Imprimatur,  
EDMUND CALAMY.  
January 1. 1655.   

A BRIEF EXPOSITION ON THE XII. Small Prophets; THE FIRST VOLUME CONTAINING AN Exposition ON THE PROPHECIES OF Hosea, Joel, & Amos.  
By GEORGE HUTCHESON, Minister at EDINBURGH.  
HOSEA 12.10 I have also spoken by the Prophets, and I have multiplied visions, & used similitudes by the ministry of the Prophets.  
AMOS. 3.7. Surely the Lord God will do nothing: but he revealeth his secret unto his servants the Prophets.  
Ver. 8. The Lion hath roared, Who will not fear? The Lord God hath spoken, who can but prophecy?  
London, Printed for Ralph Smith, at the BIBLE in Cornhill. 165●.   

TO THE RIGHT REVEREND THE MINISTERS OF THE GOSPEL IN THE CITY OF Edinburgh, And the PROFESSOR of DIVINITY in the UNIVERSITY there. The Spirit of our Lord Jesus Christ, that great Shepherd of the sheep, with grace and peace be multiplied.  
Right Reverend,  
ALbeit I sufficiently know you are not desirous of such addresses as this is, nor is the Piece itself, (as to what is mine in it,) of such worth as to deserve the Patronage of so many Reverend, and Learned men; Yet the reasons that have moved me to present it first unto you, and under your name to the view of the world, have been so pressing upon me, that I could not incline to make any other choice. One of you was the first mover and solicitor of me to any undertaking of this kind, when I little dreamed of such a matter, and hath continued a constant encourager of me in going about it. Others of you have been particularly assistant and very refreshful unto me, in your perusing this and the former pieces before they came to public view, and in your brotherly and free animadversions upon them, according as ye saw cause, which I do look upon as a very special kindness and favour. And all of you have been so indulgent toward me, while at any time I have been necessitate to retire myself for perfecting what I had undertaken, that I should account myself very ingrate, if I did not take hold of an occasion to give some public testimony of my special obligations unto you upon this very account. Next, Seeing it is the will of God, that the spirits of the Prophets be subject unto the Prophets, I hold it my duty in this Piece to give you an account of the substance of some of my labours in the common work of the Ministry with you in this place, as acknowledging that ye with the rest of the Reverend Presbytery, and other Judicatories established by CHRIST, are over me in the LORD, and as a testimony that I look upon subjection and orderly walking, as a very special ornament of a Minister of the GOSPEL. Withal it is one of my special purposes in this work, that not only these of my particular charge might have presented to their view, for their further edification, what they once heard in public: But that (as our work and charge in this CITY, is in many respects common, so) I might make what was delivered to one Congregation, common to all. And I could not think of a more fit mean to render it acceptable to them, then by its coming to them under your name, and with your approbation. Finally, (that I be not tedious,) I am much convinced of many obligations laid upon me to acknowledge the mercy of GOD toward me, that in this dark time of much confusion and distemper, he hath cast my lot in the society of so many faithful Servants of CHRIST, whose Company, Example, Counsel and Encouragement hath been so often refreshful and edifying unto me; and that (whatever differences there are,) the LORD hath keeped our Society free of many of these woeful and scandalous distractions which have miserably rend this afflicted Church; and which are a lamentation, and (if mercy prevent not,) will be for a lamentation, even to those who for present look upon them with another eye. This mercy hath so often refreshed me, that I could not but upon this occasion leave my acknowledgement thereof upon Record, as not knowing when I might again have the like opportunity.  
As these reasons, I hope, will plead for your candid interpretation of this application, and your favourable acceptance of this small token of love and duty; So I purpose not to insist in prefacing upon any subject unto you, to whom I rather profess myself a Scholar and Disciple. Only my desire is, that as hitherto ye have received mercy not to faint in the exercise of this Ministry, notwithstanding the times that have gone over some of you; so ye may continue, and abound more and more, in feeding the flock of GOD which is among you, and being examples to them, in acquitting yourselves as his wise and faithful Servants, whose aim is to advance the KINGDOM of CHRIST, and the Truth of Piety, and to follow Truth with Peace and Sobriety, without a bias or selfish and carnal design: And my prayer to GOD for all of us shall be; that we may be daily more and more rooted and established in the Truth, and in these ways, that are well pleasing in his sight, and may be made willing and ready to undergo any lot wherewith it shall please him to exercise us. In which petition I know you will join with  
Your loving Brother, and Fellow-labourer in the Work of the Gospel, GEORGE HUTCHESON.   

TO THE READER,  
Christian Reader,  
I Have now, through the Lord's assistance, finished, and do here present thee with this Exposition of these three Prophets, which with the Piece: formerly published, do complete the whole lesser Prophets according to my undertaking, when I published the first Piece. That I have published these last, when yet they are first in order, may (I confess) seem somewhat strange to any who shall not consider, (according as I hinted in the Preface to the first,) that by a recommendation from a faithful Servant of CHRIST, I was only desired to undertake Obadiah with some that follow, it being expected that others should have done somewhat upon the three first, and some of the last of these Prophets. But finding that they could not, for divers reasons, prosecute what they had purposed; I was stirred up to essay first these that followed after the Prophets I had undertaken, and then these now presented to thee; wherein it hath pleased the LORD to carry me on to this period.  
I do acknowledge, that beside the conscience of mine own inability, and the encumbrance of many diversions from without; I have encountered with two great impediments in prosecuting this way of writing, especially in this last Piece: One is, that in these Holy Writings, which run much upon one strain and subject, (as divers of these Prophets do,) however the studying of one may contribute much light for understanding of another; yet I conceive that the variety of gifts communicated unto empty men, were needful for searching out the Rich Treasures of Doctrine which are hid up in them, and that one man (especially being of mean parts,) will on such subjects readily soon wear out, and either abound in repetitions, or prove but barren in his collections from Rich Texts. The other is, that so much hath been already written on some of these Prophets, (beside what is done on them all,) and particularly on Hosea, not only in the Latin tongue for the use of the Learned, but in English also, that it should seem needless to add any more: Yet when I considered that the most part of the LORDS people could not make use of Latin Writings, and that what I have seen in English on Hosea or Joel, is so large, that it may readily deter many from buying or reading, and withal finding that none I could learn of, were about to do any thing upon them in short; I have adventured over these impediments to add them to the former, that there might be an uniform mould upon the whole: And albeit these who shall take pains to read larger Commentaries, will find many sweet discourses and collections, with refreshful Digressions and Amplifications, which are not to be found here: Yet I hope that (according to the method propounded,) every Reader may find here, such a plain and familiar Analysis, such a sound Exposition (wherein the Analysis and coherence is cleared where it is needful,) and such a collection of obvious observations, (in deducing whereof, the Exposition is ofttimes further enlarged, and particular phrases and words not omitted,) as may be helpful unto him in reading of these Scriptures. And these all done so briefly, as may take away the excuses of many who please themselves too much in neglecting to converse daily with the Scriptures, pretending their own incapacity, and the prolixity of many helps offered unto them.  
My desire unto thee (Christian Reader,) is, that not only thou would accept of this my endeavour, as thou hast been pleased to do formerly, beyond my expectation and deserving; and that thou pray with me that GOD would stir up others, to undertake some other place of Scripture, in this or the like brief way; and particularly the greater Prophets, and some of the Writings of the New Testament, which contain the Marrow of Divinity: But also that in the mean time thou would make right use of this and the like helps offered unto thee. I need not make use of Luther's saying, who professed if he thought his Writings would take up men's time from reading the Scriptures, he would like Saturn, devour his own children. For thou canst not read this, but almost at every sentence it will lead thee to the Scripture: And it is not only thy duty to give obedience unto God commanding thee to read and understand, but it adds much to the obligation, that GOD hath not only revealed his mind concerning the salvation of lost sinners, but hath registrate the same in Holy Writing, to prevent delusion and forgetfulness, and perpetuate his Truth in the World, and hath contrived it so, as with little expense and trouble, thou may have it, and carry it about with thee; and that he hath set apart his Servants daily to open it up unto thee; and employeth some by writing, to contribute their endeavours for thy good. It cannot also but commend Scripture unto thee, if thou consider that it is God's Charter put in thy hand concerning thy eternal happiness, that as by prayer thou keeps converse with God in Heaven, so by the Scriptures GOD converseth with thee, and speaks and daily sends missives unto thee, and that what thou, who in the sense of thy sin and misery hast fled to Christ, finds there answering thy necessity, cometh not unto thee at adventure or by chance; but is as really intended for thee, as if it had been written to thee in particular, and by name: And so the Apostle applies that general sentence of the Proverbes, as spoken to his present hearers under their present pressures, Ye have forgotten the exhortation which speaketh unto you, as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him, Heb. 12.5. In a word, If the Law of God be thy meditation and delight, thou wilt find God there, it will keep thee spiritual and heavenly-minded, it will make thee wiser than thy enemies, and recompense thee with innumerable rich advantages; And on the other hand, thy slighting of Scriptures, is an infallible sign of thy woeful condition whatever thou pretend to, or dream of; and thy neglecting to hear him speak, may justly provoke him to let thee cry in thy greatest need, and yet not answer thee. Which that it may not prove the sad lot of too too many in this backsliding generation, is the prayer of him who is,  
Thine to serve thee in the Gospel, GEORGE HUTCHESON.   

A BRIEF EXPOSITION OF THE PROPHECIES OF Hosea, Joel, & Amos.  

Hosea. The ARGUMENT.  
THis Prophet was sent out among the first of those whose writings are recorded in Scripture, being employed at the same time; at first with Isaiah, and then with him and Micah in Judah, and with Amos in Israel, as the several Titles of these Prophecies hold forth. Whether Jonah, (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 Prophecy of Jonah, recorded among lesser Prophets; seemeth to have been after Hosea began. This Prophet's Commission is chief to Israel, and therefore he speaks but little to Judah; and albeit these Tribes, after their rent and defection from David's Family; did also make Apostasy from the true Worship of God, sometime following after Baal and other Idols, and constantly cleaving to the Calves at Dan and Bethel, erected by Jeroboam; Yet the Lord was pleased to send extraordinary Prophets unto them, yea, and many of them, (who are mentioned in the History of the Kings and Chronicles,) partly to supply the want of the ordinary Ministry 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 fair Sun-blenkes before such a storm; 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 express terms 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 foretells their rejection; and yet comforts the godly with predictions of Gospel-mercies, and particularly with promises of the conversion 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 God's Controversy against Israel, especially in sharp accusations, and sad sentences for the many heinous iniquities, committed both by private and public 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 task he performs in such sharp and concise terms, as might testify how his heart filled with zeal and love to God, stood affected to their way; and with very little intimation of any hope of future mercy, till towards the end, wherein he brings forth God's 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 Inscription of the whole Prophecy, ver. 1.2. A typical accusation of Israel for their Idolatry, 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 Kingdom thereby, v 3, 4, 5. By the second is signified 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 child, is held forth their utter rejection in their final captivity, v. 8, 9 4. We have subjoined unto these threaten, 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. The word of the LORD that came unto Hosea the son of Beeri, in the days of Vzziah, Jotham, Ahaz and Hezekiah, Kings of Judah, and in the days of Jeroboam the son of Joash King of Israel. 
THe Inscription of the Prophecy holds forth, 1. The Penman of this Doctrine, described from his own and his Father's Name, concerning whom, since we read no more, it were needless curiosity to dip further in it, seeing that is not the great business to be here looked to. 2. The Divine authority of this Doctrine, and his calling to publish it. 3. The time of his Ministry, which is reckoned by the reigns 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 show that he did not begin to Prophecy toward the end of Uzziah's reign, but even in Jeroboams time, who began his reign 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 days 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 show that Hosea began thus to Prophecy, not when the declining condition of affairs under the succeeding Kings, might represent 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 Lord's 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 terrors from them; and that it may take the envy of any hard Message from off instruments, as flowing no way from their humours, or desire to disturb the common tranquillity: For these causes is the Divine Authority of this Prophecy 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 God's Word to his people; so for performing of this, it is required, not only that they have abilities and endowments, but authority and a calling also, which may assure them of assistance and success 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 Lord's Word came unto him to call him to the Office, and being called, he received the ensuing Messages by Inspiration, and extraordinary Revelation, and these only be recordeth and publisheth. 3. Such is the goodness 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 Ministry for so long a time, notwithstanding their Apostasy, The word of the Lord came unto Hosea, in the days of Uzziah, Jotham, Ahaz, and Hozekiah, etc. 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 ruin; For, notwithstanding Hoseas' pains for so long a time, yet Israel was not converted, but sent into captivity, as his own Doctrine, and the History of these times bear witness. 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 toil, and apparently fruitless labours; so in varierie of times and changes, they remain the same: For, notwithstanding the many revolutions in the time of Hoseas' Ministry, yet he bears out in his calling, and is uniform in his Doctrine. 6. As the Lord may have sad strokes coming on a people, when they are in the height of prosperity, and have overcome all their outward enemies; So, however wicked people do abuse their prosperity, and turn 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 message containing sad threaten, came in the days 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 faithful Ministers, when the prosperity of an impenitent people doth not tempt them to Prophecy smooth things, but they denounce wrath most stoutly against a people liable to it, when the Lords dispensations seem to promise the contrary: Therefore in the days 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 Lord's controversy▪   

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 whoredoms, and children of whoredoms: for the land hath committed great whoredom, departing from the LORD.  
3. So he went and took Gomer the daughter of Diblaim, which conceived and bore him a son.  — Diblaim.] 
The first Message wherewith Hosea is entrusted, (and the divine authority of which is in particular asserted,) is an accusation of Israel for their spiritual whoredom, or idolatry, and violation of the Marriage-Covenant betwixt God and them, represented by the Prophets taking a wife of whoredoms; which however some understand literally, and that Hosea did this, pretending to justify it by God's extraordinary command, who might warrant Israel to spoil the Egyptians, and Abraham to offer up his own Son; yet (beside what difference may be conceived in the actions themselves, between men's 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 Sermon, as was requisite for marrying a woman, and having three children by her, she herself giving them suck and weaning them, far less 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 multiply such strange facts. 2. That in a time wherein the Prophet's person and calling was already much in contempt, the Lord would not enjoin him that as a duty, which might justly add to it, as being not only specially prohibited unto the Ministers of holy things, Leu. 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 played the harlot; and particular persons were such, as if his wife's children were children of whoredoms, that is, suspected to be Bastards, being borne of such a mother, though going under his name; or given to whoredom 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 Israel's filthiness; 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 wilderness, called Diblath, Ezek. 6.14. or signifying 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 wilderness and desolate condition, and made perfect through his comeliness, Ezek. 16.3,— 14. but now because of her sensuality, drawing her unto, and attending her Idolatry, was to be consumed. Doctrine, 1. Such as would profit by the Word, will find it not enough to acknowledge in general the authority thereof, unless they have serious thoughts of it in receiving every particular message, and particularly hard tidings; Therefore beside 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 Lord's tenderness and meekness, 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 faithfulness and a good conscience; but they would first and last declare their opposition to sin: Therefore also is Hosea commanded to begin thus, without any previous insinuation to the prejudice of this duty. 4. Whatever gross iniquities may be in the visible Church, and whatever God's controversy may be because of them; yet the great sin and cause of God's controversy is, when she corrupts Religion, and especially when she makes Apostasy unto Idolatry: Therefore doth the Lord begin with this, as the great challenge against Israel. 5. Idolatry, especially in the Church, is spiritual whoredom, because it strikes at the marriage-tie and relation betwixt God and his people, and takes in another lover; and therefore is more heinous in the Church, then among Pagans; and because it is an irreconcilable fault, as awaking jealousy, which the Scripture calleth the rage of a man: Therefore is it called whoredom, and their sinfulness is represented by a wife of whoredoms; See Exod. 20.4, 5. 6 As Idolatry is exceedingly aggreaged, by the consideration of the party 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 settled in that promised land by his especial hand, and who enjoyed special dignities and privileges in it, and by the gone 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 pretend of cleaving to God, together with their Idols, (as Jeroboam did, 1 Kings 12.28.) yet the Lord will look upon them as rejecters of him and his yoke, and such as he will have no communion with; Therefore, saith he, The land hath committed whoredom, departing from the Lord, or, whoredom 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 gross in Idolatry, and corrupting the Worship of God, as not only the fruit of her inclination, but that God's judicial upgiving of her may also be seen in it; Therefore is Israel resembled to a wife of whoredoms, or a wife eminently and superlatively whorish, as the Original form 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 presuming to debord in the least; so much also are we taught in the challenge, The land hath committed great whoredom, 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 children or particular members, either by drawing them into defection with her, or by making them share in the sad effects thereof: 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 members of the Church of Israel, is here represented under the type of children of whoredoms; partly, because Idolatry was not only authorized and enjoined 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 particular members for their sake, and they do share in the common plagues as children of whoredoms: Idolatry is a special sin, the sad effects whereof may follow posterity long, Exod. 20.5. 10. As a people do grow in sin, or draw nearer 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 mind to the Church, must deny themselves and their interests, and be content to be exercised and disposed of, as the Lord seethe may most contribute to make their Doctrine useful and effectual; Therefore must Hosea apply unto himself this ignominious type, of taking a wife of whoredoms, even Gomer the daughter of Diblaim, if so be it might convince them. So Ezekiel must be content to lose his beloved wife by a sudden stroke, and to forbear mourning under it, if so be it might move the people to hear one Sermon, Ezek. 24.16, 17, etc.   

Ver. 3.— Which conceived and bore 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 Kingdom of the house of Israel.  
5. And it shall come to pass at that day, that I will break the bow 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 Kingdom, 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 whoredoms; whereby is signified a threefold period of the ripening of their sin, and a threefold degree of their ruin and destruction: And in this the type doth suit well, for as children are the fruit of Marriage, or of unlawful conjunction under cloak of an Husband, so their Idolatry 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 account, 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 months before he was slain by a conspiracy, 2 Kings 15.8, 9, 10, 12. This stroke is amplified from some effects thereof, that by it not only Jehu's race should be cut off, but the Kingdom 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 Country, 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 child's 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 strokes; for this wife of whoredoms doth conceive and bea● a son, her whoredoms come to an height, and did draw down the sad fruits thereof. 2. Notwithstanding that sinners in the Church do conceit of their privileges; yet God will not only plague them, but make their sin and judgement 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 useth to give up such Apostates unto other gross wickednesses, to let them and the world see the fruit of their departing from God, and by all these sins together to hasten the judgement: For, albeit the chief sin and cause of God's controversy, be Idolatry, v. 2. yet for these causes, are they given up to murder and bloodshed 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 God's 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 Jezebel, seemed to be most justifiable, because of foregoing Prophecies, 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 Holy Providence will permit to succeed, but even that which is in itself just, and materially Gods command, and yet be guilty before God, and justly punished for it, when either they do not the Lords work sincerely, but for their own base ends and interest, or when they do it not throughly, but only in so fare as may serve their own turn: For, albeit Jehu was anointed at God's 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 murder, to be avenged on his house, because he did it not out of zeal for God, but to get a Kingdom to himself, and because (which is an evidence of the former) he did only so much as might serve his ends, and establish him in the Kingdom: For, though he executed God's quarrel on Ahab and his house, and on Baal's Priests and followers, yet he clavae to the Idolatry of the calves for securing his own interest, 2 Kings 10.31. and so proved himself more careful of his own affairs and settling, 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 successors 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 above ground in plagues on their posterity; So it may warn men not to follow the sins of their predecessors, merely because they prospered in their hand. 7. However sinners may bless 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, etc. 8. As Kingdoms 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 overturning of them, and confusions following thereupon, as may not only be a presage of the overthrow of a Kingdom, but will give it such an irreparable stroke, and so break the power thereof, as it shall never recover, especially continuing in the same sins: Therefore is it subjoined to this stroke on Jehu's house, And I will cause to cease the Kingdom 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 stroke, but were broken by confusions and distractions, till the foreign enemy 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 power nor strength of a Kingdom able to resist God coming in anger: So the Lords breaking of a Kingdom's power, and exhausting it totally, is a sad evidence of his displeasure, and presage of further ruin; Therefore is it added as a part of the stroke, and the way how the Kingdom came to cease, At that day I will break the bow of Israel, under the bow (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 Jezreel, that is, not so much by any battle there, (of which we read not elsewhere) as that they should not be broken by any discomfiture on their borders, which the Kingdom might repair again; but this decay should reach the very heart of their Country, where their strength and royal Cities were, and where they thought themselves secure, and therefore were insolent in oppression and bloodshed, and this exposed them to the calamities which followed.   
Vers. 6. And she conceived, again, and bore 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 child is a daughter, called Lo-ruhamah, or, not having obtained mercy; This type is made use of (as would appear) to point at that period of their sins, ripening for the stroke 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 child's name signified,) because he would not add 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 followed, 2 Kings 17. and under which they are held to this day. Doct. 1. Whatever be the Lord's prerogative of freegrace, in delivering when and whom he will; and whatever be his pity toward 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 stroke upon stroke; Therefore albeit Israel was plagued and broken before, yet since they continued 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, etc. 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 stroke, and at the coming on of this, was quite broken, and themselves effeminate; so that they were content to take any terms 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 murdering Kings, who did rise every one upon the ruins of another. When men are in such a temper, conscience will readily be trampled on, through baseness. 3. It is a sad ingredient of an afflicted condition, when God's mercy and bowels of compassion are withheld from a people under it, when they have no assurance of a room in his heart, and sympathy, (which is a fair 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 sadness of this condition may be read in the Church's complaint, Isa. 63.15. and in God's 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 visible Church, to a period; For, saith the Lord, I will no more have mercy upon the house of Israel, or add 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 affliction, not only will that stroke prove irrecoverable, but it is an evidence of more 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 bow, nor by sword, nor by battle, by horses, nor by horsemen. 
This sad condition of Israel is illustrate from the contrary condition of Judah, who adhered better unto the Covenant. Albeit Judah was both before and after this molested by Israel, Isa. 7.1, etc. 2 King. 14.12, etc. and looked on as forlorn by them; yet the Lord promiseth to manifest mercy unto them, and deliver them from their enemies, and that not by ordinary means and ways, but by his own immediate hand, or by Christ, Dan. 9.17. and by virtue 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 return from the Babylonish captivity. Hosea doth thus speak favourably of Judah, whom their own Prophets dealt more roundly with, not only because he was sent chief to insist on Israel's condition, but because Judah in his days had none of the worst Kings, except Ahaz, and especially an Hezekiah, to whose days this seems especially to relate; and because they were in many things better than Israel. as Hosea 11.12. and were accordingly better, dealt with. Doct. 1. Albeit the Lord cut off a sinful people, pretending interest in him, yet will he not want a Church to whom he will be kind, and whose privilege 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 wait on God, well dealt with, when they reap the fruit of their do; Therefore is Judah's lot set in opposition to theirs, to embitter their cup: I will no more have mercy upon the house of Israel; verse 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 promise, both by Syria and Israel, 2 Chron. 28.5, 6, etc. and by the Assyrians, 2 Kings 18.13. we must not measure God's purposes of love by present crosses, without which we could not take up his mercy well. 4. The mercy of God is a fountain from whence deliverance will flow, according to the tenor of the Covenant, and the safety and deliverance of the Church is a thing out of question, though she ofttimes 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 ways to do it, that the Church usually looks most unto. 5. The Lord needs not creature-helps, nor is he so tied to means, as that he cannot work greatest things without and above them; yea, he ofttimes delights to act more immediately for his Church, and to take her as the forlorn 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 virtue of the Covenant; and thus he saves them, though he will not save them by bow, etc. 6. The Lords laying aside probable means and instruments 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 virtue of a Covenant standing firm 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 war assert themselves into freedom: yet it is a special mercy, when the Lord not only saves by his own hand, but without war, and bloodshed, not only because he humbleth them so fare, and so advanceth their spiritual good; but because war, even when it brings safety, is a terrible lot, and in effect a scourge, and produceth such distempers and effects, as may leave matter of humiliation in the midst of greatest deliverances; so much also may be gathered from this, that the Lord will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen, that is, neither by military preparations nor actians, how promising soever, but by his own hand, answering the mournful prayers of his people, as in Hezekiah's days.   

Vers. 8. Now when she had weaned Lo-ruhamah, she conceived and bore a son.  
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 sins ripening for God's judgements, is represented under the type of the third child, 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 relation 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 learn, 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 judgements; but even when he hath begun to strike, he yet waits patiently to see what use they will make of present judgements, to prevent future and sadder strokes; 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 stroke came not till the birth of the third child, and that this child was not conceived till after she had weaned Lo-ruhamah, which took up a longer time, then if she bade given it suck by another. 2. However the Lords long-suffering patience be great and admirable, yet it will not last always toward a sinful 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 bore a son, typifying their utter rejection. 3. Albeit no limits ought to be set to the freedom and efficacy of the grace of God, who can and doth sanctify afflictions unto the Church, and make them a mean to turn her, and cause her cleave faster to him: yet it doth also ofttimes prove too true, that when the Lord gins 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 stroke 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 form 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 always to be measured by his severity in striking, or denying any expression of his compassion and sympathy under it; For, under the former strokes they were Lo-ruhamah, and yet came not to be Lo-ammi, till this stroke. 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 subjoin, 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 even at hand: So much seemeth to be represented to us, in that the type of this last stroke 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 wrestled 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 captivity,) nor yet were the people, at least some of them so ill; For, they did their wickedness secretly, 2 Kings 17.9. and yet then they went into captivity. Hereby warning all that smaller sins of a present age, joined with the grosser abominations of predecessors will soon fill up a cup; and that any seeming reformation, 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. Withal, 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 measured nor numbered, and it shall come to pass, 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 sons of the living God. 
Unto these threaten are subjoined 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 Jews 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 embrace Christ, they should enjoy the dignity and the privileges of the Sons of God. This Prediction is so expressly applied both to Jews 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 days 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 days to be accomplished in after-ages: and in particular, the Prediction of Gospel-times and dispensations, 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 promises; See Luke 10.23, 24. Gen. 48.21. 3. Believers of all Nations are Abraham's seed, and the true Israel, and consequently, whatever became of Israel's temporal privileges, yet their spiritual privileges 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 Sons and People of GOD: See Rom. 4.16, 17. Gal. 3.7. & 6, 16. 4. The increase 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 numbered. 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 Abraham, concerning the multiplying of his seed, is richly accomplished under the Gospel, though his seed after the flesh be rejected for a time; Therefore doth he repeat that promise to Abraham Gen. 22.17. as a thing that would not fail, and to be accomplished under the Gospel. 6. The privileges of the people of God under the Gospel and better Covenant, have an advantage of the times under the Law; and the privileges of the truly godly, are far above these of any visible Church whatsoever, Therefore in opposition to their being not my people, it is promised, not only that they shall be my people, but Sons. And it is thus expressed, partly, because however the Covenant under the Old and New Testament, be the same in substance, yet the privileges are more ample, clear and distinct now then before: Though his people were then children, yet they were keeped under the condition of a servant, whereas now their Sonship is more clear. Gal. 4.1, 7. and partly, because the external state and privileges 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 virtue of Regeneration and Adoption. 7. As it is an high dignity to become children, Sons and Heirs unto God, so this dignity doth appear more distinctly, by considering 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 children; For, it is their dignity, Ye are the sons 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 forfeited all their relations and privileges; 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 privileges,) are made sons of the living God, and this is put in the promise to mind them of it. 9 It is a comfortable and refreshful mercy, when Religion is taking place in the World where it was not before; and it is the advantage of Gospel-times, that the Church is not confined to one Nation or Country, but in all places God may be served, and our interest in him avowed: For, they get this dignity, in the place where it was said unto them, Ye are not my people; that is, throughout the World where the Gentiles lived without 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 goodness to his Saints and their way, doth convince the World of their excellency, and neither their afflictions nor carriage doth make them a reproach, nor cause the World to stumble at them: So much may be gathered from this, it shall be said unto them, Ye are the sons of the living God, not only shall the Gospel call and bring them to this dignity, and pass 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 judah, 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 seems 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 forlorn condition, to enjoy the privileges allowed upon 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 converted Judah and Israel, (as all the godly) their gathering themselves out of the World to the Church, and moving on toward their heavenly Canaan, which was typified by Israel's coming out of Egypt, and Judah out of Babylon; yet the parallel places speak also expressly of their coming up from the land of their dispersion 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 wild 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 days of the Gospel, is not peculiar to the Jews 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 judah, 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 judah shall look unto him whom they have pierced, and mourn, and embrace him; and when Israel shall embrace him for their King, and the true Son and Heir of David, from whom they have made so foul 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-mercy, considering (among other things,) the violence of the contentions 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 govern, and men are not suffered to walk after their own imaginations: This general instruction may be gathered from this particular instance, judah and Israel shall be gathered together, their union after so great dissensions, 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 privilege of the Church, voluntarily to embrace, and acknowledge, and submit unto him: Therefore it is said, they shall appoint themselves one head. 6. The happiness of choicest Gospel-times, consists not so much in what the people of God enjoy for present, as in their moving forward toward their heavenly rest, joining 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 easy, and lose the bonds of earthly affections, or spiritual slavery wherein men are held, or retarded by them; So much doth this promise spiritually understood, teach, they shall come up out of the land; See Cant. 8.5. 7. When Israel and judah shall be converted, the Lord will remember his Covenant, and restore them to their promised privileges; 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 captivity, and bringing them back to their land: So much appears 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 tenor 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 subjoined in the end of the ver. For, (or because, or albeit) great shall be the day of Jezreel; If we take Jezreel, to signify, the scattered of the Lord, as v. 4. the meaning will be, as if the Lord said, because there will be such a dreadful day of jezreel, 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, jer. 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 pass; neither the irreparablenesse of his stroke, 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 sown in the ground, doth hereby multiply, and bring forth increase; so they being increased 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 people's hardest lots into mercies; Jezreel scattered of the Lord, becomes Jezreel the seed of the Lord. 2. Days of the Lords manifesting mercy towards his people, are indeed great days, 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 kind 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 instance, 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 increase 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 reformation, v. 1, 2. lest he plague her and her children, v. 3, 4. 2. For confirmation of this, the Lord layeth 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 whoredoms till she should find her error, 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 solemnities, v. 11. and lay her land waste, v. 12 And in a word, he threatens to take course with her gross Idolatry, v. 13. In the second part of the Chap. the Lord promiseth unto Israel under the Gospel, conversion and manifestation of his kindness under affliction, vers. 14. restitution to her former enjoyments, 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 increase 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 whoredoms 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 threaten that were typically propounded, are insisted on by way of Exposition, 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 privilege of being Gods wise, and that they should stir her up to duty, and to forsake this spiritual whoredom. 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 continueth his presence with a corrupt Church, or they prove witnesses 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 days of the Gospel, chap. 1.10, 11. as if they were brought in by the Lord, to shame present Israel from her whoredoms, 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 privileges of the truly godly is, that the privileges offered to the visible Church, are insured 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 God's 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 obtained 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 brethren, 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 public good; and when their sense of their great privileges, and of Godstender mercies toward them, makes them compassionate and active for the public 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 Ministry of the Word, and to be mutual encouragers and sharpeners one of another, especially in declining times, when duty may be full of hazard, success, hopeless, and themselves under some degrees of the spiritual plagues of the time: For, this exhortation, Say ye to your brethren, etc. 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 Prophets are to say it to them; and that they are to say it one to another. 6. As a Church may be very far declining, and yet cover 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 child 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 success; 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 peaceable 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 entreated, 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 reprovable are nothing such? This would make men in acquitting of their consciences, mourn more, and be more orderly, and less turbulent. 8. It is no sure ground for a visible Church to rest upon, that she hath once given up her name to God, and was married to him, unless 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 subjoin this to the challenge, as his scope in it, Let her therefore put away her whoredoms and adulteries: and it is only upon neglect of this that the sentence cometh forth, v. 3. 10 God will not accept of fair undertake from a declining Church, but he requireth that her Reformation be real, and especially of idolatry and corrupting of Religion and his worship; for, saith he, let her put away her whoredoms, etc. 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 whoredoms out of her sight, or, from her face, and her adulteries from between her breasts, alluding to the pomp and open impudence of harlots, who paint their face and deck their breasts, and make them bare, to follow filthiness 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 endure 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 lascivious decking of the body, and that the practisers thereof cannot be free of whoredom in the sight of God; for whoredom 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 wilderness, and set her like a dry land, and slay her with thirst.  
4. And I will not have mercy upon her children, for they be the children of whoredoms.  
Unto this exhortation a certification is subjoined, that if the Church of Israel harkened not unto it, he would destroy herself, v. 3. and deny mercy to her children, or particular members of that Church, as being involved in the same guilt with her, v 4. The judgements threatened against herself, 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 temporal favours, which she enjoyed by virtue of the Covenant, and leaving her as he found her, see Ezek. 16.4, 59 & 23, 26, 29. 2. Of a desolate and barren dry land, signifying, that she who was as a watered garden, should become as a wilderness, and as a land wanting moisture, both in her spiritual estate, and outward enjoyments. 3. Of a traveller, who being cast into a solitary wilderness, is slain through want of drink and refreshment; 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 subjoined to the exhortation, teach us. 2. However a carnal Church may be ready to swell with conceit of her own enjoyments and excellencies; yet the Lord needs no more to make her miserable, but take away what he hath given 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. Sin will prove a wasting plague to souls, or Countries and enjoyments; for, so is imported in that he will make her as a wilderness, and set her like a dry land? see Psal. 107.34. 4. It is the great and insupportable misery of wicked men, that their guilt doth leave them destitute of succour or comfort, in their greatest extremity, to be consumed thereby; therefore doth he add, and slay her with thirst. 5. As particular members of a Church do ordinarily run 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 sin, will not only break a Nation, but cause judgements reach particular persons also; for, the children of this mother be the children of whoredoms, and therefore are threatened also. 6. It is the sad sting of, and an addition 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, deserved 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 wool and my flax, mine oil, and my drink. 
To clear the equity of this sentence, the Lord doth repeat their sin, in sad challenges, and the judgements deserved by it, in sharp threaten. Their sin may be comprehended in this general, of their idolatry in, and because of their prosperous condition; but since the Lord doth branch it out in several challenges, and subjoins threaten 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 being not simple whoredom, which may be done in the dark, but avowed, effronted adultery. Whence learn, 1. Such is the stupidity of grossest sinners, that they neither see the ill nor danger of their way, unless it be much and frequently inculcate; therefore doth the Lord insist so much again upon both, and subjoins this challenge to the former sentence, with the particle for, that he may yet let her see how justly he accused her as being not his wife, and threatened her because of that, For their mother hath played the Harlot. 2. A visible Church declining, will readily turn impudent in sin, 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 mother played the harlot, but she that conceived them, hath done shamefully, 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 sin 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 joining with whom she thought to prosper, but chief) her idols my lovers, in regard they drew her heart from God. See Jer. 50.38. 4. As it is a great sin to departed from God and his true worship; so especially it is a shameful way of departing from him, when men's 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, etc. she thought she thrave best in and because of her idolatry. Albeit it was her mistake and sin to father her prosperity so, as we will find, v. 8. yet supposing it had been as she said, it was still her great sin to make that the rule whereby to try 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 sin through infirmity or tentation, but deliberately, and do wilfully follow their resolutions, whatever be said to the contrary; for, herein also she did shamefully, in that she said, I will go after my lovers, etc. 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 thorns, and make a wall, that she shall not find her paths.  
9 And she shall follow after her lovers, but she shall not overtake them, and she shall seek them, but shall not find them: then shall she say, I will go and return to my first husband, for than was it better with me, than now.  
Because of this impudent and base wilfulness, the Lord threatens that as a wanton and wandering adulteress is kerbed by hard usage, and shut up by her husband; so by afflictions, and captivity, he would daunton her wantonness and stiffness, and make her following of idols as unpleasant and difficult, as if an harlot would essay to creep through a thorn hedge, and climb over an high wall to get to her paramours, v. 6. And if that should not yet reclaim her, but she would obstinately follow Idolatry, 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 find the body of Judah convinced of the truth of God's Word, which they contemned, 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 resolutions wherein men have never so much of will; Therefore in opposition to their mistake and wilfulness, v. 5. he subjoins, Therefore behold, I will hedge up her way, etc. Though she should follow her lovers he will cross 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 Church's 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 thorns, and make a wall, that she shall not find 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 him us in it from it; yet of themselves, and without the grace and blessing of God, they will never discover sin, nor change our nature, 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 contrary, she would reckon the only way to be freed of them, were to follow Idols more. 4. Sin (and particularly Idolatry) becometh very ensnaring and entangling, where it is given way unto; and albeit men may be alured 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, etc. 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 advantage by it, to let them meet with the more 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 find them; that is, she shall reap no expected advantage by multiplying Idolatries under affliction; and this the Lord doth that he may reclaim her. 6. As turning unto God and his way, is the kindly and blessed fruit of affliction, so even such as have been incorrigible in Idolatry, and become the worse of many rods, God can yet bless affliction, to reclaim them: For, so much doth he undertake for Israel at last, then shall she say, I will go and return. 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: Therefore is she allowed to say, I will return to my first husband, called first, in relation to many Idols whom she had put in the place of husbands since God choosed her, though they were not husbands 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 imported in the reason of her return, for than 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 corn, and wine, and oil, and multiplied her silver and gold, which they prepared for Baal. 
A second branch of the challenge, (which clears and adds to the former, and showeth a reason why she should find herself a loser by forsaking God, v. 7.) is for her gross and affected ignorance, in not acknowledging that the good things she had, was from God, but fathered them upon her Idols, and therefore employed them in their 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 reclaim them: For, He gave her corn, and wine, and multiplied her silver and gold, even after her begun Apostasy 2. God manifests much kindness 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 corn and wine, etc. but acknowledged her Idols for it, v 5. 3. Much light will not discover to sinners their duty, or the ill of their way, but they will either remain grossly 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 grossly and affectedly ignorant. 4. Where God is not seen nor acknowledged in men's 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 return, and take away my corn in the time thereof; and my wine in the season thereof, and will recover my wool and my flax given to cover her nakedness. 
Because of this sin, the Lord giveth out sentence against them in divers particulars. And first, that he will take these things from her, which were given for necessary use, and which she abused, and that he will do this in a time when she expects most from them. Whence learn, 1. However the Lord communicate 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 corn and my wine, my wool, and my flax, though she called all her own, v. 5. 2. men's abuse of prosperity, especially to uphold a false Religion, doth justly forefault their right thereunto before God, and doth provoke him to take away abused mercies; For, Therefore will I take away my corn, etc. 3. As God's 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 benefits,) 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 nakedness) and not for fostering of luxury; So it is a special cause of God's stroke that men do so far miscarry, because of that, without which they would be so vile: For, these things were given to cover her nakedness, and she would be vile without them, and yet she abused them; and therefore God will take them away.   
Ver. 10. And now will I discover her lewdness 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 vileness appear, in despite of all her lovers, idols, or confederates, and in their sight. Whence learn 1. How right soever sinners may appear to themselves or others in their prosperity, yet God will by judgements make it appear how lewd and vile their way hath been: For, I will discover her lewdness, 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 fail them, and not be able to help them; For, I will discover her lewdness 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 nakedness, etc.   
Ver. 11. I will also cause all her mirth to cease, her feast-days, her new Moons, and her Sabbaths, and all her solemn feasts. 
Thirdly, he threatens to cut short her mirth, and all her solemnities 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 rejoicing at her prosperous condition, or at these solemn feasts in paarticular. 2. God will not be mocked with external performances of solemn worship to him, (especially being of men's own invention.) when they join gross Idolatry with them; but he will send on wrath to cut all short together: For, saith he, I will make to cease her feast-days, her new Moons, and her Sabbaths, and all her solemn feasts, as came to pass in her captivity: Her Sabbaths were every seventh day from the creation, which she observed as well as Judah; and her feast-days seemeth to be a general, comprehending the two followiag, of new Moons, and other solemn feasts.   
Vers. 12. And I will destroy her vines, and her figtrees, whereof she hath said, These are my rewards that my lovers have given me: and I will make them a forest, 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 forest for wild beasts: and that because they looked on these things as the reward of their Idolatry. Whence learn, 1. Spiritual judgements and deprivation of Ordinances, will have but little weight with wicked men, unless 〈◊〉 other rod be with them; Therefore after that threatening, v. 11. of depriving them of their solemnities, must this again be added, I will destroy her vines, etc. 2. Such is the desperate stupidity and obstinacy of declining sinners, as no cutting off of present enjoyments will affect them, unless their future expectations be cut off liikewise: For, he must destroy, not only her present fruits, but her vines and her figtrees, and make them a forest, that the beasts of the field may eat them, before she be sensible of it as a stroke. 3. As God doth not cut off enjoyments from sinners, but when they do abuse them; So we would take head of forgetting God's quarrel under calamities, and particularly, the abuse of prosperity, in not acknowledging God, but stregthening ourselves in an ill way, because of it; Therefore is the challenge repeated, he destroyeth her vines, etc. whereof she said, These are my rewards that my lovers have given me; or, the fruits of my Idolatry, and the benefits I reap by that which the Prophets call my whoredom; For, the speech alludes to the hire given to an harlot.   
Vers. 13. And I will visit upon her the days of Baalim, wherein she burned incense to them, and she decked herself with her earrings and her jewels, and she went after her lovers, and forgot 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 sumptuousness, 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 particular, 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 divers 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 burned incense to them, and decked herself with her earrings and her Jewels, and she went after her lovers: Her pomp and superfluity in upholding that Idolatry, (as an harlots decking when she prostitutes herself,) declared the inclination of her heart, and this pomp proclaimed the unsoundness of that way. 4. As Idolatry in the visible Church proclaimeth great forgetfulness 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 forgot 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 departed 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 continuance in it: For, saith he, I will visit upon her, (or come to take order with her for) the days of Baalim, or the long time she continued serving them, and that albeit these days had ceased since Jehu's reformation.   
Ver. 14. Therefore behold, I will allure her; and bring her into the wilderness, and speak comfortably unto her. 
In the rest of this Chap. the Lord for the comfort of the Elect 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 threaten, that Israel is rejected for sin, and driven in exile, and under bondage, as when they were in Egypt, (to which the allusion is;) The Lord promiseth, even when she is in that condition, to allure and persuade her by the voice of the Gospel, and efficacy of his Spirit, to turn to him, and come out of her spiritual bondage to follow him; which answers to their call out of Egypt, by the Ministry of Moses and Aaron, Hos 11.1. 2. As Israel after their coming out of Egypt, were brought into a wilderness, 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 wilderness of this world, toward their heavenly Canaan; or more particularly, it may relate to some great difficulties converted 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 wilderness, he will speak comfortably to their heart; which answers to the entering in Covenant with them; and the many proofs of love they met with during their forty 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 freegrace in God may take advantage of such incorrigibleness, and such an undone condition, to manifest and magnify itself 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, intimating, 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 remarkable. 2. Conversion to God, is the great proof of the love of God toward sinners, and the first step to their happiness; 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 persuade her, is the first promise. The form 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 rejection; he did persuade, or allure them, (it is the same word that is here,) to dwell in the tents of Shem, Gen. 9 27. Now he will persuade Shem to return to his own tents. 3. Albeit the efficacy 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 persuade her,) yet herein his way is very sweet and taking with the sinner; the efficacy of his grace being conveyed 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 myself by the sweet allurements of the Gospel. 4. Such as are converted to Christ, aught to re-resolve on a journey and progress, as having more before them, both of duty and exercise, and of enjoyments; For, after she is alured, she is to remove and come to a wilderness, whether we understand it of the godlies progress toward Heaven, or Israel's in particular toward her wont enjoyments. 5. As unto the converted, the world and all things therein, will look with another 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 wilderness; and that which smiled upon them, as being of the world, will now frown 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 wilderness. 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 comforts may invite any to follow him, though it were even to a wilderness; so his carving out of their lot, and going before them, and being with them in it, will render even the saddest of it tolerable and easy; For, so is imported here, it is upon his alluring, she followeth him, and he brings her to the wilderness, which is her mercy. 7. When the Lord brings his people into a wildernesse-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 proofs of love; For, when he brings her to the wilderness, he speaketh comfortably to her, or deals kindly with her. So Israel of old found her time in the wilderness, a rich time, Jer. 2.2, 3. 8. The consolations of the people 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 fail 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 promises may seem to carnal 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 satisfy 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 Anchor for a door of hope, and she shall sing there, as in the days 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 toil in the wilderness, and got the possession of a fruitful land, (here signified by vineyards, a part for the whole;) and as they at first entered into the possession of that fruitful valley near Jericho, as a pledge of their future success, and of the fertility of their land: So the Lord will put an end to his people's toil and wandering, by giving them complete rest in Heaven, or particular deliverances from particular troubles within time; and more particularly, Israel's toil after their conversion, shall end in restitution to wont 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 God's bounty should make them rejoice and sing, as of old at the red Sea, Exod. 15.1, etc. 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 promises; Therefore is this promise subjoined to the former of speaking 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 wilderness, out of which they entered into the possession of these. 3. Albeit the Lord do not at first satisfy his people's expectations and desires, nor give them all he promiseth, when he gins to appear for them; yet he will not fail 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 Anchor, (of which, Josh. 7.24, 25, 26) and that for a door of hope, as discovering ground of hoping for more, and allowing them to do so, as 1 Sam. 7.12. This valley (though it got the name from achan's 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 fruitfulness 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 God's wont bounty, assuring them of more. 4. The Lords dealing with his reconciled people, 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 aught God's people to rejoice 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 wilderness, in the valley of Anchor, she shall sing. 6. The Lords ancient kindness, and the Church's 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 behind with no song that at any time they have had; For, she shall sing as in the days 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 musical 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 remembered 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 corruptions, even the very names that had been abused to Idolatry. And this the Lord himself undertakes to effectuate, and to root out Idols. Albeit the names Baali, and Ishi, signify both of them an husband, (though the first signify chief 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 itself, 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 kind to his people, it is their duty to prove their thankfulness, 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 subjoined 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 profess 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 remembered 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 God's work alone, 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 converted: For, it is a promise, Thou shalt call me Ishi, etc. for I will take away the names of Baalim, etc.   
Vers. 18. And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow, and the sword, and the battle out of the earth, and will make them to lie down safely. 
The fourth ground of consolation, is outward peace; God's 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 wars. 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 against him, so long as he is not reconciled with God their Creator: 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 man's good, though there must be an exception of needful trial; and however, none of them shall mar his true peace and happiness; So much is held on't in this promise, I will make a covenant for them with the beasts of the field, and with the fowls 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 God's dominion over all of them, who can ensure his people's tranquillity for them; For, saith he, I will make a Covenant for them, etc. that is, not only send this mercy to them by virtue of the Covenant, (which makes it sweet) but makes it as sure, by reason of his dominion, as if there were an express 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 bow, and the sword, and the battle, (that is, all other instruments of war, or the war itself 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 study reconciliation with God, and are cordial in following a through Reformation, they arr in God's way for attaining outward 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 bow, etc. 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 quietness of mind to make people enjoy quietness and tranquillity by it; For, it is a new promise, I will make them to lie down safely, or in confidence. Unless 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 betrothe thee unto me for ever; yea, I will betrothe thee unto me in righteousness, and in judgement, and in loving kindness, and in mercies.  
20. I will even betrothe thee unto me in faithfulness, and thou shalt know the LORD.  
The fifth ground of consolation, and fountain of all these blessings, 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; Therefore he promiseth now to renew it on such terms, 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 calling of them imports, and tends to an advancing of them to a Marriage-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 betrothe thee unto 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 dispensations and manifestations; yet the Marriage-tie will remain unviolable 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 betrothe 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 property of the Marriage-Covenant, that it is in righteousness, it may import that this bargain shall be made and performed in reality, and not in show only, Jer. 32.41. (for thus God's righteousness seemeth to be taken for his integrity in promising, and his reality and constancy in performing what he undertakes, as Mic. 7.9. and is the same with that uprightness, and opposite to that unrighteousness, of which, Psal. 92.15.) But it seems to hold out yet more concerning this Covenant, that God will communicate the imputed righteousness 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 righteousness, as being satisfied in his Son, 1 John 1.9. and without any imputation to his righteousness and justice against sin, having received such a ransom, 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 bargain 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 consideration 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 fail to execute vengeance 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 kindness, or goodness, or bounty) teacheth, that the Lord will not only keep Covenant because he is tied; but as of his love and bounty, he entered in Covenant, so he will constantly delight in the confederates, as a Bridegroom in his Bride, Zeph. 3.17. he will do them good freely and bountifully, will be easy to be entreated, and answer all objections that can be moved, with his own goodness 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 miseries following upon it, and yet be confederate for all that: So the Covenant doth ensure unto him the tender bowels of God's compassion, to sympathise with him in his afflictions, and graciously to pardon acknowledged and repent of guilt; and that there shall be many, even bowels of them, to answer to the greatness of his sin or trouble, and his frequent falling in the one or the other. 8. The fifth property, (in faithfulness) if we take it more generally for firmness and stability, and real truth of a thing, (as it is, when joined 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 ofttimes ready to fail, and doth fail on his part; yet considering the fidelity of God, and that he undertakes for both parties, it shall prove a firm and stable Covenant. But if we understand the word more particularly for faith (as it is used, Hab. 2.4.) than it teacheth, that the condition required on man's 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 subjoined, (and thou shalt know the Lord) may comprehend both Gods undertaking 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 entering 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 begotten 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, than he will communicate himself, his hid Manna, and rich love unto them; the nearer they come to him, they shall know the more of his excellency and fullness, and they shall experimentally know what a party he is with whom they are confederate, how like himself in his dealing, and how far above their shallow conceptions; For, than 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 pass 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 corn, and the wine, and the oil, and they shall hear Jezreel.  
The sixth ground of consolation, is a promise of plenty and outward means of subsistence, which is a fruit of Marriage, when he communicates (as it were) of his estate with her whom he betrotheth. The Lord promiseth that all the creatures should (so to say) concur to seek to be employed to furnish Israel, and God should so bless the order and influence of second causes, as they should evidently see God blessing them, who had been Jezreel, the scattered of the Lord, but will be then Jezreel, the seed of the Lord, as the next verse intimateth. Whence learn, 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 comforted 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 always see it meet to heap plenty of corn, and wine, and oil upon his people; yet they get still as much, as with godliness 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 necessities, that he hath an ear to hear the dumb cries of very insensible 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 inferior 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. God's reconciled people are to read, not only Gods love in their plenty, but that all the Creation (which groan under man's sin,) do in their kind, with a goodwill, concur 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 concur to serve them, and provide for them; For, here heavens and earth, concur 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 itself is empty, and must be supplied by God before it satisfy 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 expect to be fed, by corn, and wine, and oil, coming in God's established course of nature;) So we are not to rest on any such order or course of nature, but to see God's hand in it, who establisheth and blesseth it for such ends; For, the corn, and wine, and oil, 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 remains still in his hand to bless or curse it, even when it is in the basket and store, and in men's mouths. 8. The Lords former sad dispensations toward his people, will not hinder him to change his dealing, but he will be kind and do them good so much the more; and thoughts of this will make his kindness so much the sweeter: For, albeit they had been Jezreel 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 sow 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 people, 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 increase as seed that is sown doth multiply, that he will give them many proofs of his mercy after their hard usage, and confirm 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 Covenant is the same with all the confederates, and there was then some accomplishment in part of this prediction. But the full accomplishment thereof is reserved for Israel (of whom this Chapter speaks most expressly) 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 fullness of the Gentiles, and be as a life from the dead to the world. Rom. 11.15, 25, 26. Doct. 1. The increase 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 sow 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 forthcoming to his service and praise; For, I will sow 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. Proofs of the Lords mercy in his dispensations, will not be sufficient to assure and comfort his people, unless they be assured of an interest in him, which is the chief of mercies; and which can only persuade them, that there is mercy in his dealing: Therefore after this, I will have mercy, is subjoined, 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 God's offer, and acquiesce in him as an alsufficient portion: So these whom he chooseth, he giveth them grace to choose him, and their embracing of, and cleaving to him, is an evidence of an interest in him; For, it is subjoined 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 publicly owning and avowing them, and they avowing and rejoicing in him; He proclaiming, Thou art my people, and they resounding, Thou art my God.    

CHAP. III.  
IN this Chapter we have a new type propounded, with a declaration thereof; wherein is held forth, 1. Gods love continued toward adulterous Israel, although she be repudiate, v. 1. 2. The low estate wherein 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 adulteress) according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine. 
THis Chapter contains 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 Prophecy 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 return 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 days, 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 conversion, of which, Rom. 11.  
The first particular in this Sermon, is first propounded in the type, and then explained: In sum, 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 adultery, 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, albeit he was to repudiate her as not his wife, yet he would continue his purpose of love toward her, in order to a second betrothing. Unto this doth the title of a friend here used, agree rather than that of an husband: For in this, the former marriage is dissolved, and the new is not yet made up, only he hath a friendly 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 customs, 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 custom 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 kindness, and is an adulteress unprovoked; (for so may be imported here, that this adulteress had been beloved, and yet played the harlot; See Jer. 2.5. Mic. 6.3.) so loving kindness doth not always give up upon sad provocations, nor upon saddest dispensations; for so is expressly held out here, the repudiate adulteress is yet beloved of her friend, and this sets out the love of the Lord toward the children of Israel, etc. 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 under sad dispensations, Jer. 29.11. 2. Such is men's stupidity in taking up their own case, and their superficialness in pondering 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, etc. and then in the explication, according to the love of the Lord, etc. 3. This outward gross 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 warn us, that the hearts of all men are prone that way, if they had a tentation, that we incline more to false worship then true, that naturally we have false ways to heaven and happiness; 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 ourselves; 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, dependence, respex on Idols; For, looking doth import this, Ps. 123.1, 2. Isa. 45.22. See Ezek. 20.16, 24. 4. The challenge joined with this, that they love flagons of wine, or sensual pleasures, doth teach, that as idolatry and false worship are plagued with sensuality and delight in it, (as witness the feasts of Idolaters, Exod 32.6.) So sensual men bewray their own inclination, that they are ripe for being Idolaters, if they had the trial: Therefore are they conjoined 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 homer of barley.  
3. And I said unto her, Thou shalt abide for me many days, 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 adulteress 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 herself 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 adulteress for so much money, is not to be strained to signify the Lords redeeming of his Church, for the price is given to herself for maintenance, and to purchase her goodwill, 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, Leu. 27.4. may teach, how little worth they are, and how base and contemptible they make themselves, who despise the Lord, and corrupt his Worship; as may be seen on the Jews 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 joined 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 adulteress must be thus pinched, before she give over her wantonness: Our hearts are so mad on Idols, that they will be fed so long as we have any thing to ourselves. Fourthly, his charging her to abide many day's sequestrate, not playing the harlot, nor enjoying him, (for so the Original hath it, Thou shalt not be for a man, either me or any other,) 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 adulteress shut up and dieted, is secluded from her lovers; so Israel by God's dispensations, is made to abide, and not be for a man. 2. The Lord may intent 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 show the greatness of his displeasure against his people, when he is provoked to reject them; and partly, that they may see the ill of their ways, and may cleave to God the faster, when he restores them; For, Israel is to abide many days, whereof we have seen a sad accomplishment 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 turn to God. 4. As it is a choice mercy 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 God's 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 mind or expectation of him; yet the Lords sequestrating her from idolatry, (to wit, in a national way) in her captivity, is a proof, that he will make it an abiding for him, whatever she intent, 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 constructed, 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 Israel's Covenant. 3. Whomever the Lord hath chosen, yet he hath a room in his heart for them, and will have them married to him, and this exhausts the scope. 4. Their conversion will be indeed as his solemn marriage-day, and a resurrection from the dead to the world, Rom. 11.15. and that day will evidence what respect he had to them in their lost condition. And so it may teach us, 1. Notwithstanding the glorious days 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 Jews were his Church, yet he minded the Gentiles, and purposed their conversion, 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 adulteress, do renounce all lovers till their husband embrace them again: But when the Lord makes his people's 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 Jews and of Israel at this day, who are kept in so low a condition beyond all Nations, that they may never flourish till God turn 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 ofttimes 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 future mercy, is a rich expression of love; For, so doth his love toward Israel appear, in that he preserveth them, however scattered or lost in men's 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 days 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 Exposition of the first part of the type, concerning the adulteress her being sequestrate in a base and poor condition; This the Lord expounds to signify, 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 testify 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 peculiar sort of Images, representing (as is conceived) their Idols in humane shape. This prediction cannot be understood of particular persons of Israel, nor of all of them taking them distributively, 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 perform true or false worship, as they had done before their rejection; and so it is opposed to their national conversion. Further, when the Lord foretells 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 public worship,) it is not his purpose to justify their borrowing 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 signify 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 continuance, 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 days, 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 Israel's misery, that they shall be without a King, and without a Prince, without any face of Authority, less or more, over them of their own Nation, being scattered among the Nations, and under the Government of others where they come: and yet in this case, they abide till the marriage come. 3. As the public Worship of God is a sweet cordial 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 woeful temper,) nor doth it here import so much a mercy to deprive her of corrupt worship in her trouble, (though it be so in itself, and he intent mercy in all of this;) But the scope is, to show, 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 God's 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 deprived 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 certainly a national Church is no Paradox under the Gospel.   
Vers. 5. Afterward shall the children of Israel return, and seek the LORD their God, and David their King, and shall fear the LORD, and his goodness in the latter days. 
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 Prophecy of God's mercy in bringing about the national repentance and conversion of Israel in the latter days: and their renewing of the Covenant, and taking Christ the Son of David for their King, and constantly serving and fearing the Lord, even because of his goodness. Whence learn, 1. Albeit Israel as a Nation, hath been, and yet is rejected and lost; yet they will certainly return to God; For, so is here prophesied expressly, 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 men's 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 chief 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 Israel's being in a low condition, they shall return and seek the Lord. 3. The Covenant standeth still to be forthcoming for Apostates, when they repent and turn to God, renouncing false ways and worship; For, so will Israel find; 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 find 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 Israel's) King; so also, Jer. 30.9. Ezek. 34.23, 24. and 37.24. not only because he is David's Son and Heir, Rev. 22.16. and because David was a type of him: But 1. Because 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 resentment. 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 embrace Christ, as to acknowledge him in all his offices; and particularly, 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 awe of God: For, when Israel shall return and seek the Lord, they shall also hold on, and shall fear the Lord. 7. As God is always good to his own people, whatever they think to the contrary, Psal. 73.1, 2. so much of his goodness 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 goodness will then be matter of holy exercise. 8. The goodness of God will not make a true Convert presumptuous; but will be unto him matter of reverence, and holy fear and trembling: For, they shall fear the Lord and his goodness. 9 Albeit Israel be long in gathering and converting; yet we are firmly to believe, that before time end, it will certainly come to pass: For, all this shall be in the latter days: Which albeit it often signify all the time of the dispensation 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. IU.  
IN this Chap. Israel is cited to God's tribunal, to hear his controversy pleaded, v. 1.— In prosecution of which controversy, 1. The Lord accuseth them more generally for their gross violation of both Tables of the Law, both by omission, and commission, v.— 1, 2. and threatens because of this, to send extreme desolation, ver. 3. 2. He accuseth them for their desperate incorrigibleness, 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 turn to ignominy, v. 7. Lastly, he accuseth these Priests for their sensuality and covetousness, rendering 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 provision, and to deprive them of issue, because they slighted God, v. 10. being stupefied by their sensuality, v. 11. 4. He accuseth 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 restrain that sin by corrections, for a time, till for that, and all the sins of all together, they be utterly destroyed, v. 14. 5. He accuseth them for the Idolatry of the calves, from which he dissuades Judah, v. 15. as being an evidence of Israel's wantonness, and the cause of their ensuing exile, 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 destruction and captivity, where they should be ashamed of their corrupt worship, v. 19  

Ver. 1. Hear the word of the LORD, ye children of Israel: for the LORD hath a controversy 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 stealing, and committing adultery, they break out, and blood toucheth blood.  
HItherto this Prophet, in the Lords Name, hath denounced the final destruction, and prophesied of the future conversion of Israel, making use of some types for that end. Now in a great part of this ensuing Prophecy, he proceeds in more plain terms, to rip up, and lay open the iniquity 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 God's controversy pleaded against them, wherein is contained an accusation for divers sins, drawn up in several articles, to every one of which the sentence, or threatening, is subjoined.  
In these Verses, First, they are cited to the Tribunal, to hear the controversy discussed. Then, the first article of the accusation is subjoined, which is more general, laying to their charge the violation of the Law in many omissions and commissions against both Tables; Namely, that there was no truth nor tenderness in their dealing, no spark of the knowledge of God shining in their way; but on the contrary, perjury, and rash swearing, lying, murder, stealing, and adultery were committed without moderation, and sin heaped upon sin. Whence learn, 1. Albeit the servants of the Lord may ofttimes have little or no ground of hope, that their Ministry shall have any success among 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 Ministry will have its own success 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 gross faults, which their titles and privileges will not cover; So the Lord will especially contend 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 than is given, 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 process to follow it; and when people do not make right use of better tidings 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 controversy more immediately: For, the Lord hath a controversy following on sin, and this is pleaded partly by the Word here, and (that not succeeding) by the judgements here threatened. 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 controversy with the inhabitants of the land, or with the body of the people now corrupted, and with the people who were settled in that good land which he had sworn to their Fathers, to give it them. 6. It doth commend the Lord's mercy, and clear his justice, when it is manifested on his sinful people, that he doth not strike before he hath warned them of their danger, and debated the matter with them: For, here he warns 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 sinfulness; 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 gross 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 Whatever secret mourners there may be in a corrupt Church, 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 calamity: For, albeit there were (no doubt) some good men in the land, yet he saith, there is no truth, etc. in the land, because they might get their souls for a prey, but would not turn 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 politic and subtle carriages, and unfaithfulness and deceit in bargains and trusts; That may be the cause of God's sore controversy, which men look on as an handsome conveyance: For, the Lord hath a controversy, 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 affliction added to the afflicted,) may expect judgement without mercy, if they persevere in it; For, the Lord hath a controversy, because there is no mercy. 12. As the true knowledge of God, is the fountain and root of true Religion; and as men's ill carriage in duties one to another, doth prove them void of the knowledge of God and of Religion, profess what they will: So ignorance of God continued in and affected, and appearing in such effects, is the matter of a sad controversy 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 flows from saving knowledge 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 perjury and false swearing, but vain and rash swearing, (wherein men bewray their high presumption in profaning 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 controversy against a land, Therefore is swearing put in the catalogue of the causes of this controversy. 14. As lying is a sin inconsistent with humane 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 subjoined to swearing, as frequently conjoined with it, and as another cause of the controversy. 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, cheating, idleness, oppression, filthiness, and other ways 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, stealing, and committing adultery, all of them as causes of this controversy, though not all alike heinous. 16. It is a great aggravation 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 murders were so many, that dead carcases lay by heaps one upon another.   
Vers. 3. Therefore shall the land mourn, and every one that dwelleth therein, shall languish with the beasts of the field, and with the fowls of heaven, yea, the fishes of the sea also shall be taken away. 
The Lord's sentence or threatening for these sins, is, that extreme 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. Albeit 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 himself, he makes both himself and them to mourn and pine away, because he will not mourn indeed; For, The land mourneth, the dwellers languish with the beasts of the field, etc. who are taken away. See Gen. 3.17, 18 4. As the glory of all the creatures is but a flower, which God will soon make to whither 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 gross sins mentioned, v. 1, 2. and of many others, yet it was to no purpose to reprove or seek to reclaim them: For, they would admit of no admonition, private or public, and if any did essay to do it, they would reject and oppose, 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 certainly they did so. See Job. 1.14. We saw his glory, as the glory, etc. 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 contended, and they held them to be such, and yet contended with them. In sum, 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 reclaim them, behoved to strive. 2. Every man in his station is bound to oppose the growth and continuance of sin, albeit he should meet with much opposition and strife; and to keep peace with God in doing duty, albeit he should incur the hatred of all the world; For, it is imported, that it is the duty of every man to strive, and reprove another. See Leu. 19.17. 3. It is an heinous aggravation of sin, when men become incorrigible, and much more when they rise against these who would reclaim them, and become their enemy who tell the truth: For, this is the express challenge, Let no man strive, etc. 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 turn incorrigible, and haters and persecuters of the light, and such as bring it to them; so than they are to be left to God to take course with them; For, it is then, The Lord hath a controversy, v. 1. and then, let no man strive, etc. that is, albeit the Prophet here give out God's doom, yet in ordinary they were dogs and swine, before whom pearls were not to be cast, Matth. 7.6. 5. Albeit Ministers be not infallible, and when they err, may be opposed by any; yet it is an heinous impiety when they become the eyesore of a time, because 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 avail 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, etc. 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 gins to reckon, he will reach every sinner 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 sinners in the height of their prosperity, and can ruin them suddenly, 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 God's Name, to bolster them up in their evil way; and God hath a sad controversy against such seducers. For, there is the Prophet who is threatened also. 5. This sentence 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 followeth upon the day; or that their calamity shall turn their day into night, wherein they cannot choose but fall; or that the Prophets, whatever light they pretend to, shall yet be in the dark, and ignorant of this calamity till it come: But chief, it teacheth, that when calamities come, such as have been seducers, and soothers up of others, shall fall with greater horror than any, as having been the cause of the ruin of so many; It shall be night with them, and day with others in comparison of them. 6. However sinners shelter themselves under the privileges of a visible Church or State; yet the Lord may let them find that their sin doth not only undo themselves, but bring utter desolation also on he Church and Nation whereof they are; Therefore it is suboyned, 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 Aaron's family, and other Levites, who after the rent and defection of the ten Tribes, stayed 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 slighting 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 ofttimes lie in great part at Preachers doors, with whom God will reckon according to the privileges of his people, whatever they be in themselves; For, saith he, My people perish for lack of knowledge, and this the Lord challengeth the Priests for, and as being the occasion 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 idleness is the cause why they do not edify in public; 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 holiness, their contempt and dislike of them will be the greater, and their opposition to light have the more of perversity, and less 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 itself 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 mind of it, and it as little 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 relation any pretend to God, by virtue of their general or particular calling, the Lord will make use thereof to aggreage their sin and unanswerable walking; Therefore doth the Lord name himself thy God, because they pretended so, and to show that if they got not benefit by such a relation, it should add to their wo. And so the blind 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. unfaithfulness in offices, (especially in the Church) will cast men out of it as unsavoury salt, with much guilt; which is a sad judgement, service to such a Master being honourable, and especially to minister 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 pretended they were. However men may spare such who by neglecting duty, prove that they keep the office injustly, yet God will not. 7. However the posterity of godly Ministers may ofttimes meet with hard measure from an ingrate world, as well as Ministers themselves; yet it is the righteous judgement of God on unfaithful Ministers, that as they neglect and forget God's 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 Aaron's Family.   
Ver. 7. As they were increased, so they sinned against me: therefore will I change their glory 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 ignominy to come in place of that glory which made them to miscarry so far. Whence learn, 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 God's goodness doth aggravate sin exceedingly; For, it is a challenge, that as they were increased, so they sinned against me. 3. Any glory or splendour which men abuse to harden themselves in sin, neglecting that which is their true honour, will certainly end in ignominy; and especially 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 monstrous greed and luxury, neglecting their duty. They were so fare from deterring the people from sin, or pointing out the true use and end of sacrifices when they came to offer for sin, that they minded nothing but to fatten themselves with the portion of the sacrifices which fell to them. And therefore they were desirous 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 sin of Ministers, when they mind only the benefit 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 gain and have to eat; For, this a challenge, They eat up the sin, (or, sacrifices for sin) of my people, (called so, as, v. 6.) and this is all they mind in that public 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, etc. 2. It is yet a more fearful iniquity, 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 advantage: For, they set their heart on their iniquity, or earnestly long to have them sinning, that they may bring sacrifices to them. In a word, Covetousness is the bain and cutthroat of Religion, and especially in Churchmen, 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 ways, and reward them their do.  
10. For they shall eat, and not have enough: they shall commit whoredom, and shall not increase, 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 slighted 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 Priest's carriage formerly mentioned. And this is an addition to the Priest's judgement, 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 people's sin, nor exempt them from judgements; Therefore are the people threatened also, notwithstanding he challenged the Priests. The sending of evil Ministers may be so much the fruit of people's former sins, and they may be so well satisfied with it, Jer. 5.31. as may justly ripen them for a stroke. 3. As Pastors and people are ordinarily like other in sin, and mutual plagues each to other, so will they be joined together in judgements: For, There shall be like people, like Priests, that is, both involved in judgement, (though possibly 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 recompense them, not according to their pretences, but their real deeds and practice; and wherein as they regarded not his will in choosing their way, so he will not ask their consent in returning a meet recompense of reward; For, I will punish (or, visit upon) them for their ways, and reward them (or return unto them) their do. 5. When men have made no conscience of sin, so they might compass these delights, which they think will make them up; yet it is easy 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 conscience beside; For, (saith he, explaining that general of rewarding, 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 withdraws his blessing; so what a man prosecutes unlawfully, he cannot look it should be blessed; For, They shall commit whoredom, and shall not increase; 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 men's debording, is their not serious 〈…〉 ●he Majesty 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 form, o● 〈…〉 ●cially he is provoked, when men make 〈…〉 this 〈◊〉; For, it is challenged as the cause and root of their miscarriage, and of his judgements, because they have left off to take heed to (or observe) the Lord, or, they have made apostasy from that temper that sometimes was among them.   
Vers. 11. Whoredom, and wine, and new wine take away the heart. 
This general sentence subjoined, 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 sins; as indeed trouble will confound sinners, especially such as have been unfaithful and given to luxury, as these Priests and the people were. But it seems rather to be a general sentence, pointing out the cause of all their miscarriage challenged both before and after, and in particular, of their neglecting God, v. 13. to wit, that their sensual pleasure and filthiness 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 sensual lusts by it; for, all the use they made of God's bounty, was Whoredom and wine. 3. Sins go seldom there alone, but are linked together, and draw on one another; and particularly, Whoredom and intemperancy go often hand in hand together; Therefore are they conjoined, Whoredom, 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 explication, because new wine makes soon 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-murder, and do wear out any spark of conscience that they had; but that by following these brutish lusts, they renounce even humanity, and turn brutish without sense and common understanding, so that they know not what they do, nor can discern, 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, Whoredom, and wine, and new wine take away the heart, or sense and understanding. The word signifieth ofttimes to take by force, or by industry, to show that however at first there may be some wrestlings betwixt lust, and mens sens sense and principles of reason, yet at last lusts given way unto, will carry it. 5. As it is God's judgement on unfaithful Ministers that they are given up to sensuality; so that will soon besot them, and make them sapless in their doctrine, and careless in their duty; for, in particular, it is true of them whom he had challenged before, Whoredom, and wine, and new wine take away the heart.   

Vers. 12. My people ask counsel at their stocks, and their staff declareth unto them: for the spirit of whordomes hath caused them to err, and they have gone a whoring from under their God.  
13. They sacrifice upon the tops of the mountains, and burn incense upon the hills under oaks, and poplers, and elms, because the shadow thereof is good: therefore your daughters shall commit whoredom, and your spouses shall commit adultery.  
The fourth article of this accusation is general against the whole people for their gross 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 instanced in their consulting with their stocks of Images, and their staves, or arrows, (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 filthiness. Whence learn, 1. When ever the visible Church forsakes God, he will not forget his kindness to her, to aggreage her sin, and to prove that she hath done it without provocation; Therefore again the title is my people, to show that he had entreated them as such; and that he having chosen them from among all people for himself, and as his portion, Deut. 32.8, 9 Isa. 43.21. it was a greater sin 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 madness in subjecting themselves to these creatures that are inferior to them; and the baseness of their Religion, in that they have so poor ways to know the minds of their Idols; for, they ask counsel at their stocks, (and so consult with them as their gods, and perform religious worship to them; that they may know their mind) and their staff declareth unto them, that is, any illusion they get, they take it for a divine response. For the way of divination by a staff, or arrows, See, Ezek. 21.21, 22. It seems, that when he doubted which City to assault first, several staves or artowes having the names of the several places on them, being shaken together in a quiver that which was first drawn out determined 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 received the love of the truth) to follow error; Therefore is it given as a reason, For the spirit of whoredoms hath caused them to err, which is to be understood both of their own inclinations, and of the working of the evil spirit, 2 Thes. 2.9. which makes them so bend and zealous in it, and warns us not to be taken up with every zeal, nor with every religion wherein men seem to be zealous. 4. They who commit Idolatry, and follow false Religions, and so do renounce subjection to God, and put themselves 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 insured to them by the Covenant. 5. Sin is then come to a great height and very ripe for judgement, when men cast off all veils of pretences or shame, and do openly and avowedly commit it; for, he challengeth when they sacrifice upon the tops of the mountains, etc. avowedly, without shame, and not in corners only. 6. It is high presumption in frail men to think to invent finer ordinances of worship by their wit, than what God hath appointed, or that they can put holiness on things or places; for, it was their sin to choose mountains and hills and shadows of trees and groves, in imitation of he Patriarches (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 strokes are inflicted, but the sinner given up to more sin, and particularly, spiritual adultery may be punished with bodily filthiness; for, Therefore your daughters shall commit whoredom, 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 warn all professors 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 unfaithfulness 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 whoredom against God, in the lewdness 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 whoredom: nor your spouses when they commit adultery: for themselves are separated with whores, and they sacrifice with harlots: therefore the people that doth not understand, shall fall. 
The Lord threatens further because of this sin, that albeit whoredom 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 wantonness of their daughters and spouses; and that because they themselves were separate from God by their Idolatries, 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 uncleanness, so his forbearance of that fault for a time, was only 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 needful corrections, to restrain the course of a people's 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 whoredom, 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 becoming general, is passed over in particular persons, till it ripen for a national stroke: Secondly, his sparing of them and others for some sins, is because he hath a greater quarrel and cause of controversy, for all which together, he will in due time reckon: Both these are imported in that reason subjoined to the sentence of not punishing their daughters, for themselves, (that is, not only their daughters and spouses, but the parents and husbands: He speaks of them, and not to them, as formerly, to testify 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 sacrifices in the groves, committing both spiritual and bodily adultery together. And so the force of the reason is, That sin of uncleanness is more general, and more are guilty of it then their daughters and spouses, and therefore they are spared till the people or Nation fall together; and that it is no wonder he spare them, seeing he hath a greater quarrel because of their Idolatry; for which, when by reason of his indulgence, they have added bodily filthiness 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 looseness, but in that it doth allow and foster much fleshly liberty; For, they sacrifice with harlots, not only continue they avowed harlots, and yet follow that form of worship; but in their solemn sacrifices, they stand not to join with harlots, in feasting them with the sacrifices, and courting of them. 4. Let Idolaters join 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 communion with him; For, they are separated, (to wit, from God) with whores, etc. 5 Idolaters, how learned soever they pretend to be, or really are, yet in effect they are but brutish and ignorant. It is great brutishness to put so base an object, as ofttimes men do in the place of God, Psal. 115.8. and it is great ignorance, to think that true Religion must be made subservient to men's politic 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 people's pretence) or that pomp wanting institution, will make a worship acceptable: for these reasons it is said, they are the people that doth not understand. 6. Ignorance, (especially when it is affected) will not excuse the visible Church her declining in the matter of Religion, 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 overthrow; 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, neither 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 join with them in that harlotry; however it be palliate 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 Israel's wantonness against God, and of her love of carnal liberty, and therefore not to be imitated. 2. (Which is his sentence 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 wilderness, not knowing where to find a flock, or its dam, and exposed as a prey to all wild beasts. And therefore it were madness in Judah to run on such hazards: for clearing this text a little, Consider, 1. That in this prohibition, the Prophet doth not mention Dan, which was one of the two places, wherein Jeroboam erected the calves for public worship, 1 Kings 12.28, 29. because Gilgal and Bethel being on the South-border toward Judah, the Jews 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, etc. yet either (because 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, etc. with v. 26, 27, 28, 29. Consider, 2. That albeit Jeroboam set up the Calves only in Dan and Bethel, 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 divert 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 places. Doct. 1. Not only do men commit spiritual whoredom, 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 ways of their own devising; for Israel's worshipping the calves is called harlotry; thou Israel playest the harlot. 2. When men once decline from the rule of God's Word in choosing a way of worship, they are readily given up to be endless in multiplying defection by such devices: the same vanity of mind, 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 ways, to quiet the conscience, draweth men to a restless multiplying of these courses; therefore it is that Israel do add Gilgal to the former places of their public 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 God's 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 Israel's 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 sinning against him is more sad and heinous than the sin of any other, considering what unkindness, unfaithfulness, and dishonour to God there is in it; and especially that they have fewer tentations than 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 clavae to the Temple and true worship of God, and were much better than 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 endure that Judah should follow them, for they only now were left for God, they were not so accustomed to this defection as Israel had been for many years, they had the Temple and wanted these politic 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, however directed to Judah, yet is spoken to Israel at first; Though thou Israel play the harlot, etc. 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 worship was interrupted there by their wicked Kings; yet they should have the face of a true Church, and warrantable Ordinances, during the time of his patience toward them, as is more expressly held out, Hos. 11.12. 6. No pretence will serve to justify or cover an unwarrantable way of worship, nor doth the Lord's manifestation of himself in a place, by any special act of power or favour, warrant men to make use thereof as more holy than 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 dissuaded from it, as one of the sinful courses of Israel; Come not ye unto Gilgal, 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 eminency 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 idolatry or infection thereby, aught to abstain from coming to the very places, where there is danger of infection, unless that absolute necessity, and a clear call draw them; for, so is Judah's duty; 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 mix 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 calf, Exod. 32.4, 5. 10. As men's presuming to prescribe ways, and be changelings in the matters of Religion, is a fruit of wantonness and idleness of mind, having little to do: so the consideration of men's wantonness in sinning, may deter others from it if they be of sober spirits; for, it is an argument to dissuade 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 Israel's rebellion, as a wanton heifer that casts the yoke, and therefore is not to be imitated. 11. Such as are so bend on liberty and licentiousness, 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 happiness in being rid of his yoke; and he can make them weak and faint-hearted in trouble, who were strong and stouthearted 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 solitude, danger and fear, and where it shall be exposed as a prey, and not know where to turn it. 12. When defection from God cometh to the height of wantonness and rebellion against him, and rejecting of his yokes, than judgement is not far off; for, now the Lord will feed them, etc. that is, shortly. 13. Whatever may be the present condition of backsliders, which might tempt others to join 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 reason of Israel's success, yet the Lord propounds this as an argument to dissuade them, that now the Lord will feed them as a Lamb in a large place,   
Vers. 17. Ephraim is joined unto idols: let him alone. 
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 men's greatness 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 ordinarily ringleaders and chief masters in the sins of a land; therefore 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 joined to idols, or glued to them, that he cannot any more be divided from them: for, albeit his politic interest drew him that way at first, yet being engaged, not only that, but a spirit of whoredom 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 themselves and their own ways, 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 Ministry 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 sour: they have committed whoredom 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 intemperance in drinking till it corrupted in their stomach, which made them to vomit it up again. 2. Their incessant filthiness. 3. Their covetousness and corrupting of justice thereby. Whence learn, 1. It is the great madness of the children of men, that if they attain to any greatness, 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 abusing 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 sour, or gone, to wit, from its native savour and taste, being putrified in their stomach, so that they cannot digest it. 3. As uncleanness is a sin not easily shaken off, when once men are engaged in it, but it will be their Master, far beyond their first resolutions; 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 whoredom continually. 4. It is a shameful sin in rulers and men of power especially, to be covetous, and to love bribes and reward, and such cannot but pervert justice, and they do come to the height of impudency, 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 oppress the people with taking 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 wind hath bound her up in her wings, and they shall be ashamed because of their sacrifices. 
The Lord's 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 impenitent people, will at last end in speedy and sudden judgements which shall surprise them, and shall be violent and dreadful to compense the delay; for, the wind 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 wind, and with as great violence and suddainty, as if a tempestuous whirlwind surprised 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 show 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 ruin 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 threatening against the Nation, comes out as a sentence because of Ephraim's sins. 3. Mens following of corrupt worship will be matter of shame and confusion, and not of comfort in a day of distress; in that not only it will be reproachful in the eyes of all the world, that God's 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 glory in prosperity, will disappoint them, and their false religion will fail 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 following, are conceived to be one Sermon) the Lord proceeds in the same method, and prosecutes the same controversy, which was begun in the former chapter, only with this difference; 1. Judah is here joined with Israel, because that defection had flowed from Israel to them, and chief, because that under Ahaz, (to whose times this prophecy agrees best) they had made some defection. 2. The threaten 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 especially,) the Lord having called all ranks to hear his process and sentence, v. 1.— doth accuse their rulers and teachers especially, for ensnaring the people in sin, v.— 1. and all ranks for their subtlety and deep rootedness in oppression, notwithstanding all admonitions and corrections, v. 2. for their idolatry and pollution, (which God knew, however they covered it) v. 3. for their obstinacy and impenitency in sin, by reason of a spirit of whoredom, and their affected ignorance of God, v. 4. and for their great pride under all this sin, 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 avail them, v. 6. but God should shortly consume them and all their wealth, who had so perfidiously violate the Covenant, and propagate idolatry to their children, v. 7. should alarm them with enemies coming against them, v. 8. and should utterly destroy the Kingdom of Israel, according to his irrevocable sentence revealed to them, v. 9 In the second part of the chapter, the Lord comes to deal with the two Kingdoms of Judah and Israel, more distinctly. And first, he speaks to them severally; accusing Judah, and especially their Rulers for the violation of all laws, 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 ways 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 promiseth they shall do, v. 15.  
Verse 1. Hear ye this, O Priests, and hearken ye house of Israel, and give ye ear, O house of the King: for judgement is toward you, because 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 process and sentence against them. 2. The first article of his accusation, which concerneth chief their Priests and Rulers, that they had been as snares and nets on Mizphah and Tabor. The first of which places, (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 enterprise; 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, subtle edicts, their profane example and countenancing of sin, did deceive the people, and ensnare them to follow idolatry. Doct. 1. There is no rank, but they will be found to have guiltiness to lay to heart, in a time when God pleads a controversy 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 oblige all ranks of persons, be in what eminency they will; and as the Lords faithful servants must preach against the sins of all, without respect of persons; so the general overspreading of sin, (however it harden every particular sinner, yet) is no way to escape judgements, but rather to hasten them; therefore doth Hosea challenge all, as being obliged to hear and obey, and to show how justly God was angry, when all ranks had corrupted their way. 3. When God is coming against a people in judgement, it concerns 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 hear, harken and give ear, with the reason subjoined, for judgement is toward you, or to be pronounced and executed against you, as showing, 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 controversy is judgement toward you, that is, a judicial process and sentence, making way for due execution. 5. God may testify 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 Rulers to Israel. 6. Subtle snares and insinuations are more dangerous for drawing men wrong, then open violence is: for, thus did they misled Israel, they were a snare and a net spread. 7. It is a great sin in men, and cause of God's controversy, when they prove a snare to others, or by their insinuations, example or policy draw them to sin against God; for, judgement is toward you, because you have been a snare on Mizpah, etc.   
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 subtle in their projects and devices to compass; and in their pretences, excuses and distinctions, 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 called a making slaughter. 2. men's ability or parts in compassing & defending ill courses, doth not extenuate, but rather aggrege them, and make them the more odious, that they seem to convey them handsomely, & make them seem plausible; for, it is a challenge, that they are profound to make slaughter; or, as robbers who lie in wait, they lay their plots deep, that they may compass them handsomely and plausibly. 3. As men's subtle 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 aggravation 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 subtle 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 compass their ends, and to defend their ways, and to be most deeply plunged in ill courses; for, it is the revolters, who are profound 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 gross 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 whoredom, 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 blind themselves and others: for, this assertion, I know Ephraim, etc. supposeth that they were not known to themselves, and that they dreamt to blind others as themselves were. 2. However men may mistake themselves, may wilfully hid light from themselves, or put a veil on their ways to deceive others: yet the Lord seethe 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 ways, 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 knowledge 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 whoredom, etc. See, 1 Cor. 14.24, 25. Heb. 4.12. 4. Idolatry and corrupting of God's worship, is spiritual whoredom and a pollution before God; and error or superstition is so small a friend to piety, that it tends to pollution in conversation, and it is a proof of God's omniscience when he is not mocked with men's plausible pretexts, covering such ways, but doth discover, and teach his servants to discover them to be so vile; for in testimony of his knowledge of them, he sends out his Prophet to declare, that their well marked ways were whoredom, and that thereby all Israel is defiled, both with these ways in themselves, and with the effects of them.   
Ver. 4. They will not frame their do, to turn unto their God: for the spirit of whoredoms is in the midst of them, and they have not known the LORD. 
A fourth challenge, (which is also an aggravation of the former) is, for their being obstinately impenitent and incurable in their sin, through long custom in it, through a spirit, or strong inclination to whoredom or idolatry, and through their affected ignorance of God. Whence learn, 1. It is a great aggravation of sin, when men not only do fall in it, but do impenitently and obstinately persist in it; for, it is a challenge and aggravation of all the former, that they will not turn to God. See Jer. 8.4, 5. 2. It doth yet more aggreage mens impenitency, that God, to whom they will not turn, hath been their God by their Profession, and by his tender care of them, and that he offers yet to prove himself their God if they will return; for, it adds to the challenge, that they will not turn to their God; and indeed despised and abused mercy will be one of the bitterest ingredients in the challenges against the Church. 3. A people are yet the more inexcusable in their impenitency, when they will not so much as think on endeavouring or using the very outward means, which might tend toward repentance; for, they will not frame their do to turn: they might have sought, and yet not come speed, because of their unsoundness and formality in their way, but they were either so ignorant, or malicious and impious, as they did not so much as endeavour to bend their course that way. 4. Custom 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 read, their do will not give (or suffer) them to turn; which is the first cause of their impenitency, 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 possess their hearts, which will drive them on to follow sin madly, and render them incorrigible; for, it is another cause of their impenitency, and that from which the former flows; for, a spirit of whoredom is in the midst of them, or hath possessed their heart and very inwards; whoredoms may be understood here either generally for these unlawful courses to which men's 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 departed 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 goodness toward his people, or dreadfulness against backsliders; and whatever knowledge of these things men seem to have, yet custom in sin, and a whorish spirit will soon banish it; for, it is added as another cause of their impenitency, following upon the former; and they have not known the Lord.   
Vers. 5. And the pride of Israel doth testify 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 former) is, for their notorious pride under all this sin, of which they are elsewhere noted as guilty, Isa. 28.1. Hereunto is subjoined God's 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 accomplishment, it do reach to their destruction by the Chaldeans, 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 chief 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 stroke, 2 Kings 9.27. and 10.12, 13, 14. so Judah having joined 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 Assyrian, as is recorded in the history, 2 Kings 18.9,— 13. and pathetickly lamented, Mic. 1. and thus in regard Judah hath not yet been challenged in this chapter, we are to look on this threatening as laid on Israel's score, who drew Judah to this sin and ruin. Doct. 1. It is a great aggravation of sin, when men are swelled with conceit under it, so that their thoughts of themselves 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 because of it; for, such was their temper, there is the pride of Israel, notwithstanding all they did. 2. As pride is a sin that will not conceal itself, so this sort of pride is a notorious proof of men's guiltiness which will justly condemn them, and plead for God in so doing; for, the pride of Israel doth testify 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 ruin, 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. God's 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 against God's stroke; nor will the ensnared be able to plead exemption: For, both Ephraim (the Kingly tribe, who misled the rest,) and Israel (or, the misled people,) shall fall. 5. As iniquity is the cause of men's 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 than 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 threatened, Judah also shall fall with them. 7. It may justly add 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 ruin with them; Therefore it is added to Israel's calamity, that Judah also shall fall with them.   
Vers. 6. They shall go with their flocks, and with their herds to seek the LORD: but they shall not find him, he hath withdrawn himself from them. 
The Lord having thus accused and sentenced Israel, there is subjoined 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 amplification is, that the heap of their sacrifices should not recall this sentence, nor bring any mitigation of their trouble, nor procure access 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 do to turn 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 find no offer of themselves, or to cut off one lust. 3. As external ordinances are appointed 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 find God in their straits, For, they shall go to seek the Lord, in and by these sacrifices, but they shall not find him, as being but superstitious worshippers, and such as are unsound and too late in beginning. 4. As it is a very sad stroke, when the Lord is not only away, and not to be found to a people's sense, but he hath really deserted them, 1 Sam. 28.6. So however men cannot easily discern, nor lay to heart God's judicial deserting of them, while they are hot and eager in sinning, yet in straits they will be made sadly to feel it; Therefore it is added, he hath withdrawn himself from them, to show that they were really deserted, and that they should find it so in straits, however they felt it not before, as Samson knew not his case, when he slept in Delilahs' bosom, till the Philistines were upon him, Judge, 16.10.   
Ver. 7. They have dealt treacherously against the LORD: for they have begotten strange children, now shall a month devour them with their portions. 
The second amplification of their guilt, and the sentence following thereupon, is, that since they had perfidiously violate the Covenant betwixt God and them, and had propagate their Idolatry 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 Church's 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 generation, 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 month, (or short time, as, Zech. 11.8.) devour 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 month 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 places, who should get the alarm, and go to arms, and be pursued by the enemies, as is said of Benjamin. These cities Gibeah and Ramah, seem to be these who were near 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 fortify one of them, 1 Kings 15.17, 21.) and Bethaven, (either a place so called, or Bethel near unto it, Josh. 7.2. the name thereof being now changed into this, because of the Idolatry practised 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 alarm of the enemies coming to pursue them; or rather (seeing only Benjamin is alarmed here with the pursuit,) that the enemy having overrun and subdued Israel, as is expressed in the next ver. the alarm should come from the border of Israel, to the border of Judah, that the enemy was coming to pursue them and Benjamin who joined 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 war; and as the despised threaten of Ministers, will at last come to real executions: So it is the duty of Ministers 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 enemy's approach, that he may show them that it will come to that at last, and may by this representation, make them sensible of it at present. 2. God's alarms against impenitent sinners, will prove real, and their endeavours against them will be in vain; For, it is subjoined to that comamand, after thee, O Benjamin, to wit, the enemy cometh, or pursueth thee, whereby they are given to understand, the alarm given should be no false one, but the enemy should come, and that for all the alarm to prepare themselves, yet they should turn their back, and the enemy pursue after them. 3. Instruments of wrath pursuing guilty sinners, will put them to terrible confusion & distraction in their minds, as not being at peace with God, by trusting in whom the heart is fixed: So much doth this abrupt speech testify, after thee, O Benjamin, not telling what is after him, showing that then they shall be in such fear, as shall put them to confusion in their expressions.   
Vers. 9 Ephraim shall be desolate in the day of rebuke: among the tribes of Israel have I made known that which shall surely be. 
The fourth amplification of the sentence, is, that the Kingdom 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 Israel's overthrow called the day of rebuke, or arguing. 2. When the Word, or moderate corrections will not avail, 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, Ephraim shall be desolate in the day of rebuke; That alarm, v. 8. should neither prove false, nor a momentany oppression only, as it was on Judah; but should end in their utter desolation. 3 As it is of the Lords goodness, that he warns sinners of their danger: 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 find the truth of it by effects: For, this seals up all, among the tribes of Israel have I made known 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 find it certainly come to pass.   
Vers. 10. The Princes of Judah were like them that remove the bound: therefore I will pour out my wrath upon them like water. 
In the second part of the Chap the Lord comes more expressly to speak to both the Kingdoms of Judah and Israel, and that both severally and conjunctly. And first, as for Judah, whom he had threatened before, he accuseth their Rulers especially, for violating all Laws, divine, and humane, which set bounds to men in the matters of Religion and righteousness, which being a great sin, (as it is to remove ancient landmarks, 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 overflowing 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 righteousness, which it is not lawful to transgress; For, so much doth this challenge, with the allusion to the removing of landmarks, teach. 2. Men are naturally so perverse, that strictest bounds set by God will be so fare 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 run the more violently wrong: For, they are like them that remove the bound; though Laws be set down more sacred than landmarks, yet they will encroach upon them. 3. Albeit great men think they may make bold with God's Law above others, and so are ill examples to all others; yet their greatness gives them no allowance, nor will shelter them in so doing; For, it is held out as a challenge, that the Princes of Judah were like them that remove the bound. 4. When great ones do sin, and cannot be reached by others, God will prove himself the avenger of such transgressors: For, therefore I will pour out my wrath. 5. Whatever the stroke on sinners be, yet when wrath is seen in it, and that the wrath of an infinite God, it will be dreadful; Therefore the stroke 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 pour out my wrath on them like water, or largely, like a deluge which violently overflows all banks. The word also rendered wrath, being borrowed from among men, doth signify such indignation as passeth bounds.   
Vers. 11. Ephraim is oppressed, and broken in judgement: because he willingly walked after the commandment. 
Secondly, as for Israel, he accuseth the body of that Nation (under the name of Ephraim, not here taken only 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 oppressors, and overturners of public justice. Whence learn. 1. Such as usurp unto themselves power in the civil state, have ordinarily woeful 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 affairs; and partly, that in God's judgement they may more eminently engage him against them for all their iniquities: For, such was the commandment 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 ofttimes be the cause of God's controversy against a people; For, it is a challenge against Ephraim, because he walked after the commandment, and gave obedience to it. 3. Albeit it be enough to prove a course sinful, that it is against Law, whether it be expressly voluntary or not, yet God looks on men's willingness as a great aggravation of sin, particularly of Apostasy: For here it is the challenge, he willingly walked, &. 4. Albeit it be a most heinous and eminently voluntary sin, when men fully consent to it of their own inclination; yet a sin doth not cease to be altogether voluntary, even when commands of men attended with present dangers and terrors, draweth them to consent; far less when the simple command of men obtains their full and free consent; for, albeit there was a commandment, because of which they might pretend terror, yet as it was not terror that prevailed with them, so the Lord seethe that, and that they did it willingly, notwithstanding all that; for it was of their own consent, that the generality 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 oppressors; and however they may flatter people till they gain their ends, yet than they will crush them; For, albeit Jeroboam carried on the rent, under pretence of ridding the people of great oppressions, and invented a way of Religion, pretending the people's 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 people's prosperity; so it is righteous with God, to make any whom men study to please by offending of him, prove saddest scourges; For, so did the Rulers prove to Ephraim, who followed their command, neglecting Gods. 8. As the sad fruits of sin and defection will not always be suspended, but be really felt by the transgressors; So when strokes are on, it is the Lord alone who must discover the cause thereof: For, now Ephraim may feel his smart, he is oppressed, etc. and yet he must be told that it is, because he willingly walked after the commandment.   

Vers. 12. Therefore will I be unto Ephraim as a moth: and to the house of judah as rottenness.  
13. When Ephraim saw his sickness, and judah saw his wound: then went Ephraim to the Assyrian, and sent to King jareb; 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 judah: 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 conjunctly, challenging and threatening 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 sensible rods, like a moth in cloth, and rottenness 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. because God was provoked by their abuse of the rod, and miscarriage under it, to deal more severely with them, as accordingly he threatens to do, v. 14. The Original in v 12. hath only, I unto Ephraim as a moth, etc. but whether we supply it, I will be, by way of threatening for the future, or I have been, (which agreeth 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 stroke, yet this their miscarriage would certainly follow on it, to the drawing down of more wrath upon themselves. It is likewise to be considered, that v. 12. doth not begin in the Original with Therefore, as if it contained a sentence for the former sin, (though indeed the stroke be the fruit of sin,) but with and, which in that language is only a transition to a new purpose, as here it gins 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 men's spirits, counsels and estates in a secret unfelt way; Therefore did he only send a moth to Ephraim, and rottenness, or a worm to the house of Judah, whereby we may understand the many intestine confusions, and foreign invasions of Israel, antecedent to their overthrow, 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 seemed but little, as to the utter overthrowing of these Kingdoms. He compareth his stroke on Ephraim to a moth, and on Judah to a worm or rottenness, it may be because Ephraim was sooner to be destroyed, as a moth doth eat cloth, and Judah was to subsist longer, (as a tree doth, albeit it be wormeaten,) though it was to be destroyed at last. 2. Whatever judgements be inflicted 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 cloth it consumeth, and rottenness, or the worm, 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 stroke like to that. 4. As the Lord's mercy may be read in the midst of consuming wrath when he gins with moderate strokes, 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 smitten, 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 sickness, 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 selfishness will hid the sight of common strokes, and their stupidity and obduration make them little consider 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 distress, but not the causes thereof; for this was the cause of their miscarriage, that they saw their sickness and wound, and no more. Such a temper will rather resolve in bitterness; 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 Ambassadors. 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 Protector, 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 special proof of the naughtiness of men's hearts, and of the little use they get of corrections, when they dare have recourse unto, and rest upon humane helps, neglecting God who is pursuing a controversy for sin: For, herein was Ephraim's miscarriage, he went to the Assyrian, etc. 5. True repentance is so difficult a path, and so contrary to men's nature, that they will rather 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 useless 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 useless in a day of trouble, not only because of their own emptiness and insufficiency, but because God is provoked to anger by men's 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 chief in such disappointments. 2. When men make no use of lesser corrections, but neglecting true remedies, do seek to sinful 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 increase their calamities; For, it is added, that not only the Assyrian 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 Judah's stroke were compared to tearing by a young lion, because it continued not so long as Israel's: For, (though that proved true, yet) the scope in both is simply to point out a stroke that should utterly for once destroy them. 3. However it be the great sin of men, to turn brutish in their oppressing others; yet God's 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 Chaldeans who were instruments of that beastly cruelty; and again, I, even I will tear, etc. 4. God being provoked, is an invincible and sore party, he will tear 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 return 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, threatening that he will not only destroy them as a Lion, but (speaking after the manner of men) will withdraw his gracious presence, and leave themselves, 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, etc. Whence learn. 1. It is a very sad addition to an afflicted condition, when the Lord not only strikes a people in great severity, but doth desert them also under the stroke, not manifesting any tokens of his favour to them; Therefore is it subjoined, I will go and return 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. God's sore strokes, 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 God's end in all this, to draw them to the true remedy, I will return, 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 behind him, that draws 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 deserts 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. Repentance is then true, when men are indeed convinced of sin, and driven to confess and plead guilty before the Lord; and without this, much show 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 show of confession, but that really before God, they be convinced 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 press after 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, aught 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 former negligence ought to be made up with doubled diligence, by such as turn 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, aught to be especially set about in sad times. Times wherein affliction press men hard on all hands, aught to be times of seeking God indeed, and aught 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 discouraged, that afflictions drive them to it, who sought him not before: and albeit afflictions first set us on duty; yet if when we come, God give us other earrands, it is a sufficient proof of soundness; 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 cross drove 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 God's promise who undertakes to work it in his own: And such as mind repentance, aught to set about it in the faith of a promise, and eyeing him who only can produce it: For, it is a promise, they will seek me early, which though it relate particularly, to Israel's 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 confirm the same prediction, by bringing them in practising what he had foretold of them, and by prescribing a form wherein they shall express their repentance. This consists of a mutual 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 himself, his kindness and favour to them after all their trouble, causing them thereby to grow in piety, for 3. In the second part of the Chap. the Lord clears himself from being the cause of Israel's destruction, and that he could do no otherwise to them then he did, ver. 4.— Considering their inconstancy 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 wickedness 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 return unto the LORD: for he hath torn, 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 encouragement 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, unless they had this ground of future hope: And partly to prescribe unto the present 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 mutual exhortation, and up-stirring one of another to repentance, and their first ground of encouragement, which is; that though, while they were impenitent the Lord had smitten and torn them sore, Chap. 5.12, 14. yet now upon their turning to him, he would, as a tender Chirurgeon, bind up and heal all these wounds. Doct. 1.  there is true repentance, there will be a returning unto the Lord, which imports, 1. That a true penitent will be sensible not only of straying from God which hath made a distance betwixt God and him; but that his straying hath begotten an averseness, and turned his back upon God; so that he needs to return. And particularly, he must be sensible of further straying under afflictions, which were sent to reclaim 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 straying from God, are but vanity, that he hath been a loser thereby, and that the Lord is only worthy to be chosen and embraced; and therefore he returneth to him, as the only excellent of choices. See, Hos. 2.7. And 14.3. Jer. 3.22, 23. etc. 3. A penitent must have a through endeavour to make up this distance not being moved by affliction only, 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 himself with motions or fits in this endeavour, but studying to follow it forth till he come to a real enjoyment of God, and so return unto the Lord indeed, which these penitents are yet endeavouring, 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 repentance, when men are deeply convinced of the need of repentance, 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 join hand in hand, and by their example and encouragement stir up one another to seek God; and times of mercy will be joining 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 near undone before they become sensible, or be drawn to God; for, so is supposed here they are torn and smitten before they are brought to need repentance. See, Leu. 26.18.— 39 Amos 4.6,— 11. Apostasy once given way unto, is not easily recovered, sense of calamities and of sin procuring them, is not soon attained, the blessing of afflictions is not taken up at our foot, our ill humours raised by afflictions, in swelling against Providence, doting after ruined Idols, etc. are not soon laid. So that it is no wonder matters draw to this height. 5. God is a severe pur●urer of sin, when once he gins to prosecute a controversy with a visible Church; for, he will both smite and tore, and deal 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 than he, in walking contrary to him, Leu. 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 Lord's people, 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 only 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 freegrace and blessing, accompanying afflictions will bring it about. See, Leu. 26.40, 41, etc. 7. As the afflictions of the Church are from God, and to be taken as from his hand; so the healing thereof must come only from him; for, He hath torn and he will heal us, etc. 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 doth 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 otherways incurable, and for which there is no balm beside. 8. It is the duty of such as mind to set about repentance and conversion to God in earnest, to do it with encouragement and hope; and as we are to believe that the Lord not only sends cleanly trials that he may get work, and give proofs 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 stroke inflicted in wrath, as an errand to come to him with, and sent to drive us to his mercy, when we want another argument: So we ought to encourage ourselves, expecting that God, who minds our good in affliction, will give a good issue to it, when we are made to feel 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 return, and he will heal; and so our endeavours 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 mean time the Lord will handle him tenderly and to his profit: He will be a tender Chirurgeon to give him a room in his heart and sympathy, and will not lance his wounds, but when it is in order to his cure and profit, and when he hath balm and oil to pour into them; for, all this do they expect; He hath torn, and he will heal us; he hath smitten, and he will bind us up.   
Vers. 2. After two days 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 encouragement) 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 usual and ordinary ground of the Church's comfort in troublous times, as, Isa. 7.14. 2. Penitents apprehending Christ by faith, in his sufferings and resurrection, will find 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 only what is expressly for his truth and cause, but even all of the penitents troubles are his in respect of sympathy. 3. They are sweetened to the penitent, by Christ's essaying their lots in his own person, and so sanctifying them unto them. 4. As believers are made conform to him in sufferings, so in his deliverance he is a pattern of their victory, Rom. 8.17. 5. He is the purchaser of believers deliverance, having paid a price for it. 6. His resurrection and victory is a pledge of their deliverance, being judicially 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 speak so expressly of his resurrection, as of the raising up of penitents themselves, which doth indeed flow from his resurrection, and that may be hinted at here. And so this encouragement is an amplification of the former, meeting with the deadliness and continuance 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 only 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 days, in the third day, it is diversely conceived, by some for a long time, that neither at present, nor for some time after, were they to meet with this mercy; others understand it of a short time. We may take in both in divers respects; that the time of their restitution after their conversion, may be somewhat prolonged, and seem so to sense, and yet it may be justly accounted short, if they reckon right. Doct. 1. Such ofttimes is the obstinacy of the visible Church in her sin, and her stupidity under judgements inflicted for sin, and such is the Lords severity in prosecuting a begun controversy, That she may not only be smitten, and sore wounded and torn, 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, etc. 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 profess their hope that it will be so. Penitents do but wrong God, and themselves, when they draw hard conclusions on their lots, and do not leave a latitude to God's love and omnipotency, and answer all their inextricable doubts with, O Lord, thou knowest. Ezek 37.3. 3. It may seem 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 days, and not at first they expect it. 4. Albeit length of time under trouble, joined with the greatness of it, and the Lords seeming to neglect prayer and repentance for a time, be a sore trial, 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 deliverance 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 days, 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 comparing it with eternity, and by his resolution, patience, and making use of the delay; for, in these respects, this form of speech, after two days, 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 gins, he will complete deliverance, how small soever the beginnings be: for, here his Word is held out in several branches, of reviving in their graves, raising up out of their graves after they are revived, and causing them to live and walk after they are revived and raised up; and all these together, make a complete deliverance. 7. The Lord will not only, in due time, recover the desperate and hopeless 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 continued 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 before God; for, so much also is imported in that, being revived and raised up, they shall live, or walk in newness of life. 9 As they who would approve themselves in duty, aught to walk singly 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 rain; as the latter and former rain unto the earth. 
In the third ground of encouragement, (which is an enlargement of that living in his fight, ver. 2.) they promise unto themselves 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 experimental knowledge of the favour and love of God in Christ, as the fruit and cherisher of piety. The certainty and sweetness of this encouragement, is further confirmed and illustrate from two similitudes, showing that unto the penitent there is a time of Gods manifesting himself, 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 godliness, whereof this is the root. See, ver. 6. Jer. 22.15, 16. Hos. 4.1. and 5.4. and likewise the experimental knowledge of the favour of God. It is also to be observed that in the original, this promise is not conditional, 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 itself; and such as begin a true repentance, may expect not to be disappointed in this; for, Then (to wit, when we return, and he hath revived) shall we know, to wit, the Lord, as is after expressed: This is their sure hope and sweet encouragement. 2. The sum and root and life of true Religion consists 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 only a principal 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 natural darkness, 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 special privilege of penitents, We shall know the Lord. 4, The true penitent pursuing after piety, shall not only attain thereunto, but shall experimentally taste of the excellency and goodness 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 dispensations; He shall be confirmed that his wisdom and power overrules 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 experimental manifestations of him, is an infinite and growing subject, which cannot be all taken 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 sanctified 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 taste more of the sweetness of it, 1 Pet. 2.2, 3. So such as thus press on to know God, do prove that indeed they do know him, how little soever they seem 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 himself, without which all their endeavoures would be useless; for so much is held forth in the confirmation, it is his going forth, (or manifestation of himself, opposite to his going away, Chap. 5.15.) and his coming to us, that is the cause of all this. 8. The manifestations of God toward his penitent people, are certain and in readiness 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 Church's plea for the change of her sad condition, Psal. 74.16, 17. 2. That the Lords manifestation of himself to his people, will be as refreshful after their trouble, as the clear morning is after the dark night, especially to a wearied Sentinel, Psal. 130.6. Doct. 10. The second similitude from rain, etc. Teacheth. 1. The presence of God to his people parched with trouble and tentation will be as refreshful, as the rain can be to burnt up ground. See, Jer 31.12. 2. God's refreshing of his people will produce fruitfulness also, and cheer 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 useful; 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 people, to begin and carry them on to perfection; for, in this also doth the resemblance hold in the former and latter rain. 5. Albeit the Lord see it fit ofttimes to delay and suspend the manifestation of himself, yet it is his people's duty not to weary; but they ought to testify 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 earnestness, as being of singular use, Job. 29.23. and as the husbandman patiently waits for it, that he may at last have a fruitful harvest to recompense 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 goodness 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 returns to his former challenges against these two Kingdoms and clears himself that he was not the cause of that destruction that was to come upon them before these joyful days. So that this purpose doth not come in by way of exception against their repentance, formerly described as unsound; for that contains a pattern of true Repentance, and of what they will do at their last conversion. But the dependence may be conceived thus; That on the one hand, the Lord having comforted the truly godly by this prediction, he now turns himself 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 than 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 condition, which was so deplorably desperate, that he propounds the matter to themselves, to show upon what grounds he could do otherwise with them than 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 goodness at some times, as we find several reformations in Judah, and in Israel, we have Ahabs humiliation, Jehu's zeal, and others of their Kings not so bad as the rest of them, 2 King. 17.2. Concerning this the Lord declareth, that (whatever real good was in some persons, yet) any work of repentance or reformation the body of the people attained to, was empty and in constant, and could no more endure, nor abide the touchstone than 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 against 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 condition did not unavoidably call for it; for, so much doth this expostulation (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 ofttimes so desperate, that no dispensation will better them; and however the Lord take no pleasure in their destruction, and their privileges seem to call for another lot; yet there is no remedy, but their carriage draweth it on; For, O Ephraim, what shall I do unto thee? etc. 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 justify him in judging; and for this end to be sensible of their desperate incorrigibleness; 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 justify him in his greatest severity. 4. As ofttimes 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 universal overspreading of sin contributes to make a people's case more irremediable; Therefore is Judah put to it with Ephraim, who yet seemed to be far better than they; and this is an evidence of their desperate case. 5. A people may have some show of goodness, at least at some times, who yet are little the better, and their condition nothing the less desperate; for, so it is supposed this people had, your goodness, which comprehends any show of piety toward God, or of goodness, bounty and mercy toward men, which they had at any time. 6. men's goodness, when it is only in show, 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 goodness was. 7. Whatever goodness men seem to have, yet it will not avail to exempt them, when either it is but empty, and wants a firm root, or proclaims its own unsoundness by its inconstancy, and being but at fits; for, so much doth this comparison teach us, Your goodness 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 emptiness of their goodness (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 Prophets, I have slain 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 than burnt-offerings.  
7. But they like men have transgressed the Covenant: 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 ceremonial performances, which ought only to have the second place, neglecting moral duties of the first and second Table, which should be their chief work, v. 6. yet they made ill use of all this clear light. And whereas God had not only enjoined 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 enjoined, v 6. They on the contrary broke 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 Covenant of works, and even in these neglected the moral and substantial duties, v 7. Doct 1. Such as are not wrought upon and bettered by the Word, are in an hopeless condition, and not to be wrought upon by any other thing; for, this is a proof 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 reclaimed; so it is their duty to take up what they speak either by extraordinary revelation, or according to the Word, as spoken by God, and not to slight their Message, nor contradict their authority in carrying of it; for it is a witness 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 work upon them, and be effectual in its reproofs and directions; So a desperately incorrigible people, or a people inconstant in any good, do provoke God to deal more sharply with them by his Word; and such are not to be soothed up by Ministers, and this is a part of God's 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, etc. See, Tit. 1.12, 13. 4. As the Word of the Lord is of such efficacy, that it will either cure and rectify a people, or else undo them; So this ordinary result in the most part, that the sharp reproofs and directions of the Word, do but make them worse, and tend at last to their ruin; Therefore it is subjoined to his hewing, I have slain them by the words of my mouth, which is not to be understood only 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 only of the final event of this preaching, that many were cut off according to the certain threaten of the Word, as, 1 King. 19.17. Isa. 11.4. Jer. 1.10. But of some nearer accidental effect tending to that; to wit, that all his sharp reproofs 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 exasperated them the more it is inculcate, Mar. 7.6. Act. 7.54: Amos 7.10. 5. The Lord hath so clearly revealed his will concerning men's duty, as may justify him, and make sinners inexcusable whatever they do pretend; For, it is another argument against them, thy judgements (or, the righteous ordinances, wherein thou art commanded to walk) are as the light that goeth forth; that is, as clear as daylight, which breaks out in the morning. It may be he alludes to the ordinary hour, 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 sincere and Evangelicall obedience to what the Lord requireth, may expect that it will be accepted, and themselves in doing of it, with pleasure and acquiescence; For, I desired mercy, etc. saith he, not only commanded, 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 moral and most substantial duties (as a fruit of faith in Christ) be chief made conscience of; which as they ought to take place of ceremonial observances; So without them, the other are of no account in God's 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 general in the end of v. 5.) I desired, mercy and not sacrifice, and the knowledge of God more than burnt-offerings: Where, under sacrifice 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 external performances 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 external performances, which were enjoined by himself; but comparatively, that he desired moral duties more than burnt-offerings, as it is in the next sentence. To which may be added, that in some cases, when moral duties come in competition with ceremonials, the Lord doth not desire ceremonials 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 external injunctions about worship, or think to satisfy their own consciences therewith, yet where Christ is not closed with to enable and make men willing and active in moral 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, aught to make conscience of moral 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 showing of mercy in cases wherein we seem 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 ourselves, as the rule of our duty toward our neighbours, Mat. 12.1, 2, 7. And mercy toward the souls of lost sinners, Mat. 9.11, 12, 13. 9 As it is of the Lords great mercy and condescendence, that he will not only enjoin sinners their duty, but enter in terms of a Covenant with them; So he is a faithful Covenant-keeper, on whose part no breach will be found; for, here all this doctrine is held out in the Covenant, as it is before explained, wherein they only, and not he, are transgressors. 10. As neither 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 seem to do many things in Religion, and external worship, and yet be but Covenant-breakers, when neither they are led to Christ in and by external performances, nor do they seek after what is most substantial; 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 conscientious care of performing moral 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 aggravations of their fault. 1. That (as the words may also read) they had broken the Covenant, as if it had been but the Covenant of a man, and he their fellow-creature; Covenant-breakers 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 encouragement had been given, or obligation laid upon them, more than any men in the world. When singular privileges do not tie men to duty, they will aggravate the violation thereof. 3. As he proved himself to be God in his keeping Covenant on his part, so they proved themselves to be corrupt and weak men (whose nature is facile and inconstant in good) in breaking of it on their part: When we see our actual transgressions rightly, we will be led up to be sensible also of our original and nature, from which such practices flow. 4. Whereas men ought to prove themselves men in acts of lawful valour. 2. Sam 10.12. and to quit themselves like men in being faithful in the midst of difficulties, 1 Cor. 16.13. they on the contrary, played the men, and proved their manhood in nothing but rebellion against God, and violation of his Covenant, which was their high presumption; Gallantry in sin, being an aggravation thereof.   
Vers. 8. Gilead is a city of them that work iniquity, and is polluted with blood. 
In the third place, whereas the former confirmations of their desperate case might seem to hold out but more general challenges 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 Nations. Whereby also he proves their breach of Covenant, and transgression of moral 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 beyond Jordan, given to the two tribes and half tribe, Num. 32. the inhabitants whereof were combined as one incorporation in these wicked courses, or every city there was bend that way; and therefore they got the first stroke 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 , Josh. 21.38. And so it is to be taken as comprehending all the rest of that kind in these bounds (which it seems Jeroboam and his successors had still continued for that use for which they were at first appointed,) And the sum 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, aught 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 murders among themselves, or by the Priests their receiving in of wilful murderers, 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 straightness of a land, the Lord hath an especial eye to persons or places which are especially 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 wickedness, where the Priests dwelled, and therefore aught to be an holy place. 2. As the naughtiness of men will soon corrupt the best of God's Ordinances; and as no excellency and privilege will in such a case plead men's 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 privileges, are now accused that all that was perverted, and that now the inhabitants did work iniquities, which is not to fall in infirmities, but to commit grossest sins, and make a trade of it, and therefore is the character of grossly wicked men, Psal. 6.8. and 92 7. and elsewhere. 3. Bloodshed 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 gross iniquity, and a sin that would trace, and find 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 concurrers with bloody men will be found guilty however they convey 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 accessary to bloodshed, (as is before explained) though they wanted not their own cunning conveyances in it.   
Vers. 9 And as troops of robbers wait for a man, so the company of Priest's murder in the way by consent: for they commit lewdness. 
Secondly, the Priests, (which is to be understood especially of these in Israel) who were indirectly accused, v. 8. are now expressly challenged, that they conspire together with one consent to commit murder, as bands of robbers use to do. This the Priests did not only by slaying people's souls, and fostering them in their sin; but rather by their joining with bloody murderers, in giving shelter to them, as is expressed in the former vers. And by their slaying or causing to murder them who went up to Jerusalem to worship, or others also who were travelling about their lawful affairs, to which aggregeth their murder in the way: Concerning which (whatever the particular way was) the Lord pronounceth that it is committing of lewdness. Whence learn, 1. Of all societies of men, none are more vile than Ministers when once they become corrupt, they will be given up to act grossest evil, and be accessary to all the gross abominations in a land; for, in these respects their Priests are compared to troops of robbers, and charged with murder. 2. Corrupt Ministers also by their being actors, or occasions of the sins of a land, come to have a chief hand in the drawing on of general judgements; Therefore their sins are brought in as an instance of the people's desperate condition, and a reason why the Lord could do no other 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 usurp the office of the Ministry, may expect never to do good in it, but that they will be given up to such courses as will draw plagues on themselves, and the land; for, such were these Priests, who are especially 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. General 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 simply 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, showing that in it, they commit lewdness. 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 heinous provocation, when men dare come to that height and obstinacy, as not only rashly to fall in sin, but to plot and contrive it, and persist till they act and perfect it; for, they commit lewdness is his verdict, and the words in the original will read, they act, or perfect their contrived and plotted wickedness. See, Ezek. 24.13: And for this cause, it may be it is that they are charged with murder, and compared with bloody robbers, because they contrived what they made others to act; For (which imports a reason of the former) they commit, (or act, or cause others to act) projected wickedness, and so are as desperate as they.   
Vers. 10. I have seen an horrible thing in the house of Israel: there is the whoredom of Ephraim; Israel is defiled. 
Thirdly, the whole Nation of Israel is accused, that however they covered their course, yet God was certain of their horrible wickedness, 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. Albeit 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 ways 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 palliaters 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 man's heart by nature, to Idolatry and false Religion, it cannot but add much to the tentation to decline, when the wrong course is owned and carried on by authority, and prevailing powers; Their corrupt defections do very readily overspread and pollute all; For, it is the whoredom of Ephraim, whereby Israel is defiled. Their defection did easily prevail 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 signify a people's ripening 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 sins, that the LORD (who speaks of himself here, both in the third and first person, as also, Isaiah 22.19.) did send a sharp stroke 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, etc. 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 restoring their captivity in due time, which yet imports a sentence of banishment for sin, to be inflicted before. This seemeth to be the surest interpretation, because it taketh in both; being in sum, a declaration that God would send them into captivity for their sin, which is a proof of their desperate condition, and that yet he would mitigate this stroke 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 process 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, unless they would reflect upon his holiness and justice. And such is the case here with Judah, who are challenged, ver. 4. etc. and now the challenge is confirmed by the stroke, 2. Captivity and scattering is one of the fruits of the Church's sin, 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 stroke which is supposed to be inflicted on Judah here. 3. In saddest judgements, the LORD intends mercy to his peculiar people, and conveys threatening in the bosom of promises to them, allowing them when they feel the one, to comfort themselves in the hope of the other; For, this sentence is only supposed in the bosom 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 sin doth ripen a Nation for strokes, and an harvest of calamity; So trouble on the Lord's people, however it do not presently resolve in an issue, yet (besides that there is a vicissitude in all lots under the Sun,) in due time, by the Lord's blessing of the use of it to his people, and through his sympathy remembering them in their low estate; it will ripen, not only to a restitution, but an harvest of advantage: For, it is an harvest for Judah, when I return the captivity of my people, an harvest for which we are to wait patiently, 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 people's desperate case, which he had begun, ch. 6.8. Only having spoken his mind to Judah in the bosom 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 gross sins of Court and Country, 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, etc.  
The Chap. may be taken up in these two parts: First, He propounds an accusation for many sins (mixed with some threaten,) and namely their obstinate incurableness in sin, as appeared in their deceit and violence, v. 1. their profane security, and stupid atheism, which God will refute, v. 2. their pleasing of their Rulers with their wicked and lying courses, v. 3. their proneness to spiritual and bodily adultery, v. 4. their temperance, 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 calamities, v. 7.) their mixture with the Gentiles, v. 8. their stupidity 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. Secondly, He pronounceth their case to be irrecoverable, because of these sins, & declareth that woe and destruction is coming on them, because of their Apostasy and rebellion, v. 13.— the equity whereof appeareth in considering their great ingratitude in sinning against God, v.— 13. their brutish sense of trouble, neglecting 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 hypocrisy in repentance, v. 16.— for all which, and their blasphemous 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, than the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood: and the thief cometh in, and the troop of robbers spoileth without. 
The first challenge is directed chief, (though not secluding others) against their Rulers under the name of Ephraim, and against the chief City; wherein they are accused for their obstinacy and incurableness, in that when the Lord applied remedies to cure the people of their sins and judgements, they discovered that their sin was incurable, as might appear from their deceit, and their violence and oppression in City and Country: all which made it evident that there was no remedy, but they must be destroyed. Doct. 1. As sin is of itself the great sickness 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 reclaim them from sin, as there were many Prophets raised up in Israel. See 2 Chron. 36.15, 16. sometime by giving breathe 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 essays) as medicine to purge out sin, and prevent more sad fruits thereof. See Isaiah 27.9. Ezek. 24.13. and sometime by cutting off eminent ringleaders in Apostasy, and giving opportunities of a Reformation, if so be that might work on them. As when he cut off Ahabs house, and raised up Jehu, who pretended zeal for the Lord. In applying these means of cure, the Lord doth not always work according to his Omnipotency, but offereth only sufficient 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 ways 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, than the iniquity of Ephraim was discovered, and the wickedness of Samaria, as a Physician by attempting a cure, may find it worse than at first it appeared, and the disease may break out worse: So did it far with them, the means applied did not only discover, but was an occasion of their incorrigible temper. He calleth their course iniquity, and wickedness, or many evils, because they broke out in more and more gross 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 unfruitful under means of healing, and great obstructers of a Lands happiness; For, saith the Lord, When I would have healed Israel, it was Ephraim's and Samarias' sins that broke out and hindered it. 5. Deceit and falsehood in men's deal, is a sad evidence of an incorrigible time, as testifying how little place the fear of God hath among men; Therefore it comes in as a confirmation that they would not be healed; for they commit falsehood. See Mic. 7.1, 5, 6. 6. It is also an evidence of such a sad time, when injustice and oppression prevail, and men are still so in love with the world, that all injust courses, secret or open, are followed, that they may compass 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 Country, 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 wickedness: now their own do have beset them about, they are before my face. 
The second sin for which they are challenged, (and which, as all the rest, are so many proofs of their incurableness, which he had laid to their charge, v. 1.) is, their profane security and stupid atheism, in that they did no more think of giving an account of their ways, 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 seethe all their ways; so they should shortly find 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 men's duty 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, etc. or, say not to their hearts, that is, they put not their own hearts to it, to ponder how matters stand with them. 2. It ought especially to be considered by men in examining their own condition, that sin unrepented of is remembered 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 wickedness, 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 turn 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 wickedness, 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 redress it. And this is laid to their charge as an evil which loosed the reins in them to all sin; For, than they had all wickedness. See Psal. 14.1, 2, etc. and 94.3,— 7. 4. As God knoweth and observeth all the ways of the children of men, whatever they imagine to the contrary; So he will bring Atheists to know so much, by giving them the fruit of their own ways; For, their own do 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 subjoins 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 error, by taking order with them for their sins; For, saith he, Now, that is, shortly, their own do 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, than his own guilt, which will surround him, sometime in his own conscience, and always pursue him in effects, till it leave him in the hands of justice; For, their own do have beset them about. See Psal. 49.5. Numb. 32.23.   
Ver. 3. They make the King glad with their wickedness, and their Princes with their lies. 
The third sin challenged, is, that the people did please their King and Rulers with their wickedness, (that is, they gave obedience 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 pleased 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 performed to him, as, 1 Kings. 12.28. Exod. 32.5. Or, we may understand 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 deceitful. Whence learn, 1. Let men rejoice or glory never so much in sin, yet wickedness 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 wickedness. 2. It evidenceth the sad case of a Land, when they who should advance piety and virtue, and punish vice, are on the contrary rejoicers at the wickedness of their people, and glad to get them drawn to it: For, it is the challenge, that the King and Princes are made glad with their (that is, the peoples) wickedness, 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 especially great ones, have such designs, as cannot be compassed but by wickedness; 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 business, unless their subjects were embarked in a wicked course; and they were so fare from making scruple of that, that they were glad the people were so, that they might gain their point. 4. It is the usual disposition and woeful sin of a people, that they are still upon the prevailing side, and do follow the example 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 wickedness, etc. they will make no bones of sin, if they know it may please him; yea, they will prove more pliable and forward, then could have been expected of them. See Prov. 29.12. 5. As Idolatry 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 until it be leavened. 
The fourth sin challenged, is, their proneness to adultery, bodily 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 application whereof, 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 prepared. Nor yet to this, that they were mad upon sin, and yet insensible and careless of their case because of it, as a sleeping Baker. But it seems rather to hold out this general, That they opened their hearts so to Satan's 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 extinguished 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 others 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 uncleanness, both in worship and manners, and to be monstrously inflamed thereunto, by Satan and his firebrands; For, such was Israel's 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, etc. 2 Thess. 2.10, 11, 12. 2. The more universal sin be, it doth add to the Lords controversy 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. Whatever men may pretend without themselves, as an excuse for their corrupting their ways; yet upon true trial, they will find it to flow from their own hearts polluted by Satan; nor will it suffice to acknowledge some infirmity and inadvertency in their sin, unless 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 inflamed with lusts, and Satan's 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 wicked men do not always break forth in actual wickedness, 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 mortify it, but it continueth restless 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 itself, 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 bottles of wine, he stretched out his hand with scorners. 
The fifth accusation is for Court-intemperance, in King, Princes and Courtiers, without any respect to honesty or shame. In so much that on the King's birthday, or the day of his Coronation, or some other solemnity, yearly observed by him, the Princes did draw the King to be drunk; whereby, 1. He contracted sickness. 2. It made him forget and prostitute his place and authority, joining in society with scorners, or men eminently dissolute, and look rather like such in his drunkenness, then like a King. Doct, 1. Days which men will have observed as days of festivity and solemnity, do ordinarily prove days 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 losing the rains to intemperance. See Exod. 32.6. Job. 1.5. Eccles. 7.2, 3. 2. Drunkenness and sensuality is an heinous crying sin, and particularly in Rulers; For, it is a sad challenge, that they should be given to bottles of wine. See Prov. 31.4. Eccles. 10.16, 17. Isa. 28.1. 3. Nobles and Princes, 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, etc. 4. It is the height of sensuality, when men not only become brutish themselves, but dare invite and tempt others to the same excess of riot, and by all means draw them to drunkenness: 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-murder, and abusing their own bodies also: For, they make him sick with bottles of wine, either by making him drink whole bottles, or drink wine, which in these parts they kept and carried in bottles. 6. Days of feasting and intemperance, do also ordinarily prove days of great insolence and boldness in all other sins: When men's hearts are up with carnal pleasures and joy, and benumbed with sensuality, they care not what they do, they stand in awe of none, and they will scorn all that contradict them, or are not of their mind 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 scorn and defy God and his threaten, 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 duty; For, the King in his drunkenness stretched out his hand with scorners, that is, debased himself to keep society with such lewd persons, and looked liker one of these than 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 suppress; and by conversing with base and vile persons, and joining with them in base courses unbeseeming their station and dignity; 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 burneth as a flaming fire. 
A sixth challenge, is, for their fraudulent carrying on of wickedness 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 burn up in a flame, though he had been sleeping; so they did subtly, with leisure and length of time, premeditate and plot their wickedness, and did dissemble it, as if they were sleeping, till they had an opportunity, and then they were all on fire to execute that which they had been so hot and serious in contriving. Whence learn, 1. Raging and lustful sins are nothing the less discerned by God, nor the less odious that they are managed with policy, and subtly conveyed; 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 subtle, may seem to be lying by and doing nothing, when yet, 1. Their hearts are very bend on their course; their Oven is heating while they sleep. 2. Their designs 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 abundance 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 violently, 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, showing that these plots which were so general among them, gr●w to the height of frequent conspiracies against their Kings and Judgess, that every one might set himself upmost, according as we find it was among them after Jeroboam the second, in whose days Hosea first began to prophecy. See 2 Kings 15. Their condition under all these confusions, is amplified from the great and universal stupidity 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's over all bounds in the matters of God, and in other things, it is righteous with God to let them lose to the overturning of policy, and humane society; For, they who were as an heated oven in adultery bodily or spiritual, v. 4. are now hot as aen oven, and devoured their Judges, etc. 2. Sedition and conspiracies against authority, 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 inferior 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 humours 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 God's 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 wickedness, v. 3. and who observed their Birth or Coronation-dayes with much riot & sensuality, v. 5. now, they have devoured their Judges, etc. 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 violent 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 evidence of great stupidity, and the cause of a controversy 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 enemy (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 roasted, neither a people who had wholly quit God, nor who cleaved to God's way; yea, they became hot on the Idolatrous side, and cold in the matter of true Religion. For clearing of this mixture, and wherein the sinfulness thereof consisted, Consider, 1. The parties with whom they mixed, were not any profane company, 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 behoved to divorce) far less to join 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 chief moral, 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 necessity, 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 Ephraim's conjunction with them was voluntary, 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 reason of wicked societies and false Religions without, which (beside her snares and dangers from enemies in her bosom,) are ready 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 herself, who hath by nature such a principle, as will soon draw her to the wrong way to join 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 customs of Idolaters, and the rest of the world, is ofttimes justly put upon the account of the Rulers, who upon their politic designs do thus entangle and misled her: For, Ephraim, or the Kingly tribe is charged with this; and it was their Rulers who drew on these confederacies and conjunctions. 4. Such as once begin to decline, and go wrong in the matters of Religion, cannot set bounds to themselves, nor be assured, 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 necessity can be pretended; For, this also was a part of Ephraim's mixture, his joining in converse and confederacies with them, drew on mixture with them in their Religion. See Psal. 106 35. 6. Mixtures in Religion turneth men mongrels, and halters in the matter of Religion, 1 Kings 18.21. and so worse than 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 frowardness in that which is wrong, and coldness in and averseness 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 pretended 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 God's way, and then put it to the door. See Matth. 15 6.   
Ver. 9 Strangers have devoured his strength, and he knoweth it not: yea, grey hairs are here and there upon him, yet he knoweth not. 
The eighth sin for which they are challenged, is their stupidity under rods and afflictions. Their case is held forth, first, in proper terms, that all their warlike power and riches was consumed by strangers, by these to whom they sought, and others, 2 Kings 13.4, 7. Then it is held forth in figurative terms, that they were like a man beginning to overspread with grey hairs, 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 changeth from the true Religion, but to their own prejudice. Even such as they join with, and study to please by corrupting of Religion, 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 provoked to desert flourishing Israel, than strangers have devoured his strength. 3. When sin is once entertained, men become so stupid, that they will not heed difficulties in their way, nor be impeded 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 sin. 4. When men become stupid in sin, they will reap no profit by their afflictions, be they never so sore, or of so long continuance; For, let grey hairs 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 God's 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 return 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 turn 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, notwithstanding 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 heinous sin. 2. men's guilt, and particularly their pride under affliction, doth convincingly bear witness against them, not only by bewraying itself, but by testifying 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 men's pride, and rising against God and his dispensations, when they are not drawn to God by their rods, however otherways 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 than their own ease, and that (to the end they may come speed in seeking) they should endeavour conversion, and turn from their evil way; For, all this is imported in their duty which the Lord misseth under their trouble, they should return to the Lord and seek him. 5. As no outward dispensations will of themselves prevail with impenitent sinners, nor afflictions, if they be not sanctified, do any good; so in particular, 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 return to the Lord; nor seek him for all this. Such a carriage is a sign of stout-heartednesse. 6. The offer that is made to sinners under the rod of love and of acceptance, if they will turn from their evil way, doth much aggravate the sin of obstinacy; Therefore, it is put in the challenge, they do not return 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 fowls 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 resembling 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 Prophets in their Congregations, v. 12. From v. 11. Learn, 1. It is an undeniable evidence of men's not turning to God, not seeking him in trouble, when their hearts are bend on wrong courses, and seeking to other refuges; So much doth the dependence of this challenge upon the former, teach. They do not return to God, who call to Egypt, etc. however they may pretend to do both. 2. As the Lord doth not approve of all sorts of prudence, especially that wherein the wisdom of the flesh bears sway; So every simplicity is not commendable, especially when it is not armed and guarded with spiritual prudence; For, it is a challenge, Ephraim is like a silly dove without heart, or prudence, though it be commendable when joined with serpentine wisdom, Matth. 10.16. 3. Whatever wisdom or policy may seem to be in men's 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 distress. 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 endless in seeking after carnal confidences on every hand, than they will turn 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 than seek to God. 5. men's simplicity, and being thereby misled and abused, will not plead excuse for their sin before God; For, this is laid to Ephraim's charge, though herein he was like a silly dove. From v. 12. Learn, 1. men's 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 ways they follow, from which they cannot extricate themselves; For, when they go, I will spread my net upon them, or cause them to be ensnared in unavoidable inconveniences. 3. Mens prospering 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 fowls of heaven, that is, as the Dove and other fowls do fly high, and yet they come down and are caught in a net; So though they soar high, yet I will abase them. 4. God's 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 add much bitterness to the judgements that are inflicted on men, when they shall consider how heinous 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. woe unto them, for they have fled from me: destruction unto them, because they have transgressed 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 (mixed with some threaten expressed or insinuate) whereby he makes it clear 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 judgementst, and to declare he behoved to destroy them, as was insinuate 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 several aggravations of their sin, which takes away all pretences and excuses from them.  
In this ver. the sentence is pronounced in a threatening of woe and destruction to come upon them, for their Apostasy and rebellion, unto which is added the first confirmation of the equity of this sentence, taken from their horrid ingratitude against God, who had redeemed and delivered them from many troubles 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 sins, but Apostasy and defection; as here is laid to their charge. 2. Apostasy is in this horrible, in that the Apostate not only 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 soon draw men to most wicked and rebellious courses; for, unto this is subjoined, they have transgressed, or, rebelled against me, not only by their Apostasy, breaking all bonds, but this drawing on more insolency in sin. 4. As Apostasy and rebellion, is of itself a condition sufficiently plagued and miserable, though no calamities followed upon it; So it will also at last draw on desolation and destruction, and Gods curse with it; for, woe and destruction, or spoil, a destruction with a woe in the bosom of it, followeth on their course, to confirm what a woeful course it was of itself. 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, having 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 cried unto me with their heart, when they howled upon their beds: they assemble themselves for corn and wine, and they rebel against me. 
A second confirmation of the equity of the sentence, is taken from their not seeking God sincerely under trouble, but only howling because of outward wants; and that however they seemed to make solemn applications to God, yet they continued in their rebellion. Whence learn. 1. Every show 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 woe and destruction cometh upon them. 2. men's prayers how instant soever they seem to be, yet are nothing before God, when the heart is not engaged in the duty, nor affected with that which is men's 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 stroke, and seriously desired to be rid of it. 3. As men who employ not God under trouble, will soon be broken and crushed with it; So the cries of such, which flow only from sense of pain and want, and from spirits not humbled under God's hand, are not only inacceptable to God, but rather like the carriage of beasts, than even of rational 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 sincerely, but howl like dogs, who can feel and resent pain as well as they do. 4. Men may make very solemn addresses to God, and keep very public humiliations, who yet are not sound exercised nor accepted of God; For, they assemble themselves, to wit, for solemn prayer, and yet in all this they but add to the controversy. 5. God doth justly reject these prayers, how solemn soever, wherein men are only driven by outward necessities, and their first and only suit is their own particular, never minding better things, or greatet wants: For, they assemble themselves for corn and wine not seeking God's favour and grace, and therefore are rejected. 6. men's solemn worship is also justly rejected, when they never give over their stubborn and rebellious dispositions against God: But whereas men's calling on God should engage them against sin, they on the contrary, whatever they seem to be in immediate worship, yet they run presently after it to their old courses in their ordinary conversation; and when they obtain their will at God's hand, they presently slight 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 rebel against me, that is, they retain their rebellious dispositions, and albeit in the mean time they act no gross 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 strengthened their arms, yet do they imagine mischief against me. 
A third confirmation of the equity of the sentence, (and a further 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 Kingdom among them: That thus the binding, or strengthening of their arms, is to be interpreted, appeareth from the contrary threatening, Ezek. 30.20, 21, 22, 23. Doct. 1. The visible Church doth ofttimes cast herself into many dangers, which would ruin her if God interposed not: and particularly, her abuse of power, doth 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 kindness doth not gain her, but she requites him with evil for good, as here we are taught, Though I have bound and strenghened their arms, yet do they imagine mischief against me. 3. The power and strength and authority which the Lord confers upon his people, aught to be employed for him, especially when he hath recovered it after many sad breaches upon it; and it must be heinous guilt, when instead of being so, it is employed against him, and when a people's recovery makes them more bold on sin, and in casting off his yoke, and contemning of his authority; For, such is their sin here, they plotted treason and rebellion against God, when their power was recovered. 4. Sin is so much the more heinous 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 mischief against me. He that taketh notice that all they attempted against him, was imagined, or devised and plotted, and chargeth all these designs against him, upon them, albeit they could not effectuate any thing to his prejudice.   
Vers. 16. They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword, for the rage of their tongue; this shall be their derision in the land of Egypt. 
The last confirmation of the equity of the sentence, is held forth in a new challenge of their hypocrisy; that their repentance at any time, was nothing but a show, and they aimed at nothing in it, but to deceive God, like a deceitful bow that sends the arrow rather any where then to the mark. Upon all these confirmations, the Lord closeth with a repetition of the sentence, threatening that (for these sins, and for their blasphemies, in defending their false worship and courses, and boasting of their own strength when the Prophets threatened them with judgements) even 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 shows of repentance; and that they are so, is a great snare to themselves: For, They return, and this might be a ready objection against the Prophet's challenges. 2. Whatever length men may come in external shows; yet they will not be approven, unless they be through in their conversion, and turning to God, not putting on hypocrisy or formality in place of profanity, or a less odious vice in place of a grosser, nor pleasing themselves with any less than a through and real 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, aught to take up God rightly in his greatness and excellency, that so they may tremble to dally with him, and offend him, that they may be humble in their approaches, and may be encouraged 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. men's short-coming in the matter of repentance and conversion to God, floweth from their want of straightness in not intending what they pretend to, which is also a great sin; For, therefore it is added, they are like a deceitful bow, that is, as a bow that hath a throw in it, doth never direct the arrow to the mark, however it seem to aim at it; so however they pretend true repentance, yet they do not intent it, but only to deceive and flatter God till they might get out of trouble, and then return to their wont courses; and therefore it was that they returned, but not to the most high. 5. As the sword is one of God's scourges whereby he chastiseth his sinful people: So great ones need not think to be exempted, when God draweth it, nor need people place their hope of safety in their Rulers, who by having chief hand in the defections of the time, do provoke God to have a special controversy against them; For, their Princes shall fall by the sword. 6. men's blasphemous insolency in defending sin when God by his servants reproveth it, & glorying in their own strength, when God threatens, is an heinous provocation, especially when they dare utter and express 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 stroke. 7. Such as forsake God and join in confederacies with wicked men, are justly not only disappointed of help by them, but left destitute of all pity in their extremities, 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 former, as containing denunciations of sad judgements to come upon Israel, for sin; Only a word is subjoined against Judah, which was not in the former Chap. And by these repetitions of reproofs and threaten, the Lord would inculcate upon them what was their duty, would vindicate his own justice, clear his long-suffering and patience, terrify them from sin, and put them to silence who were ready to murmur against his proceeding.  
In the Chap. there is; First, A general proposition of speedy judgement to come upon Israel for their sin, vers. 1. notwithstanding 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 particularised. The first cause is, their sinful change of civil government, ver. 4.— the second cause is the Idolatry of the calves to maintain this change, which should be their ruin, 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; therefore 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 ways 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 Kingdom and Idolatry, ver. 9 For which God will plague them, and give them greater cause of sorrow than any they felt by reason of the Assyrian tribute, ver. 10. The fourth cause, is their further corrupting of worship, by multiplying Idolatry and superstition, ver. 11. by contemning of the written Word, ver. 12. and by their profanity and selfishness 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 busy in multiplying and trusting in fenced Cities, as Israel was in setting up Idolatry; for which the Lord threatens to destroy that which they took so much pains on, for 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 general proposition, they are accused for violating the Lords Covenant, and sinning against the written Law; and therefore the Prophet is commanded, as God's Herald, to denounce that the Assyrian shall come speedily and violently against them, as an Eagle doth on the prey, and that notwithstanding they were God's 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 people's sin, and danger thereby, Isai. 58.1. So denouncing of judgements in God's Name against sin, will prove a dreadful sound in end, especially when it comes to execution; for, set the trumpet to thy mouth, alludes to the custom of Heralds denouncing war, and of a Sentinel giving an alarm of a present enemy, which use to be terrible. 3. However 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 fair titles and privileges of being a Church will not keep off a stroke, when it is procured by sin; For, albeit Israel be God's 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 executing vengeance; for, albeit the Egyptians their confederates were near, and the Assyrians far off, yet he (as Nabuchadnezzar 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 heinous sins; for, so much do the causes subjoined to this threatening, teach us. 6. As no b●nds will hold men who are mad upon sin; So it is an aggravation of sin, that God condescends to bind our duty upon us, not only by his supreme and absolute authority, but by Covenant and mutual stipulation, and yet we rebel; 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 terms, and to aggravate their impiety, who dealt so in God's 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 assoil 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 clear 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 enemy shall pursue him.  
This sentence is further confirmed by refuting what Israel might have to say against this threatening, or to plead for deliverance, when it should be executed. For whereas they would allege in their distress, that they had interest in God by Covenant, and did acknowledge and profess 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 hypocritical, formal and corrupt Church may be so plagued with delusion, as that neither threaten 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, etc. and go to God with their claims, 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 external professions, and to what they know or acknowledge in their judgement, without respecting their practice, or studying to make that interest sure unto themselves in the Court of conscience; For, this is Israel's snare and pretence, My God, we know thee. 3 A true and real interest in God, and acquaintance and communion with him, is of real worth and use in straits; For, so much doth their practice teach, who find a pretending to that their only refuge in distress. 4. God will not be deluded or mocked with men's professions or pretence of interest, 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 chief good, and his ways good, and aught to be seen to be so; So it will aggreage mens guiltiness, 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 find in end, that they forsake their own mercy; For whatever Israel's 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 happiness, and on the way of God, they will still grow more averse from it, till they come to abominate and abhor it; and this fills up the measure of their iniquity; for, the word in the Original imports, he hath cast off with abomination, or detestation, the thing that is good, and therefore the Lord threatens. 8. When men (and especially the Church) leave off, and abhor the way of duty, God will not let sin thrive in their hand, but will send on judgements, and let them feel their loss in their strokes, 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 subjoined, the enemy shall pursue him. 9 It is a very sad plague, when men cleave so to their delusions and pretensions to interest in God, that they will never see their error, 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 enemy 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 Israel's sins; procuring this judgement, and a more ample and express declaration of their calamities, because of these sins. The first sin and cause of judgement, is, their civil 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 conspirators in Israel, who long after the rent from Judah, did now and then usurp the Kingdom; For, that was not so much the fault of the whole people, as of particular men, who made the people suffer under these alterations: But in this place the whole Nation is challenged for that rent from the house of David from the very first beginning of it, in the days of Jeroboam, who made the golden calves, of which the Lord speaks next in the same ver. The sin charged upon them in this civil Apostasy, is, that however the Lord foretold the renting of the Kingdom from the posterity of Solomon, and that he would give ten tribes to Jeroboam; yet the people and he not consulting with God about the time and way of it, nor waiting for his command and approbation, did rend the Kingdom from David's house, and set up a King and Rulers (or, a State conform to their intended Monarchy) of their own. Whence learn, 1. However men be ambitious of sovereignty and rule, and may think themselves absolute and free in civil things, to do and dispose in them as they list; yet change of Government is a matter of great importance before God, and usually is attended with much guiltiness, and sin against him; For, so much is clear from this instance. 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 foretells he will have done, and by his permission suffereth to go on, and yet in all this, sin heinously; For, Notwithstanding 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 sin before God, but it lieth still upon the guilty and impenitents account, 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 ruin, 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 themselves. Whence learn, 1. Sinful alterations in civil matters, bring ordinarily sinful changes in Religion with them, and it is a black mark 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 followed 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 only employ the wealth given them of God against him; but that they who were most sparing and niggardly in maintaining 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 men's carnal dispositions, who cannot take up God spiritually, nor conceive him present and near unto them, unless 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 representation, or visible symbol of the presence of the true God among them, who delivered them out of Egypt, 1 King. 12.28. 4 men's expense 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 ruin 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 evil that followeth on it will be charged upon them, as if they had no other intention, or aim 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 ruin. See Prov. 8.36.   
Vers. 5. Thy calf, O Samaria, hath cast thee off: mine anger is kindled against thee: how long will it be ere they attain to innocency? 
This Apostasy in the matter of Religion, and the punishment following on it, are amplified in this and the three following verses. And first, (which relates chief to the sinfulness of their course) he clears how the calves should be their ruin, 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 forborn, 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 soon bewray their brutishness, 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 design Jeroboam had in this device, either to imitate Israel's practice in the wilderness, Exod. 32.4. who had it from the Egyptians, or to gratify 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 brutishness, that he would represent the glorious God by a calf. See Psal. 106.19, 20. Rom. 1.23. ● He mentions only one calf, 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 multiplied for the people's ease. 2. Corruption of worship and Religion is enough to ruin a State and Nation, were there no other controversy; 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 bear, thy calf will abandon thee. See Chap. 10.6. Jer 2.28. Deut. 32.37, 38. 4. No strength or power of any place, will avail to hold off judgements, especially when the inhabitants thereof are chief in carrying on ill courses; Therefore albeit the calves were at Dan and Bethel, yet it is called Samaria's calf, as, Amos 8.14. Not only because it was the chief City, and so comprehends the whole Nation, but because their power and riches maintained that Idolatry, and therefore God threatens, were they never so strong, Thy calf, O Samaria hath cast thee off. 5. As God is angry, and that in great measure, (as the word imports) against Idols and corrupt Religion and worship; So his anger against any sinful course, will soon make it vain and ineffectual, as to any thing the sinner expects from it; For, Thy calf 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 men's thoughts of an inveterate custom in sin, taking away all sense of it; yet in God's account, continuance in sin is no excuse, but an aggravation of it, as making men's case the more irrecoverable; For it is a ground of expostulation, how long will it be ere they attain to innocency? that is, how long shall I wait; expecting they will reform this evil, 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 workman made it, therefore it is not God: but the calf of Samaria shall be broken in pieces. 
In the second place, (which also insists chief on the sin of the course) he confirms yet the justness of his anger against their calf, and them because of it, by showing the vanity of that Idol, in that it was their own invention, and not God's 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 following humane inventions, neglecting divine institution, is enough to corrupt all Religion: and it is sufficient to condemn 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 wilderness, 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 worship; For, albeit it was from Israel, and the workman made it, yet they cleave to it, and give it so high a room. 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 judgement of God, and the bewitching power of Idols, and the deceitfulness of men's 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 somewhat 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 workman 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 confirmation of the vanity of their calf, but (or, for) the calf of Samaria shall be broken in pieces, alluding to what was done with Aaron's calf, Exod. 32.20. as the just fruit of such courses.   
Ver. 7. For they have sown the wind, and they shall reap the whirlwind, it hath no stalk, the bud shall yield no meal: if so be it yield, 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 threatening. The first is; that as their ways were vain and naught, as if a man had sown the wind, so their hopes thereby should not only be disappointed and their Labour vain, but it should prove hurtful; their harvest should be a whirlwind and tempest. This is again illustrate from a new similitude of an harvest, which though it may be true literally, that their corne-harvest should prove so; yet it seems here rather to be a Metaphor, showing 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 ruin all of it. Whence learn, 1. God is so jealous an avenger of Idolatry and corrupt worship in his Church, that he will undo a whole Nation, before he do not ruin these courses, which they will not reform themselves; For, this sentence cometh in as a reason and confirmation of his sentence against the calves, ver. 6. the calf of Samaria shall be broken in pieces, for they have sown the wind, etc. that is, I will destroy the calf, 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 undertake courses with great hopes, (for men do sow in hope) yet they do ofttimes employ their pains to no purpose or profit; For, they have sown the wind. All such as follow Idolatry, or any sinful, unprofitable, or ambitious course, their very sowing and undertaking promiseth no good event, it being but like wind and empty. See Prov. 11.29, Eccl. 5.16. Hos. 12.1. 3. Not only may men expect to reap as they sow; but sinful and vain courses will bring further disadvantages, and raise a violent tempest either in the undertakers conscience, or outward condition, or both; For, they have sown the wind, and they shall reap the whirlwind, which is a tempestuous wind, 4. Albeit the Lord do not alike soon discover the vanity of all sinful 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 success is more promising, yet are met with and get it saddest of all, that after 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 vessel wherein is no pleasure. 
The second sentence or threatening, holds forth more expressly, that they shall be totally consumed from being a Nation as a beast swallows up the prey, and shall be driven into exile, where they shall live scattered and condemned, as a broken and filthy vessel that is employed only in base uses. Whence learn. 1. Sinful courses persisted in by the Church, may at last utterly consume them, and satisfy the cruel and hungry 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 shortly (now) to come to pass. 2. Exile and banishment is a very sad stroke, especially to the Church when they are scattered and deprived of their societies and assemblies, and cast to live among heathen and profane 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 privileges upon his Church; yet when they decline, and contemn 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 vessel wherein is no pleasure.   
Vers. 9 For they are gone up to Assyria, a wild ass alone by himself: 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 civil defection, and in their Apostasy from the true Religion. This is illustrate by a twofold similitude, 1. A wild ass alone by himself, a beast noted for solitariness and shunning the society of men, and for fierce wildness, 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 Ephraim's folly to seek to such. Or, to Israel, who by this running from God, proved themselves brutish, fierce and wild. 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 joined with the former threatening by the particle For, to show that it cometh in with the rest of their sins, as a cause of these former sentences, as well as of that which is subjoined to it. Doct 1. When men betake themselves to sinful courses, one of them will still draw on another (for, their rebellion from the house of David, and Apostasy from the worship of God, draweth on more sin to uphold them in their Kingdom and State) and when a people have gone far from God by their sin, their straits 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 matter of seeking help in straits; So it is their great sin, not to seek to make their peace with him when he sends trouble; to be diffident 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 gins to speak. 3. Let men essay what means of help they please in trouble, yet they will no where find that tender kindness and respect that they will feel in God, when he is employed, and sought unto in sincerity: and particularly, potent and wicked States will never be cordial to the interest of any, especially such as have any profession of the Name of God, further than may be subservient to their own ends; For, it proved very true of Assyria, he was in their need but a wild ass alone by himself. 4. The people of God, do, especially by the sinful shifts they make for help in trouble, bewray so much brutishness, and lawless wildness, 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 wild ass, etc. by doing this, he fiercely casts off the yoke of God's 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 sinful helps, and confiding in them, there is a kind of adultery and spiritual Idolatry, as well (though not in the same measure) as in corrupting 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 transgressors; For, they are so bend that they hire lovers, and are at charge to sin, wherein (especially as to the Idolatry they fell in by this conjunction,) 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, unless she hire them. 4. Departing from God, and employing sinful helps and means, is very prejudicial; not only in the event and issue, but even in the work itself; 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 avail them, but God should gather them, that is, either their hired friends, to be employed against themselves; or, he will gather themselves among the Nations in heaps, as dead corpses; or, whereas they were wild and untameable, v. 9 he will reclaim them from this humour, and make them endure his yoke of judgements, as, Jer. 2.24. This stroke 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 find cause to grieve little at that, in respect of what followed, when part of the Nation was carried into captivity. 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 employ the means of our help, to ruin ourselves, 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 tributary 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 carriage under their tribute and burdens, and they are therefore told, they shall sorrow a little for the burden of the King of princes. See Matth. 24.7, 8. 5. Taxes and burdens under the feet of oppressors, are but easy in comparison of captivity and exile, and therefore aught to be the more patiently born; For, they sorrow a little for the burden, etc. as being easy 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, wherein their further corrupting of worship, is laid to their charge, and aggravated in three branches: whereof the first (which is charged 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 stir, when there was appearance 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 expiatory 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. However men may busk 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 looks 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 awe 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 defections, 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 touchstone whereby men's ways, 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 privilege 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 find and esteem it so; For, it is an aggravation of his sin, as the abuse of a very great privilege, 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 Prophet's Doctrine, the sum whereof was at God's command, left registrate. 3. The subject matter of the written Word is great and excellent, far above the subject of all humane sciences, as revealing God, the way of his Worship, and of man's salvation, and so making them great who embrace it; For, it is, the great things of my Law, not to be slighted 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 directions 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 enjoined; 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 destructive 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 sins: they shall return to Egypt. 
The third branch of the challenge, is, that in these sacrifices which they pretended to offer to God, they were both lifeless, 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. Externall worship without life and spiritual dispositions, and particularly, ceremonial worship without an eye to the substance and thing signified, is nothing else but a dead carcase in God's account; 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, etc. yet they are but flesh, in respect they mind 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 than their own ends lead them, and men's own advantage is the upholder of all false Religion; 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 find that want of a divine approbation will undo all; For, it is a judgement sufficient, but the Lord accepteth 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 particularly, corrupt and formal worship justly brings all a people's sins to remembrance, and ripens them for judgements for all of them; Therefore, it is added, now will he remember their iniquity, and visit their sins. 5. When men have forgotten their old bondage, and walk so as if neither such a stroke nor deliverance 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 multiplied fenced cities: but I will send a fire upon his cities, and it shall devour the palaces thereof. 
In the close of the Chap. Judah is joined 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 challenged here, seemeth to have fallen forth in the days of wicked Ahaz, who considering the incursions of Assyria into Israel, made it all his care to secure Judah, by fortifying many Cities, as we find them challenged, Isa. 22.8, 9, 10, 11. And the judgement 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 sins, and pass them over as nothing, especially in his people; Therefore he forgets not Judah's sin of carnal confidence, when he is reckoning with Israel for Idolatry; For (or, and, as it is in the Original; joining this with the former challenges,) Israel buildeth temples, and Judah hath multiplied fenced cities. 2. The setting up of Idols, and of carnal confidences in God's room, are the usual bias of men's 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, joined together here, as setting up somewhat in God's room. 3. Idolatry in worship, and carnal confidences, do bewray men's forgetfulness of God, whose authority prohibits these things, and whose kindness 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 forgetfulness of God; For, Israel hath forgotten his Maker, (who not only created him, but advanced him to that dignity he enjoyed) in his sinning, and the like is to be understood of Judah. 4. Mens placing their confidence in outward means of defence and safety, when yet they little mind the wrath of God against sin, is an iniquity to be joined in some sort, with Idolatry in worship; For, this was Judah's sin in multiplying fenced cities, which is held forth to be of the same nature with Israel's building temples, because both draw the heart from God. 5. As judgements inflicted in God's 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, (otherwise 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, confederacies with their neighbours: and therefore did harden and please themselver in their sins, whatever the Prophets said to the contrary; Therefore the whole Chapter contains 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 carnal 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 heinous than 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 public Ordinances, v. 4. and of solemn feasts, v. 5. and should miserably perish, v 6. In the second place, this desolation is declared to be near, whereby the Lord would discover the folly of their false Prophets, and their sin, in procuring such at God's hands, v. 7. who, whatever they pretended to, were but snares to the people, and causes of God's 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 died 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 God's 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 God's Word should be rejected, and made to wander in exile, 17.  
Ver. 1. Rejoice 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 contains the ground of all the subsequent threaten, that Israel, because of prosperity, was insolent in sin, thinking to carry out as Heathen Nations did in their Idolatry; whereas they had less ground to think they should thrive, than any people: for their Idolatry wherein they persevered, because of their prosperity, was more heinous than 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 herself for meat, wherever the occasion is offered: So they followed Idols that they might have plenty, as the Heathen had, and did confirm 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 enquiring whether God alloweth of it, which yet hath a worm in the root of it: For, so much doth this prohibition import, Rejoice not, O Israel, for joy, that is, there is no cause why ye should be so excessive in your jollity, as to rejoice 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 Israel's joy, and their case when they are prohibited to rejoice for joy. 3. However the Lords people delude and harden themselves in their defection, by considering the prosperity of the profane 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 rejoice as other people, whose Idolatry and defection seems to prosper in their hand; See Ezek. 20.32. Amos 3.2. 4. The greatness of the Church's sin, and of God's anger against it, is not to be measured only by the act itself, but by other circumstances: And the same sin is more heinous in them than others, considering their relations and engagements, and the multitude of means which they enjoy for setting and keeping them right; Therefore it is subjoined as a reason why they should not rejoice 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 Apostasy and whoredom, 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 heinous and abominable sin, when men measure their Religion by outward advantages, and do ascribe God's bounty to wrong causes, to harden themselves in sin; For, thou hast loved a reward on every corn floor, imports so much: As an harlot prostitutes herself in time of harvest, for some corn to live on, so she followed the Religion which she thought gave her plenty of corn in her floors, (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 floor and the winepress shall not feed them, and the new wine shall fail in her. 
Their misery because of this sin, whereby God threatens to mar their joy, is held forth in several branches and particulars; Whereof the first is, that whereas they doted so much on plenty, and fathered it on their Idols, it shall be found that their Idolatry draweth on famine, and want of bread and wine. Whence learn, 1. There is nothing which men run out of God's way, to seek after it, but it is righteous they find the contrary; For, they left God, seeking plenty, and they find famine. 2. It is just with God to take away outward blessings, when men are only bend on them, and idolise 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 floor and the winepress shall not feed them, etc. 3. God hath the blessing of men's provision, from the first to the last step, in his hand, and can make the creatures disappoint men's expectations, even when they have them among their hands in abundance; For, when it is in the floor and winepress, (as is also insinuate, v. 1.) yet it shall not feed them, and the new wine shall fail, (or, lie, and disappoint) in her.   
Vers. 3. They shall not dwell in the LORDS land: but Ephraim shall return 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 dwelling place in his Church, and given to them as a type of Heaven, and that they should be scattered into Egypt, whither many of them fled, and into Assyria, whither they were carried by the Conqueror: 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 Religion, or should voluntarily conform themselves to the customs of the Heathen. Whence learn, 1. Captivity and exile are an addition to the stroke of scarcity, or any other want at home in a people's own country; 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 particularly, to be deprived of the mercy of being in God's 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 diversely; As, 1. That many of them were necessitate to eat forbidden and unclean meats in their exile, because they could get no other. In which case, albeit it was no sin to prefer the moral duty of preserving their own lives, to the ceremonial Command about distinction of meats; as is clear in David's 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 Laws 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 confusions & 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 Conquerors, 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 Jews, as is mentioned in their Records, refused to eat swine's flesh at the command of Tyrants;) So their being put to this trial, 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 consciences, and contemning the checks thereof, when they are put under the power of such cruel task masters, as have no respect to men's consciences in things concerning which the Word of God is most clear; And it teacheth further, that they who voluntarily slight the Word of God in their ordinary walking and practice, will never be honoured to bear witness to it or the truths therein, in a day of trial, but will much more transgress, when they are put to it by terror from men; For, albeit this was the height of tyranny and cruelty on their oppressors part, yet that can no way assoil them, either as to their sins procuring this judgement to come upon them, or as to the guilt itself of sinning against the Law, and renouncing of their profession, and of fitting themselves for defection by their voluntary transgressions. But, 3. This seems to be rather true of most of them, that as they were not humbled under any necessity they were driven to: So they voluntarily, and without any necessity, did conform 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 worship, and were in reality as bad as they, might not deceive themselves or others with the observation of external rites, but might lose the very external profession of their Religion, and become altogether 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 show 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 shows of Religion; yet such as have lost the reality thereof, will soon cast off the very external show, 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 God's way in many external rites, when yet they had made so foul 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 soul 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 public Ordinances in their scattered condition: These are held forth under the names, of wine offerings, sacrifices, and bread for their soul, 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 God's house, or that which they accounted so. The meaning 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 public Worship is one of the rods wherewith the Lord plague's a visible Church, when they corrupt worship, and become formal, and rest on it; For, so did Israel find, as is here threatened. Though in this the Gospel-Church have an advantage, that public worship is not confined to one land or place, as it was in Israel. 2. Whatever be the mean estimation wicked men have of Ordinances, yet God can make the want thereof a scourge unto them, when distress is upon them; For, this is a threatening against all, when their sacrifices should be bread for their soul, and trouble should let them see their soul and life to be in peril, and yet they could not get a sacrifice offered to God. 3. Whatever be the sin of wicked instruments, in depriving the Church of Worship or other Ordinances; yet God permitting them so to do, is a declaration that he is not pleased with the Church's way in using of them, and they have been either so corrupt, or so formal, 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 before, and were not pleasing unto him, etc. 4. As the Lord taketh no pleasure in any service, but what is seasoned with cheerfulness and humble joy; (for, he approved not of the bread of mourners in their public service, signifying that he liketh neither heartless wearying, nor faint dejection in serving 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 public solemnities of public worship, (which they observed 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 public worship, so in particular, the extraordinary and solemn times of Worship and other divine Ordinances, aught to be esteemed of as special favours bestowed on the Church: Therefore doth he instance their judgement in the matter of Ordinances, as being especially conspicuous in the want of the solemn 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 controversy till they be found so, and till men in their consciences 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 solemn 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 destruction: Egypt shall gather them up, Memphis shall bury them; the pleasant places for their silver, nettles shall possess them; thorns shall be in their tabernacles. 
A fifth branch of their misery, (clearing yet more of their exile, 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 thereof, and their own pleasant places, where they had laid up their treasures, should be desolate, and overgrown with nettles and thorns. He instanceth the condition of the exiles only in these who thought it best to flee to Egypt, rather than be carried to Assyria; that he might show, 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 show in particular, what ill issue their course took, who thought they would do well enough for themselves, 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 destruction 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 coniditon; For, Egypt shall gather them up, (to wit, for burial, as is after explained,) Memphis shall bury them. 3. Though the earth and fullness 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 remedy; For, so much doth this instance teach us. 4. Albeit the Lord ought to be acknowledged for men's pleasant habitations, and for their treasures, yet these ought not to be much doted on: For, when men do place their delight in them, and the Lord is provoked, he can drive men fare from these comforts, and lay them desolate, as a spectacle of his anger: For, the pleasant places for their silver, nettles shall possess them, etc. whereby it appeareth that the Nations whom the Assyrians sent into their rooms, 2 Kings 17.24, etc. did not at first people all that Country.   
Vers. 7. The days of visitation are come, the days of recompense are come, Israel shall know it: the Prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. 
The Lord having, by these threaten of misery to come upon them, abundantly cleared how little cause they had of joy in their present prosperity; yet lest they should slight all this, and put an evil day far from them; Therefore the Lord, in the second place, foretells the nearness of this calamity, and withal holds out more of their sin procuring that it should be so. In this vers. the Lord threatens, that this misery and desolation was near, which is ampliefied from an effect, that Israel should feel it, and should then be made to know the folly and madness of their false Prophets, who deluded them with vain hopes, and should know that they were given up to such, as a punishment of their iniquities, to render the stroke the sadder, and that it might surprise them. Whence learn, 1. However wicked men, being threatened, 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 men's ways, which he seemed not to regard, and will recompense accordingly; For, The days of visitation are come, the days of recompense 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 than they in their security could dream of; Therefore is this prediction added to the former threaten, that they may have more weight, since the days are come. 3. They who will not hearken to God, speaking in his Word, are justly sent to the rod, as a more severe Schoolmaster, to teach them what they so much neglect; For, in these days, 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 madness and folly for men to be doting on pleasant 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 falsely 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, than they will really meet with at God's 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 prognosticate plagues and strokes, 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 days, that the false Prophets will be known of all, to be what indeed they are, and this also Israel shall know, that the Prophet is a fool, etc. 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 iniquity, and a fruit thereof, to draw on the days of visitation;) And it doth speak much of God's 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 ways, and hatred in the house of his God. 
In this Verse the same purpose is further amplified, showing 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 juggling 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 God's 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 nearness with God, aught 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 testify their indignation that such courses should be fathered on him who is so dear to them; Therefore, saith the Prophet, repeating this pretence, my God. 3. Deluded and deluding Teachers, are the most dangerous plagues that can befall a people, and will most effectually ensnare them in sin and judgements; For, but the Prophet, (whatever he pretend,) is a snare of a Fowler in all his ways. His Doctrine, carriage and undertake 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 God's house; and as their being permitted to infest the Church, is a fruit of God's anger: So are they causes an● instruments of God's 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 days of Gibeah: therefore he will remember their iniquity, he will visit their sins. 
In the third part of this Chap. they are threatened yet further with misery, 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 days, the Lord would not spare them more than 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 wickedness; 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 gross sins, will soon involve themselves so, (as in a deep miry pit) that they cannot recover themselves; so it is a dreadful condition to be entangled in sin without hope of recovery, 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 days of Gibeah, not only to show that they followed their example, in committing lewd and abominable filthiness, and obstinate defending of it, or the like gross abominations; but to show that since they did imitate them, and continue in these courses, they should make an account for all together. 4. Whatever 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 gins to reckon; For, as he spared not Gibeah, so he will punish them; and he will remember their iniquity, he will visit 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 forbore them so long.   
Ver. 10. I found Israel like grapes in the wilderness: I saw your fathers as the first ripe in the figtree at her first time: but they went to Baal-peor, 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 wilderness, 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 committed spiritual whoredom with that shameful 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. God's rich and free love can put singular worth upon the worthless, and make them honourable by their being precious in his sight; For, that Israel was found by God, like grapes in the wilderness, and as the first ripe in the figtree, at her first time, it flowed not from any worth in them, but from his love that condescended to esteem them so, and deal with them, as if they were such. 2. No external proof of God's kindness in delivering or adorning with peculiar Church-priviledges and ordinances, will engage corrupt men, but they will ingrately despise his goodness, and turn their back upon him; For, whatever be the effect of the manifestation of his special love toward his elect, yet such was the carriage of the body of Israel, to their condescending Lord. 3. God's ancient kindness toward progenitors, ought not to be forgotten by posterity, and it will be put on their account, who notwithstanding both that, and kindness to themselves in particular, do imitate the sins of their predecessors; For, therefore is ancient kindness mentioned here, to aggravate Ephraim's present sin. 4. The shamefulness of sin will not contain such as are despisers and abusers of mercy; For, they went to Baal-peor, and separated themselves (forsaking God, who will not be joined 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 dreadful and dangerous case, when men give way to their affections and lusts, and let them rage after any abomination they please, without any respect to conscience, or not enduring any controlment: And particularly, it is a dreadful case, when men choose their Religion by their affections, liking that best which pleaseth lust's 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 general, that they let lose the reins 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 womb, 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, woe also to them when I depart from them.  
The particular sentence and threatening 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 offspring is in itself a blessing, and matter of glory, though not to be boasted of against God, or to confirm men in sin; For, so is here imported, that this was Ephraim's glory. See Prov 17.6. 2. men's mercies which in appearance seem 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 womb, before that, and from the very first conception. 4. Such as God is angry at, he can make their preservation from one stroke, prove but a reservation for another sorer stroke; For, though they bring up their children, (to wit, such as perish not in the birth or before) yet will I bereave 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 stroke, 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 acceptance and audience when they come; Therefore this is added to Ephraim's judgement, I depart from him See 1 Sam. 28.16. 7. God's forsaking of a people is in itself the greatest of miseries, it speaks a woe with every affliction that is on, and threatens with more, till the sinner find it so; For, Yea, woe also 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 subjoined to this sentence. The first is, that their strong and flourishing condition, even like Tyrus, (of which, Ezek. 27.) should not hinder the execution of the former sentence, of cutting off their children. Whence learn, 1. Prosperity is one of the great bucklers whereby men would ward off God's threaten, 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 departing from a people, they may be in a more prosperous condition then ever; yet all that will not make his threaten void; For, so was Ephraim, and yet the former sentence stands. 3. The Idolatry of parents, is a special cause of judgements on their posterity; 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 lawful authority, as to point at the cruelty of their execution like murderers.   
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 Prophet's 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 lawful 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 ruin: For, so much doth the Prophet's practice teach. 2. It may put godly men to a great stand and perplexity, what to pray for in outward things, when they consider a people's sin, and the certainty of judgements, that justice calls for strokes, 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 Prophet's perplexity in his suit teach, Give them, O LORD, what wilt thou give? as wishing the people's deliverance on the one hand, and yet pondering their sin and justice pursuing on the other, which he could not but subscribe unto; and as foreseeing that however their children's growing up seemed a greater mercy at present, yet afterward it would produce a sharper trial. 3. The fruitlesseness or barrenness 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 supposeth here it is God's gift, give them a miscarrying womb, etc. 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, tyranny, false Religion, Apostasy, etc. So soon can God embitter the cup of sinners mercies, and make the sad private afflictions of some, in loss 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 wickedness is in Gilgal: for there I hated them: for the wickedness of their do, I will drive them out of mine house, I will love them no more: all their princes are revolters. 
In the last part of the Chap. the Lord (as it were, answering to the Prophet's 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, declaring 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 kindness. While he saith, all their wickedness 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 chief and greatest sin, and the fountain whence their other wickedness did spring; so that whereas they pretended to cover all their wickedness with these Idolatrous sacrifices which they obtruded on him; the Lord declares that this was the chief and height of their wickedness. Nor, 2. is this the meaning, that they had no other place of public worship but Gilgal; But whereas they had chosen (and possibly now frequented most) this place as holy, and more famous than Bethel, because of more recent favours there, in rolling away their reproach, giving them the first fruits of the land, and the first  after they came out of the wilderness. The Lord declares that this adds to the sin, and their sacrifices were more abominable there, than any where. Whence learn. 1. Not only is Idolatry and corrupting of Religion a people's chief sin, and openeth the sluice to other wickedness: But peoples think,ing to cover their other sins, and stop God's mouth with external performances of worship, (espcially in an unlawful and unwarranted way of worship) doth exceedingly add to the sin, and become their chief guilt; For, thus all their wickedness is in Gilgal, as is before explained. See Jer. 7.9, 10. 2. The fairer pretexts and masks 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 wickedness 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 chief sin in people, to meet God's mercies with ingrate and corrupt service, and to abu●e them to render a corrupt religion acceptable; For, thus did they in Gilgal, return Idolatry for all the mercies they had received there, and made a pretence of these, to make it pass currant. 4. Ruler's will not be able to assoil people from sin, by their commanding it, but may well get themselves challenged as chief 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 Israel's case, when they are to be cast off, their Princes are revolters. 6. God's 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 Israel 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 wickedness, whatever men pretend for it: so doth he prove their wickedness 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 pity and compassion through Christ, toward his own under their infirmities and daily escapes; yet Idolatry and corrupting 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 stroke is the capestone of a people's misery, and speaks God's great anger; Therefore it followeth, I will drive them out of mine house. 10. As the former effects of God's 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 stroke, I will love them no more, that is, give them no more outward proofs of it; for he speaks in their terms, who would never think but God loved them, so long as they prospered.   
Vers. 16. Ephraim is smitten, their root is dried up, they shall bear no fruit: yea, though they bring forth, yet will I slay even the beloved fruit of their womb. 
They are further threatened again with cutting off of the Nation, 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. God's anger and judgements to come upon impenitent sinners find but small credit with them and therefore must be oft inculcate, as this repetition of former threaten, teacheth. 2. Such as would have the right use of threaten, would look upon them in their certainty, and as already performed; 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 ofttimes 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 pity to them at God's 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 desired to have, and delighted in.   
Vers. 17. My God will cast them away, because they did not hearken unto him: and they shall be wanderers among the nations. 
The Prophet concludes all this doctrine, with subscribing to God's sentence, and recapitulates it, showing that they should be rejected, and made to wander in exile, because they rejected God's Word, inviting them to return to him. Whence learn, 1. Albeit it be the duty of godly men to intercede in behalf of a sinful and perishing people, yet they ought also to subscribe to the equity of God's judgements, and acknowledge his justice shining therein; For, so doth the Prophet here●, after his former 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 manifest 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 abhor even his confederate people, when they corrupt themselves, and will prove it is so, by rejecting them from enjoying his presence or favour in Ordinances, or wont 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 acquiesce in him, should find no rest otherwise, or in other things, and that they become vagabonds among Heathens, who do not prise the communion of Saints, or of the visible Church in her pure Ordinances; For, upon these grounds it is threatened against 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 incurable, when people will not hearken to the Word inviting them to repentance, and conversion from their evil way; For, it is the controversy 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 stroke came. 6. The Word of the Lord is therefore much contemned, because men will not see God speaking in it, but do only 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 described, they did not hearken to him, who spoke in and by that Word.    

CHAP. X.  
THis Chap. tends to the same scope with the former, consisting of accusations and threaten against Israel, for their sins: only they are sweetened with some more express exhortations to repentance, upon hopes of mercy which in the former doctrine, had only been implied in the accusations, and sentences. We may take up the Chap. in four heads or articles of accusations, unto every one of which, threaten are subjoined. 1. He accuseth them for fruitlessness, and bringing forth fruit to themselves, and employing 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 accuseth them for deceitfulness and perjury in all their Covenants, whereby unrighteousness abounded among them v. 4. for which he threatens to destroy their Idol-calves, to the terror 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 erterprises on their behalf, v. 6. to cut off their King, v. 7. and to lay the places of their Idolatrous worship desolate, and to fill the people with horror and despair, because of these evils, v. 8. 3. He accuseth them for their continuance and excess in sin, since the days of their fathers, 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 stroke, 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 matter of worship, and suddenly to cut off their King and Kingdom, ver. 15.  
Vers. 1. ISrael is an empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit, he hath increased the altars, according to the goodness of his land, they have made goodly images. 
This Verse contains a part of the first accusation, wherein Israel is challenged for fruitlessness, and bringing forth fruit to themselves and not to God, and that they multiplied instruments of Idolatry, according as they increased 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 pains upon them, Psal. 80.8, etc. Isa. 5.1, 2. So emptiness is her great and usual sin, having not only no fruit, or ill fruit, but emptying, evanishing fruit: For, Israel is an empty vine, and thus also are they (as some read the words) an emptying vine, which pour out their strength and the fruits of God's bounty in empty and vain fruits, as a vine that bringeth forth nothing but branches and leaves. 2. When men improve all God's pains upon them, and dispensations toward them, only in seeking of themselves or their own interests, it is their great sin, and a proof of their fruitlessness; Therefore it is subjoined, he bringeth forth fruit unto himself, that is, they consume all the fruits of God's 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 than seeking their own things, 3 It is the great ingratitude of men, and a peculiar proof of their emptiness and selfishness, when they are not the more for God, that he is good to them, but do increase in wickedness, because of God's bounty; For, it followeth as a proof of the former, according to the multitude of his fruits, he hath increased the altars, etc. 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 readily proveth a great snare, drawing men to these sins, which either want or slavish fear, kept somewhat at under in trouble; for, so much also doth this challenge teach. And therefore it is a mercy when the Lord withholds such a snare from his afflicted people, 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 spoil their images. 
This Verse contains 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 days; and partly, by civil commotions, as, 2 Kings 15. Unto these accusations the Lords sentence is subjoined, 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 judgements, 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 God's way, it is just with him to give them up to start and multiply divisions without end in their own way; For, thus also, their heart is divided. 3. Civil dissensions and commotions are the just fruit of men's halting, and declining from God's 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 find them faulty, or, guilty. 5. God hath a school of judgements and afflictions, wherein he will teach and convince 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 destroyed; 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 expense; For, he shall break down their altars; he shall spoil 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 declared, that however they would not abandon their evil way, but looked to their King, whose authority they followed in their defection, 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 terror of God's threaten, and to embolden 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. men's 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 stroke; so it is the just fruit of people's sin, and of their not fearing God: This not only 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 avail them in trouble, so long as their sin, and God's anger do continue; Therefore they add 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 fear not God.   
Vers. 4. They have spoken words, swearing falsely in making a covenant: thus judgement springeth up as hemlock in the furrows of the field. 
The second accusation, is, that in their pactions both with God and m●n, they used but empty words, and false oaths, 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 unfaithfulness it flowed, that instead of judgement and justice, the bitter and deadly fruits of unrighteousness did spring up in all the Land. Whence learn, 1. God cannot endure men's 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 men's oaths and Covenants with God or men, are no more to be trusted then their words; so it is the cause of a sad controversy, when it is so; For, it is a challenge added to the former, swearing falsely in making a Covenant. See Leu. 26.25. Ezek 17.15. Psal. 15.4. 3. When men dare hypocritically dissemble, and make no conscience of oaths and Covenants, they are then ripe for all unrighteousness, and will be given up to produce such and so many fruits thereof, as will not only be bitter and deadly to the oppressed, but God will account it bitter and intolerable: For, thus judgement springeth up as hemlock, both for nature and for the abundance of it. 4. As men's professions, and feigned pretences, will not hid the true nature of sin from the Allseeing 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 fair, and seemed to take pains, as on a ploughed field, to bring forth good fruit; and notwithstanding God had manured them, as men do their fields for corn; yet God seethe, and layeth to their charge, that judgement springeth up as hemlock in the furrows of the field, and not in the common and wild places only.   
Vers. 5. The inhabitants of Samaria shall fear, because of the calves of Beth-aven: for the people thereof shall mourn over it, and the Priests thereof, that rejoiced on it, for the glory thereof, because it is departed from it. 
Followeth the Lord's 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 news and matter of fear to Samaria, which was last a taking; and matter of sorrow to the followers 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 calf publicly erected, they made little ones in their houses like it also, and the Lord declareth all that, should not avail. Afterward in the Verse. he mentions only one in the singular number, (shall mourn over it, etc.) to show that they were all of one nature and kind, and that one should avail even as much as many. Doct. 1. Idolatry is matter of ignominy to any place or interest that owns it; for, it turns 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 God's people about his Worship and Ordinances in times of danger, (as, 1 Sam. 4.13.) which doth not flow from their diffidence in God, but from the sense of their guilt, especially in abusing these Ordinances, whereas they are afraid for their Idols, 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 terror; For, so did the calves prove to Samaria, in the time of their siege, The inhabitants of Samaria shall fear, because of the calves of Beth-aven: it should increase their terror 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 process of time, and being attended with success, 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 mourn 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 special, that mourning is abiding the Priests, (or, Chemarims, of whom see Zeph. 1.4.) thereof, that rejoiced on it, or because of it, that is, who led a merry life, because of their attendance on this Idol. See Rev. 18.11, etc. 6. The glory of Idolatry and of a false Religion, (being but borrowed and having nothing to commend it, but novelty and success,) will at last vanish and departed; 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 departed from it. This will be the lot of all false ways, whereas truth, however men loathe 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 receive shame; and Israel shall be ashamed of his own counsel. 
In the second branch of the sentence, it is further threatened, 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 enterprises to uphold them. Whence learn, 1. It is a further proof of the vanity of Idols, which men set up in God's place, that they cannot secure themselves against captivity, and from being disposed of, and triumphed over by Conquerors; For, It shall also be carried unto Assyria for a present, etc. See Isa. 46.1, 2. The difference betwixt this and the captivity of the Ark, is very great; for, (beside what is marked on v. 5.) neither was the Ark God, nor did God, the sign 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, neglecting God, shall prove their sharpest affliction; For, it is Assyria, and King Jareb, (of whom see ch. 5.13.) that triumpheth over them and their Idols. 3. It is one of the saddest ingredients of a conquered people's affliction, when Conquer ours take occasion to triumph over their Religion, because they are subdued: So much may we learn 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 God's 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 foam upon the water is blown away and evanisheth; See v. 3. Learn, 1. A stroke upon authority, is a judgement upon a people, and will prove so; For, here again it is threatened as a judgement on them, As for Samaria, 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 show, when God gins to plead; For, her king is cut off as the foam upon the water, which seemeth to bulk much, and yet evanisheth suddenly and easily, as being 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 sin of Israel shall be destroyed, the thorn 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 idolworship, (chief Bethel) and their Altars, which the enemy should pull down and destroy, and they should be desolate and not frequented; as being the place of Israel's sin, and not of God's 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 God's Worship, are wicked vanity, and aught 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, chief 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 reason of the sentence, that these places are the sin of Israel, their eminent and singular guilt. 3. God will not spare to lay a Country desolate, that he may put an end to corrupt worship, and make the places thereof desolate; For, the thorn and the thistle shall come upon their altars, to wit, when there shall be no people left to frequent that service. 4. Not only can God, by sending 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 lose, 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 mountains, 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 horror and despair, as having no place of refuge, and it being their greatest terror to think on looking to God or Christ, whom they have so much despised; For, this also is imported in this woeful 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 days of Gibeah: there they stood: the battle in Gibeah against the children of iniquity, did not overtake them. 
The third accusation is, for their constancy and excess in sins That they were guilty of the sins of their wicked fathers since the days of Gibeah, (of which, Judg. 19) whose manners they imitate; or, (as the Original also will bear,) they are guiltier than in the days 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 gross abominations as these for which they did pursue Benjamin: (witness their Idolatry in Laish and elsewhere, Judg. 17. 4, 5, and 18.30, 31.) yet they repent not, nor keeped the impression of that battle, and of Benjamins' lot in memory for that end: And so was it now with them; they went on in their father's ways, 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 Nation to remembrance, to be put on their account; For, O Israel, (saith he by way of expostulation and challenge,) thou hast sinned from the days of Gibeah. See Ezr. 9.7. 2. The longer sin be continued in, it groweth still the greater and worse; as being the more heinous, when it is against so many frequent admonitions and experiences; and sinners growing still the more impudent the more they sin; In these respects the other reading holds true, thou hast sinned more than in the days of Gibeah. 3. The carrying of a people through trouble, and their success and preservation in a good cause, is no mark of divine approbation of their persons, being guilty of gross sins; For, there they (that is, their fathers) stood: or fought against wickedness, and were preserved, and the battle in Gibeah against the children of iniquity, (the Benjamines) did not overtake them, that is, they escaped the danger, and were victorious, though many of them fell; And yet they sinned then, wherein their posterity did imitate them. God may make men scourges of sin in others, who yet are but vile themselves; may carry through a good cause in a people's 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 punishment 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 chastise them, and the people shall be gathered against them, when they shall bind themselves in their two furrows. 
Unto this a sentence is subjoined 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 subjoined in the end of the v. is made obscure by the different acceptations of the Original text; They who read it, when I shall bind 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 ruin; 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 furrows, which is insisted on in the following verses, not secluding that of habitations, which may be also pointed at under that Metaphor of furrows: and so the reading is, when they (that is, Israel, or the enemies who shall be gathered) shall bind themselves in, or against their two furrows. 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, every one in their own furrow to draw; And more particularly, when they shall unite their strength in their two furrows, or habitations, to defend their Country, 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 bend their forces against these two furrows, or habitations, and drew deep furrows 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 incorrigible, 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 stroke, but will make it bitter, by iflicting it so, as one that takes pleasure 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 show no proof of pity, but many evidences of his being well pleased with their ruin; See Prov. 1.26, 28. 3. God hath all Nations at his command to convocate and let them lose 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. men's conjunction of strength and forces to uphold themselves in sinful courses, and against God's wrath and the instruments thereof, will not avail them nor hinder the success of enemies; For, all this shall be, when they shall bind themselves in their two furrows, when they shall use all endeavours, men's erterprises against them shall succeed. 5. A sinful Nation may expect that God will pursue them in every corner, and give them alike success every where: For, they shall meet with this in their two furrows, and come as ill speed on that side of Jordan where the bulk of the Kingdom lay, as they did in the other.   
Vers. 11. And Ephraim is as an heiser that is taught, and loveth to tread out the corn, but I passed over upon her fair neck: I will make Ephraim to ride: Judah shall blow, 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 God's yoke, (as an heifer would love to tread out the corn, (as was their custom) because it was easy 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 abhor any lot, or way of God's service, which proves contrary to that; for, Ephraim is on heifer that loveth to tread out the corn. 2. It is a great snare to men, making them to dote on an easy way, when they have been accustomed in God's providence to such a lot, and by taking too well with it, become effeminate; For, Ephraim is taught, and loveth to tread out the corn, that is, hath been tenderly 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 fair neck, that is, I brought her under the yoke, who kept herself 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 always shifted, but God will bring captivity and bondage, or other trouble upon them; for, I will make Ephraim to ride, etc. that is, he shall be tossed into captivity, as a man makes his horse carry him in far journeys. 5. The Lord's sentence is universal against all secure and delicate sinners, that he will send toil and trouble upon them, be they less or more corrupt; Therefore doth Judah, though more pure in many things than Israel, come in in the sentence, Judah shall blow, 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 captivity, as Israel. 6. The hard lots of sinners, may yet through God's blessing, prove useful and profitable to them, however they may be ill satisfied with them; Therefore doth he express their lot thus, Judah shall blow, and Jacob shall break his clods, which is the useful labour of husbandmen, 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 show 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 termed ploughing, etc. because they were to attain to the fruit and issue of their trouble more speedily than Israel.   
Vers. 12. Sow to yourselves in righteousness: reap in mercy, break up your fallow ground: for it is time to seek the Lord, till he come and rain righteousness upon you. 
These threaten are sweetened with an exhortation to repentance and reformation of their way in terms borrowed from v. 11. The exhortation is twofold, to every one of which an encouragement is subjoined, by way of argument pressing the duty. He exhorts them that they would sow the fruits of righteousness, promising to make them reap the fruits of his mercy. 2. That for this end they would cleave up and manure the hard and wild ground of their own heart, which they had neglected so long, and so impeded their own seeking of God; Upon the amendment whereof, he promiseth liberally to perform promises, to absolve them from sin, and to  them with Christ's righteousness. Whence learn, 1. When the Lord is most severe in threaten, we are bound to look on them as containing exhortations to repentance, and promises to the penitent, in the bosom of them; for, so is here cleared. And if this were harkened unto, who knoweth what mercy would make of the most desperate person or people in the world? 2. The fruits of righteousness of the second Table, are the true evidences of repentance, and of conversion to God through faith in Jesus Christ; Therefore doth he require sowing in righteousness, or the duties of righteousness, 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 perform duties, without looking for present fruit of recompense; Therefore is their duty expressed in terms taken from the painful calling of husbandry, and particularly of sowing, wherein men must wait for the recompense of their labours. See Ps. 97.11. James 5.7. 4. Albeit the Lord doth condescend to have his glory manifested in a people's 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 advantage of it, is the man's own who performeth it; For, sow to yourselves, saith he. See Ps. 16.2. 5. However mens walking in ways of righteousness, seem ofttimes 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, sow and reap; See Ps. 126.6. Gal 6.9. 6. Whatever 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 God's mercy, and not their own worth, for obtaining any reward; for, they look to reap in mercy. 7. Such as are thus brought in mercy's reverence, mercy will be bestowed on them; and mercy will be the carver of their portion, and its out-letting will be like itself, 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 seeming diligence, till their hearts, which are hard and unaccustomed to any good, be manured and changed, and put in a new and fruitful frame; Therefore is the other exhortation subjoined, break up your fallow ground, where, in a Metaphor borrowed from ploughing, they are taught, that their hearts are as wild and unaccustomed to any good work, as land that is not in use of being ploughed▪ is hard and ill to blow; and that therefore the more pains 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, aught 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, considering 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 find 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 righteousness, that is, liberally poureth out blessings, and refresheth them after all their toil, 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 shower together, to compense long delays; and in refreshing them under the shadow of Christ's righteousness, (which is their chief hope,) and in the rich and ample fruits thereof; for, both these are imported in this righteousness, he will rain righteousness upon you, both his righteousness in faithful keeping of promise, and his imputed and gifted righteousness, which is witnessed by the Law and the Prophets, Rom. 3.21, 22.   
Vers. 13. Ye have ploughed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies: because thou didst trust in thy way, in the multitude of thy mighty men. 
The last accusation in this Chap. (which also is another argument pressing the former exhortation,) is, for their great diligence in serving sin. Whereas the Lord by his Prophets, had frequently inculcate that exhortation, v. 12. to take pains on their own hearts, to bring forth the fruits of piety and righteousness; They on the contrary took pains enough in serving sin, wherein they wanted not fruit, though it should disappoint their expectation. This challenge is further amplified and enlarged, by showing what was the fountain and spring of all this wickedness: to wit, their carnal confidence in the sinful ways 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, neglecting their duty, but they will be at pains and industrious to promote sin, and will trouble themselves to undo themselves; So much is imported in this challenge, Ye have ploughed wickedness, or taken great pains 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 bend 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 ploughing, it followeth, ye have reaped iniquity, whereby we are not to understand 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 iniquity. 3. Whatever fruit sin seem to promise to its followers, or whatever present comforts or success 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. men's 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, etc. 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 wonder; 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 ensnares men, and will disappoint them sooner, than their own witty projects and devices in matters civil and sacred, without respecting the Law of God; and their seeming to have power enough to manage and uphold them in these contrived ways; 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 Kingdom abound with valiant men; then they began to trust that such a course would still bear out, and so were tempted to draw more furrows 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 battle, the mother was dashed in pieces upon her children. 
Followeth the Lord's sentence, wherein again he threatens all their confidences, and cleareth how they shall prove vanity and lies. And first, for their mighty men, he threatens that they shall be surprised with the invasion of the enemies, and so confounded with fear, that they can do nothing orderly. This is amplified from an effect, that not only the land should be overrun, but their very fortresses should not hold out, but be spoiled and sacked, according as they saw in some late example of Shalmans' cruelty against Beth-arbel, which being not where else mentioned in Scripture, we ought not to be curious in enquiring further about it. Doct. 1. Whatever men dream of their power and courage in a calm 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 threatening teacheth. See Luke. 21.26, 28. 3. The Lords sad dispensations toward Nations about, are documents to his people, and warnings of what they deserve and may expect as well as others, 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 spoilt Beth arbel in the day of battle, when he overcame them in fight, and pursued his victory. 4. Impenitent sinners, who contemn God because of carnal confidences, do provoke him not only to pursue them with the sword against their armies in the fields; But to give up their fortresses to the spoil, and expose their wives and children to the cruelty of bloody enemies; For, all thy fortresses 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 child, 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 above their children.   
Ver. 15. So shall Bethel do unto you, because of your great wickedness: 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 calamity mentioned, v. 14. should come upon them, because of their great sin of Idolatry at Bethel. Secondly, that their King and Kingdom should fall by a sudden and speedy blow. Whence learn, 1. Idolatry and corrupting of Religion, is the great wickedness of a visible Church, and the cause of saddest judgements, For, So (as is before threatened) shall Bethel do unto you, because of your great wickedness, to wit, which is committed there, and under Bethel, the other place of their corrupt worship are comprehended. 2. As we are ready enough to see instruments in our calamities, and aught to acknowledge God's 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 provoking of God there. 3. Impenitent Rulers and their Kingdoms may not only be sore afflicted and wasted, but it may draw at length to utter cutting off, even though they be God's people in visible Covenant with him; for, the King of Israel, (and the Kingdom with him) shall utterly be cut off. 4. God can very speedily and suddenly bring about great revolutions and overturnings of Kingdoms; And he would have the greatness of their sin, and of his displeasure seen in such a dispensation; for, in a morning shall this be done; which imports a short time, as a morning before the Sun rise; and a sudden stroke, as if in a morning before men were awake, an Army or City were surprised. And it seems that albeit Samaria endured a three years' siege, 2 King. 17.5. yet some one morning it was surprised, and so their King and Kingdom came to an end,    

CHAP. XI.  
IN the first part of this Chap. the Lord continueth to accuse and give out sentence against Israel, And, 1. He accuseth them of ingratitude, in that albeit he had loved them in their Infant-condition, and delivered 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 wilderness, 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 find Egypt no refuge to them, but should be carried to Assyria, v. 5. and that the sword should abide upon their Towns and Villages, till it consumed them, according as they deserved, v. 6. 2. He accuseth them for their proneness to Apostasy, and ill entertainment 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 sins; wherein is held forth, the mercy of God interposing to hold off the judgements deserved by them, v. 8. and his express 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 showeth how much they were worse than Judah, ver. 12.  

Ver. 1. WHen Israel was a child, than I loved him, and called my son out of Egypt.  
2. As they called them, so they went from them: they sacrificed unto Baalim, and burnt incense to graven images.  
THis Chap. gins with a challenge of Israel's ingratitude. And for this end, the Lord brings to remembrance his favour, and his benefits conferred upon them, and subjoins what their ingrate carriage had been. In these Verses, he calls to mind 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 entertain 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 cross 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. unfruitfulness under rods will not be rightly mourned 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 form them both into a distinct and potent Nation, and into a visible Church for himself; 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, than a child is like a grown up man. And at that time, they were not form in a Church-State, till after their deliverance from Egypt; Which may put us in mind of the mercy of a grown up Church-State, under the Gospel, and what obligations a perfected reformation layeth upon them who attain to it. 3. God's love to the Church is her first and great privilege, which prevents 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, witless and worthless, than 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 condition and under much trouble, when he seethe it not fit to deliver 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 magnify his love in their deliverance from trouble and bondage, not only spiritual, 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 Ministry of such as were sent to speak to Pharaoh and them, which I made effectual: And this was not only a type of the Church's delivery from spiritual 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 ofttimes manifest his love, and put special 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, proclaim his love and estimation of them, and his peculiar interest in them: For, saith he, I called my Son out of Egypt, 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 asserting them into liberty, by an outstretched arm. 7. This calling out of Egypt is applied unto Christ, and his coming out from thence, Matth. 2 15. because the Lord, in delivering Israel, 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 loins of his parents, and to be manifested in due time; And so as Levi paid tithes in Abraham's loins, Heb. 7.9, 10. So he came out of Egypt in the loins of his progenitors. 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 man's Redemption. It teacheth, 1. That the Scriptures are a great and unsearchable depth, containing far more than our shallow judgements can reach or discern in them, as appears 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 Abraham's Sons, and of mount Sinai, Gal. 4.22, 23, 24, 25, etc. 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 literal sense; yet it ought to humble all in their making use of such a treasure, and lay the pride of these who either contemn 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 itself, but chief as it pointed at Christ: So should we learn to esteem 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 days 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 merciful and faithful high Priest; Therefore did he undergo exile in Egypt. See Heb. 4.15. Doct. 8. It is a great addition to a people's 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 further mercy, that they had men who called them. ●. The true touchstone and trial of a people's thankfulness 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 ofttimes get little obedience, even from his own people, to whom he hath been especially kind, (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 openly, and of purpose, and in contempt, the quite contrary way. 11. It is Satan's great engine to draw men to contemn God and his Word, under pretext of disrespect and prejudice against the Messengers only; And however men palliate their sin that way, yet in God's account, that same very disrespect and hatred of Ministers, 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 God's Ministers and their Ministry and Message, is a forerunner of Idolatry, and of defection from the true Religion; Such a temper of itself is ready to go wrong, and God justly plague's such, with giving them up to wild 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 turn Idolaters, they renounce also their own happiness and tranquillity, which they do proclaim by their multiplying of Idols and confidences; For, they had Baalim, in the plural 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 calf, wherein they pretended to do service to God, Exod. 32.4, 5.   
Vers. 3. I taught Ephraim also to go, taking them by their arms: but they knew not that I healed them. 
In this v. the Lord records a further benefit conferred on Israel, (which seems to relate to his leading them in the wilderness) 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 arms, and carries it over a rough piece of way. See Deut. 1.31. and, 32.10, 11, 12. Unto this he subjoineth, 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 saved them from all dangers, whereinto they might have fallen in that wilderness. Whence learn, 1. Deliverance from bondage and distress is not all that the Church needs at God's hand; but her way, being delivered, may be so dark, and so rough, (as usually God's way is to flesh and blood) that she neither knoweth it, nor can walk in it, more than 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 jacob's posterity tasted of this mercy in the wilderness, yet here he speaks only of these whom he is challenging for the abuse of it. 3. Such is the Lords tender mercy, as that abuse of former kindnesses, doth not always prevail to withhold what further mercies a people need; He will not always cast off a delivered people, but add new mercies, to make their deliverance complete, albeit they have not made right use of what they have received; For, notwithstanding their ingratitude, v. 2. yet he added this mercy. 4 When God's people are weak, and their way dark and rough, Gods guiding and tender respect to them, may yet give them very little to do, and make their lot very easy; For, I taught them to go, taking them by their arms; Their being always in his hand, and lifted over impediments, might make their path easy. Some have found even sad trials more easy than their ordinary walking. 5. It is the usual sin and great ingratitude of a people, either to mistake their own mercy, and account it evil and a cruel lot; or not to see and acknowledge God's hand in it, when they are satisfied that it is good; For, but they knew (or considered and acknowledged) not that I healed them. Many choice mercies they quarrelled, (witness their murmuring at their deliverance from Egypt, their loathing of Manna, and their repining at almost all their lots in the wilderness. See Numb. 17.12, 13.) And they did not observe nor acknowledge God's 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 preventing of other dangers, are both rich mercies; and the one ought to be acknowledged as healing, as well as the other, Therefore 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 jaws, and I laid meat unto them. 
To aggravate their ingratitude, the Lord mentions yet further kindness manifested to them; in that he drew them to their duty, not by violent means; but by persuasions, encouragements and other dealing suitable to reasonable creatures, and by many proofs of his love; And that, as a tender husbandman easeth his beast, by losing 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 breathe and rest; after some short trials from their oppressors, and provided necessary refreshment for them. All which kindness they had abused, as here is to be understood, and is expressly charged upon them in the reasons of the sentence, v. 5, 6. Whence learn, 1. Naturally man is so averse from God, and from holiness, 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 renounce humanity; For, I drew them with cords of a man, that is, such as are fitted to man's temper as he is a reasonable creature, such as exhortations, promises, threaten, etc. 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 dispensations, doth lay on strong bands obliging us to duty, and it is an heinous 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 persuaded. See Cant. 8.6. 2 Cor. 5.14. 4. The Lord's people are not to expect, that because he loveth them, therefore he will keep off trouble, when they need it, nor aught troubles to hid 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 jaws, 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 toil, and breaking the yoke of their oppressors, 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 jaws. See Psal. 12 5.3. 6. It is also a very obliging and convincing mercy, that our food and other 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 Ox) and brought it to their hand. See Psal. 127.1, 2.   
Verse 5. He shall not return into the land of Egypt. but the Assyrian shall be his king, because they refused to return. 
Followeth the Lord's sentence for this their ingratitude, in two threaten. 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 return to God, when he reproved and invited them. Doct. 1. Whatever confidences or expectations men have, which harden them in their evil ways, 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 expectations; For, they would not hearken to God, because they thought Egypt would either relieve them, or be a retiring place unto them; Therefore it is threatened, he shall not return into the land of Egypt, where by naming it a returning, he puts them in mind 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 trial, that they shall be put to the exercise they have least will of, because that is a trial 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 quarrel against men, as impenitency and persisting in it, after mercies showed and offered, and means used to reclaim them: And it is not so heinous, simply not to return, (which may be for a time, through infirmity, or the violence of tentation) as to sleight repentance, and invitations to it: All this is included in this reason of the sentence, because they refused to return, they not only returned not, when they had gone astray; but they openly and avowedly refused, 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, because 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 following their own ways 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 people's ingratitude and abuse of mercies, and their trusting to their own counsels, and not regarding God's Word; For, because of these provocations it is threatened here. 2. The sword is then a most sharp scourge, and speaks much of God's displeasure, when it rageth not only amongst armies in the fields, but falls in upon Cities; when it is universal, 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 own counsels.   
Vers. 7. And my people are bend 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 threatening, 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 itself, Deut. 28.66. and the word doth also signify to be in suspense; yet the Original construction will not bear 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 testified their inclination to it in that no such hesitation stopped their course. This general challenge is more particularly confirmed in the end of the v. from the ill entertainment they gave to the Messages sent by God's servants to them. Doct. 1. Backsliding 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 against nature; For, it is a challenge, that they not only backslide from what they attained, but are bend to backsliding. See Chap. 6.4. 2. Mens hanging sometime in suspense, and having some inclinations to return, will neither double out their point against the power of corruption within them; nor will it extenuate, but rather aggreage their backsliding, that it overfloweth 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 God's 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 sovereign Lord, to prescribe their duty, and the way of his own service; and do renounce these ways and means, wherein only communion with God is to be found and entertained. In these respects it is challenged that they backslide from me, saith the Lord. 4. God will not forget a backsliding people's interest, and pretences of interest in him, to aggravate their sin; For, it adds to the challenge, my people are bend 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 special 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 people's privileges and advantages, 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 divers and many who called them;) So by the entertainment that is given to the Word men may try 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 reclaims his people from their backsliding, it is not because he needs them, who is glorious and high in himself, 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 respect 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 quarrel, that it is universal; 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 only with one consent they refused, but they joined not in that work; as indeed want of union is a special 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 kindled 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 sentence for their Apostasy) that their sins deserved hard things, even such calamities as befell Sodom and the neighbouring Cities, 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 father 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 repent, and as men who repent use to do. Doct. 1. The provocations of the visible Church may be, and ofttimes 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 needless curiosity to inquire why he mentions these two Cities, and not Sodom and Gomorrah, and therefore I pass it. 2. Not only doth the Church's sin deserve much; but it is no easy 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 sinful people of God, yet no trouble can take effect against them, unless God permit and let it out, and actively concur 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 herself in a woeful plight by sin, there is nothing to step in and interpose for preventing what is deserved, but only mercy in God; For, there is no other impediment to this sad sentence, but how shall I give thee up, & c? mine heart is turned within me, etc. And this he layeth before them, that at least, they would study to see their need of mercy. 5. Mercy in God toward his sinful people, as it cannot be hindered by the greatness of their sin; So it can put a stop to deserved judgements; For how shall I give thee up, etc. Saith he, mine heart is turned within me, etc. He can find reasons against his own proceeding in justice against them, taken from himself, 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 freegrace, 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 showed even to them; So it may be an encouragement to them who are driven sensibly to need his mercy. 6. The greatness of God's mercy toward his people, is such as all the affections of parents toward their children, are but shadows 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 affection could not think of putting Israel into the miserable condition 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 terms borrowed from among men) do import what abundance of stir 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 special 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 consumed, 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 fierceness of mine anger, I will not return to destroy Ephraim, for I am God and not man, the holy One in the midst of thee, and I will not enter into the city. 
In the next place, the Lord comforts them by express promises, 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 deal with them like an angry man, who after he hath stricken, returneth and strikes again, till he destroy and undo them he is angry at: or as soldiers, who spoil and spoil again, so long as there is any thing to take; but he will deal like a merciful conqueror, who having subdued his rebellious subjects, 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 confirms from some reasons. 1. Because he is not an implacable man, but a merciful unchangeable God. 2. He is in the midst of them as his elect and chosen people, and holy in his promise to perpetuate the elect of the seed of Abraham, throughout all generations. Whence learn, 1. God's mercy interposing on the behalf of sinners, doth produce not only good wishes, but real effects unto them; For, here unto the former stirring of his bowels, an express promise is subjoined, to show that he not only (as is usual with men) pitied, and could not help them but that his pity produceth real help. 2. God's mercy toward his sinful people doth not see it fit to keep off all effects of his displeasure, or leave them altogether unpunished; For, the promise is only, I will not execute the fierceness 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 holiness, 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 fierceness of his anger, and returned (with stroke after stroke) to destroy Ephraim, and entered into the city. See Leu. 26.18, 21, 24, 28. Isa. 9.12, 17, 21. 4. The Lords moderating of deserved judgements, if it were but to preserve a people from being utterly consumed, is a great proof of God's mercy, and aught to be acknowledged as such; For, this is held out as a fruit of his kindled repentings, I will not execute the fierceness of mine anger, I will not return to destroy Ephraim, etc. See Lam. 3.22. That this may be well discerned, 1. We would not only see what we suffer, but consider what we deserve. 2. We would take up the dreadfulness of the fierceness 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 stroke after stroke, till he cease to be, but lets us subsist under our saddest condition. 3. Though we be readily embittered under present troubles, and that we are not rid of them, even by cutting 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, man's pity and mercy may be exhausted, were it never so great, but God is infinite; 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 turn into hatred; He is the Lord and changeth not: Man may think it dishonourable to agree with, or spare an inferior, 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 magnify his mercy upon him: and man in his executing justice, is a creature, and bound to a Law which he may not transgress; but God is Sovereign, and hath mercy on whom he will: Upon these considerations it is that this is subjoined as a reason of the promise, and ground of their encouragement, for I am God and not man. 6. The Lord's 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 distress; For, so is held out to Israel, that notwithstanding 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 Holiness 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 roar like a lion: when he shall roar, than 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 sparrows 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 rejected and scattered, may at last end in much good to them; as this promise to Israel subjoined to the former, doth teach. 2. Conversion unto God is the dawning of this fair day, and here his purpose of good gins openly to manifest itself toward these whom he hath long preserved; For, this is the first visible effect 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 wherever he commands, in doing or suffering; and he will be a guide and captain to such; For, so is their conversion described. They shall walk after the LORD. 4. When a people turn to God, and follow after him, he will manifest himself terrible to all who would stand in the way of their felicity; For, he shall roar like a lion, not only by the voice of the Gospel working upon Israel's hearts; but shall manifest himself to the terror of the world, who will be alarmed by the conversion of Israel, and their appearing on the stage again. 5. The dreadfulness of God ought to work even upon his converted people, to affright them from neglecting duty, and to make them tenderhearted before him; For, when he shall roar, the children shall tremble from the West. They shall tremble as a bird, and as a dove, that is, the dreadfulness 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, whatever difficulty there be in the way. 6. The Lord will not lose his scattered people, and especially Israel, but will seek them, and find 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 find and bring them to restore them. 7. The Lord is sufficiently able to settle his people in their wont enjoyments, after long tossing; and for this, Gods undertaking 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 Israel's 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 threatened; but the Lord declares them to be but false and deceitful pretences. And to aggreage their sin, and vex them the more, he commends Judah, at least for having a lawful Kingdom in David's posterity, wherein they ruled with God's approbation: And that in the matter of prescribed worship in Religion, they were faithful as became Saints, keeping the faith and Religion received from their religious ancestors, and keeping the true Priesthood. This commendation is given to Judah, not only because they still clavae 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 corrupted Religion, whatever were the failings of Solomon: See 2 Chron. 13.4,— 12. and sometimes thereafter they were so also, and in all the days of Hosea's Ministry, their Kings excepting 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 Priesthood. 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 less notice of it, or abhorreth it the less; To prevent this, the Lord returns to wont 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 join 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 palliate and cloak them over the best they may; For, it is charged upon them here, that they used lies and deceit, that is, false pretences and excuses, wherewith they thought to justify their course. 4. Such pretences are dangerous plagues to men, and a cause of God's controversy; 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 effect; For, it is a challenge, they compass me about with lies, which may be understood, either as God's 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 hinder from uttering threaten against a course which they endeavoured 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 men's 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 pronounceth 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 people's 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 adds to Israel's sin, that they did all this, when Judah yet rules with God. 7. The holding up, and continuing of civil government according to God's appointment, and the rules of his Word, is a commendable duty; and it is a people's great sin when it is otherwise; For, it is Judah's 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 adorn their profession; For, it is the commendation of their progenitors, who transmitted the truth to Judah, that they were Saints. 9 Whatever may be the other failings of a people, yet it is matter of commendation, to keep even external Religion pure, as it is transmitted from pious Ancestors according to the Word; For, such is Judah's commendation, he is faithful with the Saints, whereby Hosea would not cover their other faults, which he elsewhere reproveth, and leaveth to be reprehended, especially by their own Prophets; Only he showeth that this was commendable in itself, and that in this they had outstripped Israel. And when he saith, he is faithful with the Saints, his meaning is not to justify 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 show that Judah's Religion, as it was in the first place aggreeable to the rule; so it was followed by their progenitors, and transmitted by them as such: neither of which Israel could allege for their way, though they gloried in their progenitors, as much as Judah.    

CHAP. XII.  
IN this Chap. the Lord insisteth to accuse Israel especially for sin, seconding the challenges with exhortations and threaten. And, 1. Having accused Ephraim for following empty and vain courses, to his own prejudice, v. 1. and threatened both him and Judah, v. 2. He sets before them the example of their Father Jacob, in his carriage and success, v. 3, 4. inviting them to follow his footsteps, in hope of like success from him who is an unchangeable God, v. 5, 6. 2. He returns to challenge them for being so unlike Jacob in their way; And particularly, he accuseth them of covetousness accompanied with deceit and oppression, v. ●. and of pleasing themselves in their way, v. 8. for which he threatens them with exile, yet promising to restore them, v. 9 Next, he challengeth them for contempt of the Word, v. 10. for increase of Idolatry, and excusing of it with vain pretences, v. 11. for causeless boasting of their Original and Predecessors, 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 wind, and followeth after the east-wind: he daily increaseth lies and desolation, and they do make a covenant with the Assyrians, and oil 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 Covenants, 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 terms, of feeding on wind, (an empty thing, which may fill, but cannot feed,) and following the east-wind, which was tempestuous and noisome in these countries', Gen. 41.6. Isa. 27.8. Jon. 4.8. and partly, in more proper terms, 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 of the Word; For, so doth Ephraim's example teach. 2. Carnal confidence in humane helps and confederacies, is one main hindrance of the words working upon people, and a prop to deluded and wicked men; For, such was Ephraim's hope in particular. 3. Men are naturally so averse from God, that they will spare no pains or expense to keep them out of his reverence, and will turn them to all hands, to prevent any necessity of seeking to him; For, therefore doth Ephraim make a Covenant with the Assyrians, to his own great expense, a Kings 15.19. & 17.3. and to secure himself yet more, oil (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 find that they have no less pains by going out of God's way, then if they had kept in it; but that God's 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 daily increase, though it were but lies, and he must hire Egypt's kindness with oil, 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 toil upon men. 5. When men are given up to place their rest in sinful confederacies and carnal confidences, ordinarily they prove also perfidious in their pactions and Covenants; For, such also was Ephraim's way, They do make a covenant with the Assyrians, to be servants to them, as it is, 2 Kings 17.3. and yet oil is carried into Egypt, in a clandestine way, to borrow help in proving false to the Assyrian, as is cleared, 2 Kings 17.4. 6. Whatever carnal 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 wind 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 fair shows, 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 wind, and increase 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 ruin; For the wind proves the east-wind, and their lies, desolation. And so it was verified, for not only did they impoverish themselves with presents and gifts; but the Assyrians were Ephraim's ruin, 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 controversy with Judah, and will punish Jacob according to his ways: according to his do will he recompense him. 
To terrify Israel the more, he declareth that he hath a controversy with Judah also, though better than they; which he will plead, as well as he will punish Israel (who descended from Jacob, and gloried in that title) according to their ways and doing. Whence learn, 1. Such as do promise unto themselves impunity, because sin is general, and others embarked in it with them, will meet with a disappointment; And all the advantage that the general overspreading 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 Israel's 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 threatening. 2. Whatever God approve of in people, that is right, either in public managing of affairs, or external way of Worship; yet he both seethe, and will punish the sins of their conversation, which are not answerable to these; For, albeit Judah be commended, ch. 11.12. yet because of their failings in daily practice, The Lord hath also a controversy with Judah. 3. The Lord is so impartial and tender, as that however every sin deserve extremest judgements, and he will not spare any; yet he will measure out his strokes and dispensations according to the degree of people's sin, and their obstinacy in it; For, he hath a controversy with Judah, which imports that the process was but yet in pleading, by the Word and more gentle corrections, and that he would not so suddenly destroy them; whereas for Israel, he will punish Jacob, etc. 4. The Lord will not be deceived, nor cease to prosecute a controversy, because of fair titles which men pretend to, when yet their ways 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 ways, according to his do will he recompense him.   

Vers. 3. He took his brother by the heel in the womb, and by his strength he had power with God.  
4. Yea, he had power over the Angel, and prevailed: he wept and made supplication unto him: he found him in Bethel, and there he spoke with us.  
Having mentioned Jacob in whom they gloried so much, he takes occasion to relate what was jacob's deportment and success; 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 conception and birth, Gen. 25.22, 26. where in the very womb, he took his brother by the heel, (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 womb, to strive with his brother for the Birthright and Blessing. And teacheth, 1. The favour of God and his grace are so far from being conferred according to men's 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 womb; 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 upon a sinner, but doth it timely, and makes them his from the womb to the grave: as here he did to Jacob. This doth prevent much bitterness for many slips before conversion, and for being (as it were) borne out of due time. 3. It is the commendable evidence of grace, when it stirs up men to labour, that none outstrip them in desiring spiritual 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 struggling to prevent Esau's being the firstborn, and so likely to get the Birthright and Blessing; yet this strife in the very birth, presaged, that in God's 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 freegrace 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 privileges 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. wherein, being afraid of danger from his brother Esau, he wrestled with God by prayers and tears, striving for a blessing, and obtained it. It teacheth, 1. The choicest mercies of the people of God come ofttimes unto them after sad afflictions, wrestlings and terrors; for, so doth jacob's experience teach. 2. Difficulties, when they encounter us, would not be given way unto, but set against; for, so doth jacob's practice teach, who fell a wrestling when he was in danger. Discouragement and lying by, will serve for nothing, but to make difficulties more insupportable. 3. The best way of managing difficulties, is to see God's hand in letting them out, and to begin at him, by wrestling with him for his favour and blessing, as the compendious way to prevail with men in what trials they may have a hand in; For, so did Jacob overcome all his difficulties by having power with God, etc. See Gen. 32.28. 4. God will give unto his weak servants strength in striving with him, answerable to the task he puts upon them; yea, he who is Omnipotent and invincible, will condescend so fare, as to let them prevail over him in his own strength, when he seems 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. God's appearing as a party doth not portend a foil to the poor sinner who wrestles with him, though he be Omnipotent, and they weak. 5. God is therefore easy 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 Mediator 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 prevailing Ordinance with God in wrestling; For, thus did Jacob prevail, he made supplication unto him, and thus did Christ leave us a pattern, Luke 22.44. 7. Such as wrestle with God by prayer, must have their heart broken and melted before God, and pressed with their great need; For, it was jacob's true magnanimity, that he wept and made supplication.  
The third History, (wherein chief God's mercy and gracious bounty toward Jacob, appeared) is, Gods appearing to Jacob at Bethel, first when he fled from his Father's house, Gen. 28.11, 12, etc. and again after his trouble at Shechem, Gen. 35.1, 2, etc. At both which times God manifested his mind 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 find, and be found of his people, when they are little expecting it, as, Gen. 28.16. and when they are in great distress, 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 forgotten their former vows and obligations; as Jacob had forgotten his vows made to God the first time, Gen. 28.20, 21, 22. till upon occasion of his distress, 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 vision the first time, and with a call the second time; and of Jacob, who found God there, when he sought unto him. 2. God's comfortable interview and intercourse with his people, is by his Word, wherein he is to be sought and found; For, there he spoke. 3. God's manifestations and revealing of his mind of old, serves for the use of the Church in all ages; For, saith he, there he spoke with us, as if they had been there present, because what was spoken concerned them. This was especially true in jacob's case, to whom the promises were not personal only, but chief for his posterity. But it is also of general verity, that as the Church is much concerned in mercies and preservation granted in former times, whereby they also are preserved, who otherwise had not been; and therefore aught to rejoice 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 hosts, the LORD is his memorial. 
To the end he may apply this to the present purpose, to stir them up to their present duty; He describes God who did all this, and spoke thus to Jacob, as the true God, and God of armies, and that he did this to be a memorial of himself throughout all generations, who is still the same. And it teacheth, 1. Christ is without all controversy 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 hosts, 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 ready as Hosts at his Command, as there is need; For, this sets out jacob's advantage, that in his wrestle and other intercourse, he had to do with the LORD God of hosts, whereof he got a proof; Gen. 32.1, 2. 3. God is unchangeably still the same, as kind, 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 turn 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 turn thou to thy God: keep mercy and judgement; and wait on thy God continually. 
Upon what hath been said of jacob's carriage and success, and of Gods being unchangeably the same; he gathereth an exhortation 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 dependence upon, and entertaining 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, unless we would draw on more guilt: So much doth this inference from the former Doctrine, teach, Therefore turn thou. 2. Such as have made Apostasy, would not only be convinced that it is so; but ought not to lie still there, without thinking of recovering themselves; For, this direction, turn thou to God, insinuates 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 claim 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, turn thou unto thy God, imports an argument, both from his offer, and their own pretences. 4. The Lord will not be deceived with shows 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 subjoined, keep (or, carefully observe to do, and take opportunity of doing) mercy and judgement. See Mat. 3.7, 8. 5. Such as indeed turn to God from their Apostasy, will be careful for the future, to walk in close dependence 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 subjoined 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 communion with God, and followed with much self-denial; Therefore, it is also more immediately subjoined to the former exhortation of keeping mercy and judgement, t●at they should wait on God continually, 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 dependence and waiting on God, which hath still hope in the bosom 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 enjoyments are, whereon men would rest, and it tends to much enjoyment. 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 discern 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 feel, 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 dependence; 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 Dependence 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 dependence, and our saddest desertions and rejections, do not warrant us to give it over; wait on thy God continually.   
Ver. 7. He is a merchant, the balances of deceit are in his hand: he loveth to oppress. 
The Lord having thus exhorted them, he proceeds in the rest of the Chapter to show 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 subjoined. 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 Israelite, 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 reality 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, resembling the ancient possessors of that land. See Amos. 9.7. 2. The love of riches is a great snare upon men, and draws them on courses contrary to their professions and obligations, for, being a merchant, by covetousness 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 balances 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 oppress 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 oppress are joined 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 oppress 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 oppress.   
Vers. 8. And Ephraim said, Yet I am become rich, I have found me out substance: in all my labours they shall find none iniquity in me, that were sin. 
The second branch of the accusation holdeth forth Ephraim's impudence, pleasing himself in his deceit and oppression, whatever 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 success, 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 condemn what God countenanceth? And indeed, prosperity in sinful ways is an old snare, hindering men from heeding challenges, or God's anger because of them. 2. As confirming his innocency with a profession of detestation of sin; They shall find no iniquity, for that were a sin, or, I abhor it as a vile sin. And indeed, some may be so grossly 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 abhor much in contemplation. Many would startle much at the charge of Atheism, 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 emphatic, as to bottom 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 tricks and conveyances, yet the Prophets should find no gross iniquity, to be charged as express sin, or that they needed to keep such a stir about it. Doct. 1. Wicked prospering men ordinarily add 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 sins 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 God's Servants; For, when they were challenged, Ephraim said, Yet I am become rich, though they boast me with God's 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 pains; and therefore not to be slighted. 4. It is also another cause why men take not with challenges for the ways 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 justify every miscarriage in prosecuting of it; For, this is another pretext, it is my labours, the word signifieth toil unto weariness, and Ephraim thinks that his diligence in his calling, ought not to be reprehended. 5. Wicked men are so far from eyeing 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 find none iniquity, etc. 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 fineness of wit, is a great snare to many, by concurring with other causes, to hid the ill of their way from them; For, so doth Ephraim ward off all challenges, they shall find none iniquity that were sin. 7. It is also a dangerous snare, and an evidence of a corrupt disposition, when men make distinction of sins, so as not to be troubled so long as they avoid what is more gross and palpable sinful; For, so doth Ephraim's apology insinuate, that so long as they could find 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 days of the solemn feasts. 
Followeth the Lord's sentence for these sins so defended, which is conveyed in the bosom 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 wilderness, 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 solemn 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 again, 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 liberal. 2. Defended sin, and particularly ill purchase, when men will not see the evil of it, shall be refuted by strokes; and taking away not only of ill purchase, but what they had beside with God's approbation: For, so much doth this threatening of exile, and casting them out of the land, teach. 3. As God's 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 strokes looked on as his renouncing of his interest, but that he minds 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 myself thy God since that time. And therefore justly do I correct thy ingratitude, 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 strokes will be all dipped in love; and aught to be looked on as making way for, and ending in new proofs 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 remembrance of their deliverance from it. 6. The Lord, when he afflicts his people, undertakes not only to give a sweet issue from it, (which can be expected only from him;) but that he will satisfy them therewith, and cause them to rejoice because of it; For, I will make thee to dwell in Tabernacles, holds forth Gods undertaking 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 proofs of his love to his people, which as forgetfulness 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 days of the solemn feasts, imports not only that the former mercy now forgotten, behoved to be revived by a new mercy after a stroke, 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 ministry of the Prophets. 
Followeth the second article of accusation and challenge, which hath four branches: Whereof the first is, their unfruitfulness under the dispensation of the Word. The Lord who by delivering them from Egypt, and by his kindness 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 mind, 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 always prevail with them; so it is so special 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 contemned in men's carriage toward them; so this will greatly heighten despisers guilt: For, I have spoken by the Prophets, saith he, and yet have been slighted. 3. The eminency of Messengers employed, 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 ordinary Messengers, who labour to stand in God's Counsel, and to depend upon him, that they may find out his mind in the Word, and bring it out with evidence and power to people; and it doth also witness 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 err; For, they who are of that temper, would use Prophets and Visions no better, as Israel's carriage doth teach us. 5. The frequency and continuance of a Ministry, and Messages from God by them, as it argueth the Lord's 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 plainness of the way of Preaching, will yet further condemn 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 Preaching, representing divine things in some sort, to the very senses,) by the ministry 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 furrows 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 pretences: 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 altar's no better than 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 God's appointed Worship. 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 perform 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 renewed, 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 solemn administrations and ordinances, wanting an institution, are but common things, and so much the base that they are so abused; For, they sacrifice but bullocks, and they are so still. 5. Idolatry and corrupt Religion will never satisfy the minds and consciences of men; as their endless 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 services will not render them the more acceptable, where an institution is wanting: For, were their altars never so many, yet they are but as heaps in the furrows of the fields, because they had but one Temple, one Altar, and one Priesthood appointed of GOD.   

Vers. 12. And Jacob fled into the country 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 slighted the grace of God which exalted them. They looked on themselves as excelling all Nations for Nobility of kind 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 promised 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 wilderness only by the Ministry of Moses, who though a Prophet, 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 kindness in delivering, 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-Histories and examples are recorded for our use, and they are profitably 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 History, 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 privileges, do readily swell with conceit, as if God could not get a people beside her: Yet if she keep her Original in mind, she will see cause to glory in nothing but in grace alone; For, so much do these examples teach. 3. The Lord may lay them very low by afflictions, whom yet he will advance, and may train them up under the rod, and prepare them for these intended mercies; For, so much did Jacob find in his flight and hard service, (when Esau who had sold his birthright is prospering,) and Israel in Egypt, and the wilderness. See Deut. 8.14, 15, 16. 4. A good wife is one of the chief of men's 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 portion 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 Nations, 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 extreme 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 Ministry, yet they are Gods notable instruments for the good of his Church, as they always find in a day of distress: For, by mentioning a Prophet, as the instrument of Israel's deliverance and preservation, he doth upbraid their slighting 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 return unto him. 
The last branch of the accusation, and the sum 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 subjoined the Lords sentence, that he will give them up to reap the fruit of their bloody crimes, whereof themselves only should bear the blame; And that he will cast on their own faces the fruit of that reproach and dishonour which they offered to do to God by their sins. All which he will do according to his right of dominion over them. Whence learn, 1. God's people cannot prove that he takes up a controversy needlessely against 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 provoke God to let the sinner feel it bitter in end; so the provocation of his people is most bitter, especially when they forsake him, and embrace idols, and when they carry themselves ingrately toward 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 embittered by undutiful and gross miscarriages toward them; and it imports that their provocations were intolerable, and that they should find 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 God's mercy) gets the measuring out of strokes; 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 sins against the second Table, that they may draw vengeance upon him. 4. When God threatens and strikes his sinful people, he is innocent of their ruin, and only sin 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 own 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 sin, 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 reproach 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 strokes; And albeit presumptuous sinners do reject God, his authority and yoke; yet he will exercise dominion over them whether they will or not: For, saith he, his Lord shall return it upon him, whereby he showeth that no interest will avail to plead for exemption; and particularly, that his people whom he chooseth, he will let them find that he choosed them on these terms, to be Lord over them, (as the Name here is a Name of dominion,) and will prove it to be so when they sin.    

CHAP. XIII.  
THis whole Chapter may be taken up as a probation of that conclusion, v. 9 of the ch that their destruction came of themselves, whereas God was their help. This he proveth two ways; 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 ingratitude toward God, recompensing him who had been good to them, v. 4, 5. with swelling pride and forgetfulness, v. 6. did provoke him to take vengeance in a dreadful manner, ver. 7, 8. Unto these challenges and evidences, he subjoins the inference and conclusion, v. 9 Which, (Secondly,) he proveth yet further, by promises of mercy and moderation to be manifested by him, when thus they had destroyed themselves, and drawn on a deluge 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 notwithstanding 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 spoke, trembling, he exalted himself 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 Patriarches who had another, 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 days 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 ruin, though yet he be as one unburied. He mentions only the Idolatry of Baal as the cause of this ruin, because however they had the golden calves before, and these tended to their destruction; yet it was the cape-stone of their defection, 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 foreigners, having, for most part, had to do only with Judah before. Doct. 1. As honour and respect is due to superiors; So their power and authority over subjects is of God, and to be held of him; For, so is here imported, that God made trembling or reverence, when Ephraim spoke, 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 greatness may embolden men to sin; For, it was Ephraim, who when he spoke, made trembling, and who exalted themselves in Israel▪ or was set in high dignity, that offended even in Baal. 3. When men do thus decline, and abuse God's bounty toward them, his kindness will stand as a witness against them; For, therefore is Ephraim's former dignity recorded, to witness against their way, and to clear 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, estimation, 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, than a dead man hath the activity and vigour of one that is living. 5. Idolatry and corrupting of Religion, is, above all sins, a cause of corruption and decay to States and Nations; For, when he offends in Baal, he died. 6. Albeit God be angry at all sorts of Idolatry, yet he is more especially provoked, when a people do altogether renounce him, and choose an Idol in his place, for the object of their worship; And when men will not repent for other Idolatry, they are justly given up to this gross defection, to put the certainty of their destruction out of all controversy; For, whatever Israel thought of their calves, and whatever was God's controversy against them, for them; yet now when he offends in Baal, it is undeniably just that he died, as being under an abominable 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 work of the craftsmen: they say of them, Let the men that sacrifice, kiss the calves. 
The second sin that destroyed them, is their Idolatry, in worshipping 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 Kingdom under his posterity; yet the golden calves were still adhered unto; yea, they grew worse in following that sin, and multiplied Images according to their own pleasure and fancy. And the Rulers commanded, and the people encouraged one another to kiss the calves, as a certain sign 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 places 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 sin 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 process of time become universal, and a people's choice who were not so willing to it before; for, they, that is, all the people with Ephraim, do this. 3. Impenitency 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 being 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 heinous, when continued in after corrections; 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 idols 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 terror 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 terrors 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 obstinacy and maliciousness in following that sin, which before might be masked with a pretence of ignorance and infirmity; but they multiply 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 expense 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 God's counsel and revealed will, is the false principle and rule that gins and carries on all corruption in Religign; for, they made idols according to their own understanding. They followed their own fancy and skill in making and multiplying of them to further their devotion, as they thought. 9 It doth bewray the brutishness of idolaters, that they do worship these things, whereupon themselves, or others inferior to them, confer all the excellency 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 worship them. 10. Commands of authority do not take away the sinfulness of idolatry, but it doth rather add unto it, that such iniquity should possess the throne; for, this challenge, that they say of them, Let the men that sacrifice, etc. may be understood of their Rulers enjoining this sign of reverence, when men came to offer sacrifice; See, Psal. 94.20. 11. men's open avowing of idolatry within the visible Church, and their encouraging of one another to it, doth yet make it more odious before the Lord; for, this also may be understood of the people's mutual up-stirring one of another to perform 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 strengthened one another in it. 12. God doth not judge of idolatry only by considering men's intentions and heart in what they do; but there is an external idolatry which he abhors also, when a religious act of worship is performed immediately, to some object set up in a religious State, however the worshipper pretend to direct it by that mean unto God; for, here he condemns kissing of the calves, (which was a sign of reverence, either when they kissed the object itself, 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 pretended their intentions were.   
Vers. 3. Therefore they shall be as the morning cloud, and as the early dew it passeth away, as the chaff that is driven with a whirlwind out of the floor, and as the smoke out of the chimney. 
The destruction threatened for this sin is held forth under four similitudes, of a cloud, and the dew evanishing before the Sun, as chaff driven away before the whirlwind, and of evarishing 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 strokes 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 similitudes are little enough to point out this frailty; for, therefore are all these similitudes borrowed from evanishing things, gathered together to point out what they should prove. 3. Great appearances and shows of a flourishing condition, will not guard against God's hand; for, so much also do these similitudes teach, a great cloud overspreading the sky, and abundance of dew watering the earth, seem to promise much, but they soon pass away before the Sun, chaste lying secure among grain, is soon driven by a whirlwind, and great heaps of smoke going out of a chimney, do soon scatter and vanish; 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 whirlwind violently drives the chaff, and all of these do utterly vanish.   

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 wilderness, 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, etc.) is, their ingratitude. Concerning which he records, 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 however now they had chosen their idol-calves; yet before ever they knew them he had been good to them, and better than they had found their idols since; for in their deliverance from Egypt, he had proved himself their God by many signs and wonders; yea, that Covenant made with Abraham, was after that deliverance solemnly renewed with them as a Nation, wherein he instructed and obliged them to their duty, and to the true Religion, by closing with him, who only could prove a God and Saviour to them, v. 4. and to confirm them in this, he did solemnly own them for his people, providing for them in the wilderness, 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 find, that never course thrave with them so well as God's way; for, so much doth this rehearsing of ancient kindness, 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 God's 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 forefaulted 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 God's great mercy, considering what they had been in Egypt, Ezek. 20.7, 8. 5. When mercies are manifested, and a Covenant renewed with a people, it layeth many obligations to duty upon them, and they need many instructions how to behave themselves in relation to such dispensations; for, this part of the verse, And thou shalt know no God but me, is not only a declaration that essay whom they would, they should find none to prove a God unto them, but he: but it relates chief 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 God's bounty, is to be engaged to God as the only true God, their only delight, and refuge in all necessities, and engaged to the true Religion wherein his Name is professed and acknowledged; for, this is the sum 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 acknowledge him, because he needeth them, but because they will never do so well; they will find no God but him, and they will find 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 progress; for, so did he engage them in the wilderness, after he had entered in Covenant with them; I did know thee in the wilderness, etc. 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 wilderness, I did know thee, or take special care of thee as my people. See, Psal. 31.7. 10. God's 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 wilderness, 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 kind to them, to wit, that being brought out of the wilderness to the good land, they were swelled with pride and forgot God. Whence learn, 1. God's owning and caring for his people will end in a good issue, when he seethe fit, for, these whom he knew in the wilderness, v. 5. come at last to get a pasture. 2. It is the fault of God's people, that they take too well with prosperity and deliverances; and do fat themselves therewith, and let lose all their lusts to satiate themselves; for, according to their pasture, so were they filled, which imports not only God's 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 ofttimes withhold such a lot from his people, Prov. 30.8, 9 3. The great sin and evidence of abused prosperity, is pride and loftiness of mind, 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 prosperity, is then at the height, when God is forgotten in our prosperity, 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 engagements 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 Bear that is bereft of her whelps, and will rend the call of their heart, and there will I devour them like a Lion; the wild beasts shall tear them.  
In the third place we have the destruction which this ingratitude 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 executing 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 wild beasts upon them. Whence learn, 1. Ingratitude and proud forgetfulness of God, do draw on violent, mortal and deadly strokes of destruction; for, he will because of these sins rend the call of their heart, (after which a man cannot live) and devour 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 dreadfulness of the creatures put together, is but a shadow and resemblance of the fierce anger of God against incorrigible sinners; for, look what is in a Lion, a Leopard, and a Bear 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 let's out his displeasure; therefore, saith he, as a Leopard 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 manifested affection to his people, will make wrath against them bitter; for, I will meet them as a Bear that is bereft of her whelps: as her being bereft makes her more cruel to any she meets with, Prov. 17.12. so should they find the bitter fruit of bereaving him of themselves, to whom he had let forth so much love. 5. The wrath of God can arm all creatures against sinners, and make men cruel like hests in executing his vengeance; for, the wild beast shall tear them, may be understood, both that enemies should be beastly cruel against them, and that even wild beasts should be let lose upon them, either in their own land, or when they were going from thence into exile.   
Vers. 9 O Israel, thou hast destroyed thyself, but in me is thine hope. 
This verse is both a conclusion inferred from the former purpose, wherein he hath proved that he had been their help, and yet they had destroyed themselves: and a ground of what followeth, 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 Sovereign Judge be the principal efficient of all calamities, yet a people's destruction is of themselves, and their own procuring; for, O Israel, thou hast destroyed thyself. 3. God hath many testimonies of his kindness to plead for him, that he is not to be blamed for his people's destruction, however they ofttimes quarrel; therefore doth he add, 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 thyself. 4. It may add to a people's 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 condition 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 misery 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 relates 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 Judges, of whom thou saidst, 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 strokes; his showing 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 anger, and had and would take away in displeasure) should be gone and unable to save them so much as in any one city, yet than he would prove himself a King and Helper. This that is related here hath indeed some allusion to that of the people's seeking 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 settled 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 Israel's defection from David's race, and their getting Kings in anger, which were (for most part, and particularly the last of them) cut off for a judgement on that people. Doct. 1. Men may sin very heinously against God in the matter 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 David's posterity. 2. When men are following their wicked enterprises, 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 holiness; 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 approving 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 God's 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; Partly, because the removal of one, did but make way for a worse oppressor: and partly, because the cutting off of many of them was accompanied with the ruin 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 God's displeasure; for, though they sought a King and Princes, that they might be a stately Monarchy, yet where is there any other that may save thee in all thy Cities? they could find 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 other means cannot, and will take advantage to do for them, because 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 sorrows 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 forthcoming when they are redacted to greatest extremities. The extremity is in these verses, and his promise of help is, v. 14. The sum 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 sum, 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 sorrows of a travelling woman shall come upon him: and these are both sharp and sudden. 3. The greatest extremity of trouble upon the Lord's 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 stays long in the place of the breaking forth of children, like a child 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 madness and folly, and a very deadly token, and an evidence of an hopeless condition in itself; for, he is an unwise son, who doth this, and it is like the staying long in the place of breaking forth, etc. which is a deadly token both to the mother and child, and so their stupidity proved to them, as is insinuate in the following promise.   
Vers. 14. I will ransom 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 my eyes. 
God's helping of them in their 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 toward them he declareth that he will never repent: This promise, (together with Isa. 25.8.) is applied to Christ's giving a complete 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 God's 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 people's being dead and buried under calamities, is neither an argument that God will not help them, nor any impediment to his Omnipotency to do for them, but they may be as near help then, as when their trouble is less; for, I will ransom them from the power of the grave, I will redeem them from death. See, Ezek. 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 ransom and redeem them from the grave and death, that is, because a real ransom is paid to divine justice for the elect among them, and because he hath a purpose to give unto these a complete 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 instruments 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 destruction, imports so much, as it relates to Israel's deliverance, that God will destroy all that may stand in the way of it. 5. Temporal 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 over all their enemies. And particularly, this death and the grave will be so destroyed at their resurrection, as they shall neither have sting nor victory over them; for, so much doth this promise concerning the grave and death, (which is the last enemy, 1 Cor. 15.26.) as it is held out here, and explained, 1 Cor. 15. teach us. 7. The mercies which were showed of old unto Israel, and more particularly to be fulfilled at their Conversion are not able evidences and pledges of God's power to perform what he hath promised to perform to his own at the resurrection; therefore are both held out in one promise, the one being 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 confirm faith, and the hope of a future resurrection. 8. As God's purposes of mercy toward his Elect are immutable and unchangeable: so also are his purposes concerning the raising up and Conversion of Israel as a Nation; therefore is it subjoined 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 repent nor change this purpose of raising them up. See, Rom. 11.28, 29.   
Ver. 15. Though he be fruitful among his brethren, an east-wind shall come, the wind of the LORD shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up: he shall spoil 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 desolate, which if it be joined with the promises in chap. 14. doth make up another ample proof of that assertion, v. 9 This assertion is held forth, first in a threatening against Ephraim, (whose name is alluded unto here) who is threatened here in borrowed terms, that however both for number, power and riches, he was above other tribes; yet God should send the enemy like a tempestuous wind, 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 jacob's prophecy, Gen. 48.19. See, Psal. 75.6, 7. 2. Such as are most advanced by God in outward things, do ordinarily ripen most for strokes; for, fruitful Ephraim by his carriage draweth this judgement on himself. 3. men's prosperous condition, or God's bounty toward them of that kind, will not avail them, when they ripen for judgements; for, though he be fruitful among his brethren, an east-wind shall come. 4. Judgements for sin will look very boisterous and dreadful-like, especially to the guilty conscience; for, it shall be an eastwind, which was tempestuous in these parts, and a wind from the wilderness, where winds rage's 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 wind of the Lord, not only a great wind (as this phrase often imports the greatness of a thing) but raised by him to pursue them. 6. Though the prosperous condition of sinners may seem to be such as will never fail, 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. Pleasure's will not secure against wrath, nor need men think that pleasures and pleasant things at used to sin will continue with them; for, he (that is, Ashur and the Lord by him) shall spoil the treasures of all pleasant vessels, or, stuff: 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 child shall be ripped up. 
Secondly, the same sentence is given out in more proper terms, 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 mercy, even to Infants and women with child. Whence learn, 1. Chief and eminent places are ordinarily chief in provocations, and exemplary in punishments for them; so much doth Samaria's example teach. 2. Sin given way unto, may lay strong and flourishing Cities even utterly desolate; for, Samaria shall become desolate. 3. The great cause of God's controversy against the visible Church, or particular persons and societies therein, is their rebelling against a received yoke, and their declining after engagements; 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 heinous is their sin; for, this adds 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 habitations 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 humanity and compassion in their dealing toward them; for, their infants shall be dashed in pieces, and their women with child shall be ripped up. Infants, even in their mother's belly have in themselves sufficient guilt to deserve such judgements, and so they may be inflicted without any imputation to God. But in this stroke, the Lord would have us chief look to the desert of that present generation, and their Parents.    

CHAP. XIV.  
IN the close of this Prophecy, 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 graciously to answer them. The parts of the Chapter are, 1. An exhortation, wherein Israel are invited to repent and turn to God, v. 1. together with a direction how to go about it, by calling on God, and engaging themselves to him, v. 2, 3. 2. God's gracious answer to that prayer which he shall put in their hearts and mouths: 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 bless 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 find in God, v. 8. 3. There is a conclusion subjoined to this whole Prophecy.  
Vers. 1. O Israel return unto the LORD thy God; for thou hast fallen by thine iniquity. 
This exhortation doth hold forth, partly, the original and rise of Israel's conversion and repentance, which is God's 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 thereof; some whereof are imported in their name, and the names and titles which God taketh to himself here; and some are expressed, taken from the prejudice they had sustained by their sinful ways. Doct. 1. Kindness betwixt God and his people, doth always begin on his side, even after they have provoked him; For, here he followeth them with an exhortation to return, before they repent. 2. One special mean whereby God brings about his purposes 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 themselves to return, nor do they leave the matter uncertain; but they are in effect a Prophecy and promise, that in due time he will stir them up effectually, and make these arguments and motives effectual upon them, as appeareth from the promises that are subjoined: And therefore they who are not wrought upon by this mean, would consider how desperate that speaks their condition 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, return (which imports they should go no further on in their former 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 consider what they are, and what dignity is conferred upon them by God, it may make them ashamed to lie still in sin without repentance; For, O Israel return, they who are Israel and exalted to be a peculiar people, should be ashamed not to obey this command. 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, return to J●hovah See Jer. 2.13. 6. It may also encourage to this exercise, that such as turn to him, will find that their sin, and a long tract of judgements upon them, hath not made void a Covenant-interest in God; for, saith he, return to thy God, that relation stands still. 7. Such as do rightly believe an interest in God, will be kept from presuming, and will be afraid to provoke him to forefault their right; For, so also doth the argument run, if be be thy God, than return. 8. Sin doth abase a people, and bring them down from their dignity, both in itself, and in the sad and miserable 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 returning 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 forlorn ones as they are; For, it is an argument, 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 fatherless findeth mercy.  
Followeth a direction from God how to prosecute repentance, and what to say unto him when they turn to him. They are directed, 1. To pray for removal of sin, and for gracious acceptance, or getting of good. 2. To engage themselves to offer praise, and to renounce their former carnal and sinful confidences. 3. To profess their persuasion of God's mercy to the needy and afflicted, as the ground of their prayer, and of their engagement unto God.  
From the general direction, [Take with you words, and turn to the LORD, say unto him, etc.] Learn, 1. The Lord requireth that a penitent and turning people make much use of prayer, as the mean to remedy and find 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 exercised 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 God's humble and exercised people, that they cannot command their own dispositions, nor get their hearts brought in frame before God; In which case, however he abhor these who draw near him with their lips, when they remove their heart fare from him, Isa. 29.13. yet they woe are sensible of the backwardness 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. God's humble people may be also so perplexed 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 supplications to call on him. 7. Whatever weak endeavours in prayer, the Lord accept in his people; yet such as would pray aright, aught 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 turn 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 penitents care and solicitude is chief about sin, how to be rid of it; Therefore they complain of it in the first place as the chief burden. And indeed where guilt remains, the removing of calamities 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 zeal of true penitents is not partial, but strikes against all sin, greater or lesser, more or less 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 penal 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 pollution of it by degrees; till once for all he give a complete victory, and he will remove the penal effects, or plagues that follow 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 God's power to do this, but is in effect a promise, that he will grant this suit, which himself puts in their mouth, as the following promises make clear.  
From the second branch of the petition, [and receive us graciously, or give good] Learn, 1. It is of God's graciousness that the penitent sinner is pardoned, and when sin is pardoned, it is still grace that receiveth the penitent; Therefore it is subjoined 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 signify to take, or receive good; but being 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 God's hand, or that any thing they get will be good unto them; Therefore it is subjoined to the former suit, 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 expect 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 suit 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. God's hearing and respecting of penitents layeth upon them an obligation to praise, and they ought to entertain 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 glorify 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, etc. so will we render, etc. See Psal. 9.13, 14. 4. As men must employ their tongue as their glory, as well as their heart in God's praise; so they who make conscience of praise, will esteem but meanly of their performance before God, as being 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 etc.] wherein they renounce carnal confidences in foreign helps, under the name of Ashur; and in military preparations, under the name of horses, (of which, See Isa. 31.1. and do renounce Idols, both as an argument of hearing, and an obligation being heard; Learn, 1. The zeal of penitents, though it be universal and impartial, yet it will be especially bend 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 joined with new obedience, and a thankful sense of God's mercies will excite men thereunto; Therefore is it subjoined to the former engagement, Ashur shall not save us, etc. 3. Men are naturally endless 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 renounce 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 looked on any more.  
From the reason of their prayer and seeking to God, renouncing all other confidences, [for in thee the fatherless findeth mercy.] Learn, 1. It is the Church's lot to be very desolate and Orphan-like in the world; For, they are driven to look to the lot of the fatherless. The cruelty of men puts them ofttimes in this condition, and God permits it to be so, that they may be fitted for mercy. 2. God's compassion and the sweet manifestations 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 fatherless will find mercy. 3. The confidence of God's 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 fatherless findeth mercy: wherein they are directed to have, and profess their trust in him. 4 Such as would comfortably lay hold on God in their need, aught to make mercy their claim; 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 albeit 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 himself, 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 fatherless findeth mercy.   
Vers. 4. I will heal their back-sliding, I will love them frerly: for mine anger is turned away from him. 
Followeth God's 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 promiseth to heal their back-sliding, in its guilt, pollution, and effects, (though the last of these be more expressly spoken to in the following promises:) And that he will do this for them, out of his own free love to them; from whence also it is, that he turns away his justly manifested anger, and is pacified toward them. Whence learn, 1. God's 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 Apostasy and defection from her professions, resolutions and yokes which she hath taken on, and submitted unto; For, it is back-sliding, or turning away. 3. Albeit they had prayed against all iniquity, v. 2. yet now he mentions only back-sliding; partly, because Apostasy hath a complex of many sins and provocations in it; and partly, to teach, that if the worst of ills do not hinder God's help, nor are above his cure, far less will smaller sins stand in his way. 4. Sin doth bring a wound and sickness upon the sinner; It is a loathsome disease which debilitateth strength, causeth pain 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 sinners own cure, till God take him in hand; For, it is God who must heal back-sliding. 6. Apostasy requireth not only the power of God to cure it, and to reclaim the sinner from his wandering, and establish him being reclaimed; But it requireth also no small art, and a Physicians hand to recover it; And so to lance 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 patiented with cordials and encouragements, as a sight of his case make him not heartless, 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 express 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 God's bounty toward him; So it is his great advantage, that this love is free in itself, and in its effects, as being the love of an alsufficient God, who needs not, nor can be hired by the creature: So that no objection of worthlessness 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 infinite God to communicate himself. 10. Where sin is unrepented of, there is anger from the Lord which should be chief 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 repentance, anger will be turned away out of every lot by God's free-love: Therefore it is subjoined, 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 controversy 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 plural number, them; sometime in the singular number, to him; not only because a People or Nation, is sometime spoken of collectively, 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 recompensed.   

Vers. 5. I will be as the dew unto Israel: he shall grow as the lily, 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 suit concerning doing of them good, and receiving of them graciously. And first, he promiseth, through the influence of his grace and blessing, to make them flourish, as flowers and trees of all kinds 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 prevail against them, I leave to the Lord by his performance to expound. But certainly it holds out the flourishing, beautiful and sure estate of the Church of converted Israel, and the blessed condition of the converted among them, (who will be very many) in their spiritual estate. Whence learn, 1. God can easily when he pleaseth, altar 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 elsewhere) which now he promiseth to turn into contrary blessings. 2. God answereth the prayers of his needy people richly, and so as may commend his love and fullness; 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 infinitely beyond any skill or love that is in ourselves. See Ephes. 3.20. 3. Israel will yet be made to revive and flourish, and God's blessing will make that Nation not only become a Church, but prosper in that state; For, this promise is expressly made concerning them, who have now so long time lain under the sad effects of the formerly denounced threaten. 4. As all the prosperity of a Church or particular persons, floweth from divine influence 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 complete and perfect blessedness of a people or person who abides under the drop of God's influence and grace, that no one similitude can express it; Therefore are so many conjoined here, because no one of them could set it out fully; for, a lily, though it set out their amiable condition, by its beautifulness, 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 Lebanon, or, taking deep root, as trees do there, that so they may endure: 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 similitude 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; therefore it is subjoined, 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 God's grace and favour, maketh completely blessed. 6. In particular, these similitudes pointing out the blessed condition of the Church of converted Israel, and of the Elect among them, may teach, 1. God by his grace and blessing can make his Church and people singularly beautiful and pleasant; For, they shall grow as the lily, which surpassed the glory of Solomon, Matth. 6.28, 29. 2. Beauty or apparent excellency▪ is little worth, unless 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 rootedness, sobriety or stability, should hinder the visible appearance of the fruits of grace; but where God works the one, he worketh the other also; for, it is subjoined, his branches shall spread. 4. The visible appearances of the grace of God in people must not consist in ostentation or empty shows; but in real 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 find it. 6. Albeit these things be the duty of God's people to endeavour them; yet they are also God's 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 return: they shall revive as the corn, 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 join themselves unto them, and that their shadow shall be vivifick and enlivening, to make these who join, 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 occasion & instruments of bringing in many to God; For, there will be who dwell under his shadow, that is, Israel's, (represented by a goodly tree with many boughs,) or Gods shadow who dwells in Israel 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 evil 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 God's blessing on her, will be made fruitful, and recover out of their dead and frozen conditions wherein they lay before: For, They that dwell under his shadow, shall return: that is, not so much shall they return who fled from him, when that tree was cut down, as that they shall recover and revive, as corn doth after it dieth in the ground, and so the word often signifieth to be restored and recreated, and so it is after explained, they shall revive, etc. 4. No afflictions or improbability, will hinder their riches in fruitfulness, who join with the Church of Christ; but as one grain of corn 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 corn, and grow as the vine. 5. To be fruitful under the Church's 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 firtree, 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 Ephraim's speech. But both may well go together; and so the v. is a confirmation and amplification of the former promises; showing that God by doing these things to them, will convince them of the uselessness 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 bless, and make them fruitful. Whence learn, 1. When God takes his people in hand, he can soon let them see the vanity and uselessness of Idols, considering 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 God's goodness, they will loathe their former ways the more, and will be sensible of their too long continuance in them: For, so do the words, as they are in the translation, teach; when God shall deal thus with Ephraim, as is promised, than 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 people's prayers; so this is a special mean to convince them of the excellency of God above Idols. They who pray much, and get proofs of Gods hearing, will easily see the emptiness 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 ask, even all that he seethe 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 people from missing Idols; for, it is another confirmation, I am like a green firtree, which being fruitless, spends itself in perpetual greenness, 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 every good word and work; for it is another encouragement and confirmation in their resolution of renouncing Idols, from me is thy fruit found, which is to be understood not only of blessings poured out upon them, which come only from God, without whom they would be barren: but of their fruitfulness 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 ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein. 
The Prophet subjoins a conclusion to the whole Prophecy: where, by the ways 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 man's duty, and Gods dispensations in threaten and promises, judgements and mercies; These he invites all who would prove themselves to be wise indeed, seriously to consider, and draw them to use and practice; as being right and straight in themselves, and such as godly men will walk in, though the wicked fall and come to ruin 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 usemaking; 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 consider of what moment they are to our eternal well and woe, 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 understanding and knowing these things. 3. However men do pretend to much policy and prudence in their slighting of God, and his mind and will, both in duty and dispensations; yet it is only true wisdom that leads men to the Word to take up duty, and God's mind in his dealing, and seriously to ponder on them as becometh; And for the right performance hereof, there is a gift of wisdom requisite, even the opening of the eyes of our understanding to see the marvels of the Law, and for taking up what his Word saith in every condition, and under every dispensation; For, the wise and prudent shall understand and know these things, as he hath published them from the Lord by his Mystery in the former Doctrine. 4. This divine and true wisdom will be found very rare, even in the Church, the most part living by their sense, passion, will, or carnal reason, not regarding duties as they are enjoined in the Word, nor laying weight on promises or threaten, 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 mind it, or attain to it. 5. However carnal men do condemn, and load the ways of God (in prescribing duty, or in his dispensations) with prejudices; yet they are all right and straight, and not to be quarrelled; as being his who may prescribe what he will, and give the Law to the creatures, and not they to themselves; and may do what he pleaseth, and not according as men would limit him: and his ways being such as tend to the good of such as obey the command, and walk as beseemeth under dispensations; for, the ways of the Lord (wherein he enjoineth us to walk, and wherein he walks toward us) are right. 6. However many will not submit to this verdict of God's ways; yet he will not want witnesses to justify him and his ways, 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 uniformly; For, the just shall walk in them. See Job 17.8, 9 Such as would thus glorify 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 obedience; 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 study to be single and sincere, that unsoundness and by-respects do not turn 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 transgressors, and any stumbling they have, is a plague upon them, and a presage of more 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 transsours shall fall therein, by their own sinful stumbling at God's Word and dealing, Luk. 2.34. 1 Pet. 2.8. and by Gods causing them to fall in end, and come to miserable ruin.     

Joel. THE ARGUMENT.  
THE time wherein this Prophet lived, and exercised his function, is not specified here, nor any where else in Scripture: Nor can it certainly be determined when that stroke of famine spoken of by him, was inflicted. That in the days of Jehoshaphat, which came upon Israel under Joram, according to the prediction of Elisha, 2 Kings 8.1. cannot be it; For here there is no word of Israel, but only of Judah. And upon the same ground it can hardly be conceived to be that which Amos spa●● of, as came upon Israel, Am. 4.6, 7, 8, 9 And therefore it may more probably be conceived to relate to that famine under Josiah, Jer 14.1, 2, etc. However it be, this may suffice us; that as the Lord in wisdom points at the time of the Prophets their exercising of their calling, when the Prophecy could not be so well understood without the knowledge of the History of that time; So in this Prophet the determination of that question is not so needful, seeing the purpose may be understood without it: For, in sum, he denounceth and pointeth out a grievous famine to come upon Judah; exhorting them to make right use of it, by repenting and turning to God; and subjoyning many promises for encouragement of the penitent, both concerning their deliverance from that present rod, and concerning the spiritual benefits of the Kingome of Christ, and their recollection and restitution under the Gospel.  

CHAP. I.  
IN this Chapter, (after the Inscription, v. 1.) First, the Prophet propounds and describes the anger of God which was manifested, or shortly to be manifested in a terrible judgement of famine: He propoundeth it, and that as singular and to be observed, v. 2, 3, 4. and then he describeth and amplifieth it, from several effects, to affect them the more: as namely, that the scarcity should be such, as should make drunkards to howl and weep, v. 5, 6, 7. that want of public services, should be matter of bitter lamentation, v. 8, 9 that the desolate face of the land shall be a sad sight, v. 10. and that the Husbandmen should be disappointed of their hopes, and of the fruits of their labours, v. 11, 12. Secondly, the Prophet prescribes the right use, and true remedy of this calamity, which is, that they should humble themselves before God, and deprecate his anger; and therefore, he exhorts the Priests to observe private fasts, v. 13. and to call the body of the land to a public humiliation, that they may call on God, v. 14. considering that that dreadful day was near at hand, v. 15. that their meat and sacred solemnities were to be cut off, v. 16. that it was but lost labour to sow, v. 17. that beasts and herds were made to groan out their life, v. 18. and that the Prophet behoved to cry to God about it, when he looked upon the desolate condition of the fields, and how the beasts were put to cry to God, v. 19, 20.  
Verse 1. THe Word of the LORD that came to Joel the son of Pethuel. 
This Inscription, wherein the messenger is designed, and the authority of his message asserted, teacheth, 1. What Gods servants deliver in his Name is not their own, but should be looked on as God's Word; for, it was the Word of the Lord that came to Joel. He did not seigne this, nor is it less the Word of God, that God sent it by a weak man. 2. The mind of God is not to be sought nor enquired after in the fanatic revelations of wild spirits; but in what he hath mediately delivered to the Church by his extraordinary officers, and hath registrate in his Word; for, the Word of the Lord came to Joel the son of Pethuel, and by his Ministry to the Church in all ages. 3. It is Gods great mercy toward his Church, that when strokes are on, or coming on them, he leaveth them not without his Word, which may expound his dealing toward them, and direct them how to carry under it; for, in or about the time of this sad stroke, the Word of the Lord came to Joel; See, Psal. 94.12. 4. The Lords sending diversity of messengers, either at the same time, or after other, (as here Joel is after many others, and it may be with others, and others also coming after him) doth not only teach the alsufficiency of God, to furnish many instruments, and to raise up instruments to fill their room, who are removed; but it tends also to confirm the doctrine, which is testified by so many witnesses, and to convince the Church of obstinacy and incurableness if she contemn them, and be not prevailed with by such variety of tempers and instruments. See, Matth. 11.16, 17, 18, 19   

Ver. 2. Hear this, ye old men, and give care, all ye inhabitants of the land: Hath this been in your days, or even in the days, of your fathers?  
3. Tell ye your children of it; and let your children tell their children, and their children another generation.  
4. That which the palmer worm hath left, hath the locust eaten; and that which the locust hath left, hath the cankerworm eaten; and that which the cankerworm hath left, hath the caterpillar eaten.  
The Prophet doth here propound this terrible judgement, inflicted by the means of small infects, or devouring vermin, who coming in great multitudes one kind after another, did devour the fruits of the ground, so as little was left for man and beasts. This he doth not propound nakedly, but as singular, and to be observed as such; it was so singular, that none of the eldest in Judah, either by themselves, or by report from their progenitors, had ever known the like; and their posterity even to the fourth generation should never see the like, but as the history of it should come to after ages, they should think upon it as a prodigious judgement. For clearing of this a little, Consider, ●. Albeit these infects be only named here as the cause of their famine; yet it seemeth also, that either before, or with, or after them, there was rotting unseasonable reins in seedtime, v. 17. and a drought likewise causing it, which is expressed under the name of withering, v. 12. and of fire, v. 19, 20. which that it cannot be understood only of these creatures devouring all, as fire doth, is clear from v. 20. where it is, the rivers of water are dried up. 2. It is not necessary for us peremptorily to determine whether the Prophet speak of this as a judgement already lying on, or shortly to be inflicted; seeing it is usual with the Prophets to set out approaching judgements, as if they were present, and it is certain that some of these (at least) were only near and at hand, v. 15. 3. As for the continuance of these plagues, it is certain they lasted for some successive years, chap. 2.25. but it is neither safe nor needful to determine, whether the first came and spoiled one year, and the second the next year, spoillng what had been reserved the former year, and so on for four years; or whether in every one of the years they came all, every one after another. It is likewise needless to determine, whether the drought was a new plague, after these were over, or was sent with them or before them. 4. The setting out of this stroke as singular, doth nothing contradict what is said of the plague of locusts on Egypt as singular, Exod. 10.14. for that on Egypt was singular for the great number of one kind of infects, and their doing so much in so short a time; but this is singular for the great numbers of divers kinds, succeeding one another, and their continuing so long to be a scourge. Doct. 1. When men become incorrigible, and sin ripens to an height, than the Lord will reprove and plead against it by judgements, and not by his Word only; for, whereas the method of other Prophets is, first to reprove sin, then to threaten for it, and then to subjoin exhortations to repentance with encouragements and promises; This Prophet doth at first point out their sin and guilt as to be read in visible judgements. 2. Famine is one of the rods whereby the Lord pleads against his Church for her sin, and strips her of abused mercies, and of tentations to wantonness and rebellion; for, such is his rod here. 3. God can, when he pleaseth, arm very mean and contemptible creatures to execute his judgements, and particularly to deprive man of the fruits of the ground; for, here he sends out the palmerworm, the locust, the cauker-worm, and caterpillar, and they eat up all, It were a needless labour to describe every one of these little creatures, and show the difference of each of them from another, it being sufficient in general to know that they were such as God's Omnipotency shined in doing so great things by them, accordding to the threaten of his Law, Deut. 28.38, 39, 42. 4. As God hath still one scourge after another, wherewith to plague a sinful and incorrigible people, who will not repent, but think to escape with the plagues that have come on them, Leu. 26, 18, 21, etc. So it speaks sad things when one calamity stints not the controversy, but he pursueth still with one judgement after another, and with breach upon breach; for, so is it here, what one left another did eat up. See, Isa. 9.12, 17, 21. 5. Albeit the Lord in every age be testifying his displeasure against sin, yet at some times, and when sin is come to a great height, he may make one age a remarkable spectacle of justice, and bring judgements on them, the like whereof have not been in many generations; for, such was his dealing with this generation, their fathers, past memory of man, rhad not seen the like, nor should the like be seen for many generations to come. 6. Such dispensations ought to be especially observed and remarked for use, and that not only by the present, but by succeeding generations, who also are not to let them die and wear out of memory; for, Hear this ye old men, and give ear all ye inhabitants of the land; Tell ye your children of it. It is men's duty to be wise observers of God's judgements, especially when they are singular; and such as forget what hath been done on others, may be taught the same lesson on their own expenses; See, Ps. 28.5. and 64.9. 7. Albeit the Lords singular judgements be very loud and speaking, yet such is man's natural dulness and stupidity, his unprofitable astonishment (usually) under the rod, and his forgetfulness if once delivered from it, that he needs to be stirred up by the Word, to consider or inculcate them on others; for, Joel is sent out with this message, Hear, and give ear, tell ye your children of it, etc. 8. Even men of greatest age and experience have still somewhat more to learn, while they are within time, especially when their lot falleth in times of extraordinary dispensations, for old men are to observe & make use of this, as well as all the rest of the inhabitants of the land. 9 It is the duty of Parents to be communicative of good and spiritual instructions to their children; and it is the duty of the present generation to transmit to posterity the truth of God, and what they have found of him in their time: and for this end, they ought frequently to inculcate the remembrance of it upon their children, that they may do the like with their successors; for, so is commanded here, Tell ye your children of it, and let your children tell their children; See, Gen. 18.18, 19 Deut. 6.7.   

Ver. 5. Awake, ye drunkards, and weep: and howl all ye drinkers of wine, because of the new wine, for it is cut off from your mouth.  
6. For a nation is come up upon my land, strong and without number, whose teeth are the teeth of a lion, and he hath the cheek-teeths of a great lion.  
7. He hath laid my vine waste: and barked my figtree: he hath made it clean bare, and cast it away, the branches thereof are made white.  
That this calamity may affect them the more, and stir them up to make right use of it, the Prophet to v. 13. insists to amplify it, and to set forth several effects thereof. The first effect is, that there shall be such scarcity of wine, as should make drunkards to howl and weep; for swarms of these creatures (for their number and coming in troops compared to a Nation, as Prov. 30.25, 26.) should invade the Lords land, and being armed with his displeasure, should without resistance eat the fruits, and bark the trees, leaving only peeled branches meet to be cast away, and so should cause that scarcity to afflict the drunkards. Whence learn, 1. Weakest instruments being employed by God, and armed with his vengeance, will prove invincible and dreadful, and make great havoc; for, this is a Nation whose teeth are the teeth of a lion, and he hath the cheek-teeths of a great lion, and therefore layeth the vine waste, etc. without resistance. God's being a Party will make a small scourge heavy, and his judgements executed even by such will prove irresistible. 2. As the smiting of the fruits of the ground is for men's sin; so such is the stupidity of men, that present strokes will not do at them, so long as there is any hope of recovery, and till all probable ground of hope be cut off; therefore must not only the fruit be eaten, but the trees be made white with peeling, and meet to be cast away to affect them; he hath laid my vine waste, and barked my figtree, etc. 3. In intimating this judgement, the Lord (or the Prophet in his Name,) calleth the land, my land, and the trees, my vine, my figtree, to teach, 1. That interest in God, especially if it be but in an external way, and by reason of visible interest in privileges, will not hold off deserved strokes; for, albeit all these were the Lords, because the people were his, and he had given them the land, and all that was in it, and had a special respect to them, and to what was theirs; yet a Nation is come up upon my land, he hath laid my vine waste, etc. 2. It doth aggreage the guilt of sinners, that they do provoke him not to spare even what he hath interest in ● for, it was their great sin that made him smite his own land. 3. The greatness also and severity of God's displeasure against sin, may be read in his pursuing it, even to the smiting of what is his; for, so much also is held out here. Doct. 4. As there are many men so gross, even in the visible Church, as to live for no other end but to abuse themselves and the creatures by intemperance; so when the Lord sends famine upon a land, he intends to plague such in a special manner thereby; therefore are drunkards and drinkers of wine; first alarmed with this rod, for, not only is their sin visible in such a rod, and so their guilt may make it bitter, but it will especially afflict them who cannot endure want so well as others who have lived more soberly. 5. Albeit that drunkards do besot themselves, and do make themselves a merry jovial life, yet God by famine can both rouse them up, and mar their mirth, Awake, saith he, weep and howl: and if they will not repent nor be sensible of their provocations, or of the want of God's favour; he will cause their abuse of the creatures, end in lamentation for want of occasion to feed their lusts, and will make them howl in trouble, like beasts, whom they resembled in their conversation; Awake, saith he, weep and howl, because of the new wine, for it is cut off from your mouth; The command doth not import any approbation of such a carriage, but is only a prediction of what he should drive them to by calamities.   

Vers. 8. Lament like a Virgin girded with sackcloth for the husband of her youth.  
9 The meat-offering and the drink-offering is cut off from the House of the LORD: the Priests, the LORDS Ministers mourn.  
The second effect of this stroke is, that it shall be matter of bitter lamentation, to see the interruption of the public worship of God, through the want of offerings, and of the Priest's maintenance, by reason of the scarcity, & to see the Lords Priests mourning, for both these causes. Whence learn, 1. The Lord is so severe an avenger of sin, that he will not spare it, though the stroke should reach even his own worship and ordinances; for, by this stroke for sin, the meat-offering and the drink-offering is cut off from the House of the Lord. Under these two all other sacrifices and oblations are to be understood, which could not but be restrained when the beasts were consumed as well as the fruits of the ground, v. 18, 20. and these are named because they were sacrifices of praise and thanksgiving, and therefore the joyful days they had in offering them, are chief miss, as v. 16. 2. Calamities and judgements are then sad, when they reach the Lords public worship and ordinances, and (however it far with men in their own case) do bring an interruption to them one way or other; for, it is to be lamented, when the meat-offering and drink-offering is cut off, and so there is no public worship nor allowance for Priests to wait upon it. See, Zeph. 3.18. 3. Men ought to be so far from selfishness, and minding their own things only in times of calamities, that they should be most affected with the sufferings that are on God's interests; for, this consideration calls them to lament like a virgin girded with sackcloth for the husband of her youth, who being newly married, or betrothed only, (and therefore called a virgin) is deprived of him by death, and that in the time of her youth, when affections are more violent and ready to resent crosses. 4. As the Lord hath appointed and set apart officers to minister to him in his service: and as it is their duty to be affected and mourn for the interruption of his service; so it is a sad token of anger, and matter of lamentation, when they are made to mourn for neglected ordinances, and want of livelihood and maintenance; The Priests, the Lords Ministers mourn, holds forth both their office and duty▪ and is a reason of that lamentation, v. 8. It could not but be sad to see them mourn, who otherwise were not allowed to mourn, even for matters of great concernment to themselves, Leu. 10.6, 7. and 21.1, 2, 8. etc.   
Vers. 10. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth. 
A third effect of this stroke, (and another cause of the lamentation, v. 8.) is, that the land shall look with a desolate and mournful countenance, being despoiled of corn, wine and oil, and that partly (as would appear from the words) by drought. Whence learn, 1. The earth when it is blessed of God with increase and variety of fruits, is a very pleasant and refreshful sight; whereby, as it were, it rejoiceth in God's bounty, and inviteth us to rejoice in him, who maketh his creatures to smile on us, therefore it is said to mourn, when these things are taken away; See, Psal. 65.12, 13. 2. When sinners will not mourn for sin, it is righteous with God to reprove and punish that fault, by making the earth to mourn and look sorrowful like under judgement; for, because of their sin it is, that the field is wasted, the land mourneth, etc. See, Jer. 12.11.   

Ver. 11. Be ye ashamed, O ye Husbandmen; howl, O ye vinedressers, for the wheat and for the barley, because the harvest of the field is perished.  
12. The vine is dried up, and the figtree languisheth, the pomegranate-tree, the palm-tree also, and the appletree, even all the trees of the field are withered: because joy is withered away from the sons of men.  
The fourth effect is, that the Husbandmen and Vinedressers should be ashamed, and disappointed of their expectations, through the barrenness of land and trees; yea, and the decaying and withering of all sorts of trees; And so they should be made to lament, and their joy (which was usual in harvest, Isa. 9.3. and 16: 10. Jer. 48.33.) should cease with the ceasing of the fruit of their labours. Doct. 1. Albeit men are bound to labour for their daily bread; yet except God bless, their labour will be in vain, and their expectations by it, end in sad disappointments, and God is provoked so to deal with sinners; For, Be ye ashamed, O ye husbandmen: howl, O ye vinedressers, for the wheat, and for the barley, etc. showeth that the issue of their labours, should be but shameful disappointment and sorrow: See Ps. 127.2. Sin doth procure great desolation, and doth provoke God to destroy whatsoever is pleasant or profitable to the sinner, and leave him under confusion and sorrow; for, so much is imported in the first reason of their shame and howling, because the harvest of the field is perished. The vine is dried up, and the figtree languisheth, the pomegranate-tree, the palm-tree also, and the appletree, even all the trees of the field are withered. See Ps. 107.34. 3. Albeit men ordinarily count little of the mercy of their daily bread, and of the increase of their labours; yet the want of it would soon be felt as a sad stroke, and will overturn much of their joy and cheerfulness; For, so much doth the other reason of their howling, (which is an effect of the former) import, Be ashamed, and howl, because joy is withered away from the sons of men; that is, by the withering and decay of the occasion of it, it also ceaseth. 4. The matter of men's joy is God's gift, to give or take it away as he pleaseth; and whatever joy, warrantable or unlawful, men have about any thing beneath God, it is but uncertain and fading, and aught to be looked on as such: For, here when God pleaseth, he makes joy to whither away.   
Ver. 13. Gird yourselves, and lament ye Priests: howl ye ministers of the Altar: come, lie all night in sackcloth, ye ministers of my God: for the meat-offering and the drink-offering is withheld from the house of your God. 
The people being thus stirred up to consider their condition under this stroke; The Lord proceeds to prescribe by the Prophet, the true remedy, and right use to be made of all this: which is, that all should take with guilt, and humble themselves before God, to deprecate his anger. And first, the Priests are exhorted to fast and mourn in private, to fit them for observing a public humiliation. Whence learn, 1. As men can do nothing rightly under calamities, till first they be sensible of them, and of the hand of God in them: So where there is a right sense of trouble, it will be poured out to God in private and public humiliations; So much doth the dependence of this purpose on the former, teach: When first they are made sensible of the stroke, now they are stirred up to pray and mourn. We come but ill speed in prayer under trouble, either because there is no sense of the trouble to put us to prayer; or because we let any sense we have overwhelm us, and do not go to God with it. 2. As conscience ought to be made by all, of private mourning and humiliation under calamities: So especially by the Lords public Messengers and Ministers, whether we consider their special dignity in being employed about holy things, or their obligation to be more sensible than others, (especially where the stroke reacheth to God's interests;) or their own peculiar guilt in drawing on the stroke; or, their obligation to be examples to others; or, the necessity they have to be stirred up themselves, that so they may stir up others; for these causes are the Priests, the ministers of the Altar, (who attend upon the public worship there) and the ministers of God (devoted to him and to his service) called to this duty. 3. Such as have faith of an interest in God, and (following upon that) affection to him, will not only be active in duty themselves, but in stirring up others also in their stations; For, Joel presseth this upon them, as being ministers of my God, where not only their relation calls for this duty, but his interest and affection sets him on edge to stir them up. 4. It is necessary for right humiliation, that people's hearts be affected with the sense of their case, and with contrition under it, and that they have much affection to God, that so they may be affected with the stroke as it lights upon what relates to him; For, it is required, they lament and howl; as an evidence of deep sense and great contrition, and that they take up God as their own, your God. 5. It is also requisite that they testify their abject condition before the Lord, and renounce carnal delights, who would deal with him effectually under calamities: For, so much did their sackcloth signify, Gird yourselves, (to wit, with sackcloth, or, as the speech will also signify, set quickly and nimbly about this work. See 2 Kings 4.29. and 9.1.) lie in sackcloth. Compare Jon. 3.8. 6. Such as are truly sensible of public calamities, will find the grief and burden of them come sometimes betwixt them and their night's rest; and especially it will be so with faithful Ministers; for, come lie all night in sackcloth, ye ministers of my God: And albeit this be a practice enjoined in their private mourning and humiliation; yet it is of general verity, that in all fasts, men should not find pleasure, Isa. 58.3. 7. Humiliations and Fasts would be observed and kept, especially for public causes; for, this is the cause of their sorrow; for the meat-offering, and the drink-offering is withheld from the house of your God.   
Vers. 14. Sanctify ye a fast: call a solemn assembly: gather the Elders, and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD: 
In the next place, the Priests are commanded to appoint a solemn and public Fast, that so all ranks of persons, both Rulers and people, being called to the Temple, may solemnly pour out their prayers to God. Whence learn, 1. Private mourning and humiliation is not enough under public calamities, but the●e ought also to be general Humiliations, by the solemn convening of all ranks, to mourn in a public way; and Ministers ought to be instrumental and active in setting this duty on foot: for, to them the charge is given, Sanctify ye a fast: call a solemn assembly: gather the Elders, and all the inhabitants of the land into the house of the Lord. 2. Fasts and Humiliations, especially such as are public, would not be rashly gone about, but with due preparation and upstirring for so solemn a service, for, saith he, Sanctify a fast: or, set apart some time, wherein to observe it, and prepare for it. 3. For the right discharge of such a duty, it is requisite that men be sensible of their former abuse of mercies, and their not deserving to have the use of them continued, & that they shake off whatever may impede their serious dealing with God, and do set about it in earnest; For, so much is imported in this commanded abstinence and fasting, and that this is not to be a work in the by, but they are to keep a solemn assembly, or as the word signifieth, a time of restraint from all other employments and diversions, that they may seriously go about this work. 4. All these other ingredients of fasting, such as setting apart some time, and convening in public,) which are required in solemn humiliations, are but preparations to the great duty, which is serious and fervent prayer to God, wherein men should express their instancy and earnestness, according to the greatness of the distress; Therefore it is subjoined, and cry unto the Lord. 5. All other exercises of humiliation will not prosper in our hands, nor be acceptable unto God, unless they be seasoned and managed with faith and affection to God: Therefore are they commanded in performing this duty, to come into the house of the Lord your God, and there to cry.   
Vers. 15. Alas for the day: for the day of the LORD is at hand, and as a destruction from the Almighty shall it come. 
All the people being thus excited, and called to mourn and cry to God; the Lord by his Prophet doth furnish them, (not with a directory or pattern of prayer, but) with several arguments and motives to humiliation, which might excite them yet more to the duty; And so he describes yet further the greatness of the calamity, and their cause of mourning. Which he speaks of partly as to come, and partly as lying on, (as was before marked on v 2, 3, 4. because it may be, it was inflicted in part, and more was yet coming on: or though it were all to come, yet it is not unusual in the Prophets, that they set out approaching judgements as if they were present, that so they may affect the more.  
The first argument exciting them to humiliation and calling on God, is, that this doleful day of inflicting vengeance, wherein Omnipotency would make a great desolation, was near at hand. Whence learn, 1. Albeit men ordinarily look lightly on trouble at a distance; yet it will make them tremble and cry alas, when it cometh on them: and the thought of this should move them to repent in time; for, alas for the day importeth not only the Prophet's sense of it at a distance, but by this he would show them that it will be their language when it cometh; & so useth it as an argument to persuade them to repent. 2. The day of particular vengeance on impenitent sinners, is the day of the Lord, not only because he is the Author of that vengeance, and doth determine the time of inflicting it, whether sinners will or not; but because thereby he will manifest himself to be the Lord, even to them who would not acknowledge him otherwise; Therefore is this stroke to be inflicted, called the day of the Lord, The propinquity (and much more the presence) of judgements should be a pressing argument of repentance; And it is the wisdom of sinners not to put an evil day far away, that so they may be stirred up to repent; Therefore doth he press them with this, for the day of the Lord is at hand. 4. The Lord who is omnipotent, not only can bring on utter desolation when he pleaseth, and no creature-help can ward off his blow; But his sinning people may expect that his stroke will be irresistibly desolating and wasting: And thoughts of this should invite them to repent in time; for it is an argument of repentance, setting out God's Omnipotency, and his severity against them, as a destruction from the Almighty shall it come.   
Vers. 16. Is not the meat cut off before your eyes, yea, joy and gladness from the house of our God. 
The second argument exciting to repentance, is, that unless God spare, not only shall their meat be taken away by the famine; but the sacrifices and public worship also: And particularly, these solemnities of worship, wherein they used to rejoice, as in their feasts and peace-offerings. By meat here we are to understand, both their daily food, and their sacrifices, which get this name, Mal. 1.7. And particularly their meat-offerings, (which were a kind of thank-offerings,) wherein fine flower was offered, Leu. 2.1, etc. and which are called food or meat, Leu. 3.11. Ezek. 44.7. And so the latter part of the v. is but an amplification of the former, that the meat being cut off from the House of God, joy and gladness was also cut off from it. Doct. 1. When no other thing will invite sinners to repentance, God can do it by withholding very food from men, and by threatening to cut them off by want, who will not serve him; For, it is an argument to repentance that the meat is cut off. See Deut. 28.47, 48. 2. The interruption of the public worship of God is large as sad as the want of necessary food; considering that our interest in God as our God, is confirmed and avowed thereby; and that much joy and gladness, which hath been found in and by these Ordinances, doth then cease; Therefore is it joined with the former argument, that the meat is cut off from the House of God, and so joy and gladness is cut off from the house of our God. See Job 23.12. Psal. 42.4. 3. Whatever may be said for men's not laying to heart judgements when they are far from them; yet it is undeniable madness to lie stupid, when they are either imminent or incumbent; for, saith he, is not the meat cut off before our eyes, & c? and yet we will not cry to God. This it may be, was already true in part, or it was presently to come to pass in a sad manner.   

Vers. 17. The seed is rotten under their clods: the garners are laid desolate: the barns are broken down, for the corn is withered.  
18. How do the beasts groan? the herds of  are perplexed, because they have no pasture: yea, the flocks of sheep are made desolate.  
The third argument is, that not only should these infects devour what was sprung up, but it should be to no purpose to sow, for the seed should rot: And therefore there should be no need of Garners and Barns, seeing there should no corn grow; or if any escaped that stroke, and came up, yet it should whither. This rotting (as appeareth) proceeded from some unseasonable reins in seedtime; and than what escaped that stroke and grew up, was withered by the drought which followed; From whence also, (which is the fourth argument) it should come to pass that beasts and herds should be in distress, and groan out their life through want of pasture; yea, even the very flocks of sheep, who use to seed on most dry and desert places, should suffer by this. Doct. 1. God hath many ways and means whereby to plague man, and reach his contentments; and all of these concurring, are little enough to stir him up to repentance; For, here beside the devouring creatures, he is also pursued with rotting unseasonable reins, and scorching drought. 2. God can plague men's mercies, either in the very bud, or when they are come a further length that he may disappoint their hopes; And the concurrence of these dispensations, aught to invite to repentance: For, both are here as arguments persuading to it, the seed is rotten under the clod, and the corn is withered 3. Such as make it their study, and place their happiness in having not only present means of subsistence, but in laying up great store beside them, (as, Luk. 12.18, 19) may meet with a sad disappointment, because of their sin: For, the garners are laid desolate: the barns are broken down, as serving for no use in this time of scarcity. 4. God can easily reach any or all of his creatures, and is provoked to plague them, because of men's sins: For, it is an evidence of his Sovereign power and providence, and of his controversy against that people, that the beasts groan, etc. 5. The destruction that comes upon the creatures, and their perplexities under want, should invite sinners (for whose cause they are plagued) to repentance: For, their groaning, perplexity, and desolation is an argument, pressing on Judah to cry to God.   

Vers. 19 O LORD to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burnt all the trees of the field.  
20. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness.  
The fifth argument is, that the Prophet foreseeing, and laying this stroke to heart, could not but cry to God, considering how these infects, or the drought, had like a fire consumed all the pastures, even in the deserts; how the trees were burnt up; and how the beasts were made to cry through want of drink and pasture. Whence learn, 1. They who invite others to mourn, would essay it themselves, and Ministers would be affected with the judgements which they denounce in God's Name, that so their example may be a mean to affect others; Therefore the Prophet draweth an argument to repentance from his own practice, O Lord, to thee will I cry. 2. The Lord's anger is a dreadful party, and can easily consume all creatures, to ruin the sinner that will not repent; for, here it makes pastures and trees be burnt up as with a fire, and drieth up rivers of waters. 3. As the cries of beasts in their necessity, is expounded by God, as directed to him, Job 38.41. Psal. 104.27, 28. & 147.9. that so he may much more encourage needy sinners to come to him: So the distress and perplexity of beasts, should stir us up to be sensible, and their cries to God in their kind, when they are in want, should make men ashamed to lie behind in their duty: for, saith the Prophet. O Lord, unto thee will I cry, because the beasts of the field cry also unto thee. 4. This smiting of all creatures by God, and their crying to him in straits, may also teach us, what the alsufficiency of God is, from whom the ordinary and daily provision of all creatures cometh, and who can take it away, or restore it at his pleasure. See Psal. 104.27, 28. and 145.15.    

CHAP. II.  
IN this Chapter the Lord prosecutes what he had propounded in the former Chap. setting before them the sadness of the calamity to stir them up to repent; and withal he promiseth to respect them upon heir repentance. And so, in the first part of the Chapter having exhorted them to solemn humiliation and fasting, because of that dreadful day of vengeance, that was approaching, v. 1. he doth for their upstirring, set forth at large the greatness and dreadfulness of that judgement; showing that the number of these infects should be so great as to over-cloud the sky, and overspread the land, to the great perplexity of men, v. 2. that they should lay the land desolate, v. 3. that they should have courage and celerity like horses, and be terrible like armed chariots, and armies of trained soldiers, v. 4, 5. and so should bring an universal terror on the people, v. 6. that they should not only destroy the fruits of the ground, but should vex cities and houses, v. 7, 8, 9 that they should bring such a calamity, as if the course of nature were overturned, v. 10 and that they should be thus dreadful and successful, because they are employed by God to execute his threaten, v. 11. In the second part of the Chap. the Lord exhorts them to sincere repentance, v. 12, 13.— considering the graciousness of God, v.— 13. and what hope there is of mercy and moderation, v. 14. And he resumes and presses the former exhortation to the Priests, to stir up all sorts of people to public and solemn humiliation, v. 15, 16. wherein the Priests themselves are to be eminently active, v. 17. In the third part of the Chap. they are encouraged to repentance by many promises of great things to be done for them being penitent, and these both temporal relating to their present affliction, and spiritual. The temporal promises are, that God's compassion and pity shall be manifested toward them and their land, v. 18. that he will provide liberally for them, to the taking away of their reproach, v. 19 and that he will take away these infects that had consumed their land, v. 20. By all which the land will have allowance to rejoice, and the beasts not to fear, v. 21, 22. and the Church shall be made to rejoice in God, who will give them plenty, v. 23, 24. and make up their losses by the former famine, v. 25. so that they shall have the use of this mercy to their satisfaction, and shall praise God for it, v. 26.— and he shall by this his dealing convince them of his relation to them, and confirm the godly that they shall never be ashamed, v.— 26, 27. And this is the first spiritual promise; unto which is added further, that in the days of the Gospel, he will pour out of his Spirit largely, v. 28, 29. and that, albeit many calamities and commotions shall follow on the back of that, v. 30, 31. yet such as cleave to God shall be saved, and there shall still be a remnant to get the performance of the promise, v. 32.  
Vers. 1. Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand. 
Whatever other calamities to come upon Judah, may be allegorically pointed at under the type of these locusts and other infects which wasted their land, (which yet it is not safe to follow too far;) yet in the letter he here speaks of the same calamity of which he spoke in the former Chap. as may appear from the whole description, and particularly from the promises made of deliverance from it, and specially these, v. 20, 25. And the Prophet's scope in the two first parts of the Chap. to v. 18. is to press that exhortation, ch. 1.13, 14. yet so as in the first part, after he hath propounded the exhortation again, he digresseth to describe the greatness of the calamity, and then in the second part, from ver. 12. he resumes and inculcates their duty upon them.  
In this Verse the Lord by the Prophet repeats the exhortation to the Priests that they by sounding of the trumpet, should call the people to solemn humiliation; and he exhorts the people to tremble at this alarm of his appearing in judgement. Unto which is subjoined a general intimation, that the dreadful day wherein God would inflict these plagues, was at hand; And this is brought in as an argument to make the exhortation effectual, and is prosecuted and enlarged in the following Verses. See ch. 1.15. This blowing of the trumpet in Zion, or the holy mountain of the Temple, is according to the direction of the Law, Num. 10.3, 9 wherein the Priests were to convocate the people, and to sound an alarm in war, by blowing of the trumpets. And both of these are pointed at here; They are to alarm the people, and give them warning of the approaching judgement, and to call a convocation for fasting, as it is, v. 15. Doct. 1. Whatever the Lord say to sinners by his rod, when it is imminent and incumbent; yet such as would have good use of it, have need of the help of the Word and Ordinances with it, either for prevention, preparation, or use of it; For, the trumpet must be blown, either to warn them before it come, or to stir them up to be sensible, and to do duty when it cometh. 2. Whoever be asleep in times of threatened or incumbent dangers; yet Ministers ought especially to be awake, that they may stir up others; For, on them is this charge laid, Blow ye the trumpet. 3. Ministers must be faithful in discharging their trust, as becometh watchmen, and they must not set themselves to please men, but should faithfully point out their danger procured by sin; For, they must blow and sound an alarm. 4. It is not enough for Ministers to point out dangers by sin, unless they point out remedies also; nor is it sufficient for people to be sensible of the one, unless they be stirred up to the other; For, they are to blow the trumpet, and call to fasting, (as it is expounded, v. 15.) as well as to sound an alarm; yea, this is but subservient to the other. 5. The consideration that a people are God's Church, and do enjoy his presence, is a special argument to move them to be sensible and study duty, in times of calamity; For, all this is to be in Zion, and my holy mountain, not only because it was the place where the Priests sounded; and where the people were to meet for solemn worship, but that all this calamity being on a Church, (whereof Zion and the mountain of the Temple was a type,) therefore they should be sensible, and hearken to these alarms and invitations. 6 When God threatens or inflicts judgements, it becometh all to be deeply sensible, and not to please themselves with formality, or trifle with outward shows, but they should quake at the heart, at the tokens of God's anger; and it is great courage not to harden ourselves, but to tremble before an angry God; for, the inhabitants of the land are to tremble, upon the alarm and call to humiliation and repentance. See Isa. 66.2. Jer, 5.22. 7. Albeit the Lord may keep off temporal judgements upon the repentance (even hypocritical) of Rulers, as, 1 Kings 21.27, 28, 29; And albeit some few godly may sometime hold off wrath from a Nation as, Psal. 106.23. Ezek. 22.30. yet it is the duty of all to be afflicted and humbled under common calamities; and where this is wanting, the piety and repentance of some few, will not always avail; Therefore is the direction general, let all the inhabitants of the land tremble. See Ezek. 9.3, 4, 5. and 14.13, 14, 15, 16, etc. 8. It is not to be slighted, but seriously laid to heart, how sad it is when God makes alarms real, and strokes to follow upon them; (when the day followeth upon the alarm,) how strong a party God is, and how he will prove himself God by his judgements upon them who would not otherwise take notice of him; and how dreadful a stroke will be when it is near, whatever men think of it at a distance: all this is imported in what is here repeated from chap. 1.15. as an argument to affect them, for the day of the Lord cometh, for it is nigh at hand.   
Verse 2. A day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a great people, and a strong, there hath not been ever the like, neither shall be any more after it, even to the years of many generations. 
That the thoughts of this sad day may take deep impression, and stir them up; a description of it is held forth at large, in several branches, as so many arguments pressing them to repent and tremble before God. The first branch of the description, is, that this troop of devouring creatures, (called a people or Nation, as, chap. 1.6.) being armed with God's power, should come in so great a number as to cover and hid the sight of the sky and heavens: (as also to put the people in great trouble and perplexity, which is figuratively pointed at by a dark day, Isa 5.30. and 8.22. Ezek. 32.7, 8. Amos 5.18.) And they should so swiftly overspread the country, as the morning light or clouds overspreads all the mountains, Amos 4.13. Joh 38.12, 13. And they should be so numerous as the like had not been seen before, nor should be afterward for many ages. Whence learn, 1. As it is the Lords way to make a time of calamity for sin, very uncomfortable and full of darkness and perplexity; So this should serve to affect sinners, and to humble and stir them up to repentance; For, so much doth this day of darkness, etc. figuratively taken, import: and it is propounded here as an argument to make that exhortation, v. 1. effectual. 2. When God is provoked to punish a people for sin, he can easily multiply instruments of vengeance; he can make them (though small and weak of themselves,) prove strong; he can make them swiftly and suddenly execute all his counsel; and can make them hid and take away all comfort from sinners, which they might expect from heaven or earth; For, these small creatures make this time, A day of darkness and of gloominess, a day of clouds and of thick darkness, as hiding any sight of the sky or heaven, by reason of their number; they swiftly cover the earth, to waste it all, and deprive men of comforts from thence, as the morning spread upon the mountains; and in God's hand they prove a great people and a strong. 3. As the Lord will inflict singular calamities, e●e he be not avenged on impenitent sinners; So such singular judgements ought to affect sinners much: For, it testifieth Gods just and severe pursuing of sin, and the necessity of trembling before God, that they are a great people and a strong, there hath not been ever the like, etc. 4. The Lord is so gracious, that albeit he be so provoked in every age, as doth deserve saddest strokes; And albeit he doth pursue sin with judgements, which may be called his strange work, Isa. 28.21; Yet he but seldom inflicts singular and extraordinary calamities, that so ordinary corrections may work the more kindly upon us, that they are but ordinary; and that we may rather learn from their example who have smarted in an extraordinary way, then be put to feel them ourselves; Therefore albeit he was frequently provoked in Judah, yet this is a stroke at this time, that there hath not been ever the like, neither shall be any more after it, even to the years of many generations. And albeit this be spoken only of one kind of plague, and Judah after this was punished with singular judgements of another kind, Dan 9.12. yet the general holds still true, that many times their sins deserved most remarkable and rare plagues, when yet they were either spared, or their corrections moderated.   
Vers. 3. A fire devoureth before them, and behind them a flame burneth: the land is as the garden of Eden before them, and behind them a desolate wilderness, yea, and nothing shall escape them. 
A second branch of the description, setting forth the terribleness of this judgement, is, that the land should be laid desolate by these creatures. As for that, A fire devoureth before them, it may be understood of a burning drought, which, together with these infects, should consume the land; or rather, that (as the Original bears) at their face, or coming, they shall devour all like a flame, which (as the following words have it,) should be clearly seen when they are gone by. This great desolation is amplified, 1. That though the land they infest, be as a Paradise, yet they shall leave it like a wilderness. 2. That no place nor thing shall escape this desolating stroke. Doct. 1. Weakest instruments, being armed with divine power, will do all that execution that could be expected from the strongest; For, these creatures are as a fire which devoureth without mercy, A fire devoureth before them. 2. Whatever men be able to see, or take up of a calamity, when they are under the heat of it; Yet the sadness of it will more clearly appear upon a review & after-thought of it; Therefore it is added, behind them a flame burneth; that is, when they are passed by, men will clearly see what havoke they have made, as if all were burnt up. 3. Most fruitful and pleasant countries may, through man's sin, be made liable to a curse: And men's pleasant enjoyments will not keep off wrath, but rather contribute to make it sadder to them; For, a land as the garden of Eden may become a desolate wilderness. 4. Men by comparing their case before a calamity, with what it is after, may both read the sadness of their stroke, to affect them, Lam 1.7. and may be convinced of the goodness of the Lord toward them, till they provoked him to send a change; Therefore are both compared here, the land is as the garden of Eden before them, (as Judea was in many respects a pleasant land, Zech. 7.14.) and behind them a desolate wilderness. 5. Times of calamities, and of judgements for sin, will be universal; Nor is there place, person or thing, but we may expect it will be reached, and an affliction fastened upon it, in one measure or other; For, yea, and nothing shall escape them.   

Ver. 4. The appearance of them is as the appearance of horses, and as horsemen, so shall they run.  
5. Like the noise of charets on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array.  
The third branch of the description, is, that for courage and celerity they shall be like horses, of whom, see Joh 39.19, etc. And that they shall be no less terrible, and their sound no less dreadful, then armed charets making a noise on the mountains, by leaping from place to place; or then the noise of fire burning up stubble, or then an army of trained soldiers, and these not scattered, but standing in battel-ranke. Whence learn, 1. Ordinarily men's stupidity is so great when judgements are imminent, that multitudes of upstirring, and representations of their woeful condition, is little enough to affect them: So much doth this insisting and multiplying of similitudes, teach. 2. It becometh men to adore and dread the Omnipotency of God, who can make the weakest strong, and do great things by them; So that he may be terrible to impenitent sinners, so long as he hath small infects at his command, as if he were employing horses, charets, fire and armies: For, so much do these comparisons teach, that he can make the small creatures, as dreadful as any or all of these. 3. men's guilt will not only make rods sad when they are inflicted; but the very noise at distance, and the sight, though of a weak rod, will be dreadful; For, to the impenitent Jews, the noise of these creatures, while they are coming afar off, will be like the noise of charets, leaping upon tops of mountains, whence they may be heard from afar, and of a flame of fire; And the sight of them coming near, will be as terrible as any thing may be.   
Vers. 6. Before their face the people shall be much pained: all faces shall gather blackness. 
The fourth branch of the description, and an effect of the former, is, that the noise of the approach of these creatures in troops, and the sight of them, shall breed a general and universal terror among men, accompanied with blackness of face, not so much through the famine which shall follow after, (as, Lam. 4.8.) as through deadly fear and terror striking them to the heart. Compare, Nah. 2.10. Doct. 1. However men may despise judgements, when they are threatened from the Word; Yet judgements executed will put them to it, to give proof of their courage, as here we see. 2. Whatever may be the Lords dealing under cleanly trials; yet times of judgement will be full of discouragement and terror; For, Before their face the people shall be much pained, or sick with anxiety and terror. 3. Though men, for most part, lie secure under an evil conscience; Yet when God puts it to it, and pleads effectually with it by judgements, than it will succumb, and breed much terror to them; For, so is here threatened against impenitent Judah. 4. It is a sad condition, and an evidence of much displeasure, when terror and distress is universal, and none to comfort, but all discouraging one another, even by their very countenances; and it will be thus in times of common calamities among the wicked and impenitent, beside what even the godly may drink of this bitter cup; For, the people shall be much pained: all faces shall gather blackness. 5. Peace and reconciliation with God is not only good for the soul, but even for the body. For not only is God provoked to plague the body for sin; but the terror of an ill conscience will waste and consume it in a day of calamity; For, here it makes all faces gather blackness. See Prov. 14.30. and 17.22.   

Vers. 7. They shall run like mighty men, they shall climb the wall like men of war, and they shall march every one on his ways, and they shall not break their ranks.  
8. Neither shall one thrust another, they shall walk every one in his path: and when they fall upon the sword, they shall not be wounded.  
9 They shall run to and fro in the city: they shall run upon the wall: they shall climb up upon the houses: they shall enter in at the windows like a thief.  
The fifth branch of the description, is, that these creatures shall not only waste the land, and destroy the fruits and herbs, but shall vex cities and houses: And as a strong and numerous army doth assault a City in order without breaking their ranks: So shall they invade Cities in orderly troops, and shall enter men's houses by secret passages. Yea, they shall be beyond armies in this, that they shall not fear the sword or any resistance, but shall go through all impediments, without either fear or hurt. Doct. 1. The sovereign and wise Lord can order the motions of irrational creatures to his purpose, as if they were reasonable, and trained and disciplined men in an army; For, so much doth this large description of their orderly march and assault, in terms borrowed from Warriors, teach us. Of this also he gave proof in directing the motion of the Kine who brought the Ark from the land of the Philistines, 1 Sam. 6.12. 2. Men may expect, when God is angry, to have no shelter from his judgements; but they will pursue them into their walled Cities and closed houses, even when they are executed by creatures who usually do flee from men: For, so is here held out. 3. Whatever be men's duty to defend themselves from injury, even when God thereby is pursuing a controversy; Yet where divine vengeance pursueth, resistance of the instruments thereof will be to small effect; For, walls and houses will not hold them out, nor will the sword wound them, which also holds true of other instruments, that such means will not overturn their projects, so long as God hath service for them.   
Vers. 10. The earth shall quake before them, the heavens shall tremble, the Sun and the Moon shall be dark, and the Stars shall withdraw their shining. 
The fixth branch of the description, is, that the calamity shall be so dreadful, as to work a great alteration in all the creatures. This may indeed be understood of extraordinary signs accompanying this plague, such as thunder, (whereby the heavens seem to tremble,) earthquakes, eclipses and darkness hiding the shining lights. But it seemeth rather to point at the greatness of the calamity, which should be such as if it were the day of judgement, and dissolution of heaven and earth, (as it is usual in Prophets to describe great calamities, so, Isa. 34.4.) and that it should lo change the order and condition of the creatures, as men shall have no quiet in them, or consolation by them, more than if they hide themselves and their influences. The Sun, Moon and Stars should be either hid by reason of their multitude; or their light should be as uncomfortable as if it were dark, and serve only to let men see their calamity, and their influences should be made void by the destruction of whatsoever they produce. Doct. 1. Times of calamity for sin, serve to show how unworthy man is of the earth for an habitation to him, or of heavens to cover him; and to show what a disturber he is of the whole creation; So much is pointed out by the earth's quaking, and heavens trembling. 2. Whatever may be the issue of particular calamities; yet they serve to put sinners in mind of a day of judgement and dissolution of all things, wherein they will not escape, however they wrestle through temporal judgements; Therefore also is this calamity thus described. 3. Times of calamity will make a strange shake and overturning of delights which seemed to be very settled, even as heaven and earth, and which seemed to be of constant continuance, as the Sun Moon and Stars their light and influences are. 4. All created comforts, and what men rest on beside God, will fail a sinner when God pleads with him; For, neither earth nor heaven, nor Sun, Moon nor Stars will give quiet or comfort to him, they will quake and tremble, and be dark, and withdraw their shining.   
Ver. 11. And the LORD shall utter his voice before his army, for his camp is very great, for he is strong that executeth his word, for the day of the LORD is great, and very terrible, and who can abide it? 
The last branch of the description, (which is by way of conclusion) showeth that all this dreadfulness and success of these creatures is of God, who will make it manifest that they fight under his Banner as General, who gives them the word to encourage them, and to fall on upon his enemies; and that they are so strong, because they execute vengeance in his Name, according to his threaten, against them who provoke him; and they shall demonstrate his power and terror which none shall be able to resist. Whence learn, 1. Judgements will be then rightly seen for our use, when the Lord is seen in them as chief, and as employing all instruments; Therefore is the description closed with this, that the Lord is General of this Army. 2. When the Lords people will not hear his voice, he is provoked to speak against them as an enemy, attended with instruments of vengeance excited by him: For, The Lord shall utter his voice before his army. The speech may relate to a voice of thunder, Psal. 18.13. or to the dreadful noise made by these creatures, intimating that he sent them out to do execution; or it may be understood simply, that as a General on the head of his Army, encourageth his soldiers, and exhorts and commands them to fall on: so the Lord would animate this his Army, and send them out with fury. 3. Albeit the Church that should be for God, would not only lie by, but provoke him to be an enemy; yea, albeit there should be no men to appear in his quarrel; Yet he can easily when he pleaseth, raise a numerous and strong army, beseeming such a General; Therefore it is added, for his camp is very great, so as he may own them for his Army, and send them out on service. 4. The strength of any instruments of vengeance, and their success, is to be ascribed to God, who is so nuchangeable in his holy justice, as he will execute his threaten against the impenitent; And who is Omnipotent so to do by any instruments he pleaseth; for, it is a reason of the strength of his Army, for he is strong that executeth his word. 5. Divine wrath will be found intolerable, when it comes to be executed; and whatever sinners dream, yet there is no resisting nor abiding of a day of vengeance, nor any refuge against it, but by turning to God by faith and unfeigned repentance; For, so much is held out in this further confirmation of the reason of the strength of this Army, for the day of the Lord (and not of the appearing of these creatures only,) is great and very terrible, and who can abide it?   

Ver. 12. Therefore also now saith the LORD, Turn ye even to me withal your heart, and with fasting, and with weeping, and with mourning.  
13. And rend your heart, and not your garments; and turn unto the LORD your God: for he is gracious and merciful, flow to anger, and of great kindness, and repenteth him of the evil.  
Followeth the second part of the Chap. wherein the Lord calls upon them to make right use of this calamity, and of the warning given them. This he doth in two exhortations; whereof the first (in these verses,) is, That they should set about sincere repentance and humiliation, testified by holy private fasts and unfeigned sorrow, and so prove that they are really converted to God, and reconciled to him through faith in the Mediator, v. 12. and that they should study to be rather afflicted in spirit for sin, then by performance of external ceremonies, to pretend to it only, v. 13.— Unto this exhortation, two reasons are subjoined, the first whereof (in the end of v. 13.) is taken from the properties of God, who is merciful and gracious, not easily provoked, rich in kindness, and who upon sinner's repentance, is ready to recall his threaten that they be not executed. Doct. 1. Were there never so many plagues on sinners, yet God is not bound to take notice of them, so long as they repent not; And were there never so much terror and affliction of spirit upon men, under feared or felt judgements; Yet all these serve to no purpose, if they stir not up to repentance: and they must be mad who being in such a condition, yet do not set about that duty: Therefore after all the representation of plagues, and of terror upon men, they are called to this as the only remedy and way to an issue, and as the duty which they cannot but mind who are seriously affected with such a condition; Therefore, turn ye. See Psal. 106.44. Jer. 31.18, 19, 20. 2. When God is threatening most sadly, and proceeding most severely, he would be still understood, as inviting by these to repentance, and willing to accept of it, For, the Lord, who threatens, doth exhort, and he brings it in with a therefore, or upon the back of the former discourse, to show that this is his scope in all of it, Therefore, saith the Lord, Turn ye. 3. Such as have been so long abusers of God's patience, as matters seem irremediable, and strokes are either imminent or incumbent, should not for all that look upon the exercise of repentance as too late and out of season, but aught to judge that it is good even then to set about it, and that it will do good however matters go: Therefore notwithstanding they were in this sad plight, yet the Lord exhorts them even now also to turn. 4 Such as do mind repentance, especially when God declareth himself angry, would not linger nor delay to set about it; So much also may be imported in that now also they should turn. 5. Whatever doubts such as are humbled under judgements may have, that their repentance will not be accepted; yet they are bound to answer all these from God's naked Word who giveth the invitation to such; Therefore is the exhortation given to such in his Name, to remove all doubts, Turn ye, saith the Lord. 6. Repentance for particular sins under sad judgements, will neither be right nor acceptable, so long as men do not mind conversion to God, and a change of their state by regeneration; that so the tree being good, the fruits may be answerable; Therefore doth he begin with turn ye to me; where the exhortation doth not import any power in man, but only points out his duty, and showeth that exhortation is a mean which God blesseth to his Elect, and not only deals thereby with them as with rational creatures, but therewith imparts strength that they may obey. 7. In turning unto God, men would beware of being faint or feigned, but would study to be sincere and single, since they cannot attain to perfection; For, this in a Gospel-sense is to turn even to me with all your heart. 8. As men would begin at conversion to God, so they would therewith study to be deeply affected for sin, and bygone evils, and under the judgements procured thereby; and would evidence their affliction of spirit, by sorrow and humiliation suitable (in some measure) to their condition: Therefore is it added as an evidence and companion of the former, turn ye with fasting, and with weeping, and with mourning, or with such sorrow, as is usual in mourning for the dead; and expressed not only by wailing, but by smiting on the breast, and the like gestures. It is a change to be suspected where men please themselves with their present good condition, and do lightly pass over their former miscarriages. And albeit signs and expressions of sorrow be not always at command when men are most afflicted, yet repentance for gross and long continued in iniquity, and under extraordinary judgements, would not be passed over in an ordinary and common way. 9 It is our duty in performing repentance, and a good evidence of it, when our stout hearts are broken and afflicted with the sense of sin, and of God's displeasure for it; Therefore it is subjoined, and rend your heart, or every one his own heart, which is not to be understood literally, but that they should be afflicted in spirit, as, Ps. 51.17. 10. We are prone to hypocrisy, and aught to beware of dallying with God, even when we are in greatest distress, and making fairest shows of repentance; Therefore is it needful to qualify this exhortation, rend your heart, and not your garments. 11. God is not pleased, nor will a true penitent be pleased with external performances and ceremonies, neglecting substance; For, saith he, rend your heart, and not your garments. However they made frequent use of this sign in times of great sorrow, (as, Gen. 37.34. 2 Sam. 13.19. Job 1.20. and frequently,) yet God doth not allow of it when it is alone, or preferred to the other, (as is said in another case, Hos. 6.6.) though we are willing to do many things, rather than bow and afflict our hearts before God. 12. In all these exercises of repentance, we would again and again take heed that we deceive not ourselves in the matter of our conversion, and pretend only to it till our particular distress be removed; and though we find ourselves real, yet we are to look on it as a work wherein we should still make progress; Therefore after the former exhortation, v. 12. it is again subjoined, and turn unto the Lord. As a matter whereof they should be sure, and grow in it, that they may go on in repentance. 13. Repentance and conversion would neither be gone about in our own strength, nor managed with discouragement, nor any inherent change wrought in us, be rested on as sufficient to make up our peace with God. But our chief care should be to embrace God by faith, as ours through Christ, and to draw strength out of him for the duty, and by faith set against all our crushing discouragements, which may be ready to arise upon our affliction of spirit, and sense of sin; Therefore are they commanded in this repeated exhortation, turn unto the Lord your God, wherein all these are included. 14. Whatever the Lord be, or will say and do to the impenitent; yet there is nothing in him to be terrible to a convert and a penitent; And without the sight of this, conviction, or contrition would but end in despare; Therefore notwithstanding all the former threaten, to this is subjoined to the exhortation, by way of reason and encouragement, Turn ye, for he is gracious, etc. 15. These many encouragements taken from God's properties, and put together, may teach, 1. How hard it is to raise up truly cast down sinners, and overcome their diffidence, how presumptuous soever they had been before. 2. It may teach what infinite fullness (not easily expressed) there is in God, to answer all the doubts and fears of a penitent. 3. It teacheth how willing the Lord is, that penitents be encouraged, as may be evidenced by his laying out that fullness of comfort that is in him, for that end. Doct. 16. God's graciousness and readiness to show mercy freely without our deserving, and his tender bowels of compassion and sympathy, are such as may assure the afflicted penitent, that he will be respected; And a serious study of this may invite sinners to set about their duty in hope; For, Turn ye, for he is gracious and merciful. 17. God's long forbearance, and waiting for the repentance of sinners before he strike, albeit it may make the stroke sad when it comes; yet it is an evidence and argument that he is willing to embrace a penitent, Turn ye, for he is slow to anger. 18. God's great bounty and kindness which is over all his works, and fills the earth, Psal. 33.5. may assure the penitent that he will meet with special kindness, and with a liberal Lord and benefactor: So much doth the other property teach, he is of great kindness, or bounty. 19 It needs not affright nor discourage the penitent, that God hath denounced wrath against his sin, and (it may be) hath begun to execute it; for he hath to do with a Lord who so delights in mercy, and is so affected with his people's distresses, that upon their repentance, he will willingly recall his sentence from being executed, and withdraw his hand from striking: For, so much is held out in this argument, he repenteth him of the evil, or changeth his dealing, as repenters use to do.   
Ver. 14 Who knoweth if he will return and repent, and leave a blessing behind him, even a meat-offering and a drink-offering unto the LORD your God. 
The second reason of the exhortation, is, that as God is gracious in himself, so it is possible, and to be hoped that upon repentance, he will avert the judgement so fare as the people shall subsist, and the public worship not be altogether interrupted during the famine; And that after these plagues are over, they shall have plenty. This phrase of leaving a blessing behind him; (or after these devourers are passed by, and God passed by with this his scourge and army) is to be understood partly, that after every one of these have devoured in their course, as, chap 1.4. somewhat may possibly be preserved, for the people's subsistence, and the public worship: and partly, that after all these plagues are over, plenty may come. As for that doubtful phrase; who knoweth, & c? We may for further understanding of it, compare what is said on Jon. 3.9. and Zeph. 2.3. Doct. 1. When sinners are most exercised in the duties of repentance, yet the true penitents hope is only fixed on God and his turning and change of dealing, and not on his own turning and repentance; for, so are penitents directed to look to Gods turning and repenting. 2. Albeit God will be certainly reconciled with sinners upon their repentance and faith in Christ; And albeit God will mitigate his plagues unto penitents, at least so far as that judgements are turned into fatherly chastisements to them: Yet repentance will not always hold off; or take off a temporal stroke, when either sin hath come to a great height, calling on God to vindicate his glory in punishing it, or when he would have the penitent yet more quickened up in his repentance, which readily he would fall slack in, if the rod were away. And albeit the Lord may intent to prevent or remove calamities, yet he will make the penitent more solicitous, diligent and humble, by keeping him in suspense about it, for these causes it is, that there is so incertain like a promise concerning their preservation under, and issue from this rod, who knoweth if he will return, & c? 3. No incertainty about these things, should discourage a penitent in his duty, as knowing that better promises are sure enough to him; That Gods exercising him with incertainty, is no evidence that he will not do even that for him, And that (however it go) he is in God's way for attaining these things, as they may tend to his good; Therefore is he encouraged to repent upon this same, who knoweth if he will return, & c? 4. Outward benefits and means of plenty are in themselves a blessing, however we abuse them; They flow in their growth and preservation from a rich blessing of influences; They do us good, because God puts a blessing in them for that end; And they are given to the penitent wi●h a special blessing; for these causes are the fruits of the ground here called a blessing, as, Isa. 65.8. because as they are given to mankind, (especially in any measure of plenty) they are a common favour to all (though the wicked make them a snare and plague to themselves) and a special blessing to the godly. 5. God's correcting will not hinder his blessing to penitents, and there may be rich mercies waiting for them, both in the time of affliction, to make them subsist; and after them, to make them up: for, there is hope that, upon repentance, he will leave a blessing behind him in both these respects, as is before explained. 6. As true penitents will be most affected with what concerneth God and his worship in times of calamities and will be encouraged when he holds up his public worship and ordinances among them (whereby their interest in him is avowed and confirmed) whatever become of their outward conditions So it gives ground of hope to penitents, that he hath an house and Ordinances among them, and therefore they shall subsist in trouble, till they come to an issue; Therefore it is added as a peculiar end of Gods leaving a blessing, even that there may be a meat-offering, and a drink offering unto the Lord your God. And this is added as a peculiar encouragement to the penitent who miss the comfort of public worship, and as a ground of hope that he would give them meat, that so they might have wherewith to make oblations to him.   

Vers. 15. Blow the trumpet in Zion, sanctify a fast, call a solemn assembly,  
16. Gather the people: sanctify the congregation: assemble the Elders: gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.  
The second exhortation (repeated from ver. 1. and chap. 1 14.) is to public and solemn fasting and humiliation to be indicted by the Priests, who, after due preparation for that work, were to convocate old and young, even babes, and newly married persons, to the Temple, to afflict themselves before the lord Whence learn, 1. Sincere humiliation in secret is not enough in God's account, but when calamities are general, there should be a public profession of repentance, and a restraint from delights, and lawful callings for that end and time: and Ministers ought to set this work on foot; for, the Priests are to blow the Trumpet in Zion, that there may be a fast, and solemn assembly; or time of restraint from other employments. 2. Care would be had both by Ministers and people in their stations, that such a duty be not profanely gone about, nor external formalities and performances rested on; But that it may be performed in a spiritual and sanctified manner; And for this end, there should be due preparation for it; Therefore, saith he, sanctify a fast, sanctify the congregation, that is, when ye Priests intimate the fast, stir them up to come prepared (as the word also signifieth) and purified according to the Law that so they may fast in a sanctified manner. 3. Public humiliations under calamites should be universally joined in by all, that all may concur to quench the fire which their sins have kindled, and every one may tremble to lie by in such a need; Therefore is the command, Gather the people. 4. It is the duty of such as are above others in age or authority, to be eminently active and examples unto others in times of humiliation; Therefore is there a peculiar command concerning them, Assemble the Elders, to acquit themselves as becometh in this work, And by Elders we are not only to understand these that were in office, but even old men, as appeareth from the opposition of children, etc. that is subjoined. 5. Children and sucking babes were brought out with the rest, in solemn humiliations under the Law, not because they can repent, but, 1. That parents seeing their children's affliction, might lay to heart their own sins, for which their babes are afflicted. 2. That love to their children, and care of their welfare might stir them up to repent. 3. That considering that their children had so much sin in themselves, as justly made them obnoxious to these judgements; they might be led to see their own provocations, to be fare more heinous. 4. That this sad sight on young and old, might contribute to stir them up to the duty for which they we●e convened. These were the reasons of this command, Gather the children and those that suck the breasts. And albeit this be ceased under the Gospel, yet all these considerations may be of good use to stir up to repentance in sad times. Doct. 6. Even delights, otherwise lawful, aught to be for horn in times of humiliation under calamities, and aught to be laid aside, that humiliation may be seriously set about. Therefore it is commanded, let the bridegroom go forth of his chamber, and the bride out of her closet.   
Ver. 17. Let the Priests, the Ministers of the LOLD, weep between the porch and the Altar, and let them say; Spare thy people, O LORD, and give not thine heritage to reproach; that the heathen should rule over them: Wherefore should they say among the people, Where is their God? 
The Priests are further exhorted to be eminently active in this exercise, and that privately and publicly they intercede for the people in these humiliations; praying, that God by sparing of them, may prevent their reproach, and the heathens ruling over them, and the reproach of his own Name who had interest in them. As for this place of their weeping and praying, between the porch, where the people met, (of which, 1 Kings 6.3.) and the Altar of  offerings where they offered sacrifice, we need seek no mystery in it, as a mid place betwixt God and the people; for, the porch was the ordinary place where the people prayed, when incense (and belike other sacrifices) were offered, Luke 1.10. And the Priests having offered came toward the porch from the Altar, and there prayed for and with the people, and blessed them; for which end it seemeth the people waited for Zacharias, Luke 1.21, 22. Yea, this place betwixt the porch and the Altar, was the place where Prophets (at least such as were of the Priest's lineage) preached unto the people; And so we find Zechariah was slain there in the exercise of his calling, Matth. 23.35. And so the meaning is only, that after solemn sacrifices, they should come to the public and ordinary place, and there weep and pray with and for the people. Doct. 1. Ministers ought to be eminently exemplar for sense and diligence in times of humiliation; And it is a part of their calling to be the mouth of the Lords people in public prayers; wherein they are to express such tenderness and affection, as may witness their sense of the public condition, and may be an example and means of up-stirring the people: for, let the Priests, the Ministers of the Lord, weep between the porch and the Altar, and let them say, etc. 2. The humble penitent hath no refuge left him, but God and his mercy only; And he is allowed to lay hold on this, when he hath no other claim; for they are warranted to say, Spare, O Lord, which is an act flowing from mercy withdrawing and moderating deserved judgements. 3. Interest in God, and the perpetuity and unchangeableness thereof, is not to be quited by the penitent, but to be made use of as a ground of 〈◊〉 Therefore are they directed to plead, spare thy people, and 〈…〉, wherein a standing right is held forth, notwithstanding they by sin had procured such sharp dispensations. 4. Reproach is a sad addition to the calamities of God's people, and an argument why God will pity, when the reproached are penitent, and come to him with it; Therefore are they to make use of this also, give not thine heritage to reproach, that is, do not, by thy dispensations, expose them to the insolent scorn of the Heathen, who are waiting for such an advantage. 5. It is also an argument of pity, and ground of pleading to the penitent, that enemies are lying at wait to take advantage of their distress, and that trouble may drive them on tentations, and put them to hard shifts; Therefore is it pleaded as another inconvenient following on their reproachful trouble, that the Heathen should rule over them. Which though some read it (as an explication of that reproach) to use a byword against them: yet as it is translated, it signifieth that their want did not only give the Heathen occasion of reproach against them, but they might be ready also to take advantage of their weakness, to invade them. And they might be ready to sell themselves into bondage to get meat, or to wander among the Heathen as, Ruth 1.1. 2 Kings 8.1, 5. And therefore, they pray that God wousd prevent this. 6. Affliction will be yet sadder to the penitent, when it seemeth to reflect on God and his honour, as if he were not willing or able to supply his people: And this reproaching of God, is an argument of pity, especially when it becometh the penitents affliction; for, it is another ground of pleading, that they say among the people, Where is their God? and that they are affected with this, as a chief ingredient in their distress, Wherefore should they say among the people, Where is their God?   
Ver. 18. Then will the Lord be jealous for his land, and pity his people. 
Followeth, in the third part of the Chapter, the encouragements unto repentance held forth by God, wherein he promiseth that upon their repentance and seeking unto him, he will bestow upon them many blessings, and these both temporal relating to their present affliction, and spiritual. The temporal promises are, first, propounded, to v. 21. then they are applied and amplified to v. 28.  
In this verse we have the first promise, wherein they are assured that upon their repentance, God's affection toward them and their land shall appear in compassion and pity, as the cause of staying further vengeance, and of the blessings following. Whence learn, 1. Penitents will undoubtedly find good acceptance at God's hand, whatever their deservings have been; for, upon their performing what is enjoined before, it is subjoined, then will the Lord be jealous. 2. Penitents are allowed to plead an interest in God, and will be owned and confirmed in so doing, by God; for, whereas they had pleaded themselves thy people, v. 17. now the Lord confirmeth that, declaring that they are his people. 3. God's people are not only dear to him being penitents; but all their enjoyments and concernments will be respected for their sakes, and as coming to them by Covenant; for, not only his people, but their lands distress is considered, as being his land, given them by Covenant. Which though it was true of the promised land in a peculiar way; Yet it is still of general verity, that the Lord hath a special respect to what belongs to penitents. 4. A room in God's affection is the first and chief mercy conferred on penitents; for, it is here the first promise, from whence all the rest do flow, 5. Affection in God toward his people, and their enjoyments for their sake, will do whatsoever can be expected from marriage or parental affection in distress; His affliction will resent injuries done to them, as an husband doth in behalf of his wife, and will pitied stress, and upon that, will spare, as the word imports; for, the Lord will be jealous for his land, and pity his people. See Psal 103.13. His jealousy for the land, relates to what is said of its being married, Isa 63.4. Which was a pledge of their being married to him.   
Vers. 19 Yea, the LORD will answer and say unto his people, Behold, I will send you corn, and wine, and oil; and ye shall be satisfied therewith: and I will no more make you a reproach among the heathen. 
The second promise showeth, that in answer to their prayers, he will provide liberally for them in things of this present life, to their satisfaction, and the taking away of their reproach. Whence learn, 1. God will prove his affection to penitents by real effects, and may answer them in the very particular which they seek, when it good for them; And particularly, he may give plenty to them, to let them see that piety is the shortest cut, even to do well, outwardly; for so much is held out in this promise subjoined to the former, wherein he satisfieth their desire, and evidenceth his jealousy and pity. I will send you corn, and wine, and oil. 2. Mercies unto penitents and supplicants are twice mercies, both in themselves, and in that they are the answer of prayers, and do evidence his love to them, and interest in them; for so this mercy cometh, the Lord will answer and say, and that unto his people. 3. Mercies are also sweet, when we see God's hand in them; And it is especially to be remarked, when he who formerly had smitten, gins to deal favourably, and when his hand makes an admirable change from great distress and want, to great abundance. Therefore doth he own this mercy, and prefix a behold to it; Behold I send you c●rne etc. 4. Penitents get their mercies first by promise, that so their faith may be tried, and they may have the advantage of spiritual exercise, even about temporal favours; And that the mercy, when it cometh, may be so much the sweeter unto them: Therefore is their plenty first held out in a promise, I will send, (or, I am sending) you corn, etc. 5. Penitents mercies will be satisfactory, by their getting abundance of them, or a blessing with what they get, and by their contentment and quiet of mind with what they enjoy, which the simple favour of itself could not produce, for, and ye shall be satisfied therewith. 6. As reproach is a very sad affliction, especially when it ariseth upon God's hard dealing, giving occasion to enemies to be insolent; So however the Lord will smite his impenitent people, and see to his own glory another way; Yet in due time, he will take away the visible marks of his displeasure from penitents, and so remove the occasion of their reproach; Therefore, albeit before this time, he had justly given them over to the sad trial of reproach, yet now he promiseth, I will no more make you a repraach among the heathen.   
Ver. 20. But I will remove fare off from you the Northern army, and will drive him into a land barren and desolate, with his face toward the East-sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things. 
The third promise (which secureth their plenty, v. 19 and removeth the great cause of their fear,) is, that he will drive away these devouring creatures, who were driven upon them as a great army by a Northwind; and that he will kill them, so that nothing shall be left of them, but their noisome stink; and this he will do, because, or though they had done great things against God's people. As for that which is said; and will drive him to a land etc. with his face toward the East-Sea, etc. it may be either understood thus, that though they were so many as to fill the breadth of the land, from the East or Dead Sea, to the West or Mediterranean Sea; Yet he would drive them to the Wilderness and kill them there; or rather, that the main bulk and body of them should be driven into the Wilderness, their fore-party into the dead sea, and their rear into the West-sea, there to die; However it teacheth, 1. Scourges and hurtful things, were they never so dreadful; yet God who sends them, can drive them away, and consume them when he will; for, I will remove fare off from you the Northern army, which had been dreadful before; And he can make use of Wildernesses and Seas, even the useless dead Sea, to help his people against their enemies, I will drive him into a land barren and desolate etc. 2. God can let scourges be seen how contemptible they are when he hath done with them; for, this formidable army serveth for nothing but to stink above ground, his stink shall come up, and his ill savour shall come up. 3. Instruments of God's vengeance against his people will gain nothing by their pains, but strokes; And though they have acted much, yet God will reach them; for, all this done, because (or, although) he, the Northern army, hath done great things.   

Ver. 21. Fear not, O land, be glad and rejoice: for the LORD will do great things.  
22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring: for the tree beareth her fruit: the figtree and the vine do yield their strength.  
These promises are (for more assurance and comfort) applied and amplified. And first, application is made to the land, that it should not fear, but rejoice, seeing God was to do great things; and to the beasts, that they should lay aside their fear, since the earth was to be blessed with pasture and fruit. This speaking to the land and beasts doth not import them capable, but God by this would speak to the comfort of the penitent; And it teacheth, 1, The Lord would have his promises and comforts applied by them to whom they are given, for their refreshment; So much doth this application of the former promises import. 2. God's kindness to penitents will be such, as not only to refresh themselves, but to gladden and refresh their land, their beasts, and all in their kind; for, so is held out here. 3. Penitents are instrumental to draw down blessings on themselves, and on what they enjoy; for, now the mourning land, ch. 1.10. and the crying beasts, ch. 1.18, 20. are made to rejoice. 4. God's care of the earth, and of very  may assure penitents of his respects to them; If he respect the lands affliction, and the beasts, how much more theirs? See Matth. 6.26, 30. 5. God when he pleaseth, can make fears end in joy, and the hope thereof should bring joy, when fear is yet on; for, so much is held out in the command to the land, Fear not, be glad and rejoice, and that in hope. 6. God's great power who promiseth, and who hath given proof thereof in executing threaten, may guard against fear, and afford ground of hope, were the thing promised never so great and difficult; for, so is held forth in the reason of joy that the Lord (who had done great things by that Army, v. 20.) will do great things. 7. God can, and in due time will remove the fears of his people, by giving actual proofs of his love; for, so are they encouraged by the promise made to the beasts for their sake and good, v. 22. Be not afraid, ye beasts of the field: for the pastures of the wilderness do spring, etc.   

Ver. 23. Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.  
24. And the floors shall he full of wheat, and the fats shall overflow with wine and oil.  
25. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpillar, and the palmerworm, my great army which I sent among you.  
Secondly, the promises are applied to the Church, whom he exhorteth to rejoice, And that because, 1. He will give them (which he speaks of as done, because of real certainty) rain in due season, and measure, and make the effects prove it a real blessing, v. 23, 24. 2. Because by succeeding plenty, he will make up the loss they sustained by the years of famine, v. 25. Whence learn, 1. Whoever miss of joy, yet God will have his penitent Church and people to rejoice; and they are allowed to have as much and as solid joy as any, and more; Therefore are the children of Zion called to it. 2. The Lord must not only afford matter of joy and comfort to his people, but must speak and apply it to their heart, and stir them up to rejoice in it before it work: Therefore is this exhortation and application needful, Be glad then, ye children of Zion, and rejoice. 3. Common favours and benefits, should be unto the Lord's people, but as a step leading them up to rejoice in God, and not to be rested on themselves; Therefore, though the promise be of plenty, yet they are to rejoice in the Lord their God, and because of a special interest in him. See Jer. 9.23, 24. Luke 10.19, 20. 4. Common favours given so a people upon repentance, do warrant them to rejoice in God as evidencing his respect unto them, and interest in them, even by these; For, so the penitents here, are upon this promise commanded, rejoice in the Lord your God. 5. As man needs many things for his subsistence, and for furnishing the means thereof, (as rain at several seasons to make the earth fruitful;) So the Lords measuring and timing of outward mercies, is that which makes them mercies indeed; for, though rain be needful, yet it is the blessing of it, that he giveth it moderately, and that he sends the former rain, and the latter rain in the first month, which was the season, as appeareth, of the latter rain, concerning which it is not needful to make further inquiry. Only what is here said of rain holds good in all outward mercies, that it is the great advantange of Saints, that the disposing of them is in the hand of their only wise Lord. 6. Promising mercies will not prove unuseful, nor disappoint the expectation of penitents, as the Lord in justice deals often with the wicked; For, as moderate and seasonable rain promiseth a good harvest, so it shall prove so, the floors shall be full of wheat, and the fats shall overflow with oil. 7. The Lord can, and will make up the losses of penitents; And when ever sinners do turn to God, he will convince them in due time, that they have been no losers by their afflictions: of this truth we have a particular proof and instance in this promise, and I will restore to you the years that the locust hath eaten, etc. 8. Our seeing of God and his hand in saddest scourges and losses, will assure us that he can soon and easily make them up; For, saith he, they were my great army which I sent among you, and if he sent them, and made them able to make such havoke, then certainly he can not only remove them, but send as remarkable plenty.   

Vers. 26. And ye shall eat in plenty, and be satisfied, and praise the Name of the LORD your God, that hath dealt wondrously with you: and my people shall never be ashamed.  
27. And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed.  
These promises and causes of their joy are amplified from some effects. As, 1. That they shall have the use of this plenty to their satisfaction. 2. That they shall praise God for it. 3. That by this his dealing, and his other mercies toward them, he will convince them of his relation to them, who is God only; and will confirm them and all the godly, that they shall never be disappointed of their hope in him; which he asserts twice for further confirmation. And this is the first spiritual promise, whereby he encourageth them to repent. Doct. 1. It is an addition to the mercy of plenty, when men are allowed the use of creatures to satisfaction, without challenge of conscience, and are not denied a blessing upon, and with them, nor are others permitted to take them away after they are grown up; as, Isa. 62.8. For, it is a promise, Ye shall eat in plenty, and be satisfied. 2. It is the duty of such as receive the good things of this life, to make conscience of thankfulness to God, whose providence supplieth their wants; And true penitents, and such as are turned to God, will make conscience of this duty, considering (especially) that these common favours come to them in special love, and from their own God in Covenant with them; Therefore it is added to their eating and satisfaction, and shall praise the Name of the LORD your God. See Isa. 62.8, 9 Deut. 8.10. 3. It is our duty to stir up ourselves to praise in this, by considering the wonderfulness of the providence of God in providing continually our daily bread: And especially in his sending great plenty after famine, in which change of dealing, both his providence and mercy shineth; For, it is added as an argument of praise, that he hath dealt wondrously with you, both in his ordinary providence, and especially in that great change. 4. The chief blessing and advantage of temporal benefits unto the godly, is, that by receiving and using of them, they reap some spiritual benefit and advantage by confirmation of their faith, and discovering of the love of God unto them; so much are we taught by subjoyning this spiritual promise, containing an effect of conferring this temporal favour. 5. God's dealing kindly with his Church, or any one of them, in any particular according to the Covenant, may be a pledge that none, be who they will, that are his people, will ever find it in vain to seek him, or be ashamed or disappointed of their hope in him according to his Word; For, this is a general conclusion drawn from this particular proof of his love, and my people shall never be ashamed. 6. An interest in God by virtue of a Covenant, and his manifested presence following upon that, is the choice of mercies; And it is sweet when this maybe read and seen shining in his mercies, as a penitent is allowed to do; For, it is held out as the sweet effect and consequent of his bounty toward penitents, ye shall know, not only that I am the Lord your God, but that he hath not withdrawn himself, though the interest stand, but that I am in the midst of Israel, or these who are now left of Israel to be a people to him. And however the Lord here promiseth prosperity to evidence this; yet if the Lord clear it any other way, it is sufficient. 7. It is also a great addition to the Church's mercy, that he who alone is her God, is also the only true God; and therefore is the only portion, and above all the opposition that can be made to her felicity; For, I am the Lord your God, and none else, none beside him to prove a God unto her, let her choose never so many. 8. However the people of God may be oft put to pray against that sad affliction of being ashamed of their confidence, as, Psal. 119.116. Yet it is to be believed, and again and again inculcate, that not only now, but for ever, God's people have no cause of fearing disappontment; & that God will by actual performance of his promises, put them from all cause of fear; Therefore in opposition to the recurring of such tentations, it is again repeated, and my people shall never be ashamed. Where it is given them as a ground of hope, that God who chooseth and calleth them to be his peculiar people, will not raise such an ill report upon his own love, or service, as thus to entertain them; Nor will he make his own purpose and grace in election and calling void, albeit they be worthless.   

Vers. 28. And it shall come to pass afterward, that I will pour out my Spirit upon all flesh, and your sons and your daughters shall prophesy: your old men shall dream dreams, your young men shall see visions.  
29. And also upon the servants, and upon the handmaids, in those days will I pour out my Spirit.  
The second spiritual promise is, that under Christ and in the days of the Gospel, (as it is expounded, Acts 2.16, 17, etc.) he will pour out his Spirit more amply than before, upon all sorts of persons of all Nations, both old and young, sons and daughters, bond and free, whereby they shall be endued with such knowledge of the mysteries of salvation, as may be compared with the knowledge of the ancient Prophets. For clearing this a little, Consider, 1. By the Spirit here promised, is not to be understood any natural or moral endowments conferred upon men; But partly, the spiritual common gifts conferred upon men for the edification of the Church; And partly, the saving graces of the Spirit conferred upon the Elect in order to their eternal salvation. 2. By all flesh, on whom the Spirit is to be poured out, we are not to understand all and every one; for this promise is made only to these within the Church, and to these who (at least) by visible Covenant become the Lords, as it is expounded of the servants and handmaids, Acts 2.18. But it is to be understood of all sorts of persons of whatsoever Nation of these who embrace Christ; and that there should be many of them, in comparison of the times under the Law, who should participate either of the gifts or graces of the Spirit, or of both. 3. As for the effects of the pouring out of the Spirit here mentioned, that there shall be prophecies, dreams and visions; it is true, that in that signal accomplishment of this promise. Acts 2. and afterward in these primitive times, there were such extraordinary ways of manifestation of God and of his will; for many did prophesy then, even women, as is instanced in the daughters of Philip, Acts 21.9. Paul and Peter had visions. 2 Cor. 12.1, 2, etc. Acts 10.10, 11. And God appeared to Joseph in a dream, Mat. 1.20. But this was but a partial accomplishment of this promise, and a mean to carry on the full accomplishment thereof. And therefore we are to conceive that the Prophet speaks of Gospel-times and mercies, in terms borrowed from the times of the Old Testament; and the meaning is, that as of old the excellent way and measure of the knowledge of God was by prophecy, vision, and dreams, Numb. 12.6. So under the New Testament, beside what was extraordinary, all who get the Spirit of God, may for knowing the mysteries of salvation, be compared with these ancient Prophets. And as of old by these ways of manifestation, men attained to the knowledge of the mysteries of God; so should they by the Spirit of God, in the use of ordinary means. 4. This may also serve to clear, that the Prophet is not foretelling that, under the Gospel, all who receive the Spirit and know the mysteries of salvation thereby, are therefore warranted to exercie the office of Prophets or Ministers; For, Prophecy being so strictly taken, is not given to all upon whom the Spirit is poured out, as is clear from, 1 Cor. 12.29. 5. It is also clear that the Prophet is not here speaking of any revelations to be given unto men, without or beside the Word, or which are not to be tried thereby; for, (beside what is alrerdy said for exposition of this promise,) if we look to the most solemn and signal accomplishment of this promise, we will find the conceit refuted. For in the very first Sermon of Peter after the Spirit is poured out, he leads the hearers all along to Scripture, both to justify the strange change wrought upon them, and to justify the doctrine which being thus endowed, he preacheth, Acts 2.16, 17, 25, 30, 31, 34. Doct. 1. The times of the Gospel are the times of letting out spiritual encouragements, and wherein men ought to be more spiritual, and made up with spiritual advantages, however it go with them outwardly; Therefore the Prophet entering upon spiritual promises and refreshments, after these temporal promises, for the comfort of this people, doth remit them to what shall come to pass afterward, or in the last days, as it is expounded, Acts 2.17. 2. The Lords letting out of his Spirit in gifts and spiritual graces, is the great Gospel-refreshment and encouragement; as making the mysteries of God known, and applying all Christ's purchase to Believers; So that all who would find the advantage of the times of the Gospel, aught to seek much of the Spirit; for, this is the promise, I will pour out my Spirit. 3. The letting out of the Spirit, is God and his Son Christ's free promise and gift, and therefore to be sought of him, and expected from him by these who are in themselves unworthy; For, it is a promise, I will pour out my Spirit, which Christ did perform, Acts 2.33. See Luke 11.13. 4. Albeit the Spirit of God was communicated unto the Church under the Law; yet it is the advantage of the times of the Gospel, 1. That the Spirit is let forth in more ample measure then formerly, being poured out largely, and not dropped out only: So that we may seek largely, and not be content with little, nor be straitened in our own bowels. 2. That this gift is not restricted now to one Nation of the Jews with their proselytes, and but to a few of them; but is free to all sorts of persons and Nations, and to many of them; For, it is upon all flesh the Spirit is poured out. Doct. 5. Whatever be the abundant measure of the Spirit that is poured out; yet there is still infinitely more in God to communicate, as need requireth; Therefore doth Peter, Act. 2.17. expound it, I will pour out of my Spirit, or but some portion of that fullness that is in him, Which is not only true in respect of Christ, who hath the Spirit without measure, John 3.34. but also in respect of the infinite fullness that is in God. 6. God, in pouring out his Spirit, will not disdain men because of their frailty, or felt sinfulness: And where the Spirit is given, it will keep men still sensible of their condition, and what they are in themselves; Therefore are they designed flesh, or, frail and sinful creatures, upon whom the Spirit is to be poured out, showing that their being such, doth not hinder his bounty; and his bounty will not make them forget that they are such. 7. It is a special advantage reaped by the enjoyment of the Spirit, that not only doth he water and refresh, and fructify the barren spirits of these in whom he dwells, (and therefore is said to be poured out like water on the ground. See Isa. 44.3.) But that also he doth illuminate men with the knowledge of God; He doth make known the mysteries of salvation, furnisheth instruments to carry the glad tidings of salvation, leads into all truth, and maketh known the things that we have freely received: Therefore doth he cause to prophesy, and to dream dreams, etc. as is before explained. See John 16.13. Acts 1.8. 1 Cor. 12.7, 8. and 2.12, to 15. 8. The knowledge of the mysteries of salvation, which is communicated by the Spirit under the Gospel, is comparable to any measure of knowledge attained by ancient Prophets of old: Not only doth extraordinary revelation under the New Testament in the primitive times, parralel what they had then; But even the gifts of light and knowledge, conferred in ordinary upon men, and the saving knowledge conferred upon Believers, may be compared therewith; for whereas these revelations were but at fits and times only, this is constant; and these, albeit they were singular in the manner of communicating, yet the truth conveyed thereby, was but more darkly held out, and under a veil, whereas now truths are seen with open face; Therefore as is before cleared, are the names of prophecy, visions and dreams, given to this knowledge. So that the ignorance of men under the Gospel, doth speak but little enjoyment of the Spirit. 9 Whereas he is not content to say only in general, that all flesh shall receive of the Spirit, but doth instance it in sons and daughters, old men and young, servants and handmaids; It may teach, 1. No rank, or sex or condition of persons are secluded from the promise of the Spirit, ●e they old or young, male or female, bond or free. 2. The efficacy and fullness of the Spirit of God is such, as to refresh and prevail with all these sorts of persons; young ones who are not capable of man's teaching, yet are not secluded from his teaching, Mark 10.14, 16. Luke 1.15. The Spirit hath virtue to illuminate and subdue young men, notwithstanding all the power of their corruptions, 1 John 2.13, 14. to keep men fresh and lively in old age, Psal. 92.13, 14. and to make servants happy in their condition, 1 Cor. 7.22. 3. It is Gods sure promise to the Church of the Gospel, that the knowledge of him, and of his truth, shall be continued and propagated therein from generation to generation; For, therefore is it put in the first place, your sons and daughters, (rising up to succeed you) shall prophesy. Doct. 10. As for these ways of revealing the will of God of old, by prophecy, visions and dreams, albeit they point all at one thing, and seem to be named all here, to let out the fullness of Gospel-knowledge, answering to all of them; and therefore seem to be comprehended all under prophesying, as it is attributed to his servants of all sorts and ages, Acts 2.18. Yet seeing they are distinctly named, and attributed to several sorts of persons, as prophesying to sons and daughters, visions to young men, and dreams to old men; We may from it take up some steps and degrees of the knowledge of God, wherein they grow up who are under the Spirits teaching. As, 1. By prophesying attributed to sons and daughters, we may understand simply the knowledge of divine things. 2. By visions attributed to young men, we may understand their clearer insight, and uptaking of these mysteries, than they had in their younger days: For vision doth represent the thing revealed more sensibly. 3. By dreams, wherein men have their senses shut up from the world, and which are attributed to old men, we may understand a further degree of illumination, when light received doth take hold on the affections, to sanctify and subdue them; So that men's hearts are taken off the world, and filled with the things of God. And so this gradation will teach, That the knowledge of God which is communicated unto men by the Spirit, will be on the growing hand, till from a common notion and remembering of it, it come to be more seriously pondered and laid to heart, and till it take hold upon the affections, and conquer the whole heart to God.   

Ver. 30. And I will show wonders in the heavens, and in the earth, blood, and fire, and pillars of smoke.  
31. The Sun shall be turned into darkness, and the Moon into blood, before the great and terrible day of the LORD come.  
To prevent all secure and carnal thoughts, as if upon embracing of the Gospel, and receiving of the Spirit, men should be rid of all outward trouble; The Lord foretells of great commotions which were to be in the world after the pouring out of the Spirit. Whereof though there were some particular accomplishments in these primitive times, and before that dreadful day of the destruction of Jerusalem; Yet the prediction stretcheth forth to all ages after the pouring out of the Spirit, till the second coming of Christ to judgement, which is here called the great and terrible day of the LORD. The expressions pointing out these commotions, of wonders in heaven & earth, etc. may be understood either literally, that there shall be signs of blood, fire, darkness, and eclipses of Sun and Moon, going before these calamities as presages thereof, or figuratively, that there shall be such commotions, and such signs of God's anger for sin, such judgements and calamities, of sword, famine, and sicknesses, such persecutions, desertions, tentations, heresies, schisms, etc. as if heaven and earth were going through other, the course of nature overturned, and the world full of dreadful fights of blood, fire and darkness, and neither Sun or Moon affording wont light or comfort. To dip further into what may be connceived to be figuratively pointed at under every one of these, I conceive is not very safe. Doct. 1. Whatever breathing times God may allow upon his Gospel-Church; yet it is her duty to look for commotions and troubles, especially after times of pouring out of the Spirit, and times of much light and reformation: For upon the one hand. Satan will bend all his power to oppose the progress of the Gospel, and will set the world in opposition to the Church; and on the other hand, God will pour out all sorts of calamities upon the visible Church, to punish them who contemn his rich offer, and do not walk answerably to such dispensations; and to try the graces of his own, that they may aspire toward spiritual happiness in heaven: And he will punish secret and open enemies, for the injuries they do to the Church; For these causes is this prediction subjoined to the former promise. 2. It is the Church's duty, not only to look for troubles, but to expect that they will be great and very dreadful, such as may testify the greatness of God's displeasure against sin, and of men's fury against the Church, such as may throughly try the godly, and bring about God's deep counsels: For, there will be wonders in the heavens, (or, the firmament and several regions of the air,) and in the earth, blood and fire, etc. 3. Whoever be employed in raising these great commotions, and whatever be the designs and malice of men in them; yet it is the Churches good and safety, to see a supreme hand of God in all of them; For, saith he, I will show wonders, etc. 4. Though the Church in several ages, may get times of breathing and tranquillity, yet these will not be permanent, but interrupted with sad blasts, till the second coming of Christ, which as it is certainly approaching, so it will put a period to all storms wherewith the godly are tossed; For, these things will be before the great and terrible day of the Lord come, that is, in all ages till that time, and belike very violently immediately before, Math. 24.29, 30. 5. The day of Christ's second coming, will be great and terrible, and (as it is, Acts 2.20) a notable or illustrious day; A despised Christ will be seen great there, great things will be done in that day: He will then reach his full and final end of all his works; All things will then be revealed and made patent, the glory of God will be seen face to face, the secrets of hearts, the glory of Saints, and the truth of promises and threaten will then be made manifest; And though the godly will then be free of all terror, yet it will be in itself a day of much state and majesty of the Lord, and of great terror to the wicked: For, it is for these causes it gets this name.   
Vers. 32. And it shall come to pass, that whosoever shall call on the Name of the LORD, shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant, whom the LORD shall call. 
To confirm the godly against these calamities, he subjoins the third spiritual promise, which is; That all true Israelites and Converts of the Gentiles, who cleave to God and worship him sincerely, shall find deliverance by preservation under trouble, till they come to full deliverance and salvation at last. This he confirmeth in a general promise, that of the Jews and Gentiles called of God, there shall be deliverance according to God's promise, or some remnant to escape, to preserve a people to God upon earth, and at last to inherit salvation. Doct. 1. Were the condition of the visible Church, or of the world never so deplorable and desperate; yet it should not drive men from God, his truth and pure worship, but rather make them cleave to it more, and evidence this by frequent and earnest calling on him; For, this is the duty required under these calamities, to call on the Name of the LORD, under which is comprehended all outward and inward worship of God, (whereof this is a chief part,) and men's cleaving to it. 2. As God is able to save in greatest extremities; so he will undoubtedly save and deliver them who cleave to him, and seek him, be of what Nation or people they will. He will either hid some of them from trouble in great tempests, or preserve them under it, till he give an issue from it here, or hereafter, and at last will completely save them; For, whosoever shall call on the Name of the LORD, shall be delivered, or escape. See Rom. 10.13. 3. The Church is the place of greatest safety, and where deliverance may most readily be expected of any; and however it far with particular persons in times of commotions; yet the Lord will still preserve a Church and remnant in the world, yea even a remnant of Jews, till their full conversion; The efore saith he, for in mount Zion and in Jerusalem shall he deliverance, and in the remnant, Where he names Zion and Jerusalem, not only as a type of the Church, wherein safety is to be found, and the remnant are to be preserved, but to point out that of the Jews belonging to these places, he would keep still a remnant, Rom. 11.5. till that day come whereof he speaks in the next Chapter. 4. God hath passed his word for the preservation of a remnant under trouble, and this is to be trusted to, whatever our sense say to the contrary: For, saith he, there shall be deliverance, as the Lord hath said, frequently in the Holy Scriptures. 5. As the true Church is but a remnant in comparison of the rest of the world; So times of trouble cutting off some, and tempting others to Apostasy, may draw them to a very small number, who cleave to God, and shall partake of promised salvation; Therefore it is added by way of explication, that deliverance shall be in the remnant, or among them, though some of them escape not the stroke of trouble. 6. It is Gods effectual calling and election of grace that makes a difference among men, and makes them seek and cleave to him; And this is also a pledge that he who hath called and engaged them in that service, will give them deliverance, and an issue from it: Therefore, it is added both by way of reason how it cometh there is a remnant, and by way of confirmation that they shall be delivered, they are the remnant whom the Lord shall call. See Rom. 11.4, 5, 6, 7. 1 Thess. 5.24.    

CHAP. III.  
IN this Chap. the Lord doth prosecute and confirm that promise in the close of the former Chap. concerning the preservation and deliverance of a remnant, especially as it relateth to the Jews; and therefore the dependence and connexion is expressed by the particle for, which intimates that what followeth is an explanation and confirmation of what is there said. In this confirmation, 1. He promiseth to return the captivity of Judah, v. 1. 2. He promiseth to punish all the enemies of the Church, especially of the Jews; And that for this end, he will convocate them, to plead the cause of his people against all of them, v. 2, 3. and particularly against some of their nearest neighbours, v. 4, 5, 6. and having pleaded with them, he will pass sentence against them, v. 7, 8 and see it executed, by convocating all of them, as he will also bring his prepared executioners, v. 9, 10, 11, 12. who at God's command, v. 13. will do great execution upon them, v. 14. In which case they shall be left destitute of all comfort, v. 15. and God will be terrible unto them, v. 16.— 3. He closeth these promises with comfortable applications to the Church, particularly to Judah and Israel, showing what proofs of love they shall meet with in these dispensations, and what shall be the sweet consequents thereof: and namely, that when he shall be thus terrible to enemies, yet he will be their hope and strength, v.— 16. that he will confirm them in their interest in him, and that they shall be holy and secured from the invasion of stranger's, v. 17. that they shall have abundance of temporal benefits, together with spiritual graces and refreshments, v. 18. and that when their enemies shall be utterly destroyed, yet he will establish and perpetuate them, v. 19, 20. and will cleanse them from their pollution, that he may evidence his presence with them, and may continue it, v. 21.  
Ver. 1. FOr behold, in those days, and in that time when I shall bring again the captivity of Judah, and Jerusalem. 
Albeit this Verse. doth expressly hold out only the time of Gods sentencing and punishing Judah's enemies, of which he speaks in the following purpose: Yet it doth import further, 1. That there was to come a captivity and dispersion of the Jewish Nation, both in City and Country, and that under the Gospel, and after the pouring out of the Spirit, of which ch. 2.28. for all the ensuing predictions do follow upon that. It hath been already declared that after the performance of that promise, great troubles were to follow, ch. 2.30, 31. and that in the midst of these troubles, not only should the truly godly attain to eternal salvation, by cleaving to God and his Worship, but the Lord should preserve a remnant for himself, who should escape these troubles, v. 32. And this (as the connexion imports, and hath been said before,) is but a confirmation and particular instance given of that general promise, in the case of the Jews. So that it cannot at all relate to the captivity of Babylon. 2. It imports, that a restitution and return of their captivity was to follow upon their dispersion, at which time he will perform what is after spoken of. And this is the first promise which is made to Judah, as a pledge of the spiritual deliverance of his Church, and all his people, and of temporal deliverance also, in so far as it is needed. Doct. 1. When the Lord giveth general grounds of encouragement from his Wo●d, he is able to instruct and make them good by particular evidences of his love, to the consciences of his own; Therefore having given that general promise, ch. 2.32. he doth here subjoin a particular and convincing evidence thereof, For I will bring again the captivity of Judah. 2. God's dispensations toward his Church and people, whether in mercy or judgement, are very admirable; And men ought (instead of their sleepiness, carelessness and astonishment when great things are in doing) to stir up themselves to observe them much. Therefore is a Behold prefixed to this (wherein their captivity is supposed, and their restitution promised,) and to what further shall be done at that time. 3. Greatest spiritual mercies manifested to the Church, may be seconded with saddest outward afflictions, even with captivity and restraint of liberty, driving them from their interests and acquaintance, and putting them under the power of others; And that (as for other reasons, so) because they contemn and make no use of these spiritual mercies: For, so is imported here, that after Christ came in the flesh to the Church of the Jews, and the Spirit was poured out among them, yet because they despised and opposed all this, therefore there is a captivity of Judah and Jerusalem. 4. Deliverance and restitution according to the tenor of the Covenant, will certainly follow upon the captivity of the Lords people, even to admiration and the astonishment of all: And particularly Judah's second and long captivity will have a remarkable issue: For, Behold, I shall bring again the captivity of Judah and Jerusalem.   

Verse 2. I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people, and for my heritage Israel, whom they have scattered among the nations, and parted my land.  
3. And they have cast lots for my people, and have given a boy for an harlot, and sold a girl for wine, that they might drink.  
Followeth the second promise, concerning the punishment of all the enemies of the Church, and of Judah in special, as a pledge of what he will do for others. The time of performing this promise being propounded, ver. 1. We have here further, 1. The convocation of these enemies, and the bringing of them to judgement; Their conspiring against the Church, and particularly against Israel about the time of their conversion and recollection, shall be the Lords work to gather them to the place of judgement and execution of vengeance. 2. The place of judgement is here called the valley of Jehoshaphat, which some take for some valley lying in view of Jerusalem, to intimate that these enemies may surround the Church, and bring her into great straits, before that God's issue come. (as, Rev. 20.9.) And that the execution of this vengeance will be in view of the Church, to her full satisfaction and contentment, when her eyes shall see her desire upon her enemies. But it rather seems to point at that valley, where Jehoshaphat got that notable deliverance, 2 Chron. 20.22,— 26. And albeit it were needless curiosity to determine that that same should be the place of this notable judgement and execution; yet the allusion intimates, that the plague on these enemies should be like that which befell Edom and his confederates then, when the Lord stirred them up to slay one another, and they became a prey to the Jews. The word also being taken appellatively, doth signify the valley of God's judgement, and so it will be, let the particular place be where it will. 3. We have the form of procedure which (that the certainty and equity of the judgement may appear the more) is set down by way of judicial process, wherein God the Judge doth plead the cause of his people against them, to v. 7. giveth out sentence, v. 7, 8. and seethe it executed, v 9,— 16.— In these Verses, we have Gods pleading against all these enemies in general, for their scattering his hereditary people, their parting the land that was proper to him, and for that, with cruelty and contempt, they divided his people and children by lot among themselves, to be so many slaves, and gave boys and girls to satisfy their lusts. Doct. 1. God will not only restore and deliver his people, but will give them a seen and satisfactory amends for all the wrongs they have received from men, and will make the time of their restitution, prove sad days to enemies: So much doth the connexion of this with the former Verse teach, in that time when I shall bring again the captivity of Judah and Jerusalem, I will also gather all Nations, etc. 2. Albeit that enemies will be on foot, when ever God appears for his people, and particularly at the conversion and recollection of Judah and Israel, to oppose and bear them down; Yet God will not only frustrate their designs, but will bring his own purposes to pass by their erterprises: For, the Nations gathering of themselves to oppose the Church, is Gods gathering them to judgement, I w●ll gather all Nations, and bring them down, etc. 3. Albeit they are not few, but many who do conspire against the Church on all occasions, and will gather together at the conversion of Israel; yet their multitude will not make God's purposes void; For, I will gather even all Nations, etc. 4. God hath even the very place prepared and fore-ordained in his counsel, wherein he will plead with, and execute vengeance upon enemies, and wherein he will manifest his justice and power, and his love to his people as of old. Therefore doth he point at the place, putting them in mind of what he had done of old, and assuring them of his righteous judgement, to be executed on their behalf, I will bring them down into the valley of Jehoshaphat. 5. The injuries done to the Church are such as God will certainly plead with men for, albeit none else should regard them; and he will so revenge their quarrel as equity and justice shall shine in it; For, I will plead with them there for my people. And albeit his pleading here be by strokes, yet he giveth it the name of pleading, and frameth a process, to show how conspicuous his justice shall be in that procedure. 6. Albeit God's people be in themselves worthless, yet his interest in them is sufficient ground of hope that he will plead against their enemies; And albeit his dealing seem ofttimes to obscure this interest, yet he will again make it conspicuous, and prove it by his pleading for them; yea, whatever he have to say against them, yet he will never lay aside this interest when he pleads against enemies, but will recompense them as if his people had never provoked him: In all these respects this is their title when he pleads for them, I will plead with them for my people, and for my heritage. His interest will make him plead, and he will prove them to be so by pleading, and he will not deal with enemies as plaguing a sinful people, (as. Jer. 50 7.) but as oppressing his people. 7. Albeit that in Christ Jesus there is neither Jew nor Greek, but Christ is all in all; and albeit that Israel and Judah be now rejected, as a Nation, and enemies for the Gentiles sake: yet not only are they still beloved, as touching the election, and the gifts and calling of God toward them, without repentance; Rom. 11.28, 29. But in due time, God will make them become an hereditary people unto him, as a Nation under the state of the Gospel, whereby he will revive their ancient right to the Covevant; For, in that day of their conversion, he will plead for them as his people and heritage, for my people, and for my heritage Israel. 8. The present enemies of the people of God are the true heirs and successors of their former enemies, and therefore must pay for all their cruelties and oppressions; Therefore in that day will he reckon with them who shall then conspire against them, as if they had lived in former times, and had captivated and scattered them, because they do then oppose them, and hinder their restitution. See Matth. 23.34, 35. 9 Such as the Lord chooseth to be his people, both they and their interests are dear to him, and are his in a peculiar manner, for respect and protection, and for asserting thereof out of the hands of oppressors; Therefore not only are they my people, and their condition resented, but the land is my land, he will assert his right to what belongs to them, when they cannot prosecute their own right. 10. Scattering of the people of God, and especially the dissipation of their Church-society, is a quarrel which the Lord will not forget, when he pleads with enemies; For, it is laid to their charge, they have scattered my people, and that among the Nations, where they could not enjoy public Ordinances. 11. What the Lord hath impropriate to himself for the use of his people, it is but folly for men to expect a blessed possession of it; Therefore doth a challenge, and Gods severe pleading follow upon this, they parted my land. 12. When the Lords people do sleight and provoke him, it is just he give them up to get base and contemptible usage, and that they and their children be at the disposal of enemies; That so they may know the difference betwixt his service, and their imperious dominion: For, such in God's justice was Judah's lot, the enemies did cast lots for them, and divided them with the rest of the spoil, to be slaves to them; And they gave boys and girls to harlots for satisfying their lusts, and for drink, that is, either they gave the Boys and Girls to be slaves to their harlots, and such as would furnish them drink, or they sold them, and gave the price of them for these ends. See 2 Chron. 12.8. 13. Whatever be God's justice in afflicting his people, yet he will reckon with men for their immoderate use of victories, and for their insolency towards his subdued people, their putting them from their privileges, and using them unbeseemingly: And especially, he will reckon with them when they only serve their lusts with all their purchase and conquests, as is their usual way: For, God pleads with them here, that they have cast lots for my people, (made slaves of them, and divided them as common prey,) and have given a boy for an harlot, and sold a girl for wine, that they might drink.   

Vers. 4. Yea, and what have ye to do with me, O Tyre and Zidon, and all the coasts of Palestine? will ye render me a recompense? and if ye recompense me, swiftly and suddenly will I return your recompense upon your own head.  
5. Because ye have taken my silver, and my gold, and have carried into your temples my goodly pleasant things.  
6. The children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, that he might remove them far from their border.  
In these Verses, the Lord doth more particularly plead their cause with the Tyrians and Zidonians, and the rest of the inhabitants of the Sea coast, (under which name all the nearest neighbours of Israel are to be understood,) who had done such injuries to his people, as could not be recompensed but by their own destruction, v. 4. This challenge he instanceth, showing that they had injustly taken away the goods belonging to his people, or the Temple, and put them in their Idol-temples, v. 5. And that they had sold the Jews unto strangers, that so they might never return again to their land, v. 6. It is like that as the inhabitants of these places did of old fall in with the Chaldeans, Ezek. 25.15. & 26.1, 2. so did they afterward with the Romans, and shared in the spoil; for which the Lord doth challenge their successors in opposition to the people of God, as an injury that could not be compensed. Whence learn, 1. Such as by reason of propinquity in place, may know most of God, who revealeth himself in and to the Church, and so ought to be friends to her, may readily prove her greatest enemies, especially if they be addicted to the love of the world, and greedy of gain; For, so did Tyre and Zidon, and all the coasts of Palestine prove, being great traffickers, and so set upon gain. 2. Such will find that God is their party, who will resent the injuries they do, and will be avenged; For, what have ye to do with me, etc. saith he, and this he brings with a yea also, as being especially offended at them for it. 3. God will put enemies to give an account what their quarrel hath been, upon which they did trouble his people: and will reckon with them according as they voluntarily, and maliciously embarked in that course; and will let them know how base they are in his account because of it; For, saith he, what have ye to do with me? or, wherein have I offended you? and so some understand that, will ye render me a recompense? will ye requite any injury done by me to you, by afflicting my people? but I have given you no provocation. The first words will also read, what are ye to me? that is, what interest can ye pretend to in me, or of what worth are ye to me, that I should pass over this great injury? 4. Though enemies do account basely of God's people, and think little of the injuries done to them; yet they are so precious in God's eyes, that enemies cannot recompense him, nor make restitution answerable to the damage done by them; for, albeit they think in easy to recompense, (and if ye recompense me,) yet saith he, will ye render me a recompense? he speaks of it as a thing impossible. 5. As by the Law such as had not wherewith to make restitution, did suffer in their persons, Exod. 22.3. So the Lord by sad plagues, will let enemies know that no less than their destruction can repair the damage done by them to his people; For, saith he, I will return your recompense upon your own head, that is, as a man being offered an unworthy recompense, doth in anger cast it at them again who presume to offer it; So the Lord will let them know what the recompense must be, and will return upon their own head, according as their injuries deserved. 6. Albeit the Lord seem to delay long from avenging the injuries done to his people; yet it doth not only certainly come at last, but it doth surprise enemies; and after he once beginneth to appear, he will make a short work, and so execute judgement as one hasting to be avenged: In this respect it is that he saith, swiftly and speedily will I return your recom●ence. 7. It is an horrid injury which God will avenge, when men do spoil God's people of the wealth he hath given them, that so they may enrich themselves by their calamities; or when they dare take away, and intervert that which is devoted to him and his service; for, this is one part of the quarrel, Because ye have taken my silver and my told, and my goodly pleasant things: whereby we may understand both the wealth and precious things bestowed upon his people, which now in avenging the quarrel, he owneth as his; and these things that were laid up for his service in the Temple. 8. This sin is yet more odious, when men not only injustly take away what doth not belong to them; but when all this purchase is consecrated to advance and cry up a false Religion; For, saith he, ye have carried into your temples my goodly pleasant things. Not all which they had injustly taken away, but these things that were most excellent, (and belike, what they got of that which belonged to the Temple,) as an oblation to their Idols. 9 As God hates cruelty, especially against his people, and that men should not only spoil them of their goods, but bring themselves into slavery and bondage; So it is an iniquity which he will avenge, when men labour to make the condition of his people desperate, and without hope of restitution, that so they may possess their rights: For, it is another branch of the quarrel, the children also of Judah, and the children of Jerusalem have ye sold unto the Grecians, (with whom the Tyrians had commerce, Ezek 27.2, 13.) that ye might remove them far from the border.   

Vers. 7. Behold, I will raise them out of the place whither ye have sold them, and will return your recompense upon your own head.  
8. And I will sell your sons and your daughters into the hand of the children of Judah, and they shall sell them to the Sabeans, to a people far off; for the LORD hath spoken it.  
In opposition unto, and for a recompense of this their cruelty, the Lord passeth sentence in favours of his people, and against these whom he hath thus pleaded with. Wherein he undertakes to gather his people, and bring them from under that bondage, and to reward these enemies, by bringing them under the power of the Jews, who shall sell them for slaves to the remotest Arabians, according as he hath determined. Whence learn, 1. Whatever men's projects be against the Church, yet they will never gain their point against her; For though they would have had the Jews so far removed, as they might never return; yet saith he, I will raise them up. 2. The Lord can restore his people when he pleaseth, and when his time cometh, neither his former rejecting of them, nor their desperate condition will hinder it; For, though they sold them, that they might never return; yet saith he, I will raise them out of the place whither ye have sold them. 3. God can deliver his people, though their condition were as hopeless, as that dead men should be raised, Ezek. 37.11, 12. and though they were as little minding deliverance, as men that are asleep; For, saith he, I will raise them, or awake them, as the Original imports. 4. The wonderfulness of what God promiseth, should be no impediment to our faith, for God both can and will bring about the deliverance of his people in an admirable way; Behold, saith he, I will raise them. 5. The triumphing of enemies for a long time, is no ground of assurance that they shall still escape; But God in due time, and at the deliverance of his people, will repay them for all they have done; for, when God doth all this for his people, it is also added, and will return your recompense upon your own head. 6. God will repay enemies in the same measure they have measured to his people, and he may make his Church instrumental in it; And however the judgement be executed, yet he is still the principal agent in it: For, I will sell your sons and your daughters into the hands of the children of Judah, (or, deliver them over into their hand, and put them under their power, to be at their disposal; For, so to sell is to be understood, Judg. 2.14. and frequently,) and they shall sell them to the Sabeans, to a people far off. For the Sabeans were on the remote coasts of Arabia, or, it may be understood that these Sabeans should sell them to a people yet more remote: In which sentence we ought to read the justice of God, in dealing with them as they dealt with Judah. 7. God's Word is sufficient for the Church to rest upon in expecting greatest things; And it may be sufficient ground of terror to enemies, that the Word hath spoken sad things against them; Therefore it is added by way of confirmation, for the Lord hath spoken it.   

Vers. 9 Proclaim ye thus among the Gentiles, prepare war, wake up the mighty men, let all the men of war draw near, let them come up.  
10. Beat your ploughshares into swords, and your pruning-hookes into spears, let the weak say, I am strong.  
11. Assemble yourselves, and come all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD.  
12. Let the heathen be wakened, and come up to the valley of Jehoshaphat: for there will I sit to judge all the heathen round about.  
Followeth the way of executing this sentence thus pronounced. In recording whereof, first, (in these Verses) we have again the convocation of these enemies for that effect. It is declared that they shall be gathered together by the effectual providence of God to fight against his people, v. 9 That they shall prepare armour as much as they can, and shall encourage one another to war, wherein there shall be no vacation, but even the weak shall take courage to go on in this enterprise, v. 10. And that they should convene not a few, but as many on every hand as might enclose the people of God; and yet the Lord should have his mighty instruments for executing vengeance there also, v. 11. and should make all this their enterprise but a convocation of them to the place which he hath appointed for judging them, and executing vengeance upon them, v. 12. Doct. 1. The erterprises of enemies are but service of divine providence, and they are but doing that which he stirs them up to do for bringing about his holy ends; For, this proclamation to prepare war, wake up the mighty men, etc. tends to show, that their enterprizing of this, is of God, to bring about his purposes. See Acts 4 27, 28. 2. God is not afraid of men's attempts, nor of the courage of the mighty, nor of their vigilancy, activity, numbers or preparations; nor needs he steal a stroke upon them, but can let them do their utmost, and then work his point thereby, and make their purposes void: For, what they will do, he calls upon them to do it, and to use all endeavours, that his glory may shine in defeating thereof. See Isa. 8.9, 10. 3. Men may have much resolution, and great undertaking; there may be much courage and eagerness, even among the weakest; and they may be encouraging one another to work, and laying aside other employments that they may prosecute this work seriously, when yet they are but running on their own destruction; For, they are waking up, or exciting themselves, they are coming up against hilly Judea,, the weak are saying, I am strong, and they are laying aside husbandry, and beating their ploughshares into swords, etc. when yet God is convening them for judgement. 4. War is a scourge full of evils, and an enemy to profitable callings and husbandry; For, than they beat their ploughshares into swords, and their pruning-hookes into spears, whereas in peace it is contrary, Mic. 4.3. 5. Whatever be the Lord's end and purpose in convocating enemies, yet the Church may have much exercise with it, and may be environed on all hands with difficulties and dangers thereby, before she get an issue, and before his purposes do appear; For, Assemble yourselves, and come all ye heathen, and gather yourselves together round about, imports that these enemies shall first enclose the Church on every hand, before that God appear against them. See Rev. 20.9. 6. The Lords distressing of the Church by enemies, calls on her to pray, and look to him who only can secure her; and as she should not rest on her being afflicted, as if that were enough to plead pity, when yet she cryeth not to God; So she should not be diffident, nor discouraged to call on him, whatever her distress be; Therefore is it subjoined to this great distress, Thither cause thy mighty ones to come down, O Lord, pointing out that the Church's refuge will be prayer to him at that time. 7. God hath alsufficiency of power and instruments, who will be able to do for his Church when she calls to him, were all the world-against her; For, Thither cause thy mighty ones to come down, is a promise that he will provide instruments armed with his power, whom he will bring down to the valley of Jehoshaphat at that time, though he will first put his Church to it, to entreat him to do this for her, Ezek. 36.37. It is needless to inquire who these mighty ones are, whether Angels, inflicting some extraordinary judgement, or the enemies themselves thus convened, whom he will enable to cut off one another; But it seemeth that there will be somewhat extraordinary in the overthrow of Israel's enemies, as is his usual way when his Church is brought into eminent danger. See Rev. 20.9. 8. It is an heathen-like mark upon men, to come in opposition to the Church of God; Therefore are they so oft called the heathen here. Which though it may be understood only of the Nations; yet as all these were heathens in Joels' time, so be of what profession they will, they prove themselves heathens who would bear down the Church of the true God, and particularly, who would crush the Church of Israel being turned to him after her long rejection. 9 The Lord would have his people infallibly assured that he is nothing troubled with the opposition of enemies; and albeit they be often shaken with the apprehensions of their formidable power and preparations; yet they would recollect themselves, and see God's overruling hand in all of them; Therefore again saith he, let the heathen be wakened, and come up to the valley of Jehoshaphat. And by repeating of it, would have his Church persuaded that he hath an hand in it, and knoweth how to overrule it. 10. God will make use of enemies gathering themselves to secure them from fleeing his judgement; wherein he will deal with them as delinquents brought before his tribunal, in the place which he hath appointed; Therefore it is again repeated from v. 2. that he brings them to the valley of Jehoshaphat, for there will I sit to judge all the heathen round about.   
Ver. 13. Put ye in the sickle, for the harvest is ripe: come, get ye down, for the press is full: the fat's overflow, for the wickedness is great. 
In the next place, the delinquents and executioners being thus convened, the Lord commands his instruments (like prepared reapers brought to a field of ripe corn) to do execution upon them, because their sin is now come to an height, and they are ripe for judgement, as ripe corn is for cutting down, and full fats and wine-presses for treading out. Whence learn, 1. When God ariseth to judgement, he will not only give out sentence, but real execution will follow thereupon; So much doth this command, after the former process, teach. 2. Albeit the least sin deserveth greatest plagues, even when it is first committed, yet such is God's patience and long-suffering, that he will not at first punish even the sins of enemies, but will let them tipen and come to an height, before he smite; Therefore is it that after all this opposition of enemies, he now declareth, that the harvest is ripe. See Gen. 15.16. 3. Albeit the Lords long-suffering patience be so great, yet the sin of enemies will at last ripen and come to a very great height; For, now saith he, the harvest is ripe, the press is full, the fats overflow, to wit, with grapes to be pressed and trodden out: and this is afterward expressed in proper terms, their wickedness is great. 4. When sin is ripe, than execution of vengeance will no longer be forborn, but the greatness of sin will be made visible in the greatness of judgements; Therefore becaose of this ripeness and great wickedness, the command is given, put ye in the sickle, (to cut down this ripe corn, Rev. 14.15.) come, get you down, etc. to wit, into the valley, to tread and press out the grapes.   
Vers. 14. Multitudes, multitudes in the valley of decision; for the day of the LORD is near in the valley of decision. 
The effect of this sentence and command given to the executioners, is, that there shall be great execution made of the enemies, and they shall fall without number. And for the Churches greater comfort, it is declared, that this day of the Lords vengeance is near, not when the Prophet spoke this, but it shall speedily come after the enemies great preparations against the Church. The place of this execution is called the valley of decision, or threshing, which is the same with the valley of Jehoshaphat, v. 2, 12. and it gets this new name, because there the Lord will make a great havoke of enemies (which is usually expressed by threshing, Mic. 4.13. Isa. 41.15. 2 Kings 13.7.) or, because it is the valley determined and appointed (as the word will signify) wherein to do this execution, or the place wherein God will decide this great controversy betwixt him and his Church on the one part, and these enemies on the other▪ Doct. 1. Albeit it may be matter of admiration and terror to the Church, to see so great and so many enemies combined against her; yet God shall make that resolve in as great a wonder, to see the great havoke made of them; Therefore is it held out by way of admiration, Multitudes, multitudes in the valley of decision. 2. God will at last decide the controversy betwixt the Church (and especially of Israel) and her enemies, and will determine the question by making many a skin pay for it; For, the valley of Jehoshaphat, will be also the valley of decision, and there multitudes, multitudes shall be laid in the dust. 3. When enemies are at the height of their attempts, especially against converted Israel, than the Lords people may expect that he will not be long in taking his day about of them, wherein his glory will shine; for, the day of the Lord is near in the valley of decision.   
Verse 15. The Sun and the Moon shall be darkened, and the Stars shall withdraw their shining. 
This execution is further amplified, that (as the Church had felt before in her calamities, chap. 2.10. so) the enemies should at that time of their extremity, be denied all comfort in the creatures, from heaven or earth, and that there should be great alterations in the world, (of which more, v. 16.) if not also the extraordinary signs of eclipses and darkness, presaging and accompanying the same. Doct. 1. Though enemies may be insulting when the Church is in great bitterness; yet the day may and will come about, wherein they shall drink of her cup, if not of a worse; For, what was denounced against the Church, ch. 2.10. is now made their portion. 2. Whatever be the delights and enjoyments of God's enemies; yet when he gins to reckon with them, all their comforts and refuges from heaven or earth, will fail them, and all things will frown and lower upon them; For, so much is imported in that the Sun and Moon shall be darkened, etc. These creatures shall deny them light and comfort, and this shall make all things dark on earth to them, and these dreadful sights shall terrify them.   
Vers. 16. The LORD shall also roar out of Zion, and utter his voice from Jerusalem, and the heavens and the earth shall shake, but the LORD will be the hope of his people, and the strength of the children of Israel. 
Followeth a comfortable application of all this to the Church, and particularly to Israel, holding forth in several promises, what mercy to them shall be in their recollection (of which, v. 1.) and in this streak on their enemies, and what sweet consequents shall follow thereupon. The first promise, is, that when the Lord shall manifest himself thus terribly against their enemies, according to the predictions of his Word, and out of his love to his people, and when he shall make great alterations thereby (which is a further amplification of the calamities which are to come on enemies;) Yet in the midst of these confusions and terrors, he will afford hope and strength to his Church and people. Whence learn, 1. When God manifests himself against his Church's enemies, and specially, against Israel's adversaries, he will be very terrible and dreadful; And his being a party, will make all the creatures to deny comfort, and will add to the bitterness and terror of such a desolate condition; for, the Lord shall roar, like a Lion, see Zeph. 2.11. Isa. 42.13, 14. And beside their desolate condition, v. 15. the Lord also shall roar, to embitter that, and as the cause of it, as is after cleared of the shaking of heaven and earth. 2. God's executing of vengeance will be according to the predictions uttered in the Church, and these will be found terrible in execution, what ever men thought of them before; for, the Lord shall roar out of Zion, and utter his voice from Jerusalem imports, that God from out of Zion had spoken against them by his Word, and that now his speech going forth in execution, shall be found terrible, as the roaring of a Lion. 3. God will make his presence with, and love to his people conspicuous by his indignation and severity against their enemies; for, the Lord shall roar out of Zion, etc. imports also that he is present there, and that he evidenceth his respect to his habitation, by his dreadful thunderings against the enemies thereof. 4. As God is powerful to overturn heaven and earth when he pleaseth; So his subduing of enemies may bring great alterations and overturnings in the world; for, when he shall roar, the heavens and the earth shall shake, which, together with what is said, v. 15. maketh a complete parallel with the condition of the Church, chap. 2.10. and it imports such an alteration of affairs, as if there were a dissolution of the world, and overturning of the course of nature. And it is no wonder, if they who are so well rooted in the world, cause it to shake before they be cast out of it, and if they who are so universally spread through the earth, need general commotions to make them miserable. 5. When God is shaking the earth to overturn enemies, God's people, may be exercised with many fears and apprehensions that the storm will break upon them; Therefore they need a promise to secure them against this. 6. Nothing will be able to secure the hearts of God's people against the terrors of a time of great commotions, but God only, and what they find in him and from him; Therefore doth the promise remit them to what the Lord will be unto them. 7. In times of great confusion, the Lords people may expect that he will be a place of refuge to hid them in, that he will furnish them who come to him, with ground of hope for the future, and with strength and courage to bear out till the accomplishment come: for, that which is propounded here, i● hope, or a refuge and strength, and God undertakes not to disappoint them of these, the Lord will be the hope of his people, etc. he will take them under his protection, he will let them see ground of hope in himself, and furnish them with hope to lay hold on it, and with strength to bear them out. 8. What the Lord hath been or will be at any time to his people Israel, in performing spiritual promises, that he will be to all who are indeed his people; Therefore doth the promise run generally both to his people whoever they be, and to the children of Israel.   
Ver. 17. So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no stranger pass thorough her any more. 
The second promise is, that by these and other experiences of his love, they shall be confirmed of his interest in them and care of them, no less than when of old he resided among them in the visible signs of his presence. The third promise is that (for fitting them to enjoy his presence) he will make them holy by sanctification; And upon this shall follow their preservation from the invasion of open enemies, and that they shall not be exposed as a prey to them, as formerly they had been. This also in Scripture-language is understood by their being holy, as it is observed in Obad. v. 17. partly because of the ceremonial pollution that of old did accompany the invasion of their land by heathens, beside that it did obscure their privilege of being the Lords peculiar, sanctified, and set apart people; But chief, because (as is usual in wars, when profane Nations invade the Cuhrch) they did overturn holy ordinances, and cast all lose and in confusion. Doct. 1. Interest in God is the great ground of the Church's encouragement; for, it is held out as their great mercy, I am the Lord your God. 2. This interest is yet more sweet when it is evidenced by his presence and the gracious effects thereof among his people, and he is not provoked to forsake them, though they be his; Therefore it is added, I am the Lord your God dwelling in Zion. 3. It is an addition to all these mercies, when not only matters stand so, but the Church knoweth it, and is convinced of it; And this must be Gods own work, without whose help, they will neither see interest nor presence, who yet in reality enjoy both; Therefore he undertakes it, to make their comfort and mercy complete, Ye shall know that I am the Lord your God, etc. See 1 Cor. 2.12. 4. The Lord will in due time make his interest in, and presence with his people convincingly clear, by visible dispensations and actings for them; for, so (by what I will do for you) shall ye know that I am the Lord your God, etc. 5. Where God takes up his dwelling among a people, all that concerns them becometh his, and he takes care thereof; for, than it is my mountain, to wit, Zion where he dwelleth. 6. God's presence with a people must be entertained and proven by their holiness; for, than it is my holy mountain, and Jerusalem is holy. See Psal. 93.5. 7. It is God only who can undertake for making his people holy, and it is their duty to deny themselves, and employ him for that end; for, it is his promise, then shall Jerusalem be holy. 8. Where a people have real sanctification, as a fruit and evidence of God's presence, they have also the promise that he will preserve them from the invasion of enemies; for, then shall Jerusalem be holy in this respect also, that no stranger shall pass thorough her, to wit, in an hostile way. And albeit this seem to be a peculiar promise to converted Israel, and albeit others (even Judah itself) when they have been upon the amending hand, have met with sad storms from enemies; Yet certainly such have the promise of this mercy, when it is for their good; and what they meet with which seemeth contrary to it, is but to stir them up yet more to the study of holiness, and in that respect they get a blessed issue from their troubles, and will come to a complete issue at last. 9 It is a sad ingredient in the trouble of the Lords people, when they are invaded by profane Nations, that not only their privileges are obscured thereby, but that their invasion and the confusions occasioned therreby, together with their corrupt principles and practices, do cast l●●se and overturn Religion, and bring in a deluge of profanity; Therefore is the mercy of their deliverance from strangers set forth under the name of being holy, as is before explained. 10. Such as have been long molested by enemies, though they will meet with trouble, in one kind and degree or other, while they are within time; yet they may attain to this mercy, to be free of molestation and trouble from invading enemies, and not meet with it any more in the measure that formerly they have had; for, such is the promise to Israel and Jerusalem, being converted, there shall no strangers pass through her any more. Whatever troubles they may meet with from enemies, after that great day of vengeance formerly mentioned; yet they shall not any more pass through them as formerly, to subdue or rul● over them, or carry them into captivity; So that their greatest hazard than will be, that quietness may breed security.   
Vers. 18. And it shall come to pass in that day, that the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim. 
The fourth promise is, that God shall be so bountiful to converted Israel, th●● they shall not want abundance and variety of temporal benefits, which are instanced in their mountains and hills abounding with vines, and with good pasture for the herds and flocks, that they may afford much milk; and that they shall have abundance of water, which was oftentimes scarce in that land. To this is subjoined the fifth promise, that this plenty should be accompanied with spiritual graces and refreshments, conveyed by the Gospel, and flowing forth not only for their own quickening and comfort, but for the good of the Nations round about, even of those whose condition seemeth most desperate. To clear this promise a little, we have first, 1. The benefit itself, compared to a fountain of waters flowing out, whereby (as is cleared on Zech. 14.8.) is understood all spiritual graces and refreshments, which are held forth, and instrumentally communicated and conveyed to sinners by the Doctrine of the Gospel, and applied and quickened by the Spirit. 2. We have the fountain and rise of this benefit, it shall come forth of the house of the Lord. It is conceived that the speech alludeth to some conduits that conveyed water to the Temple, some whereof came by the Altar to wash away the blood that was poured out there, and so ran out again with it. See Ezek. 47.1. and so it should point out, that as these waters flowed out from the Temple with the blood of the sacrifices; So these Gospel-refreshments and graces do flow out unto the world from the death of Christ. Which is a truth of itself, that Christ is to be acknowledged for all of these, whatever be said of the allusion. Or it may be conceived thus, that as of old the Doctrine of the Gospel conveying these graces and refreshments, came from Zion and Jerusalem, Isa. 2.3. so after the conversion of Israel, and their becoming the house of the Lord, these same refreshing waters should flow out again from them. And this leads to the third thing to be explained, which is the extent of this benefit, that it shall flow out as a river to water not only Judea, but the country about, signifying that there should not only be abundance of saving doctrine, and of graces and refreshments in the Church of Israel, but that fountain opened up among them should flow forth to other Nations, to water them and make them fruitful. And in particular, the valley of Shittim is named; which is a plain in Moah, Numb. 25.1. Josh. 2.1. which it seems was barren, and the waters thereof unwholesome, by reason it lay so near the Dead-sea, or lake of Sodom; And yet it is promised that this fountain shall water it, and make it fruitful. See Ezek. 47.8. Doct. 1. Piety hath indeed the promises, and is the shortest cut to do well every way; and where the Lord cometh, and is entertained in spiritual benefits, he will give what is good in other things; for, converted Israel shall get an ample proof of what God is able to do in all ages, if it were for his people's good, In that day the mountains shall drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters. 2. It is the great fault even of the Lords people, that their estimation of mercies decayeth, because they are common and ordinary; whereas God's hand should be seen dispensing them in a peculiar way to them: And to prevent their miscarriage, he doth so order their outward mercies, as his special providence may be seen in giving them. Therefore doth he make promises concerning these temporal things, that they may see more than others in his giving thereof to them. And he did so order matters concerning their land, as the having abundance of water, (which is a very common benefit among many others) should be a special favour to them. 3. When the Lord lets out much plenty to his Church, there is great need of much of the grace of God, and spiritual things of his Kingdom therewith, to season and sanctify the use thereof unto her. Therefore is there a spiritual promise subjoined to the former; albeit it was said before, they should be holy. Without this, prosperity is but a snare, and it is an evidence of an ill condition, when much plenty doth not put men to it, to press after the enjoyment of God, and after grace so much the more. 4. As the graces and blessings held out and conveyed by the Gospel, are the great refreshment of the children of men, (and therefore compared to a fountain of waters, which quencheth thirst, and refresheth and watereth the earth;) So where they are once received, they will never utterly decay, and will still be refreshful and comfortable; Therefore are they compared to a fountain coming forth, or a spring which never runs dry, and the waters thereof are still fresh. 5. Spiritual Gospel-blessings are twice mercies, when not only they refresh and do good to these who receive them; but do make them instrumental to make the same spread to others; for, it is the advantage of this fountain that it shall come forth; not only to water themselves, but others. 6. As at the first the riches of the Gospel flowed out from among the Jews, and by the Ministry of the Jews, to the Gentiles; So again converted Israel will be made instrumental to propagate the Gospel and the Kingdom of Christ to other Nations; For, then a fountain shall come forth of the house of the Lord, and shall water the valley of Shittim. See Rom. 11.15. 7. The Doctrine of the Gospel, and the graces and refreshments communicated thereby, are able to cure and recover them whose condition is most deadly, and to make them fruitful who have been most barren: And in particular, converted Israel will be employed to bring in Nations to Christ, who have lain still under the curse, during the rhyme of the Gospel's spreading among the Gentiles, though possibly at the first going forth thereof, many of them have heard somewhat of it: So much seemeth to be signified by this fountains watering even the valley of Shittim, though it be probable that even than some will be left still in their former condition. See Ezek. 47.8.   

Verse 19 Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence against the children of Judah, because they have shed innocent blood in the land.  
20. But judah shall dwell for ever, and jerusalem from generation to generation.  
The sixth promise is, that their inveterate enemies (such as Egypt and Edom had been of old) shall be utterly destroyed, because of the injuries done to them; Whereas the Lord shall not only establish, but continue them a Church to him, from age to age after their conversion: Whence learn, 1. Inveterate enemies to the people of God, and such as do cruelly oppress them after the manner of Egypt of old, and do prove false brethren to them, as Edom did of old, will certainly be destroyed, and that utterly, that so an end may be put to their opposition; for, Egypt shall be a desolation, and Edom shall be a desolate wilderness, or made void of inhabitants. This is oft repeated again and again, that others who trace these steps, may see their own danger beforehand, and study to prevent it; and to assure the godly that this is not a rash sentence, but such as he will not recall it. 2. A people's opposition to the Church of God, and their violence and cruelty toward them, is a special controversy which God will prosecute; for, this sentence is given out, for the violence against the children of Judah, because they have shed blood, etc. 3. The Lord's controversy against his people for sin, because of which he lets enemies lose upon them, doth not make the quarrel of enemies the more just, nor doth his people's blood which they shed, cease to be innocent blood for all that, and to cry for vengeance upon them; For, saith he, they have shed innocent blood. 4. If this, that they have shed blood in their land, be referred to Egypt and Edom, that they were cruel to such Jews as lived in exile among them; It doth teach, that men's cruelty is so much the more odious before God, when it is exercised on these who are already broken with afflictions. But it seems rather to be understood of the Jews land, which these enemies invaded: and so it holds out that cruelty is odious when men exercise it upon these who have given them no provocation, as they did on Judah, when they were staying at home, and not troubling them. 5. Albeit the Church do oftentimes seem to be furthest behind of any society, for outward prosperity; yet the time will come, when she shall see her own mercy in the misery of others, and shall be in good condition when they are gone; for, in opposition to what shall come on Egypt and Edom, it is added, But Judah shall dwell for ever, etc. See Isa. 27.7. Exod. 14.30, 31. 6. The Lord will perpetuate a Church of Israel after their conversion and restitution, till the end of time; for, it is his express promise, Judah shall dwell for ever, and Jerusalem from generation to generation.   
Ver. 21. For I will cleanse the blood that I have not cleansed, for the LORD dwelleth in Zion. 
All these promises, (and particularly that of perpetuating the Church of Israel,) are confirmed by a new promise, wherein the Lord undertakes to purge her by Justification and Sanctification, from the pollution wherein she had lain so long; and that he will do this, because he dwells, (or, that so he may dwell) among them by his Word and Spirit, with no less blessing then of old. Whence learn, 1. Sin when it is rightly looked upon, will be found a very vile and loathsome thing, and they will so judge of it whom God is about to deliver from it; Therefore is not only the bloody crimes, but all the iniquity of these whom he is about to purge, called their blood, as, Ezek. 16.6. 2. There can be no assurance of obtaining other favour, till this pollution be done away; Therefore this promise cometh in as a confirmation of the former, and making way for them, For I will cleanse their blood. 3. There can be no purging of sin to fit us for other mercies, till God interpose in it, and till he apply the merit and efficacy of the death of Christ to take away the guilt and pollution thereof; and this he will do to his own, he will send this mercy, to fit and prepare them for more, I will cleanse their blood, saith he. The endeavours of such as are most convinced of sin, will not avail without this, and till they employ him for this end. 4. The Lords former rejecting of a people, and giving them up to walk in their own ways, will not hinder his respecting them and purging their sin in a time of love: For, albeit Israel have now for many ages not been cleansed, yet saith he, I will cleanse their blood that I have not cleansed. 5. As it is the Lords presence in favour with a people, and not their merit, that assures them of his purging their sin, (for, this is done, for the Lord dwelleth in Zion?) So his cleansing of a people from sin, doth assure them more and more that he will abide with them; for, so will the words also read, I will cleanse, etc. and the Lord, or so shall the Lord dwell in Zion.     

AMOS. The Argument.  
This Prophet was raised up by God, and sent from Judah to preach unto Jsrael, much about the same time with Hosea; who in executing of his Commission, after he hath threatened some Nations about, for their sins, and spoken against Judah also; he falls expressly upon Jsrael, and chargeth upon them (and sometimes upon Judah with them) the many sins of idolatry, oppression, incorrigibleness, wantonness, and the like: for which he threatneth that God would destroy them, to chap. 7. After which, by divers types and representations, he confirmeth that this sentence of their destruction was irrevocable, threatening the false Priest at Bethel, who opposed him in his ministry. And then closeth the Prophecy with some promises relating to the times of the Gospel, which are subjoined for the comfort of the godly, who should live in these sad and calamitous times that were ensuing.  

CHAP. I.  
IN this Chapter (after the inscription of the Prophecy, v. 1. and the general sum thereof v. 2.) The Lord by his Prophet denounceth judgements to come on several Nations about, because of their many and multiplied sins; and namely on Syria, v. 3, 4, 5. On the Philistines, v. 6, 7, 8. On Tyrus, v. 9, 10. On Edom, v. 11, 12. And on the Ammonites, v. 13, 14, 15.  
Verse 1. THe words of Amos, who was among the herdsmen of Tekoa, which he saw concerning Israel, in the days of Vzziah King of Judah; and in the days of Jeroboam the son of Joash King of Israel, two years before the earthquake. 
The inscription of this Prophecy, holds forth first, That Amos who carried this message, was but a mean man of Tekoa in Judah, (of which 2. Chro. 11, 5, 6. Jer. 6.1.) and of a mean employment, being but an Herdman and of the meanest sort; not one who had herds which were kept and fed by others, (as the word here used sometime signifieth, 2. Kings, 3, 4.) but one who was either a mean servant to others, or at best, a mean man who fed his own , as appeareth from Chap. 7.15. Secondly it holds forth that he was sent especially to Jsrael, though he deal also with others upon occasion. And thirdly that he received his Divine message, and began his preaching in the days of Vzziah and Jeroboam the second, two years before that earthquake of which mention is made only here and Zech. 14.5. Some conceive it to have been in the year of Vzziahs' death, and that it is hinted at Isa. 6.1, 4: Others, that it was at the time of his presuming to offer incense, 2. Chron. 26.16. as another testimony (beside his leprosy, 2. Chron. 26.20.) of divine displeasure against his course; But at whatever time it was, this is certain, that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among these Nations, as accordingly came to pass on Israel after the death of Jeroboam the second. Doct. 1. The word of the Lord ought not to be rejected in the mouth of meanest instruments; nor is their authority to be suspected or condemned because they are mean; for Amos who was among the herdsmen of Tekoa, hath the words which he saw concerning Israel. 2. Albeit that men ought not to usurp the ministerial calling, nor leave their mechanic and servile employments, to intrude themselves upon it, (for, Amos had an extraordinary calling) and albeit men who are called to that office, ought not to tempt God, by neglecting lawful means appointed for their enabling to discharge their calling, (for, the endowments of Amos, who was, not bred for that calling, Chap. 7.14 were by extraordinary dispensation) Yet such as are called of God, and are conscious to themselves of much insufficency and inability, though they use means; such I say have notable encouragement to come to God for teaching and furniture in an ordinary way, who hath given such proof of his fullness in raising up and instructing this herdman to be his extraordinary Ambassador. 3. Such as give but ill entertainment to the messages they receive, may get rougher messages sent unto them; and such as despise eminent and discreet messengers, God may send such to them as will use them more roughly; for Israel had many notable Prophets both before and at this time, who being despised, he employs this herdman, who was not only hateful to them, as being a Jew and a base man, and so it might lay their pride when God sent such a one unto them; but God makes use of his rustic and rude humour, that they might be dealt with plainly and roughly, who now through their own obstinacy were become like the brute beasts which Amos had kept before. 4. Such as are called of God, were they never so mean, may boldly and on all hazards declare his mind to a sinful people; and their courage is a testimony of their calling, witnessing against all despisers; for as Amos durst deal freely with Israel, and tell the words which he saw concerning Israel; so the Lord did convince Israel that he was called by him, in that he durst leave his own country, and trusting in God, durst deal freely with this flourishing Kingdom, according to their deservings. 5. It is a great snare to a wicked Nation, when they prosper notwithstanding their wickedness; and there is need in such a case, that the wrath of God pursuing sin be frequently inculcate from the word, that men may not deceive themselves; therefore is Amos (as well as Hosea) sent with these hard tidings; in the days of Vzziah, and in the days of Jeroboam etc. Both of which had prosperous reigns, at least for a time, 2. Kings 14, 23, 24, 25, etc. 2. Chron, 26. 3, 6, 7. 6. When the Word of the Lord is not regarded, it is just with him to preach to a people by his judgements, and by unnatural and extraordinary signs and wonders, to let them know his anger; so much may be gathered from this Earthquake which was a terrible stroke and warning to that people who believed not, and therefore is taken special notice of here, and long after. Zech. 14.5.   
Verse 2. And he said, The Lord will roar from Zion, and utter his voice from Jerusalem: and the habitations of the Shepherds shall mourn, and the top of Carmel shall whither. 
This verse holds out the sum of the whole Prophecy, to wit, that God was about to manifest his terror in executions according to the threaten of his Word. As the sentence may relate to heathen Nations round about, who are also threatened by this Prophet, it hath been opened upon joel, 3.16. But as it relates to Israel, to whom this Prophet is chief sent, and to whom the most part of what followeth is directed, the sense and sum of it is; that the Prophet speaking in his own terms, (who was well acquainted with the roaring of Lions in the wilderness, and with pastures for sheep) declares, that however Israel since their defection from the house of David, despised the Temple of Jerusalem; yet they should find that God dwelled there, and that the true Doctrine sounded there, and from thence; and as other Prophets before him, and he among the rest, were sent out by God dwelling in Zion (and some of them from thence) to denounce his terrible judgements; so these threaten were now to break forth in dreadful execution. In somuch that the habitations of the shepherds shall mourn etc. Whereby we may understand, that all their fertile and pleasant places (such as their green pastures, and fruitful Carmel, either that in Asher near the Sea, Josh. 19.24, 26. Jer. 46.18. or rather that in Judah better known to him, Josh. 15.21, 55. 1. Sam. 25.2.) should be laid desolate; and that as the Land should feel the stroke, so the inhabitants being deprived of their delighted-in prosperity, should be filled with sorrow and grief, and be made to mourn, as herdsmen do when their pastures are dried up. Doct. 1. However the Church and truth of God be contemned by these who make defection therefrom, and God may seem to lie by for a time from avenging this; Yet he will appear to assert his presence in his Church, and to manifest the truth of his word by execution according to it: for the Lord will roar from Zion (his dwelling place) and utter his voice from Jerusalem, where the Temple stood; that is, he will now in a terrible way, make it manifest, that what Doctrine was preached there, and elsewhere in his name, was his word. 2. However men contemn God in the matter of subjection to him; yet he will be their party to punish them for their sin whether they will or no; for Amos gets it in Commission to publish, that God will manifest himself dreadful against them, and he said, the Lord will roar from Zion etc. 3. The Lord's word, how much soever it be despised, yet it will prove terrible to the stoutest, when it breaks fourth in execution; for the Lord will roar from Zion, and utter his voice from Jerusalem, that is, his threaten, though despised, will prove thus dreadful in that day. 4. God is provoked to make the creaturres whereof man makes use, feel his anger and smart under it, if men will not be sensible; for the habitations of the shepherds shall mourn, and the top of Carmel shall whither, that is, their pleasant pastures, and the most excellent of their friutful Fields (as Carmel signifieth) shall feel the stroke. See Jer. 12.11. 5. Whatever fruitful or pleasant thing it be that men lean to, and delight in, neglecting God, it will certainly in due time decay till nothing be left them but sorrow for the want of them; for so much also is imported here, in that the habitations of shepherds shall mourn; not only shall the Land be put in a mournful posture, but the inhabitants shall be filled with sorrow.   
Verse 3. Thus saith the Lord, For three transgressions of Damascus, and for four, I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of Iron. 
Albeit the Lord sends Amos chief to preach against Israel, (as appears from v. 1.) yet he ordains him to begin with accusations and threaten against foreign Nations round about, before he come to deal with them. And accordingly in this and the beginning of the next Chapter, there are six of these Nations spoken to. We may conceive these reasons why the Lord followeth this method. 1. That however this Prophet was a mean man, yet Israel might be convinced of his Authority and Commission to be a Prophet, in that God had revealed his mind to him concerning so many Nations beside themselves. 2. That when Israel should look on other Nations, and see them plagued as well as themselves, they might not (as men are naturally unwilling to see God in calamities) ascribe their own afflictions to fortune or chance among the rest, since others of whom God took no such strict notice, were afflicted as well as they. By these predictions God would let them see that he had a hand in all of them. 3. This doctrine against the Nations tendeth to the aggravation of Israel's guilt, for whose sake God had plagued so many (as will appear in the rest of the Chapter) and yet they proved as bad as any. 4. It tendeth also to show unto them, that the present prosperity of the wicked Nations should not embolden them to despise God's threaten against themselves, seeing that prosperity was to come to such an end. 5. From these threaten Israel might gather that God who punished the Nations who were without the written Law, would not spare them who were his people, and knew his will, and who were guilty of sins, and these as gross and many as any of the Nations: For they were Idolaters as well as they, and were cruel oppressors of their brethren, as well as the heathen whom God was to punish for the same fault.  
The first Nation here spoken to, is Syria, whose head. City is Damascus, Isa. 7.8. These the Lord challengeth, and threatneth not to withhold any longer their deserved punishment; And that because of their many and multiplied sins: and especially because of their cruelty against his people in Gilead, which the History declareth was done by Hazael, 2. Kings 8.12. and 10.32, 33. And by Benhadad his son, 2. Kings 13.3, 7. As for this kind of cruelty of threshing people with instruments of Iron, it seemeth to be the same with that 2. Sam. 12.31. or somewhat like it. It was a kind of torture inflicted upon vanquished people, which the Syrians put in practice, or at least did use them as cruelly as if they had done so. Doct. 1. God is sovereign Judge of all the world, to give out sentence according to men's ways, and to ride circuit in it, to see his sentence executed; for so much is held forth in this process led against the Nations on every hand, to every one of which, Thus saith the Lord; is prefixed. 2. Eminent persons, and such as live in eminent places of a Land, do ordinarily prove the fountains an promoters of all that evil which draweth down wrath upon the whole Land; for this cause it is that here only Damascus the chief City is at first named; as being (together with the Royal Family, comprehended under it, v. 4.) the rise and cause of all this provocation and woe. 3. Albeit the Lord be long-suffering towards all, yea even towards heathens; yet when men abuse his patience, by continiance in sin till there be no end nor remedy, he will surely reckon with them, for now it cometh to this, I will not turn away the punishment thereof, as in his long-suffering he had done formerly, or he will not let them be quiet, or at peace, or not take pains to convert them any more, but will give them up to reap as they deserve. 4. The Lord will then begin to reckon with a people for sin, When 1. Their provocations are gross for kind, being transgressions, or rebellions. 2. When these sins are not few, out multiplied and many, three and four. 3. When their sins are still growing, and sin added to sin, as when it goeth from three to four. 4. When the longer they grow in sin, their sins are still the grosser and more horrid (as it will still be) such as the particular sin here laid to their charge is. 5. When iniquity continued in, filleth up the complete measure prescribed by God in his long-suffering; for three and four make up seven which is a number of perfection. All this is imported in this general challenge and threatening, which is made use of here and afterward, for three transgressions and for four, I will not turn away the punishment, because they have etc. Doct. 5. Albeit a people may have many sins and these very gross, provoking God against themselves; Yet when God is about to punish, there is ordinarily some particular ill that puts the capstone on all the rest, and fills up the measure, and which draws out the stroke; Therefore after these three transgressions and four, there is here one particular sin condescended on, as a notable one above the rest, for which especially God will strike. 6. Cruelty against God's people, as it is a fruit of men's ripeness and coming to an height in sin; so it is a particular sin which God will not pass over, though he wink at many other faults; for this is the particular sin here, because they have threshed Gilead with threshing instruments of Iron, the sub-joining whereof to the general challenge, showeth that none but they who had three transgressions and four, would have followed such a cruel course against the Church; And that however he had turned away their punishment, notwithstanding many former provocations, yet now because of this he would not spare. 7. Before the Lord's people shall want a scourge when they provoke him, he will raise up even subdued Nations to do that work; for these Syrians were subdued by David, 2. Sam. 10.15.19. but they began to lift up their head again, upon Solomon's defection from God, 1. Kings 11.23, 24, 25: and are now a strong and sharp scourge to Israel.   

Verse 4. But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.  
5. I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven: and him that holdeth the Secpter from the house of Eden, and the people of Syria shall go into captivity unto Kir, saith the Lord.  
In these verses is held forth, the particular sentence and threatening for this sin; that he will destroy the Palaces of their Kings, v. 4. and will break the strength of their fortified Cities, and so give them up into the enemy's hands, who shall destroy the inhabitants, waste the Country, root out their Kingly race, and send the body of the people into captivity, v. 5. As for the place here named, Damascus, the plain of Aven, and the house of Eden, or Beth-Eden, it is thus conceived, that as Damascus was their chief City, and commanded a tract or Province of Syria about it; so Aven was another great City, and chief in another Province (though Damascus was chief of all) which together with the plain about it, are here threatened, or the name of it was Bikath-Aven (which is translated the plain of Aven) and it is threatened with the loss of the inhabitants: And the house of Eden or Beth-Eden, signifying a place of pleasure, was the chief City in another pleasant Province, called afterward Coelo-Syria, from whence their Royal Race came, or they did much reside there, because of the pleasantness of the place, or on other occasions not left on record, and therefore it is threatened they shall be cut off with this place. Doct. 1. God's threaten not to spare a wicked people, are not empty words, but will end in real executions; for so doth he expound his general sentence in the former v. I will not turn away the punishment thereof, but I will send a fire etc. 2. The just judgements of God inflicted upon impenitent sinners, are terrible, irresistible, and with which no composition can be made; therefore are his judgements compared to a fire sent by him, devouring all where it cometh. It may be true indeed that these Palaces were devoured by fire▪ and the rest likewise which are so threatened; but it is most safe to hold in the general, that his judgements be what they will, will violently consume like fire, being inflicted in the fire of his wrath and displeasure. 3. Not only mean men, but even Kings may expect to smart under God's hand when they provoke him, and that not only in the sufferings of their subjects, but in the ruin of their own Palaces; for I will send a fire into the house of Hazael (who was one of their Kings, and a cruel enemy to Israel) which shall devour the Palaces of Benhadad, that is, which belonged to Benhadad, who was Hazaels' predecessor and Master, 2. Kings 8.7, 15. or to Benhadad the Son of Hazael, 2. Kings 13. 3. The meaning is, that this fire should devour these Houses and Palaces (for they are the same thing) though they had been possessed by never so many Kings for a long time. 4. The strength of Cities, or any opposition and defence the inhabitants can make, will serve in no stead when God in anger is a party; for I will break also the bar of Damascus, or that which may seem to make it impregnable. 5. Variety of Regions and Provinces united together, and multiplicity of inhabitants therein, will serve for nothing when God is angry, but to make the stroke of vengeance more remarkable, in overthrowing and cutting off; for all these three Provinces and their chief Cities are threatened by him who can easily reach them all; and particularly that he will cut off the inhabitant from the plain of Aven, or Bikath-Aven, and so the place becomes vanity, and reaps the fruit of iniquity, according to the signification of the name. 6. Places that are very pleasant, and Royal Families and Races ought to expect no more exemption than others from the stroke of an angry God, when they provoke him▪ for saith he, I will cut off him that holdeth the Sceptre from the house of Eden. 7. Mean persons will not escape deserved vengeance either, though their provocation be inferior to that of Rulers; and God is provoked, utterly to unpeople and transplant a Nation, when they sin against him, and especially when they invade God's people in their Land, and exercise cruelty upon them; for the people of Syria shall go into captivity, unto Kir, saith the Lord; not that Kir in Moah, Isa. 15.1. but another in Assyria or Media, whither the Assyrian carries them, as is recorded in the history, 2. Kings 16.9.   

Verse 6. Thus saith the Lord, For three transgressions of Gaza, and for four, I will not turn away the punishment thereof: because they carried away captive the whole captivity, to deliver them up to Edom.  
7. But I will send a fire on the wall of Gaza, which shall devour the palaces thereof.  
8. And I will cut off the inhabitant from Ashdod, and him that holdeth the Sceptre from Ashkelon, and I will turn my hand against Ekron, and the remnant of the Philistines shall perish, saith the Lord God.  
The second Nation spoken of are the Philistines. Gaza is only named in the challenge and general sentence, it may be, because it was chief of them at that time, or chief in this sin. In the particular sentence three other of their Cities are mentioned; only Gath, the fifth City is omitted here as in other passages of the Prophets, either because it was in the possession of the Jews, or because it was become more obscure and ruinous, and so is comprehended under the rest, or for some other cause not recorded. The sum of this purpose, is, God threatens that he will, not spare them because of their manifold provocations, and particularly, because of their cruelty towards the Jews, in selling all the captives of them they could catch, unto Edom, who hated them most, that so they might never return to their homes, verse 6. And because of this, he gives out a particular sentence, that he will consume and destroy their chief Cities, with the inhabitants and Princes or Rulers thereof, and will also destroy the rest of that Nation who inhabit the Country and Villages, verse 7, 8. As for this sin of the Philistines, it seems to relate to the time when Edom revolted from Judah, and returned to exercise and let out their wont spite against their brethren, 2 Chron. 21.8, 9, 10. At which time also the Philistines with others invaded Judah, 2 Chron. 21.16, 17. and whomsoever they took captive, (or any of the Jews or Israelites who fled for shelter among them about these times, as they did to other places, Isa. 16.4. they delivered them to Edom. The stroke here threatened was inflicted on them; partly by Vzziah, 2 Chron. 26.6. partly by Hezekiah, 2 Kings 18.8. according to the prophecy Isa. 14.29. by the Assyrians, Isa. 20.1. and finally by the Babylonians (beside what was done by the Egyptians) Jer. 25.20. with chap. 47.1, 2, 4. And however several strokes be threatened to come on several places here, yet it is not needful so to distinguish them, as if no more came on any place than is here threatened against them in particular; but it may be conceived that all these strokes came on every one of them. Doct. 1. It is the common disease of the World, that in all places of it sin will be found gross and growing, and ripe for vengeance; for here are three transgressions and four, as well as in Damascus, and so also in other places, which are afterward threatened. 2. God is uniform in his proceeding, and still the same for justice and power to take a course with growing sin, in one place as well as in another, were they never so many; for Gaza and other Nations that are spoken of afterward, get the same measure with Damascus: Thus saith the Lord, for three transgressions and for four I will not turn away the punishment thereof. 3. Such as are come to an height of impiety and wickedness, are readily given up to employ their power against God's people, that so their measure may run over, and the stroke may be hastened out; for so Gaza, which hath three transgressions and four, is given up to wrong Judah, upon which, specially, the sentence is given out. 4. False brethren are greatest enemies, and do give harder measure than any other enemy to the people of God when they come into their hands; for Edom was so cruel an enemy, that it is greater cruelty in the Philistines to deliver the Jews to them, then if they had kept them in bondage themselves after they had captivated them. 5. It is great cruelty, and that which God will not look over, when men do add affliction to his afflicted People, and are accessary in any measure to their ill usage from others, and do what they can to make their case desperate; for it is God's controversy with the Philistines, because they carried away captive the whole captivity (or so many as they could catch) to deliver them up to Edom. When they had afflicted them by taking them captive, they do add to it; and albeit Edom use them most cruelly, yet they are accessary to it, by delivering them up. 6. The enemies of the people of God will gain nothing by their oppression, when God gins to reckon with them, but will assuredly draw vengeance upon themselves; for because of this, I will send a fire etc. saith the Lord. 7. Strong walls and flourishing Cities and pleasant Palaces, multitude of inhabitants, and the power and authority of Rulers, will not secure sinners against vengeance, but only draw forth a more ample proof of God's power and justice; for I will sent a fire on the wall of Gaza, which shall devour the Palaces thereof. And I will cut off the inhabitant from Ashdod, and him that holdeth the Sceptre (or their Lord, 1 Sam. 6.18.) from Ashkelon. 8. The Lords former spareing, and permitting of a people to flourish, will not secure them when sin is come to an height; for I will turn my hand against Ekron, or alter my former indulgence towards it, and now smite it. 9 Whatever be the Lord's compassion and relenting towards his own people, when he is smiting them; yet he will pursue a controversy against impenitent and cruel enemies to his Church, so long as there is any remnant of them; for, and the remnant of the Philistines shall perish, 10. God's word, who is absolute and alsufficent, is enough to assure men that greatest and most incredible things will come to pass; therefore is it subjoined, by way of confirmation to all this, saith the Lord God.   

Verse 9 Thus saith the Lord: For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof, because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant.  
10. But I will send a fire on the wall of Tyrus, which shall devour the Palaces thereof.  
The third people here spoken against, are the inhabitants of Tyrus, whom he challengeth for their many sins, and particularly, for the same sin of cruelty against Israel or Judah, whereof the Philistines were guilty; whereby they manifested their prefidious ingratitude in forgetting that Covenant of friendship that was betwixt Israel and Tyrus in the days of David and Solomon, by reason of which they called each other brethren, see 2. Sam. 5, 11. 1. Kings 5.1. and 9.13. Or it may be thus understood also, that beside their own ingratitude in dealing so cruelly with Judah, they forgot also the obligation that was lying upon the posterity of Esau, to deal more kindly with the posterity of Jaoob their brethren; and they should not have said or assisted their cruelty against their brethren. For this sin the Lord threatens not to spare them any longer, but that he will destroy their Town and Palaces. As for the time when Tyrus committed this sin, it should seem they served and a assisted Hazael and Benhadad in their wars against Israel, and it may be, other enemies, or Israel itself in their erterprises against Judah; and what share of captives fell to them, they delivered up to Edom: for which they were recompensed according to this threatening by Nabuchadnezzar, Ezek. 26.7. etc. Doct. 1. When a Nation doth flourish and become potent, it is no wonder to see sin grow and ripen fast among them, and divine patience towards them come to a period; for, Tyrus that flourishing City, Ezek. 27. hath three transgressions and four, for which God will not turn away the punishment thereof. 2. Prevailing cruel enemies against the people of God will not want many agents and assistants, and the Church in her distress may expect to have many foes, to take advantage of her, and to oppress her; for, both the Philistines, v. 6. and Tyrus concur with Edom in their cruelty after their successful revolt, Tyrus also delivered up the whole captivity to Edom. 3. No friendship nor former obligation will bind wicked Nations to the Church in her distress, nor will God suffer any of these relations to avail her, when she provokes him; for Tyrus did all this notwithstanding the brotherly Covenant. 4. When God reckons with cruel enemies, he will not forget their obligations to do otherwise, that it may aggravate their guilt; for, now in the day of account, it is laid to their charge that they did this, and remembered not the brotherly Covenant. 5. It is a great iniquity in men to contribute, or be assistant to others in their unnatural cruelty against God's people, especially being bound themselves to befriend them; for, so much also may be imported here, that Tyrus not only sinned in forgetting their own obligation, but in assisting Edom, not considering what strict ties were upon him to be more kindly to Israel his brother. 6. The strength of a place either by situation or art, and the state and magnificence of a people and their habitations, will not hold off divine vengeance, especially when he is avenging the injuries done to his people; for, albeit Tyrus was seated in the Sea, and well fortified with walls; and albeit as all their merchants were Princes, Isa. 23.8. so their houses (for most part) were stately Palaces: Yet when God reckoneth for this sin, I will saith he, send a fire upon the wall of Tyrus, which shall devour the Palaces thereof.   

Verse 11. Thus saith the Lord, For three transgressions of Edom, and for four, I will not turn away the punishment thereof, because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath for ever.  
12. But I will send a fire upon Teman, which shall devour the Palaces of Bozrah.  
The fourth Nation here challenged, are the Edomites themselves, or the posterity of Esau The Lord challengeth and threams not to spare them any longer, because of their manifold sins, and particularly for their bloody cruelty against their own brethren of Israel and Judah (though they had most occasion to let it out against Judah) whom they pursued with the sword. This their carriage is amplified. 1. That they did cast off all pity, and shown great hatred or anger in it, that is, they renounced all natural affection to their brethren, and cut them off at all occasions in great rage without any mercy, or respect to age or sex. 2. That this hatred was irreconcilable and perpetually, even from the day that Esau first began the quarrel, Gen. 27.41. to the destruction of Jerusalem Psal. 137.7. and accordingly it did break out on all occasions, as is recorded in Scripture. See Num. 20.20, 21. 1. Kings 11.14. 2. Chron. 20.10. and 28.17. Psal. 83.5.6. and frequently elsewhere. Because of all this the Lord threatens that he will destroy the chief Cities of Edom, such as Teman, Jer. 49.7. and Bozrah, Isa. 34.6. and 63.1. which doth consequently import that the whole Country should be subdued and overrun. Doct. 1. Such as are apostates and false brethren to the Church, will be given up to as great and many provocations as any, that so all may see the fruit of their apostasy, and themselves may be ripened for deserved vengeance; for, Edom the apostate, hath three transgressions and four, because of which, the Lord will not turn away the punishment thereof. 2. Whatever be the other provocations of apostates, they will be sure to be persecutors of the blessed seed; and whoever persecute them beside, they will be the bitterest; And this is God's special quarrel against them, as it is here against Edom, because he did pursue his brother with the sword, and did tear as a beast doth his prey, and that without all pity. 3. Such as are apostates and have a cruel and bloody disposition against the people of God, may (in God's holy and wise providence) get opportunity to vent their malice; and God may bring his people at under, if it were but to discover and try such; for, Edom wants not an opportunity to pursue and tear his brother. And albeit he was made to serve his brother, yet God permits him to break the yoke (according to the prediction, Gen. 27: 40.) that he may discover what is in him. 4. As no relation to the people of God will stay the fury of Apostates, nor will one Family or Womb ever make the two seeds one; So the Lord will not forget these relations, that he may aggravate their sin thereby; for, it is put upon his score, he did pursue his brother, that is, the posterity of Jacob, who lay in the same womb (and that at one and the same time) with Esau their Progenitor. 5. Natural affection in men toward their relations, is commendable in the sight of God, and he will make it a quarrel when they do not evidence it by effects; for, it is a quarrel against Edom, that he did cast off all pity, or corrupted his compassions or bowels toward his brother. See Rom. 1.31. 2. Tim. 3.3. 6. When men turn Apostates from God and his Covenant and truth, the Lords people needs not trust any thing to these affections which ordinarily are most deeply imprinted in them (as in all men by nature) for, they will not only lose them all, but their affection will degenerate into extreme and cruel hatred; for, Edom did cast off all pity, or corrupted his compassions, and in place thereof, his anger did tear. 7. The Lord's people are not to expect that any length of time will mollify the rage of Apostates and Persecutors, or that their lying by at any time doth flow from any change of their disposition: but as they are cruel at all occasions, so their wrath is irreconcilable; and when they are most quiet; they are but waiting for an opportunity to do mischief; for, his anger did tear perpetually, when he had occasion, and he kept his wrath for ever. 8. Though God may long forbear persecutors, even the worst of them; yet their cruelty will at last bring vengeance to their own doors, to the utter undoing of what is most flourishing among them; for, I will send a fire upon Teman, which shall devour the Palaces of Bozrah. He will send his consuming vengeance to burn from City, to City. Which accordingly was executed by the Chaldeans, as Histories do record.   

Verse 13. Thus saith the Lord, For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof: because they have ripped up the women with child of Gilead, that they might enlarge their border.  
14. But I will kindle a fire in the wall of Rabbah, and it shall devour the Palaces thereof with shouting in the day of battle, with a tempest in the day of the whirlwind:  
15. And their King shall go into captivity, he, and his Princes together, saith the Lord.  
In the fifth place, the Ammonites are spoken against, and are challenged for their manifold transgressions; and particularly, that they not only slew the men, but ripped up the very women with child in Gilead, that so they might enlarge their Kingdom by possessing that tract of Land laid desolate by themselves, v. 13. This injury the Lord threatens to aveng in a terrible manner, by consuming Rabbah (which was their chief City, 2. Sam. 11.1.) by the furice of war, v. 14. And by sending their King and Princes into captivity, v. 15. The word rendered their King, is also the name of their idol Malchom (called elsewhere Molech, and Milcom, 1. Kings 11.5.33. 2 Kings 23.13.) who it may be was carried away with the rest; but the context seems to speak more clearly of their King and his Princes. As for this cruelty of the Ammonites against the inhabitants of Gilead, it was founded on an old quarrel. And it appeareth, that that Land did of old belong to the Ammonites, before that the Ammorits (whom Israel dispossessed) took it from them, Judg. 11. 13-24. and therefore on all occasions they contended with Israel about it, but injustly, seeing that they encroached upon nothing that was then in the Ammonites possession, but did only cast out the Amorites out of Gilead, who were a people appointed for destruction. As for the sentence given out against the Ammonites, although it be true that Vzziah (in whose days Amos prophesied) did terrify them, and cause them to bring gifts to him, 2. Chron. 26 8. and Jotham his Son did defeat them, and make then tributaries, 2. Chron. 27.5, 6. Yet it seemeth that this final overthrow was given them by the Babylonians after the destruction of Jerusalem, as Histories do mention. Doct. 1. As many as have outward relations to the Church of God, will be found guilty of many sins; and especially of cruel persecution, and ripe for plagues, as of any other people in the world; for, Ammon was also a friend, being descended from Lot, and yet he hath three transgressions and four, for which God will not turn away the punishment thereof, and he is also an enemy to Israel. 2. As God abhorreth all cruelty, so especially that which is exercised against the weaker Sex, and innocents'; for, it is his quarrel, they have ripped up the women with child of Gilead, and so cruelly destroyed the mothers, and the young ones. 3. Albeit that men count it their glory to be able to remove ancient landmarks, and to enlarge their dominion; yet it is a sin against God so to do, Deut. 19.14. and 27.17. And it is a great aggravation of their cruelty, that they should cut off, and crush and undo so many, only that themselves may have more room in the world, and more large dominions; for, it is his controversy that they did this, that they might enlarge their border Senacherib gloried that he was good at this, of removing the bounds of the people, Isa. 10.13. And God suffered his sons to pass over the bound of their duty, and kill him, Isa. 37.37, 38. 4. When men do with cruelty and violence usurp upon others, God is provoked to make them lose what was their own, as well as that which they purchased so sinfully; for, because of this I will (saith the Lord) kindle a fire in the wall of Rabbath etc. It brings calamity and desolation to their own Country and Cities. 5. Judgements upon wicked and cruel men will have much of God's wrath in them, and they will come suddenly and violently, and be accompanied with much terror and confusion; for the calamity shall be like a fire which devoureth all, as being inflicted in the burning indignation of God, and they shall be consumed with shouting in the day of battle; that is, in the fury of war, wherein there shall be dreadful shoutings of assailing enemies, and of affrighted people, and with a tempest in the day of the whirlwind, that is, the calamity shall surprise and overwhelm them like a tempestuous whirlwind: All which showeth how sweet it is to have peace with God in a sad and boisterous time; for it is the want of this that maketh this condition so dreadful to them. 6. Kings and great ones will be so far from helping these whom they draw to sin with them, and idols so unable to help these that worship and trust in them, that themselves shall be made eminent spectacles of justice, and monuments of the power of the true God, and of the truth of his word; for, their King (or Malchom) shall go into captivity, he and his Princes together, saith the Lord.    

CHAP. II.  
IN this chapter. 1. The Lord proceedeth to challenge and threaten Moab, another of the Nations about v. 1.2, 3. 2. He doth also speak a word against Judah, v. 4, 5. 3. He gins the process against Israel his more peculiar charge; whom he chargeth with many sins, particularly, with injustice, oppression, and uncleanness, v. 6, 7. and that they joined their oppression with, and strove to cloak it by their corrupt worship, v. 8. and with great ingratitude, in that they sinned thus against him, who not only subdued their enemies who possessed that Land, v. 9 but delivered them from Egypt, and preserved them in the wilderness till they got that Land, v. 10. and in that they did no less profanely entertain his spiritual mercies and favours, v. 11, 12: Because of all which he declareth that being burdened with their sins, v. 13. he would send inevitable calamities upon them v. 14, 15, 16.  
Verse 1. THus saith the Lord, For three transgressions of Moab, and for four, I will not turn away the punishment thereof, because he burned the bones of the King of Edom into lime. 
In this Verse Moab is challenged; and the Lord threatens not to spare them any longer. And that because of their many and multiplied sins, and particularly, because of some horrid cruelty committed by their King (as would appear) upon the body of the King of Edom, whose bones he burned into lime, that is, into small white dust like unto lime, or (as some conceive) he made indeed lime of it, to plaster his house, that so his cruelty might be satisfied. This fact of the King of Moab is applied by very many to that which is recorded, 2. Kings 3.26, 27. as supposing, that the King of Moab being besieged by three Kings, did attempt to break through into Edom's Camp; (either because it was weakest, or because he had greatest indignation against him, for joining with Israel and Judah, to whom he was yet subject in this quarrel) but failing in the attempt, he took the King of Edom's Son who was either new taken, or before that time in his power, and burned him. But it seems rather that that History should be understood of the King of Moab's offering of his own Son in a barbarous Sacrifice to his idols, imploring their help in his extremity: And beside, the heir of the Kingdom could not well be called the King of Edom, while his father was yet alive, and in the Camp. Therefore I conceive that this challenge relates to some other act; and that the King of Moab, either when he went to avenge himself on Edom, (after these three Kings had raised their siege, 2. Kings 3.27.) or at some other time, did let out his fury upon the very bones of the dead King, either after he had slain him, or being dead before, he digged them out of the grave. Doct. 1. God's providence and dominion is universal in the world; not only to avenge wrongs done by heathen Nations unto the Church, but to take order with the wrongs done among themselves; for he threatens to reckon with Moab for what he did to Edom. 2. The Lords having a sad and just quarrel against men, will not assoil nor excuse others who do them wrong; for, he hath much to say against Edom, Chap. 1.11. and yet Moabs' fault is not the less. 3 Barbarous and inhuman cruelty is odious to God, and the fruit of much growth and ripeness in sin; for, here it is the result and height of Moabs' three transgressions and four, for which the Lord will not turn away the punishment thereof. 4. It is in particular an hateful and barbarous cruelty that is exercised against the dead bodies and graves of men; for, this is challenged here, that he burned the bores of the King of Edom into lime. And if God will not pass over this, when it is done to a profane man, how much more will he avenge it, when it is done to the bodies of his Saints and Martyrs. 5. Cruelty is so much the more odious to God, when it is exercised by kinsmen and friends, against these to whom they have relation; for, Moab was also a kinsman to Edom, and therefore his cruelty is the more heinous.   

Verse 2. But I will send a fire upon Moab, and it shall devour the Palaces of Kerioth, and Moab shall die with tumult, with shouting, and with the sound of the trumpet;  
3. And I will cut off the judge from the midst thereof, and will slay all the Princes thereof with him, faith the Lord.  
The particular threatening and sentence against Moah, is, that God will consume Moab, and their chief City Kirioth (Jer. 48.41.) with the fury of his anger, in the heat of war, when there shall be great tumults, and cries and sounding of trumpets, stirring up the assailers to do execution, and great noise among them who perish, v. 2. It is also further threatened that God will make them cease from being a Nation, by cutting off all their Rulers of all ranks, v. 3. Whence learn 1. What ever men may expect by cruel policies, which they use either to avenge, or secure themselves for the future; yet it will certainly bring home terrible judgements upon themselves, and will not avail against God, when he pursueth; for, how formidable soever Moab thought to make himself by that horrid fact; yet that avails not, but even because of that, I (saith the Lord) will send a fire upon Moab etc. 2. Wicked and cruel Nations deserve not only to be afflicted, but to be utterly consumed; for, such is the threatening, they shall be devoured and die. 3. Albeit any kind of death be dreadful enough to these against whom God hath a quarrel; yet it is a sad calamity and judgement, and an addition to the stroke upon them, when they are cut off in the terrible confusion and heat of war, in a storm and sack by enemies; for, it adds to this calamity, that Moab shall die with tumult, with shouting, and with the sound of the trumpet, intimating that they should not get quarters or conditions of enemies, but should be cut off in the fury of war. 4. It is a sad judgement on a Nation, and portends the ruin thereof, when it is left destitute of Rulers, or they are cut off; for, it adds to the calamity, I will cut off the Judge from the midst thereof etc. 5. The word of him who is the true God is sufficient to assure us of vengeance, if it were even on Kings and Princes and the greatest of the world who provoke him; yea even albeit they had so much power as to attempt, and prosper in a rebellion against them who are over them; for albeit the King of Moab did succeed (after some difficulties) in his rebellion against the King of Israel, 2 Kings 3, 4, 5, etc. yet God passeth his word for cutting him off; I will cut off the Judge from the midst thereof, and will slay all the Princes thereof with him, saith the Lord. 6. The supreme Magistrate of Moab who had the Princes under him, is only named the Judge, though elsewhere the name of King be given to him; it may be because they had no King but a Regent, when they were destroyed; or, because they deserved not that title after their rebellion, being no lawful Kings, but Judges or Deputies to Israel, who had revolted and assumed the title of absolute Kings; Or rather this designation given even to their King, should teach, that even these who are in highest place of authority, should look upon themselves as bound to judge and to do justice to the people; otherwise they are not worthy of their place.   

Verse 4. Thus saith the Lord, for three transgressions of Judah, and for four, I will not turn away the punishment thereof, because they have despised the law of the Lord, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked.  
5. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.  
The Lord having thus spoken his mind concerning several Nations about, he seethe it meet also (before he come to speak of Israel) to speak a word concerning Judah, that so he might not only use means for warning and reclaiming of them, but might prevent all occasion of carping at Amos as partial, and sparing toward his Countrymen: And might take from Israel all occasion of hardening themselves in sin, by reason of the wickedness of Judah, who kept the worship of God more pure, as was frequently objected to Israel by the Prophets.  
The Lord doth here challenge and threaten Judah for their many and multiplied sins, and specially, that they did despise and not observe the Law of God in the matter of worship and conversation, as if it were not a sufficient rule for either: and that they did deceive themselves and one another in their debordings, with false excuses and pretences of good intentions, and particularly, with the pretence of imitating the customs of their Progenitors. Because of which the Lord threatens to punish and destroy the Nation, and their chief City; as was accomplished by the Chaldeans; Whence learn. 1. The visible Church not entertaining communion with God, nor emproving her spiritual advantages, may fall into provocations, nothing inferior for number and heinousness to the iniquities of Nations about her; for, there are also three transgressions of Judah and four, as if they had striven with the profane Nations, to have as many and gross sins as they. 2. If God do not spare heathens who sin without law, and have but little knowledge of God or his will, far less will he spare his people who are as lewd as they; therefore is that same sentence justly pronounced against Judah; for the three transgressions of Judah, and for four, I will not turn away the punishment thereof. 3. The contempt of the word of God, is the great sin of the Church, comparable to the heinous debordings of others, as being a great sin of itself, to contemn the authority of the Great Lord, and the great mercies offered to themselves upon obedience to his word, and a sad aggravation of all their other transgressions, therefore, in place of the atrocious crimes laid to the charge of heathens, Judah is in particular challenged for this, because they have despised the Law of the Lord. 4. When men do not make conscience of keeping close by the Commandments of God in their conversation and worship, but do walk as they list, and do corrupt Religion by their devices, God doth justly reckon that to be a contempt of his word; therefore it is subjoined, by way of confirmation and explication of the former challenge, and have not kept his Commandments. For albeit men may profess a respect to the word, when yet their carriage is lose, and they dare follow their one devices in the matter of Religion, yet such practices are upon the matter a contempt of it, and it will come at last to an express contempt; for, when the word inculcates their duty upon them, and yet they resolve to go on, they cannot but at last loath and hate it. 5: Albeit men will not want pretexts and shifts to palliate their ill courses, and harden them in them, notwithstanding the admonitions of the word; yet all these are but deceiving lies, and snares to misled them, and will be so far from justifying a sinful course, that they heighten God's quarrel against it, and against sinners because of it; for, it is added as a part of the quarrel, and their lies caused them to err. Where by lies I do not so much understand their idols, and fair expectations in serving them, which did draw them away, as their pretences and excuses, whereof they wanted not abundance; and that was a judgement upon them: for hereby they were confirmed in their defection, and at last should be miserably disappointed, when all these were found vain and frivolous. 6. However men labour to justify their corrupt courses by the example and practice of their progenitors; yet that will not extenuate, but rather aggravate sin, and serve such sinners, heirs to the sins of their fathers which they imitate, and to the punishment deserved thereby; for this is one particular pretence, whereof he makes a challenge, that they were misled by the lies after the which their fathers have walked. Sin is so much the more dangerous, as it is hereditary, Ezr. 9.7. Act. 7.51. 7. The righteous Lord will not only not spare his people when they sin, but will make their outward lot as sad as the lot of others whom they are like in sin; and so much the sadder as their destruction is accompanied with sad strokes on his own precious interests; for, he threatens them with the same judgements that came on others, I will send a fire upon Judah, and it shall devour the Palaces of Jerusalem; among which the Temple was chief, and this might make their stroke sad.   

Verse 6. Thus saith the Lord, For three transgressions of Israel, and for four, I will not turn away the punishment thereof, because they sold the righteous for silver, and the poor for a pair of shoes.  
7. That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek; and a man and his father will go in unto the same maid, to profane my holy Name.  
After all this preface concerning the judgements to come on the Nations about, and on the Jews; the Lord employeth Amos to deal with Israel his more proper charge: with whom in this chapter he enters in process, challenging and threatening them in the Lords Name, for their manifold iniquities, several particulars whereof he layeth before them, to v. 13: and then giveth out a more particular sentence against them, to the end of the Chapter.  
In these verses, after the general challenge and sentence for their many iniquities, nothing inferior to what was among other Nations; He doth in particular charge them 1. With injustice and oppression, appearing in several particulars; namely, that they were given to bribery, to the perverting of justice, so that for silver they would sell the man that had a righteous cause, into the hand of an unjust oppressor; Yea, for a very small gift, they would betray the right of the poor who had nothing to give them: and that they thirsted to have the poor under their feet and oppressed, and did subvert and overthrow peaceable men in their course and cause. 2. He chargeth them with incestuous uncleanness, whereby they profaned the name of God that was called upon them. From v. ●6. learn, 1. Such as do backslide from God, his pure worship and truth, will soon be given up to many and multiplied gross iniquities, which may discover what are the fruits of these courses in Religion which they choose, & refute all their pretences justifying the same; for, Apostate Israel, hath three transgressions and four, for which God will not spare them: And the Lord instanceth these chief in gross sins against the second Table, that they who would not see their sin in corrupting Religion, might read it here, and might discern what were the fruits of a false Religion. 2. Circumvention of men in their righteous cause, and the perverting of justice, are cruel merchandizing and selling of men, and sins for which God is provoked against a whole Land; for, so are they here called, they sold the righteous, and the poor; and because of these corruptions of their Judges all Israel are threatened. 3. Covetousness is not only a great evil of itself, but the root of much evil and miscarriage, and particularly in Judges, who being led thereby, do readily pervert justice; for, it is for silver and advantage, that all these disorders are committed. 4. Men are not advanced to places of power and authority, that they should enrich themselves by all the shifts they can, or to decide in causes according as they are biased with bribes; but to execute justice impartially to all; And when it is not so, God will make a challenge of it; for he challengeth here, that they sold the righteous for silver. 5. When men are addicted to covetousness, and once accustomed to pervert justice for bribes, they will easily be drawn over to do wrong, by a small tentation; like a harlot, who having once prostitute her chastity, will be so shameless at last, as to take any price; for they will sell the poor for a pair of shoes (or, a mean price) before they want altogether. 6. Albeit the poor find few to do for them, yet God will own them in their righteous cause, and will resent the injuries done unto them; for here he challengeth men for the wrongs they do them. From verse 7. Learn 1. The Lord takes notice of men's affections unto, and their assiduousnesse in sin, when they are watching all occasions, and restless till they carry their point; for he marks that they pant after the dust of the earth on the head of the poor. The Lord seethe not only who sin, but who are driven to it through the violence of tentation, and who are eager and panting to be at it. 2. It is a plague upon men, that they want not their own toil and vexation in following sin; and yet all that toil will not reclaim them, nor make them give over; for they pant and are breathless with eagerness, and yet they go on; see Jer. 9.5. 3. The cruel designs of oppressors are hateful to God, when they are not content to pill the poor, but will have them utterly ruined and crushed; for it is his challenge that they pant after the dust of the earth on the head of the poor, that is, they are never at rest till they get the very head of the poor on the ground among the dust, that they may tread on it; or till they bring them under extreme calamities and sorrow, causing them to put dust on their head, as was usual in great distress, 2 Sam. 13.19. Job 2.12. and elsewhere. 4. It is the commendation of men to be peaceable and meek, not given to contention, and modest in prosecuting of their rights, when they are called to contend; for so much is imported in their name, who are here owned of God, they are the meek. 5. men's modest and peaceable behaviour will not restrain wicked ones from troubling and studying to overthrow them by fraud or force; for they turn aside the way of the meek, that is, they supplant him, and do overthrow his courses and erterprises, as if a man were turned out of the way wherein he is walking. 6. The more modest and peaceable men are, and the more meekly they carry themselves under injuries, the Lord will own their quarrel the more; for he doth here take their cause in hand, and challengeth these oppressors that they turn aside the way of the meek. 7. Incest is an abominable and odious sin, and yet they who give way to any sin, though it seem more cleanly, may be given up to that also; for where covetousness, fraud, and oppression had place, there also a man and his father will go in unto the same maid. Delighted in sins may draw on other sins, at which at first men may be ready to startle. 8. Sin in the visible Church is not only odious in itself, but as it tends to the dishonour of God, when it is committed by these who have his name called upon them, and who will needs pretend they are his dear people, notwithstanding all they do; for it aggravates their sin, that it was done to profane my holy name, saith the Lord.   
Verse 8. And they lay themselves down upon clothes laid to pledge, by every altar, and they drink the wine of the condemned in the house of their god. 
The third particular sin laid to their charge, is, their joining of oppression with Idolatry, and seeking to palliate it by their corrupt worship; for they not only took and detained the poor man's pledge, contrary to the law, and did unjustly fine men and exact money of them; but when they had done so, they durst go to their Idols Temples and their Altars, to worship, and thought all well enough if they employed the unlawful purchase in sacrifices and feasts before their Idols, Whence learn 1. The Lord abhorreth cruelty, even in men's prosecuting of their rights, against the poor; for so much doth the Law against detaining of the poor man's pledge, Exod. 22.26, 27. teach, for the violation whereof they are here challenged, they lay themselves down upon  laid to pledge, that is, they not only detained them, but did wear and make use of them. 2. Idolatry in worship, and corrupt conversation are very near in kin, and will agree well together; for, worshipping of that which they accounted their God (who was not the true God, who would not be represented by their calves) and their many Altars, do suit well with detaining of pledges, and condemning of men unjustly. Which should warn the followers of the true Religion, that they do not put a blot upon it by such courses. 3. As Idolatry is a very licentious way, for they lie down there, (as was the custom at Feasts, Ezek. 23.41.) and drink wine, and are still at Feasts in their Idol service; So ill purchase is ordinarily ill spent, and employed in Idolatry, and Luxury, or the like; for so did they with their pledges and fines. 4. It is an high degree of impiery, when men dare avow sin before, and in worshipping of that which they suppose to be a deity; for it was their great presumption that they lay themselves down upon  laid to pledge, by every Altar, and they drink the wine of the condemned in the house of their God, see Matth. 5.23, 24. 5. It is also yet higher presumption, when men do think that outward shows or performances of Religion (whether it be true or false) are sufficient to expiate, or cover their gross oppressions or iniquities; for in this also they sinned, that they thought all well enough, if they came and made offerings to their Idols of their unlawful purchase; Which was a great error, had the way of Religion been even pure and and according to the rule, as it was not; see Jer. 7.8, 9, 10, 11.   

Verse 9 Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks; yet I destroyed his fruit from above, and his roots from beneath.  
10. Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorites.  
The fourth particular sin charged upon them (and which is an aggravation of their other iniquities) is their ingratitude in thus sinning against God, who had heaped upon them mercies, both temporal, v. 9, 10. and spiritual, v. 11. The temporal mercies conferred upon them were, 1. The destroying and cutting off of the Amorites both root and branch before them, that so he might give them their land and riches: And that the Lord did this notwithstanding that the Amorites were Giants, and stronger than Israel, v. 9 2. That before this the Lord did deliver them from Egypt, and preserve and keep them in the wilderness, till he brought them to the possession of that Land, v. 10. From v. 9 Learn 1. Ingratitude is the great sin and aggravation of all the other sins of the visible Church, when mercies will not do at them, either to prevent sin, or make their heart melt for it when it is committed; for this is the aggravation of all their sin, that notwithstanding this their carriage, yet I destroyed the Amerite before them, etc. saith the Lord. 2. As the Lord is able to overcome the greatest and strongest of Nations, and will quite root them out, if they stand in the way of his people's mercy; so deliverance from potent and mighty enemies is an obliging mercy; and the greater difficulties there be in bringing about deliverance, the more of God's power and love, and the more obligation to duty should be read in it when it comes; for albeit the Amorites height was like the height of the Cedars, and he was strong as the Oaks, and so were stronger than Israel, yet I (saith the Lord) destroyed his fruit from above, and his roots from beneath; or, did quite extirpate them out of that Land, as a tree that is taken away root and branch: And therefore Israel's sin was the greater, who received so notable proof of love, and yet sinned against God. 3. The Lords sore strokes on wicked enemies because of sin, and for the Churches good, should be laid to heart, to stir her up to duty who is more kindly dealt with; for, so much also may be gathered from this challenge and aggravation of their sin, that since the Lord had made the Land to spew out these Nation's root and branch for sin, it was abominable in Israel, who were put in their room, to grow as ill or worse. From v. 10. Learn 1. Albeit we be ready to forget greatest mercies, and to despise them when they are passed, yet they should never be forgotten, but kept in remembrance, to bind us to our duty: And when we grow negligent herein, God will not forget to inculcate them, to aggravate our sin; for albeit this his kindness in redeeming them from Egypt was forgotten, and out of date in their account; yet God mentions it on all occasions, as a mercy which did yet oblige them, and which would not fail to make up their dittay when they sinned; Also I brought you up from the land of Egypt. 2. Albeit the Lords people in their distresses may be ready to say, wherein hast thou loved us? yet even a wilderness-condition may have much obliging mercy in it, and mercies which it is great ingratitude to sleight, and not to walk answerably; for it cometh in also as an aggravation of their sin, I led you forty years through the wilderness. His protection, provision, and suffering of their manners there, were mercies not only to sweeten the hardships of that lot, but to oblige them to God throughout all their generations. 3. Whatever may be the Church's thoughts of a present afflicted condition, yet the issue of the worst of her lots will be full of obliging mercies; for so is here imported, that their wandering in the wilderness had a good issue, to possess the land of the Amorites. And these only are named of all the Nations of Canaan, because they were most potent, as v. 9   

Verse 11. And I raised up of your sons for Prophets, and of your young men for Nazarites, Is it not even thus, O ye children of Israel, saith the Lord?  
12. But ye gave the Nazarites wine to drink, and commanded the Prophets, saying, Prophesy not.  
In prosecuting of this challenge and aggravation of their sin, the Lord subjoins some spiritual mercies conferred upon them also. And namely, that he sent them Prophets, and that of their own children and people; And did raise up Nazarites, who by their strict way of living (according to the Law, Num. 6. were patterns of that purity in moral duties which God required of the people. And it may be also that by these are understood the sons of the Prophets, who in their youth were bred under more strict discipline for that holy calling. Upon all this the Lord inferreth, that since these instances of his mercy were so clear as their consciences could not deny the truth of them, v. 11. they did injustly aggregage iniquities formerly laid to their charge; And particularly these spiritual favours showed unto them, did render their carriage odious, in that they not only made not right use of them, but made the Nazarites contradict their profession, and break their vow, by giving them wine to drink, contrary to the Law, Num. 6.2, 3. and did prohibit the Prophets to reprove their sins freely, or did trouble them if they did it. From v. 11. Learn 1. Whatever outward favours are conferred upon a people; yet spiritual benefits ought to be looked on as chief mercies, and specially obliging; Therefore doth the Lord add these to the former, as completing the mercy of their outward deliverance, and adding much to the sin of their ingratitude. 2. Whatever be a corrupt people's estimation of faithful Ministers, sent to reveal the word of God unto them; yet the Lords sending of them is a special mercy; for it is one witness for him, pleading against their ingratitude, that he raised up Prophets among them. See Isa. 30.20. Jer. 3.14, 15. 3. It should not occasion a people's contempt of Ministers, that they are men like themselves, and chosen from among themselves; but it should rather oblige a whole Land to God, that he raiseth up faithful and eminent instruments of them; for he rehearseth it as a mercy showed unto them, I raised up of your sons for Prophets. 4. It is a mercy which should oblige a land, when they have not only schools of Prophets, and hopes of a succeeding ministry, by young men their separating themselves from worldly delights and incombarances, that they may fit themselves for that calling; But when there is purity and holiness among them, and some eminent patterns of it to stir up others; for, so much is imported in this, I raised up of your young men for Nazarites. 5. Albeit that wicked men take no great notice of God's mercies toward them, yea and often times do quarrel and mistake them; yet their consciences will plead for God, that his mercies are real and true mercies, and that he doth them good indeed, and doth not only say so; for, is it not even thus, (to wit, that I have done to you as I say) O ye children of Israel, saith the Lord? From v. 12. learn 1. Not only temporal, but even spiritual favours of ordinances and encouragements to piety, will not work upon a naughty people; But the more kindly they are dealt with, they will bewray their perversity the more; as this carriage of the Israelites doth teach. 2. It is a horrid sin and heinous abuse of God's kindness, when men will not only not be holy themselves, but do hate and oppose and crush it in others, that they may not obey the Law of God more than themselves; for, such is this challenge against them here; But ye gave the Nazarites wine to drink. 3. It is also an abuse of great kindness, and a sinning against men's own mercies, when they will oppose, and hinder or molest the messengers of God, in the free discharge of their trust toward them; for this was also the ingrate carriage of Israel; and commanded the Prophets saying, prophesy not, whereof this same Prophet had experience, chap. 7.12, 13.   
Verse 13. Behold I am pressed under you, as a cart is pressed that is full of sheaves. 
This v. as it is by some translated, is a part of the sentence or threatening, showing that God would press their Place or Land, and fill it with heaps of judgements and enemies, as a Cart is pressed and filled with sheaves in harvest. But as it is here translated, it is a general conclusion introductory to the sentence; wherein the Lord declareth, that the multitude and variety of these their sins did so provoke his justice and patience, that he might justly complain of them as insupportable and intolerable, as a Cart groans under burdens: and therefore he would punish, as is declared in the following verses. Doct. 1. It is the way of secure sinners, to lay over the weight of all their sins on God and on his mercy, as if he were but a Cart to lie under the burden of them all, that so they may sleep the sounder and sin the faster; for, so much doth this similitude teach. 2. The Lord, even toward secure sinners, will take on this burden so far, as to suffer their manners long, before he cast it off; albeit he be provoked by every sin, and doth not allow their presumptuous casting off their iniquities upon him; yet he doth not complain nor strike, till he be pressed as a Cart that is full of sheaves. 3. God's patience and long suffering will at last weary to endure the provocations of sinners, as becoming insupportable; for, saith he, I am pressed under you etc. see Isa. 1.24. Ezek. 5.13. and 6.9. 4. When the cup of men's iniquities is full, and God is about to forbear them no longer, yet they may be so stupid as to need up-stirring to consider it; for, Behold saith he, I am pressed etc.   

Verse 14. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:  
15. Neither shall he stand that handleth the bow, and he that is swift of foot, shall not deliver himself, neither shall he that rideth the horse deliver himself.  
16. And he that is courageous among the mighty shall flee away naked in that day, saith the Lord.  
The particular sentence for these sins, to be inflicted by God thus wearied to wait upon them, is, that inevitable judgements should befall them, wherein no means should avail them; Neither speed of foot nor horse (as it is v. 15.) should deliver them, nor strength of body or courage of mind (as the two words v. 14. may be distinguished) nor provision of armour, and skill to use it for offence at distance, make them dare to stand and face their enemies; But even the stoutest shall think it fares well with him, if he escape with his life, when he hath cast away his apparel. Whence learn 1. When God's patience is come to a period, it will appear in sad judgements, and in his casting off that burden which he hath born so long; for, Therefore (because I am pressed etc. v. 13.) the flight shall perish etc. 2. When God lets out judgements upon a Nation, they will certainly reach all who are aimed at by them; for, though some get away, v. 16. yet all that he hath a mind to cut off, be they swift or strong, will be reached. 3. As all outward accommodations and advantages are in themselves empty, and can avail nothing without a providence of God, Eccl. 9.11. nor are they to be gloried in, Jer. 9.23, 24. so when God is angry, all probable means that have availed at other times, will prove vain, either for resisting the judgement, or escaping from it; for, so are we here taught, that swiftness of men and horses, strength or courage will do no good. 4. Such as do oppress others, and do not spare the very garments of the poor, so they may enrich themselves, are justly environed with these straits, that it shall be a deliverance to them to get their life for a prey, though they have not so much left them as to cover their nakedness; for, these cruel exactors, who peeled the poor, v. 8. get now this doom, he that is courageous among the mighty, shall flee away naked in that day, saith the Lord.    

CHAP. III.  
THe Doctrine of this chapter, seemeth to have been preached in a time wherein the prosperity of Israel under Jeroboam made them despise and reject all hard messages. And therefore in the first part of the chapter the Lord by his Prophet, having called them to hear his process and sentence against them, v. 1. doth refute all their exceptions whereby they endeavoured to make void his threaten; Showing, that interest in him, and his former kindness toward them, would rather hasten than hold off the strokes deserved by them, v. 2. that sin would separate them from him, whom they pretended to enjoy, and be familiar with, v. 3. that threaten were not vain nor without cause, v. 4. that afflictions came not by chance, nor would they be rid of them or of threaten for sin, till they had done their work, v. 5. (and therefore it was their stupidity not to be alarmed with threaten, and not to see God in troubles, v. 6.) and that when he warned them by his messengers, v. 7. it became them to fear and not to quarrel his servants who carried their Master's mind, v. 8. In the second part of the chapter, he goeth on to the process, calling the Nations to judge of their wickedness, and of the justice of his judgements, and accusing them for oppression and disorders, v. 9 and that they did voluntarily blind themselves through custom in sin, and heaped up wealth by oppression, v. 10. for which he threatens that he will invirone them with enemies on all hands, who should break their power and spoil their houses, v. 11. that a very few shall escape these judgements, v. 12. that he will also punish them for their idolatrous worship, wherein they confided, and will cause break and deface their Altars, v. 13.14. and that he will punish their rich and great ones, by destroying their stately Palaces, v. 15.  
Verse 1. HEar this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying. 
In this verse they are cited to hear this message of challenges and threaten, which God had sent by this prophet unto them; wherein he obviates their exception at the Prophet's baseness, by showing that it is his word; and their trusting in their own privileges, by showing that this should not exempt them, as is at lengeth deduced in the following purpose. Doct. 1. When the Lord condescends to choose a people to himself, it is his way to prevent them in their low condition, by his goodness, and to purchase a dominion over them and engage them to be his, by many mercies showed unto them; for, such was his dealing with Israel; he brought them up from the land of Egypt, where they were in bondage, and upon this he grounds his plea and challenge. 2. A delivered and dignified people do ofttimes so carry themselves, as God hath much to say against them; for, there is this word which the Lord hath spoken against you, O children of Israel. 3. Such as God hath done good unto, are bound not to slight his word; but to hear and ponder what he hath to say, though it were even against them; considering what misery it portends (if not prevented) to have the word against them, and how little it will avail them not to hearken to it; and considering what their obligations to God are, and that he can reach them otherwise who will not hear the word; Therefore, saith he, hear this word etc. 4. It is the duty of these who would have the word effectual on their hearts, not to fix their eye upon the baseness of the instruments who carry it, but on God who putteth these messages in their mouths; Therefore, are they led from looking to this herdman, and to hear this word that the Lord hath spoken. 5. All a people's real privileges, and what they please to arrogate to themselves beside, will not avail them before God, when they provoke him, nor will they be a shelter to protect them in their slighting of the word; for, saith he, hear this word— against the whole family which I have brought up etc. Albeit Israel, to whom the Prophet is sent, were not this whole Family, yet they were the greatest part; and they thought little of Judah in comparison of themselves, accounting that (as they were the most in number, so,) they were the Lords chief people, to whom the adoption and promises did belong. And the Lord declares, that granting all that were true (as it was not) yea and though Judah were joined with them (and so the sentence should import a rejection not only of a part, but of all that people;) yet all that could not avail to excuse their sin, or keep in this sad sentence.   
Verse 2. You only have I known of all the Families of the earth: therefore I will punish you for all your iniquities. 
Followeth the Lords express obviating and refuting of all their exceptions against what the Prophet had in commission against them. And first, whereas they might allege, that they only, of all the Nations, were Gods peculiar and chosen people, and therefore could not be rejected nor ruined, unless God would resolve to want a people: The Lord (in answer to this) declareth, that so much the more as they were his people, he would not spare them, since they walked not answerably. Whence learn. 1. The Lords faithful servants must resolve not only to have much humbling toil and exercise in seeking to know God's mind, and in carrying it unto his people; but also to be exercised with casting down of many strong holds and imaginations, which sinners raise up in their hearts, to ruin themselves by obstructing the success of the word; for so much doth this pains taken to refute their exceptions and delusions, teach. See 2 Cor. 10.4, 9, 2. It is the Lords prerogative to make choice of what Nation he will to be a peculiar people unto himself, and they are highly honoured whom he so chooseth above others, be their other lots what they will; for, saith he, you only have I known (that is, chosen and taken special notice of) of all the Families of the earth; Whereby is not intimate any injury done to other Nations, but it intimates his absolute sovereignty to choose whom he will, being debtor to none, and his great mercy to them who are thus respected. See Acts 14.16. Psal. 147.19, 20. 3. Such as do enjoy special privileges, and do not make right use of them, will soon come to a great height of iniquity, both for nature and number; for they are guilty of iniquities, and there is an all of them, all your iniquities. 4. When Gods peculiar people do make defection and go wrong, their privileges turn a great snare unto them, filling them with conceeit of their own excellency, notwithstanding their sin and guilt, and hiding from them the odiousness of their sin, and the greatness of their danger thereby; for, here Gods knowing of them is an exception to be removed and refuted. 5. Whatever may be the dreams of secure sinners, yet they will find that their privileges do aggravate their sin, and do draw on more certain and severe strokes upon them; for, saith he, You only have I known, etc. therefore I will punish you for all your iniquities. Which is not so to be understood as if he would altogether spare others when they sin, but that however he may wink at the sin of others, yet he will more certainly and severely punish them then any other. For 1. Their sin is more gross than the sin of any others, and there must be more of malice and wickedness in it, considering the many means they enjoy. 2. There is much ingratitude in their sin, which renders it the more odious and intolerable. 3. Whereas God is therefore kind unto a people, that he may be glorified in their holiness and obedience, it cannot but grievously provoke him, when they walk the quite contrary way. ●4. It concerns God to vindicate his own glory and holiness by punishing them when they sin, lest he should seem (by forbearance) to approve of their sin, who are so near unto him by privileges. 5. Because they are his people, therefore he will reclaim and not want them, whereas he may let others walk in their own ways.   
Verse 3. Can two walk together, except they be agreed? 
Secondly, whereas they might allege that God was present and familiarly conversant with them, by many signs of his presence, and that God could not be separate from his people: The Lord declareth that common sense might teach them, that as two persons not being reconciled, or not going to the same place, cannot long walk in one way and familiarly together: Even so while they provoked him, by leaving his ways that lead to happiness, and walking in ways displeasing to him, they could not expect that he would walk or be familiar with them. Whence learn, 1. Men are naturally dull and slow in taking up spiritual things; So much do the similitudes made use of in this and the following verses, to inculcate spiritual things, teach. 2. Whatever be our dulness and stupidity, or our conceit of ourselves; yet our own consciences, when they are put to it, will plead against our principles and way, when we think to sin against God, and yet to do well enough for all that; So much are we taught by all the questions in this debate, wherein the matter is put to their consciences, however for present they pleased themselves. 3. The root of our happiness consists in agreement with God, by being reconciled with him through the blood of Christ, and by minding the same end with him, to wit, to glorify him and be glorified with him; for, here the ground of Gods walking with men, and of their enjoying the fruits of his familiar presence, is in their being agreed, at peace together, and agreed upon the same end of their walk. 4. Such as are thus indeed agreed with God, must resolve to walk with God, and may expect that God will walk with them; for it is imported here that two will walk together, when they are agreed. By walking together, as it is a duty on man's part, I understand, 1. That men when they are reconciled with God, must yet reckon that they are but upon the way to their journeys end, and to reap the fruits of friendship with God. 2. That they must set themselves to be at pains, and to walk, that they may attain this end. 3. That they must walk in close and familiar communion with God, and longing to enjoy him, both for keeping up the friendship, and for influence and furniture for their duty, and his presence to sweeten their lots. And by walking together, as it is a gracious promise on God's part, I understand, that unto such as are at peace with him, and depend on him in going about their duty, he will manifest his familiar presence and favour by many proofs of his love, that he will furnish them for duty, and be with them in all their difficulties: And that they are bound to believe it is so, albeit they do not sensibly find it. Doct. 5. Such as pretend that they enjoy God, and his presence and favour, and yet do not make sure that they are reconciled unto him, nor do walk in his way, will upon serious enquiry find themselves disappointed; and they do provoke God to remove from them any visible evidence of his presence; for, saith he, Can two walk together, except they be agreed? that is, your consciences will tell you the one cannot be without the other; and what outward signs of my presence ye think ye have, they cannot be continued with you, since ye do not improve them to your own true advantage.   
Verse 4. Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den if he hath taken nothing? 
Thirdly, whereas they were ready enough to despise all threaten as vain, and nothing else but the ordinary tone of Prophets, who behoved still to quarrel and threaten, and yet they prospered well enough under Jeroboam their King: the Lord declares, that as a lion or young lion will not roar except he have a prey, or see one which he is presently to leap upon and take; so the Lord doth not threaten but where there is just cause, and where judgement is to follow. Whence learn, 1. It is no new thing to see a people so plagued, as they stand not to contemn and despise the threaten of God; for, so is here imported. Such as are forborn by God, or do enjoy present prosperity, they are emboldened thereby to neglect what God saith; but it is the height of obstinacy, when men are feeling the truth of the word in sad afflictions, and yet do despise it, in what it threatens for the future. 2. However the Lord be absolute and sovereign, and may yet forbear, yea and cure even them who prove themselves otherwise incorrigible under threaten or judgements, Isa. 57.17, 18; Yet in his ordinary procedure, his threaten do portend a storm, and that judgements are coming, and will come, except they be prevented by repentance; for, the lions r●aring intimates that he hath a prey, or is to fall upon it. 3. God revealing his displeasure by threaten, is very dreadful, and will prove so, if sinners provoke him to execute what he threatens; therefore is he compared to a lion, whose roaring is dreaful, and that so much the more, as when he roareth, he is about to tear the prey.   
Verse 5. Can a bird fall in a snare upon the earth where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all? 
Fourthly, whereas they might allege, that albeit afflictions had come, or should come upon them, yet what needed they keep such a business about them, since nothing was more ordinary then to see such revolutions, that all Kingdoms and Nations, as well as they, had their own times of affliction, and after a time their case altars again, and they recover? The Lord (to obviate this) declares, 1. That as a bird is not taken on the earth without a snare; so afflictions upon persons or nations do not come by chance, nor without his special providence. 2. That as a fowler doth not willingly nor usually (though sometime he may for want of power to prosecute his purpose, and so the similitude is not to be strained) take up his net before he catch his prey; so neither could Prophets cease to threaten, till either they were taken therewith, and brought as true penitents to God's mercy, or were given up to justice: Nor would rods be removed, till either they were amended or destroyed by them. Doct. 1. Such as do contemn and make ill use of the threaten of the word, will readily also contemn and harden themselves under sad plagues; for, so much doth the connexion of this with the former verse teach; and such as make but ill use of rods, would look upon that as the fruit of despising the word; and till that be first mourned for, the other will not be gotten amended. 2. One great distemper, and cause of men's hardening themselves under afflictions, is, their unwillingness to see an hand of God in them, which would invite and stir them up to repent and turn to him, as the only remedy of their grievances; for, this is the distemper here refuted: and we find it very eminently in the Philistines, notwithstanding all their convictions, 1. Sam. 6.9. 3. Whatever be the shifts of men's hearts, yet it is a clear truth which men are bound to believe and make use of, that their afflictions come by the providence of God, that it is his forbearance which keeps them from that gin, and his hand that entraps them; for, in this he appeals to themselves, and presseth this truth upon them: Can a bird fall into a snare upon the earth, where no gin is for him? The study of this truth is very necessary, partly, that men may dream of no issue so long as they neglect to turn to God; partly, that they may tremble and be affected that they have to do with such a party, whose anger is dreadful, and in whose favour is their life; partly, that they may be patiented toward Instruments of their trouble, when they see God employing them; and partly also, that being reconciled with God, they may be comforted, that his hand and providence is supreme in measuring out their trouble, who numbers the very hairs of their heads, Math. 10.30. 4. It is a judgement on wicked men, that plague's sent upon them are as snares and 'gins to them; for, so are they here expressed in this similitude; not only because their own sins prove a net to catch them in and deliver them to justice; or because many times snares are their greatest plagues, when outward favours harden them in sin; But 1. because their afflictions do surprise them inexpectedly, and they are still taken asleep, notwithstanding all the warnings they get, Luke 21.24, 45. 2. Because their afflictions are plagued to them, and by their carriage under them they draw still on more afflictions, as a bird taken in a snare, doth but entangle itself the more that it endeavours to escape. Doct. 5. Whatever be the Lord's sovereignty in grace, to change his dispensations toward his people when he pleaseth; yet such as are ill pleased with rough messages or judgements, may blame themselves for their continuance, since they are sent upon an errand, and we must do what they are sent to work before they be removed: for, shall one take up a snare from the earth, and have taken nothing at all?   
Verse 6. Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? 
In this v. the Prophet repeats, and confirms and inculcares what hath been said concerning threatening and afflictions, that so he may stir them up, and let them see their stupidity; and 1. As for threaten, he declareth that they in any of their Cities, would presently fear some danger, and gather together for preventing it, if the watchman sounded the trumpet at an extraordinary time, and gave them the alarm; And why then would they not be sensible, when God by him threatened them with his wrath, and that the enemy should come against them? 2. As for the evils that had come, or were to come upon them in any of their Cities, he declareth that they could not deny but they were of God, and therefore why did they sleep so securely? Whence learn, 1. Alarms and threaten from the word, are as terrible as any thing can be, and would be thought so if they we well considered upon; therefore are they compared to a trumpet blown in the city, giving the alarm of an enemy's approach. 2. men's own consciences may convince them of dreadful stupidity, if they fear not when they are threatened; and their sense of common and visible dangers will plead against them, and tell them that they fear God less than any thing; for, saith he, shall a trumpet be blown in the city, and the people not be afraid? where he brings in their fears in such dangers, as witnessing against their stupidity, when they are threatened, and puts the matter to their consciences, if they could excuse them in this. 3. It would help much to make threaten effectual, if men would look over these who carry them, to God who sendeth them, and to what they portend; for, so much also doth this similitude teach: A watchman in himself is not terrible, nor wisheth ill unto the City, nor is the sound of his trumpet in itself dreadful, but as it warneth of the approach of a furious enemy; and so is it here. 4. Threaten do not prove false alarms, but are seconded with plagues on these who make no use of them; and it is very rare to see it otherwise, but they who debord so far as to need threaten, do also provoke God to smite; for, the one doth follow on the other here, and Israel tasted of both, having before this been visited with many rods, chap. 4.6. etc. to prevent the final sentence, all which they had also abused. 5. Albeit afflictions for sin be the holy works of an holy God, and acts of justice, and so good; and albeit they do work for good to the Lords penitent people, Psal. 119.67.71. yet as they are evil in themselves, so they are and will prove an evil to the wicked and impenitent; as here they are called, evil in the City, or in any of their Cities. For they are sent to be bitter and cross to men who walk contrary to God, and to thwart their corruptions and rob them of their enjoyments; They should also discover the evil and bitterness of men's departing from God, Jer. 2.19. (and where they have not this effect, it will not avail that men find them evil unto them) Yea they will prove evil to make men worse and more wicked than they found them. 6. As the not seeing of God's hand in trouble, and that we have to do with him, is a chief cause of our miscarriage under it; so this is an evil not soon remedied, and a lesson not easily learned; Therefore, after what is said, v. 5. it must be again inculcate, shall there be evil in the city, and the Lord hath not done it? 7. Whatever be men's stupidity, and wilful blindness; yet the Lord hath a witness in every man's bosom, who doth not utterly renounce a deity, that he is the author of afflictions; Therefore doth he pose their consciences, to see if they could shift this, shall there be evil, and the Lord hath not done it? 8. Let men be never so unwilling, yet it is their duty never to give over, till they have seen God in their afflictions; Therefore doth the Lord so press it upon them, as a needful lesson. For (beside what is marked of our own advantage and duty, on v. 5.) it is our glorifying of God, to acknowledge his providence, and that not only in general, but as it shines in particular actions; and in particular, to look upon afflictions for sin, as beseeming an holy and just God; and this would help us to our duty under them.   

Verse 7. Surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets.  
8. The lion hath roared, Who will not fear? the Lord God hath spoken, Who can but prophesy?  
Lastly, whereas they might except, that if judgements were to come upon them from God, yet why would they trouble them continually with the noise thereof before they came? They could not but look on Prophets as the authors of their disquiet, and delighters in their ruin since they would never let them alone: and in particular, they would little regard him, who was a base man, and one of Judah who bore them at little good will: The Prophet in the Lord's name declareth (in answer to this) that they were rather bound to see and acknowledge Gods long-suffering and mercy, who would forewarn them of their danger before it came, and for that end employed his messengers, and him in particular, v. 7. And therefore it was but folly and madness in them not to tremble, when God by him did testify his anger like a roaring lion; or to let out all their spleen against him, who could not but deliver what he had in Commission, v. 8. For the understanding of that general assertion, v. 7. consider, 1. God is not bound at all to observe this method, but may execute what he pleaseth, though he have neither reveaved it to men nor angels: only it pleaseth him out of his gracious condescendence, ordinarily to follow this method. 2. This is not to be extended to all persons, nor yet to all things, as if he did nothing in mercy, justice, or sovereignty in all the world, but he did communicate it with his servants first; But the meaning is, that in inflicting judgements on the Church, he usually takes this course, first to advertise them by his messengers. 3. Albeit this relates especially to the time wherein the Church had extraordinary Prophets; yet this holds still true that the desert of all sin is held out in the written word, and declared unto people by their faithful pastors from the word: so that the Church may see and know what she is to expect, as well as when she had extraordinary messengers. Doct. 1. As divine Doctrine is a mystery above the reach of reason, and to be known only by revelation; so in particular, however the Lords wrath be very clearly deserved by sinners, yet it is ofttimes a secret to them, and not discerned till it be inculcate upon them, or till they feel it: Therefore is it called his secret here. 2. The way to know God's mind concerning men, is by the ministry of his servants, either extraordinary, or ordinary, speaking according to the word; for, he revealeth his secret unto his servants the Prophets, for the Church's information. 3. Such as would get the mind of God to carry to his people, would become his servants, not only by taking up that office upon his call, and attending on him in it; but also by being in their whole course, devoted to him, that so he may bless them in that particular function; for they are his servants. 4. It is the Churches great mercy, whereof she should make especial use, that God doth warn her of her danger before she fall into it; for, it is held out as their advantage, that surely the Lord God will do nothing, but he revealeth his secret unto his servants the Prophets. 5. A people may mistake and quarrel many dispensations of God towards them, which yet do speak his great kindness to them, if it were well considered; for, they quarrelled all this freedom, which yet flowed from God's mercy and long-suffering toward them. 6. The word of God is the sure rule, whereby men may know their duty, and what will be the profit or danger of any course they follow; And albeit dispensations may seem for a time to go otherwise then according to the words verdict; yet at last, all things will certainly and visibly be according to what the word saith; for, so much doth this hold out in general, that it is from the word, whoever carry it, that men may know what God thinks of their way: and such as cleave to the word in duty, may expect that Gods dealing will in due time be according as they are warranted from the word to expect. 7. It is needful work, to stir up our own hearts again and again, to see God in threaten, and to read his dreadfulness therein; that so we may be ashamed of our own stupidity, that will not fear his anger, albeit it have not burst forth in execution: Therefore, is it again inculcate, The lion hath roared; who will not fear? 8. There is small cause to be offended at ministers freedom in publishing their Commission; considering that it is an evidence of their zeal, to be imitate by all, rather than quarrelled; and that they stand strictly engaged to be faithful, upon their greatest peril: for, whereas they could not endure this Prophet's freedom, he excuseth himself with this, that the Lord God hath spoken, (by giving Commission) who can but prophesy? Whereby we are not only to understand a strong impulse upon their hearts, with the Commission (though Prophets had that, Jer. 20.9. and conscience, and love and zeal for God, will set all on edge to plead for God, who have his Commission) but that his calling laid a necessity on him, were he never so unwilling, as, Cor. 9.17. And that he was in great hazard, having his own soul at the stake, if he were not faithful, as Ezek. 33.6. And therefore he behoved to preach, however they quarrelled or contemned him.   

Verse 9 Publish in the palaces at Ashdod and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria: and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.  
10. For they know not to do right, saith the Lord, who store up violence and robbery in their palaces.  
These exceptions being thus removed and refuted, the Lord by the Prophet goeth on to the process, to accuse and sentence them. And for this end foreign Nations about (such as Egyptians and Philistines) are called to come and bear witness against their sin, and to justify the Lord in the judgements that were to come upon them. The sins for which they are accused, are horrid tumults and oppression, v. 9 Wherein they bewrayed much obstinacy and voluntarily contracted blindness through custom in sin, and great insatiableness, in that they heaped up goods taken by oppression, in their houses. v. 10. He names the Mountains of Samaria, though it appeareth there was but one hill on which the City was built, 1 Kings 16.24. either because he understands the whole hilly Country that depended on that City; or rather (since he seems to speak chief to the ills done in that City) because that hill had several rise in it: And so he intimates, that in every corner of the City, these iniquities were to be found. Doct. 1. Whatever be the vain-gloriation of a sinful and corrupt Church; yet their course is ofttimes worse than the way of very heathens, and such as they would condemn; for, albeit Israel despised all other Nations, and these among and above the rest, yet they are called to assemble and behold their great wickedness, which they would abhor. In which we may consider 1. Albeit Israel would not hear nor could bear these threaten (as appeareth from the former doctrine in this Chapter) yet it is here intimated that the Nations about would see they were deserved, as 1 Kings 9.8, 9 2. How blind soever Pagan Nations be in matters of the first Table, and of Religion (though even in that, their cleaving to what they chose for a deity, will aggravate the inconstancy of the Church, Jer. 2.10, 11.) yet in matters of justice and equity, and of the second Table, (which are here spoken of) the practice of many of them by the light of nature, may condemn them who have the clear light of the written word, Rom. 2.26, 27. And so also will the use they make of any means that at any time hath been offered unto them, Matth. 12.41. 3. In particular, these Nations of Egypt and the Philistines, (of whom Ashdod was a part) were noted and infamous among the very Pagans for luxury and other vices; And yet even these, and they who lived in palaces among them, would condemn Israel; So is Judah called worse than Sodom, Ezek. 16, 46, 47, 48. To show how vile a people who have visible interest in God may grow, when once they decline, even to be matter of admiration to the vilest of Pagans; and to show how odious sin is in such. Doct. 2. The Lord will also embitter the cup of such as provoke him, by making their enemy's witnesses of his judgements upon them; for, it is for this end also they are assembled, to be witnesses and spectators of what he here threatens to afflict upon them. And the Egyptians and Philistines are called to in particular; partly, because they had seen most of God's glorious actings for Israel; therefore now he will vindicate his own holiness in their view, that none may think that he who had owned Israel, did approve their sin. And partly, because these Nations had been inveterate and bitter enemies to Israel, and therefore the Lord will add to Israel's calamities, by letting even such enemies behold that upon them, which would be so sweet a sight, unto them. See 2 Sam. 1.20. Mic. 1.10. 3. Times of licentiousness, tumults, and disorders, are times of great provocation, both in themselves and in their effects; for, their great sin which he would have remarked, is, their great tumults which were sins in themselves, and causes and occasions of many other sins. 4. Oppression is one of the fruits of licentiousness and disorder, which God is highly offended at; for, the same word signifieth both tumults and troubles or vexations, and then it clearly followeth, that there are the oppressed. 5. Oppression is so much the more odious, when it is not committed in the remote corners of a land, but in the midst of Cities, where justice should be executed and bear sway; for, these great tumults, and the oppressed are in the midst thereof, to wit, of the mountain of Samaria, where the City stood. 6. It is an horrid aggravation of sin, when men do voluntarily blind themselves, and will not acknowledge God, nor his law to be their rule, that so they may sinne without a check: and when through a custom and habit in sin, they put out all light and cannot do any thing that is right; for, both these are in this challenge, as an aggravation of their course, for (or and) they know not to do right. 7. Whatever course men take to shift the challenges of the word; yet they should know that it is God with whom they have to do, who cannot err in what he saith, and whose challenges and the effects thereof cannot be got shifted; therefore it is added, they know not to do right, saith the Lord. 8. Oppression continued in, is a great evidence of a people being under many spiritual plagues; And particularly, that they are voluntarily blinded, and hardened through custom in sin; Therefore is this challenge not only subjoined to the former of oppressions and tumults, to show from whence these evils flowed; but more expressly it is said, They know not to do right, who store up violence and robbery, or goods purchased by that means. 9 Much gain and heaping up of wealth by oppression, will not assoil the oppressor; nor will men's great state and pomp warrant them to oppress, but will rather make their sin the more heinous, considering how inconsistent in reason the one is with the other, that they should be great men having enough, and yet be endless in oppression, and that their stately palaces should be filled and defiled with such ill purchase; for, it adds to the challenge that they store up robbery and violence, and that in their palaces.   
Verse 11. Therefore thus saith the Lord God, An adversary there shall be even round about the land: and he shall bring down thy strength from thee, and thy Palaces shall be spoiled. 
Followeth the Lord's sentence and threatening, for these and other sins mentioned in the sentence itself. The sentence hath four branches; whereof the first (in this v.) is, that the Lord will surround them and their land with enemies, so that there shall be no way for them to escape: and that neither their power, nor their wealth should avail them, but the enemy should bring down the one and spoil them of the other. This adversary round about the land is chief to be understood of the Assyrians, who it seems invaded them on all quarters, and did break their power and take their wealth. Yet it may be extended also to signify, that if any should escape their hands and flee, they should find enemies on all quarters of the Nations about them, ready to entrap them. Doct. 1. Whatever be the condition of impenitent enemies and oppressors, yet God is sufficient and able to reach them and be about with them; Therefore is this threatening against potent oppressors, begun with Thus saith the Lord God. 2. Men are bound to see more in God's quarrel (and ofttimes another thing) than what their enemies do pursue them for; for, the Assyrians undertook this war, only to punish Hosheas rebellion, 2 Kings 17.4. but the Lord tells them that therefore (because of their oppression, and their idolatry, of which afterward) an adversary shall be about the land. 3. Albeit men think they have many shifts against a day of trouble; Yet God can (and when he is provoked, will) easily surround them, so that they shall not escape trouble, and make them find few friends notwithstanding all their confederacies; for, an adversary there shall be even round about the land. 4 When God employeth instruments of vengeance against his incorrigible people, they will not only be able to threaten them on every hand, with trouble at distance, but also to be successful in their erterprises against them; for, the adversary shall not only be round about the land, but shall come in upon them with success, to break and spoil them. 5. A people's power and strength, or their wealth (especially being ill purchased) will not avail when God is angry; but as strength will prove weak and be easily crushed; so their ill purchased wealth will but contribute to make God's vengeance on them conspicuous in taking it away; it will make their lot under want more bitter than if they had never had wealth; and it will leave the sting of an ill conscience behind it to embitter their want: for, he shall bring down thy strength from thee, or despoil thee of power and lay thee low, and thy Palaces (where they heaped up wealth, v. 10.) shall be spoiled.   
Verse 12. Thus saith the Lord, As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be taken out that dwell in Samaria, in the corner of a bed, and in Damascus in a couch. 
The second branch of the sentence is, that few should escape in this judgement, but as a lion having taken his prey, doth eat till he be full, and then go away, and so the shepherd may recover a piece of an ear or two legs which he hath left; So there should be a very few of them left, who should hid themselves in Samaria, lurking under or about beds. As for that which followeth, And in Damascus in a couch, whether we understand it of the City of Damascus in Syria whither many should flee as to friends, and where they should be sought out (except such as escaped by lurking in couches) after the land of Israel is subdued; or, of some street in Samaria, called Damascus, where men should lurk in or under couches; or, whether we take the word appellatively, that they should lurk in Samaria, in the corner of a bed, and in the feet, or corner of a couch: whichsoever, I say, of these ways we understand it, all comes to this, that very few should escape who should lurk and hid themselves in holes and corners. And as for the judgement which so few shall escape, if we understand it of slaughter, it must certainly be understood of the inhabitants of Samaria, who it seems were generally cut off at the taking of the City; for otherwise many went into captivity; or, it may be understood, that of all the Nation of Israel very few escaped, but either they fell by the sword, or were carried into captivity. Doct. 1. God's judgements and such as he employs to execute them, will be terrible and irresistible, till he have done all his work: therefore it is declared that it shall far with Israel as with a lamb in the mouth of a lion, which no shepherd dare rescue, but must be content to gather up what the lion leaveth, as a witness that it is not lost through his default. 2. Times of judgement upon a land will ordinarily be so universal, as very few will escape; but either by death or captivity, or some other ways, they will drink of that cup; therefore are they who escape compared to two legs, or a piece of an ear. 3. Such as in a time of a calamity do escape death or captivity, may yet be put to many hard shifts in lurking, to avoid them; for, they are taken out from this danger, in the corner of a bed, and in Damascus in a couch, as is before explained. So that they who in these times get their life for a prey, should not also seek great things for themselves, Jer. 45.4, 5.   

Verse 13. Hear ye, and testify in the house of Jacob, saith the Lord God, the God of hosts:  
14. That in the day that I shall visit the transsions of Israel upon him, I will also visit the altars of Bethel, and the horns of the altar shall be cut off and fall to the ground.  
The third branch of the sentence (the certainty whereof is intimate in a new Commission to publish it, and wherein more of God's quarrel is held forth) is, that when God comes to punish them for their other sins, he will also take course with their idolatry at Bethel; and that the horns of their altar there (which they made in imitation of that in Judah, Exod. 27.2.) shall be broken down. It appears that this was done by the Assyrians, who defaced their altars and places of worship, because their Religion did not agree with theirs, though it was idolatrous also. But it was Josiah who after that, did quite demolish that altar, 2. Kings 23.15. Doct. 1. Such as are to carry God's mind unto his people, have need frequently to rouse up themselves, and to be roused up by God, to take up his mind and authority in it; therefore in the midst of his purpose, is there a new charge given to Amos and the rest of the Prophets, Hear ye, saith the Lord God etc. 2. When God is threatening a people, and declaring the causes of his displeasure, they have need to be stirred up again and again to hear; for, this charge to the Prophets, is not only for themselves, but to show to the people what they need also. 3. When God is either challenging or threatening, it is needful to consider what his power is to avenge the fault he challengeth, and to execute what he threatens; therefore is he designed in this, the Lord God, the God of hosts. 4. What the Lord doth give his servants to hear and understand, they are bound to communicate it, and that so seriously as they give not occasion to hearers to slight it; for, hear ye, and testify in the house of Jacob, saith he. 5. Albeit men do place their confidence in their idolatrous and corrupt way of religion and worship, as thinking thereby to escape the punishments deserved by their other sins; yet this will deceive them, and what was their confidence will prove a land destroying sin with and above the rest; for, in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel, as his great sin. See Jer. 48.13. 6. Idolatry once admitted, is so hard to remove, that it may continue till a period be put unto it by the utter ruin of a Nation: for, their altar of Bethel continueth, till the Assyrians break them and it both. 7. A people once addicted to idotatry, are very averse and incapable of seeing either the evil of it, or the danger that cometh by it; therefore this challenge, and sentence especially, must be testified in the house of Jacob. 8. Such as will not put away idolatry, nor destroy the monuments of it, will find that God will cause others (though they were idolaters themselves) do it upon their cost and expense; for, God sent the Assyrians upon them, who made the horns of the altar be cut off, and fall to the ground, though they had kept them up with great respect.   
Verse 15. And I will smite the winter house with the summer house, and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord. 
The last branch of the sentence is, that he will take course especially with the great ones, and richer sort of people, who had winter houses for repelling the cold, and summer houses wherein they might get cool air. See Jer. 36.22. Judg. 3.20. These the Lord threatens to destroy and cast to the ground, albeit for pleasure and pomp, they had adorned them with Ivory and built them ample and large. Whence learn, 1. Such as taste most of prosperity in a wicked Nation, may look for a peculiar stroke; therefore is a particular sentence directed against such here. 2. men's pride, and keeping up much state and pomp, while they wallow in their sin, will not hold off vengeance, but is another cause of God's controversy against them; and as prodigality in apparel, so also men's sumptuousness in their habitations and dwellings, may be a cause of God's anger; therefore will God testify his displeasure against the winter house and the summer house, the houses of ivory, and great houses of such sinners. 3. men's pleasant and commodious habitations, wherein they do not honour God, will but help to augment their misery, when God doth overturn them in his kindled displeasure; for, this shall be one part of their calamity, that these their stately and pleasant habitations shall perish and have an end.    

CHAP. IU.  
IN this chapter the Lord goeth on with the process against Israel, yet inviting them to repentance, that they may prevent the small stroke, and 1. He accuseth and sentenceth their great ones for their cruel oppression, v. 1.2.3. 2. He challengeth them for, and giveth them up unto the idolatry of the calves, in following whereof they were so obstinate, v. 4.5. 3. He challengeth them for incorrigiblnesse and impenitence, under all the judgements, that formerly had been sent to reclaim them, v. 6.— 11. Unto which he subjoines a sentence of further judgements, v. 12.— which, since they were not able to resist, he exhorts them to prevent by repentance, considering the advantage they had of a Covenant yet standing betwixt God and them, v.— 12. and considering what a Lord he was with whom they had to do, v. 13.  
Verse 1. HEar this word ye kine of Bashan that are in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring and let us drink. 
In this first article of accusation, the Lord prosecutes that process for cruel and covetous oppression, which he had begun, chap. 3.9, 10. And in this v. he calls the Nobles and Judges of the chief City Samaria to hear what he had to say against them for their oppression and crushing of the poor and meaner sort; and he layeth to their charge, that they stirred up one another, as they had power over the poor by being Creditors or Judges in their causes, to poll them, that so they might have among them wherewith to satisfy their lusts: Or, they being Judges, did conspire with the Creditors and Masters of the poor, to crush them, providing they got a bribe wherewith to make merry. He compareth them to kine of Bashan, which was fit place for pasturage, Num. 32.4. Deut. 32.14. because they were not only fatted, and made brutish and insolent by prosperity (upon which grounds enemies are compared to bulls of Bashan, Psal. 22.12.) but were also become effeminate thereby. Doct. 1. Nobles, Judges and great and potent men, are ordinarily the ringleaders of all provocations in a land, and such as God hath most to say against; for, these are understood by kine of Bashan, that are in the mountain of Samaria, and especially the Judges, as the purpose maketh clear. 2. While Amos is directed to call them kine of Bashan, we are not to conceive that he con●emns and affronts what lawful authority any of them had; for, that is contrary to duty and sound principles, Judas, v. 8.9. But he doth only point out what their course was in itself, and layeth to their charge that they had prostituted and abused their place and office, and rendered it and themselves contemptible. And in particular, by this he would teach, 1. That however great men do ordinarily despise ministers, especially if they be mean persons; yet their sinful courses do render themselves more base and contemptible, notwithstanding all their grandour; for, whereas they thought little of him, as being an herdman; he declareth that they were yet worse than he, and but like beasts; and so an herdman was a fit enough messenger for them. 2. Albeit also great men be readily puffed up by reason of their wealth and outward prosperity; yet that affords but poor matter of gloriation; and abused wealth doth not augment the honour, but rather increase the contempt of the abusers; for, in oppositon to the high thoughts they had of themselves by reason of their wealth, he declareth that they had no more to glory of then beasts which got a good pasture as well as they; and that all their wealth and greatness did but render them more brutish and effeminate. See Psal. 49.20. Doct. 3. Albeit that men, and especially great ones, be unwilling to hearken to God speaking in his word; and albeit their grandour and prosperity doth but hinder them to hear, and harden them that they will not hear, Jer. 5.5. and 22, 21. yet they are bound to hear, and will be made to hear upon their own cost, if they do it not willingly: for, hear this word, (to wit, of the challenge, but especially the sentence, as the construction of the purpose bears) imports that preaching to them needs a preface to attention; that it is even their duty to hear, and however they stop their ears, yet God will enforce audience one way or other. 4. Whatever be the prosperity of men, or their apparent stability in it; yet they are still in a woeful case, so long as the word is a party against them, condemning their way, or writing bitter things against them for it; for, though they were fat, and settled and wanton on their mountain; yet hear this word, is still an alarm unto them, and that which may mix their cup with wormwood. 5. Oppression is one chief sin for which God contends with a land; and specially when Magistrates, who are appointed for the protection and support of the weak and indigent, do rather by fraud or force crush them; for, it is the challenge against these kine of Bashan, that they oppress the poor, and crush the needy. The first word may signify their oppression by fraud, and the other, their violent oppression and crushing them, so that they were made utterly unable to subsist. And so oppression is distinguished, Luke 3.14. It is a sin in any to oppress, and especially in Magistrates to oppress their subjects, and most of all, to oppress these who are already miserable. Naboths Vineyard lost Ahab a Kingdom, and Rehoboams oppressing humour lost him ten Tribes. See Jer. 34.17. Neh. 5.1.— 13. 6. Albeit the poor and indigent have none to own them, nor to resent the injuries done to them; yet God, who is the supreme Lord, will not fail to plead their cause with the greatest; for, here he pleads it against the kine of Bashan: and how much more will he plead their cause, if they be his own people, and cry to him under oppression? See Psal. 12.5. Luke, 18.7, 8. 7. It is a great height of sin which God will not pass over, when men (and especially Judges) dare encourage and stir up others to oppress, and dare concur with them for their own interests; for, this the Lord doth specially challenge, they say to their Masters, Bring and let us drink. 8. It is but a poor benefit men reap by their oppression, when all is employed to satisfy their lusts; and that is the height of the good that ever men will get of ill purchase; that they provoke God yet more against them by the ill use thereof; for, all they mind in their bribery and oppression, is Bring and let us drink, which was a vice they were addicted to, Isa. 28.1. And for this the Lord also challengeth. 9 Though nature be content with little, and sobriety and religion would teach men so; Yet men devoted to their lusts, are in God's judgement insatiable, and have never enough; for, albeit they be like fat beasts, yet they must drink more; and albeit they have much, yet their lusts consume it all, and they must oppress and take bribes, and all little enough to furnish them wherewith to drink.   
Verse 2. The Lord God hath sworn by his holiness, that lo, the days shall come upon you, that he will take you away with hooks, and your posterity with fish hooks. 
The sentence for this sin (which is confirmed with an oath) is, that these great ones and their posterity should shortly be carried into captivity, and that as easily and exactly as men do catch little fish. Whence learn, 1. It is the great plague of secure sinners, that notwithstanding their punishment be certain, yet they will not believe it, but are surprised therewith: for, that the Lord God hath sworn it, doth import that this matter is certain, and without all controversy, and yet that they will not credit it, but are surprised, the days come upon them. 2. The holiness of God may assure wicked men, that their impenitent courses will not escape vengeance; for, he hath sworn by his holiness, not only to prove that he is the most High, who swears b● himself, Heb. 6.13. but to show that his holiness could not endure such courses, especially in them. See Hab. 1.13.3. When men's grandour, power and wealth, tempts them to become oppressors, and give up themselves to sinful pleasures, it doth portend some sudden and remarkable shake; for, upon that challenge, v. 1. it followeth, lo the days shall come upon you, that he will take you away, etc. 4. Oppression and men's settling on the world and pleasures thereof, doth deserve not only spoil and poverty, but captivity also, and the rooting of them and theirs out of all their enjoyments; for, this is the particular stroke threatened, he will take you away and your posterity. 5. God, in inflicting general strokes, can find out and reach particular sinners, and every one of them; for, so much doth the similitude from fishing import, that God will single and find them out, as the fisher man doth take out his fish one after another, with hooks and fish hooks. And thus the similitude seems to be understood, Jer. 16.16. 6. How great and strong soever wealthy oppressors think themselves, yet God's judgements will find them light, and will easily reach and bring them down; So much also doth the similitude teach, that they should not prove fat and strong kine, when enemies are sent upon them, but should be as easily carried away, as fish are taken up with hooks: And thus the similitude seems to be applied, Hab. 1.14, 15.   
Verse 3. And ye shall go out at the breaches, every Cow at that which is before her, and ye shall cast them into the palaces, saith the Lord. 
This sentence is further enlarged, and amplified, and it is threatened, that the Walls of Samaria being broken down, they (who before keeped great state and order in their going in or out, and did so shut up themselves, that it was not easy to get access to them) should abruptly, like affrighted Cows (whom they resembled, v. 1.) flee out at every breach, thinking to save themselves. As for that which followeth, ye shall cast them into the palace, it may with some little supplement be thus rendered, ye shall cast away the things, that were brought into the palace; and so the meaning is, that they shall cast away these precious things that were brought and kept in their palaces, that so they may escape with their lives, if it be possible, as is threatened, Chap. 2.16. And according to this interpretation, he would teach, That wealth purchased by oppression will prove but a burden and vexation in a day of calamity, and the day may come wherein men would be as gladly rid of it, as ever they would have had it. But the most simple reading is, you shall hastily, or abruptly cast yourselves into, or toward the palaces. And so the meaning is, that as some should seek to flee away by the breaches, so others of them should run toward the palace, or strong houses, if so be they may find shelter there, Doct. 1. Wicked and oppressing Rulers and great men do not only bring ruin on themselves, but on the places they live in, and trust to for security; for, because of them Samaria is full of breaches. They have so deep roots in the earth, that they pluck up much earth when they are pulled up. 2. This Metaphor of going cut at the breaches like affrighted Cows running out of their enclosures, (wherein he insists in what was said of them, v. 1.) and their running abruptly to their palaces, may teach. 1. Whatever courage oppressors may seem to have in prosperity, or how bold soever they seem to be in oppressing innocent subjects; yet approaching or incumbent vengeance will fill them with fear and terror: They shall be like mad Cows, glad to get away any way. 2. Conjunction in sinful courses, will breed no amity nor kindness in a day of trouble; and trouble will so astonish wicked men, as all their care will be for themselves only; for, they who were consorted together, v. 1. shall now go out every one at the nearest breach, not caring nor waiting for another. 3. The Lord also by judgements will put an affront upon the state and pomp which great men keep, when yet they study not to honour God; for they who would not appear in public, but in great state and order, are now forced to betake themselves abruptly unto their palaces, or strive to get away. 4. The great confusion of conscience wherewith the Lord doth justly plague wicked men in a sad day, will appear in their great irresolution and incertainty what course to take, but one running one way, and another taking another; for, so is verified in these, while some flee out of the City, as then only refuge, and others into their palaces.   

Verse 4. Come to Bethel and transgress, at Gilgal multiply transgression, and bring your sacrifices, every morning, and your tithes 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 process, he prosecutes that which he had intended against them, chap. 3.14. concerning 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 public 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 defection; and since they were obstinate in it, he doth judicially give them up to their own ways. Doct. 1. If we do consider the parts of Gods approven ceremonial worship, which they pretended to imitate, it may hold out several instructions to us. And 1. The sacrifices every morning (which is not to be understood as if Israel did not imitate them in the evening sacrifices also, but this is named only, to show how early they were at their corrupt worship) may teach; That Religion, and the duties thereof, should be a daily task, wherein men should employ themselves early and diligently: And that Christ, pointed out by the sacrifices, should be daily made ●●e 〈◊〉 by them who would approve themselves to be 〈◊〉 ●●●gigious. 2. Their tithes after three years, is an imitation of that Law, Deut. 14.22,— 29. wherein all Israel 〈◊〉 commanded, to lay apart a second tithe, after the Priests had got theirs, which for two years (counting from the seventh or sabbatical 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 Levites, the Stranger, the Fatherless and the Widow, which were among them. And this practice doth teach; That men are not to rest upon external performances of Religion, but with it they ought to join a conscientious performance of duties towards their neighbours; and particularly, 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 God's service can be rightly performed, unless 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, Leu. 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, Leu. 2.11. and namely, hypocrisy, error, and profanity, 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 people's service, yet he will not allow it in any. But this ceremonial precept concerning leven in these sacrifices, 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 Israel's sin, if they did otherwise, which yet appears not from this place) but in sacrifices of praise, there fell much to the Priest's share, and much was employed in feasts: and so it was less matter what were men's 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 especially 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●● mercy's toward them, Psal. 108.1, 2, 3, 4, 5. And 〈◊〉 ●●at as leaven doth make bread sour 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 bitterness 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 Leu. 7.16. & 22.18. etc. Numb. 15.3. and elsewhere) were sacrifices of praise performed by some, beside their ordinary peace offerings, either in testimony of their sense of God's goodness 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, upon whatsoever pretence of affection or zeal; for all that were but will-worship, and so not acceptable: And there are duties abundant in institute worship, whereby men may testify all the zeal 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 willingness and affection should witness itself, not by verbal professions only, but by real offering of ourselves, 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 judging of the truth or falsehood of a way of Religion, have need to be very attentive and circumspect, that they be not deceived with pretences or shows; for Israel's 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 show of zeal and affection in it, they did proclaim and publish the free offerings. All this put together, might easily deceive the simple, and yet did not at all justify their way. 2. Whatever imitation there be of the true Religion, or whatever activity, o● 〈…〉 there be in a way of worship; yet wh●●● 〈…〉 ition is wanting to all, or any part of that 〈…〉 not only not good, but an heinous provocat●●● 〈◊〉 ●●cause of controversy, 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 transgress, at Gilgal they multiply transgression, by their frequent and many sacrifices. 3. men's not consulting with God in his word, but following their own humours and inclinations, is a crooked rule of Religion; their hairs being naturally mad on ill ways, and their interests being ready to bias 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 will not readily abandon it again: There is more of a judgement in men's being given up to it, then will easily be shaken off; for, this exhortation, Come to Bethel and transgress, etc. and his declaring that this liked them, imports that there was no reclaiming of them. Which may be a warning to men not to embark in the least in such courses; and may guard us from stumbling or thinking a course of Religion right, merely 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 religion is a plague great enough of itself, 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 sin; yet there he declareth, that he needs no more for a plague, but give them their will, Come to Bethel, etc. for this liketh you, O ye children of Israel, saith the Lord God.   

Verse 6. And I also have given you cleanness of teeth in all your Cities, and want of bread in all your palaces; yet have ye not returned unto me, saith th● Lor●  
〈…〉 I have withholden the rain from you, 〈…〉 yet three months to the harvest, and I 〈…〉 to rain upon one City, and caused it not to rain upon another City: one piece was reigned upon, and the piece whereupon it reigned not, withered.  
8. So two or three Cities wandered unto one City to drink water; but they were not satisfied; yet have ye not returned unto me, saith the Lord.  
9 I have smitten you with blasting, and mildew; when your gardens, and your vineyards, and your figtrees, and your olive-trees increased, the palmer worm devoured them; yet have ye not returned unto me, saith the Lord.  
10. I have sent among you the pestilence, after the manner of Egypt; your young men have I slain with the sword, and I have taken away your horses, and I have made the stink of your camps to come up unto your nostrils, yet have you not returned unto me, saith the Lord.  
11. I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto me, saith the Lord.  
The third Article of the challenge is for their incorrigibleness and impenitency; In that when, for their Idolatry and other sins, God had inflicted many judgements to reclaim them; yet they did not return to him, but persisted obstinately in their wicked courses. The judgements and corrections which they had thus abused, are first famine (so that they could not foul their teeth with eating) and that universal in all places, v. 6. And so we find they were afflicted 1 King. 17. & 18. 2 King. 4.38. and may be at other times after that. Secondly (which is one cause of famine) want of rain, which 〈…〉 ●ded much; Deut. 11.10, 11. And this 〈…〉 continuance, and when rain was most needed 〈…〉 evidence also was visible in sending rain on 〈…〉 yea and parcel of ground, and not on another; and 〈◊〉 themselves were made sensible of this stroke, by the want of water, causing them seek it from place to place, but to no purpose, v. 7, 8. Thirdly (which is yet another cause of famine) they were smittin by blasting winds, putrefaction and infects devouring all the fruits of their ground, v. 9 Fourthly, they were smitten with pestilence, such as was inflicted on Egypt of old, and by the sword upon their young men; their horses were taken away by their conquering enemies, 2. Kings 13.7. or were consumed in the war, or with the pestilence: and by reason of mortality and slaughter in their camps, there was such an ill savour as could not be endured, v. 10. Fifthly, They were for the most part so consumed with judgements, as Sodom was, so that any remnant that was left, were but like a stick half burnt, plucked out of the fire, v. 11. And yet to all these, and every one of them it is subjoined that they made no right use of one or other of them.  
From this whole challenge in the general, learn, 1. When God gins to reckon with a visible Church, he will find her guilty not of one, or few, but of many gross faults; for, in this process, beside the faults formerly challenged, he finds her guilty of this also, that she is incorrigible. See Ezek. 8.6, 13, 15. 2. A course of sin will not prove a thriving way in end to any, but especially to the Church, which the Lord will either make a theatre of mercy, or a field of blood; and he hath many rods for that end; for, as they liked their way of sin, v. 5. so he also chooseth their judgements, and pours out a quivet full of them upon them. 3. When the Lord strikes his Church sorest, and with most rods, either together or one after another, yet he doth but hereby call her to repentance, and drive her to his mercy; for, it is his challenge that being under all these judgements, yet they set not about turning to him, as the thing he was driving at. 4. It must not be men's own conceits, or their partial self love, but God who judgeth of the truth and reality of their repentance; for, whatever they might pretend to offer to 〈…〉 afflictions, yet he assumes the judgement thereof 〈…〉 to himself; ye have not returned, saith 〈…〉. Whatever exercise judgements may put sin● 〈◊〉 to; yet it is not easy to attain to true repentance ●●●er them; for, this is the constant challenge, yet have ye not returned to me, or, even to me. This is not to limit the Lord, but he both can and doth drive many to him by rods inflicted for sin; yet it is no small difficulty (as sad experience proves) in too many. Considering 1. Even sad strokes are not soon felt by every one, or so felt as to stir them up to any exercise, Isa. 42.25. Hos. 7.9.2: When strokes are felt, bitterness, resentment, discouragement etc. are soon attained, and without any pains; but repentance is a more difficult task, and is ofttimes impeded by these distempers. 3. God's hand is not soon nor easily seen in felt rods, to invite us to repentance as the only remedy; or it is but little seen by reason of our eyeing of instruments and second causes. 4. When we do in general acknowledge an hand of God in our calamities, yet we may deceive ourselves with a deluded conceit of being delivered some other way, or by some other mean then by turning to him. 5. When we are convinced of the necessity of repentance, yet it is not easy to attain sincerity and steadfastness in it, Psal, 78.34, 35, 36.37. 6. When we desire most sincerely to repent under calamities, yet it cannot succeed till first we look back, and mourn for our slighting the word, which drew on the rod. 7. In a word, no outward dispensation can produce repentance, without the grace of God; but crosses of themselves will rather drive men further from it. See Isa. 57.17. Jer. 31.18. So that all have great need to set about this duty in the sense of these great difficulties, that they may eye God the more; and they who find mercy, to get another use of trouble, aught to acknowledge the singular grace of God in it. Doct. 6. It speaks very sad wrath on God's part, and much impenitency on our part, when not only the same judgements continue, but new judgements are inflicted, one after another; for, this variety of rods doth declare that Israel had not yet returned to God, and that he was still pursuing them. Such a condition doth declare that no rods formerly inflicted have wrought upon us; that God is still angry, Isa. 9.12, 17, 21. and 5.25. and 10.4. and that we are walking contrary to God, which provokes him to walk contrary to us, and punish us yet seven times more, Leu. 26.21, 23, 24. etc. 7. Such as do not repent nor are bettered by one rod, may also abuse and harden themselves under never so many; for, this was their fault under all of them, yet have ye not returned to me. Men must get the plague of their own heart cured, before any affliction work upon them; judgements are in themselves stupifying and do harden sinners, if grace prevent not: and abuse of one rod draweth on more hardness, and fits a sinner for the abuse of more rods: so that still the longer, it is still the more easy to go wrong. 8. Incorrigibleness and impenitency under multiplicity of rods, is a great height of defection in a people, and the cause of a sad controversy; for, here this is the great challenge God hath against them, which draweth on yet a sadder quarrel in the following purpose. See Isa. 1.5. and 9.13: Jer. 5.3. and 6.29, 30. Ezek. 24.13.  
In particular (that we may enlarge this incorrigiblnesse from the text) from v. 6. learn, 1. As famine is a sad stroke, however sinners think little of their daily bread; (for, here it is mentioned as a rod which might have reclaimed them;) So when a people become brutish, and will not be led, so much as by principles of reason, to acknowledge God, or to take up their duty, nor will take notice of other evidences of God's displeasure against them, it is just with him to pinch them by the belly, like beasts, whom they resemble in practice; for, they who were kine of Bashan, v. 1. and were so brutish as to take no notice of Gods giving them up to their own counsels, v. 4, 5. are given up to cleanness of teeth, and want of bread, as to a stroke which they would feel. And whenever the Lord smites a people with famine, they ought to read their own brutish disposition in that rod. 2. Such as do abuse prosperity, and do not maintain the service of God, and his ministry, with the good things given to them, it is righteous with him to let them smart under want; for, this stroke cometh also because they did but abuse plenty to serve their lusts, and make them drunk, v. 1. And because they left his Temple and Priests without Sacrifices and maintenance, and employed all these on their idols, and to the maintenance of their unlawlul priests, v. 4, 5. 3. It is a sad lot, and speaks much displeasure from the Lord, when he makes strokes become universal, so that none can help another; and by such a lot, he would invite sinners to repentance; for, this adds to the affliction, that it was in all your cities, and in all your places; and by this he put them to it, if so be they would return. 4. Sin is for the most part so deeply rooted in men's hearts, and so much affected by them, and God so little taken notice of in calamities; that it is no wonder to see men starved out of the world, before they will famish their idols, and relinguish sin; for, albeit their stroke was such, Yet have ye not returned to me, saith the Lord.  
From, v. 7, 8. learn, 1. The longer time that sinners be warned of judgements, before that strokes be inflicted, it doth heighten their impenitency before the Lord; for, it adds to their sin, that they had three month's drought before the harvest came (in which time rain was most needed) to warn them of the ensueing famine, and yet it took no effect; ye have not returned to me. 2. As God's providence is supreme in ordering all natural causes and effects, even in dispensing rain as he pleaseth; so it aggravates the impenitency of sinners, when God's hand is eminently seen in a stroke, and yet he is not sought unto: therefore it is marked, that he caused it to rain upon one city, and not upon another etc. And yet have ye not returned. 3. The Lord when he pleaseth, can make as small a matter as a drink of water prove a great trial to a people, and cause them change their station to follow it; for, two or three cities wandered to one city (belike where rain had been) to drink water. Such a great pinch was even Ahab brought unto, 1. Kings, 18.5, 6. 4. It cannot but add to a people's sin, when they are made to feel a stroke, and are put to toil by it, and yet make no use of it, to see God's quarrel, or turn to him; for, it is his challenge, they were made to wander to seek water, and yet returned not. 5. Whatever course sinners take to be rid of troubles, when yet they neglect repentance, it is meet and just that they be disappointed therein; for, notwithstanding their wandering, yet they were not satisfied. The wells that might supply one city, could not supply so many. 6 It is the great sin of men, that being disappointed in all their expectations, and crossed in all the courses they take to be rid of troubles, yet they will not, among the rest, essay to turn to God: for, this is the challenge, that not only they wanted water, but when they used all means they were not satisfied, and yet have ye not returned to me, saith the Lord. See Hos. 2.6, 7.  
From v. 9 Learn, 1. God hath variety of means whereby to plague men, and to bring upon them any affliction he intendeth against them: and particularly, he hath several ways whereby to bring on famine. He can arm all his creatures to cut off men's provision, one of them after another; he can make the change of air, and small infects do that work when he pleaseth; for, beside the drought, v. 7, 8. blasting and mildew do cut off their corn, and the palmerworm spoils their gardens, vineyards and other fruit-trees. 2. Albeit men under affliction have their eye much upon the present particular means of their trouble; yet the removal of that will not avail them so long as God is angry: But whatever be the change of providential dispensations, the impenitent may expect to meet with trouble; for, as blasting came by withering winds, so when that was removed, and they got rain (either after the drought, or in other places where it reigned, v. 7.) that did not avail, but cold rain and the heat of the sun after it, begot mildew or rottenness. 3. It is a great aggravation of impenitency, when the Lord makes all creatures prove enemies, and every dispensation prove a cross to men; and yet they will not be driven to make God their friend; for, this is the challenge that under all this, yet have ye not returned unto me, saith the Lord.  
From, v. 10. learn, 1 When one kind of affliction will not work upon sinners, God hath change of rods wherewith to exercise them; for, whem famine prevaled not, he had pestilence and the sword. 2. It is a very sad and humbling case, when the Lord who did gloriously appear for his people, by plaguing their enemies, is provoked to put his people in the room of enemies to feel the same plagues. And it is yet sadder when such a dispensation doth not affect and drive them to God: for, this adds to the affliction, that I have sent among you the pestilence after the manner of Egypt (pointing, as would appear, at that stroke, Exod. 9.8, 9) and it is sad that though there was such a strange dispensation, yet have ye not returned unto me, saith the Lard. See Isa. 63.9, 10. 3. Whatever be a people's duty, yet where God hath a controversy, their endeavours against their enemies will be to small purpose, and will only contribute to heap miseries upon themselves; and they are bound to see God's quarrel and hand in this; for, your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camp to come up into your nostrils. 4. It doth yet add to a people's sin, when the Lord doth choose new rods for them, when he by his immediate hand, concurreth with enemies to ruin them, and when these who are reserved, bear the sad prints of, and warnings from these calamities, and yet they will not be induced to turn to God; for, this is his quarrel here, that albeit he not only made the endeavours of enemies successful, but did immediately smite them with pestilence; and albeit their low condition, by breaking their military force, and the stink of their camp, were a warning to them; yet have ye not returned unto me, saith the Lord.  
From, v. 11. learn, 1. The visible Church may so far debord as to deserve to be afflicted as severely as the worst of people: and God may in justice inflict what she deserveth; for, I have overthrown some of you as God (speaking of himself in the third person) overthrew Sodom and Gomorrah. It needs neither be certainly affirmed nor denied that God did by fire, or some extraordinary vengeance from heaven, consume some of them; for, on the one hand that may be true, though it be not recorded in the history. And on the other hand, the expression may point rather at the measure of God's displeasure, then at the manner of the punishment; and it is sufficient to assert that by the many and divers judgements inflicted on them, they were utterly consumed in several places. 2. As the Lord is still gracious to his Church and people, to preserve a remnant of them in the midst of utter desolation, and notwithstanding great provocations; so he seethe it meet to cause such as are preserved, bear the marks of common calamities, that they may be stirred up to make use of them: for, saith he to the remnant preserved, ye were as a firebrand plucked out of the burning, intimating what was his goodness which plucked them out, and what prints of that combustion were upon them, whereof they might make use of. See Zech. 3.2. 3. It is an undeniable proof of a people's incorrigibelnesse, when neither the extremity of judgements, or of God's displeasure, or immediate hand in them; nor of mercy remembered in wrath, will prevail with them to make them turn to God; for, this seals up the challenge, that when some of them were overthrown like Sodom, and yet some of them were preserved, yet have ye not returned unto me, saith the Lord.   
Verse 12. Therefore thus will I do unto thee O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. 
Unto these challenges a further threatening is sub-joined of some strange judgements to come upon them. In consideration whereof, he exhorts them to prepare to meet him; that is, (according to that speech, Luke 14. 31, 32,) either they would strengthen themselves to grapple with him, and resist his judgements: Or, (since they were too weak for that) they would by repentance study to prevent this stroke of an angry God. And this exhortation hath an argument couched in the bosom of it, that as it became them who were Israel, thus to behave themselves; So it might encourage them that the Covenant was not yet renounced or made void, but he was their God still. Doct. 1. The incorrigibleness and impenitency of a smitten people doth portend terrible judgements yet to come, and doth justly procure them. For it is righteous with God to prosecute his begun process against an undaunted people (who have said by their practice, that they will not receive correction, nor be reclaimed, whatever he do) till it be seen whose word shall stand, his or theirs, as Jer. 44.28. And it is just with him not to respect any afflictions that are on a people who make no use of them, but still to inflict more plagues, though they had never so many before. Therefore doth their incorrigibleness draw forth this sentence; Therefore thus will I do unto thee, O Israel. 2. When the Lord hath smitten a people never so sore, he hath yet more and sadder judgements to inflict, if they continue impenitent; for, after all the former strokes, he yet threatens, thus will I do unto thee; and L●v. 26. it is often said, he can smite an impenitent people yet seven times more. The judgement here threatened is only mentioned in a general, thus will I do, whereby we are not so much to understand, that he will do as he hath formerly threatened v. 2.3. or that he keeps it up, that he might make it sadder or lighter, according as they carry themselves in the matter of repentance. But by this it seems he would point out the tetriblenesse of this stroke, in that it is inexpressible, and the very nameing of it terrible. And if any question what can be added to the judgements formerly inflicted; it would be considered, 1. Albeit former judgements have not wrought upon a people; yet there may be hope that Gods pursuing them, may prevail: Therefore the Lord may add this to all the former judgements, that they shall be plagued with the want of any future blessings of rods, and that afflictions shall never do them any more good, but shall harden them. See Ezek. 22.20. and 24.13. 2. Whereas these judgements had wrought slowly toward their ruin; He can turn the moth into a lion, and speedily consume them. See Hos. 5.12, 14. 3. He can send these judgements not successively one after another, upon a people, but can pour them out all at once, as Lam. 2.22. 4. Whereas men's minds may be supported under a deluge of outward calamities; he can break the peace of their mind, can fix their eyes to poor upon their troubles, raise up tentations about them, and waken up anguish and perplexities, as Lam. 3.18, 19 job. 9.18, 27, 28. 5. Whereas notwithstanding all the former judgements, a people may yet have a remnant preserved, and be permitted to dwell in their land; He can cast them out of their land, and make their remembrance to cease, as v. 2.3. Ezr. 9.14. Deut. 32.26. 6. Whereas a people under all these calamities, may yet continue to be a Church; He can break his staves and unchurch them. Hos. 1.9. 7. All these calamities formerly mentioned are but temporal; but God can add to all these the casting of both body and soul in hell. Doct. 3. This exhortation given to threatened Israel, may in general teach, 1. When the Lord is about to strike in great severity, yet he desireth an intercessor, and to be prevented; And albeit this will not always hold off the stroke (especially when some few only set about it, and the body of a people are perverse and stubborn, Jer. 14.11. Ezek. 14.13, 14. etc.) yet it is well pleasing to him, that the duty be set about; therefore doth he command it here. See Isa. 59.16. Ezek. 22.30. 2. Such as have been much hardened in impenitency, under many warnings and judgements, may yet attain to repentance, if they will know the plague of their own heart, and in time set about the duty; for, the exhortation supposeth that any who are sensible of their former obduration, should not despair of repentance as impossible. See Leu. 26.40, 41. 3. No man but he will endeavour to prevent wrath by repentance, who is sensible that he is no party for God, nor able to abide his anger; for, so much doth the exhortation import, that if they were not able to stand it out, they should submit and repent. See 1.1. Cor. 10. 22. Psal. 90.11. Doct. 4. In particular, these exhortations to prepare to meet God, holds out the duty of true penitents, in these particulars. 1. A penitent should take up God as his party with whom he hath to do, both in judgements, and in performing duties of repentance; for, it is God he hath to do with. 2. He is not to look upon repentance as a duty he will attain to at a fit, but there must be preparation and up-stirring for it, by real conviction for sin, much diligence and seriousness; for, they must prepare for this duty. 3. He must make it his care, especially, to prevent wrath by repentance; for, he must prepare to meet God, coming against him with vengeance. Albeit repentance be good at any time, yet a penitent under trouble will find his stroke the sadder, that it might have been prevented in time: and he will find his work the more difficult, that the storm is broken upon him. 4. When a penitent hath done all he can by way of duty; yet he is bound to think little of it, as being rather a preparation, than any thing else; and he will so judge of it, if he be real. 5. Whatever sense he have of short coming, and whatever he be in his way; yet he is bound not to stay away, but to creep toward God, and prepare to meet him. Doct. 5. The motives and arguments of repentance, here held out, may teach. 1. As whatever guilt and sad dispensations may seem to say, a true penitent will find the Covenant standing firm; (as here it is imported to be yet in force, notwithstanding all their sin, and judgements for the same:) So such as would repent indeed, ought not only to be affected with challenges and judgements; but should make use of faith in Christ, and of the Covenant to melt their hearts, and draw them to repentance. And such as do profess an interest in God, should be ashamed to continue impenitent, when he is angry, and not to tremble, and seek to make their peace, when he proclaims war against them. Therefore, saith he, prepare to meet thy God, as directing them to make use of the Covenant for this end, and inforceing repentance upon them from their own professions of interest. 2. As the Lord's heart warmeth towards his poor people, and upon this it is that he invites them to repentance (for, he names Israel twice, as a name that had been dear to him, as David did name Absalon in his perplexity, 2. Sam. 18.33.) So the titles and privileges of a people, should prove an argument of repentance unto them; for, if they be Israel, they should prepare to meet God, for so did Israel of old, Hos. 12.3, 4. and thereupon obtained that name, Gen. 32.28.   
Verse 13. For lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth: the Lord, the God of hosts is his Name. 
A second argument and motive to repentance is expressed in this v. and taken from the consideration of God who is their God, and with whom they have to do; who is here described from such acts of his power, Omniscience and Majesty, as may invite them to repent, and terrify them if they neglect it. Whence learn, 1. A right consideration and taking up of God with whom we have to do, is a notable mean to make us serious in our duty, particularly, in repentance; therefore is this argument made use of to press the exhortation. 2. It is our duty in meditating on God, not to please ourselves with formal and common dispositions; but we should have our thoughts elevated and raised up, that we may think of him with reverence as becometh, and may thereby be quickened to duty: therefore is there a lo, or, behold, perfixed to this doctrine. 3. God hath given such a proof of his power in making and upholding the hills, as may encourage sinners to flee unto him, and make him their refuge; and may be a terror to them, if they stand out: and a right observer of this work, will read such a lesson from it; for, this is one argument, he formeth the mountains: 4. As the Lords creating of the wind should set forth his excellency, and preach repentance unto sinners, and encouragement to the penitent: So his creating of invisible spirits and the souls of men, should teach them to fear him who hath command and power over souls, as well as bodies; for, it is another argument, he createth the wind, or the spirit and soul. 5. There is no dallying with God in the matter of repentance, who not only knoweth man's most inward meditation, but giveth proof thereof; and without his information, man cannot know himself: for, he declareth unto man what is his thought, to wit, by his word, and by wakening of men's consciences. 6. It is but folly for impenitent sinners to trust to any-probable mean of comfort or relief, seeing God can as easily turn all their joy, and hope of deliverance, into sorrow, grief and trouble, as he can over-cloud a clear morning; for, so much is held out in this, that when a morning breaks forth after a dark night, he maketh the morning darkness. 7. To be high and eminent will neither assoil the impenitent, nor set him above God, or above the reach of his hand; for, he not only reacheth, but treadeth upon the high places of the earth, or whatsoever is eminent and exalteth itself against his obedience; whereof his treading on the hills is a visible pledge. 8. The Lord is the fountain of being unto all his creatures, and hath all of them as armies ready to obey his commands; and this also should make the impenitent to tremble, and encourage such as make their peace with him: for, it is the last argument, Jehovah, the God of hosts is his name.    

CHAP. V.  
IN this chapter, the Lord prosecutes what he had begun in the close of the former; and takes much pains to stir them up to repentance, that so they may prevent their own ruin, and that they may be left without excuse, if they will not hearken unto him. And for this end, in the first part of the chapter he layeth before them their sad condition which was approaching, in a lamentation for the utter destruction of their state, v. 1, 2. and the almost utter consuming of the body of the people, v. 3. In the second part of the chapter, he exhorts them to make use of this warning, and to seek to God by repentance for preventing of the stroke. This exhortation is several times repeated, and seconded with directions how to perform the duty rightly, with promises to encourage them to it, with challenges for sin, showing what need there was of it; and these pressed home with threaten of deserved judgements, to keep them from slighting challenges. And 1. They are exhorted to seek him, and encouraged from a promise of life, v. 4. and dissuaded from their idolatrous courses, which would bring judgements upon the places where they were entertained, v. 5. 2. The exhortation and encouragement are again repeated, with a certification that if they obeyed not, wrath should come upon them, which they should not remedy by their idolatry, v. 6. considering that (beside their idolatry.) they were guilty of horrid injustice and unrighteousness, v. 7. 3. They are again exhorted to seek him, considering his power, which appears in his ordinary providence in the world, v. 8. and in his doing great thing by unlikly means, v. 9 And considering what their sins were, and what they deserved; wherein he declareth, that they were such as could endure no admonition, v. 10. that they were cruel oppressors, to raise up themselves, but it should be to no purpose, v. 11. and that he knew their horrid injustice, however they did palliate it, v. 12. and would therefore punish them with judgements, under which they should not dare to mutter, and wherein wise observers should adore his justice, v. 13. 4. The exhortation is yet again repeated, and they are stirred up really to seek good and abandon evil, promising them life, and his presence which now they did but presumptuously boast of, v. 14. and they are pressed to prove the sincerity of their seeking by their zeal and affections, and executing of judgement and justice; upon which there is hope of mercy held out to that remnant, v. 15. otherwise, it is threatened that all persons and places shall be filled with sorrow and lamentation, v. 16.17. In the third part of the chapter, the Lord refutes their carnal confidences which made them contemn his threaten: and namely 1. Their atheistical scorning of threatened judgements, and their looking to be better dealt with; which he declares was a plague upon them, and would be refuted by the dreadful darkness of the day of vengeance, wherein one misery should be heaped on another, to plague them, v: 18, 19, 20. 2. Their hypocritical conceit of their external worship; which the Lord rejects, since (beside the unwarrantableness thereof) they walked not straight in the duties of the second Table, v. 21.22, 23, 24. 3. Their glorying in antiquity and the customs of their fathers; Concerning whom the Lord declareth that they had corrupted his worship, as well as they who succeeded them, v. 25.26. and therefore they who had imitate them, should pay for all by their captivity, v. 27.  

Verse 1. HEar ye this word which I take up against you, even a lamentation, O house of Israel.  
2. The virgin of Israel is fallen, she shall no more rise: she is forsaken upon her land, there is none to raise her up.  
In these verses, the Prophet layeth before Israel their sad condition and approaching ruin, in a lamentation given and dictate to him by God, thereby to express his sense of their condition: Wherein it is lamented that the Church and state of Israel is fallen, and that without hope of recovery; she being deprived of her members and subjects, and none left to raise her up again. From v. 1. learn, 1. A people's obstinacy and opposition to God, and their contemning of better tidings from the word, will at last resolve in sad news and lamentations: and whatever it be that people rejoice and comfort themselves in, neglecting God, it will certainly end in bitterness and sorrow; for, now the wanton and incorrigible house of Israel get a word against them, even a lamentation. 2. Impenitent sinners are ordinarily so careless and so deaf, that they have need to be stirred up to give attention, even when saddest news are gone out against them; for, they need a call here, Hear ye this word etc. O house of Israel. 3. Albeit the Lords faithful servants must carry hard tidings against his people, when they are commanded; and are bound to glorify God's justice, when it is manifested in righteous judgements: Yet their own dispositions are not so cruel, but they will be ready to lament for the sad tidings which they must carry: and it is matter of deep sorrow, when the Lord enters into judgement, even with his sinful Church, and people, and rewards them as they deserve; Therefore is this threatening held forth in a lamentation of the Prophet. From v. 2. learn. 1. It is the sad and lamentable fruit of sin, that it brings a Nation or person violently down from their dignities and enjoyments, into a gulf of miseries; for, it is the lamentation that Israel is fallen, which is a violent change to the worse. He speaks of it in the present time, because of its certainty and nearness, and because the lamentation is fitted to the time when it should be so. 2. A people's former flourishing condition, and their not meeting with such sad lots, yea and Gods former tenderness toward them, will not hold off deserved wrath, it may well make it sadder; for, though they be the virgin of Israel, both in respect of God's tenderness toward them (as a man is careful of his daughter, being a virgin) and in respect of their former flourishing condition, and that they had been as an untouched virgin in respect of total subduing (and so it is spoken of other Nations, Isa. 47. 1. Jer. 46.11.) Yet the virgin of Israel is fallen, and that maketh her fall the sadder. 3. Albeit secure sinners (especially in the Church) do ordinarily dream of a speedy recovery out of their calamities; yet it is no wonder to see deliverance long a coming when once God is provoked to strike in extremity: Yea it is just with God to strike an impenitent Church without hope of recovery, at least for many generations; Therefore it is added, she shall no more rise, or recover, like a weak woman so crushed with a fall, that she cannot get up again. Which is not to be understood as if Israel should never recover; for the contrary is promised, Hos. 3.5. and 41.10, 11. Rom. 11.26. and elsewhere: And the original expression is used of things which come not to pass only for a time, as 2. Kings 6.23. and 24.7. compared with Jer. 37.5. But the meaning is, that however formerly when they were afflicted, they did recover again either in the same, or in the following generation. 2. Kings 13.22.23, 24, 25. and 14.25, 26, 27. yet now it should not prove so: But by this stroke, the Nation and state should for once be lost without hope of recovery, and should continue so for a long time; as hath been sadly verified to this day. 4. God when he is provoked, can deprive a people of all refuges; and leave them destitute of all help, in the midst of their former enjoyments; for, she is forsaken, and that upon her land, there is none to raise her up. This confirms her hopeless condition, that like a virgin crushed with a fall to the ground, and wanting help to raise her up; so should she be deprived of her subjects who in great numbers had possessed that land, and should have none to recover her out of her difficulties, but she behoved to lie still upon the ground, and not get her state erected again on that land, as formerly.   
Verse. 3. For thus saith the Lord God, The City that went out by a thousand, shall leave an hundred, and that which went forth by an hundred, shall leave ten to the house of Israel. 
The Lord enterposeth to confirm this lamentation, and explaineth yet further their helpless condition in their trouble; by showing that not only they should be broken as a State or Nation, but that great havoke should be made even of the body of the people. In so much that whereas in armies offending, Commanders use to decimate them, and punish the tenth man; He on the contrary should only leave the tenth, and cut off nine parts, to wit, by slaughter and captivity, as is explained chap. 3.12. Doct. 1. It is a needful study to observe and hear God speaking in threaten, and seriously to consider what a Lord he is; therefore is it subjoined, for thus saith the Lord, and to affect them the more, he is described to be the Lord God. 2. When God is provoked to let out the wrath that is due to sin, it will make a sad and great change, and a great havoke of men; for, so it is here, scarcely is the tenth man left; The City that went out by a thousand, shall leave an hundred, and that which went forth by an hundred, shall leave ten to the house of Israel. The form of speech alludes to the dividing of the people under captains of thousands, and of hundreds. 3. When a Nation becometh impenitent and obstinate, it is just with God, not only to ruin them as a State, and break their authority as a Nation, but to break forth upon the body of the people, and consume them with judgements also; for such was Israel's lot, not only did they fall as a Nation, v. 2. but here the body of the people are consumed. 4. The Lord in greatest severity, doth yet remember mercy toward his people. Even threaten against them, have promises of mercy in their bosom. And in particular, no sad dispensation toward Israel, doth utterly make void God's mercy toward them: for, so doth appear here; albeit it be a threatening that they are but ten, yet that they are ten, is a mercy and promise. See Isa, 6.13.   

Verse 4. For thus saith the Lord unto the house of Israel, Seek ye me, and ye shall live.  
5. For seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.  
Followeth the Lord's scope in all this threatening, which is to invite them to repentance, unto which they are so frequently exhorted, and pressed and directed, in this part of the chapter. In these verses they are, 1. Commanded and exhorted to seek him. 2. They are encouraged so to do, by a promise of life, whereby we are to understand not only a spiritual life of grace here and glory hereafter, but also that they should be delivered from trouble (at least not be totally consumed by it) and enjoy outward prosperity and felicity, in place of the calamities which their sin drew on. 3. They are directed how to seek him rightly, to wit, that they should seek him in his own appointed way, and not follow their idolatrous courses. And to this a reason is sub-joined, that the places where their idols were entertained and worshipped, were to be consumed by the wrath of God; and therefore it was their folly to follow them. From v. 4. learn, 1. The Lord's scope, when he threatens most severely, is to drive his people to repentance, that they may be fit for mercy; Therefore this exhortation comes in with the particle for (or since it is so, this is the thing I drive at) seek me. Unless we fasten upon this, we will either but despise threaten, so long as we can, or become heartless when are sensible of them. 2. As to enjoy God will be the chief desire and aim of penitents, and not to be freed from trouble only: So however secure sinners glory much of their enjoying of God; yet when trouble is blessed to set them on work, they will find their mistake, and see that he is departed. In both these respects are they directed to seek God as their chief desire, and him whom they had lost in their security. 3. Albeit sensible souls find the Lord absent from them, through their own default; Yet that should not deter them from seeking and pursuing after him again; for, to such is the command, seek ye me. To be made sensible of a distance, and of absence, is a greater token for good, then that it should be crushed by such discouragements. 4. Albeit also such as find a distance, and are seeking to make it up, may possibly, for their further exercise, not seem to come speed at first; yet that should not weaken their hands: nor will they be accounted less penitent, or be further from acceptance, that they are but pursuers, and not enjoyers; for, approven repentance here is not to find God, but to seek God, and these get the promise. Seek ye me, and ye shall live. 5. Albeit Satan lay many impediments in a penitents way; Sometime by assaulting him with fits of security; sometime representing God so unto him, as he dare not approach; sometime suggesting that there is no hope for him; and sometime discouraging him, that his former endeavours seem to have been in vain: Yet this may resolve the doubts of most desperate sinners, that even they are commanded to come to God: and that by him, whose power may terrify, and whose sufficiency may encourage, and at whose command we may let down the net; Therefore is the exhortation thus pressed, Thus saith the Lord unto the house of Israel, (as bad as they are) seek ye me. See Isa. 45.19. 6. A penitent seeker of God would not only mind the command of God, but would eye the encouragement also, and join the Gospel with the Law, to quicken him in his duty; Therefore is there an encovagement sub-joined, seek ye me, and ye shall live. 7. As all they who do not seek God, are but dead even while they seem to live in pleasure, 1. Tim. 5.6. So to seek God is the undoubted way to attain a spiritual life, and to get a sentence and principle of eternal life, and to live comfortably in his favour: Yea it is the ready way to obtain outward prosperity, in so far as is for their good, and to have their lot, whatever it be, made comfortable: for, this promise, ye shall live, albeit it hold not out such temporal favours to every penitent, as it doth to Israel; yet it holds out so much as is contained in the doctrine to every penitent. From v. 5. learn, 1. The right and acceptable way of seeking God is an old controversy in the Church, and a controversy which God only by his word must resolve and determine: Therefore doth he add this direction how to seek him. 2. The following of idols and their service, and the worshipping of God in and by them, will prove but a poor shift in trouble; and is a service which he will not accept, nor approve of as right seeking of him: Therefore, whereas they might be ready (if they did any thing) upon such an invitation, to run to the worship of the calves; The Lord expressly prohibits them, if they would approve themselves as seekers of him: But seek not Bethel, nor enter into Gilgal; and pass not into Beersheha. These places have been often spoken of in Hosea; only Beersheba is here first named in these Prophets; which it seems they also frequented for idolatrous worship, because Abraham and Isaac had dwelled often there, Gen. 21.31. and 26.23. and not only they, but Jacob also had worshipped God there, Gen. 21.33, and 26.23, 24, 25. and 46. 1. It was afterward a City on the very south border of the promised land, as Dan was on the north, Judg. 20.1. 1. Sam. 3.20. and did belong to to the Tribe of Judah, Josh. 15.20, 28. And therefore it is a question how Israel came to erect their idolatry there. It may be it was because that City fell afterward in Simeons' lot, Josh. 19.1, 2. who revolted with the rest from the house of David. Though after the captivity of the ten Tribes, we find it in the possession of Judah, and polluted with their idolatry, 2. Kings 23.8. 3. Idols will be so far from helping these who worship them and trust in them, that God will discover the vanity of them, by making them causes of ruin to all places where they are entertained; for, so much is held out in this reason dissuading them from these courses, for Gilgal shall surely go into captivity, and Bethel shall come to nought; Where in the Original there is an allusion to the names of these places, that as Gilgal had its name from rolling, Josh. 5.9. so it should roll into captivity: And Bethel should prove vanity, or Aven, as it was in effect by reason of idolatry, whence it is called Bethaven, Hos. 4.15.   
Verse 6. Seek the Lord, and ye shall live, lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel. 
The exhortation and encouragement are here the second time repeated. And a certification is sub joined, that if they did not obey, wrath would break out and consume them like a fire, which they should not be able to quench by their idolatry. Whence learn, 1. There is need of frequent upstirring and encouragements to set us on work, and keep us going in seeking God: Therefore must both the command and encouragement be repeated. 2. What the Lord saith for the encouragement of penitents, and such as seek him, may safely be leaned unto, for he will not recall nor eat it in again: Therefore doth he again promise, Seek the Lord, and ye shall live, as that which he will stand to and make good. 3. The Lord's displeasure against his sinful and impenitent people, will break forth, and prove so much the more violent, as they have had many warnings and encouragements; for, upon the back of the exhortation and promise, it followeth, lest he break forth like fire in the house of Joseph, or ten Tribes, whereof Ephraim the son of Joseph was the chief. 4. Idolatry and corrupt Religion have need of prospering times; for, when wrath is kindled, such courses will not avail either to avert, or moderate it: Therefore, saith he, when this fire is kindled, there will be none to quench it in Bethel.   
Verse 7. Ye who turn judgement to wormwood, and leave of righteousness in the earth; 
To help them to take with this exhortation, he layeth before them their guilt needing repentance and deserving wrath. And as before it is insinuated that they had sinned against the first Table, in the matter or worship: So here their violation of the second Table is laid to their charge, in that they turned the seats of justice into places of bitter and deadly injustice, and left no place for any righteousness among them, but did tread it under foot. Whence learn, 1. Men will never be serious and sincere in the matter of repentance and seeking of God, for any troubles that can come upon them, till first they be convinced of sin and guilt: Therefore are they charged with guilt, to make the exhortation effectual. 2. The Lord abhorreth partiality in men's taking with guilt. He will have them so take with one sort of sin, as they do not lightly pass over another; and so to see their sins against the first Table, as they be humbled also for provocations against the second: Therefore, after the challenge for their idolatry, he layeth before them their sins in the matter of justice and righteousness. 3. As the impartial administration of justice is a very profitable and pleasant thing; So it is a bitter and deadly thing to pervert justice; And as it is bitter and intolerable to the innocent: So God will look upon it as a bitter course which he cannot endure. Therefore doth he challenge them that they turn judgement to wormwood. 4. When public judicatories are corrupted with injustice, than a door is opened to all crimes and unrighteousness in private dealing: And this will be put on their account who make not justice formidable to such transgressors; Therefore it is added, and leave off righteousness. 5. It is an high degree of wickedness, when not only righteousness is omitted, but is despised also; and all they are condemned and trod upon who would follow it: This was their sin here, and leave off righteousness in the earth, or let it rest on the earth, and leave it on the ground, as a contemptible thing, to be trod upon.   
Verse 8. Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night; that calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is his Name. 
This v. in the Original hath only Him, or he that maketh the seven stars etc. And it is conceived by many as a continued challenge, repeating from v. 7. Ye leave off, or forsake him that maketh the seven stars etc. But it runs as well with the translation as a resuming of the exhortation, which is the principal thing insisted on in this part of the chapter. And it is again pressed, partly, from the consideration of the power and providence of God, v. 8, 9 and partly, from the consideration of their own sins, and and of the judgements coming upon them, because of sin. In this v. the power and providence of God are commended as shining in natural things, and their motions; 1. That he is the Creator and Governor of the stars, and their influences, and of the seasons caused thereby: This is instanced in the seven stars, who do afford more warm influences, and Orion, which produceth boisterous storms. See Job. 9.9. 2 That he is the appointer and orderer of the vicissitudes of day and night, whereby a clear morning succeeds to darkness like the shadow of death; and again a dark night shuts up the clear day; or, (as this last part may be also understood) He can alter nature's course, and darken the clearest day with thick clouds. 3. That he can raise vapours out of the sea, and pour them out in rain upon the earth, or, can by inundations and deluges, let in the sea upon the land. By all which it appeareth that he is Jehovah, the true God. Compare chap. 4.13. Doct. 1. Such as would seek God rightly, aught to know him, and study what he is; That so they may know him to be the true God, infinitely above all idols; and that therefore his commands are not to be slighted, nor will he be pleased with outside service, and that all they who seek him sincerely have cause to be encouraged in him. Therefore, doth he describe himself, to press them to seek him, and comprehends all in this, the Lord is his name. 2. The Lord is the Creator and Supreme Governor of all the creatures in Heaven and Earth: And he is to be seen and acknowledged as such, without resting on these creatures themselves, or ascribing their courses, motions, and influences to fate, or any second cause: Therefore is it declared that he maketh the seven stars, and Orion etc. 3. It is not enough to see God and his providence in the works of nature, or motions of second causes; But we ought so to see him in them as may commend piety to our hearts, and press us to it: Therefore doth the exhortation run, seek him that maketh the seven stars etc. And particularly, first, it is an argument to seek him, that he maketh the seven stars and Orion. Whereby is held out. 1: That God is worthy, and aught to be sought unto and served, who is not only above men and creatures on earth, but his power is in the heavens. 2. He is able either to ruin or refresh men by means and second causes which are at a great distance from them, even by the influences of the stars: and therefore he ought to be sought unto. 3. The very vicissitudes and change of seasons and weather, are Gods work wherein he is to be seen, and which should invite us to seek him. Secondly, his turning the shadow of death into the morning, and making the day dark with clouds; teacheth, that God is he who can change or settle conditions as he pleaseth; He can turn adversity into prosperity, and prosperity into adversity, as he pleaseth: And if he settle, none will shake, and if he shake none can establish: And therefore the short path to well-being, is to seek him. Thirdly, his calling for the waters of the sea, and pouring them out upon the face of the earth, teacheth, that God hath showers of comforts, and deluges of miseries, to pour out as he pleaseth. When they who seek him stand in need, he can bring abundance of comforts unto them in as strange a way, as to call up sea-waters into the air, and purify them, and pour them out upon the earth. And when sinners neglect him, he can wonderfully plague them as if he made void his decree concerning the bounds of the sea, and let it in upon the land.   
Verse 9 That strengtheneth the spoiled against the strong, so that the spoiled shall come against the fortress. 
In this v. the power and providence of God, are further commended from what he doth in humane affairs. Wherein it is declared that he can employ contemptible and subdued people, and make them prevail over the strongest, and their strong holds. This may be understood either generally, that the Lord doth this among all Nations as he pleaseth. Or more particularly, that he speaks it with relation to them; and that either by way of threatening, that if they sought not to him, but trusted in their strength and forts, he could make most contemptible and weak means crush them and it. Or by way of promise, that if they would repent and seek him, he would strengthen them (though sore broken) to recover and prevail over their enemies. Doct. 1. The power and providence of God, do shine not only in the works of nature, and of natural second causes, but also in over ruling the actions of men according to his pleasure: and he (and not chance or fortune) is to be seen suprem in all of them; and a right sight thereof will invite men to seek him who is supreme over them and their erterprises: Therefore also is this held out as an argument pressing them to seek him. 2. men's strength and valour, or their forts and strong holds will prove but weak defences when God is angry, and is about to bring destruction; for, so is here held forth. 3. God needs not any great or probable means, to oppose what men account their great strength, or to bring it down; for, he strengtheneth (or recreats and gives courage to) the spoiled against the strong, so that the spoiled shall not only hazard to go to the fields against enemies, but shall come against the fortress.   
Verse 10. They hate him that rebuketh in the gate: and they abhor him that speaketh uprightly. 
This duty, which hath been pressed from the consideration of God's power, is yet further inculcate from the consideration of their own sins, and of the judgements deserved thereby, both which he layeth before them. And first, (which he speaketh of them, as not worthy to be spoken unto) he challengeth; That in the gate they could not endure any rebuke, or upright speaking: that is, their Judges especially who sat in the gate, were so wicked, and so incorrigible, that they could not endure any who opposed or reproved their unrighteous decrees, or who spoke and pleaded for righteousness and equity. And they could not endure the Prophets who did publicly reprove their vices, and counsel them to do righteously. Whence learn, 1. Administration of justice (being appointed for the genral good of a society) should be so managed, as Courts of judgement may be open and patent to all who are wronged. And Judges should carry themselves openly and fairly in it. So much was signified by administration of justice of old, in the gate, where the meanest might have easy access, and the Judges determined in open view of all. 2. In times of public and general defections, God hath ordinarily much to say to Judges and Rulers; for, here they who manage matters in the gate, (as appears from the following verses) do that which is worthy to be rebuked, and which is not upright 3. It is the commendation of men in a declining time, that they are not drawn from their duty by the impetuous stream of the time; and that they do in their stations, oppose others who do wrong, which is a mean to guard themselves, when they are zealous against evils in others: for, here there are Prophets and others in their stations, who rebuke and speak uprightly, and that publicly in the gate. 4. Upright men, and such as are faithful and free in an evil time, may expect not only that they will not always prevail with these they deal with; but that they shall meet with contempt and hatred for their pains; for, such was their lot here. See Isa. 29.21. 5. It is a great height of impiety, when men not only do wrong, but cannot endure them who join not with them, or would reclaim them when they sin with an high hand. This is an evil that, if it be not repent of and amended, will provoke God to take the reproof in his own hand; As here he doth; and Rulers cannot be free of it, when they will not be meddled with, nor endure counsel and admonition from these who are warranted by God to offer it unto them. This is the sum of the challenge, They hate him who rebuketh in the gate etc.   
Verse 11. Forasmuch therefore as your treading is upon the poor, and ye take from him burdens of wheat, ye have built houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant vineyards, but ye shall not drink wine of them. 
Secondly, he challengeth them for cruel oppression of the poor, and that (having taken all their silver from them) they did cause them bring their very meat and livelihood on their shoulders to them. And he declareth, that however they did this to enrich themselves, and to make themselves stately houses and pleasant vineyards, yet they should not enjoy them. Whence learn, 1. Oppression of the poor is an heinous sin before God, who is the author of justice, and Patron of the poor especially. And it is a sin, which when men are truly convinced of, they will find themselves in a woeful condition, and in a condition calling aloud to repent; Therefore it is here challenged, and made use of to press them to repent. 2. God doth take notice of the degrees of oppression, and doth ponder all the cruelties in it, to lay them to their charge, who will not judge themselves, and repent thereof; for, he lateth to their charge, that they trod upon the poor, or did so oppress them as if they were but mire to be trod upon; and that they had a habit of this; their treading is upon the poor, as if they stepped not a step, but upon oppressed ones. And he challengeth them that they deprived them of their very livelihood; Ye take from him burdens of wheat, which he had provided for his own maintenance. 3. Oppression is so much the more odious, as the oppressor hath not a pretence of necessity for his course, but having enough, he must yet ruin others to make him live in more state; for, he challengeth, hereby ye have built houses of hewn stone, and planted pleasant vineyards. 4. As all things in the world are but uncertain, even when men have them among their hands; and the use and enjoyment of what we have, is a new gift of God after he hath given it: So men's ill purchase, and raising of themselves by cruel oppression, is an unsure foundation, and may strip men of fair possessions; for, ye have built houses of hewn stone, but ye shall not dwell in them: ye have planted pleasant vineyards, but ye shall not drink wine of them.   
Verse 12. For I know your manifold transgressions, and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. 
Thirdly, to confirm this challenge, and show the equity of his sentence; He declareth, that however they did palliate these their sins, under the pretence of Law and right, yet he knew perfectly both the number and the nature of their sins. And to witness this, he challengeth them further concerning their oppression, that beside what was committed by great men in an extrajudical way, their very public judicatories were corrupted, by afflicting the man who had a righteous cause, by taking a bribe, or ransom (as the Original imports) to absolve the wicked who ought to be condemned; and by depriving the poor of their right. Whence learn, 1. Albeit men be great palliaters and excusers of their own way, that so they may deceive and silence others, and may delude and harden themselves; Yet God doth perfectly know their ways in all the aggravations thereof; as here he declareth, For I know your transgressions. 2. As men who once corrupt their way within the visible Church, will soon turn monstrous; So it is an heinous provocation, when sins are gross, and transgressions or rebellions; When these are not few, but multiplied and manifold; and when men are violent and impetuous in following thereof, and do break over all banks, and bear down all opposition in their way; Therefore are they called mighty, or strong sins. 3. Oppression committed under the pretext of justice, is especially marked by God as hateful, and as gross and violent iniquity; for, it is supposed that men who are employed to administrate justice do know their duty and danger better than others; and therefore it must be violent corruption in them that drives them to transgress; and beside, the prostituting of justice (which is God's ordinance) that it may be subservient to men's corrupt ends, is abominable iniquity. Therefore doth he instance that general challenge, as being evident in the matter of justice. And he declareth it to be so hateful, that the actors thereof are not worthy so much as of a reproof from God; And therefore, having spoken to them in the former part of the v. he speaks this particular challenge of them, They afflict the just etc. 4. As injustice may be several ways committed; So all the kinds thereof are hateful to God. And whether men do afflict the innocent, or absolve the guilty for a reward, or wrong a man in his right, because he is poor, they will still find their course abhorred of God: So that men need not please themselves that they are free of one kind of oppression and injustice, if yet they be involved in another: Therefore doth he mark and challenge these several kinds of it, They afflict the just, they take a bribe, and they turn aside the poor in the gate from their right. See Prov. 17.15.   
Verse 13. Therefore the prudent shall keep silence in that time: for it is an evil time. 
Some take this v. as a further challenge and aggravation of their sin, that they were so impetuous and incorrigible, v. 10. that prudent men would meddle no more with them, nor speak against that which they could not amend. Which yet doth not so much commend or justify their silence in their station, nor warrant others to follow it as a rule; as it declareth what was the great pride of that people, who shut all doors upon good counsels. But it seemeth rather to be a threatening because of these their iniquities, formerly challenged. And it may be conceived, either thus; That as they would not suffer any admonitions, v. 10. so the time should come, wherein their evils and oppressions should be so great, and their oppressors so cruel, that any, who had their wits about them, should not dare to mutter. Or, (which seemeth to be the more simple interpretation) that judgements should come, wherein the godly and prudent, wisely considering the iniquity of the times procuring the same, should silently and without murmuring, adore the justice of God, and should have nothing to say or plead on their behalf, why it should not be so with them. Doct. 1. Insolent and imprudent boldness in sinning, is justly punished with such cruel usage from men, as that they dare not speak nor bemoan themselves. And albeit it be men's great cruelty so to entreat an afflicted people; yet the afflicted are bound to see God's justice therein. So much doth the first interpretation hold forth. 2. As all men are bound reverently to adore, and submit to God in his judgements, and to silence all the swelling thoughts of their heart against his dealing, or at least to smother them, when they cannot suppress them, (for, so much doth this silence in general import. See Leu. 10.3. Psal. 39 9;) So it is a sad case when the truly godly, who are cordial sympathizers, and earnest intercessors in the straits of a Nation, are stricken dumb in a day of calamity; and do see so much provocation among a people, and so much incorrigibleness under other means, that they have nothing to say wherefore God should not take his rod in his hand; for, beside the general duty, this is it which is here held forth in particular, as an addition to Israel's calamity, that they should be smitten, and the godly should have nothing to plead why it should not be so, The prudent shall keep silence etc. 3. Such as would walk aright under sad dispensations and judgements, aught to be spiritually wise and prudent, and aught to compare dispensations with provocations procuring the same; for they are the prudent, who keep silence, and they consider that it is an evil time, for which God sendeth these dispensations.   
Verse 14. Seek good and not evil, that ye may live: and so the Lord, the God of hosts shall be with you, as he hath spoken. 
The exhortation is the fourth time repeated, and is partly explained and pressed by propounding encouragements, v. 14, 15. and partly pressed from the calamities that were approaching, v. 16, 17. In this v. the exhortation is explained, that they should so seek him, as to follow what is good, and to renounce evil. And unto this, the former promise of life is sub-joined. To which is further added, by way of explication, that whereas they now only presumptuously dreamt and boasted of their enjoying God's presence, they should, upon their sincere seeking of him, find it really true. Whence learn, 1. When the Lord is most sharply reproving, and sadly threatening a people, yet he would not have them thereby deterred from seeking to him; Therefore to prevent this mistake, he repeats the exhortation after the former challenges and threaten. 2. Men do need frequent up-stirring unto, and informations concerning the right way of repentance and seeking of God, as being unwilling, and very ignorant and ready to run wrong, or please themselves on slight grounds in that matter: Therefore is the exhortation again inculcate and explained. 3. Men in seeking God, should follow that which is really good, and not what seems to be so only; And they who seek God sincerely, do not only offer service and homage to God, but are seeking their own real good: Therefore is seeking of God explained to be seek good. 4. Albeit it be an evidence of men's enjoying real good, when they sincerely seek God; And albeit there be much good daily conferred on them who are seeking him; Yet the sincere seeker of God will see his wants most, and be set on work to pursue after what is good; and these who are sincerely pursueing, are accepted in God's sight. Therefore are true penitents described, that they seek good, rather than by their enjoyments. 5. Men must not lay their account to seek after good, retaining their former evils; But they who would approve themselves, must abandon them, that they may enjoy good; Yea, their former fervour in following thereof, must be employed in seeking good, and must be a spur in their sides, not to be remiss and coldrife in their duty; Therefore it is Subjoined, seek good and not evil. 6. Let men reproach God and his ways as they please; yet it is a certain truth, that God delights to do good unto his people, and that none shall seek him in vain; For, his word is again given, that seeking tends to this, that ye may live. Wherein not only the certainty of their living is held forth, but his delight and desire that they should live; and therefore he exhorts them to seek, that so they may take the way to life, and get it, seek good that ye may live. see Ezek. 18.29, 30, 31, 32. 7. Albeit convinced sinners, aught to make use of the Law as well as the Gospel; and albeit their discouragement and unbelief, being convinced, may for a time put them to some diligence and pains: Yet neither will they be able to persevere in such a course, nor will it work an effectual and through change, unless the Gospel and encouragement by faith be made use of, and eyed likewise. Therefore, also doth he propound Gospel encouragements and comforts, as a special means of making the exhortation effectual, seek good that ye may live etc. 8 The Lords presence in favour and mercy is the sweet comfort and rich upmaking of a people, and the special and chief cause of their happy life: And no wonder, he being the Lord, whose being is of himself, and needs nothing of them, and can give a being unto any encouragement, and by his word can create it of nothing, when they need it, and being the Lord of hosts, whose power is able to protect them, and raise instuments and means of help unto them: Therefore it is added as their special encouragement, & an explication of that promise of life, So the Lord, the Lord of hosts shall be with you. 9 Albeit the members of a visible Church, will not be put from a conceit of God's favour and presence with them, what ever their way be; Yet they are but deluded and do only dream of it, while they continue in sin, and do not sincerely seek him; for, it is imported they have spoken much of his presence, but groundlessly, so long as they did not seek good and not evil 10. It is a special encouragement to seek God sincerely, that whatsoever men conceit of God's favour and their own happiness, while yet they are in a wicked way, will prove all really true, if they will take the right way of seeking God: for, so is expressly held out for their encouragement, seek good etc. And so the Lord, the God of hosts shall be with you, as ye have spoken. 11. Whatever men may boast of God's favour and their hope to attain salvation, as their great happiness; yet they declare themselves liars, and proclaim their contempt thereof, when they will not so much as follow the sure way to attain that, which they pretend so much to esteem; Therefore also doth he urge their presumptuous delusions against them, as pleading for what he presseth, that they should take the right way to attain what they pretend to account so much of.   
Vers. 15. Hate the evil, and love the good, and establish judgement in the gate: it may be that the Lord God of Hosts will be gracious unto the remnant of Joseph. 
In this verse the exhortation is yet further explained, that not only in external practices they should seek good and not evil; but that in their heart, they should seriously and with affection and zeal, embrace the one and detest the other; And that they should prove the sincerity hereof and of their turning to God, by the exercise of judgement and justice. Unto which an encouragement is subjoined, that however Joseph, or the ten tribes, whereof Ephraim was chief, were sore crushed and but a remnant left of former judgement; Yet there is hope that God will show mercy to them. Whence learn, 1, Man's laziness in seeking God before they be convinced, and their discouragements when they are convinced, are ordinarily so great, that they need much upstirring and encouragement, Therefore are the exhortation and encouragement yet again repeated and enlarged. 2. The Lord will not respect men's external practice of good, when it may be their hearts abhor and loathe it, and are bend on other courses; But he requireth chiefly that they be rooted in the love of good, and do zealously affect it. And when it is so, the Lord through Christ will pass over many failings in practice; Therefore, it is further added to explain and enlarge what is said, v. 14. love the good; see Rom. 7.22, 23, 24, 25. 3. men's affections toward good, must be evidenced by their cordial detestation of evil. Their hatred of evil, must kindle their affection to good, and their tasting of the sweetness of what is good, should again make them detest evil yet more: And where it is so, the Lord will have respect to the sincerity of men under many failings, Therefore are they conjoined, Hate the evil, and love the good. He will not have them simply not doing evil, while it may be their heart is going a whoring after it, but will have them really detest it; and not only so, but he will have their hatred thereof setting them an edge to what is good, and their loving of good cherished thereby, see Rom. 12.9. 4. Albeit the following of good bring true advantage unto men, and evil courses bring prejudice, and albeit this may be an encouragement and argument to prevail with men: Yet it is not sufficient that men's affections be set upon good, merely because of gain and advantage thereby, or that they loathe evil only because in some cases and times, it may bring loss and detriment. But men's affections should look upon courses as good or evil in themselves, and accordingly love and hate them, whatever may attend them; Therefore it is simply commanded, Hate the evil, because it is evil, and love the good, because it is good. 5. Such as are truly seeking God and turned unto him, aught to respect justice, and to prove their sincerity thereby; Therefore it is subjoined, and establish judgement in the gate. Where to establish it, is not only to erect Courts for judgements, but to prosecute the course of justice firmly, not being shaken or diverted, by interest, passion, or reward. 6. Free grace and mercy in God, is the only claim of all such as are sincere in seeking God, and are not puffed up with a conceit o● their own worth: And his grace and mercy (being the glorious and omnipotent God) is so infinite, so free, and so tender, as may invite all to seek him, and to acquiesce in what his grace and mercy seethe fit to carve unto them; Therefore is this propounded as their encouragement, The Lord God of hosts will be gracious. 7. When a people do sincerely seek God, he will respect all their afflictions, as arguments why he should have mercy on them. And his former afflicting of them in just displeasure, will not be an hindrance to his showing mercy. Therefore it is added, he will be gracious to the remnant of Joseph, that is, though he had been provoked to leave them but a remnant, yet he will now be gracious, yea so much the more, as they are but a remnant. 8. Albeit the Lord do allow encouragement upon such as sincerely seek him; Yet he would not have them absolutely expecting temporal deliverances, when provocations are come to a great height: And he seethe it meet to exercise them with incertainties, that they may be yet more deligent. Therefore is the promise propounded with it may be, to show that as his graciousness appears in temporal deliverances, he would not have them peremptory about them, but to prove their real piety by submission in these things: And that he will hold out all their encouragements so, as may prevent security. Compare, Joel, 2.14. Jon. 3.9. Zeph. 2.3.   

Vers. 16. Therefore the Lord, the God of Hosts, the Lord saith thus, Wailing shall be in all streets, and they shall say in all the high ways, Alas, alas! and they shall call the Husbandman to mourning, and such as are skilful of lamentation to wailing.  
17. And in all vineyards shall be wailing: for I will pass through thee, saith the Lord.  
To quicken them yet more unto his duty, the Lord declareth that if they will not repent, (as there was no hope they would) he will not contest any longer, but that the sentence is already passed, that he going through them with vengeance, will give matter of sorrow and sad lamentations to all persons in all places. Whence learn. 1. Whatever encouragement God allow unto men upon their repentance, yet none should scorn his threaten, because of his gracious offers: for when he enters in a process with a wicked people, he will either amend or end them thereby. And it proves too often true, that men are rather ripened for judgements, then reform by the Lords dealing with them; Therefore he guards the former encouragements, by this threatening, if they repent not, waling shall be in all streets &c: and he propounds it absolutely by way of concluded sentence. Therefore the Lord saith thus &c. to intimate, that however he exhorted and encouraged them, yet there was no hope that they should hearken unto him. 2. Such as do provoke God, should seriously consider how great and strong a party he is; and for this end, they should meditate upon him as he hath revealed himself. And they who will not acknowledge his greatness in his Law, propounding their duty, and prohibiting sin, or in offering encouragements to divert them from their evil way, and vain deluding comforts; They, I say, may expect that he will make his greatness conspicuous in punishing of them; Therefore in pronouncing this sentence, he is declared to be the Lord, the God of hosts: the Lord who saith thus, where he taketh unto himself his several names, pointing out his essence, power, and authority and dominion. 3. When God is provoked by his people, especially by their neglecting repentance and scorning his offers, he will not dwell in the midst of them, nor protect them, but will turn their party, and run through their land with his judgements; for, where the former exhortations have not place, I will pass through thee, saith the Lord (See Exod. 12.12.) and this is the cause of all the woe that is here denounced against them. 4. When the Lord is provoked to appear in anger against them who will not repent, he will make all their joy and insolent scorning of repentance, end in sorrow; for, there shall be wailing, and they shall say, alas, alas. 5. God will make the sorrow of a guilty people universal, both on persons and in places; That so he may reach all who are guilty, and that they may be stripped of all comforts, who will not seek to him; for, this sorrow shall be in all streets, in all highways, among the husbandmen, and in all vineyards. Neither City nor Country, shall be free of it, nor open fields and highways, nor enclosed vineyards. 6. It is righteous with God to make the sorrow of an impenitent people, singular; and unto such trouble, inflicted by an angry God will produce sorrow greater than can be expressed; Therefore beside these who are afflicted, such as are skilful of lamentation (of whom see 2. Chron. 35.25. Jer. 9.17, 18. Math. 9.23.) shall be called to wailing; Whereby the spirit of God doth not justify the lawfulness of men's having skill and faculty to put on such affections, and their hireing them out for gain; But he intimateth that their sorrow should be so great, as to need help to express it. 7. We ought frequently to consider that it is God with whom we have to do in threaten and judgements; lest forgetting that, we miscarry under them: Therefore, again all is sealed up with this, saith the Lord.   

Verse. 18. woe unto you that desire the day of the Lord; to what end is it for you? the day of the Lord is darkness, and not light.  
19 As if a man did flee from a lion, and a bear met him, or went into the house, and leaned his hand on the wall, and a serpent bitten him.  
20. Shall not the day of the Lord be darkness, and not light? even very dark, and no brightness in it?  
Because the Lord had to do with men of corrupt dispositions, who would neither be alured with offers, not affrighted with threaten, that so they might seek him; But still fostered themselves in security, by reason of many false pretences and presumptuous conceits: Therefore in the close of this chapter, he refutes these their confidences, that so the threaten might sink down in their hearts, to move them to repent. And first, he deals with them who desire the day of the Lord, that is, such, who being Atheists and Epicures, did not acknowledge God or a providence, nor would believe any thing of approaching judgement; Or such, who being presumptuously secure of God's favour and an interest in him, could not believe that any such day would come as the Prophet threatened, or that it would be so dreadful to them, as the Prophets foretold. And therefore in presumptuous scorn they desired once to see that day, wherewith they were so often threatened. See Isa. 5.19. Jer. 17.15. Ezek. 12.22. 2. Pet. 3.3, 4. Concerning these, the Lord declareth, that this disposition was an evidence of a plague upon them, and of more yet to come; and that they little considered what they were doing: for that day should not only come, but it should be full of perplexities and miseries, without any light or comfort, v. 18. And heaps of evils should follow one after another, so that he who escaped one, should fall in another, v. 19 yea certainly it should be a time of great misery, without any light of counsel or comfort, v. 20.  
From, v. 18. learn, 1. When the word is most clearly preached, and threaten most terrible, there will still some be found so atheistical as not to credit them at all, and so presumptuous, as not to submit to the verdict of the word, but they will comfort themselves, expecting that God will do otherwise then it faith; for, so is here imported. 2. It is no wonder to see such Atheists and presumptuous sinners, come to that height, as not only to harbour such thoughts in their own bosoms; but to pluck off any veil of hypocrisy they had, and set down in the seat of the scornful and openly deride the word; for, so do they here, they desire the day of the Lord, (or the day of vengeance, wherein he will prove himself to be the Lord) that is, with insolent and profane scorn, they desire to see that day, and that the Prophets would make their words good, which they expect will never be. Albeit many who harbour such thoughts would be unwilling it should be known; Yet God is provoked to pluck off the mask, and bring them out: And where the word effectually preached, doth not prevail, corruption will be irritate thereby, to vent itself more openly. 3. Such atheistical and presumptuous dispositions in men are an heavy plague of themselves, and do portend more plagues, and that there is a plague and woe in all the calamities that come upon them. In these respects it is said, Woe unto you that desire the day of the Lord. 4. Epicures and presumptuous Atheists and Hypocrites, do little consider what they are doing, or what is their danger, when they scorn threaten and desire to see them accomplished: And if their consciences were put seriously to it, they would tell them it were so; Therefore doth he pose them, to what end is it for you? Or, what can ye expect in such a day? or what do ye gain by such a scornful temper, that ye should be so bend on it? Their consciences (if awake) could tell them that such a day were rather to be prevented then desired; and that they could reap nothing by such atheistical scorn. For neither did it produce any present true good in them, nor would it hold away that day, but rather hasten it, and make it more bitter and grievous. And therefore they ought to consider better and avoid it. 5. As even the cleanly trials of God's people, may produce much humbling exercise through want of light or sensible comfort; that so they may be trials indeed, and may purge dross: And as judgements inflicted, upon a people for sin, will be full of perplexity and discomfort, as being accompanied with real desertion, with guilt of conscience, and other spiritual plagues: So in special, presumptuous and secure Atheists may expect an hot alarm, and that calamities will be made dreadful to them; for, unto all, but especially unto them, the day of the Lord is darkness and not light, that is, full of misery and perplexity, leaving them void of counsel and comfort. From, v. 19 learn, 1. When God appears in anger against an atheistical and incorrigible people, they may expect to be involved in an heap of miseries on all hands; and that not one, but many evils, either together, or following one after another, or both; Therefore it is resembled to the condition of a man environed on all hands with lions, bears and serpents. 2. There is no shifting nor declining judgements when God sends them: the sinner that avoids one, may expect to meet with another, and he may expect a plague where he thinks to be most secure; for, it is As if a man did flee from a lion, and a bear met him, or went into the house, and leaned his hand on the wall (expecting to be upheld) and a serpent bitten him, or, an unexpected stroke came upon him. See Isa. 24.17, 18. From v. 20. learn, 1. The sadness of a day of judgements and calamities, is not soon seen, nor laid to heart; and men should seriously consider it before hand, that so they may be stirred up to prevent it, that they may not feel it: Therefore is it again inculcate and repeated, shall not the day of the Lord be darkness, and not light? 2. The Lord needs no more to prove the truth of what his word saith, but men's own consciences, which will be a witness against their atheism and presumption, however for present they lull them asleep and sear them with an hot iron; Therefore doth he put the matter to their own consciences (shall not the day of the Lord be darkness & c?) as being witnesses that might, and in due time would speak for him. 3. Albeit the truly godly will have still allowance of some light in trouble (though sometime tentation hid it from them. Isa. 50.10.) and may sometime attain to some measure of their allowance, Psal. 112.4. and may certainly expect that there will be a clear and comfortable issue from their troubles, Mic. 7.8. Yet it is terrible to think how dreadful a day of vengeance will be to the wicked, how grievous and perplexing their miseries will be, and how destitude they will be either of present comfort, or of any hope of it for the future: Therefore is it added by way of explication, even very dark and no brightness in it.   

Verse 21. I hate, I despise your feast days, and I will not smell in your solemn assemblies.  
22. Though ye offer me burnt-offerings, and your meat-offerings, I will not accept them: neither will I regard the peace-offerings of your fat beasts.  
23. Take thou away from me the noise of thy songs: for I will not hear the melody of thy viols.  
24. But let judgement run down as waters, and righteousness as a mighty stream.  
The second carnal and presumptuous confidence which the Lord refutes, is their hypocritical resting upon their ceremonial observations, in keeping sacred solemnities, offerings sacrifices of all kinds, and using of songs and musical Instruments in their Temples, all which they observed in imitation of Judah. And concerning these the Lord declareth, that however they pleased themselves in them, and thought that he accepted thereof, and of themselves for their service sake; Yet he abhorred them and could not endure them. The reasons whereof are, first; That these performances were not of divine institution, but of their own inventions, and therefore all along are called yours, or thine. The second reason is more expressly held forth, v. 24. Which is not a threatening that his righteous judgements inflicted for these sins so abhorred of him, should carry all down before them like an impetuous stream; but an exhortation that they would study to abound in righteousness and justice, the want whereof was a cause, why no such ceremonial service could be respected. This reason pleads against the acceptance even of institute ceremonial worship, when the worshipper rests upon it, not seeking to be reconciled to God through Christ, whom these ceremonies pointed at; nor proving the sincerity of his Religion by the fruits of righteousness and new obedience. And in this respect we find the same sentence given out against the Jewish worship, Isa. 1.11, 12, 13, 14. and 66.3. Jer. 6.20. Much more might it be pleaded against them, who not only rejected Gods institution and command in the matter of their worship; but would not so much as study that behaviour which God required in those who worship him according to the Rule: and yet they rested on it. Doct. 1. This place holds out yet more parts (beside what is spoken to chapter 4.4, 5.) of Gods approven Ceremonial service, which Israel pretended to imitate; from which we may gather some instructions. And first; Their Feast Days, and Solemn Assemblies, or restraints from labour and other distractions, that they might attend solemn worship, do teach, 1. The people of God have matter of joy and feasting allowed unto them in Christ; and they who embrace him should labour to enjoy and possess their allowance; Therefore had they Feasts (the substance whereof was Christ) which they observed. 2. The Lord requireth that beside the worship performed to him ordinarily and daily, there be solemn public worship in his Church; and that men perform the same on the times appointed by him for that end, and when his providence calleth them to any extraordinary duty; So much is pointed out by their selemn assemblies. 3. Albeit the Lord doth not allow any to cast off a calling under pretext of following his service; yet he requireth that our following our callings do not hinder his worship; and that when he calleth us to solemn worship, we lay aside the distractions of our employments; and what else may hinder the right performance thereof; for, their solemn assemblies, were restraints also, as the word imports. Which in their festivites imported not only restraint from their ordinary employments, but from their drooping discouragements also, that they might rejoice in God. Neh. 8.9, 10. And in their solemn fasts, imported also their restraint from lawful delights, that they might wait upon the work to which they were called. 2. Secondly, their burnt-offerings (of which Leu. 1.) which were daily offered, Leu. 6.12. Exod. 29.38, 39 and which were joined with other sacrifices; partly, in that they were daily offered, when other sacrifices of praise, or for particular sins were offered, and before them: and partly, that their peace-offrings were laid upon them, on the Altar, Leu. 3.5. and they were joined with their offerings for particular guilt, Leu. 5.7, 10. These, I say, do teach, 1. Whatever men may pretend to in particular duties of worship; yet all that will not avail, unless, first, men make sure the renovation of their nature, and that they have closed with Christ, for reconciliation of their persons; So much was signified by the burnt-offering for all their sins, and for the corruption of their nature, which they offered daily, and with other sacrifices. 2. As praise for particular mercies will sound well from them, who have assurance of reconciliation through Christ; So no particular favour or mercy within time should make us forget our misery or need of Christ, or hinder us to make daily use of him: So much did the joining of offerings of praise with the burnt-offerings, teach. 3. As men ought not to sleep securely under particular and daily contracted guiltiness, nor dream that it is enough that their persons are reconciled with God, unless they also flee to Christ for expiation of their daily faults of ignorance and infirmity (for so under the Law, they had trespass-offerings and sin-offerings, beside their burnt-offerings) So men that make right use of Christ, to expiate particular guiltiness, will be led by their falling therein, to study yet more the corruption of their nature and general pollution; and to flee to Christ, that the evidences of their reconciliation may be made clear unto them, after such a cloud upon them; So much doth the joining of offerings for particular sins, with the burnt-offerings, teach. Thirdly, their meat-offerings (of which, Leu. 2.) and the peace-offerings of their fat beasts, (of which Leu. 3.) which were several sorts of thank offerings, do teach, 1. Praise is to be made conscience of, by all those who live in visible Covenant with God: and his mercies towards them are not to be buried in oblivion: So much did the appointing and practice of these offerings teach, 2. The Lord is so gracious and condescending, that however he will not approve of sleighters of his service, Mal. 1.14. Yet he will not respect his servants according to the greatness of their gift, but according to the sincerity of the offerer; Therefore did he appoint both meat-offerings, and peace-offerings of beasts, for praise; that such as could not afford a beast to offer, might not be discouraged if they were willing, but might bring a little flower, and such things as they had. This condescendence was observed also in other sacrifices, Leu. 5.7, 11. and 12.8, 3. Such as make conscience to offer praise unto God, do reap much advantage unto themselves; and Ministers may look for sweet days to themselves, and for fair spiritual allowances and enlargements, when they minister unto a people whose hearts are in love with God, and taken up with his praise; therefore also was it called a meat-offering, because the Priests got a share of these offerings to eat, as both they and the people also did get a part of the peace-offering of beasts. 4. Men are bound to offer praise to God, not only for his special favours and singular mercies, but even for common providences and favours, if it were of meat and drink: So much also was signified by their meat-offering, as signifying that they acknowledged they had their meat of God. Albeit these mercies be common and ordinary, and therefore little thought of; yet they are in themselves greater and more needful than many mercies, with the want or enjoyment whereof we are more affected: And conscience being made of praise for these, it will prove a mean to draw down more special and sensible mercies. 5. Whatever the Lord accept of his poor and empty people, yet he requireth that we offer him the choice of what we have; and particularly, that we go not about praise with formal dispositions: Therefore required he the fat in these sacrifices, Leu. 3.3. etc. and therefore it is required they be fat beasts. 6. Albeit praise be in itself an excellent performance, and men are ready to conceit of it, who attain to it: Yet Christ must be employed for the acceptance of it, and the offerer must hid himself and his service under Christ's righteousness, otherwise the best of it is an abomination before the Lord: So much is signified, not only in that burnt-offerings were to be joined with this offering, as is before marked, but that all of them must be offerings, and laid upon the Altar, there to go up with acceptance. And Christ is the substance (as of the offering, so) of the Altar which sanctifieth the gift, Math. 23.19. Fourthly, their songs and use of viols, do teach, 1. Singing of Psalms and spiritual songs is an ordinance of God, and a part of his service, and mean of setting out his praise. 2. Praise is a duty, for the performance whereof we are especially unfit; and a duty which requires the exciting of ourselves and all the faculties of our soul, and which needs special influence, that we may go rightly about it; for, so much was imported by the Ceremoial use of viols and other musical instruments, whereby they were excited and quickened to sing, and whereby was signified the employing of all their strength in that work. And albeit the Ceremony be ceased, yet the thing signified thereby is still our duty. Doct. 2. Whatever pains men seem to take in a way of Religion, and whatever time they devote to it, or how specious soever their performances seem to be; yet it will be all to no purpose, where Gods warrant and institution for these performances are wanting: Neither will God accept that men dedicate and consecrate a day to him as holy, when he hath not appointed it to be so in his word: nor will he accept of any service, where a divine institution is wanting in whole or in part. Therefore doth he reject all these as their own, since their days were not the days appointed by him, and their services were not performed in the right place, nor by the right Priests. 3. The Lords dislike of will-worship, and the devices of men in the matter of Religion, is not only a simple dislike or not approving of it (though that be sad enough, seeing it is his acceptance that makes our service of any worth or use;) But he doth exceedingly abhort it, as a thing he cannot endure; that men should be so presumptuous as to take his room to prescribe the way of Religion, and to come before him with that which he hath not appointed; So much do all the expressions of the dislike import, I hate, I despise your feast days, I will not smell in your solemn assemblies (or, not accept or smell a savour of rest in your sacrifices offered at these times. See Gen. 8.21. Exod. 29.18. Ezek. 20.40, 41.) I will not accept, or, regard offerings; take away thy songs, I will not hear thy viols. 4. Such as profess that they have chosen the true God, and in testimony thereof, do offer external worship to him, should prove the sincerity thereof, and adorn their profession by a righteous conversation, and by discretion and equity and justice in their dealing with men. And as will-worshippers do make these (as well as others) commands of God of no effect by their traditions; So this their miscarriage doth yet render their corrupting of Religion the more odious: Therefore doth he insinuate that they were wanting in the matter of judgement and righteousness, which if he would not endure in Judah, who kept by the Rule in the matter of external worship; how much more intolerable was it in them who regarded not how they walked, and obtruded their own devices, as a satisfaction to him? 5. Righteousness and judgement are then rightly performed, when men abound in the fruits thereof, like waters, and a mighty stream, where there is much water; When they are firm and constant in them, like a stream and river that keeps the channel; and when they are performed in zeal, bearing down all opposition, discouragement and tentation before it; like a mighty stream, that runs and carries all that is in the way with it, and before it.   

Verse 25. Have ye offered unto me sacrifice and offerings in the wilderness forty years, O house of Israel?  
26. But ye have born the tabernacle of your Moloch, and Chiun your images, the star of your god, which ye made to yourselves.  
27. Therefore will I cause you to go into captivity beyond Damascus saith the Lord, whose name is the God of hosts.  
Their third carnal confidence is antiquity, and their fathers, in whom and whose customs they gloried: In answer to which, the Lord speaks to them as one body of a people with their fathers, and declareth, that in the Wilderness their fathers did not worship him with their sacrifices: but did, even there, worship Idols and Images. For which he threatens, that they being heirs to their father's guilt, and Imitaters thereof in their Idolatry, should go into captivity in far countries. For clearing some difficulties in this text, Consider. 1. This not offering of sacrifices unto God for the space of forty years in the Wilderness, is not necessary so to be understood, as if (except what they did at mount-Sinai, when they entered in Covenant) sacrifices were generally omitted in the Wilderness, as we find Circumcision was, Josh. 5.4, 5, 6, 7. But it may as well be understood thus; That though they did sacrifice, and intended to offer it unto God; Yet since (beside the Idolatry of the golden calf, and such like rites of their own devising, and their want of sincerity, and true conversion and reconciliation unto God) they joined gross Idolatry, & worshipping the of stars and host of heaven with it, and their hearts and eyes were after these their Idols, Ezek. 20.15, 16, 24. Therefore the Lord expounds all their sacrifices as not offered unto him, but to their Idols whom they respected so much, see Isa. 43.22, 23. Deut. 32.16, 17. 2. This bearing of the Tabernacle of their Moloch (as we are helped to read it from Act. 7.43. and not Siccuth your King) is to be understood thus, That though they carried about the Lord's Tabernacle with them, as pretending to honour him, and that it was their glory to have him present among them; Yet they had also Images and representations of th●se Idol Gods (as the text imports) which they carried about in some little tents like chapels. 3. As for these Idols, and the difference betwixt this text and that place Act. 7.42, 43. (some whereof I remit to the doctrines) we may Consider. 1. That Moloch was an Idol of the Ammonites, as is frequently recorded in Scripture. 2. That which is called Chiun here, and Remphan Act. 7.43. is one and the same Idol, or supposed deity; and is called Remphan, both by the Greek Interpreters of the old Testament, and afterwards by Stephen, because that name was better known to the Egyptians where the Old Testament was translated, and to the Jews in these days, than the other of Chiun. 3. These supposed deities whom they acknowledge under these names, were nothing else but the stars or planets, as is expressly cleared, Act. 7.42. where they are called the host of heaven; and here, the star of your God. An Idolatry to which they were much addicted afterward. Zeph. 1.5. Jer. 44.17. etc. It is not needful to determine what particular planets are signified by these names, though most probably, by Moloch is meant the Sun, which (as the word signifies) is King of the planets and hath dominion over sublunary things; And by Chiun, or Remphan, Saturn. 4. They worshipped these Idols not only immediately, but mediately in and by Images representing them, As is marked, Act. 7.43. Figures which ye made, to worship them, and here mention is made of their Images which it seemeth they carried about with them, and, the star of your God, whereby I conceive is not only meant, your God, the star, by way of direction and scorn of their folly, in choosing such a deity, but that either they made their Images in likeness of a star, or with the sign of a star upon them, to testify what they represented. Lastly, it would be considered, that however this change shall be general; Yet it is not to be understood of every one in Israel, whereof many were godly, but of the body of the people. Doct. 1. Such as would profit by the Scriptures, and know the mind of God revealed therein, should be conversant with all of it, whereby they will find that in one place which is not to be found in another: As here we find somewhat concerning Israel in the wilderness, which is not so clearly in all the History. 2. God will not account much service to be offered unto him, which is pretended to be so: Nor will he accept of service as done to him, when men do not offer themselves to God with their service, nor do keep close by his way and rule. And such is the service that God gets even of many whom he chooseth to be his peculiar people; for this cause doth the Lord say of Israel, that they offered not sacrifices to him, as is before explained. 3. This carriage of the Lords people is yet the more heinous, when it is performed after glorious deliverances, and is of long continuance, and in the midst of new exercises and gracious providences; for, that they neglected this in the wilderness, and forty years, it doth not only import that Israel was soon at these courses which the present generation followed; But that it is grievous they should do so in such a time and place. 4. A present generation imitating the defections of their progenitors, have much old debt opon their head which will be laid upon their account; Therefore is this ' laid to the present generation as their sin, seeing they were one body with their progenitors, and did follow their courses, Have ye offered unto me etc. O house of Israel? 5. Let men do what they will ro stupefy their own consciences, yet they have not security of them, but when they least expect, they will leap in their throat; And e'er all be done, God will have the most obdured man pronounce his own sentence with his own mouth: Therefore doth he (as often before) put their own consciences to it, and pose them, Have ye offered & c? to intimate that they had no true peace of conscience in the matter, and that their consciences would at last turn their saddest party. 6. God will have no communion with Idols, nor will he approve or accept of even his own institute worship, when men join Idolatry therewith; for, it was because of their serving Moloch, and the rest of their Idols, that God declareth their offerings were not offered to him. 7. The visible Church may backslide so far, as to be guilty of grossest Idolatry; And God is provoked to give her up thereunto, when she sets up her own inventions in his worship; for, Israel carried the Tabernacle of Moloch, and Chiun etc. And this is the fruit of their Idolatry in the matter of the golden calf, as is cleared. Act. 7.40, 41, 42. 8. It is the great folly and madness of men to think that a deity is in their choice, to choose and make what they will, a God unto themselves; Or to think to represent a deity, by Images which are of their making; or to worship these Images, as in reality they do, whatever they pretend to the contrary; for, it was also their fault, that they had Images, the star of your God, which ye made to yourselves; And Act. 7.43. it is said, figures which ye made, to worship them. 9 Idolatry, being continued in, will at last draw on exile and captivity; Therefore is the sentence given out against the present generation, that since that course had gone such a length, Therefore I will cause you go into captivity beyond Damascus, And by this expression, beyond Damascus, is imported, not only that they should be carried far away beyond that place, which Stephen, Act. 7.43. respecting the event, declareth how far it was; even so far beyond Damascus, that it was beyond Babylon also. But further the expression may also import. 1. Whereas they thought much of the strokes had been inflicted on them by the Syrians of Damascus, and that, belike some of them were carried into captivity by them; The Lord declareth, that they should be carried further off then ever they were carried by the Syrians; And that their continued in provocations should make them think little of what they had felt, in respect of what was to come upon them. 2. Whereas they might think strange of that sentence given out against the Syrians, and of their threatened captivity, chap. 1.5. The Lord declareth, that they should be carried further off then the Syrians, and that the stroke to come on them, who were his people and yet proved incorrigible, should be sadder in that respect then his stroke on a pagan Nation. 3: Whereas they might look on the Kingdom of Syria and Damascus as a strong bulwark betwixt them and any remoter enemy on that quater, as being a potent Kingdom not easily to be subdued; The Lord declareth that this refuge shall fail them, and an enemy should come further-off, who should carry them beyond it. Doct. 10. Men will very readily sleep securely under saddest threaten, unless they consider again and again that God is their party, and do seriously meditate upon his greatness and power; Therefore are they again advertised, that this is said by the Lord, whose name is the God of hosts.    

CHAP. VI  
ALbeit Israel was Amos peculiar charge, yet in this chap. judah is joined with them, both in the challenge v. 1. And all alongst, as appeareth from the last threatening, 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, seeing judah is so dealt with also. In the first part of the chap. the Lord challengeth and denounceth a woe upon the Inhabitants of Jerusalem and Samaria, (and especially the great ones) for their profane security, relieing 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 threaten, and the oppression that followed thereupon, v. 3. And for their sensuality and luxury, little regarding the afflictions of the rest of the country, v. 4.5.6. In the second part of the chap. the Lord explains that woe, v. 1. and pronounceth sentence against them; That these secure voluptuous persons should go into captivity with the first, and so their jollity should be removed, v. 7. That certainly he would not regard their privileges and execellencies, but would trample upon them, and deliver up their city to the enemies, v. 8. That there should be a great mortality among them, v. 9.10. And that he would ruin the families and houses of great and small, v. 11. In the third part of the chap. the Lord confirmeth this sentence; showing, that however hitherto he had manifested his patience, and taken pains upon them; Yet now it was to no purpose to use any further means to reclaim them: as appeared from their horrid injustice, v. 12. And however 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. woe 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 woe 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 Kingdoms, to which all Israel did resort, as to the chief Cities of the Kingdoms and places of public justice, and of public 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 woe and curse with it; for, woe to them that are at ease, or secure, as these at ease ordinarily are. 2. Such as seem to cleave, or really do cleave to God and his way, better than 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 woe, if they prove so: Therefore doth he begin with this, woe to them that are at ease in Zion, before Samaria. Where it is imported 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 eminent part of their City, being the City of David, the man according to God's heart, with whom the Covenant was made, and who herein was a type of Christ and the place whereunto David brought the Ark, 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 God's residence, to which the promises are made, being a type of the Church, where Christ the Son of David reigns and dwells: And yet the Lord declareth that all this should not avert the wo. 3. Albeit that the strength of places by situation, do breed carnal confidence, and that draw on security; yet all that is no warrant for it, nor will guard against the woe: Therefore also is Zion named, because it was strong, and long a taking from the Jebusites, 2. Sam. 5.6, 7, 8, 9 unto which is subjoined, 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 carnalsecurity will find no sholter there either, nor doth that afford any cause to sleep when God is angry; for, woe is upon them, though they be named the chief of the Nations (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 stroke reached them; and albeit they dwelled 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 woe, when they are so.   
Verse 2. Pass 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 than these kingdoms? or their border greater than your border? 
The places here spoken of are known from Scripture what they were. For Calneh was an ancient City and Kingdom beside Babylon, Gen. 10.10. Hemath, or Hamath (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 Original 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 than their Kingdoms, 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, however, if we look on Israel's land with all the privileges they enjoyed in it, and in respect of God's care and eye upon 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 Nations did parallel, yea and surpass it, for strength and greatness of Cities, for pleasure and fertilty of the soil, or for extent of bounds. And therefore I rather understand the scope of the v. on the contrary, thus; That it was in vain for them to trust in their strength and eminency, v. 1. considering that other Nations and Cities more flourishing and better than they, were now desolate by some late stroke which it seems was fresh in their memory, though not recorded elsewhere. And for further clearing of difficulties, it may be considered, 1. That these affirmative questions are not always to be understood negativily, but sometime do only point out the certainty of an affirmative assertion, as 2. Sam. 15.27. in the Original it is, art thou a seer? which is as much as certainly he was one, and therefore should carry himself as became 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 imports an affectionate acknowledgement and resentment that he was so. And so it may also import here, that they should seriously consider the greatness 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 than these Kingdoms &c. yet it will only import this much here; that however of old these Cities and Countries were better than 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 Kingdoms, it is not so to be understood as if in every respect every one of them were better than they; for, though it be not to be doubted but some of these (and possibly both Caineh and Hemath) had both stronger Cities, more fruitful soil and larger bounds than they; and though the land of the Philistines was very fruitful, lying by the Sea, and belike they enjoyed a larger territory of old: Yet Israel's dominion was larger than theirs, and therefore far larger than 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 viewed these places well, they would find they had surpassed them either in all, or some of these respects; And particularly, that Gath had been a stronger City than any of theirs. And for this cause I conceive it is that Gath is only named of all the Cities of the Philistines, because it only before this time was become desolate (belike since Vzziah broke 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 nothing behind them in these things; for so is here held out, that these places had been better than 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 God's justice on heathen Nations ought to warn even God's people 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 show that in all places this his justice had shined, and it is like they had been wonderfully laid desolate 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 rouse up themselves 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 overturning 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, pass ye into Calneh, and see, and from thence go ye to Hemath etc. Which is not to be understood so, as if they were to undertake any journey to these places, or that in their ensuing 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 refute their own presumption, and cure their security. The form 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 near: 
The Lord proceedeth to hold forth further causes of that denounced, woe, by pointing out several effects and evidences of their security. The first is, That they contemned all the threaten 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 eagerness, and hasted on the day which they would not believe, nor desire to think on. Doct. 1. As there is a day, which will be noisome and evil to the guilty, hastening upon the back of security and sin, (for, so is here imported, that there was the evil day, foretold to be coming) 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 understood 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 dream of secure sinners, when they content themselves that judgements are far off, and not near, 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 contented themselves with that. 3. It is yet further a poor shift of secure men, when they make not sure their peace with God, nor deal with him to avert judgements; but all their care is, to put thoughts of judgement out of their mind, 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 away. 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 terms; for, so much also doth this putting far away the the evil day import, that they had nothing to bear out in such a day if it should come; whereas the godly are made able to resolve upon and ride out the saddest of storms, 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 judgement upon them; for, upon the former followeth, they cause violence to come near, and are eager upon it. 6. Whatever ground of confidence men may seem 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 stroke, 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 near. 7. Oppression and violence is not only an heinous sin, but a clear evidence of security, of atheistical contempt of the word and threaten thereof; for, upon their security, and putting far away the evil day, this sin in particular followeth, they cause violence to come near: So near as they bring this, so far have they put away the other in their hearts. 8. Oppression is yet the more heinous, when it is acted under colour of law and justice, by Superior and inferior 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 chant to the sound of the viol, and invent to themselves instruments of music like David:  
6. That drink wine in bowls, and anoint themselves 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, having stately beds and couches, abounding with superfluity, whereon they lay and stretched themselves, when they were full at their feasts; they made themselves good cheer, had much mirth and music at their feasts, drank largely out of great bowls, and anointed their bodies (as the custom than 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 distress 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 chief at that time, with whom even they of Judah were bound to sympathise; Or, because he would put these great ones in mind, that their carriage was like the carriage of joseph's 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 secure 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 complete 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 etc. Not that it is simply unlawful for great men to lie better, and feed on better things than others; but that (beside the unseasonablnesse thereof, of which afterward) 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 distress, Isa. 22.12, 13. 2. Men have need to watch over their ways even in meanest things, and to take heed lest in their very beds, household furniture, meat and drink, and dressing of their bodies, and the like, they be drawing a woe 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 condemning sins, and lay before men their failings in beds, table, apparel for, so doth Amos here in the Lord's name. 4. As men may lead a merry life, who yet have no cause of joy: so however secure sinners, who choose such mirth for their portion, and shelter against all storms, do keep themselves throng with it, lest an evil conscience flee out upon them; yet all this their joy doth but add fuel to the fire, and contribute to make the woe the sadder; for, so much may we learn from their chanting to the sound of the viol (or joining their voice with the instrument) and inventing instruments of music; whereby music is not condemned, but they are condemned who please themselves with it, and fed their security thereby, little minding 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 alleged they did this like David, who was a great lover and Master of music, but he spent all his care that way in setting forth God's praise, whereas they only 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 others, not only for their own correcttion and exercise who are afflicted, but to try the sympathy of others, and to see what use they will make of it; for, joseph's 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 sympathy with them; (for, here the one followeth on the other) So whatever may be pleaded for the pomp and state and pleasures of great men; yet it cannot but be sinful in a time of affliction, and when it deprives them of all sympathy 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 Lord's sentence for these sins, and an explication of that woe, v. 1. in several branches. And first, He threatens that they shall be first and chief among 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 distemper 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 furthest 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 ringleaders, 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 find they suffered before the poorer sort, 2, Kings 24.12, 13. and more than 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 translated Jer. 16.5. in the text and margin; to intimate that their feasting should in the issue prove sad and mournful, as their mourning feasts were. 4. God abhorreth sensuality for this among other causes, that it exhausteth men with providing needless superfluities, whereas nature 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 bear) abounded with superfluity 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 excellency 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 pass) He threatens to deliver up their City, (or the chief City of every one of these Kingdoms) with all the people and wealth thereof into the enemy's hands. And this is confirmed by the oath of God, who is omnipotent, and who also (which is another confirmation) declareth that their privileges and excellencies wherein they trusted and gloried, were hateful to him, and therefore to be taken from them. Doct. 1. Sensuality in men produceth great stupidity, that they will not believe God when he threatens; Therefore must he swear, and give an oath to end that controversy. 2. Whatever be the secure thoughts of sinners, yet it is his irrevocable sentence to punish these who continue impenitent in luxurious 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 only 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 unchangeable; 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 people's excellencies and privileges will not hinder their being hateful to God, who is no respecter of persons, when they provoke him; Yea when privileges are abused and carnally rested upon, they become abominable; especially when men neglect and despise what is their true excellency, and content themselves with what is base: 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 privileges, yet now God abhorreth him. 2. That his excellencies and privileges are abominable and stinking before God, when he is proud of them, as the word also signifieth. 3. That it was abominable in him, on whom greater privileges and excellencies were allowed, to glory only in wealth and palaces, and therefore that word is sub-joined as an explication 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 feel 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 remain ten men in one house, that they shall die.  
10. And a man's 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 domestics 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 enjoin him silence, and not to murmur 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 together 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 injunctions. This is called a making mention of the name of the Lord, because by observing these ordinances, they did acknowledge and glorify him as he revealed himself and enjoined to them. Doct. 1. Where God hath a controversy, men's escaping of one stroke will not secure them against another; for, if there remain 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 overthrowing 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 persons 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 strokes, 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 only cut off, but want the honour and solemnity of ordinary burial; for, a man's uncle shall take him up, and he that burneth him to bring out the bones out of the house. Albeit among the Jews, they burned 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 only in great extremities burned the bodies and buried 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 extremities; 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 extremities (and belike in such as this was) the Lord did dispense with Ceremonial observations, yet it was in itself 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 himself 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 chief mind 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 remembering of the name of the Lord. 6. Whatever clearness men themselves have in the matter of their liberty, concerning 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 threaten are amplified by showing that God had determined utterly to ruin (not only or so much the habitations, as) the families of great and small, as an house cometh to ruin by breaches and clefts and droppings. Whence learn. 1. In great desolations it is good and necessary to see an hand and purpose of God, which maketh them effectual and irresistible. 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 purpose 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 greatness, nor will he pass over the small sinner, because of his meanness, but will be about with both; for, he will smite the great house and the little house. 3. These strokes are yet sadder, when the Lord sends them not on some persons only, 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 continual droppings; and will leave their habitations ruined, as a witness of this desolation.   
Vers. 12. Shall Horses run upon the Rock? will one blow there with Oxen? for ye have turned judgement into gall, and the fruit of righteousness into hemlock. 
In the rest of the chap. this whole sentence is confirmed, 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 reclaim 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 hopeless condition he proveth from their great injustice; so that in place of judgement and righteousness which should abound 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 operations and his dispensations are such as men may make their heart's proof against them, and turn incorrigible under them; for, so is imported, they would no more be prevailed with by warnings, or dispensations, than a rock could be a place for an horses running, or for increase, 2. Though men's consciences be blind oft times in their own particular; Yet their very common sense in other things may witness to them their own desperate condition; for, albeit they would not see their own case, yet their very common notions of horses running and ploughing might preach to them, if they were well 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 sovereignty in grace) and their consciences will witness 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 clearer proof of the desperate and incorrigible condition of a people than 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 judgement into gall, and the fruit of righteousness into hemlock.   

Vers. 13. Ye which rejoice in a thing of nought, which say, Have not we taken to ourselves horns by our own strength.  
14. But behold, I will raise up against you a Nation, O house of Israel, saith the Lord the God of Hosts; & they shall afflict you from the entering 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 Vzziah, 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 oppress them, from Hemath on the North border (as is cleared v. 2) to the river of the wilderness, or of Egypt, on the South border, 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 threaten, 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 vengeance is very near; for, at this time they were rejoicing. 2. The power and strength of a people is one chief cause of a people's sinful gloriation, and it is hard 〈◊〉 have these and not to glory in them; for, this they rejoice 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 people's gloriation in any thing is a way to make it prove naught in effects, whatever it seem to promise; for, in these respects he saith of this their power, ye rejoice 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 clear evidence of carnal gloriation, and that what they glory in will prove naught; for, this was an evidence thereof, they rejoice 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 subjoined, But behold I will raise up against you a Nation etc. 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 wilderness, whereby is held out, that God would neither spare Israel nor Judah, but would send an universal stroke to refute their folly in every corner.    

CHAP. 7.  
THe scope of the most part of the rest of this prophecy tends to confirm the sentence already past against this incorrigible people. Wherein by several types represented and explained by God, is declared that the sentence of their desolation was irrevocable. And with all the prophet asserts his own authority to deliver this message; and subjoins somewhat for the comfort of the godly.  
In the first part of this chap. under the type of devouring grasshoppers, and of burning fire, both which are diverted at the prayer of Amos, v. 1.— 6. and of the Lords standing upon a wall with a plumline, v. 7. is signified, that the Lord having hitherto chastised Israel moderately to reclaim them, and having removed these afflictions, that they might be wrought upon; Now (since they are become desperate) he will not forbear nor moderate their calamities as formerly, v. 8. but will especially destroy their Idolatry, and cut off their Royal Family, v. 9 In the second part of the chap. Amos being accused and delated to the King, by the false Priests at Bethel, v. 10.11. and being by him alured and terrified from prophesying any more against them, v. 12.13. he doth vindicate and assert his own authority to prophesy, v. 14, 15. and threatens this subtle persecuter, and confirms the sad sentence against the land, v. 16.17.  

Verse 1. THus hath the Lord God shown unto me, and behold he form grasshoppers in the beginning of the shooting up of the latter growth: and lo, it was the latter growth after the King's mowings.  
2. And it came to pass that when they had made an end of eating the grass of the land, than I said, O Lord God; forgive, I beseech thee, by whom shall Jacob arise? for he is small.  
3. The Lord repent for this, It shall not be, saith the Lord.  
The Lord being to declare that his long-suffering and patience toward that people, was at an end; He doth first hold forth how and in what measure it had been manifested to them, by two types and visions. The first whereof (in these verses) is of grasshoppers created by God to consume their fruits, which having consumed much, they are (upon the intercession of Amos, pleading from jacob's irrecoverable condition) recalled from the utter consuming of all. For clearing of this, consider, 1. This being but a vision, it is not needful to understand these grasshoppers literally, or only of these or the like creatures sent among them, and causing famine, of which chap. 4.9. But generally they signify all the lesser afflictions (by incursions and invasions from enemies, by drought, infects, or the like) whereby they were afflicted, and by which, and his sending them in a more moderate and gentle way, God did excite them to repentance. 2. As for the time of this vision, being the beginning of the shooting up of the latter growth, after the King's mowings, it seemeth to be understood not so much of their cutting the first growth of the rank corn, that so it might stand and ripen the better; as that the first growth of their grass was cut down for the King's use, to maintain his warhorses, and the latter growth came to the people for their private use. And this circumstance of the vision is not necessarily to be interpreted of their condition after their defection from the house of David, that their former flourishing condition was become but like a latter growth, oft cut down: But it seemeth rather to signify that this rod did afflict chief only the body of the people, their Kings being (as the type imports) furnished, and their state yet standing. 3. This intercession of the Prophet, albeit it hold forth in particular his tenderness and sympathy with that people; yet it points out also what was the practice of all the godly in that time. Doct. 1. When the Lord is about to strike his people in greatest extremity, it is their duty to be convinced, and acknowledge that mercy and long-suffering hath been much manifested toward them, before it come to that; for, so much doth the scope of this and the following type and vision, premitted to the third, import: for by the two first he clears what his long-suffering had been, before the final sentence come forth. 2. Such is our stupidity, and little observing of God's dealing, that when it is most obvious and visible, yet it must be much and divers ways inculcate; for, albeit the afflictions that had come upon them, might be sensibly felt; Yet it must not only be told they were afflicted, but it must be held out in a sensible type, and they excited twice to remark it, Behold, lo; and all this especially is done, to let them see God's hand in these lots, that so they might make use of them. 3. It is not inconsistent with the Lords mercy and long-suffering toward a sinning people, that he strikes them in some measure: But when he doth smite in measure and not proceed to extremity, even that should serve to magnify his mercy and long-suffering, and to invite them to repentance, that they may reap more fruits of mercy; for, in this vision, wherein he holds out his long-suffering, it is declared he did smite them, but so as might rather allure them to come to him, then consume them. 4. Trouble is of Gods creating and forming, and he is to be looked on as the author thereof; and before a needful affliction be wanting, God will create or form it out of nothing, or what is unlikely to produce such a trial: for, the Lord God shown to me, and behold, he form grasshoppers. 5. Weak means and scourges in God's hand will serve his turn, to afflict in what measure he pleaseth; Therefore are these afflictions compared to grasshoppers, or the like little creatures, and yet they did eat up, and put the sensible Prophet to prayer. 6. It should be acknowledged as special mercy, when God doth spare any thing, when he inflicts strokes on a people for sin: And in particular, albeit strokes on particular persons may be very sad; yet they should not be accounted intolerable, so long as the public interest and a state stands; for, so much may be signified by the grasshoppers coming not before the latter growth after the King's mowings, as is before explained. 7. It is no strange thing, that when God inflicts any calamities, they do consume much before a people be stirred up to make any use of them; for, so much is imported in the vision, they made an end of eating the grass of the land, before the Prophet's intercession. 8. Albeit ofttimes few of these who are smitten and especially concerned in judgements, will be sensible or seek to God under them; yet the truly godly both should and will intercede with God in times of public calamities; for, so much doth Amos practice teach. 9 Such as would intercede acceptably with God, in times of calamities, should be most affected with the sense of sin, and a desire to have it removed; Therefore doth Amos begin, O Lord God forgive, I beseech thee, as expecting a good issue from the trouble, in the pardon of their sin. 10. Such as are truly convinced of, and humbled under the sense of sin, will be driven to seek for a free pardon, as their only refuge; and will be far from thoughts of their own deservings, or of their ability to rid themselves of that burden: for, such is Amos request, forgive I beseech thee. 11. Trouble will soon exhaust and bring a people so low, as there will be no visible effectual mean of their restauration, were they never so potent before; for, so much is imported in that question, by whom shall Jacob arise? that they were fallen, and neither could they raise themselves, nor were there any other to help them. 12. When the Lord brings a Church so low, and they are sensible of their sin; such a condition calls on them who are sensible to betake themselves to God, as Amos doth here; and they are warranted to cleave to a Covenant interest (imported in the name of Jacob, with whom the Covenant was made or renewed) to plead in faith against the utter ruin of a Church, and her falling without recovery (for, the question layeth this as a principle, that Jacob must arise, and upon that he pleads against their hopeless condition) and they are warranted to make use of their own weak and low condition, as an argument of pity; Therefore it is sub-joined, for he is small. 13. The Lord is very willing to be entreated, and upon entreaty, to divert and moderate his strokes, especially during the time of his long suffering; for this, it shall not be (to wit, to undo them quite) saith the Lord; his word is enough for it. 14. Whatever be the carriage of men under calamities; Yet it is God's mercy and gracious condescendence that is alone to be magnified in any moderation or favour they meet with; for, The Lord repent for this, or of this etc. It was his gracious condescending to change his dealing (as men do, when they repent) that produced this favourable sentence.   

Verse 4. Thus hath the Lord God shown unto me; and behold, the Lord God called to contend by fire, and it devoured the great deep, and did eat up apart.  
5. Then said I, O Lord God, cease I beseech thee, by whom shall Jacob arise? for he is small.  
6. The Lord repent for this. This also shall not be, saith the Lord God.  
The second type and vision pointing out God's long-suffering, is of fire devouring the great deep (or drying up the springs which come from it) and consuming a part of the land; the progress whereof is stopped upon the intercession of Amos, as the former was. This also being a type represented in a vision, needs not to be understood literally of fire or drought, whereby some parts of that Kingdom were afflicted. chap. 4.7.8.9. but it seemeth to point out other sadder calamities, which like fire threatened to devour the whole Kingdom (which may be here signified by the great deep, or a confluence of waters; as usually great Nations are signified by waters, Rev. 17.1.15.) and did consume it in part, when their power was broken and weakened, their men killed, and the sword, famine, and pestilence, succeeding one another, or coming together, had almost ruined them. And particularly, it seemeth to relate to the strokes inflicted by Hazael and his son, which had undone them, if the Lord had not raised up Jeroboam the second to interpose, 2. Kings 14.23,— 27: and it may be also to the strokes inflicted by the Assyrians before their final overthrow. Doct. 1. Lesser corrections, and moderation and favour shown in them, are ofttimes so abused, as draweth on new and sadder strokes; for, this followed after the former, when they had made no use of them, nor of their deliverance from them. 2. Such as will contend and strive with God, and will not be bettered by his dealing, do provoke him to strive with them yet more; and he hath still more and sadder strokes, and instruments to inflict them, and power to make them effectual: for, he called (to his fitted instruments) to contend against their stubbornness by a new judgement of fire, and it devoured. By all which he proveth himself to be the Lord God, as here he is twice designed. 3. The wrath of God pursuing an inpenitent people, is so violent and irresistible as no endeavours of men can stand in its way, or stop the course thereof; Therefore it is compared to fire, devouring the great deep, and eating up a part, and ready to devour all, if God had not recalled it. 4. It is the duty of God's people not to be weary of prayer and intercession in times of calamitiy, even albeit they should increase, and a people grow still worse; for, Amos intercedes again upon this new occasion, though greater, and though the people were so much the more hardened, by their abuse of God's former dealing. 5. Albeit Gods faithful servants be ofttimes illbeloved and hated by a wicked people; yet they are indeed their best friends, and special means, by their intercession, of drawing down any blessings which they enjoy; for, so did Amos prove to Israel, however they could not endure him. 6. The same arguments for coming speed in prayer, must not be cast away, even when a people have abused Gods accepting of them; but may yet be pleaded before him in new straits; for, albeit the people made ill use of Gods favouring them in mercy, upon the grounds of Amos pleading; yet he reneweth the same sure in this new difficulty; only in place of pardon and forgiving, he pleads that God would cease, or forbear to strike further and consume them by it; as being a visible effect of pardon, which he desires may be manifested: or as pointing out what it is to grant a National pardon to the body of a people; to wit, That the Lord would so far pass over their provocations, as not to destroy them from being a Church and Nation, though by piecemeal he cut off all the particular offenders, were they never so many, yea and punish them eternally for their sins. See Numb. 14.19, 20, 21, 22, 23. 7. The Lord's compassion is not so exhausted, by letting forth itself in former exigents, nor yet by a people's abusing the effects thereof; but he hath still bowels of mercy ready upon prayers and intercessions, to respect them: and it is not once but often that he moderates the afflictions of his people, before he utterly consume them. For, upon this second intercession for this stubborn people, Amos finds the same mercy in God, and gets the same answer that formerly. And albeit Amos was an eminent Prophet, yet he was a man subject to like passions, and may be an encouragement to others, Jam. 5.17.   

Verse 7. Thus he shown me, and behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.  
Verse 8. And the Lord said unto me, Amos, what seest thou? and I said, A plumbline. Thou said the Lord, Behold, I will set a plumbline in the midst of my people Israel, I will not again pass by them any more.  
The scope of this third type and vision, of the Lords standing upon a wall made by a plumbline etc. is to show, that the Lord will not deal so favourably with this people as formerly. But as he had (like a Master builder building a strait wall by a plumbline) erected them into a Nation and orderly state, and had given them an excellent rule and line of laws, whereby they ought to have squared their actions; So since they were so far degenerate, and were neither excited by lighter rods, nor drawn to repentance by heavier judgements, nor, wrought upon by his favours, He will not any longer spare them, nor hold off the extremity of desolation and ruin from coming upon the Nation. But as a builder doth exactly try his work by his plumbline, to cast down what is not regular; so he will not look upon their sinful courses any longer with an eye of mercy, and pity, and long-suffering, but according to the strict rule of justice: and he will exactly try how they have observed the Law in worship and manners, and will accordingly recompense, and not spare. And so this relates to what was execute by Shalmaneser. We have the same similitude made use of much to this purpose, 2. Kings 21.13. Isa. 34.11. Lam. 2.8. and somewhat like it is spoken of Dan. 5.27. Doct. 1. It is our duty to be attentive to what God reveals of himself and of his mind, as being well worth the marking; and we have need to be excited to consider it, even when it most nearly concerns us; Therefore is Amos quickened to consider this type, by a question, Amos, what seest thou? 2. When men are most attentive in considering, and do see most of what God manifests, yet they will not profit as becomes without God's help, and unless he explain his own mind from step to step; for, though Amos see the type, and give an account what it is, yet he doth not understand the signification thereof, till God reveal in it to him. 3. When extreme judgements are nearest approaching, ordinarily they are little discerned by them who are concerned; for, so much may be imported in this, that however Amos presently understood the former types, yet he cannot understand this (pointing out the utter desolation) though he see it, till God expound it. 4. A people who have formerly reaped the fruits of Gods long-suffering, even once and again, and after they have abused them, are not to expect that he will spare them, when they continue in sin, and make no use of his goodness; for after his former long suffering held forth in the former visions, it comes now to this, I will not again pass by them any more, to wit, to deal moderately, and pass over their provocations, and spare them, or but lightly touch them as in passing, as he had done formerly. So the phrase to pass by imports. See Mic. 7.18. 5. God needs no more at any time to ruin a people, but exactly consider their sins according to the Law, and punish them accordingly; and he will do so to all such as make no use of Christ, but continue in sin, and turn the grace of God into wantonness; for, so much is signified by setting a plumbline in the midst of Israel, as is before explained. 6. No privilege or pretence of interest in God will secure impenitent sinners, nor avail them to prevent even utter desolation; Therefore doth he give them their title, my people Israel, in the very sentence, to show that this should avail them nothing to hold it off. 7. When God reckons with his people, it will be a sad account that he hath taken much pains upon them, and furnished them with notable means of doing well, and yet they have degenerate; So much is signified in that they were sometime a wall made by a plumbline, whom now he tries by a plumbline. See Jer. 2.21. 8. It is a sad evidence that judgements do tend to utter ruin, when prayer is restrained under them; So much seemeth to be signified in that Amos intercedes not here as formerly. And we find it foretold that during the captivity of Babylon, prayer should be restrained, Ezek. 24.23. And it is regretted that it was so, Dan. 9.13.   
Verse 9 And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waist; and I will rise against the house of Jeroboam with the sword. 
This sentence of their utter ruin, is further enlarged and explained: and it is declared, that especially he will destroy their idolatry, and lay the places thereof desolate; and that he will cut off the house of their King, and so pull away the two pillars upon which their state leaned. This stroke on Jeroboam the seconds family was accomplished, as we find, 2. Kings 15.8, 9, 10. after which the Kingdom decayed daily, and came to ruin speedily. Doct. 1. Idolatry and a false religion is one prop of a state which will soon fail it of any, and a sin which God will least spare in his people, of any course they take; for, so did Israel find in the matter of what they accounted their Sanctuaries, and their high places. 2. The Lord is so provoked against idolatry and a false religion among his people, that he will be satisfied with no less than the utter overthrow thereof, and the desolation, of the places where it is practised, if no other course will draw men from it; Therefore he threatens that their high places and Sanctuaries shall be desolate and laid waste. 3. The most specious pretences of imitating and respecting godly progenitors, in idolatrous courses, will not justify them, were they never so many; But that abuse and pretence will add to the controversy; Therefore are they called the high places of Isaac, (who worshipped God publicly in several places of that land, chief at Beersheba, as is marked on chap. 5.5.) and the sanctuaries of Israel, who met with God, and worshipped him in several places, especially at Bethel. And by this is declared, that their pretence of imitating them in choosing these places, should not hold off the stroke, but rather help it on. 4. Royal authority, and the command of Rulers can as little justify idolatry, as the pretence of the example of progenitors; But Rulers do thereby rather draw violent destruction upon themselves and their families, which God is able to inflict when he pleaseth: for, saith he, I will rise against the house of Jeroboam with the sword. 5. The violent judgements that come even upon wicked Rulers, are tokens of wrath, and a mean to draw it on upon a sinful land; for, this against the house of Jeroboam, is brought in as helping on that sad stroke upon the whole Nation. v. 8.   

Vers. 10. Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words.  
11. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.  
Followeth, to the end of the chapter, the prophet's trials from the false priests at Bethel, with his carriage in relation thereunto. This priest doth, First (in these verses) accuse him to the King. Wherein, 1. He chargeth him with treason and open rebellion, and that he excited the people against authority by his doctrine against him. 2. He declareth that the land cannot bear all his words, whereby may be signified, that upon his doctrine, the land is like to be shaken with commotions, tumults and conspiracies; Either the subjects being afflicted with his doctrine will side with him, and rise up against authority, or (which is more likely to be the sense) the people cannot endure him and his doctrine, and are but waiting for the King's decree against him, that they may execute it; or are ready to do it of their own head in a tumultuous way, if he will not appear. And so he would insinuate to the King, that it was a way to lose the hearts of his subjects, if he did tolerate such a man so odious to him. 3. To make good this his charge and assertion, he repeats some of Amos doctrine to the King, but unfaithfully and not fully. Doct. 1. Such as are, and resolve to be faithful messengers and servants to God, in corrupt and declining times, aught to lay their account for persecution; for, so much doth Amos lot warn us of. 2. As false teachers prove readily most cruel persecuters of faithful Ministers, because of their own interests, that are like to suffer prejudice; So this course is more horrid in them then any others; Therefore is it chief marked what Amaziah the priest of Bethel did. See Jer. 20.2, 3. 3. It is a special mean taught by Satan, for driving on a course of persecution, when persecuters do delate the faithful servants of God unto Kings and Rulers, as enemies to them; and when, having Kings ears, they do inform against them behind their back, when they know not of it, nor are admitted to speak for themselves: for, this was Amaziahs' way, he sent to Jeroboam King of Israel etc. 4. It is the ordinary trick of persecuters, and a great injury to these whom they inform, as well as to the party troubled, that they do misrepresent matters, and do hid the true cause of their spleen, and only pretend great friendship to authority, and accordingly hold out what may be plausible to them, and effectual to sharpen their rage against God's servants, for, though his own interest really grieved him, and that Amos cried down his high places, as afterward appeareth; yet there is not a word of that in the delation, but only of treason, and loseing the King's subjects one way or other by Amos preach. 5. It is an old, but an injust scandal cast upon faithful Ministers, that by their free preaching, they are the trumpets of sedition and rebellion, affronters of authority, and withdrawers of their subjects from their duty; for, such is the charge against Amos, Amos hath conspired against thee in the midst of the house of Israel; the land is not able to bear all his words. Whereas Amos was his best friend, seeking his real good, and learning him how to prevent the loseing both of himself and his subjects; and to rebuke his sin openly, being public and general, I was not to affront him, but to apply a public remedy to a public inveterate evil; and to think otherwise, were for a man to lift up himself against God, as if he should not be reproved by him. And in a word, Amos doctrine could be intolerable to none, but such as proclaimed their contempt of God, and their own incorrigibleness in sin. 6. It is also an old and injust trick in calumniatours and persecuters, to repeat the doctrine of honest ministers unfaithfully, in the ears of Rulers, by diminishing, perverting & corrupting what they say; for, such is the account that he gives of Amos doctrine. v. 11. for albeit he repeat truly concerning the captivity of the people, yet neither in that, nor what concerns the King, doth he repeat the causes procureing these strokes, which Amos had clearly told; And he puts in Jeroboam himself in place of his house which Amos had threatened, v. 9 to set the King more on edge. 7. It is an evidence of the desperate and deadly condition of a land, when a people do by sin procure saddest judgements, and yet will not see them approaching, and are ready to persecute any who tell them of their danger; for, such was the temper of this false priest; He supposeth it a quarrel great enough, that Amos had told the King's house and the land of their approaching hazard.   

Vers. 12. Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there.  
13. But prophesy not again any more at Beth-el: for it is the King's chapel, and it is the King's court.  
This course not succeeding, (as it seems Jeroboam would not meddle with Amos, either out of fear or policy) he takes another course: And pretending friendship and a respect to the prophets good, Herald 1. adviseth him to leave that land and go to Judah; alleging that now he might go easily if he went soon; but if he fled not shortly, he was in hazard to be taken or ill entreated: and withal, he layeth before him how he might live better in Judah, and exercise his calling with more peace and fruit then in Israel, v. 12. 2. He adviseth him especially not to prophesy any more in Beth el; and that because it was the King's Sanctuary (as the word will bear) appointed by him for public worship, and so none might challenge it; and withal it was the King's chapel, where he himself performed public worship; and therefore he could not endure any contradiction there, which would reflect both upon his authority enjoining that worship, and upon his own practising of it. Likewise he tells him, that Beth el is the King's Court, where he remains, and hath his residence at some times, especially when he came to worship, or, the house of the Kingdom, a place of public judicatories where his opposition could be less hid or endured then elsewhere. Doct. 1. As the Lord can when he will, disappoint and break the snares of persecuters when they are most subtly laid; (as here it appeareth Jeroboam did nothing upon this subtle and nettling desolation:) So persecuters are endless in their projects, and when one faileth, they will be sure to essay another; As the practice of this false priest may teach us. 2. As persecuting enemies may pretend friendship, that they may overthrow God's servants; So they are most dangerous when they do so, and do insinuate by flattery, that they may suggest ill counsels, or otherwise ensnare them: for, this was Amaziahs' last refuge to insinuate with Amos, that he might be rid of him. And therefore he who counted but basely of the prophet, and in his delation to the King calls him only Amos, now he insinuates with him, and called him the Seer, a name given of old to prophets, 1. Sam. 9.9. He who would have incensed the King against him, pretends now a great solicitude for his safety, good and ease, and that his hazard was from others only; flee, saith he, for thyself, (as it is in the original) or for thine own behoof, and eat bread in Judah, which thou wilt not get here: And he who could not endure good doctrine, pretends that he is not against prophesying, but acknowledgeth it is good; only he would not have his person in hazard, but let him prophecy with safety in Judah; prophecy there. So subtle are pesecuters, and can turn themselves into so many shapes, that they have need of much light from God who would discern and avoid them. 3. Whatever persecuters, and especially corrupt Churchmen, may pretend for their way, of zeal to Religion, or of respect to the servants of God, or to these whom they incense against them; Yet it is but themselves, and their gain and advantage, which is their snare and sets them to work: for, so much doth he discover in that particular counsel, prophesy not at Bethel, though he tell not the true causes of that counsel; for, he drove his great trade there, and he was afraid lest the Prophet's doctrine should bring down his market, and therefore he would be rid of him. 4. The discourses and insinuations of this subtle persecuter, which were unsound, and nothing else but so many tentations and snares laid in Amos way, may afford unto faithful Ministers especially, several cautions and directions in prosecuting their calling. And 1. God's servants, as they must be simple, harmless and innocent, so they must be wise and prudent, not trusting every flattering insinuater, or giving simple credit to every insinuation; Otherwise, they may get a persecuting Amaziah in their bosom in place of a friend, and be drawn upon a snare. 2. It is a great snare, and very unbeseeming the servants of God, to be affrighted in or for their duty, so as to abandon it; for, flee for thyself, as a man affrighted and minding only his own safety, was an ill counsel. See. Neh. 6.10, 11. 3. A seeming creditable pretence of retreat will not warrant men's faithless terror in performing duty, or their neglect of it; for, though he propound fleeing to the land of Judah, as creditable enough to withdraw into his own Country and home, yet that is also but a snare. 4. Men must not abuse providential opportunities concurring with other tentations, to withdraw them from their duty in a time of hazard, or to draw them any way wrong; for, albeit he propound his counsel, as that providence gave him now liberty of retreat, if he would flee and make haste, and that he would not meet with the like again, when possibly he would desire it; yet that was no sufficient argument to Amos. Providence must never be so read, as to draw men from their duty revealed in Scripture. 5. A Minister must not make choice of places wherein to exercise his calling, according as he may get respect or commodity thereby; But he must follow the call of God, whatever his lot be, or though it should seem he would be better elsewhere; for, it is but a poor argument that he may eat bread in Judah, and therefore should leave Israel where he was not well respected nor entertained. 6. Ministers must not quit a station wherein God hath put them, pretending they do no good in it, and that they might be more useful elsewhere; But it is their duty to sow the seed of the word wherever he commands them, and let him make what use of their service he pleaseth; for, it is another unsound insinuation in this counsel, that he might prophesy in Judah, and his calling be more respected, and prove more successful there, then in Israel. 7. Ministers must not be alured with promises of immunity for bygons, to omit duty for the future; for▪ this was another snare laid, prophesy not again any more at Bethel, which imports that nothing would be said for what was past, If he took heed for time to come. 8. Faithful Ministers must not be borne down, nor their hands weakened by the general applause and countenance given to ill courses; But they must do their duty in opposing evils that are generally countenanced and cried up; for, it was Amos duty to prophesy at Bethel, and he did so, not only because it was a public place to preach in, but he would witness against their idolatry, in the place where their calves were worshipped and most in request. 9 Faithful Ministers must not give way to this corrupt principle, that Rulers must not be controlled, but their will stand for a law in matters of Religion; and that it is a contempt of, and injury done to their authority, to warn them of their sin; But they are bound to condemn both their injunctions in matters of Religion, and their practices, if they be contrary to the word; for, it is no valid argument for silence at Bethel, that it is the King's Sanctuary, or Chappel. 10. Ministers must not be dazzled with the greatness of men, or danger of hazard from them, nor with eminency of places, in doing their duty: But they must set their faces like a flint against all such discouragements and tentations; for, that Bethel is the King's Court, or house of the Kingdom, is no sufficient argument for Amos silence and flight.   

Verse 14. Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son, but I was an herdman, and a gatherer of sycomore fruit.  
15. And the Lord took me as I followed the flock, and the Lord said unto me, Go prophecy unto my people Israel.  
Amos, in this first part of his reply, doth assert his authority to prophesy, particularly against Israel; showing that he was extraordinarily called to it, when he dreamt not of it, but was earning his bread, and living soberly in a mean calling; and that before that calling came, he was neither a Prophet, nor so much as a Prophet's son, that is, trained up in the schools of the Prophets in order to that calling. See 2. Kings 6.1. But he was brought to it, as David to the Kingdom from following the ewes. And by this he cleareth that he prophesied not thus of his own head, or at the command of any other, but God only; And that he never turned a prophet for his food, being meanly bred, and content with sober diet. Doct. 1. A clear calling from God to any station, is a sweet support under any distress or opposition men may meet with in it: and they who have this, aught to be comforted in it, whatever come; for, Amos opposeth his clear call to all these insinuate hazards. 2. Albeit men be bound to means and to walk by a rule, yet God is not bound, but may call and employ whom he will, and make them able and eminent; for, of a mean herdman, he maketh an eminent Prophet. 3. No lawful calling how mean soever, is a disparagement to any, but it is rather a commendation, when God layeth a man's lot low, that he stoops to a mean calling and keeps by it, and lives soberly in it; for, Amos thinks it no disparagement, that he was an herdman, and a gatherer of sycomore fruit, for himself and family, or possibly to sell. 4. It is no disparagement to the word, nor should it be the less respected, that mean men are employed to carry it, seeing it is the word of God, in whose mouth soever it be; and the excellency of the power thereof is of God, and not of men; for, Amos thinks it no just ground of slighting the message he carried, that the Lord took him as he followed the flock, and said, Go prophesy etc. 5. Where the Lord giveth a call and imposeth a duty, he must be obeyed and followed, oppose who will; for, in answer to all that was said for his fleeing to Judah, he asserts this, The Lord took me, and said, Go prophecy to Israel. See Act. 4.19. 6. The Lord evidenceth such respect to a people in sending his messengers unto them, that it is very odious in them to despise and loathe such a mercy; for, he upbraids their ingratitude with this, that it was in the Commission, prophesy unto my people Israel.   

Verse 16. Now therefore hear thou the word of the Lord; Thou sayest Prophesy not against Israel, and drop not thy word against the house of Isaac.  
17. Therefore thus saith the Lord, Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line, and thou shalt die in a polluted land, and Israel shall surely go into captivity forth of his land.  
In the second part of this reply, Amos in the Lord's name threatens this false Priest for his presumptuous prohibiting of him to prophesy: and foretells that his wife shall be an open harlot (not so much forced by soldiers, as voluntarily addicted to it) his children shall be slain, his land divided, and himself die in exile out of the holy land: And withal he declareth that however he would not hear of it, yet Israel should certainly go into captivity. And it is very likely he went into captivity with them, either at the first or second time, of which, 2. Kings, 15.29. and chap. 17. for it is not so many years betwixt the death of this Jeroboam, and the last captivity, as should make it altogether incredible. Doct. 1. Such as would hinder the course of God's word, and oppose his servants in carrying of it, shall not miss a sad word against themselves; for, though this Priest deserved this sad sentence otherwise, yet this put the capstone on all, Thou sayest, prophesy not against Israel, and drop not thy word against the house of Isaac. And for this phrase, that prophesying is called dropping, See on Mic. 2.6. And even threaten against incorrigble people may be compared to dropping and rain, because however they do not make a people fruitful, yet they prosper in what the Lord sends them to do, as is said in a certain case, Isa. 55.10, 11. 2. It is an ill use made of a people's privileges, when they are held up to ward off sad messages, and do embolden them to despise the word; Therefore doth Amos mention his mustering up of the titles of Israel and the house of Isaac, in this matter, though it was not before recorded; It may be he pressed Amos oftener than once, and was more boisterous at one time then another. 3. It is righteous with God to make opposers of the word, spectacles of his justice and indignation; and to let out judgements on corrupt Churchmen, their families and enjoyments, suitable to their abusing of his Church and people in their calling; for, such a procedure is to be seen in this sentence against the Priest: He induced God's Church to spiritual adultery; and his wife is an harlot in the city. See Hos. 4.13: He destroyed the souls of God's children; and his sons and daughters fall by the sword. He was given to the world, and was a chief cause why Israel was despoiled of their inheritance; and his land is divided by line, among the conquerors. He was a chief cause of Israel's exile, and would not let them believe it; and he gets the threatening verified on himself, and that without recovery, thou shalt die in a polluted land. And he polluted the holy land with idolatry; and he dies in a polluted land: 4. Whatever be the secure confidences of sinners or seducers; yet these will not make void Gods threaten, but he will refute all their dreams by real strokes: for, in opposition to what he would not believe himself, nor let the people believe, it is here again asserted, and Israel shall surely go into captivity, saith the Lord. 5. Whatever may be the lot of the truly godly, yet it cannot but be sad and bitter to wicked men, when they are made witnesses of these calamities which they occasion and draw upon a people, by misleading and hardening them in sin; and when they share deeply in them, and never see an end of them, but die under them; for, so much may be gathered from this, that he lived till the captivity came, and drank so deep of that cup.    

CHAP. 8.  
AMos doth not stand upon the prohibition laid upon him, but goeth on fully and clearly to lay before them their approaching ruin, and the causes thereof. And in this chapter first, under a new type is represented the final subversion of that State and Nation, near approaching, v. 1, 2. wherein their sacred songs should be turned into howl, and their dead should be so many, as they should bury them without lamentation, v. 3. Secondly, this sentence is enlarged and amplified in the rest of the chapter. Wherein, 1. The equity of the sentence is cleared from the consideration of their sins procuring it; which (beside what is mentioned in the threaten) are, their great inhumanity, v. 4. and their wearying of their sacred solemnities, longing to have opportunity to follow their gain, and that by deceitful bargaining they might enrich themselves, and bring the poor into bondage, v. 5.6. 2 The grievousness of the calamities, that were to be inflicted for their sins, is pointed forth in several particulars: Namely, That God hath sworn not to forget these courses, but will keep them on record till he punish for them, v. 7. That this should draw on horrible confusions accompanied with great sorrow, and a deluge of calamities to cast them out of their land, as their consciences could tell them, v. 8. That he would send a sudden change of their condition, when they least expected, v. 9 would fill them with bitter sorrow, v. 10. would plague them with the want of his despised word, v. 11, 12. would consume even the strongest with calamities, v. 13. and (which contains another cause of the judgement) would cause idolaters to perish without hope of recovery, v. 14.  

Verse 1. THus hath the Lord God shown unto me, and behold, a basket of summer fruit.  
2. And he said, Amos, what seest thou? and I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon my people of Israel, I will not again pass by them any more.  
In these verses, by the type of a basket of summer fruit, (which Amos is excited to consider) is signified, that God will not plead any longer with them, nor wait any more upon them, or spare them. But as summer fruits do portend a ripe harvest, or that it is near approaching; so their sins were such as made them ripe for destruction. And as ripe fruits are plucked down, and gathered into baskets and eaten; So should the greedy enemies devour and destroy them. Whence learn, 1. People that are nearest destruction are ordinarily so stupid, that they need to be often told of their danger; And God seethe it ofttimes meet to give them frequent warnings, that they may be without excuse; Therefore is this new type held forth with the explication thereof, containing the same in substance that was spoken to chap. 7.7, 8. 2. As threaten according to the word, in the mouths of God's servants, are of him, and not devised by them; (for, the Lord God shown this type, and expounded it) So they have need to be still of new excited to consider what God reveals, and to have raised thoughts upon it; that so they may excite others to the like attention; Therefore a Behold is prefixed to the type, and Amos is put to consider it by a question, Amos what seest thou? which points also at the duty of all who hear it. 3. Sin, though it be long forborn, will at last ripen and come to an height; and when it is so, the Lord will not spare, notwithstanding his former long-suffering and moderation; So much doth this type point out, and the explication thereof; The end is come, I will not again pass by them any more, which is the same with chap. 7, 8. 4. It is men's duty to see that what God sayeth may take deep impression; And for this end, as Ministers should avoid the wisdom of words which corrupt the simplicity of Religion and the Gospel: so it is lawful and needful that they express the matters of God so as may render them most taking, and make them stick fastest: Therefore is there not only a type used, but in the Original there is an affinity in sound and (almost) in the word, betwixt the type, summer fruits, and the thing signified, the end. And this is made use of to inculcate the matter, and cause it stick in their memory. 5. Men are so prone to lean to carnal confidences, and particularly, on their visible interest in God, as if that would hold off deserved judgements; that it is the duty of God's servants, frequently to discover the deceitfulness of such a course; Therefore again do they get a name of interest in the sentence, my people Israel, to show that such a pretence will fail them. 6. When God proceeds to severity against his people, it will add to the bitterness thereof, that he had dealt otherwise, and they have made no use thereof; Therefore is it put in the sentence, that he will not pass by them again, any more, as he had done formerly.   
Verse 3. And the songs of the temples shall be howl in that day saith the Lord God: there shall be many dead bodies in every place, they shall cast them forth with silence. 
The greatness of this near approaching calamity is held forth from two effects. 1. That their joyful songs, even in their Temples and at their sacred solemnities, should cease, and in place thereof, there should be the howling of the afflicted. 2. That there should be so great a mortality (by reason of sword, or famine or pestilence, or altogether) that they should cast the dead out of the way, or in common pits, and bury them without lamentation or public solemnity. Whence learn, 1. It is a sad evidence of God's displeasure, when sacred solemnities cease, and nothing is left in place thereof but sorrow and lamentation; for, so much doth this sentence teach in general, whatever their Religion was. 2. Whatever be the joy of the wicked, and their pleasing of themselves in their corrupt and idoratrous worship; yet it will at last end in sorrow; for, the songs of the temple shall be howl in that day, saith the Lord God. 3. When God pleads a controversy with a Nation, it is righteous with him not only to break their power, and bring them in subjection unto their enemies, but also to pursue particular persons with plagues, to the cutting off of not a few of them: for, there shall be many dead bodies in every place. 4. Albeit it may be the lot even of the godly under calamities and persecutions, to be cut off, and want burial, Psal. 79.2, 3. Yet the want of ordinary burial, or to be buried without usual decency and lamentation, is a judgement upon the wicked, wherein God's hand is to be seen in pouring contempt upon them after they are dead, and stupifying the living with multitudes of calamities; for, it is a judgement, they shall cast them forth with silence, where by silence is to be understood especially, want of funeral lamentations usually among them; though chap. 6.10. it be taken in another sense.   

Verse 4. Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,  
5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat? making the ephah small, and the shekel great, and falsifying the balances by deceit.  
6. That we may buy the poor for silver, and the needy for a pair of shoes: and sell the refuse of the wheat?  
The equity of this sad sentence is cleared by showing what are the causes procuring it; one whereof, relating chief to the second Table, is here laid to their charge; another concerning Religion, is spoken to v. 14. In these verses he calls the richer and greater sort especially, to hear these sad tidings; and chargeth upon them. 1. That they were cruel and inhuman to the poor, and swallowed them up by oppression, so that they were made to fail or cease, that is, they were not able to subsist, but were put off the world by their cruelty, v. 4. 2. That they wearied off days of solemnity and sacred meetings (which they kept in imitation of Judah) and longed to have them over, that they might follow their gain, and satisfy their covetous humours, v. 5. 3. That they were not only covetous, and followed gain eagerly in a lawful calling, but they were both deceitful and cruel in their bargains. They both wronged and falsified the measuers whereby they sold out their commodities, and their weights whereby they weighed the money (according to their custom at that time) that came in unto them: They were not content to spoil the poor of their money, but got them made slaves and bondmen to them for a thing of nought; and though they had corrupted both measures and weights, yet they sold not good commodities, but corrupted their wares, and made gain of the chaff and refuse of wheat, as if it were good, v. 5, 6. Doct. 1. The Lord would not have rods dumb, but speaking to guilt; and when he threatens, it concerns the guilty to hear; and though they be averse from it, yet God will make them hear ere all be done: Therefore is it subjoined to the former sentence, Hear this, O ye &c. 2. Oppression of the poor is an inhuman beastly sin, and a great cause of God's controversy against a land, provoking him to prove himself higher than the highest, Eccl. 5.8 Therefore is this brought in as his quarrel, and pointed out as a beastly sin; ye swallow up the needy, (or, pant and gape to get him swallowed down) even to make the poor of the land to fail. And albeit this be the sin of the richer sort only, yet it is held out as the cause of the lands destruction; Because, however the poorer have their own sins, yet the greater sort are ordinarily ringleaders in procuring National judgements; and it may be here, the meaner followed the footsteps of the greater, so far as they had power. 3. As the covetous are never without their own sorrows, were they never so thriving, 1. Tim. 6.9. so it is matter of sad challenge, when the cares of the world turn an enemy unto, and make men weary of Religion and attendance upon the duties thereof; And when men not only have their hearts upon the world on sabbaths and times of religious duties, but do look on all these as distractions, and matters in the by, and make the world and gain their great earand: for, this was their fault here, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat? They mention only sabbaths and new moons, though they had other solemnities, because these recurred more frequently, and other solemnities came about but once a year, and therefore did not so often vex them. And if this was a land destroying sin, how much more is God provoked when men dare openly by actions profane the Sabbath, and neglect duties of worship? See Neh. 13.15, 16. etc. 4. When men do make a prey of the poor by falsifying of wares, measures, weights and coin, they will find that they do highly provoke God, whatever they gain thereby; for, such is the challenge, they make the ephah small, and the shekel great, by adding to the weight whereby it is weighed; They falsify the balances by deceit, either in weighing money or other commodities, and they sell the refuse of the wheat. 5, As the Lord seethe it meet to exercise some with poverty, and by putting them in the reverence of great men; so their condition is not only an exercise to themselves, but a trial to others, wherein God takes special notice how they are entreated; Therefore doth the Lord challenge for what they did to the poor and needy. 6. Albeit oppression in the matter of goods and means be very intolerable and horrid, yet that is but little in comparison of injuries done to the persons of men, and when for small things the poor are brought in bondage, slavery or restraint; for, they buy the poor for silver, and the needy for a pair of shoes, or, for a mean thing they made bondmen of them, abusing that law, Leu. 25.39.   
Verse 7. The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works. 
Followeth an explication and enlargement of the grievousness of the judgements, formerly denounced for these sins. This is contained in several branches; The first whereof holds out in general, that certainly punishment would ensue, the Lord having sworn by himself that he would not forget their carriage, but put all their do upon their account till he return them a meet recompense. Whence learn, 1. When wrath is most deserved, and ready to be let forth, men are ordinarily lest sensible, and will least believe it; Therefore must the sentence be again confirmed by an oath, which is the third time an oath is given in this prophecy. See chap. 4.2. and 6.8. 2. The Lord swears here by the excellency of Jacob, which is himself, seeing he cannot swear by another, Heb. 6.13. and he is expressly called the excellency or glory of his people, Psal. 106.20. Luk. 2.32. And by this title, he would teach, 1. That nothing beside God, can make a people truly excellent, enjoy what dignity and excellency they will. 2. That it is the great ingratitude and dittay of a people, when being excellent through him, they do not acknowledge him, nor walk answerable; for, it is to aggreage their sin, that he gives himself this title in this sentence. 3. That whatever be men's confidence in their privileges; Yet when they provoke God, they will be disappointed; yea, their sin will turn what they gloried most in, to plead against them: Therefore also is this brought in, in the sentence. Doct. 1. Oaths, when men are called to give them, should be taken and given with much gravity, reverence and dread; for, so much may be imported in the way of this oath of the Lord, which is in the Original, if I ever forget etc. which imports not only the certainty of what he swears, as it is translated, and therefore the certification is suppressed in silence; But this covering of it in silence doth import, that men in giving an oath, should tremble at the very mentioning of what will follow, if they swear falsely. 4. Albeit an impenitent people, when they are spared, do think that all is forgotten; Yet they have God's word and oath for it, that where pardon is not obtained through Christ, the account is but growing, and that all their sins, lesser and greater, will at last be brought forth, to make their case the sadder when he reckons for all together; for saith he, Surely, I will never forget any of their works. He will remember all of them, and not any of them but they shall be brought out in the process.   
Verse 8. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood: and it shall be cast out and drowned, as by the flood of Egypt. 
In the second branch of this enlargement of the sentence, it is declared, that as the very land might be astonished and shake at their provocations (which their consciences could tell them was deserved) so it should be filled with horrible confusions causing all to lament. And that they should no more get dwelling or abiding in it, then if it were drowned and overflowed, as Egypt is at some seasons by the River Nilus. This seemeth to be the sense of this verse; the first part thereof concerning the lands trembling, imports not only that the insensible earth might tremble under such a burden of sin and sinners, and be ready to testify its indignation against them (as it may be he speaks this, about the time of that earthquake, chap. 1. 1. and pointing at it) But further it imports, there should be horrible confusions upon the land (as if it were trembling) to cast them out of it, and make them mourn, as it is subjoined; and so the speech is taken, Psalm. 60.2. and 75. 3. The second part of the verse illustrates their calamities by the simile of a deluge; and as before the lands trembling is brought in to point out the commotions and confusions they were to meet with upon it; so also these things here are applied to the earth, which befell them upon it. The parts of the simile are. 1. It shall rise up wholly as a flood, or, as with a flood, and the meaning is; That as waters rise up and cover a land (for, so the sense is, though the land be said to rise up) so should their land be overflowed with calamities, that they could not abide on it, and (as the Original word will also bear) in should vanish and come to nothing, as with a flood, that is, it should be so covered as not to appear, and they have no more use of it then if it were not. 2. If shall be cast out, that is, as the Sea and deluges are restless and do still toss and cast out the slime and mire which they raise (and so the same word is expressed, Isa. 57, 20.) so the land should be shaken and disquieted with trouble, that it might spew them out, Leu. 20.22. 3. (Which clears all the former) it shall be drowned, as by the flood of Egypt, so that they cannot dwell on it: Doct. 1. How sound soever impenitent sinners sleep, and how incredible and injust soever they may think it were, that God should destroy them: Yet their greatest unfriend is in their own bosom, and it is their great madness that they do not consider how much their consciences will have to plead for God in a day of rebuke, and how sad that pleading will be; Therefore are they so often put to it, in this matter, by these questions. 2. Albeit the Lords servants be accounted, by reason of their faithful doctrine, the disturbers of the earth, as chap. 7.10. Acts 17.6. Yet it is men's own sins that disturb it, and draw on all these confusions they meet with: for, it is for this the land trembleth, and there are so many confusions upon it. See Jer. 9.12. 3. Albeit sinners sleep securely in their sin, yet the very creatures may bear witness against their stupidity, as Jer. 2.12. And albeit they fear no dangers; yet the very creatures are ready upon a call, to testify their indignation against them; for, so much also doth the lands trembling, as it is before explained, import; to wit, that the insensible earth was more affected than they, and groaning under that burden, and that it was a wonder that it did not perpetually quake, till it swallowed them, as Num. 16.31, 32. 4. Albeit sinners, when they see that strokes will come on, will not be moved for all that, but be ready to harden themselves against them; yet God will make them to smart under his rods; and he will do so to all who are guilty, as well as to one: for, every one shall mourn that dwelleth therein. 5. When men settle upon their dregs, and seek to root themselves in the earth, it is righteous with God to give them a disappointment, and that he send calamities comparable to the greatest accidents in the world, to shake them out of their nests, and to overflow all their enjoyments; So much is intimate, in that it shall rise up wholly as a flood, and it shall be cast out and drowned, as by the flood of Egypt.   
Verse. 9 And it shall come to pass in that day, saith the Lord, that I will cause the sun to go down at noon, and I will darken the earth in the clear day. 
In the third place, Whereas they trusted in their prosperous and comfortable condition; The Lord threatens to send a sudden change, like a Sun set at noonday, or some sudden darkening of the earth, in daytime. Whence learn. 1. Sinners, by God's permission and long-suffering, may enjoy a very prosperous and comfortable outward condition; And this may get time to continue and increase, till it come to an height and prime; for, so is imported, they had a noon and clear day. 2. Albeit sinners do rest and lean on such a condition; yet it cannot secure them against God, but he is provoked to make the very height of their prosperity, the time of the sad change of their condition; and to surprise them with a stroke when they do least expect it: for, the Lord God will cause the Sun to go down at noon, and darken the earth in the clear day, See Jer. 15.9. 3 Times of calamities and real desertions will prove very sad to the impenitent and wicked, and so much the bitterer, as their condition hath been better outwardly: Therefore is their condition compared to a Sunset, and darkened earth, and that at noon, and when the day hath been clear.   
Vers. 10. And I will turn your feasts into mourning, and all your Songs into lamentation, and I will bring up sackcloth upon all Loins, and baldness upon every head; and I will make it as the mourning of an only Son, and the end thereof as a bitter day. 
Fourthly, it is threatened that by these troubles, their former joys should turn into general sorrow, such as no signs could sufficiently express, and which should be comparable to the greatest of worldly sorrows, and continue all their days, and be transmitted to their posterity. Whence learn. 1. The joy and mirth of wicked men, were it never so great, shall end in sorrow; And God will reach all of them, and all their joy, to put an end to it: for I will turn your feasts into mourning, and all your songs into lamentation. 2. The sorrow of wicked men who will not be sensible of, nor mourn for sin, will, in God's justice, be made very great and bitter unto them; So that all signs (of sackcloth on their loins, of which frequently in Scripture, and baldness, of which M●●. 1.16.) shall be little enough, or too little to express it; and for the measure thereof, it shall be as the mourning of an only Son, of which see Zech. 12.10. 3. It is righteous with God to reach all ranks with his stroke, and make them mourn in a day of recompense, and not the poor only, who ordinarily suffer most in some calamities, while as others escape free; for, saith he, I will bring up sackcloth upon all loins, and baldness upon every head. 4. It is also just with God that wicked men never see an end of these calamities they procure to come upon a Nation, but that they die under them, and leave them behind them to posterity; for, the end thereof shall be as a bitter day, that is, when they expect an issue, they shall find bitterness, and they shall come to an end under the bitterness thereof.   

Vers. 11. Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord.  
12. And they shall wander from sea to sea, and from the north even to the east: they shall run to and fro, to seek the word of the Lord, and shall not find it.  
Fifthly, Whereas they were now so desirous to be rid of the word; The Lord threatens that in their extremities they should be deprived of it, and should not find it, though they seek after it. Whence learn. 1. The word of the Lord should be, and is unto the Soul what food is to the body, for refreshing and strengthening thereof, for keeping it in life, and enabling to action and work; Therefore is the want thereof called famine in the land. See Job 23.12. 2. When the word is despised, and men be weary of it, God is justly provoked to take it from them; for, whereas the false priest expresseth, their general temper, chap. 7.12, 13. now the days come, Saith the Lord God, that I will send a famine in the land, of hearing the words of the Lord. 3. As men's Souls are better than their bodies, and their eternal welfare to be preferred to a natural life; So a famine of the word is a sadder stroke, and speaks more wrath, then if the Lord should let a Nation starve for want of meat and drink: Therefore is it expressed so as not a famine for bread, nor a thirst for water (which were a small matter in comparison of this) but of hearing the words of the Lord; And therefore also is a Behold prefixed to it. 4. Greatest despisers of the word, and they who would think it their great mercy to be rid of the trouble thereof, may yet come into extremities wherein they shall miss the word, and would be glad of it, and take much pains to enjoy it; for, they shall wander, and run to and fro to seek the word of the Lord. 5. It is righteous with God, that they who contemn the word, when it is offered, and do miss and seek it in trouble, only out of the sense of calamities, to get ease of them, and not out of any sense of sin, or desire of true spiritual comfort; It is righteous, I say, with God, that such should come no speed in seeking after the word, though they take never so much pains to run through all the corners of the land: for, they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. Where in assigning, the borders of the land, the only difficulty is, that as the great sea was on the west, so the other is placed south, which elsewhere is said to lie eastward. But it sufficeth us, that however the dead sea lay eastward to Judah, yet it lay south or southeast to Israel; or, it may be conceived, that the sea on the south is the red sea, which sometime is put for the border of the land, Exod. 23.31. It is further to be considered, that however he speak of their wandering with relation to the bounds of the land of Canaan, yet it appeareth not that they had that want before their captivity; for not only had they prophets still in Judah, if they had been so earnest, but it is probable Hosea continued till their final captivity; But as it is usual to describe the several quarters of the earth with relation to the borders of Canaan, and under the same names; So it seemeth to be the sense, that in their exile, they should seek for the word in all quatres, and not find it   
Verse 13. In that day shall the fair virgins and young men faint for thirst. 
Sixthly, He threatens that their calamities should be such, as the very young men should not be able to endure them, and fair and tender virgins should not be respected, but should succumb under them; By thirst here we may understand either literally, the want of food and drink, or figuratively, that they should find no refreshment nor comfort under their troubles, as Hos. 2.3. Whence learn 1. When the Lord removes his word from a people, it is an evidence of sad plagues following upon it, and of much fainting discouragement without hope of issue, under them; for, after that threatening, v. 11.12. it followeth, in that day shall they faint for thirst. Either shall they be plagued with famine, or left under that or the like rod, without all refreshment and comfort, and that not for a fit, but till they faint again. 2. men's natural strength and vigout, as it comes far short of what strength God gives unto his faint people, Isa. 40.29, 30, 31. so especially it will not endure not carry through under calamities and judgements for sin; for, the young men shall faint. 3. When God is provoked against a Nation, he will not respect nor spare them whose condition otherwise pleads for pity; for, neither fair and tender virgins, nor growing up youth and posterity are here spared.   
Verse 14. They that swear by the sin of Samaria, and say, Thy God, O Dan, liveth, and the manner of Beersheba liveth, even they shall fall, and never rise up again. 
Lastly, He thretens that all Idolaters (Such as all they were that worshipped the Calves at Bethel, Dan or Beersheba, or any other place) should chief suffer and perish without hope of remedy. And this not only contains a threatening, but points out also another cause (together with their oppression, v. 4.5.6.) of these threatened judgements. Their idolatrous worship is expressed by swearing, which is frequently put for all religious worship, as is marked on Zeph. 1.5. And several sorts of it are expressed here; And namely, that they did swear by their Idols which were maintained by their chief city Samaria, though it was their sin and not their God; That though they pretended to worship the true God in this, and to swear by his name; Yet they did not honour him as he revealed himself in his word, and is acknowledged in his true Church; but did swear by him as he was worshipped in Dan, and by the God whose way and manner of service they had erected at Beersheba. And so they gave that honour to their Idols and calves immediately, and pretended to offer it to God only in and by these Idols. Doct. 1. God hath a special controversy against Idolaters and corrupters of Religion in his Church; Therefore is there a peculiar threatening against such. 2. The true God will not acknowledge any service as done to him, which is offered in any Idolatrous way, and in and by Idols and Images: Nor will he acknowledge that he is the God, who is worshipped and acknowledged in such away; for, albeit to swear by the true God, be a part of his worship; Yet he makes it a quarrel that they swear by him as represented by their Idols, and as he is served in Dan, and in Beersheba after their devices; They swear by the sin of Samaria, and say, Thy God, O Dan liveth, and the manner of Beersheba liveth. 3. Idolatry will be especially charged upon these who are chief in promoting and entertaining thereof; for, in that respect their Idols are called Samaria's, though it may be understood also of Bethel, which was within the territory of Samaria, 4. When men reckon rightly, they will find that Idolatry is their great sin, and the chief cause of God's quarrel, and not the matter of their confidence; Therefore it shall be called the sin of Samaria. 5. Whatever the Lord may do unto the body of a Nation, after he hath afflicted them, Yet it is just with him to prove his displeasure against Idolaters therein, by consumeing them utterly without restitution; for, even they shall fall, and never rise up again.    

CHAP. 9  
FOr the right taking up of the scope of this chap. we are to consider, that the vision of the Lord standing upon the Altar etc. v. 1. is not to be understood of the Altars of their Idols, nor of their temples in Israel, with which the Lord had never any thing to do: but of the Temple of Jerusalem. And so as they were challenged and sentenced together, Chap. 6. so here over again, this sentence is confirmed to be irrevocable against both. And by the Lords joining of Judah (who had some form of external lawful worship) and their Temple, in the sentence with Idolatrous Israel, he would let them see what great cause they had to be afraid. Withal they are thus joined in the sentence, that so way may be made for the following promises, v. 8.9, 11. etc. which are common to both.  
In the first part of this chap. by a new type and vision is signified the cutting off of the Nation of Israel (comprehending Judah also) both great and small, wherein there should be no escaping, v. 1. seeing there is no fleeing from God when he pursues in anger, as he would do them, v. 2.3, 4. which is further confirmed from the great power of God, v. 5.6. and their sinfulness and baseness, v, 7. In the second part of the chap. this sentence, and the rest of these hard messages, are sweetened and moderated by a twofold promise. First, (which qualifies the extremity thereof for the present) that God will spare a remnant in the midst of these calamities, and that though he destroyed the profane body of the Nation, yet he will reserve them, v. 8. and will not lose them, however he scatter and toss the Nation, v. 9 and do cut off profane Atheists, v. 10. Secondly, (which followeth upon the former in due time) he promiseth to restore the Church of Israel, and raise up a Gospel Church under Christ, comparable to the condition of Israel of old, v. 11. to enlarge the Church by the addition of the Gentiles unto them, v, 12. to bless them with prosperity, v. 13. And particularly, that he will recollect, restore and establish Israel, v. 14.15.  
Verse 1. I Saw the Lord standing upon the altar, and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head all of them, and I will slay the last of them with the sword: be that fleeth of them, shall not flee away; and he that escapeth of them, shall not be delivered. 
The scope of the type and sum of the sentence in this v, is, that by the Lords command to his instruments to smite the lintel of the door, till the posts upholding it do shake, is signified not only the destruction of the Temple, but the cutting off of great and small of the people, which is declared to be a stroke which none of them should escape. Doct. 1. Despised ordinances will at last bring sad judgements, and men's conceit of their service, and Gods former savour and acceptance thereof, will not hold it off; So much is signified by the Lords standing upon, or beside the Altar, which not only imports that his glory is now removed from the mercy seat, and come that length, as Ezek. 9.3. and that he is standing ready to execute his judgements; but that the sentence cometh from the abused Altar, and that God cares for no other sacrifice there, but a sacrifice of men: and that the place of propitiation where they thought to please him, however they sinned, is now turned into a seat of justice. Therefore also is the Commission given to the executioners while they stand beside the brazen Altar, Ezek. 9.2. Even God's mercy-seat will be terrible to impenitent sinners. 2. God's smiting of his own house is a sad presage to a people; and his not sparing his own Church, may cause others tremble who are yet worse than they; for, therefore is use made of such a type, he said (to his prepared instruments) smite the lintel of the door (which was graven with flowers, and so gets the name from them) that the posts may shake, whereby is signified that he was to destroy that Temple and the service thereof, as a pledge of Judah's ruin, and by this sentence against Judah, he lets Israel see what they may expect. And albeit this smiting of the lintel of the door, and shaking of the posts, may import that it is a chief mean of ruining a Church, when the doors of discipline and order are broken down; yet that is not to be strictly pressed, but the general scope is to show that it should be a ruinous house. And withal, beside what relates to the Temple itself, it may point at what is further typified thereby, that as the stroke on the lintel did shake the posts, so the ruin of the Nation should begin at the strokes that were to come upon the great ones, as is after cleared. 3. When God is angry against a Nation, he will not spare great nor small, but by cutting off these in eminency, he will expose the people to ruin; for, as smiting the lintel made the posts to shake, so saith he, cut them in the head all of them, (or cut the head and great ones) and I will slay the last of them (or the meaner sort) with the sword. 4. However men may think to secure themselves when God is angry, yet all will be in vain; There is no way of escaping his indignation, nor will probable means secure them; for, he that fleeth of them, shall not flee away, but shall be over taken, and he that escapeth of them, from one stroke, or at one time, shall not be delivered, from another stroke, or at another time.   

Verse 2. Though they dig into hell, thence shall mine hand take them: though they climb up to heaven, thence will I bring them down.  
3. And though they hid themselves in the top of Carmel, I will search and take them out thence, and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bit them.  
4. And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.  
This last part of the sentence, concerning their not escaping, is further amplified and enlarged, wherein it is declared that wherever they can flee to for shelter, he is omnipresent and able to reach them, and will do so. Though they should dig into hell or the depths of the earth, or climb up to heaven, yet he will take them and bring them down; In tops of mountains he will find them out; in depths of the Sea, he hath monsters ready to by't and devour them; and their thinking to escape by yielding unto enemies, and being carried into captivity, will not for all that preserve them from the sword. It is also further declared, that the Lord will do all this in his great displeasure against them, which shall watch over them for evil and not for good. Doct. 1. Secure and and presumptuous sinners are endless in multiplying false confidences; and even when trouble breaks out upon them, they will not be driven to God, nor see their extreme danger, but are ready to think they will find ways abundant to get out; for, so is here imported in all these suppositions of digging to hell, climbing to heaven etc. which show how many shifts they dreamt of to avoid this sentence, even albeit it should break forth in execution. 2. Among other deluding confidences, whereby secure sinners think to shelter themselves, this is one, that they think their captivity and former troubles lying on, should be a reason why no more should be laid upon them; Therefore is that brought in among the rest, though they go into captivity before their enemies, because they reckoned that being already captives, either their enemies with whom they had capitulate, would spare them or God who had thus afflicted them, would therefore forbear to strike them any more. 3. All the defences creatures can seek unto, are to no purpose against an angry God, were they more than they are; He is omnipresent, and cannot be fled from, Psal. 139.7.8. etc. He is powerful to destroy, having armies and instruments of vengeance everywhere: for, so is here held out, and all these suppositions of climbing to heaven, digging to hell, hiding in the bottom of the sea &c are here produced, not that they could do so much for their own safety, but to show how vain their confidences were, seeing albeit they could do much more, yet it would not avail them. 4. It is righteous with God not to rest satisfied with the subduing, yea and captivity of an incorrigible and impenitent people, but to pursue them with the sword in all the corners where they are carried captives; for, so is threatened here, Though they go into captivity before their enemies, thence will I command the sword, and it shall slay them. See Ezek. 5.2. 5. It is a sad addition to the weight and bitterness of strokes, when they flow from anger, and are inflicted in displeasure; Therefore it is added to the rest, and I will set mine eyes upon them for evil etc. which is borrowed from among men, who as they look with delight on these they affect, so their anger against these they are displeased with, appears in their looks, and their watching all advantages, to be about with them. 6. God pursuing in anger is too sore a party for a sinner; He can take advantage of them at every step, to deprive them of all good, and afflict them with all kind of evils: and when sinners are so crossed and afflicted on every hand, they are bound to read the vigilant displeasure and severity of God in it; for, so much is imported in this, I will set mine eyes upon them for evil and not for good, that he will be (so to say) intent and watchful to reach them, as he can easily do. See Jer. 44.11. and this is yet the sadder, that a reconciled people have a contrary promise, Jer. 24.6.   

Verse 5. And the Lord God of hosts is he that toucheth the land, and it shall melt, and all that dwelleth therein shall mourn, and it shall rise up wholly like a flood, and shall be drowned as by the flood of Egypt.  
6. It is be that buildeth his stories in the heaven, and hath founded his troup in the earth, he that calleth for the waters of the sea, and poureth them out upon the face of the earth: the Lord is his Name.  
This whole sentence is further confirmed, in these verses, from the power of God, who is the Lord God of hosts, and whose power appeareth in that with a touch he can dissolve the land as with a melting fire, and fill it with confusions to make all the inhabitants to mourn, and can make it as inhabitable as if it were drowned, v. 5. It is he also who by his wisdom and power created the heavens, and several regions of the air, as so many stories one above another, Psa. 104.3, 13. who hath variety of creatures, as so many troops on earth, to serve him: and who sendeth out the waters of the sea upon the earth, by rain or inundations. By all which he proveth himself to be Jehovah, v. That which is spoken of him v. 5. is the same in substance, and almost in words with chap. 8.8. and may be either a repetition of that same particular threatening, whereby he undertakes to prove his power, and repeats it that they may think more seriously upon it: Or it may be taken in general, as pointing out what he can do to any land, or the whole earth, and what he hath done at some times, that so he may rouse up this secure people. That also which is in the close of verse 6. is again repeated from chap. 5.8. as a doctrine to be much studied. Likewise that passage, v. 6. he hath founded his troup in the earth, may also be thus understood, that he hath established the earth as a bundle (as the word signifies) and a foundation to that stately fabric of the heaven and stories thereof, whereof mention is formerly made. Or, that he hath founded his bundle upon (or beside) the earth, that is, the sea, or gathering together of waters, which God hath set bounds unto, and made it one globe with the earth. Any of these interpretations may well enough consist with the scope, which is to set forth the great power of God. Doct. 1. It is one great sin and snare of sinners, that they little consider what God is with whom they have to do; and that much pains will not so make him known to them, as they may see him formidable while they are in a sinful course: Therefore is so much pains taken to inculcate this doctrine. 2. General notions of God's essence and power are not sufficient to make sinners know him, unless they study to consider him more distinctly, as he reveals himself; Therefore it is not enough to say he is the Lord God of hosts, but it is further declared who he is, and wherein that appears, it is he that toucheth the land etc. 3. Albeit the earth be all that carnal men desire, and do rest upon, when they may enjoy it; yet it is easy for God to make the earth feel his power, when men will not tremble; and to make it uncomfortable and full of sorrow to them, and drive them from off the face thereof with deluges of troubles: for, it is he who toucheth the land, and it shall melt, and all that dwell therein shall mourn, and it shall rise up wholly like a flood etc. 4. God's power and dominion is universal, in heaven and earth, in sea and dry land, so that there is no escaping of him: And the glory of his power doth shine and may be read in the creating of the glorious heavens, and ordering of the several regions of the air, and all that is in them; in establishing of the earth and seas, and in having so many armies at his command, ready to execute his command against his enemies; All this is held forth in this description of God, as it is before explained, it is he that buildeth his stories in the heavens, and and hath founded his troup in the earth. And these visible and ordinary evidences of God's power are so much insisted on, partly, to show how much of him doth shine in these, though they be little observed by most for that end; partly, to show how much of him spiritual minds will see in these things, having so broad a book open wherever they turn them: But chief to show how stupid this people was now become, that they did not take up the dreadfulness of God, as he revealed himself in his word to his Church; but they must be led out to study him in these things whereby he reveals himself to all the world, as well as to them. 5. God's power over the waters, to call them out of the sea, and pour them out on the earth, may also serve to affright impenitent sinners, when they consider how he can raise up and bring about their calamities in a strange and insensible way; as vapours are insensibly drawn out of the sea, and gathered in clouds above our heads and then poured down; And when they consider how he can and will alter the course of nature, and overturn what seemeth most established, before they want a scourge; as when he causeth the sea transgress the bounds set unto it, and overflow the earth; Therefore also is this instance made use of, He calleth for the waters of the sea, and poureth them out upon the face of the earth. 6. God is then rightly seen and acknowledged in his workings, when he is taken up to be Jehovah, who is of himself, and from whom is the beginning and continuance of the being of all the creatures; and therefore to be adored and obeyed by all; Therefore is it subjoined to all this, Jehovah is his Name.   
Verse 7. Are ye not as children of the Ethiopians unto me, O children of Israel, saith the Lord? have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir. 
A further confirmation of this sentence is taken from their sinfulness, and ill deservings. For, whereas they might object against this sad sentence, that they were come of religious and holy progenitors, and were adopted to be his peculiar people; He declareth not only that he did that freely, but that their carriage was more like the Ethiopians, than the children of Abraham, or Israelites; and therefore he would deal with them as such. And whereas they might reply, that he had proven a peculiar interest in them, by delivering them from Egypt; He answers that the like external favour had been showed to the Philistians and Syrians, and they needed no more boast of the one, than they of others the like, since their behaviour was no better than theirs. As for what is said of the Philistines, that he brought them from Caphtor, we find indeed that they and the Caphtorims were of one stock of people, Gen. 10.14. But it is not so clearly determined in Scripture how they were brought out from Caphtor, whether it was, that after the Caphtorims had captivated them in their country, the Lord had delivered them from thence by his providence, and brought them to the land they now possessed: Or whether they and these of Caphtor were incorporated in one people, and were delivered from some common slavery in their own country, and brought to the country they now dwelled in. Yet this last seems to be more aggreeable to what is elsewhere recorded, as Deut. 2.23. where the Caphtorims are said to have possessed the land of the Avims, even unto Azzah or Gaza. And Jer. 47.4. the Philistines are also called the remnant of the country of Caphtor. As for the other instance of bringing the Syrians, or Aramites (and not the Assyrians, as divers of our translations read it) from Kir, we find that they were to be carried captive to Kir about this time, or shortly after, chap. 1.5. 2. Kings 16.9. But it is not so safe to understand this passage here as a prediction of their future return from thence, spoken of as if it were already done. For the Prophet is convincing them by things already done, and it seems rather to relate to some old story, not mentioned elsewhere, of their deliverance from thence, and when the Assyrians subdued them, they sent them back thither again, as runaways are returned to their old Masters. Doct. 1. A sinful people's privileges are turned by them into a great snare, whileas it hides from them the odiousness of their sin, and the punishments they deserve thereby; Therefore must this be refuted, and their condition pointed out in its native colours to them. 2. Whatever marks of favour God put upon a people, differencing them from others, yet they have no cause of boasting thereof before him who gave it, and made the difference; for, are not ye as children of the Ethiopians unto me? may import so much, that before him they were nothing better of themselves, but were all of them his creatures, and all alike unworthy and corrupt, till he of free grace made them to differ, and what they had, was all his own and of him. See Deut. 7.6, 7, 8. 3. Whatever privileges be conferred upon a visible Church, yet that will not hid their sin and provocations, nor do they secure them against God's displeasure when they sin, far less do they afford them cause of boasting; for, so much is further and more expessly held forth here, are ye not as children of the Ethiopians unto me, (or I account of you as such) O children of Israel, saith the Lord? See Joh. 8.44. 4. Not only will not privileges hid a people's sin; but as a privileged people may strangely degenerate, so the Lord will account them as base as the basest of the people, when they do so, and so much the base as they have sinned against so great mercies, and being in such a state, as he advanced them unto: Therefore are they resembled to and compared with, not every fort of people, but the Ethiopians (whether Arabians, or the Southern Ethiopians, I will not determine) either because the colour of that people points out Israel's incorrigibelnesse in sin, Jer. 13.23. or rather because these Nations were descended of cursed Cham, and were in themselves barbarous and eminently naughty and wicked, as in some particulars is remarked of the Arabians, Jer. 3.2. 5. Albeit God's mercy doth shine very eminently in the many outward deliverances granted to his Church; Yet as wicked Nations may get many outward common favours also: So the Church hath no more cause to boast and glory of the one, than they of the other, as an evidence of God's favour toward her, when yet she provokes God, and walks not answerable to these mercies, but rests upon them, not thirsting after the spiritual mercies offered unto her: Therefore is their glorious deliverance from Egypt, compared with what the Philistines and Syrians had received, because that albeit this elsewhere be inculcate as a special mercy; Yet sinning Israel making no use thereof, had no more cause to expect favour in that condition, because of that mercy, than other Nations might build upon the common favours that were bestowed on them: And because that mercy was notable and singular in so far as it pointed at their spiritual deliverance through Christ; and therefore it was but an outward shell and common favour, when they sought not after this. 6. Albeit secure sinners lull themselves asleep upon their privileges, and the outward proofs of love they receive; yet their own consciences can tell them that it cannot be a sound sleep, and that no privileges of a visible Church can be a shelter for sin, nor former favours secure them for the future; Therefore is all this put to their own consciences by these questions, as frequently before.   
Verse 8. Behold, the eyes of the Lord God are upon the sinful kingdom, and I will destroy it from off the face of the earth, saying that I will not utterly destroy the house of Jacob, saith the Lord. 
Hitherto Amos hath in this Prophecy only denounced hard things against this incorrigible people, saving that sometime he hath made some gracious offers, if they would repent, and considering that there was no hope of that, did return to threaten again. Now in the close of the prophecy, all this doctrine is sweetened with a twofold comfortable promise. In the first whereof, these hard tidings are corrected with a promise of moderation and preserving a remnant under these calamities, till better days should come under the Gospel, which is the sum of the second promise. The first promise is propounded in this v. That though he have an eye upon their ways, and do purpose for their sin to destroy the profane body of the people, and to make them cease from being a Nation; Yet he will not utterly destroy all the people, but preserve some, because of the Covenant, and because of the elect of them, and of their posterity who were to spring of them. Whence learn, 1. A people confederate with God may come to that height in sin, as to be justly accounted a sinful kingdom, not only because of the corruption of Rulers in it, but because of the general overspreading of impiety and wickedness; Therefore it gets the name of the sinful kingdom. 2. As God doth observe the ways of all Nations, to punish them accordingly; so especially he doth so toward his Church and people; and his observance of their debordings, and his strokes upon them, will be especially remarkable; for, saith he, Behold, (as a thing to be remarked) the eyes of the Lord are upon the sinful kingdom, and I will destroy it. 3. The Lords confederate people may so far miscarry, as to provoke him to consume them so as (beside the general cutting off of particular persons) they shall not have the face of a Nation upon the earth; for, of this Israel is a sad instance, I will destroy it from off the face of the earth. 4. Even when God deals with his people in greatest extremity, there is still moderation toward them, and under saddest dispensations, they will meet with some proof of love; for, this threatening hath an exception subjoined. 5. As the Lords preserving a remnant of his people under calamities, (even though they be scattered and afflicted, and the face of their Nation extinguished) is a sufficient reason why they should not murmur, Lam. 3.22, 39 and being well emproven, may pretend much future good to them, how sad soever their cause may be for present; So, in particular, the Lord will never utterly consume his ancient people Israel, but doth preserve a remnant of them, to witness that their election stands fast, notwithstanding their long and sad afflictions, ready to be manifested in glorious effects in due time; for, I will not utterly destroy the house of Jacob, faith the Lord.   
Verse 9 For lo, I will command, and I will sift the house of Israel among all nations, like as corn is lifted in a sieve, yet shall not the least grain fall upon the earth. 
This promise is further confirmed and illustrate from a similitude, Wherein is declared, that as men when they sift and winnow corn to put away the chaff, will not lose any of the good grain; So however their Kingdom was to cease, and the people to be scattered into captivity, and tossed with wandering, yet he will not lose his elect, and a remnant. The meaning of this is not that in dispensing these calamlties, he would put a visible difference betwixt the elect and reprobate; for as no doubt many elect ones perish by the sword in their own land, as well as others, so the elect who went into captivity with the rest were tossed as well as they, as the similitude holds forth. But the meaning is, that he will so by his providence order their scattering, as none of his elect shall perish eternally, and so as he will not lose a remnant of that people, out of whom his elect are to spring in due time, and whom he will make as good grain, to grow up to a fair harvest, and become a glorious Church to him. Doct. 1. Captivity and scattering and wandering among strange Nations, is a sad and sharp trial, wherewith they may be exercised who escape the fury of an enemy's sword; for, such is their trial here, I will sift the house of Israel among all Nations. 2. It is the Lords hand which is to be looked unto and acknowledged in the exile and scattering of his sinful people, And it should not pass without an especial remark, that he prosecutes his controversy so, and that he makes all means so effectual for driveing them from their enjoyments into exile, and for their disquiet and tossing in it; Therefore saith he, Lo, I will command, and I will sift, etc. 3. Such sad lots as these coming upon the Lord's people, are for sifting of them: Thereby the Lord doth narrowly try, and bring out what dross and chaff, and what soundness and sincerity is in every man's bosom, Luk. 22.31. and thereby also he lets out the wind of his displeasure upon the light and empty chaff of wicked men, that abound among his people in the day of their prosperity; and doth refine and purge his people, and fit them for, and give them especial proofs of his favour and love: Therefore, saith he, I will sift the house of Israel, like as corn is sifted in a sieve. 4. Albeit these who are elect, yea and actually converted, may go into captivity with others, that so the unconverted may be drawn thereby, as by other means, to seek him, and the converted may be sifted and purged from dross; Yet God by none of his dispensations will lose any even the meanest of them who are his elect, or of them who have really turned to him; for, yet shall not the least grain fall upon the earth, or be lost and perish. The word in the Original, is a stone, and it may be the good grain gets this name from its weight, in opposition to the light chaff. 5. The reason why the Lord will not suffer all Israel to be lost in their dispersion, is because (whatever they were at their rejection, or be for present, yet) he hath many precious elect ones and heirs of glory to come out of their loins, and because he will reserve a seed of a glorious Church of that Nation: And this is the look we should take of their subsistence under their desolate condition, and notwithstanding their long continued in blindness and ignorance; for, so much also is imported here, as is before explained. 6. God is sufficient to secure intended mercies unto his people, and to perform his promises, in times of saddest shaking; for, he undertakes this for Israel, that hnwever he sift and shake them, yet certainly he will not lose so much as the least grain.   
10. All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us. 
This promise is yet further confirmed and illustrate, by showing on the contrary who it is he will not spare, even wicked sinners who will not trust the word, nor be affrayed of threaten, who therefore shall die by the sword, and this shall refute their folly. Whence learn, 1. Whatever be the Lords kind dealing, or purposes of good toward his own in trouble; Yet impenitent sinners ought to dream of no exemption, but that they shall pay for it with the first, and that all and every one of them: Therefore is this subjoined to guard the promise, All the sinners of my people shall die by the sword. And by dying by the sword, we may either understand in general, that they may expect to be cut off either by that or some other violent death, sooner or later, or he would have them thinking of being cut off at home in their own land with the first, as being the thing they deserved, though he spared some of them longer. 2. A visible interest in God, and men's pretending much unto it, and leaning upon it, while they go on in sin, will produce nothing else but that it shall be a pressing reason why God will take order with them especially; Therefore is it put in the sentence, that they are the sinners of my people. 3. It is the great and crying sin of men within the visible Church, that they are so deluded with conceit, or so besotted and blinded with Atheism and custom in sin, that they will not believe God's word, nor fear when he threatens: Therefore doth he declare who these eminent sinners are whom he will cut off with the first, they say the evil shall not overtake nor prevent us, or surprise us, that is, either it shall never reach us nor we meet with it, or if it do, we shall do well enough, and be prepared to abide it. 4. Albeit such Atheists and presumptuous sinners think themselves safe enough, that they can so proudly boast, as if all were well enough, if they believe not, or fear not any evil; Yet such a disposition is so far from holding off a plague, that it speaks them ripe for it, and near to destruction: And God will prove them liars by his judgements, who will not believe his word, but cry up their own delusions and presumptuous dreams against the verdict thereof; for, this is their refutation, such shall die by the sword, See Ezek. 9.9, 10. Isa. 28.15, 17, 18.   
Verse 11. In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins, and I will build it as in the days of old. 
In the second place, he sweetens these threaten, and comforts the Godly among them, with the promise of restoring and raising up the Kingdom of Christ under the Gospel. This began to be accomplished when Christ began to preach, and afterward his Apostles, and is daily accomplishing in Christ's enlarging of his Church; But there will be yet a more full accomplishment thereof in the time of the conversion and recollection of Israel, of which mention is made, v. 14.15.  
This great promise contains several branches or particular promises; And first, whereas the house of David, and the Church (whereof Davids house and Tabernacle was a type, Isa. 16.5.) was sore broken since the rent of the ten tribes, and was yet to be further ruined by the captivity of Israel and Judah, and the miseries Judah endured after their return; The Lord promiseth, that in Christ (the true heir of David) and under the Gospel, the Church shall be restored and repaired, and become glorious, as of old the state of Israel was under David and Solomon. This is accomplished and verified in the Gospel-Church in general, and will be accomplished to the old Church of Israel in particular. Doct. 1. Great desolations may, in God's providence and justice, come upon what is most glorous on earth, and even upon glorious Churches; for, the tabernacle of David, his family and house, and the Church typified thereby, is fallen, and hath breaches and ruins. It is called the Tabernacle of David, rather than his house or kingdom, either because it became first to be but a Tabernacle, by the defection of the ten Tribes; and yet albeit it was so low, God would humble it with further ruin. Or it points out that David's family was but an obscure Tabernacle till God raised it; and so it showeth, that God's glorious appearing in the raising up thereof, would not hinder him to make it fall, when he was provoked. 2. Albeit the Lords breaking and ruining of his Church and people, be the just fruit of their sin, and a sad lot for present; yet the Lord thereby is but making way for their raising up again. This will still hold true of his Church in general, however he dispose of particular Churches, which he is provoked to destroy: And it will be made good to his Church of Israel, I will raise up the tabernacle of David that is fallen, and close up the breaches thereof, and I will raise up his ruins. The expressions are borrowed from men's repairing of a ruined house. 3. Christ is the repairer of his Church's ruins, and every loss is richly compensed that is made up in him, and in things of the Gospel; for, it is in that day of the Gospel, and in and by Christ, that the Lord will do this, as is further cleared, Act. 15.16, 17. 4. The spiritual glory of the Gospel-Church doth parallel any glorious estate of Israel of old; and the Church of Israel will be again advanced to as much glory (at least spiritual) as ever they enjoyed; for, I will build it as in the days of old.   
Verse 12. That they may possess the remnant of Edom, and of all the heathen, which are called by my Name, saith the Lord that doth this. 
The second promise (which expounds in part the glory of his Church) is the enlargement of the bounds of the Church, by taking in Gentiles as well as Jews into the fellowship thereof, who by professing the name of God shall bear the badge of being his people. This indeed began to be accomplished when the Gentiles were brought in with the remnant of the Jews, and filled the room of these who were blinded and hardened; And so James expounds it, Acts 15.16, 17. But a more full accomplishment is to be when Israel being converted, shall bring in many Nations, and even some of their subdued enemies (called h●re Edom, who of old was one of the worst) with them. As for the difference betwixt the words of this text, and James citation of them, (who in somewhat differs not only from the Original text here, but even from the Greek Interpreters) we need not labour curiously in reconciling thereof. For, 1. Albeit this text be the chief place pointed at by James, yet since he citys not one Prophet, but the Prophets, Act. 15.15. it is sufficient that what he saith doth accord with what is generally held out in the Prophets, albeit all of it be not found here. 2. Though this were the only text cited by him, yet the general scope of both places agrees in one, which is to prove that the glory of the Gospel-Church consists in the accession of other Nations, beside the Jews, unto it. And this was sufficient to James present purpose, and to confirm his opinion in the Council, albeit his citation, or the translation which he followed, do differ from the Hebrew in some particulars of less importance. 3. Though there be some other differences, yet not only are both readings to be acknowledged by us as true, being used by the penmen of the Spirit of God; But both come to one sense and purpose, which is the thing that is ofttimes looked to in citations in the New Testament, rather than the words. For, whereas Amos hath it that they may possess the remnant &c. (or, as some read it, that the remnant may possess, to wit, the Tabernacle of David, spoken of in the former v.) and James hath it, that the residue might seek after the Lord, the sense is the same, in regard that they who embracing Israel's Covenant, are, so to say, possessed by Israel as a purchase, and they who enjoy the privileges of the Church, and God in it, must be seekers of God that they may possess, and be kept in possession. And whereas Amos hath it, the remnant of Edom, beside that general of the heathen, that he may point in particular, at the conversion of enemies, yet James doth not unfitly translate it, the residue of men, not only because the Jews did usually by the name of Edom (the other son of Isaac) point out the generality of mankind without the Church, and who were not of the race of Israel, but enemies thereunto, and so the following words, all the Gentiles, are but an explication of that; but because the text in Amos doth certainly points out that a remnant of other men then of the Jews, should be brought in to the Church, which James expresseth, leaving that particular consideration of Edom, as nothing to his present purpose. Doct. 1. The calling and inbringing of the Gentiles is an especial glory of the Gospel-Church: and it will be the honour of Israel, that when they are converted, many Gentiles shall be brought in and join with them; for, this is the end of raising up the Tabernacle of David, and the glory thereof, that they may possess the remnant of Edom, and of all the heathen. 2. As under the Gospel all Nations have access unto the Church, and to Christ in it: So in particular, it is a great mercy that even most bitter enemies may and will be brought in, especially after the conversion of Israel; Therefore, beside all the heathen, in general, Edom, who was Israel's most bitter enemy (whereby we must understand others of the same kind) is particularly named in this promise. 3. As they are but still a remnant who seek God in sincerity; so it is no strange thing to see a great destruction of Nations and enemies, before they will come in to God; for, this cause are they called the remnant of Edom, and of all the heathen, not only because it was but remnants of them who came in at first, and who then, and afterward when more professed the Gospel, did sincerely turn to God; but especially because after the conversion of Israel, many of the Nations will oppose them, and they will be broken and punished by God, and then the remnant of them, and others shall be converted. 4. As all who are true converts, and embrace Christ, do embrace and share in Israel's Covenant made with Abraham and his seed; So Israel after their conversion, will be a very eminent and notable Church, whom many Nations shall honour, and to whom they shall join themselves: In both these respects it is true, that they (or Israel, or the old Tabernacle of David) shall possess the remnant of Edom; for, all who are converted, are ingraffed into the same stock, and entered into the same Covenant with the Jews, and so are a new accession unto them; and Israel being converted, will bring in a great conquest and purchase to the Lord, of these who shall be revived and quickened at their appearing on the stage, and who shall much honour the Church of Israel. 5. As all who are brought in to the Gospel, are bound to make public profession of the name of God and Christ, and inrol themselves as his confederates and followers; So it is the great honour of a people, that they bear this badge and livery, and have a visible right so to do: And this visible right and profession doth warrant them to seek unto God (as it is Act. 15.17.) and gives them right to Church fellowship; for, it is they which are called by my name, or, upon whom my name is called, whom Israel shall possess, and who shall possess the Tabernacle of David, as Church-members. 6. As all this must be God's work to bring it about, so his word is sufficient ground of assurance, whereupon we may expect it, and his doing of it should put an end to all controversies about it, as in all other things, his working is to be submitted unto; Therefore is all sealed thus, saith the Lord who doth this, whereby he not only gives his word and undertakes to effectuate it; but he owns the work of advancing the Gentiles, to silence all the quarrelling of the Jews against it.   
Verse 13. Behold, the days come, saith the Lord, that the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed, and the mountains shall drop sweet wine, and all the hills shall melt. 
This third promise may be understood figuratiuly of many spiritual blessings pointed out under these expressions; But it is more clear to understand it literally, as Joel 3.18. of great abundance of plenty, which as sometime he hath bestowed upon his Church, so he will give a special proof of his care in this particular to converted Israel. The promise holds out the old blessing upon the land promised to Israel, Leu. 26.4, 5. Wherein he promiseth that the land shall be so fertile, that when they have scarce done with ploughing, harvest shall come, and then seedtime shall immediately follow upon the vintage, so that they shall be kept very throng with ploughing, sowing and harvest, in a manner all at once; And that they should have abundance of wine, and the very hills should as it were, melt down in blessings upon them. Whence learn, 1. Whatever be the quarrelings of the Lords people about their outward condition; Yet all that they usually miss, and much more, is in God's hand to give them, if they would seek better things in the first place, and if they would not be the worse for receiving them; So much doth this ample promise import. 2. The Lord also can, when he seethe it meet, fit a people for enjoying these outward mercies, without abusing of them; for, this promise imports that Israel may get them in mercy, and use them so, at least for a time. For otherwise other Scriptures tell us, that at last after their conversion, security will be one of the last and great evils of the Church. 3. Whatever be the ordinary mistakes of men about piety, yet it is great error to think that piety is loss, and God will have this error refuted; for, this promise imports, that as the Lord hath sometimes formerly proven that piety is profitable for all things, by some Sun-blenks of prosperity; So he will make Israel a notable proof thereof.   

Verse 14. And I will bring again the captivity of my people of Israel: and they shall build the waste cities, and inhabit them, and they shall plant vineyards, and drink the wine thereof: they shall also make gardens, and eat the fruit of them.  
15. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God.  
The fourth and last promise doth more expressly relate to Israel, wherein is declared, that however they were driven into captivity and scattered for sin; Yet the Lord will gather them again and restore them, to build up the redesolations, and enjoy the fruit of their labours, And he passeth his word, and giveth the Covenant in pledge, that there shall be no other captivity of that Nation, to follow after that. So that it cannot be understood of Judah, and their captivity in Babylon, after which there followed another captivity; Nor can it well be taken only spiritually, seeing so express mention is made of their waste cities, and of the land which he hath given them. Doct. 1. Israel will not be lost, nor miss to share in Gospel promises and privileges, notwithstanding their sin and scattering for sin; for, I will bring again the captivity of Israel. 2: Outward mercies are sweet, especially in so far as they are public evidences of a people's interest in God, as they are to the godly and his confederate people; for, this sweetens the mercy, that they get it as my people of Israel. 3. When a people are brought in to Christ, and he gins to shine upon them, they may expect that he will repair and make up their desolations and wants; for, they shall build the waste cities, and inhabit them. 4. As it is just with God to disappoint impenitent sinners of all their labours and expectations; So a penitent people may expect God's blessing upon their labours, and to reap the fruits thereof; for, of this Israel is an instance, they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit thereof. 5. God can not only restore his people, but establish them in their outward condition, when he pleaseth; And in particular, the state of Israel after their conversion, will be settled and not interrupted with such shake as formerly; for, I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them. 6. God's faithfulness in his promise, and his constancy in keeping Covenant with his people, may and should assure them of the certainty of what seemeth most impossible and incredible; Therefore doth he seal all with this subscription, saith the Lord thy God. Where Jehovahs saying it, is sufficient to assure them he will do it, Num. 23.19. And his designing themselves, thy God, doth not only assure them that the Covenant should not be made utterly void, notwithstanding their long rejection; But that as his being Abraham's God, proveth there shall be a resurrection, and that even Abraham's dust shall not be lost, Math. 22.32. So his interest in them will in due time, raise them out of their graves, and quicken these dry bones, that they may enjoy the performance of all these precious promises. To him be glory in the Church, by Christ Jesus, throughout all Ages, World without end, AMEN.     
FINIS.   

Newly printed by Ralph Smith.  
A Choice and spiritual Treatise of Gospel-promises. By Dr. Spurstow. Also,  
A Treatise of Christian Armour: or, the Saints war against the Devil. By Mr. William gurnal of Lavenham in Suffolk.