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.

Verse 4. Come to Bethel and transgresse, at Gil∣gal multiply transgression, and bring your sacrifices, every morning, and your tythes after three years.

5. And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings for this liketh you, O ye children of Israel, saith the Lord.

In the second article of the processe, he prosecutes that which he had intended against them, chap. 3.14. con∣cerning their idolatry of the Calves at Gilgal and Bethel, of which there is frequent mention in Hosea. And the Lord declareth, that however they pretended to imitate Gods instituted worship in Judah, and to be very diligent and active in these external performances; yet since they did not cleave to the appointed place, and Altar erected for publick worship, and did change the Priesthood, and set up their Calves as relative objects of worship, he could not look on their way but as transgression and de∣fection; and since they were obstinate in it, he doth ju∣dicially give them up to their own ways. Doct. 1. If we do consider the parts of Gods approven ceremonial wor∣ship, which they pretended to imitate, it may hold out several instructions to us. And 1. The sacrifices every mor∣ning (which is not to be understood as if Israel did not i∣mitate them in the evening sacrifices also, but this is na∣med onely, to shew how early they were at their corrupt worship) may teach; That Religion, and the duties there∣of, should be a daily task, wherein men should employ themselves early and diligently: And that Christ, poin∣ted out by the sacrifices, should be daily made ••••e 〈◊〉〈◊〉 by them who would approve themselves to be 〈◊〉〈◊〉 ••••••gi∣gious. 2. Their tithes after three years, is an im••tation of that Law, Deut. 14.22, — 29. wherein all Israel 〈◊〉〈◊〉 com∣manded, to lay apart a second tithe, after the Priests had got theirs, which for two years (counting from the se∣venth

or Sabbaticall year) was carried up, or the worth of it in money to Jerusalem, to make holy feasts, inviting the Levites and Widows thereunto; and the third year they kept it at home, and did distribute it among the Le∣vites, the Stranger, the Fatherlesse and the Widow, which were among them. And this practice doth teach; That men are not to rest upon external performances of Religi∣on, but with it they ought to joyne a conscientious per∣formance of duties towards their neighbours; and par∣ticularly, of maintenance and encouragement to their Ministers, and of pity to the poor. See Math. 15.5, 6. 3. This offering of a sacrifice of thanksgiving, teacheth; That no other duty of Gods service can be rightly performed, unlesse conscience also be made of praise. See Philip. 4.6. 4. The use and allowance of leven in the sacrifice of praise, and that according to the law, Lev. 7.13. cannot be so understood, as if the Lord in this service allowed any thing which is prohibited under the prohibition of leven in all other sacrifices, Lev. 2.11. and namely, hypocrisie, errour, and prophanity, which is in Scripture pointed at by the name of leven; for, albeit the Lord do in his Christ pardon the great mixture of these things, which is in his peoples service, yet he will not allow it in any. But this ceremonial precept concerning leven in these sa∣crifices, may point at these things; partly, that leaven is indeed forbidden in all offerings that are burnt upon the Altar to God, (and it was an addition to Israels sinne, if they did otherwise, which yet appears not from this place) but in sacrifices of praise, there fell much to the Priests share, and much was employed in feasts: and so it was lesse matter what were mens share and portion, if God got what was his due; partly, that as leaven taketh a time to prepare the dough for baking, Matth. 13.33. and doth ••••ke the lump to swell and heave up; so espe∣cially in the performance of praise, men would have their hearts put in frame for it, and they should be raised up with the sense of the excellency and love of God, and of h•••• m••••cies toward them, Psal. 108.1, 2, 3, 4, 5. And 〈◊〉〈◊〉 ••••at as leaven doth make bread sower to the cast, and they were to eat of this at their sacrifices of praise: So 〈◊〉〈◊〉 ••••ll most seriously offer praise for any mercies and deliverances, when we still entertain sensible thoughts of

the bitternesse from which we are delivered: and this also was pointed at by the bitter herbs used in the feast of the Passover. 5. These free offerings, which are to be proclaimed and published (of which Lev. 7.16. & 22.18. &c. Numb. 15.3. and elsewhere) were sacrifices of praise performed by some, beside their ordinary peace offerings, either in testimony of their sense of Gods goodnesse in general, or upon the receipt of some special favour, or performance of some vow. They do not serve to warrant a man to devise any part of worship of his own head, up∣on whatsoever pretence of affection or zeale; for all that were but will-worship, and so not acceptable: And there are duties abundant in institute worship, whereby men may testifie all the zeale and affection they can pretend to. But they serve to point out that our service to God, and especially praise, should be performed out of a free, voluntary and ingenuous disposition; and that favours daily observed in Gods dealing toward us, and received by us, should daily put a new edge upon our affections, and engage us with our own consent to what is our duty: and that out willingnesse and affection should witnesse it selfe, not by verbal professions onely, but by real offering of our selves, and what is ours, to God, Psal. 116.12.16. Doct. 2. The practice of Israel in imitating these parts of institute worship; and the Lords reproving thereof, and giving them up thereunto, may teach. 1. Men in judg∣ing of the truth or falshood of a way of Religion, have need to be very attentive and circumspect, that they be not deceived with pretences or shews; for Israels way was very plausible, they did imitate the true Religion in many things: they were very active in their way, and diligent and early about it, and did multiply sacrifices, and they made a great shew of zeale and affection in it, they did proclame and publish the free offerings. All this put to∣gether, might easily deceive the simple, and yet did not at all justifie their way. 2. Whatever imitation there be of the true Religion, or whatever activity, o•• 〈…〉〈…〉 there be in a way of worship; yet wh•••••• 〈…〉〈…〉 ••¦tion is wanting to all, or any part of that 〈…〉〈…〉 not onely not good, but an hainous provocat•••••• 〈◊〉〈◊〉 ••••cause of controversie, and the more there is of it, 〈◊〉〈◊〉 is the more provocation in it; for whatever Israel pretended to

in their way, yet since they had no command to offer these things at Gilgal or Bethel, nor on their Altars, or by their Priests, the Lord declareth concerning it that they come to Bethel and transgresse, at Gilgal they multiply transgres∣sion, by their frequent and many sacrifices. 3. Mens not consulting with God in his word, but following their own humours and inclinations, is a crooked rule of Religion; their hears being naturally mad on ill wayes, and their in∣terests being ready to byasse them: Therefore are they upbraided with following this as their rule, that they did so and so, for this liketh you, O ye children of Israel. 4. When men once engage in a corrupt course of Religion, they wil not readily abandon it again: There is more of a judge∣ment in mens being given up to it, then will easily be sha∣ken off; for, this exhortation, Come to Bethel and transgresse, &c. and his declaring that this liked them, imports that there was no reclaming of them. Which may be a war∣ning to men not to embarque in the least in such courses; and may guard us from stumbling or thinking a course of Religion right, meerly because men persist obstinately in it. 5. As God is provoked to give up such to their own counsels, as are obstinate in a false religion; So a false re∣ligion is a plague great enough of it self, and it speaks a judgement sad enough, to be given up to it, considering what a spiritual plague it is, beside what it may draw on both here and hereafter. Therefore albeit he threaten elsewhere to punish them otherwise for this sinne; yet there he declareth, that he needs no more for a plague, but give them their will, Come to Bethel, &c. for this liketh you, O ye children of Israel, saith the Lord God.