A brief exposition on the XII. smal prophets: the first volume containing an exposition on the prophecies of Hosea, Joel, & Amos. By George Hutcheson, minister at Edenburgh.

CHAP. VI.

ALbeit Israel was Amos peculiar charge, yet in this chap. Iudah is joyned with them, both in the challenge v. 1. And all alongst, as appeareth from the last threatning, v. 14. And by so doing the Lord would have it cleared that his servant was not partial in his doctrine, nor led by any private spleen against Israel; And he would let Israel see how little cause they had to be secure, seing Iudah is so dealt with also. In the first part of the chap. the Lord challengeth and denounceth a wo upon the Inhabitants of Jerusalem and Samaria, (and especially the great ones) for their prophane security, re∣lieing upon their strength and eminency, v. 1. (which yet was but a weak ground, if they considered other Nations and cities, v. 2.) for their contempt of threatnings, and the oppression that followed thereupon, v. 3. And for their sensualty and luxury, little regarding the afflictions of the rest of the countrey, v. 4.5.6. In the second part of the chap. the Lord explains that wo, v. 1. and pro∣nounceth sentence against them; That these secure volup∣tuous persons should go into captivity with the first, and so their jollity should be removed, v. 7. That certainly he would not regard their priviledges and execellencies, but would trample upon them, and deliver up their city to the enemies, v. 8. That there should be a great morta∣lity among them, v. 9.10. And that he would ruine the families and houses of great and small, v. 11. In the third part of the chap. the Lord confirmeth this sentence; shewing, that however hitherto he had manifested his patience, and taken pains upon them; Yet now it was to no purpose to use any further meanes to reclaime them: as appeared from their horrid injustice, v. 12. And how∣ever they were insolent and boasters of their own strength, v. 13. Yet he would refute that carnal confidence, by sending an enemy who should overrun the Land of Canaan from one end to another.

Verse 1. Wo to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came.

In this v. a wo is pronounced against the inhabitants of the chief Cities of both Judah and Israel, and especially against the great ones there, because they were stupidly secure, as trusting in their strength by situation, and their own and the places eminency, these two places being the two chief places of both the Nations or Kingdomes, to which all Israel did resort, as to the chief Cities of the Kingdomes and places of publick justice, and of publick worship also in Jerusalem. Doct. 1. Albeit ease and a quiet settled condition be that which men love well, and do hunt after by all means, and take too well with when they enjoy it; Yet ofttimes such a condition breeds so much presumption and carnal security, that it brings a wo and curse with it; for, wo to them that are at ease, or secure, as these at ease ordinarily are. 2. Such as seeme to cleave, or really do cleave to God and his way, better then others, may readily make a sleeping pillow of that; and yet that doth not warrant them to be secure, but will rather put them in the front of those that are under the wo, if they prove so: Therefore doth he begin with this, wo to them that are at ease in Zion, before Samaria. Where it is im∣ported that they may be at ease, and that then they get the first of the wo. And he names Zion rather then Jerusalem, because (among other reasons) this mount was the emi∣nent part of their City, being the City of David, the man according to Gods heart, with whom the Covenant was made, and who herein was a type of Christ and the place whereunto David brought the Arke, 2. Sam. 6.12. And therefore it is that however the Temple stood on mount Morijah, 2. Chron. 3.1. yet mount Zion is often named as the place of Gods residence, to which the promises are made, being a type of the Church, where Christ the Son of David reignes and dwells: And yet the Lord decla∣reth

that all this should no avert the wo. 3. Albeit that the strength of places by situation, do breed carnal con∣fidence, and that draw on security; yet all that is no war∣rant for it, nor will guard against the wo: Therefore al∣so is Zion named, because it was strong, and long a taking from the Jebusites, 2. Sam. 5.6, 7, 8, 9. unto which is sub-joyned, and trust in the mountain of Samaria, which was also strongly situate upon a mountain, 1. Kings 16.24: 4. Albeit men also glory and rest in their own eminency, and the eminency of the places where they live; Yet car∣nalsecurity will finde no sholter there either, nor doth that afford any cause to sleep when God is angry; for, wo is upon them, though they be named the chief of the Na∣tions (or, the named and eminent ones, of the chief places of the two Nations, as pointing at their Grandees) to whom the house of Israel came, or cometh. Albeit they were the great men, and many might fall ere the stroak reached them; and albeit they dwelt in the chief Cities which might stand out when the country should be overrun: Yea, albeit they might reckon that if they and these Cities were destroyed, Israel should have no Judges nor place of meeting as a Nation, yea and should not be a Nation; yet all that doth not warrant them to be secure, nor will keep them from the wo, when they are so.

Verse 2. Passe ye unto Calneh and see, and from thence go ye to Hemath the great; then go down to Gath of the Philistines: be they better then these kingdoms? or their border greater then your bor∣der?

The places here spoken of are known from Scripture what they were. For Calneh was an ancient City and Kingdome beside Babylon, Gen. 10.10. Hemath, or Ha∣math (called the great, to distinguish it from a City of that name in the land of Israel, Josh. 19.32, 35.) was a City and Kingdom on the North border of Israel, 1. Chorn. 13.5. 2. Chorn. 7.8. Josh. 13.5. Numb. 34.7, 8, and here, v. 14. See 2. Kings 23.33. and 25.21. Gath of the Philistines was a known City nearer

to themselves. But the sense of the place is more difficult; for it is a general and ordinary rule, especially in this Ori∣ginal language, that affirmative questions (such as these are here) should be resolved in negative assertions: Thus the sense of these questions in the end of the v. will be, that none of these Nations were better then their King∣domes, nor the extent of their border larger. And so the v. will contain a challenge of their ingratitude, who had abused such singular favours by their security. But, how∣ever, if we look on Israels land with all the priviledges they enjoyed in it, and in respect of Gods care and eye up∣on it, and its being a type of Heaven, it was justly called the pleasant land, Dan. 8.9. and the glory of all lands, Ezek. 20.6.15. Yet it is not to be supposed but that other Na∣tions did parallel, yea and surpasse it, for strength and greatnesse of Cities, for pleasure and fertilty of the soile, or for extent of bounds. And therefore I rather under∣stand the scope of the v. on the contrary, thus; That it was in vain for them to trust in their strength and eminen∣cy, v. 1. considering that other Nations and Cities more flourishing and better then they, were now desolate by some late stroak which it seemes was fresh in their me∣mory, though not recorded elsewhere. And for further clearing of difficulties, it may be considered, 1. That these affirmative questions are not alwaies to be understood ne∣gativily, but sometime do onely point out the certainty of an affirmative assertion, as 2. Sam. 15.27. in the Ori∣ginal it is, art thou a seer? which is as much as certain∣ly he was one, and therefore should carry himselfe as be∣came such a man in that time. Likewise Jer. 31.20. (where both the notes of interrogation here used, are) Is Ephraim a dear son? is he a pleasant child? which im∣ports an affectionate acknowledgement and resentment that he was so. And so it may also import here, that they should seriously consider the greatnesse of these Cities and Dominions which were now ruined, that they might see the folly of their vain gloriation and carnal security. 2. Albeit we do resolve the questions negatively, they are not better then these Kingdomes &c; yet it will onely import this much here; that however of old these Cities and Countries were better then these of Israel and Judah; yet now, by reason of desolation, they were nothing so: and

therefore did warn them not be carnally confident. 3. Whereas three places are here named and preferred to these Kingdomes, it is not so to be understood as if in every respect every one of them were better then they; for, though it be not to be doubted but some of these (and possibly both Caineh and Hemath) had both stronger Ci∣ties, more fruitful soile and larger bounds then they; and though the land of the Philistines was very fruitful, ly∣ing by the Sea, and belike they enjoyed a larger territory of old: Yet Israels dominion was larger then theirs, and therefore far larger then that of Gath, which was but one City: But the meaning seemeth to be; that whereas Judah and Israel boasted of strong Cities, pleasant and large Territories; The Lord declareth, that if they view∣ed these places well, they would finde they had surpassed them either in all, or some of these respects; And par∣ticularly, that Gath had been a stronger City then any of theirs. And for this cause I conceive it is that Gath is onely named of all the Cities of the Philistines, because it onely before this time was become desolate (belike since Ʋzziah brake down the wall thereof, with some other Cities, 2. Chron. 26.6.) and never repaired; and therefore it is so oft omitted by the Prophets who lived after these times, when other Cities of the Philistines are spoken of. Doct. 1. Whatever outward favours the Church and people of God enjoy, wherein they trust and rest securely because thereof, yet the vanity of such a dream may appear in that other Nations come no∣thing behind them in these things; for so is here held out, that these places had been better then what they enjoyed▪ and therefore it was their folly to rest on these things. 2. As sin doth bring desolation on many a flourishing City and Country in all quarters; So the examples of Gods justice on heathen Nations ought to warn even Gods peo∣ple of their danger: Considering that his punishing of these who know not his revealed will, is an evidence that much more he will punish them; for, therefore are these examples produced, to warn Judah and Israel. And these are named to shew that in all places this his justice had shined, and it is like they had been wonderfully laid de∣solate about that time. 3. That the people of God may prevent or cure security, and may get good of the warnings

that are given them; it is needful that they do not give way to supine negligence, but that they rouze up them∣selves to observe the passages of divine providence far and near in the world; and that they take notice of the power of divine justice against impenitent sinners, in over∣turning flourishing Cities, and strong and great Nations; that so they may not lean to smaller appearances, when yet they provoke God; for, to this end saith he, passe ye into Calneh, and see, and from thence go ye to Hemath &c. Which is not to be understood so, as if they were to un∣dertake any journey to these places, or that in their ensu∣ing exile and wandering they should see these ruins; But that as these things were true in themselves, so they should seriously observe the same in all the circumstances, to re∣fute their own presumption, and cure their security. The forme of speech is like to that, Jer. 2.10, 11.

Verse 3. Ye that put far away the evil day, and cause the seat of violence to come neer:

The Lord proceedeth to hold forth further causes of that denounced, wo, by pointing out several effects and evidences of their security. The first is, That they con∣temned all the threatnings of the Prophets concerning a day of vengeance; as not looking for it at all, or not so suddenly, or driving all thoughts of it out of their head. And upon this (which is a second effect and evidence) they followed injustice and oppression with great eager∣nesse, and hasted on the day which they would not be∣lieve, nor desire to think on. Doct. 1. As there is a day, which will be noisome and evil to the guilty, hast∣ning upon the backe of security and sin, (for, so is here imported, that there was the evil day, foretold to be com∣ing) So it is the great sin of a people, and an evidence of their desperate secure condition, when they do provoke God, and yet do neither fear nor believe approaching judgement, nor will take with warnings of it; for, this people did draw these courses near, which unavoidably drew on judgements, and yet when they were told of danger, they put far away the evil day, which may be under∣stood that they did not believe, or fear it at all, as chap.

5.18. and 9.10. and in scorn told the Prophets it was prolonged, and therefore did fail, as Ezek. 12.22. 2. As it is the sin of men to look on judgements even but as a far off, when sin is come to an height, and they are sleeping securely in it; So is it also their great sin, and the dreame of secure sinners, when they content themselves that judgements are far off, and not neare, when yet that is but a poor comfort, seeing any thing that is measured by time will soon come about; for, so is further imported here, they put far away the evil day, when they looked on it (if it should come) as not near at hand, and conten∣ted themselves with that. 3. It is yet further a poor shift of secure men, when they make not sure their peace with God, nor deale with him to avert judgements; but all their care is, to put thoughts of judgement out of their minde, let God do as he pleaseth; and so evil is upon them ere they know of it: for so much further may be imported here, that whether judgements were far off or near hand, they laboured to put all thoughts of it far a∣way. 4. Men are but in a poor condition, when they do not order their way so as to abide and endure an evil day, as Isa. 33.14, 15, 16. and do not daily labour to answer that question, what will ye do in a day of visitation? Isa. 10.3. But all their care is to avoid it on any termes; for, so much also doth this putting far away the the evil day import, that they had nothing to beare out in such a day if it should come; whereas the godly are made able to resolve upon and ride out the saddest of stormes, Hab. 3.17, 18. 5. When men sin, and yet cast off all fear of judgements, it will soon harden them and make then very eager in their course; and that is a new judge∣ment upon them; for, upon the former followeth, they cause violence to come neare, and are eager upon it. 6. Whatever ground of confidence men may seeme to have against an evil day; yet it is an ill mark of it, when it makes them the bolder on sin, which procureth the stroak, and makes it bitter and sad: for, this is marked as one fault of their secure thoughts about an evil day, that this made them more bold to sin, they put far away the evil day, and cause violence to come neare. 7. Oppression and vio∣lence is not onely an hainous sin, but a cleare evidence of security, of atheistical contempt of the word and threat∣nings

thereof; for, upon their security, and putting far away the evil day, this sin in particular followeth, they cause vio∣lence to come neare: So neare as they bring this, so far have they put away the other in their hearts. 8. Op∣pression is yet the more hainous, when it is acted under colour of law and justice, by Superiour and inferiour Magistrates; for, it adds to it that it is the seat (or bench) of violence, and elsewhere the throne of iniquity, Psal. 94.20.

Verse 4. That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock and the calves out of the midst of the stall:

5. That chaunt to the sound of the viol, and invent to themselves instruments of musick like David:

6. That drink wine in bowls, and anoint them∣selves with the chief ointments: but they are not grieved for the affliction of Joseph.

A third effect and evidence of their security, is, their luxury and sensuality, in that they lived a merry life, ha∣ving stately beds and couches, abounding with superfluity, whereon they lay and stretched themselves, when they were full at their feasts; they made themselves good cheare, had much mirth and musick at their feasts, drank largely out of great bowls, and anointed their bodies (as the custome then was at feasts or in more cheerful times, 2. Sam. 12.20. Eccl. 9.8. Luk. 7.46.) with the best ointments. All which is the more hateful, that (which is a fourth effect and evidence of their security) they little minded the affliction of their brethren, or of the body of the Church and Nation, who were in distresse up and down the country, while they lived at ease in the chief Cities. He calls them who were afflicted, Joseph, either because it was the ten Tribes who suffered chiefly at that time, with whom even they of Judah were bound to sympathize; Or, because he would put these great ones in minde, that their carriage was like the carriage of

Josephs brethren toward him, who sat down to eat bread, and little regarded the affliction of his soul when he was cast into the pit, and sold. See Gen. 37.24, 25. and 42.21. Doct. 1. Men do undeniably bewray their se∣cure dispositions and abuse of ease, when all the use they make of it, is to pamper and satiat themselves with beastly pleasures, and they do live in riot and sensuality, omitting nothing that may make them compleat Epicures; for, so is it here laid to their charge, as a fruit of their being at ease, that they lie upon beds of ivory, and eat and drink well &c. Not that it is simply unlawful for great men to lie better, and feed on better things then others; but that (beside the unseasonablnesse thereof, of which after∣ward) they exercised all their care about these things, were excessive and superfluous in them, and rested thereon and glutted themselves therewith. And if this be a sin in those that are at ease; much more in them who are in distresse, Isa. 22.12, 13. 2. Men have need to watch over their wayes even in meanest things, and to take heed lest in their very beds, houshold furniture, meat and drink, and dressing of their bodies, and the like, they be draw∣ing a wo upon themselves; for, in all these the Lord hath a quarrel against these secure sinners. 3. Ministers lawfully may, yea and in duty should be particular in con∣demning sins, and lay before men their failings in beds, table, apparrel &c; for, so doth Amos here in the Lords name. 4. As men may lead a merry life, who yet have no cause of joy: so however secure sinners, who chuse such mirth for their portion, and shelter against all stormes, do keep themselves throng with it, lest an evil conscience flee out upon them; yet all this their joy doth but adde fuel to the fire, and contribute to make the wo the sadder; for, so much may we learn from their chaunting to the sound of the viol (or joyning their voice with the instrument) and inventing instruments of musick; whereby musick is not condemned, but they are condemned who please them∣selves with it, and fed their security thereby, little mind∣ing their duty, or that which would be matter of true peace and joy unto them. 5. It is an aggravation of the sin of wicked men, when they abuse the example of Saints to sin; either when they stumble on their infirmities, or do pretend to imitate their good actions in their ill

courses, and abuse that which they enjoyed well; for, this adds to their sin, that they alleadged they did this like David, who was a great lover and Master of musick, but he spent all his care that way in setting forth Gods praise, whereas they onely made use of it for carnal pleasure. 6. Afflictions are sent upon some people, and not upon others, or on some part and persons of a Nation, and not upon o∣thers, not onely for their own correcttion and exercise who are afflicted, but to try the sympathie of others, and to see what use they will make of it; for, Josephs affliction or the breach made upon him, tried these Grandees. 7. As much sensual pleasure doth besot men, and deprive them of all sense of the afflictions of others, and sympathie with them; (for, here the one followeth on the other) So whatever may be pleaded for the pomp and state and plea∣sures of great men; yet it cannot but be sinful in a time of affliction, and when it deprives them of all sympathie and fellow feeling, and they make themselves a good life, when others are undone. For, it is the challenge, that they do all these things, but they are not grieved for the affliction of Joseph.

Verse 7. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves, shall be removed.

Followeth the Lords sentence for these sins, and an ex∣plication of that wo, v. 1. in several branches. And first, He threatens that they shall be first and chief a∣mong these who shall go into captivity; whereby he will put an end to their luxurious feasting. Whence learn. 1. The luxury of great and rich men doth import such a di∣stemper among a people as will draw on speedy captivity upon them; for, now captivity is to be the lot of all, as well as of them. 2. Such as are most secure when the Lord makes a breach by trouble, and do think themselves fur∣thest from it, may taste first of it; for, they shall go captive with the first that go captive, to wit, of the inhabitants of these Cities; for, otherwise the country was spoiled and many of them captivated before. Or, it may be read, they shall go captive in the head of them that go captive, that is, they

shall be ring-leaders, and noted and eminent sufferers in this misery, as before they were eminent in place, and chief in following sinful pleasures. Yea in Judah we finde they suffered before the poorer sort, 2, Kings 24.12, 13. and more then they, 2. Kings 25.18, 19, 20, 21. 3. Luxury and wanton sensuality and superfluity will be made to cease; and if nothing else will do it, God can make captivity effect it: Therefore it is sub-joined, and the banquet of them that stretched themselves (or, abounded with superfluities) shall be removed; The word rendered banquet, signifieth mourning, or, a mourning feast, as it is trans∣lated Jer. 16.5. in the text and margent; to intimate that their feasting should in the issue prove sad and mourn∣ful, as their mourning feasts were. 4. God abhorreth sensuality for this among other causes, that it exhausteth men with providing needlesse superfluities, whereas na∣ture is content with a little; and it mispends their time, and makes them unable for a calling; for, so is held out here, they (as the word will beare) abounded with super∣fluity in their banquets, and they did eat and drink, and then stretched themselves on beds, when they were full, as being meet for no employment.

Verse 8. The Lord God hath sworn by himself, saith the Lord the God of hosts, I abhor the excel∣lency of Jacob, and hate his palaces: therefore will I deliver up the city, with all that is therein.

Secondly, (which cleareth how their captivity shall come to passe) He threatens to deliver up their City, (or the chief City of every one of these Kingdomes) with all the people and wealth thereof into the enemies hands. And this is confirmed by the oath of God, who is omni∣potent, and who also (which is another confirmation) declareth that their priviledges and excellencies wherein they trusted and gloried, were hateful to him, and there∣fore to be taken from them. Doct. 1. Sensuality in men produceth great stupidity, that they will not beleive God when he threatens; Therefore must he swear, and give an oath to end that controversie. 2. Whatever be

the secure thoughts of sinners, yet it is his irrevocable sen∣tence to punish these who continue impenitent in luxuri∣ous courses, and he is able to execute it: for, the Lord God hath sworn by himself, or by his life, or soul, that he will do this. He not onely swears by himself, because there is not a greater: But this oath imports further, that men may swear in a sudden passion and change again, but he is Jehovah and unchangable; Men may swear to be avenged, yet they may die and their thoughts perish, but he liveth to see his will done, and giveth his life for assurance of it; and men may swear to be avenged, and yet want power; but he is the Lord God, and again, the Lord the God of hosts, who sweareth this. 3. A peoples excellencies and privi∣ledges will not hinder their being hateful to God, who is no respecter of persons, when they provoke him; Yea when priviledges are abused and carnally rested upon, they become abominable; especially when men neglect and despise what is their true excellency, and content them∣selves with what is baser: All these are imported in that assertion, I abhor the excellency of Jacob, and hate his palaces; Whereby is signified, 1. That though Jacob have peculiar excellencies and priviledges, yet now God abhorreth him. 2. That his excellencies and priviledges are a∣bominable and stinking before God, when he is proud of them, as the word also signifieth. 3. That it was a∣bominable in him, on whom greater priviledges and ex∣cellencies were allowed, to glory onely in wealth and palaces, and therefore that word is sub-joined as an expli∣cation of the former. Doct. 4. When men will not take notice of Gods abhorring them, when it is intimate from the word, he will make them feele it by effects, by giving themselves and all they gloried in, to be trod upon by enemies; Therefore it is added as an evidence and effect of his abhorring them, Therefore will I deliver up the city with all that is therein.

Verse 9. And it shall come to pass, if there re∣main ten men in one house, that they shall die.

10. And a mans uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house. Is there yet any with thee? And he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the Name of the Lord.

Thirdly, he threatens that beside captivity, and the taking of their Cities, there should be a great mortality among them, so that these who escape other judgements shall die at home, and (as would appear) by pestilence: And that so few or no domesticks should be left to bury the dead, that the uncle or nearest kinsman (to whom the right of succession to the inheritance belongs) must come to do it, and with the help of one must burn them to bury the bones, since they cannot carry away the whole body. As for that conference in the end of v. 10. it is by many understood thus; That when the Uncle shall know from him who goeth into burn the body, and bring out the bones, that no more are left alive, or that all the dead are now burnt; he shall enjoine him silence, and not to murmure against the just providence of God, seeing neither the dead nor themselves had acknowledged or glorified him. But it seemeth more genuinly to point at this; That they two, when they are assured that there are no witnesses of what they have done, shall aggree to∣gether to keep silent what they had done, left they should be sequestrate, as being legally polluted by touching the dead, Num. 19.14. seeing in these extremities and confusions they could not possibly observe these legal in∣junctions. This is called a making mention of the name of the Lord, because by observing these ordinances, they did acknowledge and glorifie him as he revealed himselfe and enjoined to them. Doct. 1. Where God hath a con∣troversie, mens escaping of one stroak will not secure

them against another; for, if there remaine ten men in one house, they shall die. Whether we take ten men for few, or (which is more likely) for many in a great family; yet they remain after former calamities that have swept away others, and now they shall die. 2. Beside the over∣throwing of a State and Nation, and these who fall in such a time by the sword and captivity, God is provoked also in a time of wrath, to pursue particular families and per∣sons with pestilence and other plagues: Yea it is not strange when the Lord breaks a Nation by captivity or subjection, to see that present generation posted away with mortality and death; for, after the former stroaks, v. 7.8. it followeth, if ten men remain in one house, they shall die: 3. It is an addition to the calamity of sad times, when men are not onely cut off, but want the honour and so∣lemnity of ordinary burial; for, a mans uncle shall take him up, and he that burneth him to bring out the bones out of the house. Albeit among the Jewes, they burnt odours at the funerals of some of their Kings, 2. Chron. 16.14, and 21.19. yet in ordinary they buried the dead bodies, and onely in great extremities burnt the bodies and buri∣ed the bones, as 1. Sam. 31.12, 13. And therefore it adds to the affliction, that there are but two here to bury many, and that they must burn them. See Psal. 79.3. 4. Whatever may be the Lords condescendence in ex∣tremities; Yet it is a great addition to the calamities of a time, when the observation of any ordinances enjoined by God, are interrupted thereby. For, albeit in many ex∣tremities (and belike in such as this was) the Lord did dispense with Ceremonial observations, yet it was in it selfe an affliction that they might not make mention of the name of the Lord. Compare Hos. 9.3. 5. The Lords appointing of ordinances unto a people, is that whereby he reveals himselfe unto them, and in the observance whereof he will be acknowlegded and honoured by them; and it is the honouring of him which men should chiefly minde in these observances; Therefore, as God setting up ordinances is his recording of his Name, Exod. 20.24. so the right performance and observing of these ordinances, is declared to be a making mention, or remem∣bring of the name of the Lord. 6. Whatever clearnesse men themselves have in the matter of their liberty, con∣cerning

religions observations; Yet especial care should be had that they give no scandal in the use of their liberty. So much seemeth to be imported in the conference, and that they should keep the matter quiet, knowing that some were so scrupulous as not to digest this even in greatest extremities.

Vers. 11. For behold, the Lord commandeth, and he will smite the great house with breaches, and the little house with clefts.

Fourthly, all these threatnings are amplified by shew∣ing that God had determined utterly to ruine (not onely or so much the habitations, as) the families of great and small, as an house cometh to ruine by breaches and clefts and droppings. Whence learn. 1. In great deso∣lations it is good and necessary to see an hand and pur∣pose of God, which maketh them effectual and irresisti∣ble. Therefore it is premitted, the Lord commandeth, and he will smite &c, and a behold is prefixed to this. See Nah. 1.14. Jer. 47.6, 7. 2. Where God hath a pur∣pose of vengeance, he can reach all persons of all ranks, and all their enjoyments; And he will not spare or be hindered to smite the greatest because of their greatnesse, nor will he passe over the small sinner, because of his meannesse, but will be about with both; for, he will smite the great house and the little house. 3. These stroakes are yet sadder, when the Lord sends them not on some persons onely, but makes them run through whole families, and societies, till they be consumed, and their houses made a desolation; for, he will smite the great house with breaches, or droppings, and the little house with clefts, that is, he will consume whole families as an house is dissolved and consumed by breaches and conti∣nual droppings; and will leave their habitations ruined, as a witnesse of this desolation.

Vers. 12. Shall Horses run upon the Rock? will one plow there with Oxen? for ye have turned judge∣ment into gall, and the fruit of righteousnesse into hemlock.

In the rest of the chap. this whole sentence is confirm∣ed, by obviating two exceptions. First, Whereas they might object that God was more strictly engaged to them then to do so, and would certainly take some other course. He declareth that it were to as small purpose to take pains (by messengers or gentle dealing, and the like) to re∣clame them, as for an horse to run upon and among rocks, or to yoke a plough there in hope of increase: And therefore he would wait no more upon them, the time of his patience being expired. This their hopelesse con∣dition he proveth from their great injustice; so that in place of judgement and righteousnesse which should a∣bound in their Courts, there was no fruits there to be found but such as were bitter and deadly, like gall and hemlock. see chap. 5.7. Hos. 10.4. Doct: 1. Albeit Gods efficacious working be irresistible, yet his moral ope∣rations and his dispensations are such as men may make their hearts proofe against them, and turn incorrigible under them; for, so is imported, they would no more be prevailed with by warnings, or dispensations, then a rock could be a place for an horses runing, or for increase, 2. Though mens consciences be blinde oft times in their own particular; Yet their very common sense in other things may witnesse to them their own desperate conditi∣on; for, albeit they would not see their own case, yet their very common notions of horses running and plowing might preach to them, if they were wel applied. See Isa. 1.3. 3: When men turn obstinate and incorrigible, God doth justly give up with them, (whatever he do to the Elect, out of his soveraignity in grace) and their consciences will witnesse for God, that it is righteous he do so: for, so much doth the scope of these questions, and similitudes, as they are before explained, import. 4. There is no clea∣rer proofe of the desperate and incorrigible condition of a

people then their injustice in the Courts of Judgement, and their making it bitter and deadly to the oppressed; for, so doth the Lord confirm this, for ye have turned judge∣ment into gall, and the fruit of righteousnesse into hemlock.

Vers. 13. Ye which rejoyce in a thing of nought, which say, Have not we taken to our selves horns by our own strength.

14. But behold, I wil raise up against you a Nation, O house of Israel, saith the Lord the God of Hosts; & they shall afflict you from the entring in of Hemath, unto the river of the wilderness.

Secondly, whereas they did glory that their strength was renewed and increased (as it was under Jeroboam the second, and Judah was strong under Ʋzziah, 2 Chron. 26.) so that they might drive away any enemies who should invade them; The Lord declareth that all this was but vain gloriation; And that he would refute it, by sending enemies who should afflict and oppresse them, from Hemath on the North border (as is cleared v. 2) to the river of the wildernesse, or of Egypt, on the South bor∣der, as Num. 34.5. Josh. 13.3. and 15.47. 1 King. 8.65: And so it comprehends the whole land of Canaan, and takes in Judah also, who were vexed and oppressed (as the word signifieth) by the Assyrians, when Israel went into captivity; If it do not also relate to their captivity by the Babylonians, which must be understood in these threatnings, v. 7.8. Doct. 1. It is no strange thing to see much gloriation and carnal joy among a people, when yet their sins are come to a great height, and vengance is very neare; for, at this time they were rejoycing. 2. The power and strength of a people is one cheefe cause of a peoples sinful gloriation, and it is hard 〈◊〉〈◊〉 have these and not to glory in them; for, this they rejoyce in, that they have horns, or power to push their enemies. 3. As all things beside God are but naught and vain to be gloried in; So a peoples gloriation in any thing is a way to make it prove naught in effects, whatever it seeme to promise; for, in these respects he saith of this their power, ye re∣joyce

in a thing of naught; or that which is nothing. 4. Mens exalting themselves in what they enjoy, and ascribing the glory of it and the purchase thereof to themselves, is a cleare evidence of carnal gloriation, and that what they glory in will prove naught; for, this was an evidence thereof, they rejoyce in a thing of naught, who say, Have we not taken to us horns by our own strength? as quickening up themselves and others to consider this, as if they were not yet high enough in their own or others thoughts. See Dan. 4.30, 31. and 5.19, 20. 5. Men are ordinarily so deluded in the matter of carnal gloriation, that they will not see the folly thereof any other way then by effects; And God will refute it so: for, so is subjoyned, But behold I will raise up against you a Nation &c. see Ezek. 28.9. 6. God is an impartial avenger of sin in one and other; and when a disease is universal, he can make scourges go through a land and all the corners thereof: And as carnal gloriation will not cease, so long as a people have any thing to look to in any corner; So God will strip sinners of any such refuge; for, so much is imported in this, they shall afflict you from the entering in of Hemath, unto the river of the wildernesse, whereby is held out, that God would neither spare Israel nor Judah, but would send an universal stroak to refute their folly in every corner.