; so Israel by Gods dispensations, is made to abide, and not be for a man. 2. The Lord may intend much good to them whom he brings in contempt, and to a low condition: For, he sequestrates and shuts up Israel thus, with an eye to marrying of her. 3. Such as God intends this mercy for, may yet continue long in a sad condition; partly, to shew the great∣nesse of his displeasure against his people, when he is provoked to reject them; and partly, that they may see the ill of their wayes, and may cleave to God the faster, when he restores them; For, Israel is to abide many dayes, whereof we have seen a sad accom∣plishment from the time of their captivity to this day; whereof though they get no use in the time of their rejection, yet it will be otherwise when they turne to God. 4. As it is a choice mer∣cy in affliction, not to forsake God, nor cleave to other idols, though he seem to reject us; So it is a token for good to Gods people, when by affliction he cuts short their sin; For, so this sequestrating her, is expounded to be, an abiding for him, abide for me. Although she be rejected from being the Lords wife, and have little minde or expectation of him; yet the Lords seque∣strating her from idolatry, (to wit, in a national way) in her cap∣tivity, is a proof, that he will make it an abiding for him, what∣ever she intend, or expect in it. Fifthly, this typical promise of his abiding for her, as she doth for him, (so will I also be for thee,) is not to be strictly pressed, seeing God hath since the time of their rejection, chosen the Gentiles; though it may be thus con∣structed,

1. He choosed none till the Messiah, under whom they are to be converted, came in the flesh. 2. All whom he chooseth must put this respect upon the elder brother, (though now gone out of the house) that they become Israel, before they lay claim to Israels Covenant. 3. Whomever the Lord hath chosen, yet he hath a room in his heart for them, and will have them mar∣ried to him, and this exhausts the scope. 4. Their conversion will be indeed as his solemne marriage-day, and a resurrection from the dead to the world, Rom. 11.15. and that day will evi∣dence what respect he had to them in their lost condition. And so it may teach us, 1. Notwithstanding the glorious dayes of the Son of man, that appear in the world by the conversion of the Gentiles, and their marriage to him; yet his ancient people are not forgotten by him: But as of old when the Jewes were his Church, yet he minded the Gentiles, and purposed their con∣version, John 10.16. so his heart is on Israel, till they be brought in. 2. Not only is it a token that God hath reserved comfort for them, who will not have any comfort in trouble without him, but as a shut-up adulteresse, do renounce all lovers till their hus∣band embrace them again: But when the Lord makes his peo∣ples affliction continue sad, without any outgate beside himself, it is a pledge that he hath thoughts of peace toward them in that trouble; For, he abideth for her, who is made to abide, and not to be for a man, or secluded from any comfortable condition, as a shut-up harlot. This is the condition of the Jewes and of Israel at this day, who are kept in so low a condition beyond all Nations, that they may never flourish till God turne them to him, and he embrace them. Sixthly, the Prophets doing all this in obedience to that command, v. 1. to love the woman, may teach, 1. That as tender husbands do shut up, and pinch their wanton and treacherous wives, for their good; So the Lords love may oft-times be visible in hard usage, and denying indulgence to his incorrigible people; and his love be ordered by prudent and wholesome severity to tame them. 2. That not to be cut off, but made to subsist in the saddest condition, in hope of fu∣ture mercy, is a rich expression of love; For, so doth his love toward Israel appear, in that he preserveth them, however scatter∣ed or lost in mens eyes, with a purpose to do them good in the latter end. See Lam. 3.22, 26, 29.

Ver. 4. For the children of Israel shall abide many dayes without a King, and without a Prince, and without a sacrifice, and without an image, and without an Ephod, and without Teraphim.

Here we have the second thing in the Chap. and an Expositi∣on of the first part of the type, concerning the adulteresse her be∣ing sequestrate in a base and poor condition; This the Lord expounds to signifie, that albeit he was to cast Israel out, yet for the Elects sake in her, and because of the Covenant made with her Fathers, he would testifie his love to her, by making her to subsist during the long time of her captivity; though in a sober and mean condition, wanting a civil State, and without the use either of a true Religion, (signified by sacrifices, and an Ephod,) or a false; signified by Images and Teraphim, which were a pecu∣liar sort of Images, representing (as is conceived) their Idols in humane shape. This prediction cannot be understood of par∣ticular persons of Israel, nor of all of them taking them distribu∣tively, for certainly at all times where ever they are, they have some Religion, either true or false; But it is to be taken of Israel collectively, that as a Nation they could neither set up, nor per∣forme true or false worship, as they had done before their rejecti∣on; and so it is opposed to their national conversion. Further, when the Lord foretels that they shall be deprived of true Worship under the name of a sacrifice and Ephod, (comprehending under this, all their Priestly garments, and their Priests who used them in publick worship,) it is not his purpose to justifie their borrow∣ing of these from Judah, and making use of them in the worship of the calves, as true and acceptable worship; but being such as they supposed true, and came nearest to it, yet they should be deprived of it. Or, the words are to be taken absolutely, without restriction to what they had before, to signifie that they should have no true worship at all. From this we may (beside what is held out in the type.) further Learn, 1. As the Lord may make the fruits of sin very bitter and sad, and of long continu∣ance, even to his own people; So, such a condition may have mercy in it, and may yet end in mercy; For, albeit what is here held out, be very sad, and of continuance for many dayes, yet they abide under it, and are made to subsist till better come. 2. The

want of a face of Government of a Nations self, is a misery to be laid to heart, either when a people are scattered from being a Nation, or are ruled over by strangers; and yet it is a misery under which a people may be preserved for much mercy; For, it is foretold here as a part of Israels misery, that they shall be with∣out a King, and without a Prince, without any face of Authori∣ty, lesse or more, over them of their own Nation, being scat∣tered among the Nations, and under the Government of others where they come: and yet in this case, they abide till the mar∣riage come. 3. As the publick Worship of God is a sweet cor∣dial in affliction, and the want thereof a judgement, which the Lord will bring on his dearest people, when they provoke him: and as it is a sad judgement to want the face of a visible Church, even albeit there were some corruption in it; So, corrupting the Worship of God, provokes him to give up a people to have no worship at all: For, this prediction, they shall abide without a sacrifice, and without an Image, and without an Ephod, and without Teraphim, doth not import that simply it is a judgement to want corrupt worship, (though whorish Israel in Hosea's time might think so, as an harlot would do to be shut up from her Paramours, which is indeed a woful temper,) nor doth it here import so much a mercy to deprive her of corrupt worship in her trouble, (though it be so in it self, and he intend mercy in all of this;) But the scope is, to shew, that whereas the people of God may gather comfort, either from the enjoying of the pure Worship of God in sad times, or from the continuance of some face of a Church, though corrupt, as a token that God hath not yet totally rejected; yet Israel (though God have a purpose of good to her, and do preserve her for it,) should enjoy none of these. She shall neither have the true Religion, nor the face of a Church and Worship as they had it, to assure them that they were not quite divorced; and this is the fruit of their corrupting the Worship of God, and serving of Idols. 4. It is a judgement and token of Gods severity, (whatever love be intended in it) when a Nation are given up not to be wholly the Lords, nor do serve him in a national way, nor are a national Church to him: For, such is the misery of Israel to this day, that they are depri∣ved of Worship and any Church-State as a Nation; and if their conversion and Worship, and Church State under the Gospel, shall be national, (as the opposition must carry it,) then cer∣tainly a national Church is no Paradoxe under the Gospel.

Vers. 5. Afterward shall the children of Israel return, and seek the LORD their God, and Da∣vid their King, and shall fear the LORD, and his goodnesse in the latter dayes.

Followeth the last part of the Chap. and an Explication of that part of the type, v. 3. I will also be for thee; containing a Pro∣phecy of Gods mercy in bringing about the national repentance and conversion of Israel in the latter dayes: and their renewing of the Covenant, and taking Christ the Son of David for their King, and constantly serving and fearing the Lord, even be∣cause of his goodnesse. Whence learn, 1. Albeit Israel as a Na∣tion, hath been, and yet is rejected and lost; yet they will cer∣tainly returne to God; For, so is here prophesied expressely, afterward shall the children of Israel return, and this we are much to long and pray for. 2. As true repentance and conversion will appear in mens being sensible of their great distance from God, and in their seeking to make up this distance, (albeit they cannot as yet prove much enjoyment,) and seeking him chiefly and only, in place of many things which natural hearts lust after; so, all this is a sweet and blessed fruit of affliction: For, such shall be the result of Israels being in a low condition, they shall returne and seek the Lord. 3. The Covenant standeth still to be forth-com∣ing for Apostates, when they repent and turne to God, renoun∣cing false wayes and worship; For, so will Israel finde; when they return, they are allowed to seek the Lord their God: and any who seek the Lord, ought not to make themselves an ill answer, but come, and they will finde him their God. 4. There is no right seeking of God, nor finding of him, or the comforts of the Covenant, but through Christ, whom converted Israel shall acknowledge and embrace; For, they shall seek the Lord their God, and David their King. 5. Christ is here named David, and their, (or Israels) King; so also, Jer. 30.9. Ezek. 34.23, 24. and 37.24. not only because he is Davids Son and Heire, Rev. 22.16. and because David was a type of him: But 1. Be∣cause in their conversion, they will have a deep sense of their sinful revolt from the house of David, which began their woe and Apostasy; true penitents will trace back their defection to the

very fountain and beginning of it, with much sorrow and re∣sentment. 2. Because Christ the substance will be eminently such a King unto them, (as he is to all his people,) as David the type was unto Israel of old. 3. Because Israel shall so em∣brace Christ, as to acknowledge him in all his offices; and par∣ticularly, shall submit to him as a King, which is the duty of all true Converts. Doct. 6. True conversion will appear in its constancy and perseverance; and particularly, in the Converts entertaining an holy fear and aw of God: For, when Israel shall returne and seek the Lord, they shall also hold on, and shall fear the Lord. 7. As God is alwayes good to his own people, whatever they think to the contrary, Psal. 73.1, 2. so much of his goodnesse will be manifested in the time of that life from the dead, when all Israel shall be saved: For, so is imported here, the Lords goodnesse will then be matter of holy exercise. 8. The goodnesse of God will not make a true Con∣vert presumptuous; but will be unto him matter of reverence, and holy fear and trembling: For, they shall fear the Lord and his goodnesse. 9. Albeit Israel be long in gathering and con∣verting; yet we are firmely to beleeve, that before time end, it will certainly come to passe: For, all this shall be in the lat∣ter dayes: Which albeit it often signifie all the time of the dis∣pensation of the Gospel; yet in this prediction is to be taken for that period of time more immediately preceding the end of the World.

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.

CHAP. V.

IN this Chapter, (which with the two follow∣ing, are conceived to be one Sermon) the Lord proceeds in the same method, and pro∣secutes the same controversie, which was be∣gun in the former chapter, only with this difference; 1. Judah is here joyned with Is∣rael, because that defection had flowed from Israel to them, and chiefly, because that under Ahaz, (to whose times this prophecie agrees best) they had made some defecti∣on. 2. The threatenings here are sweetened with a prediction of their being drawn thereby at last to repentance, v. 15. which was not mentioned in the former chapter.

In the first part of this chapter, (which relates to Israel e∣specially,) the Lord having called all ranks to hear his processe and sentence, v. 1. — doth accuse their rulers and teachers especially, for ensnaring the people in sin, v.— 1. and all ranks for their subtilty and deep rootednesse in oppression, not∣withstanding all admonitions and corrections, v. 2. for their idolatry and pollution, (which God knew, however they cover∣ed it) v. 3. for their obstinacy and impenitency in sin, by reason of a spirit of whoredome, and their affected ignorance of God, v. 4. and for their great pride under all this sinne, v. 5.— because of which, the Lord threatens to destroy the Rulers and people of Israel, and Judah with them, v.—5. at which time, multitude of sacrifices should not availe them, v. 6. but God should shortly consume them and all their wealth, who had so perfidiously violate the Covenant, and propagate ido∣latry to their children, v. 7. should alarm them with ene∣mies coming against them, v. 8. and should utterly destroy the Kingdome of Israel, according to his irrevocable sentence re∣vealed to them, v. 9. In the second part of the chapter, the Lord comes to deal with the two Kingdomes of Judah and Israel, more distinctly. And first, he speaks to them severally; accu∣sing Judah, and especially their Rulers for the violation of all lawes, for which he threatens them with a deluge of wrath, v. 10.

and accusing Israel for their voluntary defection in Religion for the which they were and should be justly oppressed by their own Princes, v. 11. Secondly, he speaks to them conjunctly; accusing them for the ill use they made of corrections; that whereas the Lord did by insensible wayes consume them for their sins, v. 12. they run to humane helps, v. 13.— which as they had and would disappoint them, v. — 13. so the Lord was hereby provoked to deal more severely with them, v. 14. and to abandon them till they should turn and seek him; as he pro∣miseth they shall do, v. 15.

Verse 1. HEare ye this, O Priests, and hearken ye house of Israel, and give ye eare, O house of the King: for judgement is toward you, be∣cause ye have been a snare on Mizpah, and a net spread upon Tabor.

In this verse, we have first a citation of all ranks to come to judgement, or to hear Gods judicial processe and sentence a∣gainst them. 2. The first article of his accusation, which con∣cerneth chiefly their Priests and Rulers, that they had been as snares and nets on Mizphah and Tabor. The first of which pla∣ces, (though there were cities of that name, Josh. 15.38. and 18.26.) seemeth here to have been an hill in Gilead, and near Hermon, See, Josh. 11.23. Judg. 11.29. and the other was an hill in Galilee, Judg. 4.6. the sense of the accusation is not so much, that they laid wait to entrap any who would go up to Jerusalem to worship; none of these places being fit for that enterprize; nor yet that they ensnared innocents to take away their lives and estates, of which, v. 2. but the plain meaning is, that as fowlers and hunters lay snares and nets for birds and beasts on these mountains; so their Priests and Rulers by their erroneous doctrine, fraudulent counsels, subtile edicts, their prophane example and countenancing of sin, did deceive the peo∣ple, and ensnare them to follow idolatry. Doct. 1. There is no rank, but they will be found to have guiltinesse to lay to heart, in a time when God pleads a controversie with a land, which is a very sad case; for, the Priests, such as they were, the House of Israel, or body of the Nation, and the house of the Kings are called to hear; and albeit the Princes and Priests drew

away the people, yet that doth not free them. See, Isa. 1.5, 6. Jer. 5.3, 4, 5. 2. As the Word of God doth reach and ob∣lige all ranks of persons, be in what eminencie they will; and as the Lords faithful servants must preach against the sins of all, without respect of persons; so the general over-spreading of sin, (however it harden every particular sinner, yet) is no way to e∣scape judgements, but rather to hasten them; therefore doth Ho∣sea challenge all, as being obliged to hear and obey, and to shew how justly God was angry, when all ranks had corrupted their way. 3. When God is coming against a people in judgement, it concernes them to be very serious in considering what he saith from his Word, and he will at last force audience and attention from the most stubborn; so much may we gather from these many calls, to heare, hearken and give eare, with the reason sub∣joyned, for judgement is toward you, or to be pronounced and executed against you, as shewing, it became them to hear, and however they should be made to do it. See, Zech. 1.4, 6. 4. The Lords contending with his people by his Word, is not an ordinary challenge, as of one displeased only, but the judicial procedure and sentence of the Supreme Judge, which will end in execution; for, his controversie is judgement toward you, that is, a judicial processe and sentence, making way for due ex∣ecution. 5. God may testifie much of his anger against a people, in the Teachers and Rulers he giveth them, as being fit means to ripen them for judgement; for, so proved the Priests and Ru∣lers to Israel. 6. Subtile snares and insinuations are more dan∣gerous for drawing men wrong, then open violence is: for, thus did they mislead Israel, they were a snare and a net spread. 7. It is a great sin in men, and cause of Gods controversie, when they prove a snare to others, or by their insinuations, example or po∣licie draw them to sin against God; for, judgement is toward you, because you have been a snare on Mizpah, &c.

Vers. 2. And the revolters are profound to make slaughter, though I have been a rebuker of them all.

In the second place, (which may comprehend all ranks) he accuseth them, that they were most subtile in their projects and devices to compasse; and in their pretences, excuses and distin∣ctions, to cover their bloody oppressions and facts, and that

they were deeply rooted in them: This he aggravates, in that it was done notwithstanding the Lords free admonitions given to all ranks, by the Prophets that had lived among them, such as Ahijah, Elijah, Elisha, and others, and notwithstanding his warnings by lesser corrections. Whence learn, 1. Oppression is in Gods account bloody cruelty and slaughter, for, all of it, and every kind of it, is here cal'd a making slaughter. 2. Mens ability or parts in compassing & defending ill courses, doth not extenuate, but ra∣ther aggrege them, and make them the more odious, that they seem to convey them handsomly, & make them seem plausible; for, it is a challenge, that they are profound to make slaughter; or, as rob∣bers who lie in wait, they lay their plots deep, that they may compasse them handsomely and plausibly. 3. As mens subtile conveyances in sinning, and their parts in palliating of it, prove snares to themselves to harden them so much the more in it; so to be deeply rooted and engaged in a course of sinning, is an ag∣gravation thereof; so much also may be imported in that they are profound to make slaughter, or have taken deep root in that course; as, Hosea 9.9. Isa. 31.6. which is in part occasioned by their subtile way of it, 4. Apostates and revolters from God, are ordinarily given up to be grossest in their course; to be bloody and cruel without a check or scruple, to be plagued with abilities to compasse their ends, and to defend their wayes, and to be most deeply plunged in ill courses; for, it is the revolters, who are pro∣found to make slaughter. 5. As it is of the Lords great mercy, that he gives free warning to his Church of her danger, and sends out lesser corrections to reclaim her: so sin after such dealing becomes very sinful; for, it is an aggravation of their way, that they went on, though I have been a rebuker, (or correction, as the word also signifieth) of them all. 6. When men once breed themselves to contemn the Word of God, and to despise instruction by his corrections, it is not only an evidence they are deeply engaged in grosse sin, but then certainly grossest courses will follow on it; for, they are then profound to make slaughter, when he had been a rebuker or correcter, but without effect.

Vers. 3. I know Ephraim, and Israel is not hid from me: for now, O Ephraim, thou committest whore∣dome, and Israel is defiled.

Notwithstanding all their policies and pretexts, (for which he hath challenged them) the Lord declareth that he perfectly knoweth all of them, both rulers (called Ephraim) and people (called Israel;) In testimony whereof, (which is the third ground of challenge or accusation) he pronounceth them idolaters and polluted thereby, and by their other conversation. Whence learn, 1. It is no strange thing to see wicked men ignorant of themselves, deceived with their own hearts, and hardened in their sin, by reason of the false glosses they put upon it, to blinde them∣selves and others: for, this assertion, I know Ephraim, &c. supposeth that they were not known to themselves, and that they dreamed to blinde others as themselves were. 2. However men may mistake themselves, may wilfully hide light from them∣selves, or put a vaile on their wayes to deceive others: yet the Lord seeth through all pretexts, and how things are in truth: for, I know Ephraim, and Israel is not hid from me, let him mask himself as he will. 3. God will prove his omniscience and knowledge of men, as by other means, so in particular by his Word discovering their wayes, and setting them before them in their colours: which men would look upon, as warning them of an eye of God upon them; therefore, doth he prove his know∣ledge of them by this challenge in the mouth of his servant: for now, (thou art come at length to that degree of defection, or I take thee in the very fact notwithstanding thy pretences, and do challenge thee, that) O Ephraim, thou committest whoredome, &c. See, 1 Cor. 14.24, 25. Heb. 4.12. 4. Idolatry and corrupting of Gods worship, is spiritual whoredome and a pollu∣tion before God; and errour or superstition is so small a friend to piety, that it tends to pollution in conversation, and it is a proof of Gods omniscience when he is not mocked with mens plausible pretexts, covering such wayes, but doth discover, and teach his servants to discover them to be so vile; for in testimo∣ny of his knowledge of them, he sends out his Prophet to declare, that their well marked wayes were whoredome, and that thereby all Israel is defiled, both with these ways in themselvs, and with the effects of them.

Ver. 4. They will not frame their doings, to turne unto their God: for the spirit of whoredomes is in the midst of them, and they have not known the LORD.

A fourth challenge, (which is also an aggravation of the for∣mer) is, for their being obstinately impenitent and incurable in their sin, through long custome in it, through a spirit, or strong inclination to whoredome or idolatry, and through their affect∣ed ignorance of God. Whence learn, 1. It is a great aggravati∣on of sin, when men not only do fall in it, but do impenitently and obstinately persist in it; for, it is a challenge and aggravati∣on of all the former, that they will not turne to God. See Jer. 8.4, 5. 2. It doth yet more aggreage mens impenitencie, that God, to whom they will not turne, hath been their God by their Profession, and by his tender care of them, and that he of∣fers yet to prove himself their God if they will return; for, it addes to the challenge, that they will not turne to their God; and indeed despised and abused mercy will be one of the bitterest ingredients in the challenges against the Church. 3. A peo∣ple are yet the more inexcusable in their impenitencie, when they will not so much as think on endeavouring or using the ve∣ry outward means, which might tend toward repentance; for, they will not frame their doings to turn: they might have sought, and yet not come speed, because of their unsoundnesse and for∣mality in their way, but they were either so ignorant, or malici∣ous and impious, as they did not so much as endeavour to bend their course that way. 4. Custome in sin is a great slavery, and cause of impenitence, and is a judgement, to which such as delight in sin are given up; for, so the words will also reade, their doings will not give (or suffer) them to turn; which is the first cause of their impenitencie, flowing from what followeth. See, 2 Pet. 2.14. Jer. 13.23. 5. It is just with God to give Apostates up to the violent inclination of their own spirits, and to a spirit of Satan to possesse their hearts, which will drive them on to follow sin madly, and render them incorrigible; for, it is another cause of their impenitencie, and that from which the former flowes; for, a spirit of whoredome is in the midst of them, or hath possessed their heart and very inwards; whoredomes may be understood here either generally for these unlawful courses to which mens lusts drive them, and to which the incorrigible are given up, as, Psal. 81.11, 12. or more particularly, for their frequent and multiplied idolatries, (as, chap. 4.12.) from which flowed their other debordings, and because of which they were given up to them. 6. Such as do depart from God, and persist in that way, do proclaim their ignorance of God, either of what beauty and excellency is in him above all choices, or of his good∣nesse

toward his people, or dreadfulnesse against back-sliders; and whatever knowledge of these things men seem to have, yet custome in sin, and a whorish spirit will soon banish it; for, it is added as another cause of their impenitencie, following upon the former; and they have not known the Lord.

Vers. 5. And the pride of Israel doth testifie to his face: therefore shall Israel and Ephraim fall in their iniquity: Judah also shall fall with them.

A fifth challenge, (and yet a further aggravation of the for∣mer) is, for their notorious pride under all this sin, of which they are elsewhere noted as guilty, Isa. 28.1. Hereunto is subjoyned Gods sentence for these sins; to wit, that both the Kingly tribe and Nation of Israel, should be ruined according as their iniquities do deserve, and that Judah should also share with them in that judgement; which though in its full accom∣plishment, it do reach to their destruction by the Caldeans, if not further, as may be gathered from v. 15. where it seems to take in all the calamities that shall come upon them, previous to their future conversion; yet in this place it seems chiefly to point at the calamities that were to come on Judah, when Israel should fall, and they with them; that as when Ahabs house was cut off, Judah who had affinity with them, tasted of the stroak, 2 Kings 9.27. and 10.12, 13, 14. so Judah having joyned with Israel in their sins (as may in part be gathered from Mic. 1.13.) should also smart at the fall of Israel, by the same Assy∣rian, as is recorded in the history, 2 Kings 18.9,—13. and pa∣thetickly lamented, Mic. 1. and thus in regard Judah hath not yet been challenged in this chapter, we are to look on this threaten∣ing as laid on Israels score, who drew Judah to this sin and ru∣ine. Doct. 1. It is a great aggravation of sin, when men are swelled with conceit under it, so that their thoughts of them∣selves are nothing lessened, but they dare defend sin, please themselves in it, and rise against such as do reprove it, and be filled with proud impatience under corrections inflicted be∣cause of it; for, such was their temper, there is the pride of Is∣rael, notwithstanding all they did. 2. As pride is a sin that will not conceal it self, so this sort of pride is a notorious proof of mens guiltinesse which will justly condemn them, and plead for God in so doing; for, the pride of Israel doth testifie to his

face, or plead him guilty, let him deny it as he will; and for God, however he quarrel him; See Isa. 3.9. 3. Sin will certainly bring on ruine, especially when men are not only obstinate in it, but swelled with pride for all that; This however men think to be great by it, yet it will bring them down from their grandour; For, Therefore (because of the former sins, and particularly their pride,) shall Ephraim and Israel fall. 4. Gods judgements will be universal on all ranks, according as they have sinned; and when he pleads, none will be able to help another; nor will they who were snares to others, either secure them, or themselves a∣gainst Gods stroak; nor will the ensnared be able to plead exem∣ption: For, both Ephraim (the Kingly tribe, who misled the rest,) and Israel (or, the misled people,) shall fall. 5. As ini∣quity is the cause of mens coming down from an eminent and flourishing, to a base condition, and should be observed to be so: So calamity will discover what a filthy course sin is, when men shall be plunged in the effects thereof; For, they shall not only fall because of their iniquity, as the words will read, but in their iniquity, or in a puddle of judgements flowing from it, whereby they shall see what a filthy course sin was, and how it abased and made them fall, though they would not see it before. 6. Even such as the Lord hath most special interest in, and given special promises unto, will not get free more then others, with whom, or after whose example, they fall in sin; For, notwithstanding the promise made to Judah, ch. 1.7. yet upon these grounds it is threatned, Judah also shall fall with them. 7. It may justly adde to the misery of sinners, that they are not only plagued themselves, but that they have been a snare to draw others to the same sin and ruine with them; Therefore it is added to Israels calamity, that Judah also shall fall with them.

Vers. 6. They shall go with their flockes, and with their herds to seek the LORD: but they shall not finde him, he hath withdrawn himself from them.

The Lord having thus accused and sentenced Israel, there is subjoyned to the tenth ver. some amplification and enlargement of the sentence and causes thereof, wherein more of their sin, and

of the misery to follow thereupon may be seen. The first ampli∣fication is, that the heap of their sacrifices should not recal this sentence, nor bring any mitigation of their trouble, nor procure accesse to God or his favour, who had justly deserted them. Whence learn, 1. Greatest contemners of God, and despisers of repentance, may at last stand sensibly in need of him, and their straits may drive them to make some fashion of repentance, who yet were never put to it by any true sense of sin; For, even they who would not frame their doings to turne to God, v. 4. are now brought to go seek the Lord. 2. As superstitious and corrupt men will spare no cost in external performances in their corrupt way, Mic. 6.6, 7. So impenitent sinners may make offer of many things, when yet they do not give themselves to God; For, They shall go with their flocks, and with their herds to seek the Lord; they will let him carve upon these, and let him take as many as he pleaseth of them, and yet we finde no offer of them∣selves, or to cut off one lust. 3. As external ordinances are ap∣pointed not to be rested on, but that God may be found in them; so it will be the sad plague of such as seek God in a wrong way, or are too late and unsound in seeking, not to finde God in their straits, For, they shall go to seek the Lord, in and by these sacrifices, but they shall not finde him, as being but superstitious worshippers, and such as are unsound and too late in beginning. 4. As it is a very sad stroak, when the Lord is not only away, and not to be found to a peoples sense, but he hath really deserted them, 1 Sam. 28.6. So however men cannot easily discerne, nor lay to heart Gods judicial deserting of them, while they are hot and ea∣ger in sinning, yet in straits they will be made sadly to feel it; Therefore it is added, he hath withdrawen himself from them, to shew that they were really deserted, and that they should finde it so in straits, however they felt it not before, as Samson knew not his case, when he slept in Delilahs bosome, till the Phi∣listines were upon him, Judg, 16.10.

Ver. 7. They have dealt treacherously against the LORD: for they have begotten strange children, now shall a moneth devour them with their por∣tions.

The second amplification of their guilt, and the sentence fol∣lowing thereupon, is, that since they had perfidiously violate the Covenant betwixt God and them, and had propagate their Ido∣latry to their posterity, and so made them strangers to God; therefore in a short time he would consume them and all their wealth. Whence learn, 1. The Churches defections are against so many obligations, engagements and professions to God, that justly treachery may be charged upon them; For, They have dealt treacherously against the Lord: not that any can betray him, or disappoint his expectation, but that they do contrary to what in all reason might be expected of them. 2. It is a peculiar point of treachery against God, to pervert and corrupt our children who are his by Covenant, and who are committed to our charge, that they may be forth coming to him; Therefore this is given as an instance of their treachery, for they have begoteen strange children, or strangers to him, being educate in Idolatry. 3. The corrupting of young ones, and poisoning of the succeeding genera∣tion, is a sad presage and token of approaching vengeance and utter desolation; For, upon this the threatening of being devoured is given out. 4. As the earth and things thereof, is all the portion that wicked men either get or crave: So the Lord can (and being provoked will) in a short time reach the enjoyer and his enjoyments, and cut them off: For, now shall a moneth, (or short time, as, Zech. 11.8.) devoure them and their portions, or what befell every one of them as a portion at the dividing of the land, which now they rested on. He ascribes that to the time as done by it, (a moneth shall devour them,) which God did, and caused to be done in that time.

Ver. 8. Blow ye the cornet in Gibeah, and the trumpet in Ramah; cry aloud at Bethaven: after thee, O Benjamin.

A third amplification, especially of the sentence, is contained in a representation of the enemies approaching to particular pla∣ces, who should get the alarme, and go to armes, and be pursued by the enemies, as is said of Benjamin. These cities Gibeah and Ramah, seem to be these who were neer to other in the Tribe of Benjamin, Judg. 19.13, 14. and to have been frontier-strengths in Judah, (though sometime the Kings of Israel attempted to for∣tifie one of them, 1 Kings 15.17, 21.) and Bethaven, (either a place so called, or Bethel neer unto it, Josh. 7.2. the name thereof being now changed into this, because of the Idolatry pra∣ctised there, as, ch. 4.15.) was on the border of Israel: And so the meaning is, that from both their borders they should get the alarme of the enemies coming to pursue them; or rather (see∣ing only Benjamin is alarmed here with the pursuit,) that the enemy having over-run and subdued Israel, as is expressed in the next ver. the alarme should come from the border of Israel, to the border of Judah, that the enemy was coming to pursue them and Benjamin who joyned with them. Compare Isa. 10.29. where Senacheribs invading of Judah is spoken of. However it teacheth, 1. As neglecting of Messengers and Messages of peace will end in warre; and as the despised threatnings of Ministers, will at last come to real executions: So it is the duty of Mini∣sters to preach judgements, and represent them so effectually, as they may take some impression; Therefore doth he bid them Blow the cornet and trumpet, and cry aloud, to give warning of the enemies approach, that he may shew them that it will come to that at last, and may by this representation, make them sensible of it at present. 2. Gods alarmes against impenitent sinners, will prove real, and their endeavours against them will be in vain; For, it is subjoyned to that comamand, after thee, O Benjamin, to wit, the enemy cometh, or pursueth thee, whereby they are gi∣ven to understand, the alarme given should be no false one, but the enemy should come, and that for all the alarme to prepare themselves, yet they should turne their back, and the enemy pur∣sue after them. 3. Instruments of wrath pursuing guilty sinners, will put them to terrible confusion & destraction in their mindes, as not being at peace with God, by trusting in whom the heart is fixed: So much doth this abrupt speech testifie, after thee, O Benjamin, not telling what is after him, shewing that then they shall be in such fear, as shall put them to confusion in their ex∣pressions.

Vers. 9. Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made knowne that which shall surely be.

The fourth amplification of the sentence, is, that the King∣dome of Israel should be utterly consumed in that day, for which he had revealed unto them his irrevocable sentence. Whence learn, 1. The Lord hath a day, wherein men who will not hear nor regard challenges from the Word, shall be made to know the force of his rebukes in a language which they will understand; For this cause is Israels overthrow called the day of rebuke, or ar∣guing. 2. When the Word, or moderate corrections will not availe, it is just with God to put an end to the course of sin, if it were with the utter desolation of the incorrigible: For, E∣phraim shall be desolate in the day of rebuke; That alarm, v. 8. should neither prove false, nor a momentanie oppression only, as it was on Judah; but should end in their utter desolation. 3 As it is of the Lords goodnesse, that he warnes sinners of their dan∣ger: So it is their duty to lay to heart the truth of that warning: And however the Word be but little heeded when it threatens, yet men continuing in sin, will finde the truth of it by effects: For, this seals up all, among the tribes of Israel have I made knowne that which shall surely be, that is, I have given to all warning and intimation of this, which they should look upon as certain, and (however they despise it) they will finde it certainly come to passe.

Vers. 10. The Princes of Judah were like them that remove the bound: therefore I will poure out my wrath upon them like water.

In the second part of the Chap the Lord comes more expresse∣ly to speak to both the Kingdomes of Judah and Israel, and that both severally and conjunctly. And first, as for Judah, whom he had threatened before, he accuseth their Rulers especi∣ally, for violating all Lawes, divine, and humane, which set bounds to men in the matters of Religion and righteousnesse,

which being a great sin, (as it is to remove ancient land-marks, and enter upon the possession of others, of which See Deut. 19.14. & 27.17:) doth justly provoke the Lord to threaten them with wrath in great abundance and violence, as a deluge of water o∣verflowing and overturning all. This sin was eminently to be found in Ahaz his practice, as is to be seen in the History. Doct. 1. God in his absolute Sovereignty hath set bounds and limits to men in the matter of their estates, Religion, and duties of righte∣ousnesse, which it is not lawfull to transgresse; For, so much doth this challenge, with the allusion to the removing of land-markes, teach. 2. Men are naturally so perverse, that strict∣est bounds set by God will be so farre from keeping them in, that they are thereby irritate to break them the more, and the words prohibitions do but put an edge on their humours to runne the more violently wrong: For, they are like them that remove the bound; though Lawes be set down more sacred then land-markes, yet they will encroach upon them. 3. Albeit great men think they may make bold with Gods Law above others, and so are ill examples to all others; yet their greatnesse gives them no allow∣ance, nor will shelter them in so doing; For, it is held out as a challenge, that the Princes of Judah were like them that re∣move the bound. 4. When great ones do sin, and cannot be reach∣ed by others, God will prove himself the avenger of such trans∣gressors: For, therefore I will poure out my wrath. 5. What∣ever the stroak on sinners be, yet when wrath is seen in it, and that the wrath of an infinite God, it will be dreadful; There∣fore the stroak is held out under this name, my wrath. See Ps. 90.11. 6. It is righteous with God to let out wrath without bound or moderation, and in great violence on these who will not be held in by any bond or Law prescribed by him: For, therefore, because they remove all bounds, I will poure out my wrath on them like water, or largely, like a deluge which vio∣lently overflowes all banks. The word also rendred wrath, being borrowed from among men, doth signifie such indignation as passeth bounds.

Vers. 11. Ephraim is oppressed, and broken in judgement: because he willingly walked after the commandement.

Secondly, as for Israel, he accuseth the bodie of that Nati∣on (under the name of Ephraim, not here taken onely or so much for the Kingly tribe) for their obeying the injunction of their Rulers in changing of their Religion, and that they did it willingly and without compulsion. For which he threatens that their Rulers should be (as already they were) their oppres∣sours, and overturners of publick justice. Whence learn. 1. Such as usurpe unto themselves power in the civill state, have ordina∣rily woful injunctions in the matters of God, and of Religion; partly, that they may (as they think,) mould it so as may tend to the safety of their affaires; and partly, that in Gods judgement they may more eminently engage him against them for all their iniquities: For, such was the comandement of Jeroboam and his successors here mentioned. 2. No command of men, even of Rulers, will excuse sin, especially in matters of Religion, but obedience to what they command may oft-times be the cause of Gods controversie against a people; For, it is a challenge against Ephraim, because he walked after the commandement, and gave obedience to it. 3. Albeit it be enough to prove a course sinful, that it is against Law, whether it be expressely voluntary or not, yet God looks on mens willingnesse as a great aggravation of sin, particularly of Apostasy: For here it is the challenge, he wil∣lingly walked, &. 4. Albeit it be a most hainous and eminently voluntary sin, when men fully consent to it of their own incli∣nation; yet a sinne doth not cease to be altogether voluntary, even when commands of men attended with present dangers and terrours, draweth them to consent; far lesse when the simple command of men obtaines their full and free consent; for, al∣beit there was a commandment, because of which they might pre∣tend terrour, yet as it was not terrour that prevailed with them, so the Lord seeth that, and that they did it willingly, notwith∣standing all that; for it was of their own consent, that the ge∣nerality of Israel made defection at Jeroboams beck. 5. The body of a people, as they are naturally most prone and willing

to what is ill; so are they easily misled, and carried any way that it pleaseth these who have power over them; For, so is here laid to the charge of Ephraim, or the generality of them, though some did otherwise, 2 Chron. 11.16. 6. Such as do corrupt the worship of God for their carnal ends, are ordinarily great oppres∣sours; and however they may flatter people till they gain their ends, yet then they will crush them; For, albeit Jeroboam car∣ried on the rent, under pretence of ridding the people of great op∣pressions, and invented a way of Religion, pretending the peo∣ples ease, yet by him and his successors, Ephraim is oppressed and broken in judgement, not only in the righteous judgement of God, but in the administration of justice, they were crushed and oppressed by their corrupt Rulers, who were great bribers, c. 4.••8. This is spoken of in the present time, because they had already sadly felt it, as a pledge of more of that usage. 7. As corrupting of the worship of God is a ready way to shorten a peoples pros∣perity; so it is righteous with God, to make any whom men stu∣dy to please by offending of him, prove saddest scourges; For, so did the Rulers prove to Ephraim, who followed their com∣mand, neglecting Gods. 8. As the sad fruits of sin and defe∣ction will not alwayes be suspended, but be really felt by the trans∣gressours; So when stroaks are on, it is the Lord alone who must discover the cause thereof: For, now Ephraim may feel his smart, he is oppressed, &c. and yet he must be told that it is, be∣cause he willingly walked after the commandement.

Vers. 12. Therefore will I be unto Ephraim as a moth: and to the house of Iudah as rotten∣nesse.

13. When Ephraim saw his sicknesse, and Iu∣dah saw his wound: then went Ephraim to the As∣syrian, and sent to King Iareb; yet could he not heal you, nor cure you of your wound.

14. For I will be unto Ephraim as a lion, and as a young lion to the house of Iudah: I, even I will tear and go away: I will take away, and none shall rescue him.

In the next place the Lord comes to deal with Judah & Israel con∣junctly, challenging and threatning them for the ill use they made of his corrections. We may take up this purpose thus; when the Lord did punish them for their sins, especially by more sen∣sible rods, like a moth in cloth, and rottennesse in a tree, that so they might be drawn to repent, v. 12. they on the contrary, when they felt their disease, did seek to humane helps to assert them out of trouble, but were in justice disappointed, v. 13. be∣cause God was provoked by their abuse of the rod, and miscarri∣age under it, to deal more severely with them, as accordingly he threatens to do, v. 14. The Original in v 12. hath only, I un∣to Ephraim as a moth, &c. but whether we supply it, I will be, by way of threatening for the future, or I have been, (which a∣greeth best with the next ver. where he challengeth them for their miscarriage under such a dispensation already committed,) all cometh to this, that whether the Lord had, or would inflict such a stroak, yet this their miscarriage would certainly follow on it, to the drawing down of more wrath upon themselves. It is like∣wise to be considered, that v. 12. doth not begin in the Origi∣nal with Therefore, as if it contained a sentence for the former sin, (though indeed the stroak be the fruit of sin,) but with and, which in that language is only a transition to a new purpose, as here it begins a new challenge. From v. 12. Learn, 1. The Lord needs no more to undo a people, but a very insensible curse, whether of inward dissensions, or blasting mens spirits, counsels and estates in a secret unfelt way; Therefore did he only send a moth to Ephraim, and rottennesse, or a worme to the house of Judah, whereby we may understand the many intestine confusi∣ons, and forreigne invasions of Israel, antecedent to their over∣throw, and the many troubles of Judah, partly from Israel, and partly from the Syrians and Assyrians, which are recorded in the Sacred History, which whatever impression they made, yet seem∣ed but little, as to the utter overthrowing of these Kingdomes. He compareth his stroak on Ephraim to a moth, and on Judah to a worme or rottennesse, it may be because Ephraim was sooner to be destroyed, as a moth doth eat cloath, and Judah was to sub∣sist longer, (as a tree doth, albeit it be worm-eaten,) though it was to be destroyed at last. 2. Whatever judgements be inflict∣ed on a people, it is their duty to look upon them as the fruit of their own way, and coming of themselves; For, the moth breeds of the cloath it consumeth, and rottennesse, or the worme, of the

tree. 3. God is to be looked on in judgements inflicted, not as an idle spectator, or a simple permitter only, but as an active worker, and inflicter of what we deserve; For, saith he, I will be, or have been as a moth, that is, I will inflict a stroak like to that. 4. As the Lords mercy may be read in the midst of con∣suming wrath when he begins with moderate stroaks, and doth consume but slowly; so the study of this mercy ought to invite such as are so stricken to repentance: For, this is the scope of this purpose, to aggreage their sin, who being thus moderately smit∣ten, and not totally, and in a moment consumed, yet they did not make right use thereof, but went further wrong. From v. 13. Learn, 1. Albeit the Lords judgements do bring on sad trouble, yet this is not soon seen or laid to heart; For, When Ephraim saw his sicknesse, and Judah saw his wound, imports that they saw it not at first, albeit they were sick and wounded. It is a peculiar plague accompanying insensible judgements inward or outward, that they are not soon laid to heart. And under any judgements mens selfishnesse will hide the sight of common stroakes, and their stupidity and obduration make them little con∣sider their own or a Lands case; See Ex. 10.7. Isa. 42.15 Hos. 7.9. 2. It will be but to little purpose that men see their cas••, when they see only their distresse, but not the causes thereof; for this was the cause of their miscarriage, that they saw their sicknesse and wound, and no more. Such a temper will rather resolve in bit∣ternesse; pining away under judgements, Ezek. 24.23. and more provocation, then in turning to God. 3. Where men get not the right sight or use of corrections, they will become the worse for them, and such as feel trouble, but take not up the cause of it, will readily run to ill shifts, neglecting the true remedy, and so increase their own guilt; For, so was it here, Ephraim (not secluding Judah) added to his sin, and went to the Assyrian, and sent to King Jareb, he went, when he sent Ambassadours. This name Jareb, used here, & ch. 10.6. (and signifying one that shall plead, or avenge, or assert out of trouble) seemeth either to have been a common name to all the Assyrian Kings, as Pharaoh to the Kings of Egypt, or that this was the designation given by them when they sent to him; they acknowledged him their Pro∣tector, and he whom only they trusted to plead their cause, and assert them out of their miseries. Of this see what is recorded both of Judah and Israel, 2 Kings 15.19. & 16.6, 7. 4. It is a speciall proof of the naughtinesse of mens hearts, and of the little use they get of corrections, when they dare have recourse un∣to,

and rest upon humane helps, neglecting God who is pursu∣ing a controversie for sin: For, herein was Ephraims miscarri∣age, he went to the Assyrian, &c. 5. True repentance is so dif∣ficult a path, and so contrary to mens nature, that they will ra∣ther essay any mean, then come to God under trouble; For, so much doth the practice of this people teach. 6. Where God is a party, and pursuing for sin, humane helps will prove uselesse so long as he is slighted, and they rested on: For, the Assyrian could not heal you, nor cure you of your wound. From ver. 14. Learn, 1. Humane helps do prove uselesse in a day of trouble, not only because of their own emptinesse and insufficiency, but because God is provoked to anger by mens leaning to them; Therefore is the reason given why they could not cure, For I will be unto Ephraim as a lion, and this is to be seen chiefly in such disappointments. 2. When men make no use of lesser cor∣rections, but neglecting true remedies, do seek to sinfull remedies, and rest on creature-helps; they do hereby heighten their own guilt and trouble, and do provoke God, not only to let former troubles lie on, and to disappoint their expectations, but to in∣crease their calamities; For, it is added, that not only the Assy∣rian could not cure them, but the moth turned into a lion; I will be unto Ephraim as a lion, and as a young lion to the house of Judah. It is not very needful, to make a distinction betwixt the lion, and young lion, as if Judahs stroak were compared to tear∣ing by a young lion, because it continued not so long as Israels: For, (though that proved true, yet) the scope in both is simply to point out a stroak that should utterly for once destroy them. 3. However it be the great sin of men, to turne brutish in their oppressing others; yet Gods providence is holy, and his hand is to be seen in all of it: For, saith he, I will be as a lion, albeit it was the Assyrians and Caldeans who were instru∣ments of that beastly cruelty; and again, I, even I will teare, &c. 4. God being provoked, is an invincible and sore party, he will teare as a lion, go away with his prey without fear, when none dare or can rescue; For, I will tear and go away: I will take away and none shall rescue.

Vers. 15. I will go, and returne to my place, till they acknowledge their offence, and seek my face; in their affliction, they will seek me early.

The Lord insists in the sentence, threatning that he will not only destroy them as a Lion, but (speaking after the manner

of men) will withdraw his gracious presence, and leave them∣selves, till in their exile they be humbled for their sins, and turn to God; which he promiseth and undertaketh they shall do: As was verified, not only in Judah after their captivity, Dan. 9. Ezr. 9. and 10 but will be more fully accomplished in the future conversion of all Israel, Zech. 12.10, 11, &c. Whence learn. 1. It is a verie sad addition to an afflicted condition, when the Lord not one∣ly strikes a people in great severitie, but doth desert them also under the stroak, not manifesting any tokens of his favour to them; Therefore is it subjoyned, I will go and returne to my place, that is, speaking after the manner of men, he will manifest no more of his care of them, nor of himself to them, then if he had shut up himself in heaven. See Deut. 32.20. Isa. 57.17. & 64.7. Ezek. 22.20. 2. Gods sore stroakes, and especially his sad desertions, do call men to repentance, as being that which may be attained then; that which the godly (if the sense of their condition be blessed to them) will be stirred up unto; and that which can promise a blessed issue of their condition to them: For, this is Gods end in all this, to draw them to the true reme∣die, I will returne, till they acknowledge their offence. As the Lord will make trouble pursue his own especially, till they come to the right use of it; So where his people are set on work this way by his withdrawing of himself, it is a token the desertion is not total, but that the Lod hath left somewhat behinde him, that drawes them after him; whereas to be deserted in trouble, in respect of duty, (when men either neglect means in such a case, as, Dan. 9.13. or become more estranged from God that he de∣serts them, as, Zech. 11.8.) is more sad then to be deserted as to the want of sensible comfort and manifestations of God, when yet they are pursuing duty, as, Psal. 88.13, 14. 3. Repent∣ance is then true, when men are indeed convinced of sin, and driven to confesse and plead guilty before the Lord; and without this, much shew of prayer and service by a sinful people, will be but little worth: For, that is here expected, to acknowledge their offence, or, to be guilty, that is, that they not only make a shew of confession, but that really before God, they be convin∣ced of guilt, and look like a people who have such a burden upon them. 4. Such as are really humbled under the sense of guilt, ought also to turn real seekers of God, that is, to be such as would not only be rid of present guilt, that they may get ease of trouble; but such as set themselves for time to come, to presse af∣ter communion with God, and walk in his way; and for that

end, they must make God himself, and not sinister ends, their scope in this course; they must be sensible of their distance from God, and pursue when they do not enjoy; yea, whatever they enjoy, they must still be on the pursuit of more, while they are within time; All this is imported in that the Lord saith, they shall seek me. 5. Such as do seek God indeed, ought to be ardent and instant in it, taking hold of all opportunities, and pursuing after God, as him whom they may not want; and especially for∣mer negligence ought to be made up with doubled diligence, by such as turne to God: So much is imported in that they will seek me early, and be betimes at it, when they are turned to God. 6. All these duties required in right seeking of God, ought to be especially set about in sad times. Times wherein affliction presse men hard on all hands, ought to be times of seeking God indeed, and ought to put an edge on diligence and duties, otherwise it may draw to a sad account. For, in their affliction they will seek me early. 7. Such as look toward God, ought not to be discou∣raged, that afflictions drive them to it, who sought him not be∣fore: and albeit afflictions first set us on duty; yet if when we come, God give us other earrands, it is a sufficient proof of sound∣nesse; For, it is foretold as the sound conversion of Israel, that in their affliction they will seek me early; albeit they sought not before, and the crosse drave them to it, yet it is sound, since their erarand is to seek God. 8. Repentance is not only our duty, to endeavour it, but it is Gods promise who undertakes to work it in his own: And such as minde repentance, ought to set about it in the faith of a promise, and eying him who only can produce it: For, it is a promise, they will seek me early, which though it relate particularly, to Israels future conversion; yet all the Lords people, as they are pressed with need, may lay hold on it, and come to him who is exalted to give repentance unto Israel, as well as remission of sin, Acts 5.31.

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.

CHAP. VII.

IN this Chap. the Lord goeth yet on with that particular demonstration of this peo∣ples desperate case, which he had begun, ch. 6.8. Only having spoken his minde to Judah in the bosome of a promise, chap. 6.11. he doth now leave them, and deal only with Israel, who were in justice to meet with harder measure. And by laying before them the many and grosse sinnes of Court and Countrey, he makes good that charge, ch. 6.4. that their case was desperate, and that they could look for nothing but destruction, which is also held forth here in that geneneral accusation, v. 1. (which may comprehend all the rest,) and in the sentence, v. 13, &c.

The Chap. may be taken up in these two parts: First, He propounds an accusation for many sins (mixed with some threat∣enings,) and namely their obstinate incurablenesse in sin, as appeared in their deceit and violence, v. 1. their prophane se∣curity, and stupid atheisme, which God will refute, v. 2. their pleasing of their Rulers with their wicked and lying courses, v. 3. their pronenesse to spiritual and bodily adultery, v. 4. their tem∣perance, especially in the Court, v. 5. their fraudulent carrying on of their wicked projects to a maturity, v. 6. (as appeared in their frequent conspiracies, without employing God in their ca∣lamities, v. 7.) their mixture with the Gentiles, v. 8. their stu∣pidity under afflictions, v. 9. their great pride in not seeking unto God, notwithstanding their afflictions, v. 10. and their folly in seeking to creature-helps, v. 11. wherein they shall be disappointed, and be punished for it, according as he had threatened, v. 12. Se∣condly, He pronounceth their case to be irrecoverable, because of these sins, & declareth that wo and destruction is coming on them, because of their Apostasy and rebellion, v. 13.— the equity whereof appeareth in considering their great ingratitude in sin∣ning against God, v.—13. their brutish sense of trouble, neg∣lecting

to seek God rightly, yea, and rebelling against him, v. 14. their ingrate presuming, and growing more bold in sin, when at any time he repaired their broken strength, v. 15. and their hy∣pocrisie in repentance, v. 16.—for all which, and their blasphe∣mous outrages, the sentence is again repeated, that even the greatest of them should perish by the sword, to the derision of their confederates, v.—16.

Verse 1. WHen I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickednesse of Samaria: for they commit falshood: and the thiefe cometh in, and the troope of robbers spoileth without.

The first challenge is directed chiefly, (though not secluding others) against their Rulers under the name of Ephraim, and against the chief City; wherein they are accused for their ob∣stinacy and incurablenesse, in that when the Lord applied re∣medies to cure the people of their sins and judgements, they dis∣covered that their sin was incurable, as might appear from their deceit, and their violence and oppression in City and Countrey: all which made it evident that there was no remedie, but they must be destroyed. Doct. 1. As sinne is of it self the great sick∣nesse and wound of a people, affecting the soul and conscience, and drawing on sad wounds of afflictions. So it is God only who can cure these wounds; For, I would have healed Israel, saith he, as a Physician offering his help. See 2 Chron. 7.13, 14. Psal. 60.2. Jer. 17.14. 2. As the Lord only can cure his people, so he is willing to offer his help, and essay means for that end, before he give up with them; For, I would have healed Israel. This the Lord did, and in all ages doth to his people, sometime by his Word sent out to reclaime them from sin, as there were many Prophets raised up in Israel. See 2 Chron. 36.15, 16. sometime by giving breathings of prosperity, (as under Jeroboam the second, Joash, and others,) to see if that would draw them to cease from their course of sin; sometime by sending lesser afflictions, (whereof Israel had many essayes) as medecine to purge out sin, and prevent more sad fruits thereof. See Isaiah 27.9. Ezek. 24.13. and sometime by cutting off eminent

ring-leaders in Apostasie, and giving opportunities of a Refor∣mation, if so be that might work on them. As when he cut off Ahabs house, and raised up Jehu, who pretended zeale for the Lord. In applying these means of cure, the Lord doth not al∣wayes work according to his Omnipotency, but offereth only suf∣ficient external means; yet mercy would be seen in the Method, and such lots would be improved as medicinal. 3. When God applies means of healing, it is usual for men to prove worse, and to make it evident that they are incorrigible; The Word may but irritate corruption, 2 Chron. 36.16. an opportunity of Reformation may discover heart-enmity against the wayes of God; mercy and respite may embolden to sin, and rods make men worse, Isa. 1.5. Ezek. 24.13. For, When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickednesse of Samaria, as a Physician by attempting a cure, may finde it worse then at first it appeared, and the disease may break out worse: So did it fare with them, the means applied did not only discover, but was an occasion of their incorrigible temper. He calleth their course iniquity, and wickednesse, or many evils, because they brake out in more and more grosse ills, or because lesser ills after such means, are indeed worse then greater ills were before. 4. Rulers and these that are in eminent places, do ordinarily prove most incorrigible in their evils, most un∣fruitful under means of healing, and great obstructers of a Lands happinesse; For, saith the Lord, When I would have healed Israel, it was Ephraims and Samarias sins that brake out and hin∣dered it. 5. Deceit and falshood in mens dealings, is a sad evi∣dence of an incorrigible time, as testifying how little place the feare of God hath among men; Therefore it comes in as a con∣firmation that they would not be healed; for they commit falshood. See Mic. 7.1, 5, 6. 6. It is also an evidence of such a sad time, when injustice and oppression prevaile, and men are still so in love with the world, that all injust courses, secret or open, are followed, that they may compasse it; For, it is another proof, and the thief cometh in, privately into the house or City, and the troop of robbers spoileth without, that is, no place in City or Countrey, in the house or fields, is free of secret stealth, or open robbery.

Ver. 2. And they consider not in their hearts, that I remember all their wickednesse: now their own doings have beset them about, they are be∣fore my face.

The second sin for which they are challenged, (and which, as all the rest, are so many proofes of their incurablenesse, which he had laid to their charge, v. 1.) is, their prophane security and stupid atheisme, in that they did no more think of giving an ac∣count of their wayes, then if there were not a God, or they had never heard of him. Because of which the Lord declareth, that as he is a Judge who seeth all their wayes; so they should short∣ly finde themselves so involved in the fruits of their own sins, as if they were in a net, and should not flee his judgements. Whence learn, 1. It is mens dutie to be much with their own heart, in considering their case, and how it is with them; For, it is a challenge, they consider not in their hearts, &c. or, say not to their hearts, that is, they put not their own hearts to it, to pon∣der how matters stand with them. 2. It ought especially to be considered by men in examining their own condition, that sin unrepented of is remembred by God, how long soever it be since it was committed; For, it is specially laid to their charge, that they consider not that I remember all their wickednesse, but since they were spared, and prospered after their sinning, they thought God took no notice, or had forgotten all; whereas he was but putting it up upon their account. See Deut. 32.34, 35. 3. When men give over consideration of their case, they turne in effect Atheists, denying unto God a providence, and by this they are more and more emboldened to sin; For, not to consider that God remembers all their wickednesse, is in effect to deny a God, to deny that ever he will punish sin, and consequently, that he knoweth or taketh notice of it, or hath power to redresse it. And this is laid to their charge as an evil which loosed the raines in them to all sin; For, then they had all wickednesse. See Psal. 14.1, 2, &c. and 94.3,—7. 4. As God knoweth and ob∣serveth all the wayes of the children of men, whatever they imagin to the contrary; So he will bring Atheists to know so much, by giving them the fruit of their own wayes; For, their own doings

have beset them about, (that is, their guilt in the effects thereof, shall lay hold on them on every hand, that they may not escape;) they are before my face. This he subjoynes to the former, though they were before him, before they beset them, because they shall be made to know they were observed by God, when they shall beset them. See Prov. 5.21, 22. 5. When men, especially within the visible Church, turn practical Atheists, and by forgetting and denying of God, take courage in sin, it is a token that God will very speedily refute that errour, by taking order with them for their sins; For, saith he, Now, that is, shortly, their own doings have beset them, where he speaks of it in the by-past-time, because of its certainty and celerity. 6. Man needs no surer fetters and ties to bring him to judgement, then his own guilt, which will surround him, sometime in his own conscience, and alwayes pursue him in effects, till it leave him in the hands of ju∣stice; For, their own doings have beset them about. See Psal. 49.5. Numb. 32.23.

Ver. 3. They make the King glad with their wick∣ednesse, and their Princes with their lies.

The third sin challenged, is, that the people did please their King and Rulers with their wickednesse, (that is, they gave obe∣dience to them in their wicked commands, especially concerning Religion, ch. 5.11. which they expected would not have been taken so well by the people; and they studied to make them more and more glad by their wicked behaviour, since they saw them so plea∣sed with it.) And with their lies, whereby we may understand their false worship, which is a lying and a deceiving course, Isa. 44.20. and a lewd lie, to father it on God, as true worship per∣formed to him, as, 1 Kings. 12.28. Exod. 32.5. Or, we may un∣derstand it of their malicious slandering of such as were opposite to the course of the Court, and of the times; or of their flattering their Rulers, to comfort them when their consciences vexed them; or generally that they gave them occasion of joy that was deceit∣ful. Whence learn, 1. Let men rejoyce or glory never so much in sin, yet wickednesse is but a poor sport, and will prove so in end; For, it draweth God to be against them, that they were made glad with wickednesse. 2. It evidenceth the sad case of a Land, when they who should advance piety and vertue, and

punish vice, are on the contrary rejoycers at the wickednesse of their people, and glad to get them drawen to it: For, it is the challenge, that the King and Princes are made glad with their (that is, the peoples) wickednesse, that they have a people who will obey their wicked commands, and are not so tender and scrupulous, as to make question of right and wrong, especially in the matter of Religion, but will run whither they are driven by a supreme command. 3. It is also a sad case when men, and espe∣cially great ones, have such designes, as cannot be compassed but by wickednesse; and when they are so far given up, as to be glad to attain their end, by whatsoever means it be; For, so much also doth the challenge import; Their Rulers could not carry their businesse, unlesse their subjects were embarqued in a wick∣ed course; and they were so farre from making scruple of that, that they were glad the people were so, that they might gain their point. 4. It is the usuall disposition and woful sin of a people, that they are still upon the prevailing side, and do follow the ex∣ample and will of their Rulers, if it were even to sin; For, it is laid to their charge, They make the King glad with their wicked∣nesse, &c. they will make no bones of sin, if they know it may please him; yea, they will prove more plyable and forward, then could have been expected of them. See Prov. 29.12. 5. As I∣dolatry and false worship is a deceitful ground of comfort, and will not be owned by God, whatever men pretend; and as the calumniating of upright men is an usual way of promoting a false Religion; So a deceitful lying comfort is a dangerous snare, and it is the great sin of any to be instrumental in applying of it; For, so much is imported in that part of the challenge, They make the King and Princes (for both are understood in every one of the branches,) glad with their lies.

Vers. 4. They are all adulterers, as an oven heated by the baker: who ceaseth from raising, after he hath kneaded the dough untill it be leavened.

The fourth sin challenged, is, their pronenesse to adultery, bo∣dily or spiritual, or both, of which they were generally guilty. This is illustrate from the similitude of a Baker heating an Oven, and kneading Dough; who ceaseth to raise himself or others to put in the Bread, till it be leavened, and the Oven hot. In ap∣plication

wherof, we need not restrict it particularly to this, that Jeroboam and his faction were hot upon the Idolatry of the calves, of which he was the contriver and Baker, but yet did cease to put it in practcie, till by emissaries the people were leavened and pre∣pared. Nor yet to this, that they were mad upon sin, and yet insensible and carelesse of their case because of it, as a sleeping Baker. But it seemes rather to hold out this general, That they opened their hearts so to Satans fiery tentations, as an Oven is to fire, and were so inflamed and fitted thereby, as presently on an occasion they acted the sins, as an hot Oven will bake the Bread when once it is leavened, and put into it; and as an Oven continues heating, till the Dough be leavened and ready to be put into it; so their heat of lust and tentation, was not extin∣guished till it was satisfied; And further as an Oven into which fire and fuel is put, keeps the heat, and leaven goeth through the lump, though none watch about them, but the Baker and o∣thers sleep; so their hearts being once pestered with sin, did feed themselves therein. Doct. 1. A visible Church not receiving the love of the truth, is justly given over to vile uncleannesse, both in worship and manners, and to be monstrously enflamed thereunto, by Satan and his fire-brands; For, such was Israels condition, They are adulterers, as an oven heated by the baker, where the Baker may cast in what fire and fuel he will, and where the heat is most violent, as being kept in compact together. See Rom. 1.21, 24, &c. 2 Thess. 2.10, 11, 12. 2. The more univer∣sal sin be, it doth adde to the Lords controversie against a Land; For, They are all adulterers, that is, they are generally guilty, though not every one, and this is a part of the challenge. 3. What∣ever men may pretend without themselves, as an excuse for their corrupting their wayes; yet upon true triall, they will finde it to flow from their own hearts polluted by Satan; nor will it suffice to acknowledge some infirmity and inadvertencie in their sin, un∣lesse they see it deeper rooted in their hearts; For, whereas they might pretend they followed these courses only to please their Kings,, and obey their commands, the Lord lets them see it was their own hearts enflamed with lusts, and Satans tentations, like an oven heated, that drew them to it, and that this was no sudden fit, but the fruit of deeply corrupted hearts, as an Oven that hath been long heated with much fuel. 4. Albeit that wick∣ed men do not alwayes break forth in actuall wickednesse, yet are they not the more innocent for that; For, 1. Their spirits are pestered and haunted with sin, though they do not act it, as the

Oven is still heating, and the Dough still leavening, though the Baker and others sleep. 2. It is not of them that they do not act sin, it is only through the want of a tentation and occasion; as the hot Oven ceaseth from baking Bread, and the Baker from putting it in, only till it be leavened and ready. 3. Their heat of lust is never extinct, nor do they labour to mortifie it, but it continueth restlesse and furious till it be satisfied; as the Oven still heats and burneth, till the Bread be leavened and put in. Doct. 4. Albeit good motions, when they are most fervent, need frequent cherishing, as being no native plant of our hearts; yet when evil once gets footing, it will entertain and feed it self, and grow upon our hand; For, the Oven will heat, and the Dough leaven, though all should sleep after they have put in the fire and the leaven.

Ver. 5. In the day of our king the princes have made him sick with bottels of wine, he stretched out his hand with scorners.

The fifth accusation is for Court-intemperance, in King, Prin∣ces and Courtiers, without any respect to honesty or shame. In so much that on the Kings birth-day, or the day of his Corona∣tion, or some other solemnity, yearly observed by him, the Prin∣ces did draw the King to be drunk; whereby, 1. He contracted sicknesse. 2. It made him forget and prostitute his place and authority, joyning in society with scorners, or men eminently dissolute, and look rather like such in his drunkennesse, then like a King. Doct, 1. Dayes which men will have observed as dayes of festivity and solemnity, do ordinarily prove dayes of great miscarriage and provocation against God: For, it is in the day of our King, that they contract very eminent guilt; In the Original it is, the day of our Kings, wherein the Lord by his Prophet repeats their words, as proclaiming and boasting of it, and therefore loosing the rains to intemperance. See Exod. 32.6. Job. 1.5. Eccles. 7.2, 3. 2. Drunkennesse and sensuality is an hainous crying sin, and particularly in Rulers; For, it is a sad challenge, that they should be given to bottels of wine. See Prov. 31.4. Eccles. 10.16, 17. Isa. 28.1. 3. Nobles and Prin∣ces, and great Courtiers, are ordinarily great plagues and snares

to Kings, who having their ear and countenance, do make use of it for no other end, but to draw them to sin against God; For, it is the Princes who have made him sick, &c. 4. It is the height of sensuality, when men not only become brutish themselves, but dare invite and tempt others to the same excesse of riot, and by all meanes draw them to drunkennesse: For, it is the sin of the Princes, that they draw the King to drink. See Hab. 2.15, 16. Est. 1.8. 5. Men by their intemperance, do not only draw on the guilt of misspending time, and abusing the good creatures of God; but of self-murther, and abusing their own bodies also: For, they make him sick with bottles of wine, either by making him drink whole bottles, or drinke wine, which in these parts they kept and carried in bottels. 6. Dayes of feasting and in∣temperance, do also ordinarily prove dayes of great insolence and boldnesse in all other sins: When mens hearts are up with carnal pleasures and joy, and benummed with sensuality, they care not what they do, they stand in aw of none, and they will scorne all that contradict them, or are not of their minde and way; For, it is imported here, there are scorners in the day of their King, that is, either mockers of all such as applaud not their way, as, Psal. 35.16. or such as are come to an height of impiety, to scorne and defie God and his threatenings, and therefore are called the scornful, Psal. 1.1. 7. It is also the great sin of drunkards, that by their sensuality, they deprive themselves of the use of reason, and render themselves contemptible and like beasts, that they can neither know their place nor dutie; For, the King in his drunk∣ennesse stretched out his hand with scorners, that is, debased himself to keep society with such lewd persons, and looked liker one of these then a King. 8 It is the sin of Kings and Rulers, or any in lawful power, to prostitute that authority wherewith God hath stamped them in their office, and to render it contemptible by their own miscarriage, by countenancing insolent sinners, whom they should suppresse; and by conversing with base and vile persons, and joyning with them in base courses unbeseeming their station and dignitie; For, herein did their King sin, in stretching out his hand with scorners.

Vers. 6. For they have made ready their heart like an oven, while they lie in wait: their baker sleepeth all the night, in the morning it burn∣eth as a flaming fire.

A sixth challenge, is, for their fraudulent carrying on of wick∣ednesse to a maturity. He maketh use of the former similitude, shewimg, that as a Baker heats his Oven by putting in fire and fuel enough, and then sleeps on till it be ready, at which time it will burne up in a flame, though he had been sleeping; so they did subtilly, with leasure and length of time, premeditate and plot their wickednesse, and did dissemble it, as if they were sleep∣ing, till they had an opportunity, and then they were all on fire to execute that which they had been so hot and serious in contri∣ving. Whence learn, 1. Raging and lustful sinnes are nothing the lesse discerned by God, nor the lesse odious that they are ma∣naged with policy, and subtilly conveighed; Therefore, saith he, for (or, certainly, as the word will also import,) they have made (or applied, and fitted) their heart like an oven, violent, hot, and raging, and that whiles they lie in wait. 2. Men who are wicked and subtile, may seem to be lying by and doing nothing, when yet, 1. Their hearts are very bent on their course; their Oven is heating while they sleep. 2. Their designes are still going on, the heat is tending to burning as a flaming fire, while the baker sleeps. Doct. 3. Iniquity that is hatched through abund∣ance of lust, is most violently executed, when an opportunity offers, and the more violently that it hath been long delayed; For, this Oven, it burneth as a flaming fire, and the more vio∣lently, that their baker sleepeth all the night.

Vers. 7. They are all hot as an oven, and have devoured their Judges: all their kings are fallen, there is none among them that calleth unto me.

An instance is given of this challenge, shewing that these plots which were so generall among them, gr••w to the height of fre∣quent conspiracies against their Kings and Judgess, that every

one might set himself upmost, according as we finde it was a∣mong them after Jeroboam the second, in whose dayes Hosea first began to prophesy. See 2 Kings 15. Their condition under all these confusions, is amplified from the great and universal stupi∣dity that was among them, in that they called not on God, nor employed him in all these distempers. Doct. 1. An ill ordered Church is ordinarily plagued in justice with an ill ordered State: and when men inflamed with lusts get leave to rage over all bounds in the matters of God, and in other things, it is righte∣ous with God to let them loose to the overturning of policy, and humane society; For, they who were as an heated oven in adul∣tery bodily or spiritual, v. 4. are now hot as aen oven, and devour∣ed their Judges, &c. 2. Sedition and conspiracies against autho∣rity, are in effect but the fruits of strong and raging lusts, let them have what pretext soever men please to put upon them, and the actors pretend to what they will; For, They are all hot as an oven, and upon this followeth, and have devoured their Judges, all their Kings are fallen, that is, many or most of them are cut off by violent deaths. And by Judges, we are to understand, either the Kings themselves, or inferiour Officers their creatures, who were cut off by these who made the change, to establish their own faction. 3. Profane and corrupt men, their fawning upon, or seeming to comply with the humors of these in authority, even in every thing, and without any respect to the commands of God, is yet no assurance, but they may, when they have opportunity, turn disloyal: And they may take as little notice of Gods Law subjecting them to the higher powers, as they did of his other commands, in their sinful compliances with Rulers humours; For, they who make the King glad with their wickednesse, v. 3. and who observed their Birth or Coronation-dayes with much riot & sensuality, v. 5. now, they have devoured their Judges, &c. 4. These violent lusts and turbulent effects of them, are the fruit of not calling on God, who being sought unto, would subdue these lusts, and correct these evils, which lust leads men to apply vio∣lent remedies unto. When God giveth up a people to such courses of sedition and conspiracy, it is a token that neither the Land, which is in such a distemper, nor the actors in these courses are given to prayer, at least in a right and sincere way; For, where these courses are, it may be said, there is none among them that calleth unto me, or, generally they neglect it. 5. It is an evi∣dence of great stupidity, and the cause of a controversie from the Lord, when greatest commotions, alterations and confusions

will not make a people sensible, nor stir them up to look to God and call on him: For, the words may import also this challenge that all these overturnings of the state did nothing at them, the people never thought on turning to God, or employing of him, there is none among them that calleth unto me.

Vers. 8. Ephraim, he hath mixed himself among the people, Ephraim is a cake not turned.

The seventh sin for which they are challenged, is their mixture with the Heathen Nations, (carried on especially by Ephraim or their Rulers,) whereby they became a cake not turned: by which I do not understand so much a threatening, that the hungry ene∣my (of whom, v. 9.) shall cat him up as a hungry man would eat a cake lying on the fire, not staying till it be baked: as a declaration of the sinful effects of this mixture, that they became (as we say) neither raw nor rosted, neither a people who had wholly quit God, nor who cleaved to Gods way; yea, they be∣came hot on the Idolatrous side, and cold in the matter of true Religion. For clearing of this mixture, and wherein the sinful∣nesse thereof consisted, Consider, 1. The parties with whom they mixed, were not any profane companie, or persons among themselves, but the people, or Heathen Nations and Idolaters about, with whom it was not lawful for Israelites, so much as to converse familiarly, or to marry, (but if they had, they be∣hoved to divorce) far lesse to joyne in a Congregation with them, as members of the visible Church. 2. The mixture condemned was not so much local, or in place, nor only in confederacies, or marriages; But the mixture was chiefly morall, in embracing their false Religion, and becoming like unto them, as is cleared in the end of the Verse. 3. This mixture and conjunction as it related to confederacies, had not so much as a pretence of ne∣cessity, there being no former ties betwixt Israel and them, nor common interest, as of one incorporation, necessitating them to this mixture; but God had set a partition-wall betwixt Israel and them: and so Ephraims conjunction with them was volun∣tary, and sinfully chosen by him; And therefore this mixture, and all other circumstantiate, are to be condemned. Doct. 1. The visible Church is obnoxious to great hazard in the world, by rea∣son

of wicked societies and false Religions without, which (be∣side her snares and dangers from enemies in her bosome,) are rea∣dy to corrupt her; For, there are the people, and Nations about, who drew them from God. 2. The great hazard of corruption of the visible Church, even by these who are without, is not so much from them or their endeavours, as from her selfe, who hath by nature such a principle, as will soon draw her to the wrong way to joyne with others, whereas they have no such principle to set them right: For, Ephraim mixeth himself among the people, and that is his undoing. 3. The declinings of the visible Church, and her debordings after the customes of Idolaters, and the rest of the world, is oft-times justly put upon the accompt of the Rulers, who upon their politick designes do thus intangle and mislead her: For, Ephraim, or the Kingly tribe is charged with this; and it was their Rulers who drew on these confederacies and conjuncti∣ons. 4. Such as once begin to decline, and go wrong in the matters of Religion, cannot set bounds to themselves, nor be as∣sured, but they will go further wrong: For, Ephraim rested not at the Idolatry of the calves, but mixed himself among the people. That same policy that pleaded for the calves, served also to urge their conformity with Heathen Idolaters. 5. Wicked societies are dangerous, and so contagious, that as we are to guard against infection by reason of necessary conjunction with wicked men, when we are united with them in place and common interests, (which is our affliction, and not our sin,) so especially we are to beware of voluntary conjunction with them, when no such neces∣sity can be pretended; For, this also was a part of Ephraims mix∣ture, his joyning in converse and confederacies with them, drew on mixture with them in their Religion. See Psal. 106 35. 6. Mixtures in Religion turneth men mungrels, and halters in the matter of Religion, 1 Kings 18.21. and so worse then the very Heathen, who are zealous and fervent for the Religion they own, and against that which is opposite to it; yea, mixtures will soon resolve in furious frowardnesse in that which is wrong, and cold∣nesse in and aversenesse from the true Religion. Both these are imported in this effect of their mixture, Ephraim is a cake not turned, as is before explained. And it is like at first they pre∣tended to a respect to both, and that they would not abandon God nor his Worship, whatever other course they followed. But at last their corrupt courses did first abate their zeal in Gods way, and then put it to the doore. See Matth. 15 6.

Ver. 9. Strangers have devoured his strength, and he knoweth it not: yea, gray haires are here and there upon him, yet he knoweth not.

The eighth sin for which they are challenged, is their stupidi∣ty under rods and afflictions. Their case is held forth, first, in proper termes, that all their warlike power and riches was con∣sumed by strangers, by these to whom they sought, and others, 2 Kings 13.4, 7. Then it is held forth in figurative termes, that they were like a man beginning to over-spread with gray haires, that is, either their great trouble had suddenly altered and wasted them, and made them look like their grave, or they had been long under troubles, even to old age; and yet the challenge is, that they considered not all this, to make right use of it. Whence learn, 1. The visible Church never makes defection, and chang∣eth from the true Religion, but to their own prejudice. Even such as they joyn with, and study to please by corrupting of Reli∣gion, prove ordinarily their scourge; For, strangers (these with whom they mixed, v. 8. or some like unto them) have devoured his strength. 2. Whatever strength or power a Nation may seem to have, yet when God is angry, and bloweth upon it, and deserts them, it will soon be swallowed up; For, when God is provok∣ed to desert flourishing Israel, then strangers have devoured his strength. 3. When sin is once entertained, men become so stu∣pid, that they will not heed difficulties in their way, nor be im∣peded by them to follow their course; For, he knoweth it not, or doth not regard it. A little trouble would discourage them in a good way, but nothing will break off the course of their sinne. 4. When men become stupid in sin, they will reap no profit by their afflictions, be they never so sore, or of so long continu∣ance; For, let gray haires be here and there upon him, yet he be knoweth it not. 5. Albeit sinners may, and will feel the smart of afflictions, yet God doth not take notice of that, so long as they are not led in to see the fountain and cause of their trouble, and to get the right use of it; For, it is in this respect the Lord saith twice, he knoweth it not, because whatever they felt and knew, yet they regarded it not so, as to tremble at Gods anger in it, and to abandon the course of defection. See Isa. 42.25.

Vers. 10. And the pride of Israel testifieth to his face, and they do not returne to the LORD their God, nor seek him for all this.

The ninth sin for which they are challenged, (which is also a cause of their stupidity) is, their pride in standing out against God, and that they will not abase themselves for all their trouble, to turne to God or seek him. See ch. 5.5. Doct. 1. Pride is an horrid and detestable sin, especially when it drives the sinner to stand it out against God, and when he persists in it, notwith∣standing that afflictions make him bear the badges of his baseness; For, under all this trouble, there is the pride of Israel, which the Lord here challengeth as an hainous sin. 2. Mens guilt, and particularly their pride under affliction, doth convincingly bear witnesse against them, not only by bewraying it self, but by te∣stifying their desperate condition because of it; For, the pride of Israel testifieth to his face, in both these respects. 3. It is a sufficient evidence of mens pride, and rising against God and his dispensations, when they are not drawn to God by their rods, however otherwayes they should seem to walk never so crushed-like under them; For, pride testifieth in this, they do not return to the Lord for all this. 4. When the Lord sends affliction upon his people, it doth call for, and the Lord may justly expect, that they should not only seek to him for help, but should seek himself and his face, rather then their own ease, and that (to the end they may come speed in seeking) they should endeavour conver∣sion, and turn from their evil way; For, all this is imported in their duty which the Lord misseth under their trouble, they should returne to the Lord and seek him. 5. As no outward dis∣pensations will of themselves prevaile with impenitent sinners, nor afflictions, if they be not sanctified, do any good; so in par∣ticular, afflictions meeting with unsubdued hearts, will not better them, nor convince them of, or drive them from sin to God; For, proud Israel do not returne to the Lord; nor seek him for all this. Such a carriage is a signe of stout-heartednesse. 6. The offer that is made to sinners under the rod of love and of acceptance, if they will turne from their evil way, doth much aggravate the sin of obstinacy; Therefore, it is put in the challenge, they do not returne to the Lord their God, who offereth upon their returning, to prove himsel to be so.

Vers. 11. Ephraim also is like a silly dove, without heart: they call to Egypt, they go to Assyria.

12. When they shall go, I will spread my net upon them, I will bring them down as the fowles of the heaven: I will chastise them, as their congregation hath heard.

The tenth sin for which they are challenged, (and which is a branch of their mixture, v. 8.) is, their folly in not seeking the help of God, but of strangers, in their sttaits, herein resem∣bling Doves, whose simplicity makes them run on hazards, v. 11. for which the Lord threatens to involve them in the punishment of their sins, and (alluding to the flying Dove) to bring them down as a bird in a net, according to the predictions of the Pro∣phets in their Congregations, v. 12. From v. 11. Learn, 1. It is an undeniable evidence of mens not turning to God, not seek∣ing him in trouble, when their hearts are bent on wrong courses, and seeking to other refuges; So much doth the dependance of this challenge upon the former, teach. They do not return to God, who call to Egypt, &c. however they may pretend to do both. 2. As the Lord doth not approve of all sorts of prudence, especi∣ally that wherein the wisdome of the flesh beares sway; So every simplicity is not commendable, especially when it is not armed and guarded with spiritual prudence; For, it is a challenge, E∣phraim is like a silly dove without heart, or prudence, though it be commendable when joyned with serpentine wisdome, Matth. 10.16. 3. Whatever wisdome or policy may seem to be in mens forsaking God and his way in trouble, yet it is in effect great simplicity, and will prove so; and whatever humane helps may promise, yet it is folly to think that men can help, when God in anger is a party, or that, when God is calling us to seek him by trouble, men should deliver us without our owning of God; For, herein Ephraim is like a Dove, they call to Egypt, they go to Assyria, to wit, for help when they are in distresse. 4. Whatever folly there be in such courses, yet they are the usual way which men take; yea, not only do they essay some of them, but they will rather be endlesse in seeking after carnal confiden∣ces on every hand, then they will turne to God; For, Ephraim

proveth such a Dove, and they call to Egypt, on the South, and will be at pains to go to Assyria on the North, rather then seek to God. 5. Mens simplicity, and being thereby misled and a∣bused, will not plead excuse for their sin before God; For, this is laid to Ephraims charge, though herein he was like a silly dove. From v. 12. Learn, 1. Mens not acknowledging of God in the use of means, or their using of unlawful means, provokes him to become their party, and to be against them; For, so doth this threatening following on the former challenge, teach. 2. Such as turn away from God and his way, do justly meet with snares in the wayes they follow, from which they cannot extricate themselves; For, when they go, I will spread my net upon them, or cause them to be insnared in unavoidable inconveniences. 3. Mens prospe∣ring for a time in an evil way, gives no assurance but they will get a sad fall, nor will it hinder God to reach them for that end; For, I will bring them down as the fowles of heaven, that is, as the Dove and other fowles do flie high, and yet they come down and are caught in a net; So though they soare high, yet I will abase them. 4. Gods sad Word against sin and sinners, will at last take effect, and resolve in sad chastisements; For, I will chastise them, as their congregation hath heard. See Ezek. 1.6. 5. It may adde much bitternesse to the judgements that are in∣flicted on men, when they shall consider how hainous it was in them to sin so grievously, who heard God speaking to them in their Assemblies, and that they would not believe their danger from the Word laying it before them, till now they are made to feel it; For these causes is their chastisement amplified that it will be as their congregation hath heard.

Ver. 13. Wo unto them, for they have fled from me: destruction unto them, because they have trans∣gressed against me: though I have redeemed them, yet they have spoken lies against me.

The Lord having thus laid so many sins to their charge (mix∣ed with some threatenings expressed or insinuate) whereby he makes it cleare that their case was desperate, and that there was no healing of their backslidings: Now he proceedeth to take away from them all hope of pardon, or exemption from judge∣mentst,

and to declare he behoved to destroy them, as was insinu∣ate in that challenge and expostulation, Chap. 6.4. And for this end, he pronounceth a sad sentence against them, and demonstrates the equity thereof, from severall aggravations of their sin, which takes away all pretences and excuses from them.

In this ver. the sentence is pronounced in a threatning of wo and destruction to come upon them, for their Apostasy and rebellion, unto which is added the first confirmation of the equi∣ty of this sentence, taken from their horrid ingratitude against God, who had redeemed and delivered them from many trou∣bles since the time of their deliverance from Egypt, and yet they lied against him, both in profession and practice. Whence learn, 1. The sins of the visible Church are odious, in that they are not simple sinnes, but Apostasy and defection; as here is laid to their charge. 2. Apostasy is in this horrible, in that the A∣postate not onely like a vagabond, runs away from so excellent a Master, contrary to his duty; but that he labours to bring an ill report on God, by fleeing from him, as if he were an enemy; for, they have fled from me, is the aggravation of their guilt. 3. Departing from God will soone draw men to most wicked and rebellious courses; for, unto this is subjoyned, they have trans∣gressed, or, rebelled against me, not onely by their Apostasy, breaking all bonds, but this drawing on more insolencie in sin. 4. As Apostasy and rebellion, is of it selfe a condition suffici∣ently plagued and miserable, though no calamities followed upon it; So it will also at last draw on desolation and destructi∣on, and Gods curse with it; for, wo and destruction, or spoil, a destruction with a wo in the bosome of it, followeth on their course, to confirme what a wofull course it was of it selfe. 5. However the Lord in mercy bestow many notable deliverances on his sinning people, yet that will not stop the course of their defection, and this doth highly aggravate their sin; for, though I have redeemed them, yet they have spoken lies against me. See, Psal. 106.43. 6. The visible Church doth lie against God, ha∣ving been delivered by him, either when she denieth him in her practice, Tit. 1.16. Psal. 14.1. or, when being delivered, she doth belie these professions and promises she made in trouble; or, when she cleaves still to false doctrine and corrupt religion, pretending it to be the truth, and constructs of Gods delivering her, as if it were a testimony that he favoured her way; or, when in her prosperity she forgets God, ascribing all her deliverances

to her Idols, as all her afflictions to him, as, Chap. 2.5. Jer 44.17, 18. In all these respects, it was the sin of Jsrael, that when God redeemed them, yet they spoke lies against him.

Ver. 14. And they have not cryed unto me with their heart, when they howled upon their beds: they assemble themselves for corne and wine, and they re∣bell against me.

A second confirmation of the equity of the sentence, is taken from their not seeking God syncerely under trouble, but onely howling because of outward wants; and that however they seem∣ed to make solemne applications to God, yet they continued in their rebellion. Whence learn. 1. Every shew of seeking even the true God, will not be accepted of him, and may be so far from preventing wrath, that it may haste it on; for, this their defect in seeking God is one cause why wo and destruction com∣eth upon them. 2. Mens prayers how instant soever they seeme to be, yet are nothing before God, when the heart is not engaged in the duty, nor affected with that which is mens true misery and the cause of their trouble, nor sincerely engaged to God from whom they expect help; for, it is a challenge, they have not cried unto me with their heart when they sought to him under trouble, albeit no doubt they were affected with the stroak, and seriously desired to be rid of it. 3. As men who employ not God under trouble, will soone be broken and crushed with it; So the cries of such, which flow onely from sense of pain and want, and from spirits not humbled under Gods hand, are not onely inaccepta∣ble to God, but rather like the carriage of beasts, then even of rationall men, much more of gracious men; for, in their cries, they but howled upon their beds, that is, their troubles cast them, as it were, on sick beds, and there they do not cry to God syn∣cerely, but howle like dogs, who can feele and resent pain as well as they do. 4. Men may make very solemne addresses to God, and keep very publick humiliations, who yet are not soundly ex∣ercised nor accepted of God; For, they assemble themselves, to wit, for solemne prayer, and yet in all this they but adde to the controversie. 5. God doth justly reject these prayers, how so∣lemne soever, wherein men are only driven by outward necessi∣ties,

and their first and only suit is their own particular, never minding better things, or greatet wants: For, they assemble themselves for corne and wine not seeking Gods favour and grace, and therefore are rejected. 6. Mens solemn worship is also just∣ly rejected, when they never give over their stubborne and re∣bellious dispositions against God: But whereas mens calling on God should engage them against sin, they on the contrary, whatever they seem to be in immediate worship, yet they runne presently after it to their old courses in their ordinary conversati∣on; and when they obtain their will at Gods hand, they present∣ly sleight God, as if they had no more to do with him; For, this is another cause of his condemning their way, they assemble themselves, and they rebell against me, that is, they retain their rebellious dispositions, and albeit in the mean time they act no grosse rebellion, yet they never purpose to give it over, but to be as they were, so soon as they have done with the duty, or God hath granted their desire.

Vers. 15. Though I have bound, and strengthe∣ned their armes, yet do they imagine mischief a∣gainst me.

A third confirmation of the equity of the sentence, (and a fur∣ther evidence of their ingratitude) is taken from this, that when ever the Lord did in any measure restore the strength and power of their State, which had been broken by many troubles (as he did by Joash, 2 Kings 13.25. and Jeroboam the second, 2 Kings 14.25, 26, 27.) then they conspired the more boldly against God, and plotted as if they would have cast him out of the possession of a Kingdome among them: That thus the binding, or strengthening of their armes, is to be interpreted, ap∣peareth from the contrary threatening, Ezek. 30.20, 21, 22, 23. Doct. 1. The visible Church doth oft-times cast herself into many dangers, which would ruine her if God interposed not: and particularly, her abuse of power, doeth justly make her power to be broken, as here is imported. 2. As God in his pity and long-suffering toward his sinful Church, doth interpose for restoring her out of her desperate distempers: So it is her great fault, that kindnesse doth not gain her, but she requites him with evil for good, as here we are taught, Though I have bound and strenghe∣ned their armes, yet do they imagine mischief against me. 3. The

power and strength and authority which the Lord conferres up∣on his people, ought to be employed for him, especially when he hath recovered it after many sad breaches upon it; and it must be hainous guilt, when instead of being so, it is employed against him, and when a peoples recovery makes them more bold on sin, and in casting off his yoke, and contemning of his autho∣rity; For, such is their sin here, they plotted treason and rebel∣lion against God, when their power was recovered. 4. Sin is so much the more hainous that men do fall in it not of ignorance, but of purpose, and do deliberate and devise upon it: In which case the Lord will reckon with sinners as if they could or had acted all that they project; For, they imagine mischiefe against me. He that taketh notice that all they attempted against him, was imagined, or devised and plotted, and chargeth all these de∣signes against him, upon them, albeit they could not effectuate any thing to his prejudice.

Vers. 16. They returne, but not to the most High: they are like a deceitfull bowe: their prin∣ces shall fall by the sword, for the rage of their tongue; this shall be their derision in the land of E∣gypt.

The last confirmation of the equity of the sentence, is held forth in a new challenge of their hypocrisie; that their repentance at any time, was nothing but a shew, and they aimed at nothing in it, but to deceive God, like a deceitful bowe that sends the arrow rather any where then to the marke. Upon all these con∣firmations, the Lord closeth with a repetition of the sentence, threatening that (for these sins, and for their blasphemies, in de∣fending their false worship and courses, and boasting of their own strength when the Prophets threatned them with judgements) e∣ven their Princes should be cut off by the sword, much more the meaner sort of people, and that in their calamities, they should be mocked by Egypt their confederate. Doct. 1. Such as are very wicked, may yet have some shewes of repentance; and that they are so, is a great snare to themselves: For, They returne, and this might be a ready objection against the Prophets chal∣lenges. 2. Whatever length men may come in externall shewes; yet they will not be approven, unlesse they be through in their

conversion, and turning to God, not putting on hypocrisie or for∣mality in place of prophanity, or a lesse odious vice in place of a grosser, nor pleasing themselves with any lesse then a through and reall change, from sin to God, and a closing with God in Christ; For, it is their fault, they return, but not to the most high. See Jer. 4.1. 3. Such as would indeed repent and turn to God, ought to take up God rightly in his greatnesse and excel∣lency, that so they may tremble to dally with him, and offend him, that they may be humble in their approaches, and may be encou∣raged to come to him, who is so far above all things they can choose beside, and who can make them happy, oppose it who will; Therefore is he here described to be the most high. 4. Mens short-coming in the matter of repentance and conversion to God, floweth from their want of straitnesse in not intending what they pretend to, which is also a great sin; For, therefore it is added, they are like a deceitful bowe, that is, as a bowe that hath a throw in it, doth never direct the arrow to the mark, however it seem to aime at it; so however they pretend true repentance, yet they do not intend it, but only to deceive and flatter God till they might get out of trouble, and then returne to their wonted cour∣ses; and therefore it was that they returned, but not to the most high. 5. As the sword is one of Gods scourges whereby he cha∣stiseth his sinful people: So great ones need not think to be ex∣empted, when God draweth it, nor need people place their hope of safety in their Rulers, who by having chief hand in the defe∣ctions of the time, do provoke God to have a special controversie against them; For, their Princes shall fall by the sword. 6. Mens blas∣phemous insolency in defending sin when God by his servants re∣proveth it, & glorying in their own strength, when God threatens, is an hainous provocation, especially when they dare utter and ex∣presse it, and it is a provocation that will not escape vengeance; For, this seemeth especially to have been the rage of their tongue, which is put in the sentence, that it might not be forgotten as a chief cause of their stroak. 7. Such as forsake God and joyne in confederacies with wicked men, are justly not only disappoint∣ed of help by them, but left destitute of all pity in their extremi∣ties, and meet with derision, in stead of comfort, from these they confided so much in; for, this (to wit, their calamities for sin) shall be their derision in the land of Egypt, whither many of them fled, ch. 9.6.

CHAP. VIII.

THis Chap. is of the same subject with the for∣mer, as containing denunciations of sad judge∣ments to come upon Israel, for sin; Only a word is subjoyned against Judah, which was not in the former Chap. And by these re∣petitions of reproofes and threatnings, the Lord would inculcate upon them what was their duty, would vindicate his own justice, clear his long-suf∣fering and patience, terrifie them from sin, and put them to silence who were ready to murmur against his proceeding.

In the Chap. there is; First, A generall proposition of speedy judgement to come upon Israel for their sin, vers. 1. notwith∣standing any thing they could pretend to the contrary, vers. 2, 3. Secondly, The causes of this judgement are specified, and the judgements for these causes particularized. The first cause is, their sinfull change of civill government, ver. 4. — the second cause is the Idolatry of the calves to maintain this change, which should be their ruine, v.—4. Seeing thereby, and by their continuing therein, they provoked God to anger, ver. 5. And since the calves were their own vain invention; there∣fore God would prove the vanity of these Idols by the destroying of them, ver. 6. And would cause Israel to reap the fruit of their wayes with sad disadvantages, ver. 7. and drive them into exile where they should live in a low and contemptible condition, ver. 8. The third cause of the judgement is, their seeking to the heathen for help, to uphold them in that their Kingdome and Idolatry, ver. 9. For which God will plague them, and give them greater cause of sorrow then any they felt by reason of the Assyrian tribute, ver. 10. The fourth cause, is their further cor∣rupting of worship, by multiplying Idolatry and superstition, ver. 11. by contemning of the written Word, ver. 12. and by their prophanity and selfishnesse in what worship they pretended to offer to God, ver. 13.— For which the Lord rejects them, and threatens to send them into exile, verse —13. Thirdly, in the close of the Chap. Judah is taken in with Israel, as being as busie in multiplying and trusting in fenced Ci∣ties, as Israel was in setting up Idolatry; for which the

Lord threatens to destroy that which they took so much pains on, ver 14.

Vers. 1. SEt the trumpet to thy mouth: he shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my Law.

IN this generall proposition, they are accused for violating the Lords Covenant, and sinning against the written Law; and therefore the Prophet is commanded, as Gods Herald, to denounce that the Assyrian shall come speedily and violently a∣gainst them, as an Eagle doth on the prey, and that notwith∣standing they were Gods people. Whence learn. 1. The clear purpose of God concerning his people and their courses, is to be had from the Word; Therefore the Prophet is to denounce it, and to give the most certain sound concerning it. 2. As the Lords Ministers, ought freely, fully, and boldly to publish in his Name, a peoples sin, and danger thereby, Isai. 58.1. So denoun∣cing of judgements in Gods Name against sin, will prove a dreadfull sound in end, especially when it comes to execution; for, set the trumpet to thy mouth, alludes to the custome of Heralds denouncing warre, and of a Centinell giving an a∣larm of a present enemy, which use to be terrible. 3. How∣ever a visible Church do not presently cease to be a Church, when they fall in sin against God: (for Israel here continueth to be the house of the Lord, For it is spoken of them, and not of Judah and the Temple there) yet their faire titles and priviledges of being a Church will not keep off a stroak, when it is procured by sin; For, albeit Israel be Gods people and house and family still, and they glory in that title, yet he shall come against the house of the Lord, the Assyrian shall come. See, Jer. 12 7. and 22.24. 4. When a people are ripe for judgement, no distance of enemies can secure them; and enemies will be fitted for exe∣cuting vengeance; for, albeit the Egyptians their confederates were neere, and the Assyrians far off, yet he (as Nebuchadnezzar also did against Judah, Ezek. ••7.3,) shall come as an Eagle, for swift approach and certain obtaining of the prey, and violent tearing thereof. See Deut. 28.49. Isa. 5.26. 5. God doth not threaten nor strike his people, but when he is provoked by their hainous sins; for, so much do the causes subjoyned to this threat∣ning, teach us. 6. As no b••nds will hold men who are mad up∣on sin; So it is an aggravation of sin, that God condescends to

binde our duty upon us, not only by his supreme and absolute au∣thority, but by Covenant and mutuall stipulation, and yet we rebell; For, albeit there was a Covenant, importing their own consent, and Gods gracious promise to reward their endeavours; yet they have transgressed my Covenant, called his, because it came of him, that they were treated with in these tearms, and to ag∣gravate their impiety, who dealt so in Gods Covenant, as could not be justified in a Covenant with very equals. 7. However the Lord condescend to enter in a Covenant with his people, and crave their consent to their duty, yet men will not assoile themselves from sin, by renouncing their own consent, being bound by the Law of a sovereign Lord, as well as by an agreed upon Covenant; Therefore it is added, and trespassed against my Law. 8. The visible Church can have no pretence of ignorance to excuse or extenuate her sin, For, she hath not only a Covenant, but a Law to cleare the duties of the Covenant.

Ver. 2. Israel shall cry unto me, My God, we know thee.

3. Israel hath cast off the thing that is good: the e∣nemie shall pursue him.

This sentence is further confirmed by refuting what Israel might have to say against this threatning, or to plead for delive∣rance, when it should be executed. For whereas they would alleadge in their distresse, that they had interest in God by Co∣venant, and did acknowledge and professe him, ver. 2. the Lord answers, that since in their practice, they renounced every good thing, therefore the enemy should go on to pursue them, ver. 3. Whence learn. 1. As God can make trouble drive the stoutest sinners to see their need of him; So an hypocriticall, for∣mall and corrupt Church may be so plagued with delusion, as that neither threatnings nor judgements will drive them from a conceit, but that they are good enough, and will be owned of God as such; For, Israel shall cry, &c. and go to God with their claimes, expecting to be regarded. See Matth. 7.21, 22, 23. 2. It is a great snare and occasion of delusion to a people, when they lean upon a standing visible interest in God, and trust to their externall professions, and to what they know or acknow∣ledge in their judgement, without respecting their practice, or studying to make that interest sure unto themselves in the Court of conscience; For, this is Israels snare and pretence, My God, we know thee. 3 A true and reall interest in God, and acquain∣tance

and communion with him, is of reall worth and use in straits; For, so much doth their practice teach, who finde a pretending to that their only refuge in distresse. 4. God will not be deluded or mocked with mens professions or pretence of in∣terest, but will examine them by what they are in practice; For, he puts them to it, and tries what they have cast off. 5. As God is the only and chiefe good, and his wayes good, and ought to be seene to be so; So it will aggreage mens guiltinesse, that they do reject him and his way though they be such; For, it is his challenge, Israel hath cast off the thing that is good, that is, God, his way of worship, and obedience to his Law. 6. Men are naturally ignorant of, and opposite unto their own true good, and all who forsake God and his way, will finde in end, that they forsake their own mercy; For whatever Israels hopes were in their defection, yet they have cast off the thing that is good. See Psal. 73.28. 7. When men once begin to turn their back on their own happinesse, and on the way of God, they will still grow more averse from it, till they come to abominate and ab∣horre it; and this fills up the measure of their iniquity; for, the word in the Originall imports, he hath cast off with abominati∣on, or detestation, the thing that is good, and therefore the Lord threatens. 8. When men (and especially the Church) leave off, and abhorre the way of duty, God will not let sin thrive in their hand, but will send on judgements, and let them feele their losse in their stroaks, who would not see their prejudice in forsaking what was a good; For, upon this, Israel hath cast off the thing that is good, it is subjoyned, the enemie shall pursue him. 9. It is a very sad plague, when men cleave so to their delusi∣ons and pretentions to interest in God, that they will never see their errour, till judgements and Gods rejecting of them and their requests in trouble, refute them; For, this is the answer to what Israel saith, ver. 2. that for all they can pretend, the ene∣mie shall pursue them, and this shall refute their mistakes. See Mat. 7.22, 23.

Vers. 4. They have set up kings, but not by me; they have made princes, and I knew it not: of their silver and their gold have they made them Idols, that they may be cut off.

Followeth a more particular enumeration of Israels sins; pro∣curing

this judgement, and a more ample and expresse declara∣tion of their calamities, because of these sins. The first sinne and cause of judgement, is, their civill Apostasy, whereby we are neither to understand the election of Saul, which was not the peculiar fault of the ten tribes only, who are here challenged; nor yet the rising up of some particular conspiratours in Israel, who long after the rent from Judah, did now and then usurp the Kingdome; For, that was not so much the fault of the whole people, as of particular men, who made the people suf∣fer under these alterations: But in this place the whole Nation is challenged for that rent from the house of David from the ve∣ry first beginning of it, in the dayes of Jeroboam, who made the golden calves, of which the Lord speakes next in the same ver. The sin charged upon them in this civill Apostasy, is, that however the Lord foretold the renting of the Kingdome from the posterity of Solomon, and that he would give ten tribes to Jero∣boam; yet the people and he not consulting with God about the time and way of it, nor waiting for his command and approbati∣on, did rent the Kingdome from Davids house, and set up a King and Rulers (or, a State conforme to their intended Mo∣narchy) of their owne. Whence learn, 1. However men be ambitious of soveraignty and rule, and may think themselves absolute and free in civill things, to do and dispose in them as they list; yet change of Government is a matter of great im∣portance before God, and usually is attended with much guilti∣nesse, and sin against him; For, so much is clear from this in∣stance. 2. It is of absolute necessity that men have a command from God to warrant their actions, without which men may do that which God in his secret providence, would have done; yea, and foretels he will have done, and by his permission suffereth to go on, and yet in all this, sin hainously; For, Notwithstand∣ing God had foretold this change, and did let it succeed; yet because they wanted a command, it is laid to their charge, They have set up Kings, but not by me; they have made Princes, and I knew it not, that is, I approved it not. See 1 King. 15.28, 29. with Chap. 16 7. 3. Whatever may be amongst men, yet length of time will make no prescription in the matter of sinne before God, but it lieth still upon the guilty and impenitents ac∣count, were it never so long, till God come and reckon with them about it; For, though they stood, and prospered long after this defection, yet the guilt remains, and is laid to their charge, now when they are going into captivity.

The second sin, and cause of their ruine, is, the Idolatry of the calves, invented to uphold this defection from the house of David. This is summarily propounded in this, ver. both in the sin thereof, that they liberally employed their riches for that end, and in the punishment thereof, that hereby they did undo them∣selves. Whence learn, 1. Sinfull alterations in civill matters, bring ordinarily sinfull changes in Religion with them, and it is a black marke upon usurpers, when they need a false Religion to uphold them, and make no bones to prosecute their end, though by such wicked means; For, here the one change follow∣ed the other, as is more at length held out in the History, 1 King. 12.26, 27, 28. 2. It is the great sin of men that they not onely employ the wealth given them of God against him; but that they who were most sparing and niggardlie in maintain∣ing the true Religion, will yet be lavish in upholding a false and corrupt way of Religion, as suiting best with their hearts; For, of their silver and their gold, have they made them Idols. 3. The making and setting up of Images in religious state, upon whatsoever pretence, is a sin against God, bewraying mens carnall dispositions, who cannot take up God spiritually, nor conceive him present and neere unto them, unlesse they set up a carnal representation; For, it is a challenge, they have made them Idols; wherein they conceived no Deity, but that they were a repre∣sentation, or visible symbole of the presence of the true God among them, who delivered them out of Egypt, 1 King. 12.28. 4 Mens expence and labour in setting up, or upholding a false Religion is nothing else but pains and charges to undo themselves; For, the jealous God will not let the corrupting of Religion escape unpunished; yea, he will not stand to ruine the authors and countenancers of such a course, were it even a whole Nation, before it be not plagued; For, of their silver and their gold, they have made them Idols, that they may be cut off. 5. Men will not get a corrupt course, especially in Religion, excused upon pretence of good intentions; but all the evill that followeth on it will be charged upon them, as if they had no other intention, or aime before them, but to draw it on; Therefore it is charged upon them, that they do all this, that they may be cut off, as if they set themselves of purpose to seek their own ruine. See Prov. 8.36.

Vers. 5. Thy calfe, O Samaria, hath cast thee off: mine anger is kindled against thee: how long will it be ere they attaine to innocency?

This Apostasie in the matter of Religion, and the punish∣ment following on it, are amplified in this and the three fol∣lowing verses. And first, (which relates chiefly to the sinful∣nesse of their course) he cleares how the calves should be their ruine, and the cause of their rejection; to wit, because that sin provoked God to anger against them, and that justly, seeing he had so long forborne, expecting their repentance, but to no purpose. Whence learn, 1. Such as abandon the true Religion, and do not acknowledge and worship the true God, as he hath revealed himself, will soone bewray their brutishnesse, and what a reprobate sense they are given up unto, by their changing the glory of God into a vile and base representation; For, whatever designe Jeroboam had in this device, either to imitate Isra∣els practice in the wildernesse, Exod. 32.4. who had it from the Egyptians, or to gratifie the Egyptians, among whom he had found shelter in his exile, 1 King. 11.40. or because of the great benefit which men reap by this creature, yet it was his brutish∣nesse, that he would represent the glorious God by a calfe. See Psal. 106.19, 20. Rom. 1.23.•• He mentions only one calfe, though there were two of them, 1 King 12.28, 29. and belike, many petty ones afterward; because they were like other, and the same thing, and did but represent one and the same thing, though they were multiplyed for the peoples ease. 2. Corru∣ption of worship and Religion is enough to ruine a State and Nation, were there no other controversie; and will at last draw on sad and inevitable judgements; For, Thy calf hath cast thee off, or, provoked God to abandon thee with detestation. 3. Men who follow a false Religion had need of fair weather, for it will prove empty, and abandon its followers in their greatest need, without peace or comfort; For, so the words will also beare, thy calfe will abandon thee. See Chap. 10.6. Jer 2.28. Deut. 32.37, 38. 4. No strength or power of any place, will availe to hold off judgements, especially when the inhabitants thereof are chiefe in carrying on ill courses; Therefore albeit the calves were at Dan and Bethel, yet it is called Samaria's calfe, as, Amos 8.14. Not only because it was the chiefe City, and so compre∣hends

the whole Nation, but because their power and riches maintained that Idolatry, and therefore God threatens, were they never so strong, Thy calfe, O Samaria hath cast thee off. 5. As God is angrie, and that in great measure, (as the word imports) against Idols and corrupt Religion and wor∣ship; So his anger against any sinfull course, will soone make it vain and ineffectuall, as to any thing the sinner expects from it; For, Thy calfe hath cast thee off, because mine anger is kindled against them. 6. Idolaters and corrupters of Religion, can never be innocent, pure nor justified of God, while they continue in that sin, pretend to what they will beside; For, so is here imported, that they have not attained to innocency. 7. Whatever may be mens thoughts of an inveterate custome in sin, taking away all sense of it; yet in Gods account, continu∣ance in sin is no excuse, but an aggravation of it, as making mens case the more irrecoverable; For it is a ground of expostu∣lation, how long will it be ere they attain to innocency? that is, how long shall I wait; expecting they will reforme this evill, and yet they do it not? 8. Albeit the Lord be long-suffering toward sinners, yet his patience will have a period, and then wrath will be the hotter; For, this adds to the sin, and kindleth his anger against them, that he hath cause to complain, how long will it be ere they attain to innocency?

Vers. 6. For from Israel was it also, the worke∣man made it, therefore it is not God: but the calfe of Samaria shall be broken in pieces.

In the second place, (which also insists chiefly on the sin of the course) he confirmes yet the justnesse of his anger against their calfe, and them because of it, by shewing the vanity of that Idol, in that it was their own invention, and not Gods institution, and in that it could not be a God to help them, being only the work of men: and therefore he threatens to prove its frailty, by the breaking thereof. Whence learn. 1. Mens fol∣lowing humane inventions, neglecting divine institution, is enough to corrupt all Religion: and it is sufficient to condemne any thing that is intruded in Religion, that it is but of men; For, from Israel was it also, imports not so much that they learned this from Israel in the wildernesse, or that they learned it not from Pagans, but devised it of themselves (which yet is not

certain) as simply it it a challenge that it was their device, and not appointed of God. 2. Apostates are so sottish, that albeit themselves be the inventours of Idols, and they know what they are, yet they will set them up as relative objects of divine wor∣ship; For, albeit it was from Israel, and the workeman made it, yet they cleave to it, and give it so high a roome. 3. Albeit such as make, and set up Images in religious worship do pretend that they acknowledge the true God only, yet such is the judge∣ment of God, and the bewitching power of Idols, and the de∣ceitfulnesse of mens hearts, that they will be found to ascribe some Divinity and Deity to them; Therefore must the Lord prove that it is not God, which imports their hearts were some∣what bewitched that way, though they pretended to honour the true God in and by them, Exod. 32.4, 5. 1 King. 12.28. 4. Whatever estimation men have of Images, or whatever excellency or Divinity they conceive in or represented by them; yet it is sufficient to refute them, that themselves, who are but vain and empty things, gave them all the excellency they have; For, thus doth the Lord argue, the workeman made it, therefore it is not God. 5. As Images and other instruments of Idolatry ought to be destroyed and broken: So the Lord by a calamity on them will prove their vanity, to the conviction of all these, who would not see it otherwise; and this will be the issue of all other things that are too much deified; Therefore it is added as a con∣firmation of the vanity of their calfe, but (or, for) the calfe of Samaria shall be broken in pieces, alluding to what was done with Aarons calfe, Exod. 32.20. as the just fruit of such cour∣ses.

Ver. 7. For they have sowen the winde, and they shall reape the whirlwind, it hath no stalke, the bud shall yeeld no meale: if so be it yeeld, the strangers shall swallow it up.

In the third place, the punishment for these sins, which was briefly spoken of before, is amplified and enlarged in a twofold sentence or threatning. The first is; that as their wayes were vain and naught, as if a man had sowen the winde, so their hopes thereby should not only be disappointed and their Labour vain, but it should prove hurtfull; their harvest should be a whirl∣winde

and tempest. This is again illustrate from a new simili∣tude of an harvest, which though it may be true literally, that their corne-harvest should prove so; yet it seemes here rather to be a Metaphor, shewing that it should be with them, as if the seed they sowed should either not grow to a stalk, or if it did, yet it should want a blessing and prove no food, or if there were any increase, yet it should be eaten up by enemies: So they should reap no benefit by their Idolatrous courses, or if they seemed to prosper, yet it should not be blessed, but the enemies should ruine all of it. Whence learn, 1. God is so jealous an avenger of I∣dolatry and corrupt worship in his Church, that he will undo a whole Nation, before he do not ruine these courses, which they will not reforme themselves; For, this sentence cometh in as a reason and confirmation of his sentence against the calves, ver. 6. the calfe of Samaria shall be broken in pieces, for they have sowen the winde, &c. that is, I will destroy the calfe, and for that end, I will destroy you, that it may come into the power of enemies, who shall break it in pieces. 2. However many men do under∣take courses with great hopes, (for men do sowe in hope) yet they do oft-times employ their pains to no purpose or profit; For, they have sowen the winde. All such as follow Idolatry, or any sinfull, unprofitable, or ambitious course, their very sowing and undertaking promiseth no good event, it being but like winde and empty. See Prov. 11.29, Eccl. 5.16. Hos. 12.1. 3. Not only may men expect to reap as they sowe; but sinfull and vain courses will bring further disadvantages, and raise a violent tem∣pest either in the undertakers conscience, or outward condition, or both; For, they have sowen the winde, and they shall reap the whirlwinde, which is a tempestuous winde, 4. Albeit the Lord do not alike soone discover the vanity of all sinfull courses, by his judgements; yet in due time he will do it, and make it the saddest judgement of all, that men seemed to reap profit for a while in their way, and then all is blasted; For, some get not so much as a stalk of their sowing; Some get that, and yet the bud shall yield no meal; and some whose successe is more promising, yet are met with and get it saddest of all, that af∣ter their hope and probable expectations, the strangers shall swallow it up.

Vers. 8. Israel is swallowed up, now shall they be among the Gentiles, as a vessell wherein is no pleasure.

The second sentence or threatning, holds forth more expresse∣ly, that they shall be totally consumed from being a Nation as a beast swallowes up the prey, and shall be driven into exile, where they shall live scattered and condemned, as a broken and filthy vessell that is employed only in base uses. Whence learn. 1. Sinfull courses persisted in by the Church, may at last ut∣terly consume them, and satisfie the cruell and hungrie desires of their enemies upon them; For, Israel is swallowed up, to wit, by enemies, who would greedily devour them, Psal. 14.4. He saith, he is swallowed up, because it was both certainly and short∣ly (now) to come to passe. 2. Exile and banishment is a ve∣ry sad stroak, especially to the Church when they are scattered and deprived of their societies and assemblies, and cast to live a∣mong heathen and prophane men; For, it is a judgement, now shall they be among the Gentiles. And though somewhat in it was peculiar to them; yet in many things it is common to others. 3. Albeit the Lord allow much honour and many priviledges upon his Church; yet when they decline, and contemne God, by giving his glory to Idols, and by corrupting of Religion, they are justly made contemptible before all the World; For, they shall be among the Gentiles, as a vessell wherein is no pleasure.

Vers. 9. For they are gone up to Assyria, a wilde asse alone by himselfe: Ephraim hath hired lovers.

The Lord by his Prophet proceeds to lay forth their third sin, and cause of these threatened judgements, which is, Their seeking help from the Assyrian or other heathens (as it is, v. 10.) to uphold them in their civill defection, and in their Apostasy from the true Religion. This is illustrate by a twofold simili∣tude, 1. A wilde asse alone by himselfe, a beast noted for solita∣rinesse and shunning the societie of men, and for fierce wild∣nesse, that it will not be tamed nor bred to a yoke. See Isa. 32.14. Job. 39.5,— 8. Jer. 2.24. This may be applied either to

the Assyrians, that they were a selfish people, who cared for none but themselves, and so it was Ephraims folly to seek to such. Or, to Israel, who by this running from God, proved themselves brutish, feirce and wilde. 2. The second similitude points them out (and especially Ephraim, or their Rulers who led them on these courses, as is before marked) as an impudent harlot hiring these paramours. This challenge is joyned with the former threatning by the particle For, to shew that it cometh in with the rest of their sins, as a cause of these former sentences, as well as of that which is subjoyned to it. Doct 1. When men betake themselves to sinfull courses, one of them will still draw on a∣nother (for, their rebellion from the house of David, and A∣postasy from the worship of God, draweth on more sin to uphold them in their Kingdome and State) and when a people have gone far from God by their sin, their straites will readily drive them yet further away; as is here seen in Israel. 2. As the people of God readily never go further wrong, then in the mat∣ter of seeking help in straites; So it is their great sin, not to seek to make their peace with him when he sends trouble; to be diffi∣dent of his help and care, if they would seek in earnest to him; to put confidence in the creature, neglecting him, or to seek to wicked Nations in their extremities; all these concurred in this sin, they are gone up to Assyria. Where to go up, which usually in Scripture is said of them who go from other places to the land of Israel, which lay high, is in this place no more then simply to go to Assyria, as in Scripture a man is said to answer, when he but begins to speak. 3. Let men essay what means of help they please in trouble, yet they will no where finde that tender kind∣nesse and respect that they will feele in God, when he is employ∣ed, and sought unto in sinceritie: and particularly, potent and wicked States will never be cordiall to the interest of any, especi∣ally such as have any profession of the Name of God, further then may be subservient to their own ends; For, it proved very true of Assyria, he was in their need but a wilde asse alone by him∣selfe. 4. The people of God, do, especially by the sinfull shifts they make for help in trouble, bewray so much brutishnesse, and lawlesse wildnesse, as may discover much of their nature; and be matter of deep humiliation, if it were well considered; For, in this Israel also is a wilde asse, &c. by doing this, he fiercely casts off the yoke of Gods prohibition, and he takes these shifts, that he may not be necessitated to stoop unto, or employ God. 5. For this hiring of lovers, it teacheth, 1. That in employing sinfull helps,

and confiding in them, there is a kinde of adultery and spirituall Idolatry, as well (though not in the same measure) as in cor∣rupting the worship of God; Therefore these helps are called Lovers, as Idols are elsewhere, with relation to them as an harlot. 2. The visible Church in her defection, may be so violent, and deserted, as to go further wrong then other transgressours; For, they are so bent that they hire lovers, and are at charge to sin, wherein (especially as to the Idolatry they fell in by this con∣junction,) they are beyond other harlots, Ezek. 16.33. 3. The Church declining from God, is justly contemptible in the eyes of all; Her interest is little regarded, and her love of no worth to any, unlesse she hire them. 4. Departing from God, and employing sinful helps and means, is very prejudicial; not on∣ly in the event and issue, but even in the work it self; For, whereas they might have had real and effectual help from God, if they had turned to him, without money and without price; now albeit their other helps did stand in no stead, yet they must hire lovers.

Vers. 10. Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the burden of the King of princes.

The Lord threatens because of this, that their endeavours to hire help among the Nations, should not availe them, but God should gather them, that is, either their hired friends, to be employed a∣gainst themselves; or, he will gather themselves among the Na∣tions in heaps, as dead corpses; or, whereas they were wilde and untameable, v. 9. he will reclaim them from this humour, and make them endure his yoke of judgements, as, Jer. 2.24. This stroak is amplified from an effect, that however the taxes imposed upon them by the great King of Assyria, 2 Kings 15.19, 20. and 17.3. were very heavy, and a cause of that revolt, 2 King. 17.4. yet they should finde cause to grieve little at that, in respect of what followed, when part of the Nation was carried into capti∣vity. 2 Kings 15.29. and then all of them, 2 Kings 17. Doct. 1. It will be but to small purpose, what means men use, so long as they do not make matters sure with God, and do not consider

how he will dispose of them, or their helps; For, so it proved here; Yea, though they have hired among the nations, now will I gather them. 2. When God is provoked to anger, he can em∣ploy the means of our help, to ruine our selves, and can bring the wildest under sad rods; So much doth his gathering them, as is before explained, teach. Now, or, shortly, will I gather them. 3. When the Lord hath his Church to try, or them and the rest of the world to scourge, he can and may let wicked men prosper to a very great height for that end: For, the Assyrian is the King of princes, having so many Kings and Princes subject and tribu∣tarie to him, Isa. 10.8. & 36.13. 4. A people who have suffered under lesser trouble, and yet have made no right use of it, to prevent more, or have used sinful means to be rid of it, may expect no other issue, but that the Lord will send a greater trouble to make them forget the former: For, this had been their car∣riage under their tribute and burdens, and they are therefore told, they shall sorrow a little for the burthen of the King of princes. See Matth. 24.7, 8. 5. Taxes and burdens under the feet of op∣pressours, are but easie in comparison of captivity and exile, and therefore ought to be the more patiently born; For, they sorrow a little for the burden, &c. as being easie in respect of what followed.

Verse 11. Because Ephraim hath made many altars to sin, altars shall be unto him to sin.

Followeth the fourth sin, and cause of their judgement, where∣in their further corrupting of worship, is laid to their charge, and aggravated in three branches: whereof the first (which is charg∣ed on Ephraim as the misleader of the people,) is, that whereas God had appointed only one Altar for his Worship, and their Fathers of old had made a great stirre, when there was appear∣ance of erecting another, Josh. 22. Now they had not only set up one in Dan, and another in Bethel, beside that which God had appointed at Jerusalem, but had multiplied them on every hill, as, ch. 4.13. and almost every where, as, ch. 12.11. This they did to sin, that is, not so much that they did this to offer expia∣tory sacrifices for sin, as that the nature of their work was sin: And therefore the Lord threatens that they should have their fill of sin by it, and feel it. Whence learn. 1. Albeit the Lord be

justly provoked to anger by all the sins of his Church, yet their corrupting of Religion is his chief and great quarrel; and is the sin in following of which, men contract so much stupidity, as they need to be frequently charged with it: Therefore doth the Lord fall again upon their corrupt worship, as his great quarrel, and the sin wherewith they were most blinded. 2. When men once leave God, and the true way of his Worship, there will be no satisfaction in any other way of Religion they follow, and therefore no end of defection. For, Ephraim hath made many altars, not contenting himself with these he set up at first. 3. How∣ever men may buske up a false Religion, to make it plausible, and may seek to colour and excuse it with good intention; yet not only doth the follower and promoter of it, sin, but God lookes upon him, as intending all the sin that is in it: For, he hath made many altars to sin, as if he intended all the sin that is in that course. 4. As men are then most fearfully plagued, when they are given up to go on in their sin, and perish: So when men do not stand in aw of the sin of their course, it is righteous with God to make them feel what sin is, and how ill he is pleased with it; for, altars shall be unto him to sin, imports both these, that they shall be given up to that sin; and as they sinned and cared not, so the Lord should make it be seen to be sin indeed, and make them feel how sad that is.

Vers. 12. I have written to him the great things of my Law, but they were counted as a strange thing.

The second branch of the challenge, is, that in their defecti∣ons, and specially in this sin in corrupting the Worship of God, they contemned the Law or Word of God, written to them by God, looking on its directions as of little importance, and little concerning them. Whence learn, 1. The Word of God is the true touch-stone whereby mens wayes, and their Religion is to be tried and approven, and neither Traditions nor Revelations; Therefore, to prove the sin of their corrupt worship, he chargeth them with contempt of the Law, or Divine Doctrine in that matter. See Isa. 8.20. 2. It was the great mercy and privi∣ledge of Israel of old, to have the Word and Oracles of God, for instructing them in the way of salvation; and it is so still to

any who enjoy it, and they ought to finde and esteem it so; For, it is an aggravation of his sin, as the abuse of a very great privi∣ledge, that it was written to him. See Psal. 89.15. & 147.19, 20. Rom 3.1.2. 3. As it is a great mercy that the Lord hath caused to registrate his Will in writing, to prevent delusion and mistakes; So, he is the Author of the written Word, whoever be employed as Penman; For, I have written my Law, saith he, which is true, not only of Moses writings, but of the Prophets Doctrine, the summe whereof was at Gods command, left re∣gistrate. 3. The subject matter of the written Word is great and excellent, far above the subject of all humane sciences, as reveal∣ing God, the way of his Worship, and of mans salvation, and so making them great who embrace it; For, it is, the great things of my Law, not to be sleighted nor contemned. 5. It is the great, though usual sin of the visible Church, to live strangers to the Word of God, and little conversant with it; to look upon its di∣rections as of little moment, and that there is little hazard in not walking according to them; and to look upon them as very strange and contrary to our dispositions, and having little reason for what is injoyned; all these concurred in their way, in that they were counted as a strange thing. They of Israel made little use of the Word, they thought it a small matter to stand so much upon the place of Worship; and they thought it an unreasonable thing to urge that way of Worship, which would be so destru∣ctive to the State of Israel, if they went up to Jerusalem. And therefore they looked on all these things, as little concerning them.

Ver. 13. They sacrifice flesh for the sacrifices of mine offerings, and eat it: but the LORD accepteth them not: now will he remember their iniquity, and visit their sinnes: they shall re∣turne to Egypt.

The third branch of the challenge, is, that in these sacrifices which they pretended to offer to God, they were both life-lesse, and destitute of all spiritual service, and selfish: Therefore the Lord declareth their service to be rejected, and threatens that he will call them to an account for their sin, and send them into bondage, like that they had suffered in Egypt, or make them flee thither from the fury of the Assyrians. Whence lear, 1. Ex∣ternall

worship without life and spiritual dispositions, and parti∣cularly, ceremoniall worship without an eye to the substance and thing signified, is nothing else but a dead carkase in Gods ac∣compt; For, they sacrifice flesh for the sacrifice of mine offerings, that is, their sacrifices, which they pretend to offer to me, if there were no other fault in them, of offering them in a wrong place, and by unlawful Ministers, &c. yet they are but flesh, in respect they minde no more but the outward work; See Isa. 66.3. Jer. 7.21, 22, 23. 2. Most part of worshippers follow the external duties of Religion no further then their own ends lead them, and mens own advantage is the upholder of all false Re∣ligion; For, they sacrifice, and eat it, that is, they observe no rule of burnt-offerings, wherein all the sacrifice is offered up to God, but of all of them, they must eat a part, as was allowed in peace, or thanksgiving-offerings; and so they regard their own bellies most. 3. However men cry up their own way, yet they will finde that want of a divine approbation will undo all; For, it is a judgement sufficient, but the Lord ac∣cepteth them not; See 2 Cor. 10.18. 4. God will not forget unrepented of iniquity, though for a time he spare it, but will call sinners to an account when it is least expected; and particu∣larly, corrupt and formal worship justly brings all a peoples sins to remembrance, and ripens them for judgements for all of them; Therefore, it is added, now will he remember their ini∣quity, and visite their sins. 5. When men have forgotten their old bondage, and walk so as if neither such a stroak nor delive∣rance had been, the Lord is provoked to bring it to remembrance, by a new captivity; For, they shall return to Egypt. Assyria shall be made a new Egypt to them, and many of them shall run to Egypt, the place of their old bondage, to meet with new bondage.

Ver. 14. For Israel hath forgotten his Maker, and buildeth temples, and Judah hath multi∣plied fenced cities: but I will send a fire up∣on his cities, and it shall devour the palaces thereof.

In the close of the Chap. Judah is joyned with Israel, and challenged, that as Israel multiplied Idolatry, and Idol-temples, so they multiplied fenced Cities; For which God threatens to

destroy the Cities and stately Palaces thereof. This sin challen∣ged here, seemeth to have fallen forth in the dayes of wicked A∣haz, who considering the incursions of Assyria into Israel, made it all his care to secure Judah, by fortifying many Cities, as we finde them challenged, Isa. 22.8, 9, 10, 11. And the judge∣ment was executed by Senacherib, after the captivity of Israel, Isa. 36.1. Doct. 1. When the Lord is challenging grossest provocations, he will not for all that forget lesser sinnes, and passe them over as nothing, especially in his people; Therefore he forgets not Judahs sin of carnal confidence, when he is reckon∣ing with Israel for Idolatry; For (or, and, as it is in the Ori∣ginal; joyning this with the former challenges,) Israel buildeth temples, and Judah hath multiplied fenced cities. 2. The set∣ting up of Idols, and of carnall confidences in Gods room, are the usuall byasse of mens hearts, who when their hearts are not delighting in, and relying upon God, will not want somewhat beside to supply that want; Therefore are building temples, and multiplying fenced cities, joyned together here, as setting up some∣what in Gods room. 3. Idolatry in worship, and carnal confi∣dences, do bewray mens forgetfulnesse of God, whose authority prohibits these things, and whose kindnesse to his people, should engage them not to abandon his Worship, nor trust in any thing beside him; and particularly, how much soever men pretend to remember God by setting up Idols and temples to them, yet in all this they do but bewray forgetfulnesse of God; For, Israel hath forgotten his Maker, (who not only created him, but ad∣vanced him to that dignity he enjoyed) in his sinning, and the like is to be understood of Judah. 4. Mens placing their confi∣dence in outward means of defence and safety, when yet they little minde the wrath of God against sin, is an iniquity to be joyned in some sort, with Idolatry in worship; For, this was Judahs sin in multiplying fenced cities, which is held forth to be of the same nature with Israels building temples, because both draw the heart from God. 5. As judgements inflicted in Gods anger, will easily (like fire) consume most stately places; so the Lord is provoked to inflict these, when men put confidence in these things. Any thing a people and especially the Church, put confidence in, will surely be plagued; For, because Judah hath multiplied fenced cities, and made this his confidence, (o∣therwise it is no sin to use means of defence,) I will send a fire upon his cities, and it shall devour the palaces thereof.

CHAP. IX.

THe Doctrine of this Chap relates to a time wherein Israel flourished much by reason of outward plenty, victories, confedera∣cies with their neighbours: and there∣fore did harden and please themselver in their sinnes, whatever the Prophets said to the contrary; Therefore the whole Chapter containes a large description of the miseries that were to come upon them for their sins; which (according to the several repetitions of challenges for sin,) may be branched out in four parts. 1. There is a description of the desolation to come upon them, to silence their presumptuous and carnall joy; wherein he declareth they had no cause to be insolent, thinking to prosper in sin as other Nations, seeing their sin, (especially their Idolatry) was more hainous then the sins of other people, v. 1. for which the Lord would send famine, v 2. would drive them into exile, where they should not be able to observe the rules of the ceremonial Law, v. 3. and where they should be deprived of publick Ordinances, v. 4. and of solemne feasts, v. 5. and should miserably perish, v 6. In the second place, this desolation is declared to be near, where∣by the Lord would discover the folly of their false Prophets, and their sin, in procuring such at Gods hands, v. 7. who, whatever they pretended to, were but snares to the people, and causes of Gods anger, v. 8. 3. They are charged with the sins of their fathers, whom they imitated, hereby provoking God to call them to an account, v 9. and particularly, with ingrate forsaking of God, ver. 10. for which they are threatened, that God would cut them off without hope of posterity, and abandon them, v. 11, 12. and that notwithstanding their strong and flourishing condition, ver. 13. and that this judgement should be so sharp, as it were rather to be wished they should not bring forth children, or that they di∣ed from the womb, v. 14. 4. Their superstition and Idolatry, wherein their Princes had chief hand, is again laid to their charge;

for which they are threatened with Gods anger, and rejection, and exile, v. 15. and with cutting them off root and branch, ver. 16. To which sentence the Prophet subscribes, that such despisers of Gods Word should be rejected, and made to wander in ex∣ile, 17.

Ver. 1. REjoyce not, O Israel, for joy, as other people: for thou hast gone a whoring from thy God: thou hast loved a reward upon every corne-floore.

This Verse containes the ground of all the subsequent threat∣nings, that Israel, because of prosperity, was insolent in sin, thinking to carry out as Heathen Nations did in their Idolatry; whereas they had lesse ground to think they should thrive, then any people: for their Idolatry wherein they persevered, because of their prosperity, was more hainous then the Idolatry of others, as being a breach of the Covenant of Marriage betwixt God and them, and like the carriage of an impudent horlot, who prostitutes her self for meat, wherever the occasion is offered: So they fol∣lowed Idols that they might have plenty, as the Heathen had, and did confirme themselves in their Idolatrous course, because they enjoyed plenty, as, Jer. 44.17. Doct. 1. Men may have much seeming matter of joy, wherein they please themselves, little inquiring whether God alloweth of it, which yet hath a worme in the root of it: For, so much doth this prohibition im∣port, Rejoyce not, O Israel, for joy, that is, there is no cause why ye should be so excessive in your jollity, as to rejoyce for joy. 2. Much prosperity affords but little cause of joy, when the favour is only outward, and God is angry for sin; For, such was the matter of Israels joy, and their case when they are prohibited to rejoyce for joy. 3. However the Lords people delude and harden themselves in their defection, by considering the prosperity of the prophane world about them; yet they need not expect to thrive in sin as others do, but that they shall be sooner and more certainly punished, and that it shall be ill with them, though all other sinners should prosper; Therefore are they prohibited to rejoyce as other people, whose Idolatry and defection seemes to prosper in their hand; See Ezek. 20.32. Amos 3.2. 4. The

greatnesse of the Churches sin, and of Gods anger against it, is not to be measured only by the act it self, but by other circum∣stances: And the same sin is more hainous in them then others, considering their relations and engagements, and the multitude of means which they enjoy for setting and keeping them right; Therefore it is subjoyned as a reason why they should not rejoyce as others, for thou hast gone a whoring from thy God; That sin which in the Heathen was ignorance, Acts 17.30. and a sticking by their principles, though corrupt; is in them Aposta∣sie and whoredome, renouncing the true God whom they had acknowledged, and to whom they were engaged; and therefore it could not be spared in them as in others. 5. It is an hainous and abominable sin, when men measure their Religion by out∣ward advantages, and do ascribe Gods bounty to wrong causes, to harden themselves in sin; For, thou hast loved a reward on every corn floore, imports so much: As an harlot prostitutes her self in time of harvest, for some corne to live on, so she followed the Religion which she thought gave her plenty of corne in her floores, (and this was her first fault;) and she took pleasure in her prosperity, and delighted in it, as a reward for her spiritual adultery, and this was her second sin and mistake. See Hos. 2.5.

Vers. 2. The floore and the wine-presse shall not feed them, and the new wine shall faile in her.

Their misery because of this sin, whereby God threatens to marre their joy, is held forth in several branches and particulars; Whereof the first is, that whereas they doated so much on plenty, and fathered it on their Idols, it shall be found that their Idola∣try draweth on famine, and want of bread and wine. Whence learn, 1. There is nothing which men run out of Gods way, to seek after it, but it is righteous they finde the contrary; For, they left God, seeking plenty, and they finde famine. 2. It is just with God to take away outward blessings, when men are only bent on them, and idolize them; When men measure and choose their Religion by them, and see not God, nor are confirmed in his way, by his bounty toward them: For, it is for these causes that the floore and the wine-presse shall not feed them, &c. 3. God

hath the blessing of mens provision, from the first to the last step, in his hand, and can make the creatures disappoint mens expectations, even when they have them among their hands in abundance; For, when it is in the floore and wine-presse, (as is also insinuate, v. 1.) yet it shall not feed them, and the new wine shall faile, (or, lie, and disappoint) in her.

Vers. 3. They shall not dwell in the LORDS land: but Ephraim shall returne to Egypt, and they shall eat unclean things in Assyria.

A second branch of this threatened misery, is exile from the Land which was the Lords in a peculiar way, as being his dwel∣ling place in his Church, and given to them as a type of Hea∣ven, and that they should be scattered into Egypt, whither many of them fled, and into Assyria, whither they were carried by the Conquerour: where by reason of want, they should not be able to observe the distinction of meats prescribed in the ceremonial Law, (which it seems they had still observed in that particular, notwithstanding their defection in other things,) or, should be constrained to eat unclean meat, to the reproach of their Reli∣gion, or should voluntarily conforme themselves to the customes of the Heathen. Whence learn, 1. Captivity and exile are an addition to the stroak of scarcity, or any other want at home in a peoples own countrey; Therefore it is added to the former, as a further degree of misery, They shall not dwell in the land, but return to Egypt, (where they were in bondage before, to meet with new misery,) and Assyria. 2. Albeit now there be no land that is typical, and the earth be the Lords to all exiles, who walk in his way, yet this threatening of driving them from the Lords land, may teach; That it is the saddest of calamities, to be deprived of mercies which were given in special favour; and par∣ticularly, to be deprived of the mercy of being in Gods Church and Family: For, so much mercy was imported in this type, which is now to be taken from them. 3. As for this effect of their exile, that they shall eat unclean things, it may be understood di∣versly; As, 1. That many of them were necessitate to eat for∣bidden and unclean meats in their exile, because they could get no other. In which case, albeit it was no sin to preferre the mo∣rall

duty of preserving their own lives, to the ceremonial Com∣mand about distinction of meats; as is clear in Davids case, and in the matter of the Sabbath, Matth. 12.1,—7. yet this should have been a very humbling case unto them, and it should have been looked on as the fruit of much voluntary sin, and neglecting of the Lawes of God, when they were put in that condition, which laid such an humbling (though not sinful) necessity upon them, as they could not stick to these observasions, which were a part of their glory above all Nations. And, so ought men to reckon when they are put to flee, or to be taken up with confusi∣ons & distractions through tumults on the Sabbath-day, or in the like cases: For, though to flee, or be disturbed when God calls men to it, be not their sin, yet it may be the fruit of much former sin. 2. It may be conceived that their oppressing Conquerours, put many of them to eat meats which were forbidden by the Law, or polluted by being offered to Idols, that so they might trample on their Religion, and draw them by that practice, to renounce the profession of it. In which case as it was not lawful to give obedience, as is clear from the practice of Daniel, Dan. 1.8. (and after that the zealous Jewes, as is mentioned in their Re∣cords, refused to eat swines flesh at the command of Tyrants;) So their being put to this tryal, and their giving obedience, may teach; That it is the great misery of men, & the just fruits of their despising the rules of the Word, and of wounding their own con∣sciences, and contemning the checks thereof, when they are put under the power of such cruel task masters, as have no respect to mens consciences in things concerning which the Word of God is most clear; And it teacheth further, that they who voluntarily sleight the Word of God in their ordinary walking and practice, will never be honoured to bear witnesse to it or the truths therein, in a day of trial, but will much more transgresse, when they are put to it by terrour from men; For, albeit this was the height of tyrannie and cruelty on their oppressours part, yet that can no way assoile them, either as to their sins procuring this judgement to come upon them, or as to the guilt it self of sinning against the Law, and renouncing of their profession, and of fitting themselves for defection by their voluntary transgressions. But, 3. This seemes to be rather true of most of them, that as they were not humbled under any necessity they were driven to: So they vo∣luntarily, and without any necessity, did conforme themselves to the practice of the Heathen among whom they lived. And the Lord, by driving them into exile among the Heathens, gave

them up so to do, that so they who in their own Land did too much participate with Idolaters in most substantial parts of wor∣ship, and were in reality as bad as they, might not deceive them∣selves or others with the observation of external rites, but might lose the very external profession of their Religion, and become al∣together like the Heathen. And so it teacheth; That when men do inwardly pollute themselves, and do make defection from the substance of Religion, the Lord doth not respect an outward shew of purity, but will give them up to such further defection, or such calamities and snares, as may make them appear outwardly as they are before him inwardly and in reality; For, his giving them up to eat unclean things, was but the fruit and just reward of their inward pollution, and of their former defections from his true Worship. It doth also further teach; That whatever noise men may make abour the profession or external shewes of Religion; yet such as have lost the reality thereof, will soon cast off the very external shew, if they have a tentation; For, when they came to live among the Heathen, they gave speedy proof (by their conformity to their way) of how little worth all their former pretences were, of cleaving to Gods way in many external rites, when yet they had made so foule defection.

Vers. 4. They shall not offer wine-offerings to the LORD: neither shall they be pleasing unto him: their sacrifices shall be unto them as the bread of mourners: all that eat thereof, shall be polluted: for their bread for their soule shall not come into the house of the LORD.

A third branch of their misery, (and a further effect of their exile,) is the want of publick Ordinances in their scattered con∣dition: These are held forth under the names, of wine offer∣ings, sacrifices, and bread for their soule, or offerings for their sins, as Mal. 1.7. And concerning them the Lord declares, that they shall not offer them to the Lord, nor shall they be acceptable to him, but rather pollute them, as the bread which is used in funeral solemnities, Deut. 26.13, 14. Nor should they come

into Gods house, or that which they accounted so. The mean∣ing of all which is, that as their sacrifices before their Idols, were never accepted of God, but polluted them, however they boasted of them; So the Lord would declare this, by depriving them thereof in their exile, where it was undeniable they could not use them, (however they pleaded for Dan and Bethel within the holy land,) or if they did, it should be yet more abominable. Whence learn, 1. Want of publick Worship is one of the rods wherewith the Lord plagues a visible Church, when they corrupt worship, and become formal, and rest on it; For, so did Israel finde, as is here threatened. Though in this the Gospel-Church have an advantage, that publick worship is not confined to one land or place, as it was in Israel. 2. Whatever be the mean esti∣mation wicked men have of Ordinances, yet God can make the want thereof a scourge unto them, when distresse is upon them; For, this is a threatening against all, when their sacrifices should be bread for their soule, and trouble should let them see their soule and life to be in peril, and yet they could not get a sacri∣fice offered to God. 3. Whatever be the sinne of wicked in∣struments, in depriving the Church of Worship or other Or∣dinances; yet God permitting them so to do, is a decla∣ration that he is not pleased with the Churches way in using of them, and they have been either so corrupt, or so for∣mall, as provokes him to seek to be glorified rather in their calamities, then in their service; For, if they shall not offer to the Lord, nor their bread for their soul come into the house of the LORD, it is because they did not indeed please him be∣fore, and were not pleasing unto him, &c. 4. As the Lord taketh no pleasure in any service, but what is seasoned with chearfulnesse and humble joy; (for, he approved not of the bread of mourners in their publick service, signifying that he liketh neither heartlesse wearying, nor faint dejection in ser∣ving him.) So disapproven worship doth but render the worshipper more and more polluted; For, their sacrifices are but as the bread of mourners, which doth pollute.

Ver. 5. What will ye do in the solmne day, and in the day of the feast of the LORD?

A foutth branch of their misery, (and yet a further effect of their exile, and an enlargement of the former, v. 4.) is, the want of publick solemnities of publick worship, (which they ob∣served in imitation of Judah; keeping the same titles with them, and) which were matter of joy to them in their own land, and now the want and remembrance of them should be sad. Whence learn, 1. As all occasions of publick worship, so in particular, the extraordinary and solemne times of Worship and other divine Ordinances, ought to be esteemed of as special favours bestow∣ed on the Church: Therefore doth he instance their judge∣ment in the matter of Ordinances, as being especially conspicuous in the want of the solemne day, and the day of the feast of the Lord, as they called their solemnities, in imitation of Judah. See Psal. 42.4. & 122.1. 2. The want of these solemnities should be sad unto the Church, and God will follow forth his controversie till they be found so, and till men in their conscien∣ces lay to heart the guilt that provoked him to take them away, and they remember them in their desolate condition, with grief and affliction of heart; For, this question, What will ye do in the solemne day, &c? imports this, that the thoughts of these solemnities, when the time of them recurred in their exile, should be bitter, and they should spend that time in perplexities, and anxious thoughts.

Ver. 6. For lo, they are gone, because of de∣struction: Egypt shall gather them up, Memphis shall bury them; the pleasant places for their sil∣ver, nettles shall possesse them; thornes shall be in their tabernacles.

A fifth branch of their misery, (clearing yet more of their ex∣ile, and how they should be deprived of these Ordinances, and therefore comes in with the particle, for) is, that they should

not only go into exile, but should miserably perish there. When they should seek to run away from the destruction of their own land, by going to Egypt, with whom Hosea was confederate, 2 Kings 17.4. their exile there should be of long continuance; For they should die and be buried in Egypt, and the Cities there∣of, and their own pleasant places, where they had laid up their treasures, should be desolate, and over-grown with nettles and thornes. He instanceth the condition of the exiles only in these who thought it best to flee to Egypt, rather then be carried to Assyria; that he might shew, that if this were the case of them who took the best course, (as they thought,) what should be the lot of others? And to shew in particular, what ill issue their course took, who thought they would do well enough for them∣selves, even when the utter most extremity had befallen their own Land. Doct. 1. A people against whom God is angry, when they seek to avoid one calamity, will readily run upon another: For, lo, (saith he, warning men to behold the issue of their course) they are gone, that is, they will not certainly flee because of de∣struction in their own land, and yet they meet with it in Egypt, and Memphis, a chief City in Egypt. 2. When a people have entered into trouble and captivity, they are not to resolve to have presently done with it, (especially, when as God in hot anger hath sent it on, so the sins procuring it, do continue,) but that they may have much more to go through, & may die in that con∣iditon; For, Egypt shall gather them up, (to wit, for burial, as is after explained,) Memphis shall bury them. 3. Though the earth and fulnesse thereof be the Lords, and he will prove so to all his own; yet not only to be driven into exile, but to die there without restitution, is a sad affliction, and an affliction the Church may look for, when she provokes God till there be no remedie; For, so much doth this instance teach us. 4. Albeit the Lord ought to be acknowledged for mens pleasant habitations, and for their treasures, yet these ought not to be much doated on: For, when men do place their delight in them, and the Lord is provoked, he can drive men farre from these comforts, and lay them desolate, as a spectacle of his anger: For, the pleasant places for their silver, nettles shall possesse them, &c. whereby it appeareth that the Nations whom the Assyrians sent into their roomes, 2 Kings 17.24, &c. did not at first people all that Countrey.

Vers. 7. The dayes of visitation are come, the dayes of recompence are come, Israel shall know it: the Prophet is a foole, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred.

The Lord having, by these threatenings of misery to come upon them, abundantly cleared how little cause they had of joy in their present prosperity; yet lest they should sleight all this, and put an evil day far from them; Therefore the Lord, in the second place, foretells the nearnesse of this calamity, and withall holds out more of their sin procuring that it should be so. In this vers. the Lord threatens, that this misery and desolation was neere, which is ampliefied from an effect, that Israel should feel it, and should then be made to know the folly and madnesse of their false Pro∣phets, who deluded them with vaine hopes, and should know that they were given up to such, as a punishment of their iniqui∣ties, to render the stroak the sadder, and that it might surprize them. Whence learn, 1. However wicked men, being threat∣ned, do put an evil day far away from them; yet at last it will certainly draw near, and the time will come, wherein God will make an impartial trial of mens wayes, which he seemed not to re∣gard, and will recompence accordingly; For, The dayes of visi∣tation are come, the dayes of recompence are come, or, are now near approaching. 2. Near approaching or incumbent trouble will be dreadful, especially to the wicked, and (beside that it will refute their vain dreams of ease,) will be more sad then they in their security could dream of; Therefore is this prediction added to the former threatnings, that they may have more weight, since the dayes are come. 3. They who will not hearken to God, speaking in his Word, are justly sent to the rod, as a more severe School-Master, to teach them what they so much neglect; For, in these dayes, Israel shall know it, that is, shall feel the rod, and be made to know these things under it, concerning Gods thoughts of them and their way, which otherwise they heeded not. 4. It is the height of madnesse and folly for men to be doating on plea∣sant dreams and delusions, and to be devising such to themselves or others, when yet God hath other thoughts and purposes; For,

the Prophet, or he who pretends falsly to that office, is a fool: the spiritual man, or he who intends to be inspired by the Spirit, is mad, in suggesting other things to a sinful people, then they will really meet with at Gods hand. 5. When delusions are rise in the Church, and men do vent their unsound Doctrine, and this is readily received; then ordinarily the Lord will refute these delusions by real judgements. Such a temper doth progno∣sticate plagues and stroakes, and these will convincingly refute them, and let these men see the folly of them, and their own folly in leaning to them; For, it is in these dayes, that the false Prophets will be knowen of all, to be what indeed they are, and this also Israel shall know, that the Prophet is a fool, &c. 6. The Lords giving up a Church to the delusions of false Prophets and Teachers, is a fruit of their many sins, and a sharp punishment thereof, previous to other calamities; (for, that they have mad Prophets, it is for the multitude of thine iniquitie, and a fruit thereof, to draw on the dayes of visitation;) And it doth speak much of Gods anger against a people, and of their hatred against the true Prophets, and their Doctrine; For, of both these it may be understood, that this plague is for the great hatred. See 2 Thess, 2.10, 11, 12.

Ver. 8. The watchman of Ephraim was with my God, but the Prophet is a snare of a Fowler in all his wayes, and hatred in the house of his God.

In this Verse the same purpose is further amplified, shewing that however these false Prophets pretended to be inspired of God, and to keep communion with him, (as is the duty of all true Prophets,) and the people gloried in them as such: yet they did nothing but ensnare the people with their jugling and delusions, and they were hateful objects provoking God to anger. Whence learn, 1. Things that are in reality most abominable and vile, may yet appear to the world masked with fairest pretences and titles; For, The watchman of Ephraim was (or, is, for the Original expresseth no time,) with my God, is the pretence of these Prophets, which Hosea propounds as their alleadgeance, that he may refute it. This people loved to have some who speaking in Gods Name, might be for them and their way;

and they got such as pretended, for office, to be watchmen, the watchman of Ephraim, and for qualification to be inspired by God, and have near communion with him, with my God. 2. Deluded men and deceivers, their pretending to interest and nearnesse with God, ought to endear him so much the more to the hearts of these who are his own indeed; that so they may make that sure in reality, which others pretend to, and that they may testifie their indignation that such courses should be fathe∣red on him who is so dear to them; Therefore, saith the Pro∣phet, repeating this pretence, my God. 3. Deluded and de∣luding Teachers, are the most dangerous plagues that can befal a people, and will most effectually insnare them in sin and judge∣ments; For, but the Prophet, (whatever he pretend,) is a snare of a Fowler in all his wayes. His Doctrine, carriage and under∣takings will entrap them, as a Fowler doth birds. 4. As false Teachers are hateful in themselves, that they should have any room in what is, or is accounted to be Gods house; and as their being permitted to infest the Church, is a fruit of Gods anger: So are they causes an•• instruments of Gods anger against his Church, ripening them for wrath; All these may be imported in this, that he is hatred, (hateful, an effect of wrath, and cause of more wrath) in the house of his God, that is, in the Church of the true God, to whom he pretends to belong, or in these places which Israel set a part to be an House of God.

Ver. 9. They have deeply corrupted themselves as in the dayes of Gibeah: therefore he will remember their iniquity, he will visite their sinnes.

In the third part of this Chap. they are threatned yet further with miserie, for their own sins and the sins of their Fathers, whom they did imitate. The accusation and challenge for sin hath two branches, whereof the first is, That they were deeply rooted and engaged in abominable sins, as the Inhabitants of Gibea, (of whom Judg. 19.) were. And therefore since they had followed their example since their daies, the Lord would not spare them more then he did Gibea, but make them pay for all together. See Chap. 8.13. Whence learn, 1. Contempt of true Prophets, and delighting is deceivers and their delusions,

will draw men upon abominable wickednesse; For, so much doth the connexion of this challenge, with the former sin, of being taken up with false Prophets, teach. 2. As men once giving way to grosse sins, will soon involve themselves so, (as in a deep mirie pit) that they cannot recover themselves; so it is a dread∣full condition to be entangled in sin without hope of recoverie, and for men to be active in hardening themselves, till neither the Word, nor mercy, nor judgement will work upon them; For, it is a challenge, they have deeply corrupted themselves, as a man plunged in a deep pit, out of which he cannot be recovered. 3. As there is no wicked course or measure of sin, wherein men have fallen, but the Church departing from God, may fall in it again; So the sins of progenitors will be put upon the account of the present generation who imitate them; and this will draw to a great account: Therefore is it added, that they did this, as in the dayes of Gibeah, not only to shew that they followed their example, in committing lewd and abominable filthinesse, and obstinate defending of it, or the like grosse abominations; but to shew that since they did imitate them, and continue in these courses, they should make an account for all together. 4. What∣ever be the Lords suffering and patience, yet sinners in one age may expect the same measure that these of another age have met with, and that Gods long-suffering will be sadly compensed, when he begins to reckon; For, as he spared not Gibeah, so he will punish them; and he will remember their iniquity, he will visite their sin, that is, in that day of visitation, he will bring them to an account for all these sins which they had forgotten, and might think he had taken no notice of them, since he forbare them so long.

Ver. 10. I found Israel like grapes in the wilder∣nesse: I saw your fathers as the first ripe in the fig-tree at her first time: but they went to Baal-pe∣or, and sepraated themselves unto that shame, and their abominations were according as they loved.

The second branch of this challenge, is, that of old, when God delighted to do Israel good, and took pleasure in them, as an hungry traveller would do in grapes in a wildernesse, or a man in the first ripe figs, when the tree brings them forth first, before

the full season: yet they proved ingrate, and shamefully com∣mitted spirituall whoredome with that shamefull Idol of Baal-peor, Numb. 25 3. Yea, and they gave way to their own lusts and desires, and satisfied them in choosing and following of Idols. In all which it is to be understood, that Israel, their posterity, had imitated them, and ingrately revolted from God: For which they are threatened in the following Verses. Doct. 1. Gods rich and free love can put singular worth upon the worthlesse, and make them honourable by their being precious in his sight; For, that Israel was found by God, like grapes in the wildernesse, and as the first ripe in the fig-tree, at her first time, it flowed not from any worth in them, but from his love that condescended to esteeme them so, and deal with them, as if they were such. 2. No external proofe of Gods kindnesse in de∣livering or adorning with peculiar Church-priviledges and or∣dinances, will engage corrupt men, but they will ingrately des∣pise his goodnesse, and turn their back upon him; For, what∣ever be the effect of the manifestation of his speciall love toward his elect, yet such was the carriage of the body of Israel, to their condescending Lord. 3. Gods ancient kindnesse toward pro∣genitours, ought not to be forgotten by posterity, and it will be put on their account, who notwithstanding both that, and kindnesse to themselves in particular, do imitate the sins of their predecessours; For, therefore is ancient kindnesse mentioned here, to aggravate Ephraims present sin. 4. The shamefulness of sin will not containe such as are despisers and abusers of mercy; For, they went to Baal-peor, and separated themselves (forsa∣king God, who will not be joyned with Idols) unto that shame: They did forsake God, and without shame or blushing, did cleave to a shameful Idol, the manner of whose worship was abominable. 5. It is a dreadfull and dangerous case, when men give way to their affections and lusts, and let them rage af∣ter any abomination they please, without any respect to con∣science, or not induring any controulment: And particularly, it is a dreadful case, when men choose their Religion by their affections, liking that best which pleaseth lusts best; Therefore it is added, and their abominations were according as they loved, whereby we are not only to understand that in that particular of Baal-peor, their love to the Midianitish women drew them to worship that abomination, Numb. 25. But in generall, that they let loose the rains to their own lusts and affections, to choose what Idols they pleased.

Vers. 11. As for Ephraim, their glory shall flee away like a bird, from the birth, and from the wombe, and from the conception.

12. Though they bring up their children, yet will I bereave them, that there shall not be a man left: yea, wo also to them when I depart from them.

The particular sentence and threatning because of this sin, is that albeit Ephraim gloried in their multitude, (according as was prophesied that they should be many, Gen. 48.19.) yet judgement should almost consume them all without any hope of posterity. Either their children should perish in the conception, or womb after the conception, or birth; or they should be cut off by the sword, if they grew up. And to put the capestone upon all these plagues, God threatens to forsake them, which should bring on these, and many other woes upon them. Doct. 1. Posterity and off-spring is in it self a blessing, and matter of glory, though not to be boasted of against God, or to confirme men in sin; For, so is here imported, that this was Ephraim's glory. See Prov 17.6. 2. Mens mercies which in appearance seeme to be surest, may be suddenly and irrecoverably plucked from them, when God pleaseth; For, their glory shall flee away like a bird, which suddenly gets out of a cage, and cannot be recovered. 3. God hath advantage of men, at every turn and step of their life, to destroy them when he pleaseth; For, he can reach from the birth, and from the wombe, before that, and from the very first conception. 4. Such as God is angry at, he can make their preservation from one stroak, prove but a reservation for another sorer stroak; For, though they bring up their children, (to wit, such as perish not in the birth or before) yet will I be∣reave them that there shall not be a man left, that is, the most part of them shall be cut off; For, certainly some were preserved. 5. As it ought to be looked on by sinners as a sad and just fruit of their sins, when God smites their children, though it were by miscarrying in the conception and birth; So in particular, the pulling away of children by the sword, or other untimely deaths, after they are, with much pains, brought up to maturity, is a sad stroak, wherein sinners ought to read the displeasure of God: as here we are taught. 6. Outward afflictions are not all that a wicked and impenitent people may expect, but

that God also will leave them, by depriving them altogether of a Church-State which they have corrupted; by deserting them, and by taking away all sense and evidences of his favour, the blessing of afflictions, grace to come to him in trouble, or ac∣ceptance and audience when they come; Therefore this is ad∣ded to Ephraim's judgement, I depart from him See 1 Sam. 28.16. 7. Gods forsaking of a people is in it selfe the greatest of miseries, it speakes a wo with every affliction that is on, and threatens with more, till the sinnner finde it so; For, Yea, wo al∣so so to them, when I depart from them.

Vers. 13. Ephraim, as I saw Tyrus, is planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.

A twofold amplification is subjoyned to this sentence. The first is, that their strong and flourishing condition, even like Tyrus, (of which, Ezek. 27.) should not hinder the executi∣on of the former sentence, of cutting off their children. Whence learn, 1. Prosperity is one of the great bucklers whereby men would ward off Gods threatnings, that they may not move nor affect them; For, this comes in as an exception against the sentence, that Ephraim, as I saw Tyrus, is planted in a pleasant place: that is, he flourisheth, as ever the Prophet or any saw Tyrus do, or (as some read) as they saw a tree planted in the pleasant places of Tyrus. 2. However when God is even de∣parting from a people, they may be in a more prosperous condi∣tion then ever; yet all that will not make his threatnings void; For, so was Ephraim, and yet the former sentence stands. 3. The Idolatry of parents, is a speciall cause of judgements on their posteritie; For, such was Ephraim, who shall bring forth his children to the murderer, or slayer; For, they are called murderers, not so much because the Assyrian had not a lawfull authority, as to point at the cruelty of their execution like mur∣derers.

Vers. 14. Give them, O LORD: what wilt thou give? give them a miscarrying womb, and dry breasts.

The second amplification of this sentence, is held out in the

Prophets intercession, who fore seeing this misery, would rather wish that the children came never to maturity in the womb, or that they died from their cradles for lack of suck, then that they should live to be cut off in ripe age. Whence learn, 1. It is the lawfull and necessary duty of Ministers, and other godly men, to commiserate and condole the miseries of a visible Church, and to pray for them, though they be most wicked and going to ruine: For, so much doeth the Prophets practice teach. 2. It may put god∣ly men to a great stand and perplexity, what to pray for in out∣ward things, when they consider a peoples sin, and the certain∣ty of judgements, that justice calls for stroakes, and that yet these are sad and will undo them; and when they consider that in times of calamity, there is no lot we can pitch on, but it may be made sadder then what appears more formidable: So much doth the Prophets perplexity in his suite teach, Give them, O LORD, what wilt thou give? as wishing the peoples deliver∣ance on the one hand, and yet pondering their sin and justice pursuing on the other, which he could not but subscribe unto; and as fore-seeing that however their childrens growing up seem∣ed a greater mercy at present, yet afterward it would produce a sharper trial. 3. The fruitlesseness or barrennesse of the womb, and breasts, is from God, and he is to be seen and acknowledged in it, whatever second causes there be; For, the Prophet suppo∣seth here it is Gods gift, give them a miscarrying womb, &c. 4. A Nations sin may draw on such sad times, that in many respects it were a mercy, if parents had no children borne, or they died in their infancy, then that their children should live to see these times, and be exposed as a prey to slaughters, tyran∣nie, false Religion, Apostasy, &c. So soon can God imbitter the cup of sinners mercies, and make the sad private afflictions of some, in losse of children, be seen to be a mercy afterward; For, so much doth this wish import, that considering the slaughter that was to be of their children, v. 13. and other miseries they were to endure, it were a mercy to give them a miscarrying womb, and dry breasts. See Luk. 21.23.

Vers. 15. All their wickednesse is in Gilgal: for there I hated them: for the wickednesse of their doings, I will drive them out of mine house, I will love them no more: all their princes are re∣volters.

In the last part of the Chap. the Lord (as it were, answering to the Prophets intercession, ver. 14.) accuseth them for their Idolatry, especially of the calves, which they used in Gilgal, among other places, Chap. 4.15. and, 12.11. and that all their Princes who led them on these courses, were Apostates from the first to the last. And therefore he proceeds to threaten, de∣claring that he hates them, and that he will cast them out of his land, and from being a Church, and will withhold the former effects of his kindnesse. While he saith, all their wickednesse is in Gilgal, the meaning is not, 1. That they had no other wickednesses but that of Idolatry, but that as their Idolatry was their chiefe and greatest sin, and the fountain whence their o∣ther wickednesse did spring; so that whereas they pretended to cover all their wickednesse with these Idolatrous sacrifices which they obtruded on him; the Lord declares that this was the chief and height of their wickednesse. Nor, 2. is this the mean∣ing, that they had no other place of publick worship but Gil∣gal; But whereas they had chosen (and possibly now frequent∣ed most) this place as holy, and more famous then Bethel, because of more recent favours there, in rolling away their re∣proach, giving them the first fruits of the land, and the first passeover after they came out of the wildernesse. The Lord de∣clares that this adds to the sin, and their sacrifices were more abominable there, then any where. Whence learn. 1. Not on∣ly is Idolatry and corrupting of Religion a peoples chiefe sinne, and openeth the sluce to other wickednesse: But peoples think, ing to cover their other sins, and stop Gods mouth with externall performances of worship, (espcially in an unlawfull and un∣warranted way of worship) doth exceedingly add to the sin, and become their chiefe guilt; For, thus all their wickednesse is in Gilgal, as is before explained. See Jer. 7.9, 10. 2. The fair∣er pretexts and maskes men have for a corrupt way of serving God, and in corrupting Religion, it is still the more odious, and the more men would wash such a course, it will be still the blacker; For, so was all their wickednesse in Gilgal, which they thought the best place, and made u••e of what God had done of old there, as a plausible pretence to make their Religion ta••e with others, 3. It is a chiefe sin in people, to meet Gods mercies with in∣grate and corrupt service, and to abu••e them to render a corrupt religion acceptable; For, thus did they in Gilgal, return Ido∣latry for all the mercies they had received there, and made a pre∣tence of these, to make it passe currant. 4. Rulers will not be a∣ble

to assoile people from sin, by their commanding it, but may well get themselves challenged as chiefe Apostates; For, so are they here, all their Princes are revolters. 5. Iniquity doth then become Nationall and land-destroying, when it gets up upon the throne, and from thence by authority and example, infects the people; For, such was Israels case, when they are to be cast off, their Princes are revolters. 6. Gods judgements may be very sad on a people, in a succession of ill Rulers, who keep up ill courses till destruction put a period to them; For, thus was Is∣rael plagued, all their Princes are revolters. 7. It is but small matter what men think of their own way, or how they mask it, if God hate it, as he will do wickednesse, whatever men pretend for it: so doth he prove their wickednesse in Gilgal, which they made so plausible, from an effect; For (or, therefore) there, or, for the sins done there, I hated them. 8. Whatever be the Lords pitty and compassion through Christ, toward his own under their infirmities and daily escapes; yet Idolatry and cor∣rupting of Religion will meet with hatred and indignation; For, there I hated them. 9. As God is provoked to take away his partition-wall, and unchurch them, who dare bring corrupt and humane inventions in the matter of worship, into his house: So this stroak is the capestone of a peoples misery, and speakes Gods great anger; Therefore it followeth, I will drive them out of mine house. 10. As the former effects of Gods love in outward things, may be cut off from a visible Church without hope of restitution: So the want of these will be sad, however his love in them was little seen or acknowledged, while they were enjoyed; For, it is a part of the stroak, I will love them no more, that is, give them no more outward proofes of it; for he speakes in their tearmes, who would never think but God loved them, so long as they prospered.

Vers. 16. Ephraim is smitten, their root is dry∣ed up, they shall beare no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their wombe.

They are further threatned again with cutting off of the Nati∣on, fathers and children, as a tree that is withered in the root, and hath no fruit or branches: or if there be any issue as twigs

rising about the root, yet he threatens that it shall be destroyed This was accomplished on them as a Nation, in their captivity, in that however many of that Nation survived these calamities; yet they were no more a people nor incorporation in their own land. Doct. 1. Gods anger and judgements to come upon im∣penitent sinners finde but small credit with them and therefore must be oft inculcate, as this repetition of former threatnings, teacheth. 2. Such as would have the right use of threatnings, would look upon them in their certainty, and as already perform∣ed; Therefore saith he, Ephraim is smitten, their root is dried up. 3. As the Lord can as easily root out a whole Nation, as men do a tree; so he is oft-times provoked so to do, even to his own people, who will be bettered or reclaimed by no milder rod; For, so doth this example, applied to Ephraim, teach. 4. The natural affection of parents to their children, will plead for no pitty to them at Gods hand, when they despise the offers of his love, but will help to make the calamity upon their children, sadder to them; For, I will slay even the beloved fruit of their womb, or, the desires of their womb; that is, their children, which they de∣sired to have, and delighted in.

Vers. 17. My God will cast them away, because they did not hearken unto him: and they shall be wander∣ers among the nations.

The Prophet concludes all this doctrine, with subscribing to Gods sentence, and recapitulates it, shewing that they should be rejected, and made to wander in exile, because they rejected Gods Word, inviting them to return to him. Whence learn, 1. Albeit it be the duty of godly men to intercede in behalfe of a sinfull and perishing people, yet they ought also to subscribe to the equity of Gods judgements, and acknowledge his justice shining therein; For, so doth the Prophet here••, after his for∣mer intercession, vers. 14. 2. It is the commendation of men to cleave to God and his way, and be zealous for him, though they should do it alone, and to make sure an interest in God, when common calamities are imminent; And God will mani∣fest his interest in such, in hard times; Therefore doth Hosea name him My God, whom he had owned and been zealous for, when Israel had rejected him, whatever they pretended, and who

would prove so to him in that sad time which followed. 3. God will abhorre even his confederate people, when they corrupt them selves, and will prove it is so, by rejecting them from enjoying his presence or favour in Ordinances, or wonted mercies; For, my God will cast them away; the word in the Original imports his abominating of them, and (upon this) his rejecting of them. 4. It is righteous with God, that they who will not rest nor ac∣quiesce in him, should finde no rest otherwise, or in other things, and that they become vagabonds among Heathens, who do not prize the communion of Saints, or of the visible Church in her pure Ordinances; For, upon these grounds it is threatned a∣gainst Israel, they shall be wanderers, (or vagabonds) among the Nations. 5. As the contempt of the Word is a fountain of sin in men; so it fills up the measure of iniquity, and makes it in∣curable, when people will not hearken to the Word inviting them to repentance, and conversion from their evil way; For, it is the controversie here, because they did not hearken unto him, that is, they contemned his Word and directions, and so walked as they listed; and particularly, they would not hearken to the many messages of the Prophets, sent to reclaim them before the stroak came. 6. The Word of the Lord is therefore much con∣temned, because men will not see God speaking in it, but do on∣ly eye instruments; or will not ponder the authority and power of God, albeit they pretend to acknowledge him: And all the indignity offered to the Word in the mouth of his Servants, he interprets it as done to himself; Therefore is their contempt de∣scribed, they did not hearken to him, who spake in and by that Word.

CHAP. X.

THis Chap. tends to the same scope with the former, consisting of accusations and threatnings against Israel, for their sins: only they are sweetned with some more ex∣presse exhortations to repentance, upon hopes of mercy which in the former do∣ctrine, had only been implied in the ac∣cusations, and sentences. We may take up the Chap. in four heads or articles of accusations, unto every one of which, threatnings are subjoyned. 1. He accuseth them for fruitlessenesse, and bringing forth fruit to themselves, and em∣ploying their prosperity to the advancement of Idolatry, vers. 1. and for their many divisions of heart, v. 2.—for which he threatens to take them with the crime, and destroy their instruments of Idolatry, v.—2. and to deprive them of any help by their King, and to let them see the folly of relying on him, v. 3. 2. He ac∣cuseth them for deceitfulnesse and perjury in all their Covenants, whereby unrighteousnesse abounded among them v. 4. for which he threatens to destroy their Idol-calves, to the terrour and grief of their chief City, and all the Worshippers and Ministers of these Idols, v. 5. to send the calves into captivity, whereby they should have shame of all their enterprizes on their behalf, v. 6. to cut off their King, v. 7. and to lay the places of their Idola∣trous worship desolate, and to fill the people with horrour and despaire, because of these evils, v. 8. 3. He accuseth them for their continuance and excesse in sin, since the dayes of their fa∣thers, though he had spared them, when he plagued others, v 9. for which he threatens to punish them, and expose them as a prey to their enemies, however they set themselves to prevent the stroak, v. 10. And that, however Ephraim was so delicate, as not to endure the yoke; yet God would put both them and Judah to trouble, v. 11. upon which he exhorts them to repentance and amendment upon hope of mercy, v. 12. 4. He accuseth them for their diligence in sin, wherein they were bolstered up, by their

confidence in their own projects, and their valiant men, ver. 13. for which he threatens to confound their people, and expose their fortresses to a cruel sacking, whereof they had seen a late example, v. 14. and to plague them thus severely for their sin in the mat∣ter of worship, and suddenly to cut off their King and King∣dome, ver. 15.

Vers. 1. ISrael is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit, he hath encreased the altars, according to the goodnesse of his land, they have made goodly images.

This Verse contains a part of the first accusation, wherein Is∣rael is challenged for fruitlessenesse, and bringing forth fruit to themselves and not to God, and that they multiplied instru∣ments of Idolatry, according as they encreased in wealth. Whence learn, 1. As the Church in many things doth resemble a Vine, and particularly, in that they are good for nothing when they are not fruitful, Ezek. 15. and that God takes great paines upon them, Psal. 80.8, &c. Isa. 5.1, 2. So emptinesse is her great and usual sin, having not only no fruit, or ill fruit, but empty∣ing, evanishing fruit: For, Israel is an empty vine, and thus also are they (as some read the words) an emptying vine, which poure out their strength and the fruits of Gods bounty in empty and vain fruits, as a vine that bringeth forth nothing but branch∣es and leaves. 2. When men improve all Gods paines upon them, and dispensations toward them, only in seeking of them∣selves or their own interests, it is their great sin, and a proof of their fruitlessenesse; Therefore it is subjoyned, he bringeth forth fruit unto himself, that is, they consume all the fruits of Gods dispensations and care toward them upon their own lusts: Men are then indeed empty before God, and (as some read the words) their fruit is equal, or, like to themselves, when the honour of God is not so much eyed in their way, as themselves or their name; when dispensations are not improven to make them more for God, and when they are not publick-minded, rather then seeking their own things, 3 It is the great ingratitude of men, and a peculiar proof of their emptinesse and selfishnesse, when they are not the more for God, that he is good to them, but do

increase in wickednesse, because of Gods bounty; For, it fol∣loweth as a proof of the former, according to the multitude of his fruits, he hath encreased the altars, &c. that is, when God sent him plenty, and made his land fat, he erected yet more Altars to his Idols, and bestowed more cost upon his images. 4. Prosperity meeting with wicked dispositions, is very ill to guide, and rea∣dily proveth a great snare, drawing men to these sins, which ei∣ther want or slavish fear, kept somewhat at under in trouble; for, so much also doth this challenge teach. And therefore it is a mer∣cy when the Lord with-holds such a snare from his afflicted peo∣ple, till their dispositions be more renewed.

Ver. 2. Their heart is divided: now shall they be found faulty: he shall break down their altars; he shall spoile their images.

This Verse containes yet more of the accusation, that they were divided in their hearts, partly betwixt God and their calves; partly, in the matter of their idolatrous worship, some being for the calves only, others for Baal also, as appeared in Jehu's daies; and partly, by civil commotions, as, 2 Kings 15. Unto these accusations the Lords sentence is subjoyned, whereof this is a part, that God would shortly convince them of their sin, and take them with the crime; This he was about to do by his judge∣ments, when he should destroy their altars and images. Doct. 1. As the heart is a vital part, which cannot be divided without death; so men can have no life of God, nor acknowledgement of him, when they are not solely and throughly for him and his way, nor will he endure any halting betwixt him and Idols, 1 King. 18.21. For, it is his challenge, their heart is divided. 2. When men do fall from Gods way, it is just with him to give them up to start and multiplie divisions without end in their own way; For, thus also, their heart is divided. 3. Civil dissensions and commotions are the just fruit of mens halting, and declining from Gods way, and of their divisions in the matters of God and his Worship: For, this dividing of the heart, followed upon the rest. 4. It is no strange thing to see men, when they commit grossest ills, yet be very hardly convinced of it, considering their wit to defend, and their pretexts to palliate their courses; and that men by continuing in sin, do still become more and more stupid; For, so is imported here, in that God must take

a course to finde them faulty, or, guilty. 5. God hath a schoole of judgements and afflictions, wherein he will teach and con∣vince the most obstinate of their sin against him; And this should be looked on as near approaching, when men will not see their guilt from the Word; For, now shall they be found faulty, or, made to know their guilt shortly, when God shall smite them. See Jer. 2.35. 6. As monuments of Idolatry ought to be de∣stroyed; so where men will not do it, but either maintain them, or are negligent in suppressing them; God will take the work in his own hand, and get it done by his judgements upon their expence; For, he shall break down their altars; he shall spoile their images, to wit, by the Assyrians, as is cleared in the rest of the Chapter.

Vers. 3. For now they shall say, We have no king, because we feared not the LORD, What then should a king do to us?

Followeth yet more of the Lords sentence, wherein it is de∣clared, that however they would not abandon their evil way, but looked to their King, whose authority they followed in their de∣fection, and whose power to defend them, they leaned unto; yet their King should not help them, being shut up in Samaria, or destroyed, and then (as was threatened, v. 2.) they should see their sin procuring this, and their folly in looking to him when he was at his best. Doct. 1. Wicked men will still get somewhat to oppose against the terrour of Gods threatenings, and to em∣bolden them to be secure, whatever he say; and particularly, the countenance of great men, and confidence in their power, is a great snare to them who follow them in sin; as their King proved to them here. 2. Mens authority and power will prove no help, nor shelter against an angry God, and God will prove that it is so, by taking them away, when men have most need of their help; For, now, we have no King, say they. See Ps. 146.3, 4. 3. As to be without Rulers, is a very sad stroak; so it is the just fruit of peoples sin, and of their not fearing God: This not onely the godly should see, but even the very wicked may be brought to some sense of, Now they shall say, We have no king, because we feared not the LORD. 4. When men see God angry, they will also see that no change in their outward condition will availe them in trouble, so long as their sin, and Gods anger do continue;

Therefore they adde also, What then should a king do to us? that is, not only are we deprived of a King, because of our sin; but though we had one, yet he could do us little good, so long as we feare not God.

Vers. 4. They have spoken words, swearing falsely in making a covenant: thus judgement springeth up as hemlock in the furrowes of the field.

The second accusation, is, that in their pactions both with God and m••n, they used but empty words, and false oathes, observing none of them. This is amplified from an effect, that judgement springeth up as hemlock, which however it may be understood of the judgements and punishments to come, that they should be bitter and rife, and this weed is in the fields; yet it seemeth more clear, (by comparing it with Amos 5.7.) to understand it thus; That from their corruption and unfaithfulnesse it flowed, that instead of judgement and justice, the bitter and deadly fruits of unrighteousnesse did spring up in all the Land. Whence learn, 1. God cannot endure mens empty words and professions, whether in Religion, or in their private commerce, when they have no more; For, They have spoken words, and but words. 2. As wicked mens oathes and Covenants with God or men, are no more to be trusted then their words; so it is the cause of a sad controversie, when it is so; For, it is a challenge added to the former, swearing falsely in making a Covenant. See Lev. 26.25. Ezek 17.15. Psal. 15.4. 3. When men dare hypocritically dissemble, and make no conscience of oathes and Covenants, they are then ripe for all unrighteousnesse, and will be given up to pro∣duce such and so many fruits thereof, as will not only be bitter and deadly to the oppressed, but God will account it bitter and in∣tolerable: For, thus judgement springeth up as hemlo••k, both for nature and for the abundance of it. 4. As mens professions, and feigned pretences, will not hide the true nature of sin from the All-seeing eye of God; so the pains taken on a people, to make them righteous, renders their injustice so much the more odious: For, notwithstanding they professed faire, and seemed to take pains, as on a plowed field, to bring forth good fruit; and notwithstanding God had manured them, as men do their

fields for corne; yet God seeth, and layeth to their charge, that judgement springeth up as hemlock in the furrowes of the field, and not in the common and wilde places only.

Vers. 5. The inhabitants of Samaria shall feare, because of the calves of Beth-aven: for the people thereof shall mourne over it, and the Priests there∣of, that rejoyced on it, for the glory thereof, be∣cause it is departed from it.

Followeth the Lords sentence for this sin, wherein all their confidences are taken from them, in a threatening consisting of several branches. The first branch is, the destruction of their Idol-calves, which should be sad newes and matter of fear to Sa∣maria, which was last a taking; and matter of sorrow to the fol∣lowers and Priests thereof, who gloried in them, when they should see them so ignominiously used by the enemies, and no more reverenced and worshipped as gods. He mentions the calves of Beth-aven, (or Bethel, as, ch. 4.15.) though there was but one there, either because Bethel was the eminent seat of the calves, though there were but one in it; or because both Bethel and Dan were now Beth-aven, or, a place of vanity, or, iniquity, because of that idolatry; or because at Bethel, beside the calfe publickly erected, they made little ones in their houses like it also, and the Lord declareth all that, should not availe. Afterward in the Vers. he mentions only one in the singular number, (shall mourne over it, &c.) to shew that they were all of one nature and kinde, and that one should availe even as much as many. Doct. 1. Idolatry is matter of ignominy to any place or interest that ownes it; for, it turnes Bethel into Beth-aven. See ch. 4.15. 2. It doth prove the vanity of Idols, that their worshippers cannot trust in them, but must be solicitous and anxious about them in straits; For, so were they about the calves of Beth-aven. This solicitude differs far from the fear of Gods people about his Worship and Ordinances in times of dan∣ger, (as, 1 Sam. 4.13.) which doth not flow from their diffi∣dence in God, but from the sense of their guilt, especially in abusing these Ordinances, whereas they are afraid for their I∣dols, when yet they omitted nothing of their worship. 3. Any

thing that men place their confidence in beside God, will prove matter of fear and terrour; For, so did the calves prove to Sa∣maria, in the time of their siege, The inhabitants of Samaria shall fear, because of the calves of Beth-aven: it should increase their terrour in enduring the siege, when they should hear that their gods in whom they confided, are destroyed and not able to help themselves. 4. Albeit corrupt Worship and Religion may seem strange at first, to them who have been bred up in the truth; yet in processe of time, and being attended with successe, it may take with them who are not well rooted; For, whatever Israel thought of the calves at first, yet now there are the people thereof, (men devoted to them, who) shall mourne for it. 5. Such as are eminently employed in, and greatest gainers by corrupt worship, have a sad day abiding them; Therefore it is added in speci∣all, that mourning is abiding the Priests, (or, Chemarims, of whom see Zeph. 1.4.) thereof, that rejoyced on it, or because of it, that is, who led a merry life, because of their attendance on this Idol. See Rev. 18.11, &c. 6. The glory of Idolatry and of a false Religion, (being but borrowed and having nothing to commend it, but novelty and successe,) will at last evanish and depart; And God will bring about this by judgements, when no other mean will effectuate it; For, so much is imported in this reason of their sorrow, for the glory thereof, because it is de∣parted from it. This will be the lot of all false wayes, whereas truth, however men loath it for a while, will still at last be found to be lovely, and to have a native unstained beauty.

Vers. 6. It shall be also carried unto Assyria for a present to King Jareb: Ephraim shall re∣ceive shame; and Israel shall be ashamed of his own counsel.

In the second branch of the sentence, it is further threatned, that their calves should not only be taken, and so be dishonoured at home, but should go into captivity, as a present to the King of Assyria, who had conquered them, and in whom they placed so much confidence formerly: Whereby they should have much shame of all their mad counsels to worship them, and enter∣prizes to uphold them. Whence learn, 1. It is a further proof

of the vanity of Idols, which men set up in Gods place, that they cannot secure themselves against captivity, and from being dis∣posed of, and triumphed over by Conquerours; For, It shall al∣so be carried unto Assyria for a present, &c. See Isa. 46.1, 2. The difference betwixt this and the captivity of the Arke, is very great; for, (beside what is marked on v. 5.) neither was the Arke God, nor did God, the signe of whose presence it was, lose any thing by its captivity, but did sufficiently vindicate and assert his own glory. 2. As the Lord hath all Nations ready to be a scourge to his sinful people; so in particular, they may expect that these whom they look most unto, and confide most in, ne∣glecting God, shall prove their sharpest affliction; For, it is Assyria, and King Jareb, (of whom see ch. 5.13.) that triumph∣eth over them and their Idols. 3. It is one of the saddest ingre∣dients of a conquered peoples affliction, when Conquer ours take occasion to triumph over their Religion, because they are subdued: So much may we learne from this, that it is a part of their misery that their gods whom they worship, shall be carried for a present to King Jareb. 4. Mens following of their own counsels in the matter of Religion, and their thinking to uphold themselves in ill courses thereby, will at last end in the shame both of projectors and concurrers; Nor will policy hold its foot in Gods matters, or in bearing out men against God; For, Ephraim (the great contriver) shall receive shame, and Israel (who concurred with him) shall be ashamed of his own counsel.

Vers. 7. As for Samaria, her king is cut off as the some upon the water.

In the third branch of the sentence, it is declared that their King,, in whom they confided, should be as easily destroyed at the taking of Samaria, as the fome upon the water is blown a∣way and evanisheth; See v. 3. Learn, 1. A stroak upon autho∣rity, is a judgement upon a people, and will prove so; For, here again it is threatned as a judgement on them, As for Sama∣ria, her King is cut off. See Lam. 4.20. 2. The greatest of men, and all their endeavours to uphold themselves, will prove but an empty and vain shew, when God begins to plead; For, her king is cut off as the fome upon the water, which seemeth to bulk much, and yet evanisheth suddenly and easily, as be∣ing

without substance. See Psal. 62.9. And that will be found true of them, which is the general condition of all, Jam. 4.14

Verse 8. The high places also of Aven, the sinne of Israel shall be destroyed, the thorne and the thistle shall come upon their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.

The last branch of this sentence, is partly against the places of their idol-worship, (chiefly Bethel) and their Altars, which the enemy should pull down and destroy, and they should be deso∣late and not frequented; as being the place of Israels sin, and not of Gods Worship; And partly, against the whole body of the people, whose misery shall be so great, as they will rather wish to be smothered, then endure the incumbent and imminent evils. Whence learn, 1. The inventions of men in Gods Worship, are wicked vanity, and ought to be rooted out, and not purged; and God will see it done, if men will not; For, The high places also of Aven, (that is, chiefly Bethel, which is become vanity and iniquity; because of them,) shall be destroyed. 2. Corrupting of Religion, and of the Worship of God, is the crying sin of a visible Church, and therefore he will not spare it; for it is a rea∣son of the sentence, that these places are the sin of Israel, their eminent and singular guilt. 3. God will not spare to lay a Coun∣trey desolate, that he may put an end to corrupt worship, and make the places thereof desolate; For, the thorne and the thistle shall come upon their altars, to wit, when there shall be no peo∣ple left to frequent that service. 4. Not only can God, by send∣ing many miseries, cause men to weary of their lives; but when God pursues sin in hot displeasure, and the fury of instruments executing his vengeance, is let loose, times and lots will be so hard, that to die, though in a violent way, would be an ease; For, so much is imported in this threatening, they shall say to the mountaines, Cover us; and to the hills, Fall on us, which is also the language of men in other times of calamities, Luk 23.30. 5. However men think little of guilt in their secure condition; yet when God pleads against them by judgements, it will be no wonder to see them overwhelmed with horrour and despaire, as

having no place of refuge, and it being their greatest terrour to think on looking to God or Christ, whom they have so much de∣spised; For, this also is imported in this wofull wish, that they have no refuge, but what is desperate, and horrible; See Rev. 6.14, 15, 16, 17.

Vers. 9. O Israel, thou hast sinned from the dayes of Gibeah: there they stood: the battel in Gibeah against the children of iniquity, did not o∣vertake them.

The third accusation is, for their constancy and excesse in sins That they were guilty of the sins of their wicked fathers since the dayes of Gibeah, (of which, Judg. 19.) whose manners they imitate; or, (as the Original also will bear,) they are guiltier than in the dayes of Gibeah. This challenge is amplified, that albeit God made their fathers, (at least the body of Israel,) to stand, and spared them, when yet they were guilty of as grosse abominations as these for which they did pursue Benjamin: (wit∣nesse their Idolatry in Laish and elsewhere, Judg. 17. 4, 5, and 18.30, 31.) yet they repented not, nor keeped the impression of that battel, and of Benjamins lot in memory for that end: And so was it now with them; they went on in their fathers wayes, and would not be reclaimed by the punishment of others. Whence learn, 1. Continuance in sin through many generations, is a sad aggravation thereof, and matter of a sad challenge; And the sins of a present generation, will bring the former sins of a Na∣tion to remembrance, to be put on their account; For, O Israel, (saith he by way of expostulation and challenge,) thou hast sinned from the dayes of Gibeah. See Ezr. 9.7. 2. The longer sin be continued in, it groweth still the greater and worse; as being the more hainous, when it is against so many frequent admonitions and experiences; and sinners growing still the more impu∣dent the more they sin; In these respects the other reading holds true, thou hast sinned more then in the dayes of Gibeah. 3. The carrying of a people through trouble, and their successe and preservation in a good cause, is no mark of divine approba∣tion of their persons, being guilty of grosse sins; For, there they (that is, their fathers) stood: or fought against wickedness, and were preserved, and the battell in Gibeah against the children of

iniquity, (the Benjamines) did not over-take them, that is, they escaped the danger, and were victorious, though many of them fell; And yet they sinned then, wherein their posterity did imi∣tate them. God may make men scourges of sin in others, who yet are but vile themselves; may carry through a good cause in a peoples hand, with whom he is not pleased; and may spare a people, not because they are holy, but because he will not destroy the face of a Church, which would be, if he proceeded according to their deservings. 4. It is a very great aggravation of sin, when people persist in it, without being bettered either by the punish∣ment of others, or by their own sparing; For, so is imported in this challenge, that though Israel escaped, when Benjamin fell, yet neither the one nor the other prevailed with their fathers; and they, their children, were as incorrigible as they. See Zeph. 3.6, 7.

Vers. 10. It is in my desire that I should cha∣stise them, and the people shall be gathered against them, when they shall binde themselves in their two furrowes.

Unto this a sentence is subjoyned in two branches; and first, The Lord declareth that he hath a purpose now to punish them, by exposing them as a prey to the Nations. The amplification subjoyned in the end of the v. is made obscure by the different acceptations of the Original text; They who read it, when I shall binde them for their two iniquities, or eyes, (that is, their two calves, which were dear and precious to them as their eyes,) do indeed hold out these truths; That their idols were the great cause of their ruine; and that delectable and sweet iniquities will draw out the bitterer plagues; But the Original construction and pointing will not bear that translation. Therefore I adhere to that signification of furrowes, which is insisted on in the follow∣ing verses, not secluding that of habitations, which may be also pointed at under that Metaphor of furrowes: and so the reading is, when they (that is, Israel, or the enemies who shall be gather∣ed) shall binde themselves in, or against their two furrowes. Both these come to one purpose, that the Lord will thus punish them, when they shall unite all their strength, and fix themselves for their own defence, as a yoke of Oxen are coupled together, e∣very

one in their own furrow to draw; And more particularly, when they shall unite their strength in their two furrowes, or habitations, to defend their Countrey, and the two portions of land which they possessed on both sides of Jordan, which were destroyed by two several invasions of the Assyrian, 2 Kings 15.29. & c. 17.6. And so on the other hand,, the people and Nations did thus destroy them, when they bent their forces against these two furrowes, or habitations, and drew deep furrowes of trouble upon them one after another, by making them tributaries, 2 Kings 15.19. and by captivating first that part beyond Jordan, 2 Kings 15.29. and then the rest, 2 Kings 17. Doct. 1. Though God spare the wicked long, yet at last he will punish the incor∣rigible, and bring them under the yoke; For, albeit they were spared before, v. 9. yet now he will chastise them. 2. When God is provoked to anger, he will not only notwith-hold a stroak, but will make it bitter, by iflicting it so, as one that takes plea∣sure in it; For, it is in my desire that I should chastise them, imports, not only that he had irrevocably purposed it, but that being weary with repenting, and suffering their manners, he would now shew no proof of pity, but many evidences of his being well pleased with their ruine; See Prov. 1.26, 28. 3. God hath all Na∣tions at his command to convocate and let them loose against whom he will, and to make an holy use of their inveterate malice against his people, when they provoke him; For, the people shall be gathered against them, saith he, when he would chastise them. See Isa. 7.18, 19. 4. Mens conjunction of strength and forces to uphold themselves in sinful courses, and against Gods wrath and the instruments thereof, will not availe them nor hin∣der the successe of enemies; For, all this shall be, when they shall binde themselves in their two furrowes, when they shall use all endeavours, mens enterprizes against them shall succeed. 5. A sinful Nation may expect that God will pursue them in e∣very corner, and give them alike successe every where: For, they shall meet with this in their two furrowes, and come as ill ••peed on that side of Jordan where the bulk of the Kingdome lay, as they did in the other.

Vers. 11. And Ephraim is as an heiser that is taught, and loveth to tread out the corne, but I passed over upon her fair neck: I will make E∣phraim to ride: Judah shall plow, and Jacob shall break his clods.

The second branch of the sentence, is, that albeit Ephraim bred themselves delicately, and could not endure trouble or Gods yoke, (as an heifer would love to tread out the corne, (as was their custome) because it was easie work, and wanted a yoke, and afforded abundance of food, Deut. 25.4.) yet God would put a yoke upon them, and would put both Judah and Ephraim to trouble, and to endure bondage and captivity, as an horse that is tossed, and ridden upon in long journeys, and as an heifer made to plough and harrow. Whence learn, 1. It is a fault incident to our nature, to be much addicted to our own ease, and that which brings present content and comfort, and to abhorre any lot, or way of Gods service, which proves contrary to that; for, Ephraim is on heifer that loveth to tread out the corne. 2. It is a great snare to men, making them to doat on an easie way, when they have been accustomed in Gods providence to such a lot, and by taking too well with it, become effeminate; For, Ephraim is taught, and loveth to tread out the corne, that is, hath been tender∣ly dealt with, and hath accustomed his own heart to that way. 3. God hath an indignation at such as are too delicate and take too well with ease, and is provoked to put them to trouble; for, I passed over upon her faire neck, that is, I brought her under the yoke, who kept her self so dainty, as if a man put a yoke upon the fat and found neck of an undaunted heifer. 4. Let wicked men tamper as they will, yet they will not get trouble alwayes shifted, but God will bring captivity and bondage, or other trouble upon them; for, I will make Ephraim to ride, &c. that is, he shall be tossed into captivity, as a man makes his horse car∣ry him in far journeyes. 5. The Lords sentence is universal a∣gainst all secure and delicate sinners, that he will send toile and trouble upon them, be they lesse or more corrupt; Therefore doth Judah, though more pure in many things then Israel, come in in the sentence, Judah shall plow, which is an hard labour but seems to be distinguished from riding, because however Judah

was oppressed in these times, yet they went not so soon into capti∣vity, as Israel. 6. The hard lots of sinners, may yet through Gods blessing, prove usefull and profitable to them, however they may be ill satisfied with them; Therefore doth he express their lot thus, Judah shall plow, and Jacob shall break his clods, which is the useful labour of husband-men, as is further insinuate in the next verse. I conceive that Jacob in this place is all one with Judah, distinguished from Ephraim, or the ten Tribes, who are made to ride. Their name is doubled, to shew that no title of their interest in the royal Tribe of Judah, or in holy Jacob will hold off the sentence, And their trouble is tearmed plowing, &c. because they were to attain to the fruit and issue of their trouble more speedily then Israel.

Vers. 12. Sowe to your selves in righteousnesse: reap in mercy, break up your fallow ground: for it is time to seek the Lord, till he come and raine righteousnesse upon you.

These threatenings are sweetned with an exhortation to repent∣ance and reformation of their way in tearmes borrowed from v. 11. The exhortation is twofold, to every one of which an encouragement is subjoyned, by way of argument pressing the duty. He exhorts them that they would sowe the fruits of righte∣ousnesse, promising to make them reap the fruits of his mercy. 2. That for this end they would cleave up and manure the hard and wilde ground of their own heart, which they had neglected so long, and so impeded their own seeking of God; Upon the a∣mendment whereof, he promiseth liberally to performe promises, to absolve them from sin, and to cloath them with Christs righte∣ousnesse. Whence learn, 1. When the Lord is most severe in threatenings, we are bound to look on them as containing exhor∣tations to repentance, and promises to the penitent, in the bo∣some of them; for, so is here cleare^d. And if this were heark∣ened unto, who knoweth what mercy would make of the most desperate person or people in the world? 2. The fruits of righte∣ousnesse of the second Table, are the true evidences of repentance, and of conversion to God through faith in Jesus Christ; There∣fore doth he require sowing in righteousnesse, or the duties of righteousnesse, not as if that were all their conversion, but as

evidences and fruits thereof. 3. Albeit God be not bound to our pains, yet he requireth diligence in penitents; And they must be content to performe duties, without looking for present fruit of recompence; Therefore is their dutie expressed in tearms taken from the painful calling of husbandry, and particularly of sowing, wherein men must wait for the recompence of their la∣bours. See Ps. 97.11. James 5.7. 4. Albeit the Lord doth condescend to have his glory manifested in a peoples obedience, and do also freely reward it, as if it were of worth to him; yet God doth not seek service, because he needeth it, but all the ad∣vantage of it, is the mans own who performeth it; For, sowe to your selves, saith he. See Ps. 16.2. 5. However mens walking in wayes of righteousnesse, seem oft-times to be long forgotten, and lie like seed under the clod, which might seem lost; yet in due time, it will resolve in an harvest of comfort and free reward; For, saith he, sowe and reap; See Ps. 126.6. Gal 6.9. 6. What∣ever be the boisterous and proud complaints of hypocrites, as, Isa. 58.3. Mal. 3.14. yet such as are righteous walkers indeed, and do flee to Christ in a Covenant of Grace, and draw strength from him for the duties of new obedience, they will look only to Gods mercy, and not their own worth, for obtaining any reward; for, they look to reap in mercy. 7. Such as are thus brought in mer∣cies reverence, mercy will be bestowed on them; and mercy will be the carver of their portion, and its out-lettings will be like it self, and according to the promise; For, it is a promise, reap in mercy, or according to the mouth of mercy, that is, according to its verdict and sentence, and according to the proportion it shall carve out, and according to the promises which God in his mercy hath made and spoken. 8. Men can reap no fruit of any seem∣ing diligence, till their hearts, which are hard and unaccustom∣ed to any good, be manured and changed, and put in a new and fruitfull frame; Therefore is the other exhortation subjoyned, break up your fallow ground, where, in a Metaphor borrowed from plowing, they are tought, that their hearts are as wilde and unaccustomed to any good work, as land that is not in use of be∣ing plowed▪ is hard and ill to plow; and that therefore the more paines must be taken upon them, by humiliation, repentance and mortification, to get them put in a frame. 9. Misspent time in neglecting or refusing to seek God, ought to be redeemed and will be so by all them who are sensible of their own case; For, it is a reason of the exhortation, for it is time to seek the Lord, con∣sidering how long ye have neglected it. See 1 Pet. 4.3. 10. So

long as sinners are preserved, and invited to repentance, it is yet an acceptable time, if sinners will hearken; and such opportunities should not be neglected: Both these also are imported in this reason, that it was yet time, and that the opportunity would be laid hold on. 11. As sincere seekers, do seek God only, and to enjoy him, as their chief scope; So they will not give over, till he come; for they seek the Lord, and that till he come. 12. As they who seek the Lord sincerely and constantly, will not only finde him, but he will come over all impediments that they could not get over: (for, he cometh, and that maketh up the distance, notwithstanding all their seeking;) So his dispensations to them will be liberal and refreshful; For, he cometh and raineth righteousnesse, that is, liberally poureth out blessings, and refresheth them after all their toile, in their wanting and pursuing after him. 13. God will especially manifest his refreshful liberality toward his people, in performing his promises which they wait for, and many of them in a showre together, to compense long delayes; and in refreshing them under the shadow of Christs righteousnesse, (which is their chief hope,) and in the rich and ample fruits thereof; for, both these are imported in this righteousnesse, he will raine righteous∣nesse upon you, both his righteousnesse in faithful keeping of pro∣mise, and his imputed and gifted righteousnesse, which is wit∣nessed by the Law and the Prophets, Rom. 3.21, 22.

Vers. 13. Ye have plowed wickednesse, ye have reaped iniquity, ye have eaten the fruit of lies: because thou didst trust in thy way, in the multi∣tude of thy mighty men.

The last accusation in this Chap. (which also is another ar∣gument pressing the former exhortation,) is, for their great dili∣gence in serving sin. Whereas the Lord by his Prophets, had frequently inculcate that exhortation, v. 12. to take paines on their own hearts, to bring forth the fruits of piety and righteous∣nesse; They on the contrary took paines enough in serving sin, wherein they wanted not fruit, though it should disappoint their expectation. This challenge is further amplified and enlarged, by shewing what was the fountain and spring of all this wicked∣nesse: to wit, their carnall confidence in the sinful wayes and courses they followed, both in matters of State and Religion, and

their confidence in their many valiant men. Doct. 1. Many are so perverse, as they are not only content to live in sin, neglect∣ing their duty, but they will be at paines and industrious to pro∣mote sin, and will trouble themselves to undo themselves; So much is imported in this challenge, Ye have plowed wickednesse, or taken great paines about it, which ye would not do in your duty, v. 12. 2. Sin is a very fertile weed among the children of men; such as are bent upon it, will soon get their hearts desire of it, and God will give up such as are diligent that way, to an height of impiety as a plague upon them; for, upon their plowing, it fol∣loweth, ye have reaped iniquity, whereby we are not to under∣stand Gods causing them reap the fruit of sin in judgements, (though that be truth also, and followeth in the sentence,) but that their labours in sin came to a ripe harvest of grown-up ini∣quity. 3. Whatever fruit sin seem to promise to its followers, or whatever present comforts or successe men seem to have by it; yet it will prove but vain, and disappoint them: For, ye have eaten the fruit of lies. Sin, as it promiseth any thing to the sinner, is but a lie, and the fruit of it which men seem to enjoy, is but lying fruit, and such fruit as beseemeth a vain and deceiving course. 4. Mens carnal confidences are great snares to draw them upon sinful courses, and are promising fruits which will disappoint them: Therefore it is added, because thou didst trust in thy way, &c. Their confidence to bear out in a sinful way, made them painful in it; and this is instanced as one of the fruits of their course, which should prove the fruit of lies; and no won∣der; for, it is a trust not only in an object beside God, but in what is sinful. 5. There is no confidence that more readily en∣snares men, and will disappoint them sooner, then their own witty projects and devices in matters civil and sacred, without re∣specting the Law of God; and their seeming to have power e∣nough to manage and uphold them in these contrived wayes; for, such is their snare here, which will disappoint them, Thou didst trust in thy way, in the multitude of thy mighty men, that is, when they saw their counsels in Religion and State-changes, like to stand, and their Kingdome abound with valiant men; then they began to trust that such a course would still bear out, and so were tempted to draw more furrowes of that iniquity, though it was but with cords of vanity, Isa. 5.18.

Vers. 14. Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, us Shalman spoiled Beth-arbel in the day of battel, the mother was dashed in pieces upon her children.

Followeth the Lords sentence, wherein again he threatens all their confidences, and cleareth how they shall prove vanitie and lies. And first, for their mighty men, he threatens that they shall be surprized with the invasion of the enemies, and so con∣founded with fear, that they can do nothing orderly. This is amplified from an effect, that not only the land should be over∣run, but their very fortresses should not hold out, but be spoiled and sacked, according as they saw in some late example of Shal∣mans cruelty against Beth-arbel, which being no where else men∣tioned in Scripture, we ought not to be curious in enquiring fur∣ther about it. Doct. 1. Whatever men dreame of their power and courage in a calme day, yet a provoked God will make a day of tumults and confusions discover their folly; For, Therefore (because of thy carnal confidence) shall a tumult arise among thy people, a tumult of invading enemies, and of confounded people, 2. Albeit that the dear people of God may have their own fits of fear and confusion in times of calamity; yet not only is that not their allowance from the Lord: but to be given wholly up to that distemper, (as the wicked are) is a judgement from the Lord because of sin, and the fruit of carnal confidence, as this threat∣ning teacheth. See Luke. 21.26, 28. 3. The Lords sad dis∣pensations toward Nations about, are documents to his people, and warnings of what they deserve and may expect as well as o∣thers, when they provoke him; Therefore doth he set before them that sad example, which, as appeareth, was recent in their memory, assuring them it should be so with them, as Shalman spoiled Beth arbel in the day of battel, when he overcame them in fight, and pursued his victory. 4. Impenitent sinners, who con∣temne God because of carnal confidences, do provoke him not on∣ly to pursue them with the sword against their armies in the fields; But to give up their fortresses to the spoile, and expose their wives and children to the cruelty of bloody enemies; For, all thy for∣tresses shall be spoiled, and they are threatened with such a lot, as when the mother was dashed in pieces upon the children. See Gen. 32.11. The speech imports great cruelty, in that they spared neither mother nor childe, and in that they dashed the children

gainst the stones, as, Psal. 137.9. before the pitiful mothers, and then dashed the mothers to death, and laid them in heaps a∣bove their children.

Ver. 15. So shall Bethel do unto you, because of your great wickednesse: in a morning shall the King of Israel be utterly cut off.

Secondly, as for their confidence in their way of Religion, and settled State, the Lord threatens, First, that that sore calami∣ty mentioned, v. 14. should come upon them, because of their great sin of Idolatry at Bethel. Secondly, that their King and Kingdome should fall by a sudden and speedy blow. Whence learn, 1. Idolatry and corrupting of Religion, is the great wickednesse of a visible Church, and the cause of saddest judgements, For, So (as is before threatned) shall Bethel do unto you, because of your great wickednesse, to wit, which is committed there, and under Bethel, the other place of their corrupt worship are com∣prehended. 2. As we are ready enough to see instruments in our calamities, and ought to acknowledge Gods hand in them: So we should see the great influence of our own sin in procuring them; For, So shall Bethel do unto you, to wit, by your provok∣ing of God there. 3. Impenitent Rulers and their Kingdomes may not only be sore afflicted and wasted, but it may draw at length to utter cutting off, even though they be Gods people in visible Covenant with him; for, the King of Israel, (and the Kingdome with him) shall utterly be cut off. 4. God can very speedily and suddenly bring about great revolutions and overturn∣ings of Kingdomes; And he would have the greatnesse of their sin, and of his displeasure seen in such a dispensation; for, in a morn∣ing shall this be done; which imports a short time, as a morning before the Sun rise; and a sudden stroak, as if in a morning be∣fore men were awake, an Army or City were surprized. And it seemes that albeit Samaria endured a three years siege, 2 King. 17.5. yet some one morning it was surprized, and so their King and Kingdome came to an end,

CHAP. XI.

IN the first part of this Chap. the Lord con∣tinueth to accuse and give out sentence a∣gainst Israel, And, 1. He accuseth them of ingratitude, in that albeit he had loved them in their Infant-condition, and deliver∣ed them out of Egypt, ver. 1. and had sent Prophets to them to teach them their duty, v. 2. — yet they walked contrary to their directions, and served Idols, v.—2. And albeit he did carry them through the wilder∣nesse, yet they did not consider nor acknowledge this, v. 3. and that notwithstanding he did gently draw them to their duty, and provide for them, v. 4. For this the Lord threatens, that they should finde Egypt no refuge to them, but should be carried to Assyria, v. 5. and that the sword should abide upon their Townes and Villages, till it consumed them, according as they deserved, v. 6. 2. He accuseth them for their pronenesse to Apostasie, and ill intertainment given to the messages sent from God unto them, v. 7. In the second part of the Chap. the godly are comforted against the judgements imminent and deserved by their sinnes; wherein is held forth, the mercy of God interposing to hold off the judgements deserved by them, v. 8. and his expresse promise to moderate the execution of his just displeasure, in not consuming the Nation utterly, v. 9. and to convert and restore them, after their rejection and exile, v. 10, 11. In the third part of the Ch. the Lord rejects all their pretences, wherewith they would cover their faults, and sheweth how much they were worse then Ju∣dah, ver. 12.

Ver. 1. WHen Israel was a childe, then I loved him, and called my sonne out of Egypt.

2. As they called them, so they went from them: they sacrificed unto Baal••m, and burnt incense to graven images.

THis Chap. begins with a challenge of Israels ingratitude. And for this end, the Lord brings to remembrance his fa∣vour, and his benefits conferred upon them, and subjoynes what their ingrate carriage had been. In these Verses, he calls to minde his love toward them in their infant-condition in Egypt; his preserving and delivering them out of Egypt, as his adopted children, and as a type of Christ; and his sending Prophets (particularly Moses,) to call them to obedience, and to enter∣tain fellowship with him in the use of his worship; which trust these Prophets faithfully discharged: All which doth aggreage their sin, and convince them of ingratitude, who walked so crosse to the directions of the Prophets, and multiplied Idols and Images which they worshipped. Doct. 1. Ingratitude and walking unanswerably to many received mercies, is the great and crying sin of the Lords people and Church, as this challenge teacheth. Unfruitfulnesse under rods will not be rightly mourn∣ed for, till this sin be begun at. See Deut. 28.47, 48. 2. The Church and people of God, are in themselves very unlike the great dignities, to which he advanceth them: And particularly Israel was in a very mean and low condition, till God did forme them both into a distinct and potent Nation, and into a visible Church for himselfe; For, Israel was a child, or, in an infant-condition, not as yet grown up. No more like to the condition God put them in, when he increased and delivered them, and when he exalted and established them in the promised land, then a child is like a grown up man. And at that time, they were not formed in a Church-State, till after their deliverance from Egypt; Which may put us in minde of the mercy of a grown up Church-State, under the Gospel, and what obligations a per∣fected reformation layeth upon them who attain to it. 3. Gods love to the Church is her first and great priviledge, which pre∣vents her in her lowest condition, when she is unworthy and base, and which is the fountain of all his bounty, and so makes it comfortable; For, when Israel was a child, witlesse and worth∣lesse, then I loved him, and this is the fountain of all his bounty after mentioned, Deut 7.7, 8. 4. The Lord will make his love to his people conspicuous in their preservation in a low con∣dition and under much trouble, when he seeth it not fit to de∣liver them from it; For, so is supposed he dealt with Israel in Egypt, preserving them from being extinguished by the fury of Pharaoh, till he called them out of Egypt. See Exod. 1.12. 5. The Lord also will magnifie his love in their deliverance

from trouble and bondage, not only spirituall, but outward also, in so far as is for their good; For, I called my Son out of Egypt, or brought him out with my invitation, by the Ministery of such as were sent to speak to Pharaoh and them, which I made effe∣ctuall: And this was not only a type of the Churches delive∣ry from spirituall bondage, but a pledge also of his doing great things for his people. See Exod. 12.42. Psal. 34.19. 6. As the Lord doth oft-times manifest his love, and put speciall honour on his people, by putting them to sufferings and trouble, Jer. 31.20. Heb. 12.5. So he will especially make his delivering of them, proclaime his love and estimation of them, and his pecu∣liar interest in them: For, saith he, I called my Son out of E∣gypt, that is, he delivered them as his adopted children above all Nations, which he not only caused intimate to Pharaoh, Exod. 4.22, 23. but made manifest to all the world by his assert∣ing them into liberty, by an outstretched arme. 7. This cal∣ling out of Egypt is applied unto Christ, and his coming out from thence, Matth. 2 15. because the Lord, in delivering Isra∣el, did also bring forth Christ. 1. As the head of his body the Church from whom he is inseparable. 2. As the blessed seed of Abraham, descending in the loines of his parents, and to be manifested in due time; And so as Levi payed tithes in Abra∣hams loines, Heb. 7.9, 10. So he came out of Egypt in the loins of his progenitours. 3. As in a type, The carrying of Israel into Egypt, and their deliverance from thence, being a type of his exile there, and his return from thence to perfect the work of mans Redemption. It teacheth, 1. That the Scriptures are a great and unsearchable depth, containing far more then our shallow judgements can reach or discern in them, as appeares in that the lot of Christ in his own person, is couched under this type. So likewise in the Apostles inferences on very words, and their being expressed in this or that way, as, Gal. 3.16. And from his doctrine on Abrahams Sons, and of mount Sinai, Gal. 4.22, 23, 24, 25, &c. and in many other instances. And albeit this be no warrant for men curiousty to dip into Scriptures, and multiply types and allegories, neglecting the literall sense; yet it ought to humble all in their making use of such a treasure, and lay the pride of these who either contemne the simplicity of the Scripture, or conceit of their own skill and insight in it. 2. The Lord hath a great respect and eye to Christ, in all his great works, especially in his Church; And as this deliverance was great and notable, not only in it selfe, but chiefly as it

pointed at Christ: So should we learn to esteeme of every thing, according as we see Christ in it, and as it leads to him. 3. It is a great evidence of the love of Christ to his Church, that not only as her head, be sympathizeth with her in all her troubles; but that in the dayes of his flesh, he would in his own person essay what had been her lot, and what she might meet with, that so he might experimentally know the heart of a stranger, and be a mer∣cifull and faithfull high Priest; Therefore did he undergo exile in Egypt. See Heb. 4.15. Doct. 8. It is a great addition to a peoples mercies, when they not only get deliverances, but have Messengers sent unto them by God, to point out their duty, to direct them how to make use of mercies, and to put them in mind when they go out of the way; For, it is supposed here, as a fur∣ther mercy, that they had men who called them. ••. The true touch-stone and triall of a peoples thankfulnesse for mercies, is by their obedience to the Word, and their subjection to God speaking in it; Therefore is this the first challenge and evidence of their ingratitude, they called them, and they went from them. 10. As God speaking in his Word, doth oft-times get little o∣bedience, even from his own people, to whom he hath been espe∣cially kinde, (as this instance teacheth;) So when a people do not profit by the Word, their corruptions will be irritate, and themselves grow so much the worse as pains is taken on them; For, as they called, so they went from them, that is, they went o∣penly, and of purpose, and in contempt, the quite contrary way. 11. It is Satans great engine to draw men to contemne God and his Word, under pretext of disrespect and prejudice against the Messengers only; And however men palliate their sin that way, yet in Gods account, that same very disrespect and hatred of Mi∣nisters, is an evidence they are wrong, and a snare to lead them further wrong; For, so they went from them, to wit, from these that were sent unto them, as Israel murmured against Moses and Aaron, but indeed against the Lord, Exod. 16.8. 12. The contempt of Gods Ministers and their Ministery and Message, is a forerunner of Idolatry, and of defection from the true Re∣ligion; Such a temper of it selfe is ready to go wrong, and God justly plagues such, with giving them up to wilde courses; For, upon this it followeth, they sacrificed to Baalim. See Joh. 5.43. 2 Thess. 2.10, 11, 12. 13. When men renounce the true God and his way of worship, and turne Idolaters, they renounce also their owne happinesse and tranquillity, which they do proclaime by their multiplying of Idols and confidences; For, they had

Baalim, in the plurall number, many Idols under that name. 14. Beside the sin of grossest Idolatry, in choosing a false god for the object of worship; the Lord cannot away with Images, put in any religious State, for representing him, or to worship him in and by them; Therefore it is added as another challenge, and burnt incense to graven Images, a notable instance whereof we have in the golden calfe, wherein they pretended to do service to God, Exod. 32.4, 5.

Vers. 3. I taught Ephraim also to go, taking them by their armes: but they knew not that I healed them.

In this v. the Lord records a further benefit conferred on Isra∣el, (which seemes to relate to his leading them in the wilder∣nesse) in that he directed their way, and tenderly conducted them in it, as a tender parent or nurse leads a child by the hands, and lifts it up by the armes, and carries it over a rough piece of way. See Deut. 1.31. and, 32.10, 11, 12. Unto this he sub∣joyneth, by way of challenge, what their ingrate carriage was, to wit, that they considered not that he did all this, and that he healed them, that is, when they by their sins, had made breaches on themselves, he recovered them, Psal. 106.23. Yea, and sa∣ved them from all dangers, whereinto they might have fallen in that wildernesse. Whence learn, 1. Deliverance from bondage and distresse is not all that the Church needs at Gods hand; but her way, being delivered, may be so dark, and so rough, (as usu∣ally Gods way is to flesh and blood) that she neither knoweth it, nor can walk in it, more then a child in a rough way; For, so is here imported, that they needed God to guide the way, and to enable them to go in it. 2. It is the Churches great advantage, that God who delivers her, will not leave her so, but will guide and carry her; For, after the former mercy, v. 1. it is added, I taught Ephraim also to go; By Ephraim, he understands the ten tribes, and albeit all Jacobs posterity tasted of this mercy in the wildernesse, yet here he speakes only of these whom he is chal∣lenging for the abuse of it. 3. Such is the Lords tender mercy, as that abuse of former kindnesses, doth not alwayes prevaile to withhold what further mercies a people need; He will not al∣wayes cast off a delivered people, but add new mercies, to make

their deliverance compleat, albeit they have not made right use of what they have received; For, notwithstanding their ingra∣titude, v. 2. yet he added this mercy. 4 When Gods people are weak, and their way dark and rough, Gods guiding and ten∣der respect to them, may yet give them very little to do, and make their lot very easie; For, I taught them to go, taking them by their armes; Their being alwayes in his hand, and lifted over impe∣diments, might make their path easie. Some have found even sad trials more easie then their ordinary walking. 5. It is the usual sin and great ingratitude of a people, either to mistake their own mercy, and account it evill and a cruell lot; or not to see and acknowledge Gods hand in it, when they are satisfied that it is good; For, but they knew (or considered and acknow∣ledged) not that I healed them. Many choice mercies they quar∣relled, (witnesse their murmuring at their deliverance from Egypt, their loathing of Manna, and their repining at almost all their lots in the wildernesse. See Numb. 17.12, 13.) And they did not observe nor acknowledge Gods hand, as became them, in these mercies they were convinced of. 6. The Lords recovering of his people after their crushes for sin, and his pre∣venting of other dangers, are both rich mercies; and the one ought to be acknowledged as healing, as well as the other, There∣fore both get this name, I healed them.

Verse 4. I drew them with cords of a man, with bands of love: and I was to them as they that take off the yoke on their jawes, and I laid meat unto them.

To aggravate their ingratitude, the Lord mentions yet fur∣ther kindnesse manifested to them; in that he drew them to their duty, not by violent means; but by perswasions, encouragements and other dealing suitable to reasonable creatures, and by many proofes of his love; And that, as a tender husband-man easeth his beast, by loosing it from its labour, and bearing the yoke when he takes it off, and laying meat to it; So he had eased them and gave them breathings and rest; after some short trials from their oppressours, and provided necessary refreshment for them. All which kindnesse they had abused, as here is to be understood, and is expressely charged upon them in the reasons of the sentence, v. 5, 6. Whence learn, 1. Naturally man is so averse from God,

and from holinesse, that he needs to be drawn to it, and to have his inclination wrought upon; as here is imported, I drew them. 2. The Lords dealing with his Church, whether by his Word or dispensations, is fitted and suitable to man, as he is a rational creature; and singularly obliging, except men do even re∣nounce humanity; For, I drew them with cords of a man, that is, such as are fitted to mans temper as he is a reasonable creature, such as exhortations, promises, threatenings, &c. And such dealing as men use to oblige others to them thereby. 3. The love of God, whether offered in the Word, or manifested in dis∣pensations, doth lay on strong bands obliging us to duty, and it is an hainous aggravation of sin, when it is committed against love; For, it adds to the challenge, that he drew them with bands of love, evidenced in his revealed Covenant, and many sweet dispensations; and yet they would not be perswaded. See Cant. 8.6. 2 Cor. 5.14. 4. The Lords people are not to expect, that because he loveth them, therefore he will keep off trouble, when they need it, nor ought troubles to hide a sight of his love from his people, whatever fatherly displeasure they read in them; For, so is supposed, that notwithstanding those bands of love, they had sometime a yoke on their jawes, which yet did not prove that his love did cease. 5. The Lord will also manifest his mercy to his people, in giving them ease after their toile, and breaking the yoke of their oppressours, whatever be in the way; For, such was his great mercy here, I was to them as they that take off the yoke on their jaws, or above their jaws, that is, by lifting it off their neck, and over their head and jawes. See Psal. 12 5.3. 6. It is also a very obliging and convincing mercy, that our food and o∣ther necessaries, are provided and prepared of God for us, from day to day; and that the burden of our anxieties may be laid over on him and his providence; For, I laid meat to them, (as the owner to the Oxe) and brought it to their hand. See Psal. 127.1, 2.

Verse 5. He shall not returne into the land of E∣gypt. but the Assyrian shall be his king, because they re∣fused to returne.

Followeth the Lords sentence for this their ingratitude, in two threatnings. First, having supposed their being invaded, he

threatens that it should be in vain to think on Egypt (with whom they were confederate, 2 King 17.4.) for a refuge or retiring place. For they should be subdued by the Assyrian, and carried to live in his territories; And that because they would not returne to God, when he reproved and invited them. Doct. 1. Whatever confidences or expectations men have, which har∣den them in their evill wayes, in hard times; yet it is folly to lean to them: For when men walk contrary to God and his will, he will walk contrary to their will, and blast their expecta∣tions; For, they would not hearken to God, because they thought Egypt would either releeve them, or be a retiring place unto them; Therefore it is threatned, he shall not return into the land of Egypt, where by naming it a returning, he puts them in minde of their former bondage there, to check their folly in making it now their refuge. 2. As it may be expected by all, in a time of triall, that they shall be put to the exercise they have least will of, because that is a triall indeed: So in particular, whatever lot wicked men are most averse from, it is just with God to put them to it; For, Israel could not endure Assyria, either to be subject unto, or be in exile there, and the Lord threatens, the Assyrian shall be his King, that is, he shall subdue and bring them under his dominion, and shall carry them into his own territories. 3. Simple sinning is not so great a quarrell against men, as impenitency and persisting in it, after mercies shewed and offered, and means used to reclaime them: And it is not so hai∣nous, simply not to return, (which may be for a time, through in∣firmity, or the violence of tentation) as to sleight repentance, and invitations to it: All this is included in this reason of the sen∣tence, because they refused to return, they not onely returned not, when they had gone astray; but they openly and avowedly refu∣sed, when they were seriously invited. See Jer. 8.4, 5.

Vers. 6. And the sword shall abide on his cities, and shall consume his branches, and devour thee, be∣cause of their own counsels.

Secondly, the Lord threatens them with an abiding sword upon their cities, and their villages, which as branches, spring out from the cities, (or, on their bars, that is, their strong holds, Rulers, and valiant inhabitants) and that because of their fol∣lowing

their owne wayes and counsels, rejecting the Lords. Of this See Chap. 10.6. Doct. 1. The sword ought to be looked on, as one of the Lords scourges because of his peoples ingratitude and abuse of mercies, and their trusting to their own counsels, and not regarding Gods Word; For, because of these provoca∣tions it is threatned here. 2. The sword is then a most sharp scourge, and speakes much of Gods displeasure, when it rageth not only amongst armies in the fields, but falls in upon Cities; when it is universall, upon Cities and branches, or villages, or Forts, or Rulers, and other inhabitants; and when it continueth long thus, and abideth till it consume and devour. See Jer. 47.6, 7. 3. However men trust much to their own inventions and projects, neglecting God and his way, as here is supposed; Yet all this their wit and policy, will be so far from holding off a judgement, that on the contrary, it doth draw it on; For, it is added as a reason of the sentence, because of their owne coun∣sels.

Vers. 7. And my people are bent to backsliding from me: though they called thee to the most High, none at all would exalt him.

The first part of this v is by many taken as a further threat∣ning, that they should be in suspense, and anxiety, being pressed on every hand because of their backsliding from God. Which though it be a truth in it selfe, Deut. 28.66. and the word doth also signifie to be in suspense; yet the Originall construction will not beare this interpretation, for it is not because of, but to backsliding. Therefore I understand it, with the translation, as a second accusation against Israel, for their backslidings, to which they were so prone, that their inclination and course did still hang, sway and bend toward it. And if they were at any time in suspense and doubt about their course, (as the word also imports) yet all that but tended to more Apostasy, and te∣stified their inclination to it in that no such hesitation stopped their course. This generall challenge is more particularly con∣firmed in the end of the v. from the ill entertainment they gave to the Messages sent by Gods servants to them. Doct. 1. Back∣sliding and Apostasy is the great sin of the visible Church, to which she hath a strong inclination naturally, even in her best frame; any other course she followeth, being but a motion a∣gainst

nature; For, it is a challenge, that they not only back∣slide from what they attained, but are bent to backsliding. See Chap. 6.4. 2. Mens hanging sometime in suspense, and having some inclinations to returne, will neither double out their point against the power of corruption within them; nor will it exte∣nuate, but rather aggreage their backsliding, that it overflow∣eth such banks: So much doth the other reading teach, they are in suspense, and yet it tends but to backsliding. 3. The great backsliding of Gods people, is their backsliding from God and communion with him; which draweth on all other Apostasies and defections: And every backsliding of the Church, in duty or worship, is a backsliding from God, in so far as men thereby, do renounce his prerogative to be the sovereigne Lord, to pre∣scribe their duty, and the way of his own service; and do re∣nounce these wayes and means, wherein only communion with God is to be found and intertained. In these respects it is chal∣lenged that they backslide from me, saith the Lord. 4. God will not forget a backsliding peoples interest, and pretences of in∣terest in him, to aggravate their sin; For, it adds to the chal∣lenge, my people are bent to backsliding. It cannot but grieve God, when these whom he hath choosen to be his peculiar people, and hath put them in possession of speciall favours, and gained their consent in part, do recede from him as unworthy, and do choose husks whereon the world feeds, as the only desirable portion. And it is a sad case, when all a peoples priviledges and advanta∣ges, serve only to make their ditty the sadder. 5. As it is of the Lords great mercy, that he ceaseth not to follow backsliders with Messages from his Word, (as here it is supposed that yet there were, and that diverse and many who called them;) So by the entertainment that is given to the Word men may trie whether they have backsliden or not, or whether they be persisting in it, or turning from it; For, by this is the charge of Apostasy and bentnesse in following it, proven, in that they obeyed not the call, though they called them, none at all would exalt him 6. When the Lord by his Word reclaimes his people from their backsliding, it is not because he needs them, who is glorious and high in himselfe, but for their own advantage; For, he called them from these base things which drew them away, to the most high. 7. We are never free of backsliding but when God is most high to us, and in our estimation; and when he is exalted in our hearts, and in our re∣spect to his commands and directions, and conscience made of his praise, the neglect whereof is an evidence of Apostasy, and

portends more of it; For, so is imported, in that they are called from their backsliding, to come to him as the most high and to exalt him. 8. Backsliding is by so much the sadder, and the cause of a greater quarrell, that it is universall; For, none at all would exalt him, but all refused the call. Though it may be also understood and read, together they exalted not, that is, not on∣ly with one consent they refused, but they joyned not in that work; as indeed want of union is a speciall mean of carrying on backsliding and defection.

Vers. 8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kind∣led together.

In the second part of the Chap. the Lord comforts the godly against the imminent and deserved judgements, with some blenks of his mercy. And first, in this v. the mercy of God is held forth in coming over their provocations, to do any thing for them, and interposing to hold off the extremity of judgements deserved by them; wherein, 1. It is insinuate (by way of sen∣tence for their Apostasy) that their sins deserved hard things, even such calamities as befell Sodom and the neighbouring Ci∣ties, of which See Gen. 19.24. Deut. 29.23. But (2.) in the execution, the Lord was willing to make a stand, and not let it out. And here the Lord speaks to our capacity, that as a fa∣ther greeved with the disobedience of a son, is ready to avenge it sharply, and yet out of fatherly affection represseth his anger, and doth not let all of it out in execution; So the Lords bowels of compassion are such, as not to execute his just wrath, as if he repented, and as men who repent use to do. Doct. 1. The provo∣cations of the visible Church may be, and oft-times are so great both in themselves and by reason of many aggravations of ingratitude and backsliding, as to deserve utter extirpation, like Sodom and Gomorrah; For, so is imported, that it was just to make them as Admah, and set them as Zeboim. See Isa. 1.10. Ezek. 16.48. It is but a needlesse curiosity to enquire why he mentions these two Cities, and not Sodom and Gomorrah, and therefore I passe it. 2. Not only doth the Churches sinne de∣serve

much; but it is no easie matter to hold off the extremity of execution, when after long forbearance sin is still continued in; For, so is imported here, that only strong afflictions in God prevented the extremity of desolation; They were at this brink of misery, though they little considered it. 3. Whatever be the desert and danger of the sinfull people of God, yet no trouble can take effect against them, unlesse God permit and let it out, and actively concurre in it; For, whatever their sin was, yet they could not be plagued, till he give them up and deliver them, to the will and power of enemies; yea, till he make them as Admah, and set them as Zeboim. See Deut. 32.30. 4. When the Church hath put her selfe in a wofull plight by sin, there is nothing to step in and interpose for preventing what is deserved, but on∣ly mercy in God; For, there is no other impediment to this sad sentence, but how shall I give thee up, &c? mine heart is turn∣ed within me, &c. And this he layeth before them, that at least, they would study to see their need of mercy. 5. Mercy in God toward his sinfull people, as it cannot be hindered by the greatnesse of their sin; So it can put a stop to deserved judge∣ments; For how shall I give thee up, &c. Saith he, mine heart is turned within me, &c. He can finde reasons against his own proceeding in justice against them, taken from himselfe, when they have nothing to plead, and there is no cause of it in them: And can argue that mercy is free, and goeth not by the rule of deserving, and therefore may be extended to the most unworthy. And albeit it be an act of his sovereignty in free-grace, thus to respect a people going on in sin; and therefore ought not to be presumptuously rested on by the impenitent: Yet as that cannot hinder it to be shewed even to them; So it may be an encourage∣ment to them who are driven sensibly to need his mercy. 6. The greatnesse of Gods mercy toward his people, is such as all the affections of parents toward their children, are but shadowes of it, and he who is the unchangeable God, will do all for them that can be expected from a parent, whose anger is overswayed and changed into pity; For, so much do all these expressions point out, How shall I give thee up? doth import, that his fatherly af∣fection could not think of putting Israel into the miserable con∣dition they deserved, and that he looked on it, as not beseeming his love, and interest so to deal with them, mine heart is turned within me, (or overcome with motions of love striving against that severity) and my repentings are kindled together, (which are tearmes borrowed from among men) do import what abun∣dance

of stirrings of love are in his heart toward his ill-deserving people; and how all things that might prevent that sentence, were kindled and mustered up within him, that it might not come to execution and effect. 7. It is a speciall evidence of Gods magnified mercy toward Israel, that whatever condition they be put in, yet they are never dealt with as Sodom and Gomorrah, nor totally con∣sumed, without hope of restitution or recovery; For, that is the scope of this whole v. which is further explained in the following purpose.

Vers. 9. I will not execute the fiercenesse of mine anger, I will not returne to destroy Ephraim, for I am God and not man, the holy One in the middest of thee, and I will not enter into the ci∣ty.

In the next place, the Lord comforts them by expresse promi∣ses, pointing out what this his mercy, which had interposed for their good, had purposed concerning them. The promises are two. In the first whereof (in this v.) he promiseth to moderate that punishment, which he in just anger might inflict, and that he will not deale with them like an angry man, who after he hath stricken, returneth and strikes again, till he destroy and un∣do them he is angry at: or as souldiers, who spoile and spoile a∣gain, so long as there is any thing to take; but he will deale like a mercifull conquerour, who having subdued his rebellious sub∣jects, and brought them at under, doth not come with an army to destroy their c••ty; So he will plague them for sin, and yet will not utterly destroy and cut off that Nation. This he confirmes from some reasons. 1. Because he is not an implacable man, but a mercifull unchangeable God. 2. He is in the midst of them as his elect and chosen people, and holy in his promise to per∣petuate the elect of the seed of Abraham, throughout all gene∣rations. Whence learn, 1. Gods mercy interposing on the be∣halfe of sinners, doth produce not only good wishes, but reall effects unto them; For, here unto the former stirring of his bowels, an expresse promise is subjoyned, to shew that he not only (as is usuall with men) pittied, and could not help them but that his pitty produceth reall help. 2. Gods mercy toward his sinfull people doth not see it fit to keep off all effects of his dis∣pleasure, or leave them altogether unpunished; For, the pro∣mise

is only, I will not execute the fiercenesse of mine anger, which imports he will execute it in measure. See Jer. 30.11. Albeit the Lord do pity them, yet it concerneth him to vindicate his own holinesse, and to promote their good, by afflicting them in measure. 3. When a sinful people are under saddest temporal judgements, yet so long as they are in the land of the living, they are bound to reckon that their condition might be yet worse, if all Gods just displeasure were let out: For, notwithstanding all that was to come on Israel, as we see it accomplished this day, yet it is imported it had been worse, if he had executed the fiercenesse of his anger, and returned (with stroak after stroak) to destroy Ephraim, and entered into the city. See Lev. 26.18, 21, 24, 28. Isa. 9.12, 17, 21. 4. The Lords moderating of deserved judge∣ments, if it were but to preserve a people from being utterly con∣sumed, is a great proof of Gods mercy, and ought to be acknow∣ledged as such; For, this is held out as a fruit of his kindled re∣pentings, I will not execute the fiercenesse of mine anger, I will not return to destroy Ephraim, &c. See Lam. 3.22. That this may be well discerned, 1. We would not only see what we suf∣fer, but consider what we deserve. 2. We would take up the dreadfulnesse of the fiercenesse of anger against sin, and how much mercy it speaks, and how it proves him to be God, that he doth set any bounds to it, and that he doth not pursue with stroak after stroak, till he cease to be, but lets us subsist under our saddest condition. 3. Though we be readily imbittered under present troubles, and that we are not rid of them, even by cut∣ting off when there is no other present issue; yet that is but our pride, and our case would appear otherwise, if we considered that preservation may portend much future good to be laid up for a people, or for the Elect among them, as the Lord here manifests afterward. Doct. 5. It is the great mercy and advantage of the Lords sinful people, that they have to do with God, and not with man in their miscarriages: For, mans pity and mercy may be exhausted, were it never so great, but God is infinit; pitiful and merciful, men may for a time be so totally transported with anger, as to do that which afterward they will repent of; but he is the Lord, not subject to such perturbations: Man may change, and his love turne into hatred; He is the Lord and changeth not: Man may think it dishonourable to agree with, or spare an inferi∣our, when he stoops not to him; God is so far above the creature, as he may when he will, think him below his indignation, and magnifie his mercy upon him: and man in his executing justice,

is a creature, and bound to a Law which he may not transgresse; but God is Sovereigne, and hath mercy on whom he will: Upon these considerations it is that this is subjoyned as a reason of the promise, and ground of their encouragement, for I am God and not man. 6. The Lords relation to, and interest in a people, may stand unaltered, when yet he doth because of sin, smite them with sore judgements, drive them into exile, and keep them long so under sad distresse; For, so is held out to Israel, that not∣withstanding all he was to do unto them, yet he still is the Holy One of Israel (or, God of Israel) in the midst of thee, as to the standing of the Covenant-right, to be manifested in due time, Rom. 11.28, 29. 7. God is so pure and holy, that not only his anger against his people is without all mixture of any thing that may be an imputation to him; but there shall be no cause of imputing to him any breach of promise, however he afflict, Therefore it is added, the Holy One of Israel, who can be charged with no blemish, and who hath given his Holinesse as a pledge of the stability of his Covenant, even when he afflicts most sharply, Psal. 89.35.

Ver. 10. They shall walk after the LORD: he shall roare like a lion: when he shall roare, then the children shall tremble from the West.

11. They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.

In the second promise the Lord undertakes further, that not only he will not consume Israel under their troubles; but that after their rejection and exile, he will convert them to follow him; that the Lord will declare himself so terrible, as none shall dare to hinder their return, and themselves shall tremble to resist the call of God, bidding them return, but shall go as affrighted spar∣rowes and doves from all the places where they are scattered; And that God will place them not only in the Church, but (as would appear) in their land and houses, to serve him in peace. And this is a promise to Ephraim, or the ten Tribes, v. 8, 9. Doct. 1. The Lords preserving of his people, how long soever reject∣ed and scattered, may at last end in much good to them; as this promise to Israel subjoyned to the former, doth teach. 2. Con∣version unto God is the dawning of this fair day, and here his

purpose of good begins openly to manifest it self toward these whom he hath long preserved; For, this is the first visible ef∣fect of his mercy toward Israel, They shall walk after the LORD, or be converted. 3. Such as are truly converted, will take God for a teacher, to follow his directions; and for their captain, to be employed where-ever he commands, in doing or suffering; and he will be a guide and captaine to such; For, so is their con∣version described. They shall walk after the LORD. 4. When a people turne to God, and follow after him, he will manifest him∣self terrible to all who would stand in the way of their felicity; For, he shall roare like a lion, not only by the voice of the Go∣spel working upon Israels hearts; but shall manifest himself to the terrour of the world, who will be alarmed by the conversion of Israel, and their appearing on the stage again. 5. The dread∣fulnesse of God ought to work even upon his converted people, to affright them from neglecting duty, and to make them tender-hearted before him; For, when he shall roare, the children shall tremble from the West. They shall tremble as a bird, and as a dove, that is, the dreadfulnesse of God shall not only make them with reverence flee to him, but shall make them afraid to sit Gods call, inviting them to return, (as appears) to their land, what∣ever difficulty there be in the way. 6. The Lord will not lose his scattered people, and especially Israel, but will seek them, and finde them to do them good, in whatsoever corner they are; For, from the West, out of Egypt, and out of the land of Assyria, that is, in all quarters▪ he will finde and bring them to restore them. 7. The Lord is sufficiently able to settle his people in their wont∣ed enjoyments, after long tossing; and for this, Gods under∣taking and promising of it, is ground of hope sufficient; For, I will place them in their houses, saith the LORD.

Ver. 12. Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the Saints.

In this Verse (which agreeth best with the beginning of Chap. 12.) we have the third part of the Chap. Wherein the Lord rejects Israels and their Rulers excuses, whereby they thought to cover their faults in Religion and conversation. These they made a pretence of before God, that they might prevent plagues,

and they did cast them up to the Prophets when they threatned; but the Lord declares them to be but false and deceitful preten∣ces. And to aggreage their sin, and vexe them the more, he commends Judah, at least for having a lawful Kingdom in Da∣vids posterity, wherein they ruled with Gods approbation: And that in the matter of prescribed worship in Religion, they were faithful as became Saints, keeping the faith and Religion recei∣ved from their religious ancestors, and keeping the true Priest∣hood. This commendation is given to Judah, not only because they still clave to their lawful Magistrate, but even in the matters of Religion, though at some times they revolted in much, yet they were so yet, to wit, when Israel revolted, they had not cor∣rupted Religion, whatever were the failings of Solomon: See 2 Chron. 13.4,—12. and sometimes thereafter they were so also, and in all the dayes of Hosea's Ministery, their Kings ex∣cepting Ahaz, were none of the worst friends to Religion, and some of them zealous Reformers, in whose time it may be this was preached; yea, in the times of their foul defections, they for most part carried still some respect to the Temple and Priest∣hood. Doct. 1. Whatever mercy the Lord manifest to be in his heart toward sinners, yet that gives no warrant to them to please themselves in sin, or to think that the Lord takes lesse notice of it, or abhorreth it the lesse; To prevent this, the Lord returns to wonted challenges after the former promises. 2. Evil courses in a land, ordinarily begin at the Rulers, and what they are, that the people do prove; For, what Ephraim is guilty of, that the house of Israel joyn in. 3. When men go furthest wrong, readily their courses will not appear to themselves in their worst colours, nor will they let them be seen so to others, but will pal∣liate and cloak them over the best they may; For, it is charged upon them here, that they used lies and deceit, that is, false pre∣tences and excuses, wherewith they thought to justifie their course. 4. Such pretences are dangerous plagues to men, and a cause of Gods controversie; especially when they dare present them to God, as such as he will approve, and because of them not plague their courses, and when they hinder the Word from taking ef∣fect; For, it is a challenge, they compasse me about with lies, which may be understood, either as Gods speech complaining that by these they would (as it were) besiege and keep him in from plaguing of them; or the Prophets, whom they would hin∣der from uttering threatenings against a course which they en∣deavoured to render so plausible. 5. Whatever pretences men

betake themselves unto; yet God doth see through them, and his Word will call them what they are; And he hath declared, that all pretences for justifying a sinful course, are but mens deceiving of themselves; and as they bear no weight before God, so they will disappoint the sinner in end; Therefore whatever they accounted these courses to be, yet God by his Prophet pronoun∣ceth them lies and deceit. 6. As it is the commendation of people to stand fast when others do decline, (as here Judah is commended;) So it will be a great addition to a peoples sin and ditty, when they go wrong, and yet are so far from being seduced by others, that they have a contrary example from them; For; this addes to Israels sin, that they did all this, when Judah yet rules with God. 7. The holding up, and continuing of civil government according to Gods appointment, and the rules of his Word, is a commendable duty; and it is a peoples great sin when it is otherwise; For, it is Judahs commendation, he ruleth with God, not only many of his Rulers act for God, (which is a presage of good to a Land:) but the way of Government is lawful and approven, wherein Israel failed. 8. It is the duty of such as do embrace the true Religion, to be in reality Saints, that they may reap the fruit of Religion, and adorne their profession; For, it is the commendation of their progenitours, who transmit∣ted the truth to Judah, that they were Saints. 9. Whatever may be the other failings of a people, yet it is matter of commen∣dation, to keep even external Religion pure, as it is transmit∣ted from pious Ancestors according to the Word; For, such is Judahs commendation, he is faithful with the Saints, whereby Hosea would not cover their other faults, which he elsewhere re∣proveth, and leaveth to be reprehended, especially by their own Prophets; Only he sheweth that this was commendable in it self, and that in this they had out-stripped Israel. And when he saith, he is faithful with the Saints, his meaning is not to ju∣stifie every thing as imitable, because it is in a Saint, or Saints, as if their infirmities were all to be licked up: But his meaning is to shew that Judahs Religion, as it was in the first place ag∣greeable to the rule; so it was followed by their progenitours, and transmitted by them as such: neither of which Israel could al∣leadge for their way, though they gloried in their Progenitours, as much as Judah.

CHAP. XII.

IN this Chap. the Lord insisteth to accuse Israel especially for sin, seconding the challenges with exhortations and threatenings. And, 1. Having accused Ephraim for following empty and vain courses, to his own preju∣dice, v. 1. and threatned both him and Ju∣dah, v. 2. He sets before them the example of their Father Jacob, in his carriage and successe, v. 3, 4. invi∣ting them to follow his footsteps, in hope of like successe from him who is an unchangeable God, v. 5, 6. 2. He returnes to chal∣lenge them for being so unlike Jacob in their way; And parti∣cularly, he accuseth them of covetousnesse accompanied with de∣ceit and oppression, v. ••. and of pleasing themselves in their way, v. 8. for which he threatens them with exile, yet promi∣sing to restore them, v. 9. Next, he challengeth them for con∣tempt of the Word, v. 10. for increase of Idolatry, and excusing of it with vain pretences, v. 11. for causelesse boasting of their Original and Predecessours, v. 12, 13. and generally, for their bitter and ingrate provoking of God, v. 14.— for which he threatens them, v. — 14.

Vers. 1. EPhraim feedeth on winde, and fol∣loweth after the East-winde: he daily increaseth lies and desolation, and they do make a covenant with the Assyrians, and oile is carried into Egypt.

In this Verse the ten Tribes are challenged for their empty and vain hopes and shifts; and particularly, for their hunting after humane helps and confidences, and their making Cove∣nants, and sending presents on every hand for that end. This the Lord pronounceth to be not only an unprofitable, but an hurtful

course: which he expresseth partly in borrowed tearms, of feed∣ing on winde, (an empty thing, which may fill, but cannot feed,) and following the East-winde, which was tempestuous and noisome in these Countreys, Gen. 41.6. Isa. 27.8. Jon. 4.8. and partly, in more proper tearmes, calling their courses lies and desolation. Whence learn, 1. It is no unusual thing to see men abound in empty and false hopes, whereby they may (as they think) hold up their own hearts against wrath and the threaten∣ings of the Word; For, so doth Ephraims example teach. 2. Carnal confidence in humane helps and confederacies, is one maine hinderance of the words working upon people, and a prop to deluded and wicked men; For, such was Ephraims hope in particular. 3. Men are naturally so averse from God, that they will spare no paines or expence to keep them out of his reve∣rence, and will turne them to all hands, to prevent any necessi∣ty of seeking to him; For, therefore doth Ephraim make a Co∣venant with the Assyrians, to his own great expence, a Kings 15.19. & 17.3. and to secure himself yet more, oile (which was very excellent in Judah, 2 Kings 20.13.) is carried into Egypt, on the other hand, to buy their peace. And all this is, that he may secure himself without turning to God. 4. Upon due consideration, men may finde that they have no lesse pains by going out of Gods way, then if they had kept in it; but that Gods way, as it is undoubtedly the surest, so in many respects it is even the easiest course; For, when Ephraim goeth wrong, he must follow after, and earnestly pursue his course; he must day∣ly increase, though it were but lies, and he must hire Egypts kindnesse with oile, and the Assyrians not without a present. Whereas turning to God, however it be altogether contrary to nature, yet it doth not impose such bondage and toile upon men. 5. When men are given up to place their rest in sinful confedera∣cies and carnal confidences, ordinarily they prove also perfidious in their pactions and Covenants; For, such also was Ephraims way, They do make a covenant with the Assyrians, to be servants to them, as it is, 2 Kings 17.3. and yet oile is carried into E∣gypt, in a clandestine way, to borrow help in proving false to the Assyrian, as is cleared, 2 Kings 17.4. 6. Whatever carnall hopes men do rest upon, yet they are but empty and deceitful, and will prove so, let men esteem of them as they will; For, they are but winde and lies. That which is said of Idols, Isa. 44.20 will prove true of all such confidences. 7. Such as would deceive God with faire shewes, and vain pretences, are

justly plagued with disappointment in these courses they choose unto themselves; For, they who compassed the Lord, or his servants with lies, ch. 11.12. do now feed on winde, and in∣crease lies. 8. Carnal confidences will not only deceive men, but draw on more plagues, and be the occasion and cause, if not also the mean of their ruine; For the winde proves the East-winde, and their lies, desolation. And so it was verified, for not only did they impoverish themselves with presents and gifts; but the Assyrians were Ephraims ruine, and the Egyptians not only helped them not, but their seeking to them drew the Assyrians upon their tops, 2 Kings 17.4, 5.

Vers. 2. The LORD also hath a controver∣sie with Judah, and will punish Jacob according to his wayes: according to his doings will he re∣compense him.

To terrifie Israel the more, he declareth that he hath a contro∣versie with Judah also, though better then they; which he will plead, as well as he will punish Israel (who descended from Ja∣cob, and gloried in that title) according to their wayes and do∣ing. Whence learn, 1. Such as do promise unto themselves im∣punity, because sin is general, and others imbarked in it with them, will meet with a disappointment; And all the advan∣tage that the general over-spreading of sin affords, will be that it provokes God the more, and that every sinner shall get more company in the calamity; For, this was one of Israels refuges, that Judah also was not very good, and in particular, that they were now and then following these confederacies, as the Scripture makes clear. And this the Lord refutes by this threatning. 2. Whatever God approve of in people, that is right, either in publick managing of affaires, or external way of Worship; yet he both seeth, and will punish the sins of their conversation, which are not answerable to these; For, albeit Judah be com∣mended, ch. 11.12. yet because of their failings in daily pra∣ctice, The Lord hath also a controversie with Judah. 3. The Lord is so impartial and tender, as that however every sin deserve ex∣treamest judgements, and he will not spare any; yet he will mea∣sure out his stroakes and dispensations according to the degree of peoples sin, and their obstinacy in it; For, he hath a controversie

with Judah, which imports that the processe was but yet in plead∣ing, by the Word and more gentle corrections, and that he would not so suddenly destroy them; whereas for Israel, he will punish Jacob, &c. 4. The Lord will not be deceived, nor cease to prosecute a controversie, because of faire titles which men pretend to, when yet their wayes are not answerable; For, though they were Jacob, all whose children were of the blessed seed, (as it was not with Abraham and Isaac,) and therefore as good as Judah; yet the Lord will punish Jacob according to his wayes, according to his doings will he recompense him.

Vers. 3. He took his brother by the heele in the wombe, and by his strength he had power with God.

4. Yea, he had power over the Angel, and pre∣vailed: he wept and made supplication unto him: he found him in Bethel, and there he spake with us.

Having mentioned Jacob in whom they gloried so much, he takes occasion to relate what was Jacobs deportment and successe; partly, that he might invite them to imitate him, in hope of like favours; and partly also, that it might be seen how justly he did accuse and sentence them, for being no way like to him, as appears from the rest of the Chap. In this relation he points at three Histories concerning Jacob; The first is that of his concepti∣on and birth, Gen. 25.22, 26. where in the very wombe, he took his brother by the heele, (whence also he got his name,) as striving by a divine instinct, for the blessing. It imports, 1. A divine instinct and inclination put in Jacob in the very wombe, to strive with his brother for the Birth-right and Blessing. And teacheth, 1. The favour of God and his grace are so far from being conferred according to mens merits and works; that the Lord not only chooseth his own from eternity, and before they have done good or evil; but doth also sometime prevent them with his sanctifying grace in the very wombe; as here appeareth in Jacob. See Jer. 1.5. Luke 1.44. 2. It is a great blessing, and a double mercy, when the Lord not only conferreth grace up∣on a sinner, but doth it timely, and makes them his from the wombe to the grave: as here he did to Jacob. This doth pre∣vent

much bitternesse for many slips before conversion, and for being (as it were) borne out of due time. 3. It is the commend∣able evidence of grace, when it stirs up men to labour, that none out-strip them in desiring spirituall blessings, For, it was about this that Jacob was moved by instinct, to contend with Esau. 2. It imports, that however Jacob was not able by strugling to prevent Esau's being the first-borne, and so likely to get the Birth-right and Blessing; yet this strife in the very birth, presaged, that in Gods purpose he was preferred, and that he should be advanced to be the root out of which the Church and blessed Seed should spring. And it teacheth further, 1. Where our endeavours fall short, yet they are not to be given over, expecting that free-grace will make it up; For, Jacob strives still, even when Esau is coming forth before him, as an evidence that grace would make up his disadvantage. 2. As Jacob had his dignity and priviledges by gift; so it beseemed his posterity ill to boast of it, and abuse it; And as grace bestowed that on him after much wrestling, so it was their duty not to rest formally upon it, but to entertain it as he got it: So much would he teach Israel from this example of their Father Jacob.

The second History pointed at, is recorded, Gen. 32. where∣in, being afraid of danger from his brother Esau, he wrestled with God by prayers and teares, striving for a blessing, and obtained it. It teacheth, 1. The choicest mercies of the people of God come oft-times unto them after sad afflictions, wrastlings and terrours; for, so doth Jacobs experience teach. 2. Difficulties, when they encounter us, would not be given way unto, but set against; for, so doth Jacobs practice teach, who fell a wrastling when he was in danger. Discouragement and lying by, will serve for no∣thing, but to make difficulties more insupportable. 3. The best way of managing difficulties, is to see Gods hand in letting them out, and to begin at him, by wrastling with him for his favour and blessing, as the compendious way to prevaile with men in what trials they may have a hand in; For, so did Jacob overcome all his difficulties by having power with God, &c. See Gen. 32.28. 4. God will give unto his weak servants strength in stri∣ving with him, answerable to the task he puts upon them; yea, he who is Omnipotent and invincible, will condescend so farre, as to let them prevaile over him in his own strength, when he seemes to resist and be opposite unto them; For, by his strength (to wit, which God had given him,) he had power with God,

yea, he had power over the Angel, and prevailed. Gods appearing as a partie doth not portend a foile to the poor sinner who wrastles with him, though he be Omnipotent, and they weak. 5. God is therefore easie to be prevailed with, because his people have not to do with God, simply considered in himself, and in his distance from the creature, but with God in the Mediatour Christ; For, it is with the Angel (or Messenger of the Covenant, Mal. 3.1.) who is also God, that Jacob had to do, and therefore had power, and prevailed. 6. Supplications and prayers are the great pre∣vailing Ordinance with God in wrastling; For, thus did Jacob prevaile, he made supplication unto him, and thus did Christ leave us a paterne, Luke 22.44. 7. Such as wrestle with God by prayer, must have their heart broken and melted before God, and pres∣sed with their great need; For, it was Jacobs true magnanimity, that he wept and made supplication.

The third History, (wherein chiefly Gods mercy and graci∣ous bounty toward Jacob, appeared) is, Gods appearing to Ja∣cob at Bethel, first when he fled from his Fathers house, Gen. 28.11, 12, &c. and again after his trouble at Shechem, Gen. 35.1, 2, &c. At both which times God manifested his minde to him in things concerning not only himself, but his posterity, and namely, in making promises concerning the Church to come of him. Whence learn, 1. The Lord will finde, and be found of his people, when they are little expecting it, as, Gen. 28.16. and when they are in great distresse, as Jacob was by reason of the slaughter of the Shechemites, Gen. 34.3••. with 35.1. yea, and when they came to him after they have failed in duty, and for∣gotten their former vowes and obligations; as Jacob had forgotten his vowes made to God the first time, Gen. 28.20, 21, 22. till upon occasion of his distresse, God calls him to go again, Gen. 35.1. In these respects it is said, he found him in Bethel, which may be understood both of God, who prevented Jacob by a visi∣on the first time, and with a call the second time; and of Jacob, who found God there, when he sought unto him. 2. Gods comfortable interview and intercourse with his people, is by his Word, wherein he is to be sought and found; For, there he spake. 3. Gods manifestations and revealing of his minde of old, serves for the use of the Church in all ages; For, saith he, there he spake with us, as if they had been there present, because what was spoken concerned them. This was especially true in Jacobs case, to whom the promises were not personal only, but

chiefly for his posterity. But it is also of general verity, that as the Church is much concerned in mercies and preservation grant∣ed in former times, whereby they also are preserved, who otherwise had not been; and therefore ought to rejoyce as one body with the Church, and as if they had been there, Ps. 66.6. So the promises made to the Church of old, belong to the present Church, and particular persons in their need, as if they had been first spoken to them, Josh. 1.5. with Heb. 13.5. Heb. 12.5.

Vers. 5. Even the LORD God of hostes, the LORD is his memorial.

To the end he may apply this to the present purpose, to stirre them up to their present duty; He describes God who did all this, and spake thus to Jacob, as the true God, and God of armies, and that he did this to be a memorial of himself throughout all gene∣rations, who is still the same. And it teacheth, 1. Christ is without all controversie true God, the same in Essence, and equal in Power and Glory with the Father; For, this Angel, ver. 4. is even Jehovah the God of hostes, 2. Great is their advantage, and their dignity, who have converse and keep communion with God, who hath being of himself, and who hath all creatures rea∣dy as Hostes at his Command, as there is need; For, this sets out Jacobs advantage, that in his wrestlings and other intercourse, he had to do with the LORD God of hostes, whereof he got a proof; Gen. 32.1, 2. 3. God is unchangeably still the same, as kinde, able, and exorable to his people as ever he was at any time, if they would come and make use of him; For, he did all that to Jacob, not only for present use, but that proving himself to be Jehovah, this might be his memorial, for the use of his Church in all generations; and upon this ground it is, that in the next v. they are exhorted to turne to him; See Exod. 3.15. 4. The Lord needs no Images to keep up a memorial of him; but his Name and Nature manifested in his Word and Works, is sufficient to keep them who converse with these in remembrance of him; For, Jehovah, and his manifesting himself to be so, is his memorial.

Vers. 6. Therefore turne thou to thy God: keep mercy and judgement; and wait on thy God con∣tinually.

Upon what hath been said of Jacobs carriage and successe, and of Gods being unchangeably the same; he gathereth an exhor∣tation that they would take a proof of God by their conversion to him; and would prove the sincerity thereof by duties of the second Table, and by their constant dependance upon, and en∣tertaining of communion with God. Whence learn, 1. When the Lord makes offer of his favour, by declaring what he is, and what he hath been to others, it is our duty to make use of it, un∣lesse we would draw on more guilt: So much doth this inference from the former Doctrine, teach, Therefore turn thou. 2. Such as have made Apostasie, would not only be convinced that it is so; but ought not to lie still there, without thinking of recover∣ing themselves; For, this direction, turne thou to God, insi∣nuates they had made defection from what Jacob had attained, and that they ought to amend it. 3. The Lord makes offer of himself, even to his Apostate people, and they are allowed to claime a Covenant-right in him, if they desire to return; And Apostates their pretending to an interest in God, obligeth them to amend their faults; For, turne thou unto thy God, imports an argument, both from his offer, and their own pretences. 4. The Lord will not be deceived with shewes and flourishes of repentance, but requireth that by duties of the second Table, both of mercy and justice, we should prove the sincerity thereof, and especially by mercy in the first place; Therefore, it is sub∣joyned, keep (or, carefully observe to do, and take opportunity of doing) mercy and judgement. See Mat. 3.7, 8. 5. Such as indeed turne to God from their Apostasy, will be careful for the future, to walk in close dependance and communion with God, to prevent the like defection; and as being diffident of their own strength, to do it of themselves; Therefore, it is also subjoyned as another evidence of their turning, wait on thy God continually. 6. The fruits of obedience, ••s they must flow from conversion & renovation so they must be cherished, and kept up, by much com∣munion with God, and followed with much self-denial; Therefore, it is also more immediately subjoyned to the former exhortation of keeping mercy and judgement, t••at they should wait on God con∣tinually,

that though they were indeed turned to God, yet they would still depend on God for influence to every good word and work; and having done all, yet they would not trust on it, but still wait on God. 7. Communion with God, and self-denial, is evidenced and improven by much needy dependance and wait∣ing on God, which hath still hope in the bosome of it; For, wait thou on God, saith he. Waiting on God under seeming want, is a more real proof of communion keeping then many enjoy∣ments are, whereon men would rest, and it tends to much en∣joyment. And the word also signifies, hope in God, or expect God, because a man by his waiting on, proveth that his hope is not quite crushed, though he discerne not that it is so, (for, if it were quite gone, he would wait no more, 2 Kings 6.33.) And whatever he think or feele, yet it is a clear proof that there is great ground of hope to one in such a condition. 8. Interest in God would be laid hold upon for encouraging to dependance; And such as cleave to him, and wait on him, do prove an interest, For, wait on thy God, saith he; If any cannot lay hold on this to begin their waiting, yet by waiting they prove it. 9. De∣pendance on God, and keeping communion with him, is a duty that admits of no Vacation or Tearm-day; Our best condition must not interrupt our needy dependance, and our saddest deser∣tions and rejections, do not warrant us to give it over; wait on thy God continually.

Ver. 7. He is a merchant, the ballances of de∣ceit are in his hand: he loveth to oppresse.

The Lord having thus exhorted them, he proceeds in the rest of the Chapter to shew how little these exhortations had taken, and how unlike Jacob they were, for all their glorying of him. This he doth in two articles of accusation, to every one of which a sentence is subjoyned. The first article hath two branches, whereof the first is, that Ephraim, or Israel was such a merchant, or follower of the world, as looked liker a Canaanite then an Is∣raelite, as did appear in his deceit in merchandizing, and his delight in violent oppression. Whence learn, 1. The members of the visible Church may so far degenerate, as whatever their titles and prerogatives, and their boasting of them be; yet in re∣ality they become as vile as the vilest of the people, and God will so account of them; for, he is a Canaanite, (or, as it is in the

Original, Canaan! by way of abrupt indignation,) The word usually signifies a merchant, because the Canaanites were great traffickers, and insinuating stonpers, (as the word imports,) that they might deceive; and such merchants were they, resem∣bling the ancient possessours of that land. See Amos. 9.7. 2. The love of riches is a great snare upon men, and drawes them on courses contrary to their professions and obligations, for, being a merchant, by covetousnesse in that calling, he became a Canaanite. See 1 Tim. 6.9, 10. 3. Men are then excessive in the love of riches, when they will not wait on God, expecting his blessing on the lawful use of a lawful calling, but do use sinful shifts; And particularly, when they dare use deceit in bargaining, and in weights and measures; for, in this he is a Canaanite, the bal∣lances of deceit are in his hand, that is, he perpetually studieth to deceive, and not only likes it, but dares practise it. 4. Such as dare u••e deceit, will not spare to oppresse where they have power, and when secret deceit doth not bring in gain enough; yea, even in deceitful trading there is oppression, by taking advantage of these they deal with, their necessity, or want of skill, to take from them what is not right. In these respects, deceit, and to oppresse are joyned together; and the same word signifieth both. 5. Love to sin is a great aggravation of it, and it is horrid, when men not only deceive and oppresse out of love to wealth, (though as they pretend, unwillingly, if they could be rich otherwise,) but use of oppression draweth to the love of it also, as well as of wealth by it; as accounting it their grandour to be terrible, or on the like considerations; Therefore it is added, he loveth to oppresse.

Vers. 8. And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall finde none iniquity in me, that were sinne.

The second branch of the accusation holdeth forth Ephraims impudence, pleasing himself in his deceit and oppression, whate∣ver the Prophets said against it, as being made rich, and full of substance thereby; As for that which followeth in the Vers. it may be understood, 1. As an argument drawn from successe, that since he was rich, therefore there was no iniquity in his way; or

that (as the word will read) there is no punishment of iniquity to prove that there was sin in his labours, and therefore, why would they condemne what God countenanceth? And indeed, prosperity in sinful wayes is an old snare, hindering men from heeding challenges, or Gods anger because of them. 2. As con∣firming his innocency with a profession of detestation of sin; They shall finde no iniquity, for that were a sin, or, I abhorre it as a vile sin. And indeed, some may be so grossely hypocritical, as to pretend to great hatred of that, which they act with delight: and others, by going on in some sins, may be drawn to act that which formerly they abhorred, and may be doing that upon the matter, and in practice, which they think they abhorre much in contemplation. Many would startle much at the charge of A∣theisme, or denying of God, who yet in practice do so daily, Psal. 14.1. Tit. 1.16. But the word in the Original is not so emphatick, as to bottome this interpretation. Therefore I look upon it with the Translation, as an extenuating of his fault, which was challenged, that however possibly in attaining to riches, he had used some fine and handsome trickes and con∣veyances, yet the Prophets should finde no grosse iniquity, to be charged as expresse sin, or that they needed to keep such a stir about it. Doct. 1. Wicked prospering men ordinarily adde unto their oppression and deceit, a glorying in themselves, not acknowledging God in what they acquire; For, Ephraim said, I am become rich, I have found out substance. 2. Gainful sinnes are such as men will not easily be convinced of, nor turn from, so long as they have carnal comforts to stop the mouth of conscience, and to be a buckler against the importunities of Gods Servants; For, when they were challenged, Ephraim said, Yet I am become rich, though they boast me with Gods displeasure. 3. Wicked men their great estimation of riches, makes them very sticking to what may acquire them, and to please themselves therein, though it be sinful; For, he accounted it substance, and found out as a precious jewel, and with much paines; and therefore not to be sleighted. 4. It is also another cause why men take not with chal∣lenges for the wayes of their acquiring wealth, that they look on these courses as their calling and occupation, which therefore none ought to reprove, as if a lawful calling could justifie every miscarriage in prosecuting of it; For, this is another pretext, it is my labours, the word signifieth toile unto wearinesse, and E∣phraim thinks that his diligence in his calling, ought not to be re∣prehended. 5. Wicked men are so far from eying of God, or

putting their own consciences to it, to judge of their way, that if others cannot see nor accuse them of a fault, they think they are well enough; For, so reckons Ephraim, they shall finde none ini∣quity, &c. that is, the Prophets, and these who challenge them; which though it had been true, (as it was not,) had been but small ground of peace, so long as God or their own conscience might challenge them of sin. 6. Handsome conveyances of sin, by finenesse of wit, is a great snare to many, by concurring with other causes, to hide the ill of their way from them; For, so doth Ephraim ward off all challenges, they shall finde none iniqui∣ty that were sin. 7. It is also a dangerous snare, and an evidence of a corrupt disposition, when men make distinction of sinnes, so as not to be troubled so long as they avoid what is more grosse and palpable sinful; For, so doth Ephraims apology insinuate, that so long as they could finde none iniquity that were sin, he would not be troubled for lesser things.

Ver. 9. And I that am the LORD thy God, from the land of Egypt, will yet make thee to dwell in tabernacles, as in the dayes of the solemne feasts.

Followeth the Lords sentence for these sins so defended, which is conveighed in the bosome of a promise of mercy to the godly; Wherein he declares that as of old he sent them into Egypt, and did keep them in a wildernesse, after he had delivered them from thence; and yet gave them such an issue at last, as was worthy of a yearly remembrance in the solemne feast of Tabernacle: So, since they had forgotten that mercy, he will again cast them out of the land; and yet at last will gather and bring them back a∣gain, and make their preservation and restitution then, furnish as much matter of joy as of old. See Jer. 16.14, 15. Doct. 1. Whatever be the miscarriages of the Lords people toward him; yet he hath sufficient evidence to plead for him, that he hath been good to them: And in particular, his dealing with them may abundantly refute their glorying in themselves and condemn them for making ill purchase; For, whatever their way was, yet I am the LORD thy God, from the land of Egypt, saith he; and therefore it was a fault in them, to exalt themselves as the authors of their prosperity, (as they do, v 8.) seeing it slowed all

from his bounty, or his indulgence or long-suffering toward them; and it was a fault to take themselves to ill shifts for purchasing wealth, having to do with him who hitherto had proven so libe∣rall. 2. Defended sin, and particularly ill purchase, when men will not see the evil of it, shall be refuted by stroakes; and tak∣ing away not only of ill purchase, but what they had beside with Gods approbation: For, so much doth this threatening of exile, and casting them out of the land, teach. 3. As Gods peculiar interest in his people, is the cause why he will not spare their faults, Amos 3.2. So he would not have saddest and justly deserved stroaks looked on as his renouncing of his interest, but that he mindes to keep it still; For, I that am the Lord thy God will do this, because I am thy God; I will smite, and will be thy God though I strike. 4. The longer God hath manifested an interest in a people, and the more gloriously he hath appeared for them, the more cause hath he to strike when they sin, and the more confirmations have they, that he will not cast off when he strikes: For, saith he, I am thy God from the land of Egypt, gloriously delivering thee from thence, and proving my self thy God since that time. And therefore justly do I correct thy in∣gratitude, when thou sinnest, and thou hast ground to expect that I will not cease to be thy God for all that. 5. Where God hath an interest in a people, his stroakes will be all dipped in love; and ought to be looked on as making way for, and ending in new proofes of love; For, saith he, I will yet make thee to dwell in tabernacles, where he giveth them the first sight of their exile and dispersion, in a promise of making them keep feasts in remem∣brance of their deliverance from it. 6. The Lord, when he af∣flicts his people, undertakes not only to give a sweet issue from it, (which can be expected only from him;) but that he will satisfie them therewith, and cause them to rejoyce because of it; For, I will make thee to dwell in Tabernacles, holds forth Gods under∣taking to give the deliverance, and that they should be satisfied and keep feasts, or have joy like unto what they had during these typical feasts. 7. God hath given ancient proofes of his love to his people, which as forgetfulnesse of them, draweth on new trouble; so being in trouble, they give ground of confirmation of faith for what he further promiseth: For, I will make thee to dwell as in the dayes of the solemne feasts, imports not only that the former mercy now forgotten, behoved to be revived by a new mercy after a stroak, but that the one might be a pledge to the other.

Vers. 10. I have also spoken by the Prophets, and I have multiplied visions, and used similitudes, by the ministery of the Prophets.

Followeth the second article of accusation and challenge, which hath foure branches: Whereof the first is, their unfruitfulnesse under the dispensation of the Word. The Lord who by deliver∣ing them from Egypt, and by his kindenesse since, v. 9. had laid an obligation upon them to serve him; had also sent Prophets to them, who frequently and clearly had revealed his minde, and what their duty was, to which they were obliged by his kindness: and yet (as is to be understood,) they remained ignorant and disobedient. Whence learn, 1. Pains taken on a people by the Word, as it doth not alwayes prevaile with them; so it is so spe∣ciall a benefit, and doth so clearly hold out duty, as it draweth on great guilt, when use is not made of it: For, the scope of this challenge and aggravation of their sin, from the clear light held out unto them, teacheth so much. 2. As it is God who speaks by his Messengers, and who is either received or contemn∣ed in mens carriage toward them; so this will greatly heighten despisers guilt: For, I have spoken by the Prophets, saith he, and yet have been sleighted. 3. The eminency of Messengers im∣ployed, and the excellency of their Message, and of the way of their receiving it, doth yet further plead for God, and against despising sinners: For, they were extraordinary Prophets, and rehearsed visions, and what they received in an extraordinary way. And though the Church have not such Messengers now, yet it may let us see their guilt who despise most eminent ordi∣narie Messengers, who labour to stand in Gods Counsel, and to depend upon him, that they may finde out his minde in the Word, and bring it out with evidence and power to people; and it doth also witnesse against them, who have the visions of the same Prophets recorded in Holy Writing, and explained to them by such ordinary Ministers, and yet do despise them. 4. It is but a false pretence for men to reject the Messages of the Word, because the Messengers are ordinary, and may erre; For, they who are of that temper, would use Prophets and Visions no bet∣ter, as Israels carriage doth teach us. 5. The frequency and continuance of a Ministery, and Messages from God by them, as it argueth the Lords care and long-suffering toward a people;

so it giveth them the more to reckon for: Therefore it is added, I have multiplied visions. 6. As the Lord looketh to the manner, as well as to the matter of Preaching, and must be the enabler for both; so even the manner and plainnesse of the way of Preach∣ing, will yet further condemne the disobedient; For, it is a part of his praise in furnishing his Prophets, and of their ditty, I used similitudes, (which is a plain and familiar way of Preach∣ing, representing divine things in some sort, to the very senses,) by the ministery of the Prophets.

Vers. 11. Is there iniquity in Gilead? surely they are vanity, they sacrifice bullocks in Gilgal▪ yea, their altars are as heaps in the furrowes of the fields.

The second branch of the challenge (in this Ver.) is by some thus understood; That iniquity was not alone in Gilead, though now they are become vanity, being carried into captivity before the rest, as these beyond Jordan were, 2 Kings 15.29. but the like evil was in Gilgal, and commonly in all places; and so they should not be spared either. But the Text runs better thus; Whereas they doubted if there could be any sin in their worship in Gilead relative to the calves, it being masked with so many pre∣tences: Therefore the Lord declareth that all these were but vanity, and that both there, and in Gilgal, and elsewhere, their sacrifices were but profane bullock-flesh, and their many alt••rs no better then so many heaps of stone gathered from off the land, and so many testimonies (as heaps of stone were made use of for witnessing of old) of their departing from Gods appointed Wor∣ship. Whence learn, 1. Idolatry and corrupt worship may be so busked up, as the practiser of it will not readily see the ill of it; For, Is there iniquity in Gilead? say they, as not convinced of it; or the Lord by the Prophet, as challenging their conscience for such a profane thought. 2. It is one deceitful pretence of corrupt worship, when men set it up as a memorial of somewhat done by God for his people; and accordingly they choose either time or place, (as they have opportunity of either) wherein that was done to performe their worship in: For, therefore did they choose Gilead, where Jacob got a proof of love in his deliverance from Laban,, Gen. 3••.47, 48. and Gilgal, where they entered

the promised land, Josh. 4.19. and where the Covenant was re∣newed, Josh. 5.2,—9. 3. Let men pretend what they will for palliating Idolatry and corrupt worship; yet in truth, and before God, their pretences are all but vain and deceitful, and will prove so: Surely, saith he, they are vanity. 4. Most so∣lemne administrations and ordinances, wanting an institution, are but common things, and so much the baser that they are so abused; For, they sacrifice but bullocks, and they are so still. 5. Idolatry and corrupt Religion will never satisfie the mindes and consciences of men; as their endlesse multiplying of these courses, when they forsake the rule, witnesseth; For, their altars are as heaps, or many of them. 6. Multitudes of Altars, or ser∣vices will not render them the more acceptable, where an institu∣tion is wanting: For, were their altars never so many, yet they are but as heaps in the furrowes of the fields, because they had but one Temple, one Altar, and one Priest-hood appointed of GOD.

Vers. 12. And Jacob fled into the countrey of Syria, and Israel served for a wise, and for a wife he kept sheep.

13. And by a Prophet the LORD brought Israel out of Egypt, and by a Prophet was he preserved.

The second branch of the accusation, is a challenge for their vain gloriation in their Original, while they sleighted the grace of God which exalted them. They looked on themselves as ex∣celling all Nations for Nobility of kinde according to men, and to the flesh, forgetting what root they did spring from: and that Jacob their Father being a stranger with his Fathers in the promi∣sed land, was made to flee into Syria, and was there so poor, that he had no portion to pay for a wife, but sold himself to be a shepherd to pay it. His posterity likewise were but in a mean condition, being driven out of Canaan by famine; made slaves in Egypt, and delivered from thence, and preserved in the wildernesse only by the Ministery of Moses, who though a Pro∣phet, yet was not famous for carnal prerogatives, but a banished man, and a shepherd in his exile. And by this also the Lord

would again set before them the carriage of their forefathers, which they did not imitate, and his great kindenesse in deliver∣ing, preserving and advancing them, and that by the means of a Prophet, to aggreage their ingratitude toward him, and their contempt of present Prophets. Whence learn, 1. Scripture-Histo∣ries and examples are recorded for our use, and they are profit∣ably read, only when use is drawn from them: For, so doth the Lord hold out this History of Jacob and Israel, not as a naked Hi∣story, but as containing challenges and documents for the present generation. See Rom. 15.4. 2. Albeit the Church, when she is exalted by God, and honoured with great priviledges, do rea∣dily swell with conceit, as if God could not get a people beside her: Yet if she keep her Original in minde, she will see cause to glory in nothing but in grace alone; For, so much do these ex∣amples teach. 3. The Lord may lay them very low by afflicti∣ons, whom yet he will advance, and may traine them up under the rod, and prepare them for these intended mercies; For, so much did Jacob finde in his flight and hard service, (when Esau who had sold his birth-right is prospering,) and Israel in Egypt, and the wildernesse. See Deut. 8.14, 15, 16. 4. A good wife is one of the chief of mens external blessings, and a favour that cannot be dear bought; And it is the duty of wives so to carry themselves, as they may not be esteemed of only for the great por∣tion they bring with them, (which they may soon misspend, and more with it,) but for their being a comfortable help to their husbands: So much is imported in the Law among some Nati∣ons, of paying dowry for a wife, Gen. 34.12. 1 Sam. 18.25. 2 Sam. 3.14. which Jacob paid by hard service, Israel served for a wife, and for a wife he kept sheep. 5. God by very small means can deliver his people out of extream dangers, and can preserve them (as they will need preservation) after deliverance, that so they may glory in him only: For, by a Prophet (without any visible power) the Lord brought Israel out of Egypt, and by a Prophet was he preserved. 6 Whatever estimation secure and profane men may have of a Ministery, yet they are Gods notable instruments for the good of his Church, as they alwayes finde in a day of distresse: For, by mentioning a Prophet, as the instru∣ment of Israels deliverance and preservation, he doth upbraid their sleighting of Prophets now, though of old they had stood them in so great stead.

Vers. 14. Ephraim provoked him to anger most bitterly; therefore shall he leave his blood upon him, and his reproach shall his Lord returne unto him.

The last branch of the accusation, and the summe of all the rest, is, that by their sinful ingratitude, and their own inventions, they provoked God grievously, and as it were, of set purpose. To all which is subjoyned the Lords sentence, that he will give them up to reap the fruit of their bloody crimes, whereof them∣selves only should bear the blame; And that he will cast on their own faces the fruit of that reproach and dishonour which they of∣fered to do to God by their sins. All which he will do according to his right of dominion over them. Whence learn, 1. Gods people cannot prove that he takes up a controversie needlessely a∣gainst them, but he is only angry when they put him to it by their sin: For, Ephraim (who misled all the rest) provoked him to anger. 2. As all sin floweth from a bitter root, and doth pro∣voke God to let the sinner feel it bitter in end; so the provocati∣on of his people is most bitter, especially when they forsake him, and embrace idols, and when they carry themselves ingrately to∣ward him, and yet will pretend to an interest in him: For, it was by these and the like sins that Ephraim provoked him to anger most bitterly, where he speaks after the manner of men who are imbittered by undutiful and grosse miscarriages toward them; and it imports that their provocations were intolerable, and that they should finde by the bitter fruits of them, how much he is provoked. 3. God needs no more for taking course with men, but leave them to their own guilt, to reap as it deserveth; And it is a sad judgement, when our guilt (and not Gods mercy) gets the measuring out of stroaks; For, it is his sad sentence, therefore shall he leave his blood upon him, that is, God will leave him under the guilt and power of his bloody crimes, and cruel sinnes against the second Table, that they may draw vengeance upon him. 4. When God threatens and strikes his sinfull people, he is innocent of their ruine, and onely sinne is to be blamed: For, he shall leave his blood upon him, may import also, that his blood and destruction for these bloody crimes, was upon his owne head, and

not to be charged on God. 5. Wicked men within the Church, do by their miscarriage, reproach and raise an ill report upon God, as if he were not an all-sufficient God worthy to be served, as if he should be guided by them in the matter of duty and Religious performances; and accept what they offer, and not what himself commands; and as if he were a liker and approver of their sinne, because he continues his favour toward such: And all this they do, beside the reproach cast upon God by the Heathen, because of their miscarriages: For, there is a re∣proach to be returned, which consequently imports, they had cast it upon him. 6. A reproached Lord will vindicate his own glory, by causing all the reproachful effects of sin to return upon the sinner: For, his reproach shall his Lord return unto him. 7. When God is provoked to anger, neither a real nor pretended interest will hold off stroakes; And albeit presumptuous sinners do reject God, his authority and yoke; yet he will exercise dominion o∣ver them whether they will or not: For, saith he, his Lord shall returne it upon him, whereby he sheweth that no interest will avail to plead for exemption; and particularly, that his peo∣ple whom he chooseth, he will let them finde that he choosed them on these tearmes, to be Lord over them, (as the Name here is a Name of dominion,) and will prove it to be so when they sinne.

CHAP. XIII.

THis whole Chapter may be taken up as a pro∣bation of that conclusion, v. 9. of the ch that their destruction came of themselves, whereas God was their help. This he proveth two wayes; First, that it was their own sins which had changed, and would change their good condition into which he put them, into calamities and miseries, and had drawn on former plagues, and would draw on more, till they were rejected and driven into exile; And namely, 1. That by the Idolatry of Baal, they were despoiled of authority, and their State broken, v. 1. 2. That their perseverance and growth in the Idolatry of the calves, after their State was again something recovered from that decay, v. 2. did provoke God suddenly and violently to consume them altogether, v. 3. 3. That their ingra∣titude toward God, recompencing him who had been good to them, v. 4, 5. with swelling pride and forgetfulnesse, v. 6. did provoke him to take vengeance in a dreadful manner, ver. 7, 8. Unto these challenges and evidences, he subjoynes the inference and conclusion, v. 9. Which, (Secondly,) he proveth yet fur∣ther, by promises of mercy and moderation to be manifested by him, when thus they had destroyed themselves, and drawn on a de∣luge of miseries. Of this we have these evidences & promises, 1. He would prove a King to them, when their Kings and Princes, whom they sinfully sought, and whom he had given in anger, were to be cut off in his displeasure, v. 10, 11. 2. When he should reckon with them for their treasured up and marked iniquities, and they should be brought into greater extremity, v. 12, 13. yet he would at last raise them up as it were out of their graves, v. 14. All this the Prophet closeth with assuring them, that notwithstand∣ing his being their help, yet there should be a desolation first, both of the Nation and chief City, v, 15, 16.

Vers. 1. WHen Ephraim spake, trembling, he exalted himselfe in Israel; but when he offended in Baal, he died.

In the first part of this Chap. the Lord demonstrates that their own sins had procured all the desolation that had come, or should come upon them, and that he had been good unto them, till they by their sins had overturned their own good estate. The first sin which he mentions as destroying them, is their Idolatry in worshipping Baal; Concerning which the Lord cleareth for his part, that Ephraim was not only made a distinct tribe (though he was but the son of one of the twelve Patriarchs who had ano∣ther, at least beside him) and preferred to Manasseh the elder brother; but was so dignified, numerous and potent, that he was formidable to the rest, (as appeared in the person of Joshua, who came of that tribe, Josh 4.14. and in the whole tribe, Judg. 8.1, 2.) Yea, and that tribe was exalted to authority in Israel, Jeroboam the first King of Israel being come of it; So that they had great authority above the rest. But now having brought in the pagan Idolatry of Baal in the dayes of Ahab, Ephraim was become like a dead man, despoiled of authority, many of his subjects cut off, and so broken in his former estate and dignity, that he is not far from utter ruine, though yet he be as one unburi∣ed. He mentions only the Idolatry of Baal as the cause of this ruine, because however they had the golden calves before, and these tended to their destruction; yet it was the cape-stone of their de∣fection, when beside these (in serving of which they pretended some acknowledgement of the true God) they brought in pagan Idols, renouncing him. And after this they began to decay by the invasion of forreigners, having, for most part, had to do on∣ly with Judah before. Doct. 1. As honour and respect is due to superiours; So their power and authoritie over subjects is of God, and to be held of him; For, so is here imported, that God made trembling or reverence, when Ephraim spake, or gave out his commands. See Psa. 18 47. 2. Such as God hath made very eminent may yet go very far wrong; yea, and greatnesse may em∣bolden men to sin; For, it was Ephraim, who when he spake, made trembling, and who exalted himselfe in Israel▪ or was set in high dignity, that offended even in Baal. 3. When men do thus decline, and abuse Gods bounty toward them, his kindnesse

will stand as a witnesse against them; For, therefore is Ephraims former dignity recorded, to witnesse against their way, and to cleare that God was free of the consequences of it. See Dan. 5.19, 20. 4. Sin will undoubtedly blast the eminency, either of persons or Nations, and will lay them low in their repute, esti∣mation, and power, and make them like a dead carcase above ground; For, even glorious Ephraim, when he offended, he died, that is, he looked no more like what he was before, then a dead man hath the activity and vigour of one that is living. 5. Ido∣latry and corrupting of Religion, is, above all sins, a cause of corruption and decay to States and Nations; For, when he of∣fends in Baal, he died. 6. Albeit God be angry at all sorts of I∣dolatry, yet he is more especially provoked, when a people do al∣together renounce him, and choose an Idol in his place, for the object of their worship; And when men will not repent for o∣ther Idolatry, they are justly given up to this grosse defection, to put the certainty of their destruction out of all controversie; For, whatever Israel thought of their calves, and whatever was Gods controversie against them, for them; yet now when he offends in Baal, it is undeniably just that he died, as being under an abo∣minable defection.

Vers. 2. And now they sinne more and more, and have made them molten Images of their silver, and idols according to their own understanding, all of it the worke of the crafts-men: they say of them, Let the men that sacrifice, kisse the calves.

The second sin that destroyed them, is their Idolatry, in wor∣shipping Images and calves notwithstanding this decay of their State, and Gods preserving of them yet from utter destruction. For albeit Jehu destroyed Baal and his worshippers, and God did in some measure uphold the State of the Kingdome under his posterity; yet the golden calves were still adhered unto; yea, they grew worse in following that sin, and multiplied Images ac∣cording to their own pleasure and fancy. And the Rulers com∣manded, and the people encouraged one another to kisse the calves, as a certain signe of reverence performed to them. This multiplying of Images more and more, points at the growing

superstition of the people, who albeit at first they had the calves only at Dan and Bethel, yet afterward they not only choosed Gilgal, Gilead and Beersheba, (as is before marked,) to be pla∣ces of solemn worship; but they multiplied little images and calves, (as well as altars, chap. 8.11. and 12.11.) for their private devotions at home. Doct. 1. Idolatry is a sinne not soon abandoned, especially where it seemeth to serve and uphold an interest; for, therefore do they still cleave to the calves and their images, when Baal is put down. 2. Idolatry may in pro∣cesse of time become universal, and a peoples choice who were not so willing to it before; for, they, that is, all the people with Ephraim, do this. 3. Impenitencie after corrections, and Gods moderating of them doth highly aggravate sin; for now, after they are in a manner dead, and yet God hath kept them from be∣ing quite taken away from off the earth, they sin. 4. Lesser sins, for which God will not destroy a people till they grow worse, will be grievous and hainous, when continued in after correcti∣ons; for, albeit Ephraim at first died not till he sinned in Baal, yet now their images and idols, (which is understood of the calves, as appeareth from the end of the verse) become a land-destroying sin. 5. Whatever it be that men pretend to represent by their images as the object of their worship, yet images are i∣dols in themselves, and do not represent the true God, (as their worshippers pretend and give it out) but an idol fancied by the deviser, and will prove matter of sorrow and terrour in the end; for, their molten images are idols, and do represent or bring to remembrance no other thing, however they pretended to make them in remembrance of the Lord who brought them out of the land of Egypt, 1 Kings 12.28. and the same word that is rendered idols, signifieth terrours also, because they prove so in end. 6. Such as are not reclaimed from idolatry by corrections, but do persevere in it, will readily grow worse and worse; for, now they sin more and more. Not only do they bewray more ob∣stinacy and maliciousnesse in following that sin, which before might be masked with a pretence of ignorance and infirmity; but they multiplie that sin, and have made them molten images, besides what they had before. 7. It will also aggreage the sin of idolatry, that they are so hot upon it as they will spare no expence to promove it; for, they made them molten images of their silver, and were lavish enough that way. 8. Mens leaning to their own skill and prudence, rejecting Gods counsel and revealed will, is the false principle and rule that begins and carries on all

corruption in Religign; for, they made idols according to their own understanding. They followed their own fancie and skill in making and multiplying of them to further their devotion, as they thought. 9. It doth bewray the brutishnesse of idola∣ters, that they do worship these things, whereupon themselves, or others inferiour to them, confer all the excellencie they have; for, all of it is the work of the Craftsmen. Mean artificers do put the stately shape upon their idols; and yet they do wor∣ship them. 10. Commands of authority do not take away the sinfulnesse of idolatry, but it doth rather adde unto it, that such iniquity should possesse the throne; for, this challenge, that they say of them, Let the men that sacrifice, &c. may be un∣derstood of their Rulers enjoyning this signe of reverence, when men came to offer sacrifice; See, Psal. 94.20. 11. Mens o∣pen avowing of idolatry within the visible Church, and their encouraging of one another to it, doth yet make it more odi∣ous before the Lord; for, this also may be understood of the peoples mutual up-stirring one of another to performe this, as an addition to the sin. And this may very well consist with the former, that as their Rulers gave out a wicked command, so the people yielded prompt and ready obedience, and strengthen∣ed one another in it. 12. God doth not judge of idolatry on∣ly by considering mens intentions and heart in what thay do; but there is an external idolatry which he abhors also, when a religious act of worship is performed immediately, to some ob∣ject set up in a religious State, however the worshipper pretend to direct it by that mean unto God; for, here he condemnes kissing of the calves, (which was a signe of reverence, either when they kissed the object it self, or brought their hand to their mouth and kissed it, in token of religious observance, 1 Kings 19.18. Job 31.27.) as an idolatrous act, whatever they pre∣tended their intentions were.

Vers. 3. Therefore they shall be as the morning cloud, and as the early dew it passeth away, as the chaffe that is driven with a whirlwinde out of the floore, and as the smoke out of the chimney.

The destruction threatened for this sin is held forth under foure similitudes, of a cloud, and the dew evanishing before the Sun, as chaffe driven away before the whirlwinde, and of eva∣rishing

smoke. Whereby is pointed out that they should be driven out of their land and consumed, till they should (in a manner) come to nothing. Whence learn, 1. Where stroaks inflicted do not amend a people, the Lord hath yet more to let out, even till they be utterly consumed; for, beside all that had been inflicted, v. 1. he hath yet more here. 2. Nothing will be able to stand out against an angry God; all that the creature can oppose may be compared to frailest things; yea, and many si∣militudes are little enough to point out this frailty; for, there∣fore are all these similitudes borrowed from evanishing things, gathered together to point out what they should prove. 3. Great appearances and shewes of a flourishing condition, will not guard against Gods hand; for, so much also do these similitudes teach, a great cloud over-spreading the skie, and abundance of dew watering the earth, seem to promise much, but they soon passe away before the Sun, chaste lying secure among grain, is soon driven by a whirlwinde, and great heaps of smoke go∣ing out of a chimney, do soon scatter and evanish; and so should their condition prove. 4. Judgements on impenitent sinners; will come swiftly and violently, and will bring utter desolation; so much further do these similitudes teach; the cloud and dew is swiftly gone, the whirlewinde violently drives the chaffe, and all of these do utterly evanish.

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

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

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

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

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

Vers. 6. According to their pasture, so were they filled: they were filled, and their heart was exalted, therefore have they forgotten me.

In the next place we have their part and carriage toward God who had been thus kinde to them, to wit, that being brought out of the wildernesse to the good land, they were swelled with pride and forgat God. Whence learn, 1. Gods owning and caring for his people will end in a good issue, when he seeth fit, for, these whom he knew in the wildernesse, v. 5. come at last to get a pasture. 2. It is the fault of Gods people, that they take too well with prosperity and deliverances; and do fat themselves therewith, and let loose all their lusts to satiate themselves; for, according to their pasture, so were they filled, which imports not only Gods bounty in giving them abundance, but that they minded no more but to fill themselves with it. See, Deut.

32.15. When this is considered, it needs not to be thought strange, if God oft-times withhold such a lot from his people, Prov. 30.8, 9. 3. The great sin and evidence of abused pros∣perity, is pride and loftinesse of minde, and that men do not become the more humble that mercy is let out unto them; for, they were filled, and their heart was exalted: See, Deut. 8.12, 13, 14. Psal. 73.6, 7, 8, 9. 4. Pride under prosperi∣ty, is then at the height, when God is forgotten in our prosperi∣ty, either what sensible need sometime we have had of him and his help, or what he did for us, or for what end, and what en∣gagements his bounty layeth upon us to seek him; for, their heart was exalted, therefore have they forgotten me; See, Deut. 6.10, 11, 12. and 8.10, 11. Psal. 10.4.

Ver. 7. Therefore I will be unto them as a Lion, as a Leopard by the way will I observe them.

8. I will meet them as a Beare that is bereaved of her whelps, and will rent the caule of their heart, and there will I devoure them like a Lion; the wilde beasts shall teare them.

In the third place we have the destruction which this ingrati∣tude drew upon them from God, to wit, that his dreadful vengeance, and all his creatures should be armed against them utterly to consume them. His vengeance and the enemies ex∣ecuting it, shall deal with them as the most fierce and cruel beasts deal with a man when they get him in their power; and belike also he would send wilde beasts upon them. Whence learn, 1. Ingratitude and proud forgetfulnesse of God, do draw on violent, mortal and deadly stroaks of destruction; for, he will because of these sins rent the caule of their heart, (after which a man cannot live) and devoure them there, (that is, presently after he hath killed them) or swallowed them up, as a beast doth his prey; so that they shall not be to be found as a Nation. 2. All the dreadfulnesse of the creatures put together, is but a shadow and resemblance of the fierce anger of God against in∣corrigible sinners; for, look what is in a Lion, a Leopard, and a Beare and it is all here, and much more. 3. It is one sad fruit of sin, and making God an enemy, that he will, as it were, lie in wait to take all advantages of sinners to undo them, which is not

only sad, that he who watcheth over his people for good, should be provoked thus to do, but he will soon reach the creature, when he thus lets out his displeasure; therefore, saith he, as a Leo∣pard by the way, (as they use to do, Jer. 5.6.) will I observe them, to wit, that I may take all advantages against them to destroy them. Hence it is that an angry God can inflict a curse upon sinners in every step of their life, Deut. 28.16, 17, 18, 19. 4. Sinning against the love of God, and wronging of manifest∣ed affection to his people, will make wrath against them bit∣ter; for, I will meet them as a Beare that is bereaved of her whelps: as her being bereaved makes her more cruel to any she meets with, Prov. 17.12. so should they finde the bitter fruit of bereaving him of themselves, to whom he had let forth so much love. 5. The wrath of God can arme all creatures a∣gainst sinners, and make men cruel like heasts in executing his vengeance; for, the wilde beast shall teare them, may be under∣stood, both that enemies should be beastly cruel against them, and that even wilde beasts should be let loose upon them, either in their own land, or when they were going from thence into exile.

Vers. 9. O Israel, thou hast destroyed thy selfe, but in me is thine hope.

This verse is both a conclusion inferred from the former pur∣pose, wherein he hath proved that he had been their help, and yet they had destroyed themselves: and a ground of what follow∣eth, wherein he undertaketh to appear for their help, when they had thus undone themselves. Whence learn, 1. Even a visible Church and an Israel may come the length of being destroyed and undone, as here we are taught. 2. Albeit God as a Sove∣raign Judge be the principal efficient of all calamities, yet a peo∣ples destruction is of themselves, and their own procuring; for, O Israel, thou hast destroyed thy self. 3. God hath many testi∣monies of his kindnesse to plead for him, that he is not to be blamed for his peoples destruction, however they oft-times quar∣rel; therefore doth he adde, but (or, because) in me is thy help, that is, I dealt bountifully with thee, till thou by sin provokedst me to do otherwise, and therefore thy destruction is of thy self. 4. It may adde to a peoples guilt and misery, that they have not only undone themselves, but have overturned a glorious and

happy condition wherein they were put by God, so much also may this, as it relates to the preceding purpose, import, and may be looked on as a challenge, that they brought all that good con∣dition wherein he had put them to so sad an issue. 5. As all the help of lost and destroyed people is only in God; so there is no miserie on men, but there is help in God for it, and so he will prove to his people; for, so much also doth this hold out, as it re∣lates to the following purpose, that he (who alone could) would yet help them after they had destroyed themselves.

Verse 10. I will be thy King, where is any other that may save thee in all thy Cities? and thy Judg∣es, of whom thou saidest, Give me a King and Princes?

11. I gave thee a King in mine anger, and took him away in my wrath,

Followeth the second way of proving that conclusion, v. 9. which is taken from his moderating their deserved stroakes; his shewing mercy under them, and giving an issue from them. And this doth prove, that however they had undone themselves, yet he would help them. The first proof and evidence hereof is in these verses, wherein he promiseth, that when their Kings and Princes, (whom they sinfully sought, and whom God gave in an∣ger, and had and would take away in displeasure) should be gone and unable to save them so much as in any one city, yet then he would prove himself a King and Helper. This that is related here hath indeed some allusion to that of the peoples seek∣ing a King, 1 Sam. 8.5, 19, 20. When God gave them Saul, who was afterward cut off: wherein yet the fault was not simply in desiring a King, since they had a warrant to expect a King, from Deut. 17.14, 15. but that they waited not on God, but prescribed the time and manner to him. But seeing this matter was afterward setled in the Lords choosing of David and his race: and the Lord is now only speaking to the ten tribes; therefore it seemeth rather to point at Israels defection from Davids race, and their getting Kings in anger, which were (for most part, and parti∣cularly the last of them) cut off for a judgement on that people. Doct. 1. Men may sin very hainously against God in the mat∣ter of change of Civil Government, when his prescribed rule is

not followed; for, so did Israel when they said, Give me a King and Princes, or let me have a State of my own, rejecting Davids posterity. 2. When men are following their wicked en∣terprises, God may in his holy providence and permission let it succeed with them, and may seem to second them in it, though without all imputation to his holinesse; for, I gave thee a King, to wit, when he did intimate his purpose concerning Jeroboam, and let them succeed in their course of defection, yet no way ap∣proving of it. 3. Men may get their will in much wrath, and particularly, God can let out much of his displeasure in giving of Rulers to a people; for, I gave thee a King in mine anger. 4. When men once are out of Gods way, they will meet with wrath in every condition, whether they have or want their Will; for, I gave thee a King in mine anger, and took him away in my wrath. It was wrath still whether they had or wanted him. 5. A way which is accursed in the beginning, will be yet more accursed in its end, for there was anger in giving a King at first, but wrath or hot displeasure in taking him away; Part∣ly, because the removal of one, did but make way for a worse op∣pressour: and partly, because the cutting off of many of them was accompanied with the ruine of many of the people: and the Nation was cut off with the fall of the last King. 6. All the courses and carnal policies that men can follow, will not avail them in the least against Gods displeasure; for, though they sought a King and Princes, that they might be a stately Monarchie, yet where is there any other that may save thee in all thy Cities? they could finde none any where that might so much as help in one City. 7. When all refuges have failed the Lords sinful people, yet he remains able and willing to supply what o∣ther means cannot, and will take advantage to do for them, be∣cause there is no other to do for them; for, I will be thy King, or, I will be, to wit, unchangeably still the same, and the help as I have been, Where is thy King that may save thee? seeing there is no other help, therefore he will appear.

Ver. 12. The iniquity of Ephraim is bound up: his sin is hid.

13. The sorrowes of a travelling woman shall come upon him, he is an unwise son; for he should not stay long in the place of the breaking forth of children.

The second proof and evidence of his assertion, v. 9. is, that his help shall be forth-coming when they are redacted to greatest extremities. The extremitie is in these verses, and his promise of help is, v. 14. The summe of these two verses is, that their sin, though yet spared, was laid up on record, as a sealed bond put in a coffer to a day of payment, and was treasured up as a growing summe, to be counted for altogether in due time: and that this long forbearance should end in sudden and bitter sorrow, wherein they should perish because of their stupidity, and their not extricating themselves by repentance. Whence learn, 1. Albeit a people may continue long sinning, and God in the mean time forbear them, yet their sin is but growing and heaping up to a day of vengeance; for, the iniquity of Ephraim is bound up: his sin is hid, like a thing that is safely laid up out of the way, that it be not lost. See, Job 14.17. Rom. 2.4 2. The Lords long-suffering and patience toward impenitent sinners, will at last break forth in sudden and extreme sorrow; for, the sorrowes of a travelling woman shall come upon him: and these are both sharp and sudden. 3. The greatest extremity of trouble upon the Lords people, is travelling with mercy to them, if they by repentance would labour to bring forth that birth; for, it is the sorrows of a travelling woman, and there is a birth, if they would endeavour to make it break forth. 4. It is an usual plague upon impenitent sinners, that they lie stupid under judgements, not bestirring themselves to get the use and issue of them, by conversion unto God; for, it is supposed he stayes long in the place of the breaking forth of children, like a childe that sticks in the very birth, and doth not struggle and move for its own relief. 5. Stupidity under judgements is a great evidence of madnesse and folly, and a very deadly token, and an evi∣dence of an hopelesse condition in it selfe; for, he is an unwise son, who doth this, and it is like the staying long in the place of breaking forth, &c. which is a deadly token both to the mo∣ther and childe, and so their stupidity proved to them, as is in∣sinuate in the following promise.

Vers. 14. I will ransome them from the power of the grave. I will redeem them from death: O death, I will be thy plague, O grave, I will be thy destruction; repentance shall be hid from mie eyes.

Gods helping of them in thir extremity, is held forth in a promise of delivering them, when they shall be as men dead and in their graves: and of his triumphing over death and the grave, to the utter undoing of their power; of which purpose to∣ward them he declareth that he will never repent: This pro∣mise, (together with Isa. 25.8.) is applied to Christs giving a compleat and full victory to his people at the resurrection, 1 Cor. 15.54, 55. Partly, because this deliverance is a notable pledge of that; and partly, because that spiritual promise is included here, to be performed (as well as the other) to penitent Israel, who flee to Christ for reconciliation and salvation, as many of them will do, when the Lord shall open their graves, and bring them out to embrace the Gospel. Doct. 1. The troubles that come upon Gods people for sin, may bring them so low, as to make them like dead men lying in their graves; for, so is imported here, that they are under death, and the power of the grave; See, Ezek. 57.11. all this is but little to the full desert of sin, if God should pursue it in strict justice, and even the Lords people may be driven to this, before they be put from their carnal confidences to draw to God. 2. A peoples being dead and buried under calamities, is neither an argument that God will not help them, nor any impediment to his Omni∣potency to do for them, but they may be as near help then, as when their trouble is lesse; for, I will ransome them from the power of the grave, I will redeem them from death. See, E∣zek. 37.22. John 11.25, 40. 3. The Lords mercies and deliverances granted to the visible Church, do flow from a purchase, made of the Elect among them, and so these mercies come to them, and to the visible Church for their sake; for, so much is imported in that he will ransome and redeem them from the grave and death, that is, because a real ransome is paid to divine justice for the elect among them, and because he hath a purpose to give unto these a compleat victory over death at last; therefore he redeems or delivers all of them from their deadly difficulties, that they may participate of the means which do promove these spiritual ends. Compare. Mic. 4.10. 4. The Lord will not only preserve a people in whom he hath interest, under trouble; or simply give them deliverance from it, but will deliver them by the utter destruction of the means and in∣struments of their trouble, if it were even death and the grave; for, O death, I will be thy plagues, O grave, I will be thy destru∣ction, imports so much, as it relates to Israels deliverance, that

God will destroy all that may stand in the way of it. 5. Tem∣poral deliverances are then sweet, when with them men by fleeing to Christ, have assurance of spiritual and eternal mercies also; for, so much doth this promise in its full extent import, that not only the Nation of Israel should be delivered from their deadly calamities, but the Elect among them should at last be raised up to enjoy eternal salvation. 6. It is the special comfort of such as flee to Christ, that they will at last solidly triumph o∣ver all their enemies. And particularly, this death and the grave will be so destroyed at their resurrection, as they shall nei∣ther have sting nor victory over them; for, so much doth this promise concerning the grave and death, (which is the last ene∣my, 1 Cor. 15.26.) as it is held out here, and explained, 1 Cor. 15. teach us. 7. The mercies which were shewed of old unto Israel, and more particularly to be fulfilled at their Conversi∣on are not able evidences and pledges of Gods power to per∣form what he hath promised to perform to his own at the resur∣rection; therefore are both held out in one promise, the one be∣ing as a pledge of the other: for, their Conversion will be as life from the dead, not only to themselves, but to the world, Rom. 11.15. which will notably confirme faith, and the hope of a future resurrection. 8. As Gods purposes of mercy toward his Elect are immutable and unchangeable: so also are his pur∣poses concerning the raising up and Conversion of Israel as a Nation; therefore is it subjoyned to this promise concerning them; repentance shall be hid from mine eyes; that is, not only will he plague death without pity, but generally he will never re∣pent nor change this purpose of raising them up. See, Rom. 11.28, 29.

Ver. 15. Though he be fruitful among his bre∣thren, an East-winde shall come, the winde of the LORD shall come up from the wildernesse, and his spring shall become dry, and his fountain shall be dried up: he shall spoile the treasure of all pleasant vessels.

The Prophet closeth this chapter with assuring them, that however he would help them; yet they should once be laid deso∣late, which if it be joyned with the promises in chap. 14. doth

make up another ample proof of that assertion, v. 9. This asser∣tion is held forth, first in a threatening against Ephraim, (whose name is alluded unto here) who is threatened here in borrowed termes, that however both for number, power and riches, he was above other tribes; yet God should send the enemy like a tempestuous winde, which parcheth up the moisture of the earth, and makes it barren, to cut off his prosperity to the very root, and to bereave him of what he delighted in. Whence learn, 1. God hath all lots in his hand, to make one person or people increase and be fruitful above another, as he pleaseth; for, Ephraim (as his name imports) is fruitful among his brethren, according to Jacobs prophecie, Gen. 48.19. See, Psal. 75.6, 7. 2. Such as are most advanced by God in outward things, do ordinarily ripen most for stroaks; for, fruitful Ephraim by his carriage draweth this judgement on himself. 3. Mens prosperous condi∣tion, or Gods bounty toward them of that kinde, will not avail them, when they ripen for judgements; for, though he be fruitful among his brethren, an east-winde shall come. 4. Judgements for sin will look very boisterous and dreadful-like, especially to the guilty conscience; for, it shall be an Eastwinde, which was tem∣pestuous in these parts, and a winde from the wildernesse, where windes rage most, or, whence the Assyrians came. 5. Judgements will be the more sad, when God is seen a party in them, and that this tempest is the winde of the Lord, not only a great winde (as this phrase often imports the greatnesse of a thing) but raised by him to pursue them. 6. Though the prosperous condition of sin∣ners may seem to be such as will never faile, as if it were a stream fed from a springing fountain, yet wrath from God will soon reach the bottom of all these, and utterly strip the sinner; for, his spring shall become dry, and his fountain shall be dried up. 7. Plea∣sures will not secure against wrath, nor need men think that plea∣sures and pleasant things at used to sin will continue with them; for, he (that is, Ashur and the Lord by him) shall spoile the trea∣sures of all pleasant vessels, or, stuffe: He shall take away what they treasured up, as of most worth, and to be kept in greatest safety.

Ver. 16. Samaria shall become desolate: for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with childe shall be ript up.

Secondly, the same sentence is given out in more proper termes, against Samaria the chief City: wherein is threatened, that because of sin, it should be totally laid desolate by the cruel enemy, and sacked by the sword, without any mercie, even to Infants and women with childe. Whence learn, 1. Chief and eminent places are ordinarily chief in provocations, and exem∣plary in punishments for them; so much doth Samaria's ex∣ample teach. 2. Sin given way unto, may lay strong and flou∣rishing Cities even utterly desolate; for, Samaria shall become de∣solate. 3. The great cause of Gods controversie against the vi∣sible Church, or particular persons and societies therein, is their rebelling against a received yoke, and their declining after en∣gagements; for, this is the quarrel here; for, she hath rebelled against God. 4. The nearer that God draws to any in relations and offers, and they to him by Professions, the more hainous is their sin; for, this addes to the quarrel, she hath rebelled against her God, See, Isa. 58.1, 2. 5. It is righteous with God not to rest satisfied with spoiling the wealth, or laying desolate the ha∣bitations of impenitent sinners, but to pursue their persons also, therefore it is added, they shall fall by the sword. 6. Impenitent sinners do provoke God to cut off themselves and their posterity also, and that he should give up enemies to be destitute of all hu∣manity and compassion in their dealing toward them; for, their infants shall be dashed in pieces, and their women with childe shall be ript up. Infants, even in their mothers belly have in them∣selves sufficient guilt to deserve such judgements, and so they may be inflicted without any imputation to God. But in this stroak, the Lord would have us chiefly look to the desert of that present generation, and their Parents.

CHAP. XIV.

IN the close of this Prophecie, the Lord giveth ample hope of the future conversion of Israel, undertaking to stir them up unto it effectually, to direct them in doing of it by giving them the spirit of supplication, and then graci∣ously to answer them. The parts of the Chapter are, 1. An exhortation, where∣in Israel are invited to repent and turne to God, v. 1. together with a direction how to go about it, by calling on God, and ingaging themselves to him, v. 2, 3. 2. Gods gracious answer to that prayer which he shall put in their hearts and mouthes: wherein he promiseth to pardon their iniquity, and be reconciled with them, v. 4. to make them flourish through his blessing and influence, v. 5, 6. and to blesse them who shall come in under their shadow, v. 7. So that they shall see, that there is no need to have recourse to Idols, but they shall renounce them, considering what they finde in God, v. 8. 3. There is a conclusion subjoyned to this whole Prophecy.

Vers. 1. O Israel returne unto the LORD thy God; for thou hast fallen by thine iniquity.

This exhortation doth hold forth, partly, the original and rise of Israels conversion and repentance, which is Gods effectual up∣stirring of them unto it; for which end he leaveth the exhortation on record, to take effect in due time. And partly, a description of their repentance, together with the reasons & motives therof; some whereof are imported in their name, and the names and titles which God taketh to himself here; and some are expressed, ta∣ken from the prejudice they had sustained by their sinful wayes. Doct. 1. Kindnesse betwixt God and his people, doth alway begin on his side, even after they have provoked him; For, here he followeth them with an exhortation to returne, before they re∣pent.

2. One special mean whereby God brings about his pur∣poses of converting his people, is doctrine and exhortations, by and with which he communicates efficacy and life; for, these exhortations do neither import that they have power of them∣selves to return, nor do they leave the matter uncertain; but they are in effect a Prophecy and promise, that in due time he will stirre them up effectually, and make these arguments and mo∣tives effectual upon them, as appeareth from the promises that are subjoyned: And therefore they who are not wrought upon by this mean, would consider how desperate that speaks their condi∣tion to be. 3. In the practice of repentance, there would be a stop made in our sinful courses, considering whither they tend; and a turning home even to God, and a closing with him by faith, for that end; for, so much is imported in this exhortation, re∣turne (which imports they should go no further on in their for∣mer course, but should come back, and that) to the Lord, and that they may do this, they ought to lay hold on God as their own by Covenant, and in Christ thy God. 4. When men con∣sider what they are, and what dignity is conferred upon them by God, it may make them ashamed to lie still in sin without re∣pentance; For, O Israel return, they who are Israel and exalted to be a peculiar people, should be ashamed not to obey this com∣mand. 5. It may invite sinners to repentance, that God to whom they are invited, is the only fountain of all good to them that come to him; For, saith he, returne to J••hovah See Jer. 2.13. 6. It may also encourage to this exercise, that such as turne to him, will finde that their sin, and a long tract of judgements up∣on them, hath not made void a Covenant-interest in God; for, saith he, returne to thy God, that relation stands still. 7. Such as do rightly believe an interest in God, will be kept from pre∣suming, and will be afraid to provoke him to forefault their right; For, so also doth the argument run, if be be thy God, then returne. 8. Sinne doth abase a people, and bring them down from their dignity, both in it self, and in the sad and mi∣serable effects that follow upon it; For, thou hast fallen by thine iniquity. See Psal. 106.43. 9. Such as are convinced of their sad condition by sin, will seriously think on repentance, and re∣turning to God, who only can recover their lost condition; And will be encouraged so to do, when they consider that there is yet any hope for such forlorne ones as they are; For, it is an argu∣ment, return to the Lord thy God, for thou hast fallen. Thoughts

of a fall will make them think of rising, and coming to God who only can raise them up: and it ought to affect them, that such an invitation and offer is given to them, who have fallen so foully.

Vers. 2. Take with you words, and turn to the LORD, say unto him, Take away all iniquity, receive us graciously: so will we render the calves of our lips.

3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherlesse findeth mercy.

Followeth a direction from God how to prosecute repentance, and what to say unto him when they turne to him. They are directed, 1. To pray for removal of sin, and for gracious ac∣ceptance, or getting of good. 2. To engage themselves to of∣fer praise, and to renounce their former carnal and sinful confi∣dences. 3. To professe their perswasion of Gods mercy to the needy and afflicted, as the ground of their prayer, and of their engage∣ment unto God.

From the general direction, [Take with you words, and turne to the LORD, say unto him, &c.] Learn, 1. The Lord re∣quireth that a penitent and turning people make much use of prayer, as the mean to remedie and finde ease of their grievances; Therefore doth he direct them here to that exercise. 2. The Lord requireth that not only a penitents inward man should be exer∣cised before God in prayer; but that he should employ his mouth and words also, as a mean appointed for stirring up affections, and as a testimony of his devoting the whole man to the service of God; Therefore doth he require that they bring words, and say to God. 3. Our words in prayer ought not be such, nor so ordered as we please; but God is the prescriber of our prayers, whose directions we are bound to follow; For, so much doth this direction given by him, teach. 4. It may be the condition of Gods humble and exercised people, that they cannot com∣mand their own dispositions, nor get their hearts brought in

frame before God; In which case, however he abhorre these who draw near him with their lips, when they remove their heart farre from him, Isa. 29.13. yet they wo are sensible of the back∣wardnesse of their heart, ought not to stay away because of that, but should come if it were but with words to God, to seek of him that he would give them more to bring unto him: So much may be gathered from this, Take with you words, albeit they could command no more. 5. Gods humble people may be also so per∣plexed and confounded, that they will not know what to speak or say before him, till he come and guide them; So much also may be imported, in that God must teach them what to say, Take with you words. See Josh. 7.8. Job 6.2, 3. 6. When the Lord intends good to a people, it is his usual way to give them the spirit of supplication, and set them about prayer: And he is so willing to be reconciled with humbled sinners, that he will furnish them who want furniture to call on him; For, saith he, Take with you words, say unto the Lord, which is in effect a promise, that in due time he will furnish repenting Israel with supplicati∣ons to call on him. 7. Whatever weak endeavours in prayer, the Lord accept in his people; yet such as would pray aright, ought to have their face toward God, and in their practice endeavour still to be turning more and more to him; For, saith he, Take with you words, and turne to the Lord, say unto him.

From the first branch of the petition, [Take away all iniquity, wherein they pray for removal of sin] Learn, 1. The true pe∣nitents care and solicitude is chiefly about sin, how to be rid of it; Therefore they complain of it in the first place as the chief bur∣den. And indeed where guilt remaines, the removing of cala∣mities would not be in mercy, but would still tend to worse; and where sin is pardoned, though calamities continue, yet they change their nature, and are blessed. 2. The zeale of true peni∣tents is not partial, but strikes against all sin, greater or lesser, more or lesse beloved; For, they pray, take away all iniquity. 3. Men may be truly penitent for sin, when yet they cannot get themselves rid of it; yea, when a penitent is most convinced, he cannot remove either the guilt, or power, or penall effects of sin, till God interpose; Therefore are they put to God with it, take away all iniquity 4. God is alsufficient to remove sin, and will do so to the penitent, according to his promise. He will pardon the guilt of it, will subdue the power, and purge the pol∣lution of it by degrees; till once for all he give a compleat vi∣ctory,

and he will remove the penall effects, or plagues that fol∣low upon sin, when he hath done his work by them, and when it is for the penitents good to want them; For, this direction to pray, take away all iniquity, doth not only import Gods power to do this, but is in effect a promise, that he will grant this suite, which himself puts in their mouth, as the following promises make clear.

From the second branch of the petition, [and receive us gra∣ciously, or give good] Learn, 1. It is of Gods graciousnesse that the penitent sinner is pardoned, and when sin is pardoned, it is still grace that receiveth the penitent; Therefore it is subjoyned according to the translation, and receive us graciously. 2. Man is an empty creature of all good, and any good he hath is from God; So much doth the other reading teach, and give good. The word doth indeed signifie to take, or receive good; but be∣ing understood of God, it importeth to take it that he may give it, as a man taketh his gift in his hand, and then bestoweth it. And it is most clear of Christ, who receiveth gifts or good things, that he may bestow them upon men, as the Apostle, Ephes 4.8. explaineth the same word of Psal. 68.18. which is here used. 3. Till a people become penitent, and flee to God through Christ for the pardon of sin, they cannot expect any good thing at Gods hand, or that any thing they get will be good unto them; There∣fore it is subjoyned to the former suite, as following upon it, Take away all iniquity, and do good. 4. When a penitent hath fled to God through Christ for remission of sin, they may ex∣pect that then all Gods dealing toward them is good, and will tend to their good; For, when the first petition is granted, then will he hear this suite also, and do good.

From the first engagement, to offer praise, being heard in their requests, [so will we render the calves of our lips] Learn, 1. Praise offered up through Christ, from an humble heart, is the substance of the ceremony of thank-offerings; Therefore is it called the calves of our lips, as being the substance of these calves and other beasts that were offered up. See Psal. 69.30, 31. Heb. 13.15. 2. Gods hearing and respecting of penitents lay∣eth upon them an obligation to praise, and they ought to enter∣tain their good condition by such an exercise; For, say they, so will we render the calves of our lips. 3. When people in their low condition have an inclination to praise, and to glorifie God

by mercies when they shall receive them, it is an argument that God will hear and grant; For, so are they taught to plead, Take away all iniquity, &c. so will we render, &c. See Psal. 9.13, 14. 4. As men must employ their tongue as their glory, as well as their heart in Gods praise; so they who make conscience of praise, will esteem but meanly of their performance before God, as be∣ing but the poor fruit of their lips, when it is at the best; for these causes do they call it the calves of our lips.

From the second engagement, [Ashur shall not save us &c.] wherein they renounce carnal confidences in forreigne helps, un∣der the name of Ashur; and in military preparations, under the name of horses, (of which, See Isa. 31.1. and do renounce I∣dols, both as an argument of hearing, and an obligation being heard; Learn, 1. The zeal of penitents, though it be univer∣sal and impartial, yet it will be especially bent against particular sins, such as they have been most addicted unto and guilty of; so much appeareth in their resolving against these courses, which had so oft misled them. 2. Praise must be joyned with new o∣bedience, and a thankful sense of Gods mercies will excite men thereunto; Therefore is it subjoyned to the former engagement, Ashur shall not save us, &c. 3. Men are naturally endlesse in false refuges, when they renounce God; For they run to Ashur, multiply horses, and say to the work of their hands, Ye are our gods. 4. All these are but vain confidences when these who lean to them have most need; And a penitent will see them to be so, and renounce them as such; For, they engage themselves to re∣nounce all of them, neither to seek nor expect safety from Ashur, or confederacies with heathen and profane Nations, nor to rely upon horses or military preparations, nor to put Idols in the room of the true God, but that they will reject them, never to be look∣ed on any more.

From the reason of their prayer and seeking to God, renoun∣cing all other confidences, [for in thee the fatherlesse findeth mercy.] Learn, 1. It is the Churches lot to be very desolate and Orphan-like in the world; For, they are driven to look to the lot of the fatherlesse. The cruelty of men puts them oft-times in this condition, and God permits it to be so, that they may be fitted for mercy. 2. Gods compassion and the sweet manife¦stations thereof, are especially reserved for the time of his 〈◊〉〈◊〉

low condition, and their greatest need; For, as it is of general verity, that God hath a tender respect to Orphans; so when his Church is low, she hath cause to look that in him the fa∣therlesse will finde mercy. 3. The confidence of Gods respect to his humble people, would be cherished by the needy and penitent, to encourage them to come to him, and call upon him; For, it is a reason why they thus come to God, for in thee the father∣lesse findeth mercy: wherein they are directed to have, and pro∣fesse their trust in him. 4 Such as would comfortably lay hold on God in their need, ought to make mercy their claime; Which as it is let out to the unworthy, and such as do deserve ill: So the faith and apprehension of it may sweeten their thought and meditation on all his other attributes unto them; Therefore al∣beit they be in an Orphan-condition, yet that which they look to is only mercy. 5. Such as do apprehend and believe the mercy of God toward his needy people, will renounce all carnal and sinful confidences; as knowing that God is alsufficient of him∣self, and that he will not have any communion with Idols, nor will he help them who look to any refuge beside him: Therefore also is this a reason why they renounce their former courses, for in thee the fatherlesse findeth mercy.

Vers. 4. I will heale their back-sliding, I will love them frerly: for mine anger is turned away from him.

Followeth Gods answer to this prayer which he will put in the mouth of converted Israel; wherein he removes and answers all their doubts, in several promises. And first, for the matter of iniquity, (for the removal of which they had prayed,) he promis∣eth to heal their back-sliding, in its guilt, pollution, and effects, (though the last of these be more expressely spoken to in the fol∣lowing promises:) And that he will do this for them, out of his own free love to them; from whence also it is, that he turnes a∣way his justly manifested anger, and is pacified toward them. Whence learn, 1. Gods giving of a spirit of prayer, is a sure pledge of a good answer; for, what he directed them to seek, v. 2. now he grants. See Rom. 8.26, 27. 2. The great sin of the Church, is Apostasie and defection from her professions, reso∣lutions and yokes which she hath taken on, and submitted unto; For, it is back-sliding, or turning away. 3. Albeit they had pray∣ed

against all iniquity, v. 2. yet now he mentions only back-sliding; partly, because Apostasie hath a complex of many sins and provocations in it; and partly, to teach, that if the worst of ills do not hinder Gods help, nor are above his cure, far lesse will smaller sins stand in his way. 4. Sin doth bring a wound and sicknesse upon the sinner; It is a loathsome disease which debili∣tateth strength, causeth paine and anguish, if the sinner were sensible; and being continued in, it tendeth to death; For, back-sliding must be healed. 5. The wound of sin is above the sin∣ners own cure, till God take him in hand; For, it is God who must heal back-sliding. 6. Apostasie requireth not only the pow∣er of God to cure it, and to reclaime the sinner from his wander∣ing, and establish him being reclaimed; But it requireth also no small art, and a Physicians hand to recover it; And so to launce the sore, as the back-slider may see the evil of his way, and not be secure or presumptuous though God recover him; and yet so to support the patient with cordials and encouragements, as a sight of his case make him not heartlesse, and drive him further away; For, the word imports to play the skilful Physician in healing back-sliding. 7. God is an able and skilful Physician for such diseases; and to the penitent he will give a proof of his skill in curing back-sliding; the guilt of it, by a pardon; the pollution and power of it, by sanctification, and putting his fear in their heart, Jer. 32.40. the anguish and pain of it, by giving them his peace; and the effects thereof, by removing judgements in his time and way; For it is his expresse promise, I will heal their back-sliding. 8. Such as are truly convinced and penitent, will see no worth in themselves, wherefore God should do them any good; But the more penitent they are, the more will they see the need of free-love; Therefore do they need this promise, I will love them freely, to secure all other promises unto them. 9. As the love of God is the great encouragement of the humble sinner, and the fountain of Gods bounty toward him; So it is his great advantage, that this love is free in it self, and in its ef∣fects, as being the love of an alsufficient God, who needs not, nor can be hired by the creature: So that no objection of worth∣lessenesse in the creature, can hinder him to look for that which is free; Therefore it is held out for their encouragement, I will love them freely, ingenuously, without guile, and liberally, as it beseemeth a rich and infinit God to communicate himselfe. 10. Where sin is unrepented of, there is anger from the Lord which should be chiefly looked to and laid to heart in afflictions;

for, so is imported, that anger had been upon them, under which all their afflictions are comprehended. 11. The Lords former displeasure manifested in sad effects, will not hinder the manifestation of his free-love to the penitent; and upon repent∣ance, anger will be turned away out of every lot by Gods free-love: Therefore it is subjoyned, for mine anger is turned away from him; where he giveth this both as an evidence and assurance of his love toward them, because the controversie is now ended; and therefore they need not doubt of his love. 12. Israel, to whom these promises are made, is sometime spoken of in the plu∣rall number, them; sometime in the singular number, to him; not only because a People or Nation, is sometime spoken of col∣lectively, as one, and sometime distributively, as many: But further it may teach, that what God is to one, he will be also to all penitents; and his favour to a penitent Church, gives ample ground of encouragement to every particular penitent; yea, in his turning away of his anger from a Church, he will have a particular respect to the grievances that every one have endured, to see them richly recompenced.

Vers. 5. I will be as the dew unto Israel: he shall grow as the lilly, and cast forth his roots as Lebanon.

6. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon.

In the next place, God answers their suite concerning doing of them good, and receiving of them graciously. And first, he pro∣miseth, through the influence of his grace and blessing, to make them flourish, as flowers and trees of all kindes do by dew and rain. What this may point at of the temporal prosperity of Israel, and their being so rooted and fixed in it, as no opposition shall prevaile against them, I leave to the Lord by his performance to expound. But certainly it holds out the flourishing, beautifull and sure estate of the Church of converted Israel, and the bles∣sed condition of the converted among them, (who will be very many) in their spiritual estate. Whence learn, 1. God can easily when he pleaseth, alter the disconsolate and desolate estate of a Church, or particular persons; For, all these promises are opposite to former curses denounced against them, (as, ch. 9.16. and 13.15. and else-where) which now he promiseth to turn in∣to contrary blessings. 2. God answereth the prayers of his needy

people richly, and so as may commend his love and fulnesse; for, in answer to their short petition, do good, all these promises are made. His knowledge of our case, and his love to us, is infinitly beyond any skill or love that is in our selves. See Ephes. 3.20. 3. Israel will yet be made to revive and flourish, and Gods blessing will make that Nation not only become a Church, but prosper in that state; For, this promise is expressely made con∣cerning them, who have now so long time layn under the sad ef∣fects of the formerly denounced threatenings. 4. As all the pros∣perity of a Church or particular persons, floweth from divine in∣fluence and blessing, and so they have nothing to boast of in themselves; So a penitent and pardoned people may expect that God will make them to revive and flourish through his blessing; For, unto Israel, unto whom the former promise is made, v. 4. it is likewise added, I will be as the dew to Israel, to make him fruitful and flourishing, as trees and flowers are through dew and rain. 5. Such is the compleat and perfect blessednesse of a people or person who abides under the drop of Gods influence and grace, that no one similitude can expresse it; Therefore are so many conjoyned here, because no one of them could set it out fully; for, a lilly, though it set out their amiable condition, by its beautiful∣nesse, yet it is but fading, and so comes short; and this want must be made up by another similitude of casting forth his roots as Leba∣non, or, taking deep root, as trees do there, that so they may en∣dure: Again, though the trees of Lebanon, which have deep roots, may point out their stable condition with their beauty, yet possibly rooted trees may not grow up; therefore another simili∣tude is requisite, his branches shall spread. And because such as have abundance of branches and leaves, may not be fruitful, nor still green; Therefore it is added, his beauty shall be as the olive-tree, which is fruitful and still green, Jer. 11.16. And because the fruit of the Olive hath not a pleasant savour; there∣fore it is subjoyned, his smell shall be as Lebanon, where variety of trees and flowers cast a fragrant smell. In a word, to be under the influence of Gods grace and favour, maketh compleatly bles∣sed. 6. In particular, these similitudes pointing out the blessed condition of the Church of converted Israel, and of the Elect a∣mong them, may teach, 1. God by his grace and blessing can make his Church and people singularly beautiful and pleasan••; For, they shall grow as the lilly, which surpassed the glory of So∣lomon, Matth. 6.28, 29. 2. Beauty or apparent excellency▪ is little worth, unlesse there be some root of stability, which God

only can effectuate; Therefore it is added, and cast forth his roots as Lebanon. See Matth. 13.20, 21. 3. No pretext of rootednesse, sobriety or stability, should hinder the visible ap∣pearance of the fruits of grace; but where God works the one, he worketh the other also; for, it is subjoyned, his branches shall spread. 4. The visible appearances of the grace of God in peo∣ple must not consist in ostentation or empty shewes; but in reall and green fruits; For, his beauty shall be as the olive-tree. 5. The Church and people of God would also so endeavour to be fruitful, as that they study to be savoury, and to have their way not only accepted of God, but gaining also upon others; for, this closeth all, his smell shall be as Lebanon, which is refreshful and alluring to them who finde it. 6. Albeit these things be the duty of Gods people to endeavour them; yet they are also Gods promise, who undertakes to make them such, in the faith whereof we ought to set about the duty; For, all these are promises made to Israel.

Ver. 7. They that dwell under his shadow, shall returne: they shall revive as the corne, and grow as the vine, the sent thereof shall be as the wine of Lebanon.

Next, the Lord promiseth that not only shall they prosper, but others shall joyne themselves unto them, and that their shadow shall be vivifick and enlivening, to make these who joyne, fruitful and savoury. Whence learn, 1. The Church of Israel, when they shall turn to the Lord, and taste of his bounty, will be the oc∣casion & instruments of bringing in many to God; For, there will be who dwell under his shadow, that is, Israels, (represented by a goodly tree with many boughs,) or Gods shadow who dwells in Is∣rael See Rom. 11.15. 2. The Church, or Christ dwelling in it, is the only safe and refreshful shadow, for men to rest under in an evill world: For, they dwell there as under a shadow. See Cant. 2.3. Isa 4.5. and 32 2. 3. They who are under the shadow of the Church, and enjoy the influence of Gods blessing on her, will be made fruitful, and recover out of their dead and frozen conditions wherein they lay before: For, They that dwell un∣der his shadow, shall return: that is, not so much shall they re∣turn who fled from him, when that tree was cut down, as that

they shall recover and revive, as corne doth after it dieth in the ground, and so the word often signifieth to be restored and recreat∣ed, and so it is after explained, they shall revive, &c. 4. No afflictions or improbabilitie, will hinder their riches in fruitful∣nesse, who joyne with the Church of Christ; but as one grain of corne sown, and dead in the earth, bringeth forth many; and one pruned stick of a vine bringeth forth many clusters, and every cluster many grapes, so will their case be: For, they shall revive as the corne, and grow as the vine. 5. To be fruitful under the Churches shadow, is very savoury and acceptable, both to God and men: For, the sent thereof shall be as the wine of Lebanon.

Ver. 8. Ephraim shall say, What have I to do any more with Idols? I have heard him, and observed him: I am like a green fir-tree, from me is thy fruit found.

The first part of this v. as it is in the Original, seemeth to be the Lords speech, posing Ephraim what need he had of Idols, to help him to do them good? since he is able and willing to do all to them that is here mentioned in the end of the v. The translatours with many others, take it as Ephraims speech. But both may well go together; and so the v. is a confirmation and amplification of the former promises; shewing that God by doing these things to them, will convince them of the uselesse∣nesse of Idols; and make them who began to renounce them, v. 3. grow yet more in detestation of them, considering that God is ready to hear, observe, protect and blesse, and make them fruit∣full. Whence learn, 1. When God takes his people in hand, he can soon let them see the vanity and uselessenesse of Idols, con∣sidering what he is; For, saith he, Ephraim, what have I to do any more with Idols? or, what need is there, thou shouldst have recourse to them, when I deal so well with thee? 2. As repentance ought still to be on the growing hand; so the more a people taste of Gods goodnesse, they will loath their former wayes the more, and will be sensible of their too long continu∣ance in them: For, so do the words, as they are in the transla∣tion, teach; when God shall deal thus with Ephraim, as is promised, then Ephraim shall say, What have I to do any more (having too long continued in another opinion) with Idols?

3. As God is the hearer of his peoples prayers; so this is a special mean to convince them of the excellency of God above Idols. They who pray much, and get proofes of Gods hearing, will easily see the emptinesse of all things and courses, in comparison of God; for, this is one proof, I have heard him, and therefore may the Lord pose Ephraim; and he should say, what have I to do any more with Idols? 4. The Lord doth not only encourage his people to close with him only, by hearing of their prayer; but by his observing of them, that is, by turning his face, being now reconciled toward them, by his tender eye and care upon them and their condition, Psal. 121.4, 5. And (which followeth upon the former) by his doing for them, above what they aske, even all that he seeth them to need; I have observed him, saith he, and that is another argument. 5. As Saints in returning from sinful courses, may meet with many scorching blasts; So in God there is sufficient protection against them, to keep his peo∣ple from missing Idols; for, it is another confirmation, I am like a green fir-tree, which being fruitlesse, spends it self in per∣petual greennesse, and so is a refreshful shadow. 6. The Lord is also unto his people, a fountain and spring of blessings, which other refuges cannot give, and he will make them fruitful in eve∣ry good word and work; for it is another encouragement and con∣firmation in their resolution of renouncing Idols, from me is thy fruit found, which is to be understood not only of blessings pour∣ed out upon them, which come only from God, without whom they would be barren: but of their fruitfulnesse in duty, which as it is their duty, so it is his promise: And as he ascribes it to them in his free rewarding of it; so they are bound to make use of him through faith, for enabling to it, and to ascribe it all to him, by self-denial, (both when they go about it, and when it is done) and by praise.

Vers. 9. Who is wise, and he shall understand these things? prudent, and he shall know them? for the wayes of the LORD are right, and the just shall walk in them: but the transgressours shall fall therein.

The Prophet subjoynes a conclusion to the whole Prophecy: where, by the wayes of the Lord, we are to understand not only the

directions prescribed by him for us to walk by, but that generally it relates to his whole preceding doctrine, both concerning mans duty, and Gods dispensations in threatenings and promises, judge∣ments and mercies; These he invites all who would prove them∣selves to be wise indeed, seriously to consider, and draw them to use and practice; as being right and streight in themselves, and such as godly men will walk in, though the wicked fall and come to ruine by them. Whence learn, 1. When the Lord takes pains to inculcate divine doctrine by his servants, it is our part not to let it be lost, through want of application and use-making; for, this is the scope of this conclusion. 2. The use that should be made of divine Doctrine, is not only simply to take up duty and dispensations; but prudently and practically to ponder and con∣sider of what moment they are to our eternal well and wo, what is called for at our hand, and how necessary and important it is that we give obedience; for, so much is implied in this understand∣ing and knowing these things. 3. However men do pretend to much policy and prudence in their sleighting of God, and his minde and will, both in duty and dispensations; yet it is only true wisdome that leads men to the Word to take up duty, and Gods minde in his dealing, and seriously to ponder on them as becometh; And for the right performance hereof, there is a gift of wisdome requisite, even the opening of the eyes of our un∣derstanding to see the marvells of the Law, and for taking up what his Word saith in every condition, and under every dispen∣sation; For, the wise and prudent shall understand and know these things, as he hath published them from the Lord by his Mi∣stery in the former Doctrine. 4. This divine and true wisdome will be found very rare, even in the Church, the most part living by their sense, passion, will, or carnal reason, not regarding du∣ties as they are enjoyned in the Word, nor laying weight on pro∣mises or threatenings, nor looking on dispensations as they are expounded in the Word; For, who is wise and prudent? saith he, which is not only an excitation to all to seek after it, but a regrate, that so few did minde it, or attain to it. 5. However carnal men do condemne, and load the wayes of God (in pre∣scribing duty, or in his dispensations) with prejudices; yet they are all right and streight, and not to be quarrelled; as being his who may prescribe what he will, and give the Law to the crea∣tures, and not they to themselves; and may do what he pleaseth, and not according as men would limit him: and his wayes being such as tend to the good of such as obey the command, and walk

as beseemeth under dispensations; for, the wayes of the Lord (wherein he enjoyneth us to walk, and wherein he walks toward us) are right. 6. However many will not submit to this verdict of Gods wayes; yet he will not want witnesses to justifie him and his wayes, by walking in the way of duty, whatever they meet with, and bearing out, and living under all dispensations, and that not for a fit only, but constantly and uniformely; For, the just shall walk in them. See Job 17.8, 9. Such as would thus glorifie God, must first be just and righteous by fleeing to Christ for renovation of their nature, that they may have a principle of new obedience; and for daily influence, to carry them on in o∣bedience; and for peace and reconciliation with God through him, that this may be an encouragement to obedience, and may guard their hearts against sad dispensations: They must also stu∣dy to be single and sincere, that unsoundnesse and by-respects do not turne them out of the way; For, they are the first, in both these respects, who shall walk in them. 8. Such as instead of walking, do stumble at duty, accounting of every moat in the way as if it were a mountain, and are offended with dispensations when they are not such as they would; they do prove themselves to be wicked transgressours, and any stumbling they have, is a plague upon them, and a presage of moe neck-breaks they have to meet with, both by their own further sinful stumbling, and by Gods breaking of them in pieces in due time: For, but the trans∣sours shall fall therein, by their own sinful stumbling at Gods Word and dealing, Luk. 2.34. 1 Pet. 2.8. and by Gods causing them to fall in end, and come to miserable ruine.